{"slug":"khazarzar-didymus-the-blind-commentarii-in-job","id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-job","title":"Commentarii in Job","title_source":"Commentarii in Job","author":"Didymus the Blind","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:57:14Z","cost_usd":0.032685},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-job","work_id":"khazarzar-didymus-the-blind-commentarii-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/Didymus%20the%20Blind_PG%2039/Commentarii%20in%20Job.pdf"},"stats":{"passages":268,"english_words":79444,"coptic_letters":0,"source_letters":296880,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Didymus%20the%20Blind_PG%2039/Commentarii%20in%20Job.pdf"}],"checks":{"work":"khazarzar-didymus-the-blind-commentarii-in-job","status":"pass","blocking":[],"warnings":[],"stats":{"passages":268,"translated":268,"commentary_passages":0,"commentary_units":0,"english_words":79444,"source_letters":297024,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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 Greek; 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: 268 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":268},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 ὅπερ ἁρμόζει παντὶ προτιθεμένῳ ἐξέτασιν ποιήσασθα̣ι λόγου τινὸς τὰ εἰς τὴν ὑπόθεσιν προδιαλαμβάνοντι τοῦ λόγου, ἐν τοῖς νῦν ποιητέον, καὶ μάλιστα ε᾿̣π̣εὶ τὸ προκείμενον βιβλίον ὠφελιμώτατον ὑπάρχον οὐκ εὐκαταφρόνητον ἔχει τὴν νόησιν. κινεῖται γὰρ ἐν αὐτῳ῀̣ ὑπὸ τοῦ Ἰὼβ ὅλο̣ς ὁ περὶ τῶν τοῦ θεοῦ κριμάτων λόγος, καὶ ὡς οὐδὲν τῶν συμβαινόντων ἐπιπόνων ἀνθρώποις ἐκτὸς τῆς τοῦ θεοῦ συνχωρήσεως γίνεται, καὶ ἕτερα δογματικὰ θεωρήματα καὶ ἔτι ἐν τῷ προηγουμένῳ λόγῳ καρτερίας πέρι καὶ ὑπομονῆς καὶ τῆς τῶν ἀδιαφόρων καταφρονήσεως– χρημάτων λέγω καὶ κτημάτων καὶ πολυπαιδίας καὶ εὐπαιδίας–, πρὸς τούτοις καὶ τοῦ αὐτεξουσίου φανέρωσις καὶ τῶν ποικίλων δογμάτων διδασκαλία, ὡς καθ' ἕκαστον τῶν λογίων, εἰς ἃ ταῦτά ἐστιν, θεοῦ διδόντος ὀψόμεθα. εἰ δεῖ τοίνυν τῆς ὑποθέσεως, ἀρκτέον. διάφορος ἡ τῆς τι̣μῆς τῶν οὐσιῶν φαίνεται μεταβολή, τοῦτο μὲν σωμάτων φθειρομένων καὶ αὐξομένων, τοῦτο δὲ καὶ προαιρετικῆς συμβαινούσης μεταβολῆς. καὶ ὅσαι μὲν κατὰ σῶμα γίνονται, οὔτε μεμπτὸν ὑποκείμενον οὔτε ἐπαινετὸν δεικνύουσιν. οὐδεὶς γὰρ οὔτε ἐπὶ φθορᾷ σώματος οὔτε ἐπὶ αὐξήσει ἀποδεκτός· ἔξω γὰρ ταῦτα τοῦ ἐφ' ἡμῖν ἐστιν. ὅσα δὲ λογισμῷ προαιρετικῶς κινουμένου τοῦ ἐνεργοῦντος πράττεται, ταῦτα ἢ ψεκτὸν ἢ ἐπαινετὸν αὐτὸν δείκνυσιν. τοῦτο δ' ἀκολουθεῖ τοῖς ἐκ κακίας εἰς ἀρετὴν ἢ ἐξ ἀρετῆς εἰς κακίαν μεταβάλλουσιν. γέ γονεν τοίνυν λογικὴ οὐσία ἀποστάτις θεοῦ, \"ἐνώπιον κυρίου παντοκράτορος τραχηλιάσασα\".","english":"What befits everyone who sets out to make an examination of any account, having first laid down beforehand the matters pertaining to the account's subject, must be done in the present case, especially since the book before us, being most beneficial, does not have a meaning that is easy to despise. For in it the whole account concerning the judgments of God is set in motion by Job, and how none of the painful things that happen to human beings comes about apart from God's permission, and other doctrinal insights, and further, in the preceding account, concerning endurance and patience and contempt for things indifferent—I mean money and possessions and having many children and having good children—in addition to these, the manifestation of free will and the teaching of various doctrines, so that, as God grants, we shall see in each of the oracles into which these things enter. If, then, we must begin with the subject, let us begin. The change in the value of substances appears to be of different kinds, both when bodies are corrupted and when they grow, and also when a change arising from choice occurs. And all those changes that come about in relation to the body show neither a blameworthy nor a praiseworthy subject. For no one is acceptable either on account of the corruption of the body or on account of its growth; for these things are outside what is up to us. But all those things that are done by reason when the agent is moved by choice, these show him either blameworthy or praiseworthy. And this follows those who change from vice to virtue or from virtue to vice. A rational substance, then, has become an apostate from God, \"having stiffened its neck before the Lord Almighty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"δ αὕτη δ' ἐστὶν ὁ διάβολος οὐ διάβολος γεγενημένη–\"ὁ θεὸς\" γὰρ \"θάνατον οὐκ ἐποίησεν\"–, ἀλλὰ τελεία καὶ ἐνάρετος–\"πάντα\" γὰρ \"ὁ θεὸς καλὰ λίαν ἐποίησεν\"–, ἥτις ἐκπεσοῦσα τῆς ὀρθῆς καταστάσεως καὶ μακαριότη̣τος φθονεῖ τοῖς ἐπὶ ταύτην τρεπομένοις· \"φθόνῳ\" γὰρ \"διαβόλου θάνατος εἰσῆλθεν εἰς τὸν κόσμον\". λογίζεται γὰρ ὡς ἔκβολ̣ος πρὸς ἑαυτὸν ὅτι· ἐμποδιστέον τοῖς οὐράνιον ἔχουσιν πολιτείαν, ὅπως μὴ ἐξ ὧν ἐγὼ ἐκπέπτωκα, οὗτοι ἀνέλθωσιν. ἰδίαν γὰρ κατηγορίαν οἴεται τὴν τῶν ἀνθρώπων προκ̣οπήν, διότι αὐτὸς μὲν \"ἑωσφόρος\" οὐρανῶν καὶ \"πρωῒ ἀνατέλλων\" ἀστήρ ἐστι καταυγάζων, διὰ δὲ τὸ παρασκευάζειν τοὺς ὑπὸ τοῦ \"ἡλίου τῆς δικαιοσύνης\" φωτισθησομένους ἐξέπεσεν τῶν οὐρανίων χωρίων. οὗτοι δὲ ω̣·ι̣δ̣·α̣ τῆς ἐναρέτου πολιτείας σπεύδουσιν, οἵτινες πλείονα ῥοπὴν εἰς κακίαν ἔχουσιν. \"ἐπιμελῶς\" γὰρ \"ἡ διάνοια τῶν ἀνθρώπων ἔνκειται ἐπὶ τὰ πονηρά\", ὅπερ παραστῆσαι ὁ ἀπόστολος βουλόμενός φησιν· \"οὐκ ἀγγέλους κρινοῦμεν;\" δηλῶν ὡς ὅτι· ἡμεῖς οἱ τὸν οὐράνιον βίον ζῶντες ἐπὶ γῆς κατακρινοῦμ̣εν τοὺς τὴν ἰδίαν μὴ φυλάξαντας τάξιν, καθὰ καὶ Νινευῖται τοὺς Ἰουδαίους κατακρινοῦσι μὴ πεισθέντας τῷ ςωτῆρι, αὐτοὶ πεπεισμένοι τῶι κηρύγματι Ἰωνᾶ περὶ μετανοίας καταγγείλα̣ντος̣. ἀλλὰ καὶ τὸ περὶ τῆς βασιλίδος Σαβὰ λεγόμενον τῆς αὐτῆς διανοίας ἐστι παραστατικόν·","english":"This one, however, is the devil—not one who has become a devil by nature, for \"God did not make death\"—but one who was perfect and virtuous, for \"God made all things exceedingly good.\" Having fallen from the right condition and blessedness, she envies those who turn toward it; for \"by the envy of the devil death entered into the world.\" For she reckons herself as cast out, saying to herself: \"I must hinder those who possess a heavenly citizenship, so that they may not ascend through the very things from which I have fallen.\" For she considers the progress of human beings to be her own accusation, because she herself is \"the morning star\" of the heavens and \"the star that rises at dawn,\" shining brightly, but because she prepared those who were to be enlightened by the \"sun of righteousness,\" she fell from the heavenly places. These, however, hasten toward the height of virtuous conduct—those who have a greater inclination toward wickedness. For \"the mind of human beings is earnestly set upon evil things,\" which the apostle, wishing to establish, says: \"Will we not judge angels?\"—making clear that we who live the heavenly life on earth will condemn those who did not keep their own order, just as the Ninevites will condemn the Jews who did not obey the Savior, since they themselves were persuaded by the preaching of Jonah when he proclaimed repentance. But also what is said about the queen of Sheba is a confirmation of the same thought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"γυνὴ γὰρ καὶ βασιλὶς καὶ πόρρω καθεστῶσα καὶ διὰ ξένων τοπαρχιῶν διαβαίνειν μέλλουσα πάντα ταῦτα ὑπεριδοῦσα τῆς τοῦ Σολομῶνος σοφίας ἔσπευσεν εἶναι κατήκοος, τῶν Ἰουδαίων ἐγγυ`̣ς ἐχόντων τὸν παιδευτὴν καὶ μηδὲν ἐθελόντων ἐξ αὐτοῦ ὠφεληθῆναι καίτοι πλεῖον ἔχοντος Σολομῶνος. ἐκεῖνος μὲν γὰρ ἐξ αὐτοῦ σοφισθεὶς ὠφέλει, ὁ δὲ ςωτὴρ πρὸς τῇ ἀπὸ τῶν λόγων ὠφελίᾳ καὶ σημείων καὶ τεραστίων ἐπεδείκνυτο θαυματουργι´̣αν ἱκανὴν μεταπείθ̣ειν τοὺς σφόδρα ἀπιστοτάτους· νεκρῶν γὰρ ἀναστάσεις, τυφλῶν ἀναβλέψεις, λεπρῶν καθαρισμοὶ καὶ συνόλως \"πάσης νόσου καὶ μαλακίας\" ἴασις παρ' αὐτοῦ ἐπετελεῖτο. ὁ φθόνος οὖν ὁ διαβολικὸς οὗτος ἦν, ὅτι ἄνθρωποι τούτων ἐπιλαβέσθαι ἔσπευδον, ὧν αὐτὸς ἐξέπεσεν. διὸ καὶ οὐκ ἀμελεῖ τῆς κατὰ τοῦ γένους ἐπηρείας· ὁ γὰρ \"ἀντίδικος ἡμῶν\n\nδιάβολος ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ\". οὕτω καὶ τῷ Ἰούδᾳ λογισμὸν φιλαργυρίας ἐμβαλὼν προδότην αὐτὸν τοῦ ςωτῆρος πεποίηκεν, καθάπερ εἰς οἰκεῖον φωλεὸν εἰς τὴν διάνοιαν αὐτοῦ εἰσελθών. οὕτω καὶ οἱ περὶ Ὑμέναιον καὶ Ἀλέξανδρον \"περὶ τὴν πίστιν ἐναυάγησαν\" διὰ τοῦτο παθόντες ὄργανόν τε διαβολικὸν διὰ τοῦ ἑκουσίου γεγενημένοι, οὕστινας καὶ \"παρέδωκεν αὐτῶι τῷ σατανᾷ\" ὁ μακάριος Παῦλος, \"ἵνα παιδευθῶσιν μὴ βλασφημεῖν\". καὶ ὅλως ποικίλη ἡ τοῦ διαβόλου κατὰ τῶν ἀνθρώπων ἔνεδρα γίνεται \"ἐν τοῖς υἱοῖς τῆς ἀπειθείας ἐνεργοῦντος\", οὐκ ἀπεχομένου δὲ καὶ τῶν ἐναρέτων, ἀλλὰ κἀκείνοις ἐπιτρέχοντος. τοῦτο γὰρ σημαίνει τὸ λόγιον παραινοῦν·","english":"For a woman and a queen, and one who stood far away and was about to cross through foreign provinces, despising all these things, hastened to be obedient to the wisdom of Solomon, while the Jews had the Teacher near and were unwilling to be benefited by him at all, although he was greater than Solomon. For that one, having been made wise from himself, benefited others, but the Savior, in addition to the benefit from his words, also displayed through signs and wonders a miraculous power sufficient to change even the most unbelieving. For resurrections of the dead, recoveries of sight for the blind, cleansings of lepers, and in general the healing of \"every disease and sickness\" were accomplished by him. This, then, was the devilish envy—that human beings hastened to lay hold of those things from which he himself had fallen. Therefore he does not neglect his abuse against the race; for our \"adversary the devil walks about like a lion seeking whom he may devour.\" Thus also, having cast the thought of love of money into Judas, he made him a betrayer of the Savior, entering into his mind as into his own den. Thus also Hymenaeus and Alexander \"made shipwreck concerning the faith,\" suffering this because they had become a devilish instrument through their own free choice, whom also the blessed Paul \"handed over to Satan, so that they might be taught not to blaspheme.\" And in general the devil's ambush against human beings is manifold, \"working in the sons of disobedience,\" nor does he keep away from the virtuous, but he rushes upon them also. For this is what the oracle means when it advises:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"\"ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς.\" ἐπιχειρεῖ μὲν καὶ ἀνῆκεν εἰς αὐτὸν καταβαίνων, ἀσφαλὴς δὲ ὁ ἐνάρετος γεγενημένος κωλύει τὴν ἐπιβουλήν. καὶ ὁ Ἰὼβ οὖν τέλειος ὑπάρχων ἀνὴρ καὶ πάντῃ ἀπεχόμενος κακίας καὶ ἀρετῆς μετέχων \"οὐ παρεῖχεν τόπον τῷ διαβόλῳ\"· εἴρηται γὰρ \"δίκαιος, ἀληθινός, ἄμεμπτος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονη5 ροῦ πράγματος\", ἅπερ τελειότατον αὐτὸν ἀποδείκνυσιν, οὐ μόνον κακίας ἀπεχόμενον, ἀλλὰ καὶ εἰς ἄκρον ἀρετῆς φθάσαντα. τότε γὰρ κυρίως τις ἀρετὴν ἔχῃ, ὅταν τῶν ἐναντίων διαθέσεων προαιρέσει ἀπέχηται. τοῦτο γὰρ ὁ μακάριος Δαυὶδ παιδεύει λέγων· \"ἔκκλινον ἀπὸ κακοῦ καὶ ποίησον ἀγαθόν.\" ἀλλὰ καὶ τό· \"παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν, μάθετε καλὸν ποιεῖν\" τῆς αὐτῆς ἐστι διανοίας. ὁ Ἰὼβ οὖν ἀπεχόμενος κακίας οὐχ οὕτως ἀπείχετο ὡς τὰ βρέφη, ἀλλ' ὡς ἐνεργῶν τελείως τὴν ἀρετήν. ἀπὸ ἀνδρείας δὲ αὐτῶι ὁ ἔπαινος ἐγίνετο οὐχ ὡς τῶν ἄλλων ἀρετῶν ἀπολειπομένῳ –ἠκολούθουν γὰρ αὐτῷ ἅπασαι ἀλλήλων ἠρτημέναι–, ἀλλ' ἐξ ἐπικρατείας τῆς κατὰ τὴν ἀνδρείαν, ὅπερ καὶ ἐπὶ τῶν μακαρισμῶν ἔχει· ὁ γὰρ \"πτωχὸς τῷ πνεύματι\" ἔχει τὴν βασιλείαν τοῦ θεοῦ καὶ τοῖς ἄλλοις κεκοσμημένος καὶ πρᾶος καὶ δίκαιος ὤν. εἶχεν οὖν καὶ τὰς ἄλλας ἀρετὰς ὁ Ἰώβ, ὡς ἐν τοῖς ἑξῆς δηλοῦται· ὡς γὰρ πρὸς φιλοξενίαν ἦν ἕτοιμος, οὕτως καὶ πρὸς ἐλεημοσύνην, \"πατὴρ μὲν ὀρφάνοις γιγνόμενος, τοῖς δὲ ἀδυνάτοις βοηθός, ὀφθαλμὸς τυφλοῖς, ποὺς δὲ χωλῶν\" εὑρισκόμενος.","english":"If a spirit of the one who has authority rises up against you, do not leave your place.\" He does attempt and descend against him, but the one who has become secure in virtue prevents the plot. And Job, therefore, being a perfect man and wholly abstaining from evil and partaking of virtue, \"did not give a place to the devil\"; for it is said, \"just, true, blameless, God-fearing, abstaining from every evil thing,\" which proves him most perfect, not only abstaining from evil but also reaching the summit of virtue. For then one truly has virtue, when by choice he abstains from the opposing dispositions. For this the blessed David teaches, saying, \"Turn away from evil and do good.\" But also the saying, \"Cease from your wickednesses, learn to do good,\" is of the same mind. Job, then, abstained from evil not as infants do, but as one perfectly practicing virtue. And his praise came from courage, not as though he fell short of the other virtues—for all of them followed him, dependent on one another—but from his mastery in respect of courage, which is also the case with the beatitudes; for the \"poor in spirit\" has the kingdom of God and is adorned with the others and is meek and just. Job therefore had the other virtues as well, as is shown in what follows; for as he was ready for hospitality, so also for almsgiving, \"becoming a father to orphans, a helper to the weak, an eye to the blind, and a foot to the lame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"τὸν οὕτως οὖν ἠσφαλισμένον πάντοθεν πρακτικῇ τε καὶ διανοητικῇ ἀρετῇ–διὰ γὰρ ταύτην ἀληθινὸς εἴρηται ὡς καὶ ἄμεμπτον εἶναι–ἐπειρᾶτο διάβολος τῆς τοσαύτης ἀρετῆς μεθιστᾶν, πολλάκις ὡς εἰκὸς ὑποβάλλων λογισμούς, οὓς ὁ ἅγιος οὐκ ἐδέχετο κατὰ τὸν λέγοντα· \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον\", ὃ δηλοῖ ὅτι· πολλάκις προσελθόντος τοῦ ἀντικειμένου οὐκ ὤκλασα, ὥστε γνῶναι μὲν αὐτὸν παρόντα διὰ τοῦ ἁμαρτάνειν. οὐ γὰρ ἠγνόει παρόντα ἐς ὅσον ἐπολέμει ὁ ἅγιος, ἀλλ' οὕτως οὐκ ἐγίγνωσκεν, ὡς πεῖραν δέχεσθαι τῶν φαύλων αὐτοῦ ἐνθυμήσεων. τελευταίαν δ' ἐπιβουλὴν τὴν τῆς ἐξαιτήσεως καθῆκεν, οἰόμενος διὰ ταύτης αὐτὸν τῆς προσβολῆς τῆς ἀρετῆς μεθιστᾶν, ὅπερ καὶ ἐπὶ τοῦ πατριάρχου Ἀβρὰμ πεποίηκεν, εἴ τῳ φίλον παραδέξασθαι τὴν βίβλον τῆς διαθήκης. πολλὰ κ̣αὶ πολλάκις ἐπιχειρήσας κατὰ τοῦ ἁγίου καὶ πρὸς ἅπαντα ἡττηθείς, ἐπεὶ ἅτε πρὸς ὀψίγονον καὶ ἀγαπητὸν διακείμενον τὸν Ἀβραὰμ ἤλπιζεν διαστρέψειν, προφέρει τὴν ἐξαίτησιν τοῦ παιδός, ἣν ὁ θεὸς δι' ἑαυτοῦ ποιεῖται καταισχῦναι τὸν ἀντικείμενον βουλόμενος λέγων· \"λαβὲ τὸν υἱόν σου τὸν ἀγαπητὸν ὃν ἠγάπησας\", διὰ τῶν ποικίλων ῥημά7 των διεγείρων τοῦ πατρὸς τὸ φιλόστοργον, ἵνα τὸ ἀνδρεῖον αὐτοῦ φανερὸν ποιήσῃ, ὅπερ διετήρησεν μήτε τῆι γυναικὶ ἀνενεγκὼν τὸ ἐσόμενον μήτε τοῖς παισίν, ἵνα μή τι ἐμπόδιον τῶι κατορθώματι γίνηται. ἀλλὰ καὶ πρὸς τοὺς λόγους τοῦ παιδὸς οὐκ ὤκλασεν εἰπόντος· \"πάτερ, ἰδοὺ τὸ πῦρ καὶ τὰ ξύλα·","english":"The devil therefore attempted to move from such great virtue this man who had been so secured on every side by practical and intellectual virtue—for it was on account of this that he was called true, so as also to be blameless. Often, as was likely, he suggested thoughts which the saint did not accept, in accordance with the one who says: \"When the evil one turned away from me, I did not know it,\" which means: often, when the adversary approached, I did not waver, so as to know him present through sinning. For he did not fail to know that he was present insofar as the saint was fighting, but he did not know him in such a way as to accept the experience of his base thoughts. But he let loose as a final plot that of the request, thinking that through this assault he would move him from virtue—which he also did in the case of the patriarch Abram, if anyone is pleased to accept the book of the covenant. Having made many and frequent attempts against the saint and having been defeated in all of them, since he hoped to pervert Abraham, who was disposed toward his late-born and beloved son, he brings forward the request of the child, which God makes on his own behalf, wishing to put the adversary to shame, saying: \"Take your son, your beloved one whom you have loved,\" rousing the father's affection through the varied words, so that he might make manifest his courage, which he preserved by disclosing what was to happen neither to his wife nor to his servants, lest anything become an obstacle to the right action. But he did not waver even at the words of the child when he said: \"Father, behold the fire and the wood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ποῦ τὸ πρόβατον τὸ εἰς τὴν ὁλοκάρπωσιν;\" διόπερ πιστεύων, ὅτι κἂν νεκρὸς ὁ παῖς γίνηται δυνατὸς ὁ θεὸς αὐτὸν ἀναστῆσαι, οὐκ ἐνδέδωκεν πρὸς τὸ πρόσταγμα, ἀλλὰ ἐσφαγίασεν ἂν τὸν μονογενῆ, εἰ μὴ θεὸς τὴν προθυμίαν ἀποδεξάμενος περιέσωσεν\n\nαὐτῷ τὸν υἱόν. ὅτι δὲ τοιαύτης ἐπιβουλευτικῆς προθέσεώς ἐστιν διάβολος καὶ ἐκ τοῦ εὐαγγελίου παιδευόμεθα λέγοντος τοῦ ςωτῆρος πρὸς τοὺς ἰδίους μαθητάς· \"ἰδοὺ ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς τοῦ σινιάσαι ὡς τὸν σῖτον.\" ὁμώνυμον δὲ τῶι ἀνδρὶ καὶ τὸ βιβλίον ἔχει τὴν ἐπιγραφὴν ἀκολούθως, ἐπεὶ πᾶσα ἡ βίβλος τὴν περὶ αὐτοῦ ἱστορίαν περιέχει, οὐδενὸς ἑτέρου παραβαλλομένου. κἀκεῖνο δὲ ἀκόλουθον προσθεῖναι, ὡς ἐζήτηταί τισιν, τίνος ἂν εἴη τὸ βιβλίον. καὶ οἱ μὲν τῷ ἁγίῳ Ἔσδρᾳ αὐτὸ προσνέμουσιν, ῃαξατ οἱ δὲ καὶ ἐπεὶ ἐν τῶι τέλει τοῦ βιβλίου εἴρηται ῃαξατ ῃαξατ φασίν, ὡς ἐν τοῖς ἀρχείοις ἅτε βασιλεῖς ὄντες οἱ φίλοι τοῦ Ἰὼβ ἀρεσθέντες τῶι κατορθώματι τὴν περὶ τούτου γραφὴν ἀπέθεντο. ζητείτω δὲ ὁ φιλόκαλος περὶ τούτου, εἰ μὴ τὰ εἰρημένα ἐνκρίνει. ἔστιν δὲ ὁ Ἰὼβ πέμπτος ἀπὸ Ἀβραάμ, ὡς καὶ αὐτὸ τοῦτο ἐν τῷ τέλει τοῦ βιβλίου εἴρηται. ῃαξατ ῃαξατ ῃαξατ ῃαξατ ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ. καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος ἀληθινός, ἄμεμπτος, δίκαιος, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος. ἐγένοντο δὲ αὐτῶι υἱοὶ ἑπτὰ καὶ θυγατέρες τρεῖς, καὶ ἦν τὰ κτήνη αὐτοῦ πρόβατα ἑπτακισχίλια, κάμηλοι τρισχίλιαι, ζεύγη βοῶν πεντακόσια, ὄνοι θήλειαι νομάδες πεντακόσιαι, καὶ ὑπηρεσία πολλὴ σφόδρα, καὶ ἔργα μεγάλα ἦν αὐτῶι ἐπὶ τῆς γῆς.","english":"Where is the sheep for the whole burnt offering?\" Therefore, believing that even if the child should die, God is able to raise him up, he did not yield to the command, but would have slain his only-begotten son, had not God, accepting his readiness, preserved the son for him. And that the devil is of such a plotting purpose we are also taught from the Gospel, where the Savior says to his own disciples: \"Behold, Satan has demanded you, to sift you as wheat.\" And the book also bears its title as a namesake of the man, correspondingly, since the whole book contains the account concerning him, no other being compared. And it is fitting to add that which has been sought by some: whose the book might be. Some assign it to Saint Esdras, but others say that because at the end of the book it is written, as in the archives—since the friends of Job, being kings, were pleased with his success—they deposited the record concerning this. But let the lover of what is good inquire about this, if he does not approve what has been said. And Job is the fifth from Abraham, as this very thing is also said at the end of the book. There was a certain man in the land of Ausitis, whose name was Job. And that man was true, blameless, just, God-fearing, abstaining from every evil thing. And there were born to him seven sons and three daughters, and his cattle were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys feeding in herds, and service exceedingly great, and great works were his upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἀκολούθως μέλλων ἀρετὴν ὑπερβάλλουσαν τοῦ μακαρίου Ἰὼβ ὁ λόγος διηγεῖσθαι καὶ χώρας μνημονεύει καὶ τρόπου ἀμέμπτου καὶ πολυπαιδίας καὶ εὐπαιδίας καὶ πλούτου ἔν τε ἀγέλαις καὶ τοῖς ἄλλοις, ἵνα διδάξῃ, ὡς οὐκ εὐτελῶν ὑπερεφρόνησεν –οὐδὲ γὰρ ἔχων αὐτὰ μέγα ἐφρόνει– πάντων τούτων ἀφαιρεθεὶς ἐν τῶι πειρασμῶι. ἀπαγγελὼν δὲ αὐτοῦ καὶ τὸ καθαρὸν τῆς ψυχῆς δείκνυσιν, ὡς οὐκ ἠμελημένον ἄνθρωπον διάβολος ἐξῃτήσατο. ἔδει γὰρ πρὸ τῆς πάλης τῆς πρὸς τὸν ἀντικείμενον τὸ μέγεθος τοῦ ἀθλητοῦ διαγράψαι, ὡς παντὸς πράγματος πονηροῦ ἀπεχόμενος οὐκ ἄχρι τούτου ἠρκέσθη, ἀλλὰ καὶ τελειότητος ἐπεμελεῖτο, ὅπερ ἀνατρεπτικόν ἐστιν τῶν λεγόντων, ὡς καὶ τὰ παιδία καὶ τὰ ἄλογα πονηροῦ πράγματος ἀπέχεται. οὗτος γὰρ καὶ δίκαιος καὶ ἄμεμπτος ὑπῆρχεν. τοῦτ' αὐτὸ καὶ ἐπὶ τοῦ πρώτου ψαλμοῦ λέγοντες οἱ ἐνιστάμενοι ἐλέγχονται. φασὶν γάρ, ὅτι \"μακαρίζεσθαι ἐπὶ τῷ μὴ πεπορεῦσθαι ἐν βουλῆι ἀσεβῶν καὶ ἐπὶ καθέδραν λοιμῶν μὴ κεκαθικέναι\" ἁρμόσει καὶ τοῖς ἀλόγοις καὶ βρέφεσιν. ἀλλ' ἐλέγχονται ἐκ τοῦ ἐπιφερομένου· εἴρηται γάρ· ῃαξατ \"ἀλλ' ἦν ἐν νόμῳ κυρίου τὸ θέλημα αὐτοῦ καὶ ἐν τῶι νόμωι αὐτοῦ μελετήσει ἡμέρας καὶ νυκτός\", ὅπερ ἐπὶ τῶν βρεφῶν καὶ ἀλόγων οὐχ ἁρμόζει. εὖ δὲ καὶ τὸ ἐν τῆι Αὐσίτιδι τοῦτον οἰκεῖν, ἥτις ἑρμηνεύεται βουλή· οὐδὲν γὰρ ὁ δίκαιος ἀβούλως ποιεῖ, ἀλλ' οἶκος αὐτῶι καὶ πόλις ἡ καθαρὰ βουλή. \"καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς τῶν ἀφ' ἡλίου ἀνατολῶν.\" καὶ πρὸς τὸ αἰσθητὸν δυνατὸν τοῦτο.","english":"Correspondingly, when the account is about to describe the surpassing virtue of the blessed Job, it mentions both his region and his blameless manner of life, his many children and goodly children, and his wealth in herds and in other things, in order to teach that he looked down on none of these as worthless things—for he was not proud when he had them—since he was deprived of all these things in the trial. And by recounting this, it also shows the purity of his soul, that the devil did not demand him as a man who had been neglected. For before the contest against the adversary, it was necessary to describe the greatness of the athlete, that he kept away from every evil thing and was not content with this only, but also cultivated perfection, which is a refutation of those who say that even children and irrational animals keep away from an evil thing. For this man was both righteous and blameless. Those who make this very claim also in the case of the first psalm are refuted. For they say that \"to be blessed for not having walked in the counsel of the ungodly and for not having sat in the seat of the pestilent\" will fit even irrational animals and infants. But they are refuted by what follows; for it has been said: \"But his will was in the law of the Lord, and in his law he will meditate day and night,\" which does not fit infants and irrational animals. And it is well that he lived in Ausitis, which is interpreted as \"counsel\"; for the righteous man does nothing without counsel, but his house and city is pure counsel. \"And that man was well-born of those from the rising of the sun.\" And this is possible also in the perceptible sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"εἰ δὲ πρὸς ἀναγωγὴν νοοῖτο, λεχθείη ἄν, ὅτι ὁ δίκαιος εὐγένειαν κτᾶται, οὐκ ἀπ' ἀνθρώπων, ἀλλ' ἀπὸ τοῦ φωτὸς τοῦ \"ἡλίου τῆς δικαιοσύνης\" καταλαμπομένην. \"συνπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους ἐποίουν πότον καθ' ἑκάστην ἡμέραν συνπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν ἐσθίειν καὶ πίνειν μετ' αὐτῶν.\" εὖ ἀνατεθραμμένοι οἱ τοῦ Ἰὼβ υἱοὶ οὐ πρὸς ἄλλους ἐποιοῦντο τὰς ἐπιμειξίας καὶ τὸν πότον ἢ πρὸς ἑαυτοὺς κατὰ τὸ ἐν ψαλμοῖς λεγόμενον· \"ἰδοὺ δή, τί καλὸν ἢ τί τερπνὸν ἀλλ' ἢ τὸ κατοικεῖν ἀδελφοὺς ἐπὶ τὸ αὐτό.\" σύμφωνον παρέχοντες τὴν ἀρετὴν καὶ ἐν τοῖς αἰσθητοῖς ἦσαν ἀστασίαστοι \"πρὸς ἀλλήλους\" πορευόμενοι καὶ οὐ πόρρω· τὰς γὰρ συνη̣λύσεις \"ἐν τῆι οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου\" οὐ μόνον ον κατὰ χρόνον ἀλλ' ἴσως καὶ κατὰ ἀρετὴν ἐποιοῦντο τὰ πρὸς ὠφελίαν παρ' αὐτοῦ παιδευόμενοι. εὖ δὲ καὶ τὸ συνπαραλαμβάνειν τὰς ἰδίας ἀδελφάς, ὅπερ ἐστὶν σημεῖον ἐναργὲς σωφροσύνης καὶ κοσμιότητος. \"καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστελλεν Ἰὼβ καὶ ἐκαθάριζεν αὐτοὺς ἀνιστάμενος τὸ πρωῒ καὶ προσέφερεν","english":"But if it is understood in an anagogical sense, it might be said that the righteous man acquires noble birth, not from men, but from the light of the \"sun of righteousness\" shining upon him. \"And his sons, going about together with one another, held a drinking feast each day, taking along at the same time also their three sisters to eat and drink with them.\" Well-bred were the sons of Job: they made their associations and their drinking not with others but with one another, according to what is said in the Psalms: \"Behold now, what is good or what is pleasant, but that brothers dwell together in the same place.\" Presenting virtue in harmony, they were also free from faction in the realm of the senses, \"going about with one another\" and not far off; for they made their gatherings \"in the house of their brother, the elder\"—not only in time but perhaps also in virtue—being educated by him in what was for their benefit. Well also is it to take along their own sisters, which is a clear sign of chastity and orderliness. \"And when the days of the drinking feast were completed, Job sent and purified them, rising early and offering","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"περὶ αὐτῶν θυσίας κατὰ τὸν ἀριθμὸν αὐτῶν καὶ μόσχον ἕνα περὶ ἁμαρτίας περὶ τῶν ψυχῶν αὐτῶν.\" κατὰ τὸν λέγοντα· \"ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός\", καί· \"ὁ θεός μου, πρὸς σὲ ὀρθρίζω\", καί· \"τὸ πρωῒ παραστήσομαί σοι καὶ ἐπόψομαι\" οὐ πρὸς ἕτερον ἔργον ὁ μακάριος Ἰὼβ τὸ πρωῒ ἀνίστατο ἀλλὰ πρὸς τὸ θεῷ ὑπὲρ τῶν παιδίων θυσίαν προσάγειν \"κατὰ τὸν ἀριθμὸν αὐτῶν\", ὅ ἐστιν καθ' ἕκαστον καὶ εὐτάκτως· οὐδὲν γὰρ συγκεχυμένον ἐν σπουδαίῳ. ἀλλὰ καὶ μετὰ τοῦτο ὑπὲρ αὐτῶν τὸν μόσχον προσῆγεν κατὰ τὸν ἴδιον τρόπον καὶ τὴν τῶν παίδων ἀγωγὴν συνεθίζων.\n\n12 οὕτως οὖν ἐκαθάριζεν αὐτοὺς μετὰ τὸ συντελεσθῆναι τὸν πότον, μετὰ τῆς αἰσθητῆς καθάρσεως καὶ τὰ πρὸς διάνοιαν συντελοῦντα καθαρτήρια παραδεικνύς. εἰ δὲ τὸν πρὸς ὑπὲρ ἁπάντων προσαγόμενον \"μόσχον\" τὸν ὑπὲρ τοῦ γένους τῶν ἀνθρώπων \"σταυρὸν ὑπομείναντα\" ςωτῆρα δηλοῖ, συνεπίσκεψαι, ὅστις καὶ \"σιτευτὸς\" ἐν τῇ παραβολῇ τοῦ εὐαγγελίου εἴρηται διὰ τὸ θρεπτικὸς εἶναι τῆς θείας διδασκαλίας. μὴ θαύμαζε δέ, εἰ ἐπὶ τὸν ςωτῆρα ὁ μόσχος αἰνίττεται· καὶ γὰρ οὐκ ἀμύητος ἦν ὁ Ἰὼβ τῆς ἐπιδημίας τοῦ ςωτῆρος· περὶ γὰρ αὐτοῦ εἶπεν· \"ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι\". \"ἔλεγεν γὰρ ὁ Ἰώβ· μήποτε ἐν τῆι διανοίᾳ αὐτῶν οἱ υἱοί μου κακὰ ἐνενόησαν πρὸς τὸν θεόν.\" μεγάλη καθαρότης ἐν τούτῳ τῶν παιδίων δείκνυται· μὴ γὰρ ὁρῶν αἰσθητόν τι ἁμάρτημα αὐτῶν περὶ τῶν κατὰ διάνοιαν τὴν θυσίαν προσῆγεν λογιζόμενος, ὅτι ἡ ἀνθρωπίνη ἀσθένεια καὶ μαλακία̣ ἐν νεότητι ὄλισθον ἔχει πολλάκις. διόπερ καὶ ὁ ἅγιος Παῦλος ἔλεγεν·","english":"sacrifices for them according to their number, and one calf for a sin offering for their souls,” according to him who says, “From the night my spirit rises early toward you, O God,” and, “My God, I rise early toward you,” and, “In the morning I will present myself to you and will look upon you.” The blessed Job rose early in the morning not for another work but to bring sacrifice to God on behalf of his children “according to their number,” that is, for each one and in good order; for nothing is confused in the diligent man. But even after this he brought the calf on their behalf in his own manner, also accustoming them to the conduct of children.\n\n12 Thus then he purified them after the drinking was completed, showing, along with the perceptible purification, the purifications that contribute to the understanding. But if the “calf” brought on behalf of all signifies the Savior who “endured the cross” for the human race, consider also that he is called “fatted” in the parable of the gospel because he is nourishing of divine teaching. And do not marvel if the calf hints at the Savior; for Job was not uninitiated in the visitation of the Savior; for he said concerning him: “the one who is about to subdue the great sea monster.” “For Job said: lest at any time in their mind my sons have thought evil against God.” Great purity is shown in this concerning the children; for not seeing any perceptible sin of theirs, he brought the sacrifice concerning things in the mind, reckoning that human weakness and softness in youth often has a slip. Therefore also the holy Paul said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"\"οὐδὲν ἐμαυτῶι σύνοιδα, ἀλλ' οὐκ ἐν τούτωι δεδικαίωμαι\", καὶ ὁ ψαλμῳδός· \"ἀπὸ τῶν κρυφίων μου καθάρισόν με.\" ὅθεν παρατηρητέον, οὐχ ὡς ἁμαρτημάτων ἕνεκεν τοιούτωι θανάτῳ ὑπεβλήθησαν. \"οὕτως οὖν ἐποίει Ἰὼβ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ.\" τὸ ἀδιάστατον τοῦ τόνου τοῦ ἁγίου ἐνταῦθα δηλοῦται, ὡς οὐ ποτὲ μὲν ποτὲ δὲ οὒ τὴν ἀρετὴν ἐνεργοῦντος. τοῦτο καὶ Δαυὶδ περὶ ἑαυτοῦ φησι ψάλλων· \"εὐλογήσω τὸν κύριον ἐν παντὶ καιρῶι.\" \"καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι παραστῆναι ἐνώπιον τοῦ κυρίου, καὶ ὁ διάβολος ἦλθεν μετ' αὐτῶν.\" τὸ μὲν σχῆμα τῆς λέξεως ὁ λόγος ἐμφαίνων διηγηματικώτερον τὰ περὶ τῆς παραστάσεως τῶν ἀγγέλων διηγεῖτο ἐν τῷ· \"καὶ ὡς ἐγένετο ὡς ἡ ἡμέρα αὕτη\", ἡμῶν ἀκολούθως νοούντων καιρὸν καὶ κατάλληλον κατάστασιν τῆς παραστάσεως τῆς ἐνώπιον κυρίου τῶν ἀγγέλων τὰς ἰδίας λειτουργίας καὶ τὸν ἰ´̣διον πόνον τὸν πρὸς θεὸν̣ παρασχόντων. αὐτῶν καθιστώντων παρέστη δὴ καὶ ὁ διάβολος. εἰ καὶ πολύπτυχός ἐστι καὶ πολύτρ̣οπ̣ος, οὐ λανθάνει θεόν. ε̣ἴρηται, ὡς καὶ αὐτὸς μετὰ τῶν ἀγγέλων ἐλήλυθεν οὐ \"παραστῆναι ἐνώ14 πιον\" αὐτοῦ, ἀλλὰ καὶ αὐτὸς ὑπὸ τοῦ πάντα ἐφορῶντος ὀφθαλμοῦ τοῦ θεοῦ γιγνωσκόμενος. εἴη δὲ καὶ τὸ ὑποκριτικὸν τοῦ διαβόλου δηλοῦν τὸ ῥητόν, \"μετασχηματιζομένου\" μὲν \"εἰς ἄγγελον φωτὸς\" καὶ ταῦτα λανθάνοντος τοὺς γεννητούς, θεὸν δὲ μὴ δυναμένου λαθεῖν τὸν πάντων γενεσιάρχην καὶ τὸν \"δι' οὗ τὰ πάντα\" καὶ τὸ ἅγιον πνεῦμα· τῆς γὰρ αὐτῆς οὐσίας ἡ τριάς.","english":"I am conscious of nothing against myself, but not in this am I justified,” and the psalmist: “From my hidden faults cleanse me.” Hence it must be observed that they were not subjected to such a death on account of sins. “Thus then Job did all the days of his life.” The uninterruptedness of the holy man’s intensity is shown here, as one who does not at one time practice virtue and at another time not. David also says this about himself in the psalm: “I will bless the Lord at all times.” “And as this day came to be, behold, the angels came to stand before the Lord, and the devil came with them.” The word, displaying the form of the expression, narrated the matters concerning the standing of the angels in a more narrative manner in the phrase “and as this day came to be,” while we understand correspondingly the fitting time and the suitable condition of the standing of the angels before the Lord, who offered their own services and their own labor toward God. While they were taking their stand, the devil also stood there. Even if he is many-folded and many-turned, he does not escape God. It has been said that he too came with the angels, not “to stand before” him, but he too is known by the all-observing eye of God. And the hypocritical character of the devil may also be what the saying indicates, since he “transforms himself” indeed “into an angel of light” and thereby escapes the notice of those born, but he cannot escape the notice of God, the originator of all things, and of him “through whom all things” exist, and of the Holy Spirit; for the Trinity is of the same essence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ὡς γὰρ περὶ τοῦ λόγου εἴρηται ὡς \"κριτικός ἐστιν ἐνθυμήσεων καὶ ἐννοιῶν καρδίας καὶ οὐκ ἔστιν κτίσις ἀφανὴς ἐνώπιον αὐτοῦ· πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ\", οὕτω καὶ περὶ τοῦ πνεύματος· \"τὸ γὰρ πνεῦμα πάντα ἐρευνᾷ.\" καὶ περὶ πατρὸς πρὸς τῶν ἀποστόλων εἴρηται· \"σὺ κύριε καρδιογνῶστα πάντων.\" καὶ εἰκότως μόνης τῆς θεότητός ἐστι τὸ τὰς διανοίας ὁρᾶν. εἰ γὰρ ἦν καὶ τοῖς γεννητοῖς τοῦτο δῆλον μὴ ἔχουσιν θεοῦ ἀγαθότητα, ἠλλοτριοῦντο ἂν τῶν ἁμαρτανόντων ὡς μὴ ἐπικουρεῖν αὐτοῖς ἀλλ' ἀποστρέφεσθαι διὰ τὸ μέγεθος τῶν κακῶν εὐλαβούμενοι, μὴ συνκινδυνεύσωσιν ὑπὲρ τοιούτων πρεσβεύοντες. εἰ δὲ καὶ ἔκ τινων τεκμηρίων κατελάμβανον τὴν τοῦ διαβόλου πρόθεσιν, ἀλλὰ γοῦν,\n\nἐπεὶ καὶ αὐτοὶ \"παρεστήκασιν ἐνώπιον τοῦ κυρίου\" ἐλθόντος καὶ τοῦ διαβόλου μετ' αὐτῶν μεθ' ὑποκρίσεως, εἰκότως θεῷ τὴν περὶ τῆς παραστάσεως αὐτοῦ κρίσιν συνενέβαλον, ὃ καὶ γέγονεν. αὐτὸς γὰρ ὁ θεὸς πρὸς αὐτὸν τὰ ἑξῆς φησιν. \"καὶ εἶπεν ὁ κύριος τῷ διαβόλωι· πόθεν παραγέγονας;\" τοῦτο εἶπεν αὐτῷ, ὅπως ἀκούοντες νοήσωμεν τό· \"πόθεν παραγέγονας;\" οὗτοι οἱ ἄγγελοι οἱ ἡμέτεροι ὑπηρεσίας θείας πρὸς ἐμοῦ ποιεῖν προσταττόμενοι ταύτας ἐκτελοῦντες παρεστήκασίν μοι αὐτὸ τοῦτο ἀντὶ παραστάσεως ἐνεργοῦντες–οὐ γὰρ τοπικὴ τούτων παράστασις· σὺ δὲ πόθεν; οὐ γὰρ ὑπάρχεις λειτουργὸς ἐμός. \"πόθεν\" οὖν \"παραγέγονας\"; ὅμοιον τούτῳ ἐκλήμψῃ τὸ εἰρημένον πρὸς τὸν Ἀδὰμ ὑπὸ θεοῦ· \"Ἀδάμ, ποῦ εἶ;\" ἠ῀̣ν ἐλεγκτικὸν τῆς ματαίας κινήσεως τοῦ διαβόλου τό· \"πόθεν παραγέγονας;\". \"καὶ ἀποκριθεὶς ὁ διάβολος τῶι κυρίῳ εἶπεν·","english":"For just as it has been said of the Word that \"he is discerning of the thoughts and intents of the heart, and there is no creature hidden before him; but all things are naked and laid bare to his eyes,\" so also it is said of the Spirit: \"For the Spirit searches all things.\" And concerning the Father it has been said by the apostles: \"You, Lord, know the hearts of all.\" And rightly it belongs to the Godhead alone to see the thoughts. For if this were also evident to created beings who do not possess God's goodness, they would have been alienated from those who sin, so as not to help them but to turn away from them, shrinking back because of the magnitude of their evils, lest they share the danger by interceding on behalf of such people. But even if from certain indications they grasped the devil's intent, yet at any rate,\n\nsince they themselves \"stood before the Lord\" when he came, and the devil with them in hypocrisy, rightly they referred to God the judgment concerning his standing, which indeed happened. For God himself says to him the following: \"And the Lord said to the devil: From where have you come?\" He said this to him so that, hearing it, we might understand the meaning of \"From where have you come?\" These angels of ours, who are commanded by me to perform divine services, in fulfilling them stand before me, accomplishing this very thing as their standing—for their standing is not spatial—but you, from where? For you are not my minister. \"From where,\" then, \"have you come?\" You will find the saying similar to this spoken by God to Adam: \"Adam, where are you?\" The phrase \"From where have you come?\" was a refutation of the devil's vain movement. \"And the devil answered the Lord and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"περιελθὼν τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι.\" εἰ ἦν ἐνθύμησις τοῦ διαβόλου ἡ πρὸς τὴν ὑπὸ θεοῦ ἐρώτησιν συστᾶσ̣α̣ ἐν αὐτῶι ἀπόκρισις, αὐτοῦ ἂν εἴη πρὸς τοῦ θεοῦ ὁρωμένη. ὁ μὲν γὰρ θεὸς βουλόμενος λαλῆσαι γεννητῷ τὸ ἑαυτοῦ βούλημα τῇ ἐκείνου ἐντίθησι διανοίᾳ. διάβολος δὲ ἀποκρινόμενος τῶι κυρίωι οὐχ οὕτως ἀλλ' ὡς προαιρεῖται ἀποκρίνεσθαι λέγεται. τίς δὲ αὐτοῦ η῾̣ ἀπόκρισις, ἴδωμεν. \"περιελθών\", φησίν, \"τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι\". οὐ δεῖ ξενίζεσθαι, εἰ λεπτὸν ὑπάρχων πνεῦμα διέβη τοὺς προειρημένους τόπους. καὶ γὰρ οὐδ' ὁ θεὸς ὡς ψευδόμενον αὐτὸν ἤλεγξεν. εὖ δὲ καὶ τὸ \"περιελθών\"· οὐ γὰρ περιέχων. περιέρχεται δὲ ὡς \"ἀντίδικος ζητῶν τίνα καταπίῃ\", ὅπως τοὺς μὲν ταῖς ὑποβολαῖς αὐτοῦ ταῖς πονηραῖς πειθομένους ἑλκύσῃ, τοὺς δ' ἀντιτείνοντας ἐξαιτήσηται, ὅπερ καὶ ἐπὶ τοῦ Ἰὼβ γεγένηται. ὅθεν οὐ βιάζεται οὐδὲ παρὰ δύναμιν ἡμῖν ἐπέρχεται. ὡς γὰρ δυναμένοις ἀντιστῆναι προστάττεται· \"ἀντιστῆτε στερεοὶ τῆι πίστει\", καί· \"ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σέ, τόπον σου μὴ ἀφῇς.\" ὅτι δὲ καὶ τὴν δύναμιν παρέχει ὁ θεὸς εἴρηται, ὃς δώσει \"καὶ τὴν ἔκβασιν τοῦ δύνασθαι ὑπενεγκεῖν\". σημειωτέον, δέ, ὅτι διάφοροι τόποι ἡ γῆ καὶ ἡ ὑπ' οὐρανόν εἰσιν, τῆς μὲν γῆς ὑπὸ τὸν οὐρανὸν οὔσης, τῶν δὲ ὑπ' οὐρανὸν τόπων οὐ πάντως γῆς ὑπαρχόντων. κἀκείνους δὲ περιῄει τοὺς τόπους διάβολος ἐνευφραινόμενος \"τοῖς πνευματικοῖς τῆς πονηρίας\" δαίμοσιν. τούτους οὖν, φησίν, περιελθὼν πάρειμι, ὅπερ νοητέον οὕτως ὅτι·","english":"Having gone around the earth and walked about what is under heaven, I am present.\" If the answer that stood in him in response to God's questioning was the devil's thought, it would be seen by God as his own. For God, wishing to speak his own will to a created being, places it in that one's mind. But the devil, when he answers the Lord, is said to answer not in this way but as he chooses to answer. And what is his answer? Let us see. \"Having gone around,\" he says, \"the earth and walked about what is under heaven, I am present.\" One should not be surprised if, being a subtle spirit, he passed through the places just mentioned. For not even God convicted him as lying. And well is the phrase \"having gone around\"—for he was not encompassing it. But he goes around as \"an adversary seeking whom he may devour,\" so that he may drag away those who obey his evil suggestions and may demand those who resist, which indeed happened in the case of Job. Hence he does not use force, nor does he come upon us beyond our strength. For it is commanded to those who are able to resist: \"Resist, firm in the faith,\" and: \"If the spirit of the ruler rises up against you, do not leave your place.\" And it is said that God also provides the strength—he who will give \"also the outcome, that you may be able to endure.\" But it should be noted that the earth and what is under heaven are different places, the earth being under heaven, but the places under heaven not always being earth. And the devil was going around those places too, rejoicing in \"the spiritual forces of wickedness,\" the demons. These, then, he says, having gone around, I am present—which must be understood thus: that...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"διὰ πάντων τούτων ἐλθὼν καὶ εὑρὼν τὸν μακάριον Ἰὼβ μὴ δυνάμενον δέξασθαί τι τῶν ἡμετέρων πάρειμι, ὅ ἐστι· δείκνυμι το`̣ κρυπτόν μου τῶι ἀναποδράστωι σου ὀφθαλμῶι βουλόμενος αὐτὸν ἐξαιτήσασθαι. \"καὶ εἶπεν αὐτῷ ὁ κύριος· προσέσχες οὖν τῆι διανοίαι σου κατὰ τοῦ παιδός μου Ἰώβ, ὅτι οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος ἄμεμπτος, ἀλη̣θινός, θεοσεβής, ἀπεχόμενος̣ ἀπὸ παντὸς πονηροῦ πράγματ̣ος.\" τό· εἶπεν ὁ κύριος τῶι διαβόλωι ὡσαύτως τοῖς φθάσασιν ἐκλημπτέον, οὐκ ἀπεμφαίνοντος, εἰ ὅπερ ὁ θεὸς βούλεται νοῆσαι τὸν διάβολον, ἐνιῆτ̣α̣ι πρὸς ἔλεγχον αὐτοῦ χαλεπώτατον, ὅτι οὐ παρῆκεν ὁ θεὸς δια̣νοούμενος. οὐ γὰρ ἀγνοητέον μὴ εἰκαίαν εἶναι τὴν τοῦ θεοῦ πρὸς τὸν διάβολον ὁμιλίαν· οὐδὲν γὰρ παρὰ τῷ τὰ ὅλα συστησαμένωι εἰκαῖον, ἀλλὰ καὶ τοῦτο πρὸς τὸ συμφέρον, ὅπως καταισχύνηται τῆι τοῦ δικαίου καὶ ἀμέμπτου ἀνδρὸς πα18 ραθέσει. \"παῖδα\" τὸν Ἰὼβ ὁ κύριος κέκληκεν κατ' ἀμφότερα τὰ σημαινόμενα· καὶ γὰρ θεράπων αὐτοῦ ὑπῆρχεν κατὰ τὸ εἰρημένον πρὸς τοῦ ψαλμῳδοῦ· \"ἐγὼ δοῦλος σὸς καὶ υἱὸς τῆς παιδίσκης σου\", καὶ υἱὸς ἀπὸ τῆς θεραπείας καὶ γνησίας δουλείας τῆς τοῦ πνεύματος ἀξιωθεὶς χάριτος, καὶ λέγων καὶ αὐτὸς κατὰ τὸν σοφὸν Παῦλον· \"αὐτὸ τὸ πνεῦμα συνμαρτυρεῖ τῶι πνεύματι ἡμῶν, ὅτι ἐσμὲν τέκνα θεοῦ.\" \"ὁ\" γὰρ \"ποιῶν τὴν δικαιοσύνην ἐκ τοῦ θεοῦ γεγέννηται\". ἐμφατικὸν δὲ καὶ τοῦ λογικὸν εἶναι τὸν διάβολον τὸ ῥηθῆναι· \"προσέσχες τῆι διανοίᾳ σου\"· λογικοῦ γὰρ οἰκεῖον τὸ διανοεῖσθαι. οὐκ ἐνταῦθα δὲ μόνον τοῦτο π̣ε̣ρὶ τοῦ διαβόλου εἴρηται, ἀλλὰ καὶ ἐν τῷ·","english":"Having gone through all these things and found that the blessed Job was unable to receive anything of ours, I am present—that is, I show what is hidden to your inescapable eye, wishing to demand him for myself. \"And the Lord said to him: Have you then set your mind against my servant Job, because there is no man on the earth like him, blameless, true, God-fearing, abstaining from every evil thing?\" The phrase \"the Lord said to the devil\" must be understood in the same way as the preceding passages, since it is not incongruous if what God wishes the devil to understand is implanted for his most severe refutation, because God did not omit what he intended. For it must not be supposed that God's conversation with the devil was purposeless; for nothing is purposeless with him who established all things, but even this was for the benefit, so that he might be put to shame by the comparison with the righteous and blameless man. The Lord has called Job \"servant\" according to both meanings; for he was his servant according to what was said by the psalmist: \"I am your servant and the son of your handmaid,\" and a son, having been deemed worthy of the grace of the Spirit from his service and genuine servitude, and himself saying according to the wise Paul: \"The Spirit himself bears witness with our spirit that we are children of God.\" For \"the one who does righteousness has been born of God.\" It is also emphatic of the devil's being rational that it was said: \"Have you set your mind\"; for it is proper to a rational being to think. And this is said about the devil not only here, but also in the passage:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"\"σὺ δὲ εἶπας ἐν τῆι διανοίαι σου· εἰς τὸν οὐρανὸν ἀναβήσομαι\", ὅπερ ὡς εἴρηται παραστατικόν ἐστι τοῦ λογικὸν αὐτὸν εἶναι. γίνεται δὲ εἰ δὲ τὸ διανοεῖσθαι ἐπ' αὐτοῦ γίνεται, ζητητέον, μὴ ἄρα καὶ τὸ μετανοεῖν. μετὰ γὰρ τὸ νοεῖν τὸ διανοεῖσθαι καὶ τὸ μετανοεῖν. καὶ ὡς ἐν τῇ βουλήσει αὐτοῦ κεῖται τὸ διανοεῖσθαι, μήποτε καὶ τὸ μετανοεῖν. ὁ δὲ ταῦτα μὴ διδοὺς ὁράτω, μὴ τὸν θεὸν αἴτιον τῆς κακίας αὐτοῦ λάθῃ τιθέμενος–εἰ γὰρ οὐ κέκτηται λόγον καὶ νοῦν. εἰ δὲ καὶ ἐξήλλακται κατά τι, ἀλλὰ τῶι λογικὸς εἶναι κοινωνεῖ τοῖς ταύτης οὖσι φύσεως. εἰ γὰρ καὶ ἄνθρωποι θνητοί, ἀλλ' οὐ κατὰ τὸ θνητὸν τὴν κοινωνίαν εἶναί φαμεν, ἀλλὰ κατὰ τὸ λογικόν, ὅπερ κοινὸν καὶ ἀθανάτοις καὶ θνητοῖς ὑπάρχει. καὶ τὸ διανοεῖσθαι δὲ οὐ μόνοις σπουδαίοις ἢ μόνοις φαύλοις πρόσεστιν. ὡς γὰρ τὸ αἰσθήσει χρῆσθαι καὶ σπουδαίῳ καὶ φαύλωι κοινόν, ὅπερ ὁ μὲν σπουδαῖος καλῶς μεθοδεύων οὐ κέχρηται αὐτῶι κατὰ τὸν φαῦλον ἀναβλέποντα εἰς τὸν οὐρανὸν καὶ θεοποιοῦντα τοῦτον, οὕτω καὶ τὸ διανοεῖσθαι· ἐν σπουδαίωι καὶ φαύλωι εὑρισκόμενον κατὰ τὴν χρῆσιν ἐξήλλακται. \"προσέσχες οὖν\", φησί, \"τῆι διανοίᾳ σου κατὰ τοῦ παιδός μου Ἰώβ, ὅτι οὐκ ἔστι κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς\". οὐ μάτην δὴ πρόσκειται· \"τῶν ἐπὶ γῆς.\" εἰσὶν γὰρ κατ' αὐτὸν καὶ ὑπὲρ αὐτὸν λογικὰ ὑπὲρ γῆν τυγχάνοντα. οὐ γὰρ ταὐτὸν τὸ εἰπεῖν· «οὐκ ἔστιν κατ' αὐτόν» τῶι εἰπεῖν· \"οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς\". πῶς γὰρ οὐχ ὑπερβάλλων ἅπαντας τοὺς ἐπὶ γῆς ἐτύγχανε τοῦ θεοῦ τῶν ὅλων αὐτῷ μαρτυροῦντος ἐν τῷ·","english":"But you said in your mind, \"I will ascend to heaven,\" which, as has been said, is indicative of his being rational. But if thinking is present in him, it must be asked whether repentance is also. For after understanding comes thinking, and after thinking, repentance. And just as thinking lies in his will, so perhaps does repentance. But let the one who does not grant these things see to it that he does not unwittingly make God the cause of his own evil—for he does not possess reason and mind. But even if he differs in some respect, yet by being rational he shares in common with those who are of this nature. For even if humans are mortal, we say that the fellowship is not according to the mortal, but according to the rational, which is common to both immortals and mortals. And thinking is not present only to the virtuous or only to the wicked. For just as the use of perception is common to both the virtuous and the wicked—though the virtuous man, managing it well, does not use it in the manner of the wicked man who looks up to heaven and makes it a god—so too is thinking: found in both the virtuous and the wicked, it differs according to its use. \"Therefore attend,\" he says, \"with your mind against my servant Job, that there is none like him among those upon the earth.\" Not in vain is \"of those upon the earth\" added. For there are rational beings like him and above him that exist above the earth. For it is not the same to say \"there is none like him\" as to say \"there is none like him among those upon the earth.\" For how could he not surpass all those upon the earth, when the God of all things testifies to him in the words:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"\"ἄνθρωπος ἄμεμπτος, ἀληθινός, θεοσεβής, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος\". ἀπέχεται δὲ κυρίως κακίας ὁ πεφυκὼς αὐτὴν δέχεσθαι. τότε γὰρ καὶ ὁ ἔπαινος χώραν ἔχει, ὅτε δυνάμενος εἶναι φαῦλος ἀπέχεται κακίας μίσει τῶι πρὸς αὐτήν. οὐ γὰρ πᾶς ὁ μὴ χρώμενος κακίᾳ ἀπέχεσθαι ταύτης λέγεται· τὰ γὰρ βρέφη ταύτῃ μὴ χρώμενα οὐκ ἂν εἴποι τις κυρίως ἀπέχεσθαι κακίας· ὁ γὰρ τοῦτο ἐνεργῶν κρίσει καὶ λόγῳ τοῦτο ποιεῖ. τὰ δὲ κακίας καὶ ἀρετῆς αἰτεῖ ἐπιτηδειότητα. καὶ οὐκ ἄν τις εἴποι τὸ βρέφος ἀκολασίας ἀπέχεσθαι ἢ σωφρονεῖν· οὔπω γὰρ εἰς τὴν τούτων ἥκει διάκρισιν. διαλαβόντες δὲ περὶ τούτων ἐν τοῖς φθάσασιν, ὅτε καὶ τὰ ἀπὸ τοῦ πρώτου ψαλμοῦ παρετιθέμεθα, εἶναι κατ' αὐτὸν θεοσεβῆ ταῦτα ἠλέγξαμεν. ἐκεῖνος γὰρ τῶι ὄντι θεοσεβής ἐστιν ὁ το`̣ν σεβασμοῦ βίον σέβων, τῶν τὰ μὴ σεπτὰ σεβομένων ἀσεβῶν τυγχανόντων. πρόσεστι δὲ τῶι μακαρίωι και`̣ τὸ \"ἀληθινὸν\" κατά τε θεωρίαν τῆς ἀληθείας καὶ τὸ ἐν τοῖς ἠθικοῖς ἀνυπόκριτον· οὐ γὰρ ὁ διά τι τὴν ἀρετὴν ἐπιτηδεύων ἀληθινός ἐστιν. \"ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου.\" δυνατὸν πιθανῶς εἰπεῖν εἰς τό· \"ἐναντίον τοῦ κυρίου\", ὅτι ἐναντίως τῆι μαρτυρίαι τοῦ θεοῦ εἶπεν φιλόκα21 κος ὢν ἢ ὅτι θρασέως ἐνενόησεν· ἀναίσχυντον γὰρ ἡ κακία. οὕτω γοῦν καὶ ἃ ἐπιφέρει ἀπὸ φιλοκάκου γνώμης προφέρει τῆς τοῦ δικαίου ἐλαττωτικὰ ἀρετῆς. τί γάρ φησιν; \"μὴ δωρεὰν σέβεται Ἰὼβ τὸν κύριον; οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ καὶ τὰ ἔσω τῆς οἰκίας αὐτοῦ καὶ τὰ ἔξω πάντων τῶν ὄντων αὐτῷ κύκλῳ;","english":"A blameless man, true, God-fearing, abstaining from every evil thing.\" But properly, he abstains from evil who is by nature capable of receiving it. For then praise also has a place, when one who is able to be base abstains from evil by hatred toward it. For not everyone who does not use evil is said to abstain from it; for infants, who do not use it, one would not properly say abstain from evil; for he who does this does it by judgment and reason. But these things require a fitness for evil and virtue. And no one would say that an infant abstains from licentiousness or is temperate; for he has not yet come to the discernment of these things. But having discussed these matters in what has gone before, when we also set forth the things from the first psalm, we demonstrated that these things are God-fearing according to him. For that one is truly God-fearing who reveres a life of reverence, while those who revere things not to be revered are impious. And the \"true\" is present in the blessed one both in respect of the contemplation of truth and in respect of what is unfeigned in moral matters; for he who pursues virtue for some reason is not true. \"And the devil answered and said before the Lord.\" One may plausibly say regarding \"before the Lord\" that he spoke in opposition to the testimony of God, being a lover of evil, or that he thought boldly; for evil is shameless. At any rate, in this way he also brings forward what he adds from an evil-loving mind, things that diminish the virtue of the righteous man. For what does he say? \"Does Job revere the Lord for nothing? Have you not fenced around his outside and the inside of his house and the outside of all that he has, round about?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"τὰ ἔργα τῶν χειρῶν αὐτοῦ εὐλόγησας καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς.\" ἴδιον τῶν φιλοκάκων καὶ πρὸς ἀρετὴν ἀπεχθανομένων τὸ μὴ λογίζεσθαι γνήσια τὰ καλὰ τῶν πέλας, ἀλλὰ πάντως λέγειν, ὡς ὅδε τις δίκαιός ἐστιν δι' ἀδυναμίαν τοῦ ἀδικεῖν, ὅδε τις σώφρων διὰ τὴν καλουμένην ἠλιθιότητα, ὅδε πρὸς χρήματα καὶ πορισμοὺς οὐκ ἔχει διὰ τὸ πρὸς ταῦτα ἀνεπιτήδειον, ἐσθότε καὶ τὸν πρᾶον ὑποκριτὴν λογιζομένους, καὶ ὅλως οὐδεὶς φαῦλος ἀποδέχεταί τινος ἀρετὴν ὡς γνησίαν. ταύτης ἀρχηγὸς ὢν τῆς κακίας ὁ διάβολος τοιαῦτα ἐννοῶν περὶ τοῦ Ἰὼβ ἐφανέρου αὐτὰ τῷ τὸ κρυπτὸν ἐπισταμένωι λέγων, ὡς διὰ τὰ ἐκτὸς ἀγαθὰ δίκαιός ἐστιν ὁ Ἰώβ. τὸ δὲ \"περιέφραξας\" ἀντὶ ἀσφαλείας αὐτῶι εἴρηται ἔμφασιν παρέχοντος, ὡς διὰ ταῦτα ἀκαθαίρετός ἐστιν καὶ ἔφοδον οὐκ ἔχει, τὴν πληθὺν τῶν ἀδιαφόρων αἰτίαν αὐτῷ\n\nτῆς ἀρετῆς εἶναι λογιζόμενος, ὅπερ οὐ καλῶς λέγων ἠλέγχθη. καὶ τούτων γὰρ ἀφαιρεθεὶς ἔμεινεν ὁμοίως ἀήττητος. καὶ τῷ ὄντι πλούτου περιουσία πρὸς μὲν τὸν καλῶς αὐτῆι χρώμενον συντελεῖ τι πρὸς ἀρετήν, αὐτὴ δὲ καθ' αὑτὴν οὐδὲν εἰς τοῦτο συμβάλλεται. καὶ ἔδειξεν ὁ μακάριος Ἰὼβ καὶ ἐν πενίᾳ καὶ ἐν πλούτωι τὴν ἀρετὴν ἀδιάστροφο̣ν. \"ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι πάντων ὧν ἔχει· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει.\" χεῖρα αὐτοῦ καλεῖν ἐκλημπτέον α διαφόρως ἢ τὴν κολαστικὴν καὶ εἰς τοῦτο ὑπηρετικὴν δύναμιν, ἅπερ \"σκεύη ὀργῆς\" ἡ θεία γραφὴ ὀνομάζειν εἴωθεν, ἢ τὴν σκεπαστικὴν καὶ φρουρητικη`̣ν δύναμιν καθὸ εἴρηται·","english":"You blessed the works of his hands, and you made his cattle many upon the earth. It is characteristic of those who love evil and are hostile to virtue not to reckon the good things of their neighbors as genuine, but to say in every case that this man is righteous through inability to do wrong, this man is temperate through what is called foolishness, this man has no regard for money and gain because of his unfitness for these things, sometimes even reckoning the gentle man a hypocrite, and in general no base person accepts anyone's virtue as genuine. The devil, being the originator of this wickedness, thinking such things about Job, made them manifest to the one who knows what is hidden, saying that Job is righteous because of external goods. The phrase \"you fenced him about\" is spoken instead of \"safety,\" giving the impression that because of these things he is indestructible and has no avenue of attack, reckoning that the abundance of indifferent things is the cause of his virtue—which, saying it incorrectly, he was refuted. For even when these were taken away, he remained likewise unconquered. And in truth, an abundance of wealth contributes something to virtue for the one who uses it well, but by itself it contributes nothing to this. And the blessed Job showed his virtue inflexible both in poverty and in wealth. \"But send forth your hand and touch all that he has; surely he will bless you to your face.\" We must understand \"his hand\" to be spoken in various ways: either the punitive and ministering power for this purpose, which divine Scripture is accustomed to call \"vessels of wrath,\" or the protective and guarding power, as it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"\"οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου.\" δυνατὸν καὶ τὸν υἱὸν εἰς χεῖρα παραλαβεῖν σκέπουσαν κ̣αὶ στηρίζουσαν τοὺς ὑπ' αὐτὴν ὄντας καθὸ εἴρηται· \"δεξιὰ κυρίου ὕψωσέν με, δεξιὰ κυρίου ἐποίησεν δύναμιν.\" τὸ δὲ \"ἅψαι\" μήποτε σημαίνει ἐνταῦθα τὸ κάθαψαι ἀντὶ τοῦ· ἐπάγαγε θλιβηρά. ἔχομεν γὰρ τοῦτο συνήθως ἐν τῆι γραφῇ φερόμενον. τὸ γάρ· \"μὴ ἅψεσθε τῶν χρισ̣τ̣ῶν μου\" οὐ τὴν ἁπλῆν ἁφὴν ἀπαγορεύει, ἀλλὰ τὴν κατὰ τῶν ἁγίων τόλμαν ἐπὶ κακώσει. καὶ τό· \"ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ\" ὁμοίως τὸν ἐπὶ τοῦ κακοῦν ἁπτόμενον σημαίνει. εἰ δὲ καὶ ἀποστάτης ὁ διά βολος γέγονεν καὶ \"ἐνώπιον κυρίου παντοκράτορος ἐτραχηλίασεν\", ἀλλ' οὖν ἔχει τι σέβας πρὸς τὸν δημιουργὸν τῶν ὅλων. φησὶν γάρ· \"εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει\", ἀντὶ τοῦ καταράσεται ἢ βλασφημήσει ταύτηι τῆι λέξει χρώμενος, ὅπως μὴ πρὸς θεὸν τὴν τραχυτέραν προσενέγκηται, ὡς προείρηται προφέρων. \"τότε εἶπεν ὁ κύριος τῷ διαβόλωι· ἰδοὺ πάντα ὅσα ἔστιν αὐτῷ δίδωμι ἐν τῇ χειρί σου, ἀλλ' αὐτοῦ μὴ ἅψῃ.\" τὰ ἐκκείμενα παραστατικὰ τυγχάνει τοῦ μ̣ὴ χωρὶς θείας συνχωρήσεως ὑποπίπτειν τινὰ πειρασμοῖς. φησὶν γὰρ ὁ θεός· \"ἰδοὺ δέδωκα πάντα ἐν τῆι χε̣ιρί σου.\" ἵνα δὲ φανερὸν γένηται, ὅτι μέτρωι καὶ τὴν συνχώρησιν ποιεῖται, ἐπιφέρεται· \"ἀλλ' αὐτοῦ μὴ ἅψῃ.\" ὅθεν οὔτε εἱμαρμένῃ αἱ περιστάσεις συμβαίνουσιν οὔτε ἐκ ταὐτομάτου, ἀλλ' ἐκ τῆς τοῦ θεοῦ συνχωρήσεως κατὰ μὲν τὰ ἤδη προκείμενα ἐπὶ ἀποδείξει τῆς ἀρετῆς τοῦ Ἰώβ, ἐσθότε καὶ καθ' ἑτέρας αἰτίας, περὶ ὧν ἐν τοῖς ἑπο μένοις εἰρηθήσεται.","english":"No one is able to snatch them out of the hand of my Father.\" It is possible also for the Son to receive into a hand that shelters and strengthens those who are under it, as it is said: \"The right hand of the Lord has exalted me; the right hand of the Lord has shown strength.\" But the word \"touch\" perhaps here means \"to strike,\" in place of: bring grievous things upon. For we have this customarily borne in the Scripture. For the passage \"Do not touch my anointed ones\" does not forbid simple contact, but the audacity against the saints for the purpose of harm. And \"the one who touches you is as one who touches the apple of his eye\" likewise signifies the one who touches for the purpose of doing harm. But if the devil has become an apostate and \"has stiffened his neck before the Lord Almighty,\" nevertheless he has some reverence toward the Creator of all things. For he says: \"Surely he will bless you to your face,\" using this word in place of \"will curse\" or \"will blaspheme,\" so that he may not bring the harsher word against God, as it has been said he utters. \"Then the Lord said to the devil: Behold, all that he has I give into your hand, but do not touch him.\" The things set forth are illustrative of the fact that no one falls into temptations without divine permission. For God says: \"Behold, I have given all things into your hand.\" But so that it may become clear that he makes the permission with measure, it is added: \"But do not touch him.\" Hence neither by fate nor by chance do circumstances befall, but by the permission of God—in the present instance for the demonstration of Job's virtue, but sometimes also for other causes, about which it will be said in what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"\"καὶ ἐξῆλθεν ὁ διάβολος ἀπὸ τοῦ κυρίου.\" 24 κυριολεκτεῖται μᾶλλον ἐπὶ τοῦ διαβόλου, ὅτι ἔξω γίνεται τοῦ κυρίου, ὑπὲρ τὸν Κάιν. καὶ γὰρ περὶ ἐκείνου εἴρηται· \"ἐξῆλθεν γὰρ Κάιν ἀπὸ προσώπου κυρίου τοῦ θεοῦ.\" τὸ δὲ ἐξελθεῖν τὸ ἀφάνταστον θεοῦ εἶναι αὐτὸν σημαίνει. καὶ οὗτος οὖν ἔξεισιν ἀεὶ τῶν ἔξω τυγχάνων, εἰ καὶ προσποιήτως ἦλθεν μετὰ τῶν παραστατῶν τοῦ θεοῦ. \"καὶ ἦν ὡς ἡ ἡμέρα αὕτη, οἱ υἱοὶ Ἰὼβ καὶ αἱ θυγατέρες αὐτοῦ ἔπινον οἶνον ἐν τῆι οἰκίᾳ τοῦ ἀδελφοῦ αὐτῶν τοῦ πρεσβυτέρου.\" ἀκολούθως καὶ τῆς ἡμέρας μνημονεύει καὶ τῆς συνηλύσεως τῶν τέκνων, ἵν' οὕτω καὶ τὸ τοῦ θανάτου αὐτῶν γένηται πιστὸν ἀθρόως ὑφ' ἕνα καιρὸν ὑπὸ τὴν πτῶσιν τῆς οἰκίας ἀποθανόντων. __τ_̣_ε1 ἐν̣ τῆι συνηθείαι πολλάκις· γρ̣αφη̣, τῶν πολλῶν ὡς γὰρ ἐπὶ τὸ π̣λεῖ στον τοὺς συνερχομένους εἰς τοιαύτας συνόδους πίνειν οἰομένων, οὐ μόνον πινόντων δ' αὐτῶν ἀλλὰ καὶ ἐσθιόντων καὶ λεγόντων ὡς ἐν συνελεύσει. καὶ κατ' ἀλληγορίαν τὰ προκείμενα συνεπίσκεψαι, μήποτε \"οἶνον\" τὸν \"εὐφραίνοντα καρδίαν ἀνθρώπου\" ἐποτίζοντο παρὰ τοῦ πρεσβυτέρου ἀδελφοῦ καταρχομένου τῆς θείας παιδεύσεως. \"καὶ ἰδοὺ ἄγγελος ἦλθεν πρὸς Ἰὼβ καὶ εἶπεν αὐτῶι· τὰ ζεύγη τῶν βοῶν ἠροτρία καὶ αἱ θήλειαι ὄνοι ἐβόσκοντο ἐχόμεναι αὐτῶν. καὶ ἐλθόντες οἱ αἰχμαλωτεύοντες ᾐχμαλώτευσαν αὐτοὺς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίραις. σωθεὶς δὲ ἐγὼ μόνος ἦλθον τοῦ ἀναγγεῖλαί σοι.\" παρίσταται διὰ τούτων, ὡς τὰ τῆς ἐφόδου ἐν ἡμέραι συνέστη· \"ἠροτρία\" γὰρ \"τὰ ζεύγη τῶν βοῶν καὶ αἱ ὄνοι ἐχόμεναι ἐβόσκοντο\".","english":"And the devil went out from the Lord.\" The term is used more properly of the devil, because he comes to be outside the Lord, beyond Cain. For it was said of that one too: \"For Cain went out from the face of the Lord God.\" And to go out means that he is without the contemplation of God. So this one too goes out always, being among those who are outside, even if he came feigning to be with the attendants of God. \"And it was as this day, the sons of Job and his daughters were drinking wine in the house of their elder brother.\" Consequently he mentions both the day and the gathering of the children, so that in this way the account of their death might also be credible—they died all at once, in one moment, by the collapse of the house. ... in custom often; ... of the many, since for the most part those who come together into such gatherings think they are drinking, not only drinking but also eating and speaking as at a gathering. And consider the present passage allegorically as well, whether perhaps they were being given to drink the \"wine that gladdens the heart of man\" by the elder brother, who begins the divine instruction. \"And behold, an angel came to Job and said to him: the yokes of oxen were plowing, and the female donkeys were grazing beside them. And those who take captives came and took them captive, and killed the servants with swords. But I alone escaped and came to report to you.\" It is shown through these things that the circumstances of the attack occurred in the day: for \"the yokes of oxen were plowing, and the donkeys grazing beside them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"ἄγγελον δὲ τὸν ἀγγέλλοντα ἐκδεκτέον καθὰ καὶ ἐν ταῖς Βασιλείαις\n\nἀναγέγραπται. κατανοεῖν δὲ ἄξιον, ὅπως τὰ τῆς ἀπαγγελίας ἀθρόως γεγενημένα καὶ ἐκ τῆς διηγήσεως ἔχει τὸ βαρὺ καὶ πρὸς λύπην ὑπερβάλλουσαν ἐπιρ̣ρεπές· ἀροτριῶντα γὰρ τὰ ζεύγη̣ τῶν βοῶν αἰχμαλωτευθέντα διπλοῦν ἐργάζεται τὸ λυπηρόν, καὶ ἐκ τῆς τῶν ζῴων ζημίας προσαφαιρεθεισῶν και`̣ τ̣ω῀̣ν νομάδων ὄνων, αἵτινες̣ οὐ βραχείαν πρόσοδον παρει῀̣χο̣ν, καὶ ἐκ τῆς τῶν προσδοκωμε´̣νων ἐκ τῆς κατασπορᾶς πόρου τε καὶ περιουσίας προσθήκης. ἀνίας ὑπερβαλλούσης καὶ ἦν ἡ τῶν παίδων ὑπὸ τῶν αἰχμαλωτιζόντων σφαγὴ μετὰ τῶν̣ ἄλλων ἀπαγγελθεῖσα. ἱκανὰ μὲν οὖν, εἰ καὶ ψευδῶς ἀπηγγέλλετο, ἀθρόως ταράξαι. καὶ ὅμως χαλεπῶν τῶν συμβάντων ὑπαρ26 χόντων οὐδὲν ἐταράχθη ὁ ἅγιος. εἴρηται ἐν ἑνὶ τῶν ψαλμῶν περὶ ἁγίου· \"ἀπὸ ἀκοῆς πονηρᾶς οὐ φοβηθήσεται. ἑτοίμη ἡ καρδία αὐτοῦ ἐλπίζειν ἐπὶ τὸν κύριον.\" εἰ δὲ καὶ κατὰ τὸν μακάριον Παῦλον εἶπεν· \"τίς χωρίσει τὸν πιστὸν ἀπὸ τῆς ἀγάπης θεοῦ; οὐ θλῖψις ἢ στενοχωρία, οὐ διωγμός, οὐ λιμὸς ἢ μάχαιρα\", ἀκολούθως ὁ ἀνδρειότατος Ἰὼβ ἀχώριστος τῆς τοῦ κυρίου ἀγάπης διετέλεσεν, τῶν τοσούτων ἐπιπόνων ἐπιρρηξάντων. καὶ γὰρ εἴποι τις ἄν, ὡς δυνατὸν ἦν τῶν ἀλόγων καταφρονῆσαι καὶ τῆς ἐξ αὐτῶν ἐργασίας. τὸ δὲ καὶ περὶ τῆς σφαγῆς τῶν παίδων ἀκηκοέναι καὶ ἀνδρείως ἐνεγκεῖν τοῦτο διαδείκνυσιν τὴν ἀνδρείαν τοῦ ἁγίου καὶ καρτερίαν. παρατηρητέον δέ, μήποτε καὶ ὁ διασωθεὶς μόνος, ἵνα ἀπαγγείλῃ, πρὸς πλείονα πειρασμὸν ἐσώζετο.","english":"But \"angel\" must be understood as \"the one who announces,\" just as it is also recorded in the Books of Kingdoms. And it is worth observing how the things of the report, having happened all at once, also from the narrative have their heaviness and a tendency toward exceeding grief. For the yokes of oxen, while plowing, were taken captive, which produces a double sorrow, both from the loss of the animals and from the mares—no, the herds of donkeys—which provided no small income, and from the addition of the expected revenue and wealth from the sowing. The grief was exceeding, and the slaughter of the children by those taking them captive was announced along with the other things. These were sufficient, even if falsely reported, to trouble suddenly. And yet, although the events were grievous, the saint was troubled by nothing. It is said in one of the psalms concerning the saint: \"He will not be afraid of evil tidings. His heart is ready to hope in the Lord.\" And if, according to the blessed Paul, he said: \"Who shall separate the faithful from the love of God? Neither tribulation nor distress, neither persecution, nor famine nor sword,\" then consistently the most courageous Job remained inseparable from the love of the Lord, when so many painful things rushed upon him. For one might say that it was possible to despise the irrational animals and the labor from them. But to have heard also of the slaughter of the children and to bear this courageously demonstrates the courage and endurance of the saint. And it must be observed whether the one who was saved alone, in order to report, was not saved for a greater trial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"εἰ γὰρ ἀνήκουστος ἦν διατελέσας τῶν συμβεβηκότων ὁ Ἰὼβ ἄχρι τῆς ἑλκώσεως τοῦ ἰδίου σώματος, τῶν μειζόνων ἀνιαρῶν παρόντων οὐχ οὕτως ἦσαν ἀηδῆ τὰ ἐλάττονα. \"ἔτι τούτου λαλοῦντος ἦλθ̣εν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ἰώβ· πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως. καὶ σωθεὶς ἐγὼ μόνος ἦλθον τοῦ ἀναγγεῖλαί σοι.\" 27 τὸ ἀλλεπάλληλον τῆς τῶν ἀνιαρῶν ἀπαγγελίας τὴν περιττὴν καὶ θαυμάσιον ἀνδρείαν τοῦ μακαρίου παρίστησιν. ὅρα γὰρ τὴν παρατήρησιν, ὡς \"ἔτι λαλοῦντος\" τοῦ τὰ πρότερα ἀπαγγέλλοντος ὁ δεύτερος ἐπιστὰς οὐ πρὸς θεράπειαν αὐτῶν ἐπέστη, ἀλλὰ πρὸς ἐπίτασιν ἀπαγγέλλων χαλεπώτερα, εἰωθότος τοῦ τοιούτου τρόπου τῆς τῶν ἀνιαρῶν ἀπαγγελίας ἀντιπεριάγειν τὸν λογισμὸν καὶ θολοῦν οὕτω καὶ ἐκταράττειν, ὡς ἔξω τῆς πρεπούσης καταστάσεως ποιεῖν πρὸς τὰ διάφορα τῶν λυπηρῶν περιελκόμενον. ἀλλ' ὁ ἁ´̣γ̣ι̣ο̣ς οὐκ ἦν τοιοῦτος. ἀλλ' ὡς ἄρρηκτον τεῖχος πλείστων ὅσων ἐπιρραξάντων τῶν ἑλεῖν αὐτὸ δυναμένων ἔμεινεν ὁμοίως ἀκλόνητον, οὕτως ὁ ἅγιος Ἰὼβ \"ἐπὶ τὴν\" σωτήριον \"πέτραν\" ἔχων \"τὸν θεμέλιον\" ἐπελθόντων τῶν πειρασμῶν οὐκ ἐκλονήθη. ἄξιον δὲ θεάσασθαι καὶ τὰ τῆς ἀπαγγελίας τοῦ δευτέρου, πῶς εἰς ἐπίτασιν ἐγείρει τὴν ἀνίαν. \"πῦρ\", φησίν, \"ἔπεσεν ἐκ τοῦ οὐρανοῦ καὶ κατέκαυσεν τὰ πρόβατα καὶ τοὺς ποιμένας ἔφαγεν ὁμοίως.\" εἰ γὰρ καὶ ὁ ἅγιος τὰ δόγματα τῆς ἀληθείας ἠκριβωκὼς ἐγίγνωσκεν, ὡς οὐκ ἄνευ θεοῦ ἡ τῶν πειρασμῶν ἐπιτροπὴ γέγονεν, ἀλλὰ μεγίστην αὐτῶι ἔφερεν τὸ γιγνόμενον λύπην διὰ τοὺς σκανδαλιζομένους ὡς καὶ θεοῦ κατ' αὐτοῦ χωροῦντος.","english":"For if Job had remained unmoved by the things that happened to him up to the affliction of his own body, since the greater griefs were present, the lesser ones would not have been so distressing. \"While he was still speaking, another angel came and said to Job: Fire fell from heaven and consumed the sheep, and it devoured the shepherds likewise. And I alone, having been saved, came to report to you.\" The succession of reports of grievous things displays the extraordinary and wonderful courage of the blessed man. For observe the careful detail, how \"while he was still speaking\" who was reporting the former things, the second one stood by, not standing by to bring them healing, but reporting harsher things to intensify them, since such a manner of reporting grievous things is accustomed to turn the reasoning mind around and so to cloud and disturb it, as to bring it outside its proper state, dragged about by the various sorrows. But the saint was not such a man. But just as an unbreakable wall, when as many things as possible that are able to destroy it have dashed against it, remains likewise unshaken, so the holy Job, having \"the foundation upon the saving rock,\" was not shaken when temptations came upon him. It is also worth beholding the details of the second one's report, how he rouses the grief to intensity. \"Fire,\" he says, \"fell from heaven and consumed the sheep, and it devoured the shepherds likewise.\" For even if the saint, having accurately understood the doctrines of the truth, knew that the permission of temptations had not come about without God, still what was happening brought him the greatest grief on account of those who were being scandalized, as though God were proceeding against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"τὸ γὰρ τοὺς αἰχμαλωτίζοντας ἐπελθόντας ἀφαιρῆσαί τε τὰ κτήνη καὶ τοὺς παῖδας κατασφάξαι ἐδύναντο λογίζεσθαι οἱ ἁπλούστεροι, ὡς νόμωι πολεμίων ἐπελθόντων τῶν αἰχμαλωτιζόντων ἀταξίᾳ καὶ πρὸς ἔχθραν τοῦτο ποιούντων οὐκ ἀπὸ θεοῦ τὸ γιγνόμενον ἦν. ὅτε δὲ πῦρ ἀπήγγελται ἀπ' οὐρανοῦ κατεληλυθός, δέος ἦν, μή τις λογίσηται τῶν ἀσθενῶν, ὡς οὐδὲν θαυμαστὸν ἡ ἀρετὴ καὶ παρὰ θεοῦ τιμωρουμένου τοῦ ταύτην ἔχοντος. ἀλλὰ καὶ τούτου συμβάντος ὁ ἅγιος οὐκ ὤκλασεν ὅλος τῆς τοῦ θεοῦ κατανοήσεως γιγνόμενος. οὐδὲ γὰρ ὁ διάβολος ἐξουσίαν ἔχει πῦρ ἀπ' οὐρανοῦ καταγαγεῖν, ἀλλὰ θείᾳ κρίσει τοῦτο γεγένηται, ὅπως παραστήσῃ τῶι διαβόλῳ ὁ δεδωκὼς αὐτῶι τὴν ἐξουσίαν τῶν τοῦ Ἰὼβ θεός, ὡς ὅτι οὐδενὸς μέλει τῶι μακαρίωι τῶν ἀνθρωπίνων, κἂν πολλὰς πλέκῃ μηχανάς. ἰδοὺ γὰρ καὶ τὸ παρ' αὐτοῦ γενέσθαι μὴ δυνάμενον ὁ\n\nθεὸς πεποίηκεν, ἵνα τὸ μέγεθος τοῦ ἀθλητοῦ παραστήσας ἐλέγξῃ τὸν ἀντικείμενον, γενναίως φέροντος τοῦ Ἰὼβ οὐ μικράν τινα καὶ εὐτελῆ προσβολήν, ἀλλ' ἑ29 πτακισχιλίων προβάτων φθορὰν καὶ μετὰ τῶν ποιμένων οὐκ ὀλίγων δηλονότι τυγχανόντων. ἐφυλάττετο δὲ πάλιν ὁ μηνύων δι' ἣν προειρήκαμεν αἰτίαν. \"ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος καὶ εἶπεν πρὸς Ἰώβ· οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς καὶ ἐκύκλωσαν τὰς καμήλους καὶ αἰχμαλώτισαν αὐτὰς καὶ τοὺς παῖδας ἀπέκτειναν ἐν μαχαίρᾳ. ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀναγγεῖλαί σοι.\" ἴσως στρατόπεδον ἦν ἐν τῆι χώραι, ὅπερ ἐπῆλθεν εἰς τρεῖς ἀρχὰς διῃρημένον κατὰ τῶν καμήλων. ὡς γὰρ εὔγνωστόν φησιν·","english":"For the simpler sort could reckon that the raiders who came upon them and carried off the livestock and slaughtered the servants did so as enemies in war, coming in disorder and acting out of hatred, so that what happened was not from God. But when it was reported that fire had come down from heaven, there was fear lest one of the weak should reckon that virtue is nothing wonderful and is even from God, when he punishes the one who possesses it. Yet even when this had happened, the saint did not give way, becoming wholly absorbed in the contemplation of God. For neither does the devil have power to bring fire down from heaven, but this came about by divine judgment, so that God, who gave him authority over Job's possessions, might demonstrate to the devil that the blessed man cares for none of human things, even if he weaves many devices. For behold, even what could not come about by his own power God has brought to pass, in order that by demonstrating the greatness of the athlete he might convict the adversary, since Job bore nobly no small or paltry assault, but the destruction of seven thousand sheep and, clearly, no small number of shepherds along with them. And again the messenger was kept safe for the reason we have already stated. \"While he was still speaking, another messenger came and said to Job: The horsemen made three heads against us and surrounded the camels and took them captive and killed the servants with the sword. And I alone escaped and came to report to you.\" Perhaps there was an army in the country, which came upon the camels divided into three commands. For, as he says, it is easy to recognize—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"\"οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς.\" ἐνδέχεται δὲ καὶ συνεχῆ καταδρομὴν ἱππέων πολεμίων γιγνομένην τότε καὶ ὑπὸ τῆς διαβολικῆς ὑποβολῆς κεκινῆσθαι καὶ οὕτως διὰ τὸ ἐξ ἔθους γίνεσθαι εἰρηκέναι τὸν ἀγγέλλοντα· \"οἱ ἱππεῖς ἐποίησαν ἡμῖν κεφαλὰς τρεῖς.\" οὐ μόνον τὰς καμήλους ἀφήρπασαν, ἀλλὰ καὶ τοὺς παῖδας ἀπέκτειναν. ἐπίστησον δέ, ὅπως ἐν τάξει τινὶ ἀνιαρωτέρα ἡ τῶν πειρασμῶν γίνεται συνέχεια. πρῶτα μὲν γὰρ αἰχμαλωτίζεται τὰ ζεύγη τῶν βοῶν ὄντα πεντακόσια καὶ αἱ θήλειαι ὄνοι νομάδες πεντακόσιαι, ἔπειτα πῦρ κατὰ τῶν προβάτων ἑπτακισχιλίων ὄντων ἀπ' οὐρανοῦ κατενεχθὲν χαλεπώτερον ἐποίει τοῦ φθάσαντος τὸ πάθος. τρίτον οἱ κάμηλοι τρισχίλιοι ὄντες ἀφῃρέθησαν καὶ τῶν παίδων σφαγιασθέντων ὡς καὶ ἐπὶ τῶν πρότερον, πρᾶγμα πολυτελὲς καὶ περιουσίας οὐκ εὐκαταφρονήτου γνώρισμα. μετὰ ταῦτα τῶν τέκνων ἀθρόος θάνατος, ὡς ἐν τοῖς ἐκτεθησομένοις ἔσται φανερόν. καὶ γὰρ εἰ πρότερον ὁ τῶν παίδων θάνατος ἠγγέλλετο, κοῦφα πάντα ἦν τὰ φθάσαντα. ὅτε δὲ κατ' ἐπίτασίν τινα λύ πης συνέβαινεν, τὸ ἀλλεπάλληλον αὐτῶν δριμὺ καὶ ταράξαι διάνοιαν ἱκανώτερον, ὅπερ καὶ ὁ διάβολος πονηρῶς πεποίηκεν ἐξαιτησάμενος. καὶ κατῃσχύνθη πρὸς μηδὲν τοῦ ἁγίου κναμφθέντος τὸν λογισμόν. \"ἔτι τούτου λαλοῦντος ἄλλος ἄγγελος ἔρχεται λέγων τῷ Ἰώβ· τῶν υἱῶν καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων παρὰ τῶι ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ, ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου καὶ ἐτελεύτησαν.","english":"The horsemen made three heads against us.\" It is possible that a continuous raid of enemy horsemen was then taking place and was set in motion by the devil's suggestion, and that the messenger spoke thus because it happened according to custom: \"The horsemen made three heads against us.\" They not only carried off the camels but also killed the servants. Consider how, in a certain order, the succession of trials becomes more grievous. First, the five hundred yoke of oxen and the five hundred grazing she-donkeys are taken captive; then fire brought down from heaven upon the seven thousand sheep made the suffering harsher than the previous one. Third, the three thousand camels were taken away, and the servants were slaughtered as in the earlier cases—a costly matter and a mark of no contemptible wealth. After these things came the sudden death of the children, as will be made clear in what follows. For even if the death of the children had been announced earlier, all the preceding things would have seemed light. But when it happened in a kind of intensification of grief, their repeated succession was sharp and more able to disturb the mind—which the devil also wickedly brought about by his request. And he was put to shame, since the saint was not stung in his reasoning at all. \"While he was still speaking, another messenger comes saying to Job: While your sons and your daughters were eating and drinking at the house of their elder brother, suddenly a great wind came from the desert and struck the four corners of the house, and the house fell upon your children, and they died.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἐσώθην δὲ ἐγὼ μόνος καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι.\" 31 οὐ μάτην πρόσκειται τό· \"τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων\", ἀλλὰ πρὸς ἐπίτασιν ἀνίας καὶ τοῦτο τοῦ ἀρχεκάκου διαβόλου πραγματευομένου, ἵνα ἡ τῶν η γεγενημένων ἀπαγγελία βαρεῖα γινομένη λύπην ὑπερβάλλουσαν τῶι ἁγίῳ ἐνποιῇ. κοιμωμένων γὰρ τῶν τέκνων εἰ συμβεβήκει τὰ τῆς πτώσεως, ἀνεπαίσθητον τὸ δεινὸν λογι ζόμενος οὐχ οὕτως ἠνιᾶτο. ὁπότε δὲ καὶ πρὸς θεραπείαν ἀναγκαίαν τοῦ σώματος ἀναστρεφομένων ἐπῆγε τὸν πειρασμόν, τοῦτο ἔχει τὴν λύπην χαλεπωτέραν. καὶ γὰρ οὐκ ἔστιν ἀμφίβολον, ὡς παρεστηκότες πλεῖστοι ὡς ἐν τοιούτωι κα̣ιρ̣ῶι ἐτύγχανον, ὧν οὐκ ἐμνήσθη ὁ ἀπαγγέλλων ἀρκούμενος τῶι ὑπερβάλλοντι τῶν τέκνων ἀηδεῖ ἔχ̣οντι καὶ τὸ περὶ τῶν παρεστώτων ἑπόμενον. καὶ γὰρ τὸ τοιοῦτο δι' ἔθους ἐστὶ τῆι γραφῆι· τοῦ γὰρ ςωτῆρος τοὺς πέντε ἄρτους κλάσαντος, ἐξ ὧν ἐκόρεσεν πεντακισχιλίους ἄνδρας, ὁ εὐαγγελιστὴς ἀπομνημονεύει λέγων· \"χωρὶς γυναικῶν καὶ παιδίων\", τοὺς προηγουμένους μόνους ἀριθμῶν. τί δὲ καὶ \"τὸ πνεῦμά\" ἐστιν τὸ \"ἐπελθὸν ἐκ τῆς ἐρήμου καὶ ἁψάμενον τῶν τεσσάρων γωνιῶν τῆς οἰκίας\" καὶ καταβεβληκὸς αὐτήν, συνεπίσκεψαι, πότερον λαῖλαψ μεθ' ὑπερβολῆς κινηθεῖσα καὶ οὕτως ἐπιρράξασα τῆι οἰκίαι καὶ κατενεγκοῦσα ταύτην ἢ πνεῦμα τῶι διαβόλωι ὑπηρετούμενον ἢ αὐτὸς ὁ διάβολος. καὶ γὰρ οὗτος πνεῦμα μέγα, πονηρόν, ἁψάμενον τῶν τεσσάρων γωνιῶν τῆς οἰκίας καὶ κατενεγκὸν αὐτήν. καὶ γὰρ ἀμφοτέρως","english":"But I alone escaped and came to tell you. Not in vain is it added, \"while your sons and your daughters were eating and drinking,\" but even this was worked up by the devil, the author of evil, for the intensification of grief, so that the report of what had happened, becoming burdensome, might produce excessive sorrow in the holy man. For if the calamity of the collapse had befallen the children while they were sleeping, he would not have been so grieved, reckoning the disaster to be unfelt. But since he brought the temptation upon them while they were engaged in the necessary care of the body, this makes the grief more severe. For it is not doubtful that very many were present, as would happen on such an occasion, whom the messenger did not mention, being content with the excessive unpleasantness concerning the children, which also carries with it what follows about those present. For such a thing is customary in Scripture; for when the Savior broke the five loaves, from which he fed five thousand men, the evangelist records it saying, \"apart from women and children,\" counting only those who were foremost. But consider also what the \"spirit\" is that \"came from the desert and touched the four corners of the house\" and brought it down—whether it was a whirlwind stirred up with exceeding violence and thus dashing against the house and bringing it down, or a spirit serving the devil, or the devil himself. For this too is a great, evil spirit, which touched the four corners of the house and brought it down. For in both ways","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"δυνατὸν ζητουμένου τούτου, εἰ ὁ ἀπαγγέλλων ἐδύνατο εἰδέναι, ὅτι πνεῦμα ὑπηρετούμενον τῶι διαβόλωι ἦν τὸ τοῦτο πεποιηκὸς ἢ αὐτὸς ὁ διάβολος. εἰ δὲ λαῖλαψ εἶναι νοοῖτο τὸ πνεῦμα, οὕτως ἂν τοῦτο εἰρῆσθαι ἐκδεκτέον ὡς τὴν κάθοδον τοῦ πυρὸς ἀπ' οὐρανοῦ κατὰ τῶν προβάτων, καὶ τὰ εἰς αὐτὸ εἰρημένα καὶ τούτωι ἁρμόζοντα. διάβολος γὰρ κινεῖν ἄνεμον οὐ δύναται. πρόσκειται δὲ καὶ ἐπ̣ιτεθὲν τὸ ἐξαίφνης ἐμφατικὸν τοῦ μὴ δύνασθαί τινα διαδρᾶναι τῆς πτώσεως οὕτως συμβάντος τοῦ πράγματος, ἔξωθεν ἴσως τοῦ ἀγγέλλοντος εὑρεθέντος. \"οὕτως ἀναστὰς Ἰὼβ διέρρηξεν τὰ ἱμάτια αὐτοῦ καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ, καὶ πεσὼν χαμαὶ προσεκύνησεν καὶ εἶπεν· αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο, ὡς τῷ κυρίῳ ἔδοξεν, οὕτως ἐγένε το. εἴη τὸ ὄνομα κυρίου εὐλογημένον.\" προλαμβάνει τὰς κακοηθείας τῶν πονηρῶν ἀνθρώπων τὸ θεῖον πνεῦμα καὶ αὐτοῦ τοῦ διαβόλου. ἴσως γάρ τις τῶν τοιούτων ἔλεγεν, ὡς οὐκ ἦν φιλότεκνος ὁ Ἰώβ, ἐπεὶ μηδὲν συμπαθείας ἄξιον ἐπεποιήκει. τὸ δὲ αἰσθητικὸν αὐτοῦ καὶ ἀνδρεῖον ἅμα δείκνυται, ὅτι ἐφανέρου μήτε ἀνεπαισθήτως τὸ δεινὸν τοῦ ἀθρόου καὶ οἰκτροῦ θανάτου τῶν τέκνων δεδέχθαι μήτε ἀγεννῶς· διὰ μὲν γὰρ τοῦ \"διαρρῆξαι τὰ ἱμάτια καὶ κείρασθαι τὴν κεφαλήν\" –τούτου τοῖς παλαιοῖς γὰρ ἐπὶ τετελευτηκόσιν εἰωθότος–τὸ συμπαθὲς δείκνυσιν καὶ φιλόστοργον. τὰ δ' ἑξῆς τῆς ἀνδρείας καὶ ὑπερβαλλούσης φρονήσεως δεῖγμα ἐκφέρει προδηλότατον, εἰ γάρ φησιν· \"καὶ πεσὼν χαμαί\".","english":"This is a question under investigation: whether the one who reported could know that it was a spirit in service to the devil that had done this, or the devil himself. But if the spirit is understood to be a storm-wind, then this must be taken as said in the same way as the descent of fire from heaven upon the sheep, and the things said about it apply also to this. For the devil cannot stir up a wind. And \"suddenly\" is added as an emphatic touch, showing that no one was able to escape the calamity, since the event happened in such a way that perhaps the messenger was found outside it. \"Thus Job arose and tore his garments and sheared the hair of his head, and falling to the ground he worshiped and said: 'I myself came naked from my mother's womb, and naked I shall depart there. The Lord gave, the Lord took away; as it seemed good to the Lord, so it came to pass. May the name of the Lord be blessed.'\" The divine Spirit anticipates the malice of wicked men and of the devil himself. For perhaps someone of that sort was saying that Job was not fond of his children, since he had done nothing worthy of sympathy. But his perceptiveness and courage are shown at once, in that he manifestly received the dread of the sudden and pitiable death of his children neither insensibly nor ignobly. For through \"tearing his garments and shearing his head\" — this being customary among the ancients for the dead — he shows his sympathy and affection. And what follows presents a most evident proof of his courage and surpassing understanding, if indeed he says: \"and falling to the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"οὐκ ἀπεδυσπέτησεν, οὐκ ἀφῆκε φωνὴν ἀνδρὶ συνετῶι ἀνάρμοστον, οὐ προήγαγε τὸ ῥῆμα ὀλιγωρι´̣ας, ἀλλὰ προσκυνεῖ τὸν πάντων γενεσιάρχην πεπεισμένος, ὡς οὐκ ἔξω τῆς θείας κρίσεως ταῦτα συμβαίνει καὶ συμβαίνοντα ἀπ' ἀρχῆς ἀκολούθως καὶ κατὰ λόγον τινα`̣ ὀρθὸν γίνεται. ἐπιφέρει γὰρ καὶ μετὰ τὸ προσκυνῆσαι· \"γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο. ὡς τῶι κυρίῳ ἔδοξεν, οὕτως ἐγένετο. εἴη τὸ ὄνομα κυρίου εὐλογημένον.\" κατανόησον γάρ, ὡς μετὰ τῆς ἀνδρείας καὶ φρόνησις ἐν τῷ μακαρίωι Ἰὼβ εὑρίσκεται, καθ' ἣν διὰ τῶν λόγων δόγματα εἰσάγει θεῖα καὶ παντὶ τῶι γένει τῶν ἀνθρώπων συμφέροντα. \"γυμνός\", φησίν, \"ἐξῆλθον ἐκ κοιλίας μητρός, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ\". περὶ οὗ ἐρωτητέον τοὺς μηδὲν θεῖον περὶ τῆς ἀθανασίας τῆς ψυχῆς διανοουμένους. ποῦ γὰρ ὁ Ἰὼβ γυμνὸς ἀπελεύσεται; ἆρά γε ἐν τῆι κοιλίαι τῆς μητρός; ἐκεῖθεν γὰρ γυμνὸς ἐξελήλυθεν κατὰ τὸ λεγόμενον. ἀλλ' ἄπαγε τῆς ψευδοῦς ταύτης διανοίας. ἦ δῆλον, ὅτι πρὸς διδασκαλίαν τοῦ μὴ συσπείρεσθαι τὴν ψυχήν, καθώς τισιν ἔδοξεν, τοῦτο εἴρηται. ὅμοιον γὰρ τούτωι καὶ ὁ μακάριος Παῦλος γράφει λέγων· \"οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα.\" ὡς γὰρ τὸ ἐξενεγκεῖν ἐμφαίνει τὸν ἀποθανόντα ὑφεστῶτα, οὕτω ὁ μὴ εἰσενεγκὼν ὑφεστώς ἐστι καὶ ἔκ τινος χώρου εἰσέρχεται μηδὲν τοιοῦτον ἐπαγόμενος. κἀκεῖνο δὲ δόγμα πολλοῖς ἀγνοούμενον εἰσάγει λέγων·","english":"He did not resent it, he did not utter a sound unfitting for a prudent man, he did not bring forth a word of contempt, but he worshiped the originator of all things, being persuaded that these things do not happen outside the divine judgment and that, as they happen, they come about from the beginning in accordance with a certain right reason. For he adds even after worshiping: \"Naked I came out from my mother's womb, and naked I shall depart there. The Lord gave, the Lord took away. As it seemed good to the Lord, so it happened. May the name of the Lord be blessed.\" For consider that along with courage, prudence is also found in the blessed Job, according to which through his words he introduces divine doctrines beneficial to the whole race of mankind. \"Naked,\" he says, \"I came out from my mother's womb, and naked I shall depart there.\" Concerning this, one must question those who think nothing divine about the immortality of the soul. For where will Job depart naked? Is it indeed into his mother's womb? For from there he came out naked, as the saying goes. But away with this false notion. Is it not clear that this was said for the teaching that the soul is not sown together with the body, as it seemed to some? For the blessed Paul also writes something similar to this, saying: \"For we brought nothing into the world, because we can carry nothing out.\" For just as \"to carry out\" makes clear the one who has died as existing, so the one who did not bring in exists and enters from some place, bringing nothing of the kind with him. And he introduces that doctrine also, unknown to many, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"\"ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο\", μετὰ τούτου παριστῶν, ὡς οὐκ ἐτύγχανεν αὐτοῦ ἡ κτῆσις ἄδικος καὶ ἀπό τινος μὴ προσηκούσης ἐπικουρίας λαβοῦσα τὴν ἀρχήν. \"κύριος πτωχίζει καὶ πλουτίζει\", οὐκ ἀλόγῳ τινι ῥοπῇ, καθὰ οἱ τὴν εἱμαρμέ35 νην εἰσάγοντες διανοοῦνται, ἀλλ' ἐπὶ τῶι γνωσθῆναι τὸν ἐν τούτοις τεινόμενον, εἰ προσηκόντως αὐτὰ φέρει, μετὰ τοῦ καὶ ἑτέρας αἰτίας εἶναι, ἐνίας μὲν καὶ ἀνθρώποις γνωρίμους, ἐνίας δὲ ἀπορρήτους μόνωι θεῷ γιγνωσκομένας, ἅπερ ἐπιστάμενος ὁ μακάριός φησιν· \"ὁ κύριος ἔδωκεν, ὁ κύριος ἀφείλατο. ὡς τῷ κυρίῳ ἔδοξεν, οὕτως καὶ ἐγένετο.\" τοῦ \"ἔδοξεν\" δ' ἀκουστέον μὴ ἁπλῶς, ἀλλ' ὡς τοῦ θεοῦ οὕτω βεβαίως κρίναντος. τούτωι ὅμοιον ἐν ταῖς Πράξεσι τῶν ἀποστόλων φέρεται, ὁπηνίκα ἐπιστολὴν γράφοντες περὶ τοῦ μὴ περιτέμνειν τοὺς προσ ερχομένους τῆι θεοσεβείᾳ ἔλεγον οἱ ἀπόστολοι· \"ἔδοξεν τῷ\n\nἁγίῳ πνεύματι καὶ ἡμῖν\", οὐχ ἁπλῶς, ἀλλὰ κεκριμένως. εἴη δ' ἂν καὶ τὸν ἀντικείμενον τοῦτο τλητικὸν τὸ ῥῆμα δηλοῦν, ὡς οὐχ ἕνεκα τοῦ θυμηδίαν ἐνβ̣αλεῖν τῶι διαβόλωι ἐξαιτήσαντι ὁ Ἰὼβ ἐκδέδοται, ἀλλ' ὅπως τὸ δόξαν τῶι κυρίωι γένηται. ἦν δὲ τοῦτο, ὅπερ αὐτὸς ὁ θεὸς πρὸς τὸν Ἰὼβ ἐ´̣φη· \"οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος\", καὶ ὅτι οὔτε διὰ χρήματα οὔτε διὰ τέκνα τῆς ἀρετῆς ἀφίσταται. θαυμάσαι δὲ ἔστιν αὐτοῦ καὶ τὸ εὐχαριστητικὸν λέγοντος· \"εἴη τὸ ὄνομα κυρίου εὐλογημένον\", ὅπερ ἔλεγχός ἐστιν κατὰ τῶν ἀπο ύντων ἐπὶ τοῖς τοιούτοις συμπτώμασιν καὶ τοιαῦτα προφερόντων, ἅπερ οὐδὲ λέγειν καλ̣όν.","english":"The Lord gave, the Lord has taken away,\" showing by this that his possession was not unjust, nor did it take its beginning from some improper assistance. \"The Lord makes poor and makes rich,\" not by some irrational impulse, as those who introduce fate suppose, but so that it may be known whether the one engaged in these things bears them fittingly, along with the fact that there are also other causes—some known even to men, some secret and known only to God—which the blessed man, knowing them, says: \"The Lord gave, the Lord has taken away. As it seemed good to the Lord, so it also came to be.\" And \"it seemed good\" must be understood not simply, but as God having so firmly judged. Something similar to this is recorded in the Acts of the Apostles, when, writing a letter about not circumcising those who come to the worship of God, the apostles said: \"It seemed good to the Holy Spirit and to us,\" not simply, but as having been decided. And this word might also show the adversary to be enduring, namely that Job was not handed over for the sake of casting delight into the devil who asked for him, but so that what seemed good to the Lord might come to pass. And this was what God himself said to Job: \"Do you think that I have dealt with you otherwise than that you might appear righteous?\" and that he does not depart from virtue either because of wealth or because of children. And one may marvel also at his thankfulness when he says: \"May the name of the Lord be blessed,\" which is a refutation against those who are distressed at such calamities and utter such things as it is not even good to say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἀλλ' ὁ ἅγιος οὐ τοιοῦτος ἀσύνετος ἀκαμπὴς τὸν λογισμὸν ὅσων καὶ τοιούτων συμβάντων κῆρυξ ἀληθῶν δογμάτων καὶ θείων γίγνεται. τό· \"οὕτως διέρρηξεν Ἰὼβ τὰ ἱμάτια αὐτοῦ\" ἀντιτύπως λημπτέον. πιθανὸν δ' ἂν εἴη εἰπεῖν, ὅτι διὰ τοῦτο ἑαυ τὸν ἐγύμνωσεν, πρῶτον μὲν δεικνὺς τῶι πειράζοντι ὅτι· εἰ καὶ τῶν περιλειπομένων ἐπιθυμεῖς, ἔχε καὶ ταυ῀̣τα, ἔπειτα συμβολικῶς δεικνύς, ὅτι ὥσπερ ἀγωνιστὴς πρὸς ἀντίπαλον ἐπαποδύεται. εἴη δὲ καὶ ἡ ἀφαίρεσις τῶν τριχῶν σύμβολον τοῦ λογίζεσθαι πάντα τὰ περιττὰ μηδὲν μέγα, ἀλλ' εὐκαταφρόνητα δικαίωι καὶ συνετῶι, μήτε ἐν ταῖς \"ἀνέσεσιν\" χαυνουμένου μήτε ἐν ταῖς \"θλίψεσιν\" δυσφοροῦντος, ὅπερ παριστῶν καὶ ὁ μακάριος Δαυὶδ ἔψαλλεν· \"εὐλογήσω τὸν κύριον ἐν παντὶ καιρῶι.\" \"ἐν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῶι οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου καὶ οὐκ ἔδωκεν ἀφροσύνην τῶι θεῶι.\" μεγάλη μαρτυρία ὑπὸ τοῦ ἁγίου πνεύματος δίδοται τῶι μακαρίῳ Ἰὼβ ἐν τῶι εἰρῆσθαι· \"ἐν τούτοις πᾶσιν οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου.\" ἔστιν γὰρ πολλάκις μὴ ἁμαρτάνειν μὲν κατὰ πρόδηλον, γίνεσθαι δὲ ἐν τῆι διανοίαι ταραχὴν καθὸ εἴρηται· \"ἐταράχθην καὶ οὐκ ἐλά37 λησα.\" ἀλλὰ προσκείμενον τὸ \"ἐναντίον\" δείκνυσιν, ὡς οὐδὲν πταῖσμα γέγονεν· ἦ γὰρ ἂν ὑπὸ θεοῦ ἐθεωρεῖτο. οὐ γὰρ ταὐτόν ἐστι τό· «οὐδὲν ἥμαρτεν ὅδε τις» καὶ τό· \"οὐδὲν ἥμαρτεν ἐναντίον κυρίου\", ὅπερ ὑπερβάλλουσαν ἐμφαίνει καθαρότητα ὡς μήτε λόγωι μήτε πράξει μ̣ήτε λογισμῶι ἢ διανοίαι τοῦ ἁγίου πταίσαντος. εἰς τοῦτο γοῦν τοὺς μετανοοῦντας ὁ θεὸς καλῶν ἔλεγεν·","english":"But the saint is not like that—uncomprehending, inflexible in his reasoning—when such and so many things have befallen him, he becomes a herald of true doctrines and divine things. The phrase \"Thus Job tore his garments\" must be taken in a figurative sense. It would be plausible to say that for this reason he stripped himself: first, showing the tempter that, if you desire even the things that remain, take these too; then, symbolically showing that, like an athlete, he strips for the contest against his opponent. And the removal of the hairs would also be a symbol of reckoning all superfluous things as nothing great but contemptible to the righteous and prudent man, who is neither slackened in \"relaxations\" nor discomfited in \"afflictions\"—which the blessed David also presented when he sang: \"I will bless the Lord at all times.\" \"In all these things that happened to him, Job sinned in nothing before the Lord and did not give folly to God.\" A great testimony is given by the Holy Spirit to the blessed Job in the saying: \"In all these things Job sinned in nothing before the Lord.\" For it is often possible not to sin in an obvious way, yet for a disturbance to arise in the mind, as it is said: \"I was troubled and I did not speak.\" But the added word \"before\" shows that no fault occurred; for otherwise it would have been seen by God. For it is not the same thing to say \"this man sinned in nothing\" and \"he sinned in nothing before the Lord,\" which indicates an surpassing purity, so that the saint faulted neither in word nor in deed nor in reasoning or thought. To this, then, God was calling the repentant when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"\"ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπέναντι τῶν ὀφθαλμῶν μου\", ὃ δηλοῖ ὅτι· μὴ πράξει μόνῃ, ἀλλὰ καὶ διανοίαι τῆς κακίας ἀπεχώμεθα ὡς θεοῦ ὁρῶντος. τοῦτο καὶ ὁ ςωτὴρ ἐν τῷ εὐαγγελίῳ φησιν· \"σὺ δὲ ὅταν ποιῇς ἐλεημοσύνην, μὴ σαλπίσῃς ὥσπερ οἱ ὑποκρίται ποιοῦσιν. ῃαξατ καί· \"ὁ βλέπων ἐν τῷ κρυπτῷ ἀποδώσει σοι.\" ὡς γὰρ ὁ οὕτω ποιῶν ἐλεημοσύνην οὐκ ἀκούει τὸν ἀπὸ τῶν πολλῶν ἔπαινον, οὕτως ὁ μὴ ἀπέναντι κυρίου ἁμαρτάνων πάσης ἐκτός ἐστι κακίας. εὖ δὲ καὶ τὸ εἰρῆσθαι· \"καὶ οὐκ ἔδωκεν ἀφροσύνην τῶι θεῶι.\" ὁ γὰρ πεπεισμένος, ὅτι προνοίᾳ θεία οἰκονομεῖται τὰ συμβαίνοντα, οὐ δίδωσιν ἀφροσύνην τῶι διοικοῦντι θεῷ, τῶν ἀπίστων ἐν τούτοις πολλάκις αἰτιωμένων καὶ λεγόντων· «το´̣δε οὐκ ἔδει γενέσθαι ἢ τόδε, οὐκ ὤφειλεν ὁ δεῖνα πένεσθαι ἢ πλουτεῖν ἢ νοσεῖν ἢ ὑγιαίνειν», ἤ· «διὰ τί ὁ νέος ἀπῆλθεν τοῦ βίου τῶν γερόντων ἔτι ἐν αὐτῷ ὄντων;». καὶ ὅλως οἱ τοιαῦτα λέγοντες ἄφρονα ὑποτίθενται τὴν διοίκησιν. ἀλλ' ὁ ἅγιος καὶ ἐν τοῖς περιστατικοῖς τοσούτοις ὢν κύριον εὐλογεῖ δικαίαν εἶναι τὴν κρίσιν τοῦ θεοῦ πεπεισμένος. \"ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη, καὶ ἦλθον οἱ ἄγγελοι τοῦ κυρίου παραστῆναι ἔναντι κυρίου καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν. καὶ εἶπεν ὁ κύριος τῷ διαβόλωι· πόθεν σὺ ἔρχῃ; τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου· διαπορευθεὶς τὴν ὑπ' οὐρανὸν καὶ ἐνπεριπατήσας τὴν σύμπασαν πάρειμι.\" κατὰ προτέραν πρόσοδον ἐξουσίαν ὁ διάβολος θεόθεν λαβὼν πάντων τῶν ὑπαρχόντων τοῦ Ἰὼβ καὶ τῶν τέκνων πάντα τε ἀπολέσας ἀνατρέψαι τὴν πρόθεσιν τὴν ἀνδρείαν τοῦ ἁγίου Ἰὼβ οὐ δεδύνηται.","english":"Remove the wickednesses from your souls from before my eyes,\" which means: let us abstain from evil not in action only, but also in thought, as God sees. This the Savior also says in the Gospel: \"But when you do almsgiving, do not sound a trumpet as the hypocrites do.\" And again: \"He who sees in secret will repay you.\" For just as the one who does almsgiving in this way does not receive the praise that comes from the many, so the one who does not sin before the Lord is free from every evil. And well is it said: \"and he did not give folly to God.\" For the one who is persuaded that what happens is ordered by divine providence does not give folly to the God who governs, unlike the faithless, who often in these matters bring accusations and say, \"This ought not to have happened, or that; so-and-so ought not to be poor or rich, or sick or healthy,\" or, \"Why did the young man depart from life while the old are still in it?\" And in general, those who say such things impute folly to the governance. But the saint, even when in so many circumstances, blesses the Lord, persuaded that the judgment of God is just. \"And it came to pass, as this day was, that the angels of the Lord came to stand before the Lord, and the devil came in the midst of them. And the Lord said to the devil: Where do you come from? Then the devil said before the Lord: Having passed through the region under heaven and walked about the whole world, I am here.\" At the former approach the devil, having received authority from God, destroyed all the possessions of Job and all his children, yet he was not able to overturn the steadfast resolve of the holy Job.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἔμεινεν γὰρ διὰ μεγαλοψυχίαν ὁ αὐτός, ὁ αὐτὸς δὲ κατὰ τὴν θεοσέ βειαν. καὶ εἰκότως· διέκειτο γάρ, ὅτι ὁ θεὸς πέμπει τὰ ἡδέα\n\nκαὶ ἀφαιρεῖται. δευτέραν ἐπιχειρεῖ ἐξαίτησιν κινήσασθαι κατὰ τοῦ σώματος αὐτοῦ πόνοις ἀνηκέστοις ὑποβαλεῖν αὐτὸν σπουδάζων. τῶν αὐτῶν στίχων τοῖς φθάσασι τυγχανόντων, τὰ εἰς ἐκείνους εἰρημένα καὶ τούτοις ἐφαρμοστέον, ἵνα μὴ τὰ αὐτὰ πολλάκις λέγηται, τοσοῦτον μόνον προσθέντας, ὅτι τὸ διαβολικὸν δ̣ ς ὑπερβαλλόντως δείκνυται. λεχθείη δὲ εἰς τό· \"πόθεν σὺ ἔρχῃ;\"· τὸ ἐλεγκτικώτατα ὑπὸ κυρίου πρὸς τὸν διάβολον εἰρῆσθαι ὡς οὐκ ἔχοντος εἰπεῖν τι ἑαυτοῦ μετὰ παρρησίας κατόρθωμα καὶ ἐντρεπτικόν, ὅτι νενικημένος ἦν, ὅπερ αὐτὸς ἀναισχύντως οὐχ ὡμολόγει. σημειωτέον, ὡς οὐχ οὕτως νῦν ὁ διάβολος ἀποκρίνεται. τότε μὲν γὰρ εἶπεν· \"περιελθὼν τὴν γῆν καὶ ἐνπεριπατήσας τὴν ὑπ' οὐρανὸν πάρειμι\", νῦν δέ· \"διαπορευθεὶς τὴν ὑπ' οὐρανὸν καὶ ἐνπεριπατήσας τὴν σύμπασαν\". καὶ συνεπίσκεψαι, μήποτε ὡς ψευστὴς οὐκ ἠθέλησεν μνημονεῦσαι, ὅτι \"περιῆλθεν τὴν γῆν\", ἵνα ὡς μηδὲ τὴν ἀρχὴν προσβαλὼν τῷ Ἰὼβ νομισθῇ, τότε δὲ ἀπ' ἀναισχυντίας. οἶδεν γάρ, ὅτι οὐδὲν λανθάνει θεόν. οὐδὲ γὰρ εἶπεν̣ ὅτι· «ὧν δέδωκάς μοι ἐξουσίαν, πεποίηκα· ἀφῄρηκα τὰ ὑπάρχοντα τοῦ Ἰὼβ καὶ τὰ τέκνα ἀνεῖλον.» τοῦτο γὰρ ἦν ἀκόλουθον εἰπεῖν, καί· «ὁ αὐτὸς ἔμεινεν.» ἀλλ' ἐπὶ δευτέραν αἴτησιν χωρεῖ, ἐξ ἧς οἴεται ἀνατρέψαι τὴν πρόθεσιν τοῦ ἁγίου. εἰ δὲ καὶ διάβολος κρύπτει τὸ ἑαυτοῦ βούλημα ἐν τῷ ἀντὶ «τῆς γῆς» \"τὴν σύμπασαν\" εἰρηκέναι, ἀλλ' ἡμεῖς ἐκ τῶν γραφῶν παραστήσωμεν, ὡς ἡ γῆ πολλάκις ἡ σύμπασα καλεῖται.","english":"For he remained the same because of his greatness of soul, and the same in his reverence for God. And reasonably so; for he was disposed thus, because God sends pleasant things and takes them away. He attempts to make a second request, striving to subject him to incurable pains against his body. Since the verses are the same as those already treated, what was said about them must also be applied to these, so that the same things are not said many times, adding only this much: that the devil's <...> is shown to be excessive. It might be said regarding the phrase \"Where do you come from?\": that it was spoken by the Lord to the devil most reproachfully, as one who had no achievement of his own to mention with confidence and that would put him to shame, because he had been defeated, which he himself shamelessly did not acknowledge. It should be noted that the devil does not answer in the same way now. For then he said: \"Having gone around the earth and walked about under heaven, I am here,\" but now: \"Having passed through under heaven and walked about the whole.\" And consider also, whether as a liar he did not wish to mention that \"he went around the earth,\" so that he might be thought not to have assailed Job at all in the beginning, but then out of shamelessness. For he knows that nothing escapes God. Nor did he say: \"Those over whom you gave me authority, I have dealt with; I have taken away Job's possessions and destroyed his children.\" For this was the consistent thing to say, and: \"He remained the same.\" But he proceeds to a second request, by which he thinks to overturn the holy man's resolve. And if the devil also conceals his own intent by saying \"the whole\" instead of \"the earth,\" nevertheless let us show from the Scriptures that the whole earth is often called [the earth].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"εἴρηται γάρ· \"ἐνεπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν κύριον.\" καὶ ὁ Ἰὼβ δὲ ἐν τοῖς ἑξῆς περὶ θεοῦ φησιν· \"ὁ ποιῶν τὴν σύμπασαν ἐν ὑψίστοις\" δηλῶν, ὅτι θεὸς ἀπὸ γῆς δι' ἀρετὴν ἕλκει εἰς οὐρανόν. \"εἶπεν δὲ ὁ κύριος τῶι διαβόλωι· προσέσχες τῶι θεράποντί μου Ἰώβ, ὅτι οὐκ ἔστιν κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς ἄνθρωπος δίκαιος, θεοσεβής, ἄκακος, ἄμεμπτος, ἀπεχόμενος ἀπὸ παντὸς κακοῦ. ἔτι δὲ ἔχεται ἀκακίας.\" καὶ νῦν τό· \"προσ έσχες τῇς διανοίᾳ σου\" ὡς καὶ πρότερον εἴρηται, ἐπίτασιν ἔχον, ὅτι μετὰ τὴν πάλην κατῃσχύνθη. ὁ μὲν γὰρ διάβολος οἰόμενος, ὅτι ὡς ἐπὶ ἀγαθοῖς χαίρει τοῖς ἔξωθεν ὁ Ἰώβ, ἔλεγεν· \"οὐ σὺ περιέφραξας τὰ ἔσω καὶ τὰ ἔξω τῆς οἰκίας αὐτοῦ;\" ὅτε δὲ ματαία γέγονεν αὐτοῦ ἡ προσβολή, τὸ \"προσέσχες\" λέγεται ἀντὶ τοῦ· «ἔγνως τῆι πείραι» ἀνδρείαν \"θεοσεβοῦς, ἀμέμπτου, ἀκάκου, ἀπεχομένου τε παντὸς κακοῦ\". καὶ πρὸς τούτοις ἐλέγχων ὁ κύριος ἐπάγει· \"ἔτι δὲ ἔχεται ἀκακίας.\" προσέσχες οὖν, ὅτι οὐκ \"εἰς πρόσωπόν\" με \"εὐλογήσει\", ὡς ἐνόμιζες. σημειωτέον, ὡς ἐν τοῖς φθάσασιν εἴρηται· \"ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος\", νῦν δέ· \"ἀπὸ παντὸς κακοῦ\". ἐξ οὗ γιγνώσκεται, ὡς τὸ κακὸν πονηρὸν εἴρηται. ἀλλὰ καὶ τὸ γεγραμμένον· \"οἱ ἀγαπῶν41 τες τὸν κύριον μισεῖτε πονηρόν\", ἀντὶ τοῦ· μισεῖτε τὴν κακίαν. νοεῖται δὲ ἡ ἀκακία διάφορα σημαίνειν· δηλοῖ γὰρ καὶ τὴν τῆς κακίας στέρησιν καὶ τὴν εὐήθειαν. ὅταν γὰρ λέγῃ ὁ ἅγιος· \"κρῖνόν με ὁ θεός, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην\", ἀκακίαν λέγει τὴν ἀρετήν· ὁ γὰρ ἀρετὴν ἔχων στερεῖται κακίας. καὶ ἐν ἑτέροις·","english":"For it has been said: \"The whole earth was filled with the knowledge of the Lord.\" And Job also, in what follows, says concerning God: \"He who made the whole universe in the highest places,\" showing that God draws a person from earth to heaven through virtue. \"And the Lord said to the devil: Have you attended to my servant Job, that there is no man on earth like him, righteous, God-fearing, guileless, blameless, abstaining from every evil? And still he holds fast to guilelessness.\" And now the phrase \"Have you attended with your mind,\" as was also said before, carries intensification, because after the struggle he was put to shame. For the devil, thinking that Job rejoiced in external goods as if they were good things, was saying: \"Did you not fence in the things inside and the things outside his house?\" But when his assault had become futile, the phrase \"Have you attended\" is said in place of: \"You have come to know by experience\" the courage \"of a God-fearing, blameless, guileless man, and one abstaining from every evil.\" And in addition to these things, the Lord, bringing a charge, adds: \"And still he holds fast to guilelessness.\" You have attended, then, that he will not \"bless me to my face,\" as you supposed. It should be noted, as was said in the preceding passages: \"abstaining from every evil thing,\" but now: \"from every evil.\" From this it is known that evil has been called wickedness. But also what is written: \"You who love the Lord, hate evil,\" means: hate wickedness. And guilelessness is understood to signify different things; for it indicates both the privation of wickedness and simplicity. For when the saint says: \"Judge me, O God, because I walked in my guilelessness,\" he calls virtue guilelessness; for the one who has virtue is deprived of wickedness. And in other passages:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"\"ἄκακοι καὶ εὐηθεῖς ἐκολλῶντό μοι\" τοὺς ἐναρε´̣τους ἀκάκους φησίν– εὐηθεῖς γὰρ οὗτοι–, τὸ δὲ εὐηθὲς ἀρετῆς ἐστι γνώρισμα. ὅταν δὲ λέγῃ· \"ἐξαπατῶσι τὰς καρδίας τῶν ἀκάκων\", καί· \"ἄκακος πιστεύει παντὶ λόγωι\", καὶ πάλιν· \"ἵνα δῷ ἀκάκοις πανουργίαν\", τὸ ἀκέραιον σημαίνει. οἷς καὶ εὔχεται τὸ πανουργίαν δοθῆναι, οὐ τὴν ἰσοδυναμοῦσαν κακίᾳ, ἀλλὰ φρονήσει. ὁ Ἰὼβ οὖν \"ἔτι εἶχεν ἀκακίαν\" παντὶ λόγωι κατορθουμένην. \"σὺ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέσαι.\" τὸ ματαιούργημα τοῦ διαβόλου κατὰ τῶν ἁγίων ὁ κύριος ἐλέγχει. ματαίως γὰρ πονεῖ ὁ χωρὶς αἰτίας ἐνεργῶν τι. εἰ οὖν καὶ ὁ διάβολος ἐλπίζων ἑλεῖν τὸν ἅγιον ἐπιχειρῶν τῆι φθορᾶι τῶν ὑπαρχόντων καὶ τέκνων ἀνήνυτον ἔγνω τὸ ἐπιχείρημα τῇ τῆς ἀνδρείας τοῦ ἁγίου περιουσίαι, ματαίως αὐτῶι ἐπολέμησεν· οὐδὲν γὰρ ὧν ἤλπιζεν ἀπέβη. \"ὑπολαβὼν δὲ ὁ διάβολος εἶπεν τῷ κυρίῳ· δέρμα ὑπὲρ δέρματος. ὅσα\n\nὑπάρχει ἀνθρώπῳ, ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτείσει. οὐ μὴν δέ, ἀλλὰ ἀποστεῖλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει.\" τριῶν ὄντων τῶν καλουμένων ἀγαθῶν, τῶν τε ἐκτός, ἃ διαιρεῖται εἴς τε χρήματα καὶ κτήματα καὶ ὑγίαν καὶ ἄλλα τὰ περὶ σῶμα, καὶ ἑτέρων τῶν ἀρετῶν, μόνα τὰ ἀδιάφορα ἀγαθὰ ἡγούμενος νομίζει καὶ τὸν Ἰὼβ ταύτης εἶναι τῆς διανοίας καὶ ἀναισχύντως λέγει πρὸς τὸν κύριον–τὸ λέγειν κατὰ τὰ ἔμπροσθεν εἰρημένα νοούντων ἡμῶν–, ὅτι πάντα ἂν ἐκτείσοι ὁ ἄνθρωπος ὑπὲρ τοῦ μὴ αὐτός τι παθεῖν. ὅπερ πιθανὸν μὲν καὶ ὡς ἐπὶ τὸ πλεῖστον, οὐ μὴν ἐπὶ πάντων ἀληθές·","english":"The blameless and simple clung to me.\" He calls the virtuous \"blameless\"—for these are simple—and simplicity is a mark of virtue. But when he says, \"They deceive the hearts of the blameless,\" and, \"The blameless man believes every word,\" and again, \"That he may give craftiness to the blameless,\" he means guilelessness. And he prays that craftiness be given to these—not the craftiness that is equivalent to vice, but to prudence. Job, then, \"still had blamelessness,\" set right in every word. \"But you said, 'To destroy his possessions in vain.'\" The Lord convicts the devil's vain scheming against the saints. For he labors in vain who acts without cause. If, then, the devil, hoping to seize the saint and attempting it through the destruction of his possessions and children, recognized his attempt as unaccomplished because of the saint's abundance of courage, he warred against him in vain; for nothing of what he hoped for came to pass. \"And the devil answered and said to the Lord: 'Skin for skin. Whatever a man has, he will give in exchange for his soul. But indeed, stretch out your hand and touch his bones and his flesh; surely he will bless you to your face.'\" Since there are three kinds of things called good—the external, which is divided into money and property and health and other things pertaining to the body, and others, those of the virtues—he, considering only the indifferent things to be good, supposes that Job also is of this mind, and shamelessly says to the Lord—we understanding \"says\" in accordance with what was said before—that a man would give everything in exchange for not suffering anything himself. This is persuasive indeed, and for the most part, but not true in all cases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"πολλοὶ γὰρ ὑπὲρ χρημάτων ἐκινδύνευσαν. εὐτελίζων δὲ ὁ φιλόκακος διάβολος τὴν ἀνδρείαν τοῦ μακαρίου καὶ βουλόμενος ἐπενεγκεῖν αὐτῶι καὶ κατὰ τοῦ σώματος ἅπερ ἐπήνεγκεν, εὐκαταφρόνητον εἶναί φησιν τὴν τῶν ἔξωθεν κτῆσιν κρύπτων κακοήθως, ὅτι ὑπὲρ τέκνων μύριοι ἀπολέσθαι ηὔξαντο· οὕτω γὰρ καὶ οἱ πόλεμοι τὴν σύστασιν ἔχουσιν ὑπὲρ τῶν τέκνων γενόμενοι· ἕκαστος γὰρ προβόλιον τῶν ἰδίων παιδίων ἱστάμενος ὑπερκινδυνεύει τούτων. ἀλλ' ὁ ἀντικείμενος πόθῳ τοῦ κακῶσαι τὸν Ἰὼβ καὶ περὶ τῶν πραγμάτων ἀλλόκοτον φθέγγεται. διόπερ ὡς καὶ πρότερόν φησιν· \"ἀλλὰ ἀποστείλας τὴν χεῖρά σου ἅψαι τῶν ὀστέων αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ· εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει.\" οἶδεν γὰρ εἴπερ καὶ ἐξέπεσεν, ὅτι εἰ μὴ θεὸς ἐπιτρέψῃ, οὐδὲν αὐτὸς κατά τινος δύναται, τῆς ἐπιτροπῆς οὕτω νοουμένης, ὅτι σοφῶς γίγνεται ἅτε παρὰ θεοῦ γιγνομένη. \"εἶπεν δὲ ὁ κύριος τῶι διαβόλωι· ἰδοὺ παραδίδωμί σοι αὐτόν, μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον.\" ἐπιτρέπει καὶ τοῦτο ὁ κύριος πρὸς ἡμετέραν ὠφελίαν, ἵνα χαρακτὴρ καὶ τύπος ἀνδρείας καθάπερ ἐν στηλογραφίαις ὁ Ἰὼβ τεθεὶς σκοπὸς τῆς τοιαύτης ἀρετῆς καὶ τοῖς τότε καὶ τοῖς μεταγενεστέροις ὑπάρξῃ, ὃ καὶ γέγονεν. αὐτοῦ γὰρ ἔστιν τοῦ ἀθλητοῦ καὶ ἀγωνιστοῦ ἀκοῦσαι λέγοντος· \"οἶδα, ὅτι δίκαιος ἀναφανοῦμαι.\" παραδιδοὺς δὲ ὁ κύριός φησιν· \"μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον\", ὅπερ νοηθείη οὕτως· παρακοπὰς πολλάκις κα̣ι`̣ τοῦ ἡγεμονικοῦ διαστροφὰς ἔν τισιν ὁρῶμεν γιγνομένας, δι' οὓς πάλιν οἶδεν λόγους ὁ τὸ κρυπτὸν ἐπιστάμενος θεὸς τούτων οὕτω παραδοθέντων. ὅ φησιν οὖν ὁ κύριος, τοῦτό ἐστιν·","english":"For many have risked their lives for the sake of money. But the evil-loving devil, disparaging the blessed man's courage and wishing to bring against him even in the matter of the body the things he had brought, says that the possession of external goods is contemptible, maliciously concealing that ten thousand have prayed to perish for the sake of their children; for thus wars too have their constitution, being waged for the sake of children; for each one, standing as a bulwark for his own children, runs extreme danger on their behalf. But the adversary, out of desire to harm Job, speaks strange things even about his possessions. Therefore, as he also said earlier: \"But stretch out your hand and touch his bones and his flesh; surely he will bless you to your face.\" For he knows that even if he has fallen, he himself can do nothing against anyone unless God permits it, the permission being understood in this way, that it happens wisely, inasmuch as it comes about from God. \"And the Lord said to the devil: Behold, I deliver him to you; only guard his soul.\" The Lord permits this too for our benefit, so that Job, set as a character and type of courage, as in painted tablets, might be an example of such virtue both for those then and for later generations, which has indeed come to pass. For it is possible to hear the athlete and contestant himself saying: \"I know that I shall appear righteous.\" And the Lord, delivering him, says: \"Only guard his soul,\" which might be understood thus: we often see derangements and distortions of the ruling faculty occurring in certain people, for which reasons again the God who knows the hidden things knows these things, when they have been delivered in this way. What the Lord says, then, is this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"μὴ κάρον αὐτῷ καὶ διαστροφὴν τοῦ ἡγεμονικοῦ ἐρ44 γάσῃ, ἀλλὰ σαρκῶν ἅπτου καὶ ὀστέων ὧν καὶ ἐξῃτήσω. εἰ δὲ καὶ ἀντὶ τοῦ «μὴ ἀποκτείνῃς αὐτὸν» κεῖται τό· \"μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον\", συνεπίσκεψαι. \"ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου καὶ ἔπαισεν τὸν Ἰὼβ ἕλκει πονηρῶι ἀπὸ ποδῶν μέχρι κεφαλῆς.\" πᾶς ἁμαρτωλὸς ἔξω θεοῦ ἐστιν, προηγουμένως δὲ ὁ διάβολος ὡς ἀρχέκακος. εἴρηται δὲ περὶ τούτου καὶ πρότερον. καὶ ἐπεὶ ἐν τῶι διηγήματι εἴρηται, ὡς \"ἦλθεν ὁ διάβολος μετὰ τῶν ἀγγέλων\", ἀκολούθως προσάγεται τὸ σχῆμα. τῆς ἱστορίας ἔχεται τό· \"ἐξῆλθεν ὁ διάβολος ἀπὸ τοῦ κυρίου.\" ἐξελθὼν δὲ οὐκ ἀναμένει, ἀλλ' εὐθὺς ἐνεργεῖ τὸ τῆς ἐξαιτήσεως ὁλοσωμάτωι τραύματι περιβαλὼν αὐτόν, προσβολῇ βουλόμενος τὸν τόνον τῆς ἀρετῆς αὐτοῦ διαλύσειν. τῶν δ' ἄκρων μνημονεύει δηλῶν, ὅτι καὶ τῶν μέσων ἥψατο. \"καὶ ἔλαβεν ὄστρακον, ἵνα τὸν ἰχῶρα ξύῃ.\" τὴν ἐρημίαν καὶ τὸ ἀβοήθητον αὐτοῦ σημαίνει ὁ στίχος μηδενὸς παρόντος αὐτῷ τοῦ νοσηλεύοντος, ἀλλὰ καὶ τῆς γυναικὸς ἀπούσης διὰ τὴν πρὸς τὸ ἔργον σπουδήν, ἐξ οὗ καὶ αὐτὴι καὶ αὐτὸς ἴσως ἐτρέφετο· ἐν γὰρ τοῖς ἑξῆς ἡ γυνὴ λέγουσα πρὸς αὐτόν· \"κἀγὼ πλανωμένη καὶ λάτρις τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας προσδεχομένη τὸν ἥλιον πότε δύσεται\" τὸ εἰρημέ45 νον παρίστησιν. εἰς τοσοῦτον αὐτῷ τὸ σῶμα διελέλυτο, ὥστε εἰς ἰχῶρας ἀναλύεσθαι. δι̣ὸ τῷ ὀστράκωι ἔξυεν αὐτὸς τῆι ψυχῇ ἄνοσος ὢν καὶ ἀκαμπής. \"καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως.\" εἰκὸς ὅτι ἐν ταῖς πόλεσιν ἐκείναις οὐκ ἐπέτρεπον τὸν ἔχοντα τοιοῦτον σῶμα διάγειν. διόπερ ἔξω τῆς πόλεως ἐπὶ κοπρίας","english":"...lest he cause him a torpor and a distortion of the governing faculty, but touch his flesh and bones, which you also demanded. But consider also whether instead of \"do not kill him\" there stands the phrase \"only preserve his soul.\" \"And the devil went out from the Lord and struck Job with a grievous sore from feet to head.\" Every sinner is outside God, and preeminently the devil as the originator of evil. And this has been said about him also earlier. And since it was said in the narrative that \"the devil came with the angels,\" the figure is introduced accordingly. What follows belongs to the history: \"the devil went out from the Lord.\" And having gone out, he does not wait, but immediately carries out the demand, surrounding him with a whole-body wound, wishing by the assault to dissolve the tension of his virtue. And he mentions the extremities, indicating that he touched the middle parts as well. \"And he took a potsherd, so that he might scrape off the ichor.\" The verse signifies his desolation and his helplessness, with no one present to nurse him, but also with his wife absent because of her zeal for the work, from which she and he alike perhaps were fed; for in what follows the woman says to him: \"And I, wandering and a servant, expecting a place from place and a house from house, when will the sun set?\" — she sets forth what was said. To such an extent had his body been dissolved, that it broke down into ichor. Therefore with the potsherd he scraped himself, being in his soul without disease and unbending. \"And he sat upon the dung-heap outside the city.\" It is likely that in those cities they did not permit one having such a body to live. Therefore outside the city upon a dung-heap...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ἐκαθέζετο καὶ θεωρεῖ τὴν ἀθρόαν μεταβολήν, ἐξ οἵας εὐετηρίας καὶ διαγωγῆς εἰς ποίαν μετέβαλεν ὑπὸ τοῦ πειράζοντος κακοπραγίαν, ὥστε καὶ ἔξοικος εἶναι καὶ ἐπὶ κοπρίας καθέζεσθαι, οὐ συνόντος οἰκείου, ἀλλ' οὐδὲ φίλου οὐδ' αὐτῆς τῆς γυναικός, ὡς προείρηται· οὐδὲ γὰρ φαίνεται ἀδιαθέτως ἔχουσα πρὸς αὐτόν, ὡς παρεθέμεθα. \"χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῶι ἡ γυνὴ αὐτοῦ· μέχρι τίνος καρτερήσεις λέγων· ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου; ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς, υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖναι καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων. σὺ δὲ αὐτὸς ἐν σαπρίαι σκωλήκων κάθῃ διανυκτερεύων αἴθριος. κἀγὼ πλανῆτις καὶ λάτρις τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας προσδεχομένη τὸν ἥλιον πότε δύσεται, ἵνα ἀναπαύσωμαι τῶν μόχθων καὶ τῶν ὀδύνων αἵ με νῦν συνέχουσιν. ἀλλ' εἶπόν τι ῥῆμα εἰς κύριον καὶ τελεύτα.\" ἀτονήσας ἐκ τῶν τοσούτων προσβολῶν ὁ διάβολος καὶ μὴ δυνηθεὶς αὐτὸν καταβαλεῖν ἐκ τῆς ἀφαιρέσεως τῆς περιουσίας καὶ τῆς τῶν τέκνων φθορᾶς, ἔτι τε μηδὲ ἐκ τῆς ἀμέτρου κακώσεως τοῦ σώματος, τρίτον αὐτῷ πλέκει πάλαι σμα τὴν τῆς γυναικὸς ὁμιλίαν· ἴσως δι' αὐτῆς τὸν Ἰὼβ ὡς καὶ διὰ τῆς Εὕας τὸν Ἀδὰμ ἀπατήσειεν. χρόνου γὰρ πολλοῦ προβεβηκότος ὡς οὐδὲ αὐτὸς δεδύνηται σεῖσαι τὸν ἀθλητήν, τὰ τῆς ὀλιγωρίας προφέρει ἡ γυνή, ἴσως ἐνθυμουμένη τοῦ π̣αθ̣ήματος αὐτὸν ἀπαλλάξαι, εἰ ῥῆμα πρὸς κύριον εἴποι ἀλογίστως. καὶ θέασαι καθ' ἕκαστον ῥῆμα, πῶς εἰς ὀλιγωρίαν ἐκκαλεῖται α̣ὐτόν· \"μέχρι τίνος καρτερήσεις\"·","english":"He sat and observed the sudden change—from what prosperity and manner of life into what misery he had been brought by the tempter, so that he was even homeless and sat upon a dung heap, with no kinsman present, nor even a friend, nor his very wife, as was said before; for she does not appear to be disposed toward him without feeling, as we have set forth. \"But when much time had passed, his wife said to him: How long will you endure, saying, 'Behold, I wait yet a little while, expecting the hope of my salvation'? For behold, your memorial has perished from the earth—sons and daughters, the pangs and labors of my womb, which I toiled in vain with hardships. But you yourself sit in the rottenness of worms, spending the night in the open air. And I, a wanderer and a servant, from place to place and from house to house, waiting for the sun—when will it set, that I may rest from the labors and the pains that now hold me fast? But say some word against the Lord and die.\" The devil, having grown feeble from so many assaults and having been unable to cast him down by the removal of his property and the destruction of his children, and moreover not even by the immoderate affliction of his body, weaves for him a third wrestling match—the conversation of his wife; perhaps through her he might deceive Job as he had Adam through Eve. For when much time had passed, since he himself had not been able to shake the athlete, the woman brings forward the things of faint-heartedness, perhaps intending to deliver him from the suffering, if he should speak a word against the Lord irrationally. And observe, word by word, how she calls him forth to faint-heartedness: \"How long will you endure?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"εἰς πολὺν αὐτῶι χρόνον τῆς νόσου πρόθεσιν εἰς ὀλιγωρίαν ὑποβάλλουσα–εἶτα ἑξῆς· \"λέγων· ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου\"–τρόπον τινὰ εἰς ἀδύνατον αὐτοῦ περιάγει τὴν προσδοκίαν. ἴσως γὰρ πολλάκις αὐτῆς ἀποδυσπετούσης αὐτὸς τὰ τῆς ἀγαθῆς ἐλπίδος προτιθεὶς ἔπαυσε τῆς ὀλιγωρίας, ἣν οὐχ ὁρῶσα ἅτε ἀσθενῆ λογισμὸν ἔχουσα ὡς ψευδῆ αὐτὸν ἐλπίζοντα εἰς ὀλιγωρίαν ἐξεκαλεῖτο· φιλεῖ γὰρ ἄλογος ψυχὴ τὰς προσδοκίας ἀεὶ ἀβεβαίους λογίζεσθαι. ἐπιτείνουσα δὲ τὴν παρ' αὐτῆι νομιζομένην ἀπόδοσιν τῆς παν τελοῦς ἀνελπιστίας φησίν· \"ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς.\" οὐχ υἱὸς οὐ θυγατὴρ περιλείπεταί σοι τὴν μνήμην τῆς διαδοχῆς φυλάξοντες, μονονουχὶ λέγουσα ὅτι· εἰ καὶ ὑγ̣ια῀̣ναι συμβαίη, ἀνόνητος ἡ τῆς ὑγίας ἀπόλαυσις παίδων οὐκ ὄντων, ὑπαρχόντων ἀπολομένων. καὶ ταῦτα μὲν εἰ μόνον παρῆν, τάχ' ἂν εἶχε λόγον ἡ μακροθυμία, φησίν, ἀλλὰ πρὸς τούτοις καὶ σὺ αυ αὐτὸς \"ἐν σαπρίαι σκωλήκων κάθῃ\", ἐγὼ δὲ ἀπὸ πενίας περίειμι \"τόπον ἐκ τόπου\". διὰ πάντων τῶν ῥημάτων ἑαυτῆς βέλος ὀλιγωρίας ἐξαποστείλασα ἐπάγει τῆς φαυλοτάτης ὁμιλίας πέρας λέγουσα· \"εἶπόν τι ῥῆμα εἰς κύριον καὶ τελεύτα\". πρὸς ὃ εἴποι τις ἄν· πῶς ἡ γυνὴ τοῦτον ἔχουσα λογισμόν, ὅτι εἰ εἴποι ῥῆμα εἰς κύριον̣, τελευτήσοι; πρὸς ὃ διαφόρως τις λέξει ἤτοι τοῦ ἀντικειμένου ὑποβαλόντος αὐτῇ τοῦτο, ἵνα τὸ σπουδαζόμενον αὐτῶι πληρωθῇ τό· \"εἶ μὴν εἰς πρόσωπόν σε εὐλογήσει\", ἢ τάχα ἐν ταῖς πόλεσιν ἐκείναις ὁ εἰς κύριον βλασφημήσας ἀπέθνῃσκεν ὑπὸ ἄρχοντος ἢ τῶν πολιτῶν.","english":"For a long time she had been suggesting to him a pretext for his illness that led to contempt—then next: \"saying, 'Behold, I wait yet a little time, expecting the hope of my salvation'\"—in a certain way she turns his expectation toward impossibility. For perhaps often, when she was in despair, he, setting before himself the things of good hope, stopped her contempt, which, not seeing it—since she had a weak reasoning—as though he hoped falsely, she provoked to contempt; for the irrational soul is wont always to reckon expectations uncertain. And intensifying the repayment of complete hopelessness that she supposed, she says: \"For behold, your memorial has vanished from the earth.\" No son or daughter is left to you to preserve the memory of succession, almost saying: even if recovery should happen, the enjoyment of health is profitless when children are not, having perished when they existed. And these things, if only they were present, might perhaps have reason for patience, she says, but in addition to these, you yourself \"sit in the rottenness of worms,\" and I go about from poverty \"from place to place.\" Through all her words she sent forth a dart of contempt, and brings on the end of the most worthless speech, saying: \"Speak some word against the Lord and die.\" To which one might say: how did the woman have this reasoning, that if he should speak a word against the Lord, he would die? To which one will say variously either that the adversary suggested this to her, in order that what he was eager for might be fulfilled—\"if indeed he will bless you to your face\"—or perhaps in those cities the one who blasphemed against the Lord was put to death by a ruler or by the citizens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ἴσως γὰρ οὐδένα ἔγνω καὶ βλασφημήσαντα καὶ ζώσαντα. τάχα γὰρ τοῦτο συνέβαινεν τότε μήπω τῆς κακίας κεχυμένης. ἴσως ἐλογίσατο, ὅτι οὐδὲ θεὸς ε᾿̣άσει αὐτὸν ζῆν προέμενον βλάσφημον λόγον. ἐνφαίνει δὲ καὶ διὰ τοῦ· \"ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς\", ὡς ὅτι· οὐδὲ ἐλπίδα ἕξεις εἰς τὴν αὐτήν ποτε ἐλθεῖν ἀπόλαυσιν τῶν ἀγαθῶν, ἃ μόνα ἀγαθὰ εἶναι ἐνόμιζεν τῶν κατ' ἀλήθειαν ἀγαθῶν ἀλογοῦσα. καὶ ἀγνοοῦσα δὲ ἑτέρως ἀληθῆ εἴρηκε λόγον· τὸ γὰρ μνημόσυνον τῶν ὑπερφρονησάντων τοῦ ἀνθρωπίνου ζῆν οὐράνιόν ἐστιν. ὅτι δὲ τοῦτο ἡ γραφὴ κυροῖ, ὁ ψαλμῳδός φησιν· \"πρόσωπον κυρίου ἐπὶ ποιοῦντας κακὰ τοῦ ἐξολεθρεῦσαι ἐκ γῆς τὸ μνημόσυνον αὐτῶν.\" ὅταν γὰρ\n\nἁμαρτανόντων τινῶν καὶ λεγόντων \"ἐν καρδίαι μὴ εἶναι θεὸν\" ἐπίπονα προσαγάγῃ θεός, ἐπιφαίνεται, ἵν' ὠφεληθέντων αὐτῶν ἀναιρεθῇ ἐκ τῆς γῆς τὸ μνημόσυνον αὐτῶν καὶ \"ἐν οὐρανῶι ἐνγράφωσιν\" μεταβαλόντες εἰς ἀρετήν. καὶ τὰ περὶ τῶν τέκνων δὲ ὡς γυνὴ εἶπεν λογιζομένη τὴν ἐκείνων σωτηρίαν μόνην εἶναι ἐλπίδα, κενῶς αὐτὰ τετοκέναι φάσκουσα. ἐπιφοιτάζουσα δὲ αὐτὸν καὶ τὰ τῆς ἑαυτῆς κακοπαθείας προφέρει. \"ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ· ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας. εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;\" τὸ καρτερὸν αὐτοῦ τῆς ψυχῆς καὶ ἐν τούτῳ δείκνυται, ἐν τοσαύταις ἀλγηδόσιν μὴ ὑπομείναντος δὲ λόγον παρὰ τῆς γυναικὸς ἀναρμόστως̣ προενεχθέντα, ἀλλὰ καὶ εἰπόντος·","english":"For perhaps she had never known anyone who both blasphemed and lived. Perhaps this happened then because evil had not yet spread abroad. She supposed, perhaps, that not even God would allow him to live after he had let fall a blasphemous word. And she makes this clear also by the words \"For behold, your memorial has been destroyed from the earth,\" as if to say: you will not even have hope of ever coming to that same enjoyment of good things, which she thought were the only good things, being ignorant of the truly good things. And in her ignorance she has in another way spoken a true word; for the memorial of those who have despised this human life is heavenly. And that the Scripture confirms this, the psalmist says: \"The face of the Lord is against those who do evil, to destroy their memorial from the earth.\" For whenever\n\nGod brings painful things upon certain sinners who say \"in their heart there is no God,\" he appears, so that when they have been helped, their memorial may be removed from the earth and, having turned to virtue, \"they may be inscribed in heaven.\" And she spoke the things about the children as a woman reckoning that their salvation was her only hope, saying that she had borne them in vain. And pressing upon him, she also brings forward the things of her own suffering. \"But he looked at her and said: You have spoken like one of the foolish women. If we received good things from the hand of the Lord, shall we not endure the evil things?\" The steadfastness of his soul is shown also in this, that in such great pains he did not tolerate the word inappropriately brought forward by his wife, but also said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"\"ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας.\" ἀτενὲς δὲ ἐνβλέψας τοῦτο εἴρηκεν, ἐκ τῶν ἐγκλημάτων αὐτῆς κατανοῶν ὁ ἅγιος ὅτι διαβολικῇ ὑποβολῇ ταῦτα προήνεγκεν, καὶ ἅτε φρόνιμος ὢν ᾔδει τὴν πρω´̣την παραβᾶσαν ὑπὸ διαβόλου τρωθεῖσαν αἰτίαν γεγενῆσθαι τῆς τοῦ Ἀδὰμ παραβάσεως. διὰ τοῦτο λέγει· \"ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας.\" εἶτα καὶ λογισμὸν αὐτῇ παραθεὶς τὸν πρέποντα ἐπάγει· \"εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;\" τῆς γὰρ αὐτῆς συνέσεώς ἐστιν καὶ πρὸς τὰ ἡδέα τῶν ἀδιαφόρων μὴ καταφέρεσθαι καὶ πρὸς τὰ ἐπίπονα μὴ καταβάλλεσθαι. οἶδεν γὰρ ὁ περὶ τῶν πραγμάτων ἐπιστάμενος, ὅτι τὰ νομιζόμενα ἀγαθὰ οὐκ αὐτῶν φύσει εἰσὶ τοιαῦτα, ἀλλὰ τῃ῀̣ τοῦ χρωμένου ἀκολουθοῦντα γνώμηι, ὡς αὖ καὶ τὰ κακά–τὰ κακωτικὰ λέγω–οὐ τῷ ὄντι κακὰ τυγχάνει, ἀλλὰ πρὸς τὸν ἐν αὐτοῖς γιγνόμενόν ἐστιν ἐν αὐτοῖς ἡ χρῆσις. πολλοὶ γὰρ μετὰ πλούτου καὶ φαῦλοι καὶ σπουδαῖοι ὤφθησαν ὡς Ἀβραὰμ καὶ οἱ ὅμοιοι α̣ὐτῷ καὶ Φαραὼ καὶ οἱ παραπλήσιο̣ι̣. πολλ̣ω῀̣ν̣ πάλιν κακώσεων ἐπελθουσῶν οἱ μὲν ἐνέδοσαν, οἱ δὲ ἀ50 καμπεῖς διέμειναν τὸν λογισμόν, ὧν ἔστιν ὁ μακάριος Ἰὼβ καὶ Λάζαρος, ὡς παρὰ ἰατροῦ καὶ ταῦτα δεχόμενοι τομαῖς καὶ καύσεσιν πρὸς σωτηρίαν κεχρημένου. \"ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον κυρίου.\" δεύτερον τοῦτο εἴρηται, πρῶτον μέν, ὅτε καὶ ἡ πρώτη προσβολή, δεύτερον δὲ νῦν. καὶ τότε μὲν εἴρηται· \"ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῶι οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου\", νῦν δέ·","english":"You have spoken like one of the foolish women.\" He said this looking intently at her, the holy man perceiving from her accusations that she had brought these words forth by demonic suggestion, and being prudent he knew that the first woman who transgressed, wounded by the devil, had become the cause of Adam's transgression. Therefore he says: \"You have spoken like one of the foolish women.\" Then, setting before her the reasoning that was fitting, he adds: \"If we received good things from the hand of the Lord, shall we not endure evil things?\" For it belongs to the same understanding neither to be carried away toward the pleasant things of the indifferent nor to be cast down by the painful things. For the one who understands matters knows that the things considered good are not such by their own nature, but follow the judgment of the one who uses them, just as again the evil things—I mean the things that cause affliction—are not in reality evil, but their use depends on the one who comes to be in them. For many with wealth have appeared both base and virtuous, as Abraham and those like him, and Pharaoh and those similar to him. Again, when many afflictions came upon them, some gave way, but others remained inflexible in their reasoning, among whom are the blessed Job and Lazarus, receiving these things as from a physician who uses cuttings and cauterizations for salvation. \"In all these things that happened to him, Job sinned in nothing with his lips before the Lord.\" This is said a second time: first, when the first assault also came, and second, now. And then it was said: \"In all these things that happened to him, Job sinned in nothing before the Lord,\" but now:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"\"ἐν πᾶσι τούτοις τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον τοῦ κυρίου.\" ἔνιοι μὲν οὖν οὐδὲν διαφέρειν ἡγοῦνται τὸ «τοῖς χείλεσι μηδὲν ἡμαρτηκέναι» εἰρῆσθαι καὶ «μηδὲν ἡμαρτηκέναι ἐνώπιον κυρίου», ἔνιοι δὲ οὕτως αὐτὰ ἐκλαμβάνουσιν, ὡς ἐπὶ μὲν τῆς ἀφαιρέσεως τῶν ὑπαρχόντων καὶ τοῦ θανάτου τῶν τέκνων καθάπαξ εἴρηται \"οὐδὲν ἥμαρτεν Ἰὼβ ἐναντίον τοῦ κυρίου\" οὔτε ἐν λόγωι οὔτε ἐν λογισμῶι, ἐνταῦθα δὲ μετὰ προσθήκης κεῖται τὸ \"τοῖς χείλεσιν\", λέγοντες, ὡς τάχα τις καὶ κλόνος ἐγένετο οὐκ ἴσος ἁμαρτήματι–τοῦτο γὰρ ἧττα–, ἀλλὰ τῆς ἀσθενείας τῆς ἀνθρωπίνης κίνημα, ἐκβιαζομένης τῆς πολλῆς ὀδύνης τῆς περὶ ὅλον τὸ σῶμα. τὸ συγγραφικὸν οὖν πνεῦμά φησιν ὅτι–ἵνα δεί51 ξῃ τὴν ἐπίτασιν τοῦ πόνου καὶ τὴν ἀνδρείαν αὐτοῦ–ὅτι καίτοι τῆς ἀνδρείας ἐκβιαζομένης μέχρις ἀκουσίου ἐνθυμήματος, τετάρακται οὐχ ὥστε πρᾶξαί τι ἀπὸ ὀλιγοψυχίας καὶ μικροπρεπείας ἢ λαλῆσαι. τοιοῦτό τι καὶ ὁ ὑμνῳδὸς λέγει· \"ἐταράχθην καὶ οὐκ ἐλάλησα\", δηλῶν ὡς γεγένηται περὶ αὐτόν τινα τὰ ἐγείροντα τάραχον, ὧν μέχρι διανοίας τὴν κίνησιν στήσας οὐκ ἐλάλησεν. συνῳδὰ ἃ Παῦλος γράφει Κορινθίοις· \"οὐ θέλω ὑμᾶς ἀγνοεῖν, ἀδελφοί, περὶ τῆς θλίψεως τῆς γεναμένης ἡμῖν ἐν τῆι Ἀσίαι ὅτι καθ' ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν. ἀλλ' αὐτοὶ ἐν ἑαυτοῖς τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς, ἀλλ' ἐπὶ τῷ θεῷ τῷ ἐγείραντι τοὺς νεκρούς.\" \"ἀκούσαντες δὲ οἱ τρεῖς φίλοι αὐτοῦ τὰ κακὰ πάντα τὰ ἐπελθόντα αὐτῷ,","english":"In all these things that happened to him, Job did not sin with his lips before the Lord.\" Some, then, think that \"he did not sin with his lips\" differs in no way from \"he did not sin before the Lord,\" but others understand these words as follows: in the case of the loss of his possessions and the death of his children, it was said once for all that \"Job did not sin before the Lord,\" neither in word nor in thought, whereas here the phrase \"with his lips\" is added, saying that perhaps some agitation also occurred, not equal to a sin—for that is a defeat—but a movement of human weakness, as the great pain throughout his whole body forced it out. The Spirit of the author, then, says—in order to show the intensity of his pain and his courage—that although his courage was forced even to an involuntary thought, he was troubled, but not so as to do anything from faint-heartedness and meanness, or to speak. The psalmist says something similar: \"I was troubled and I did not speak,\" indicating that certain things arose in him that stirred up trouble, but having stopped their movement at the level of thought, he did not speak. In agreement with this is what Paul writes to the Corinthians: \"I do not want you to be ignorant, brothers, concerning the affliction that came to us in Asia, that we were burdened beyond measure, beyond our strength, so that we despaired even of life. But we ourselves had the sentence of death in ourselves, so that we might not be confident in ourselves, but in God who raises the dead.\" \"When his three friends heard of all the evils that had come upon him,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"παρεγένετο ἀπὸ τῆς ἰδίας χώρας ἕκαστος πρὸς αὐτόν· Ἐλιφὰς ὁ Θαιμάνων βασιλεύς, Βαλδὰδ ὁ Σαυχαίων τύραννος, Σωφὰρ ὁ Μιναίων βασιλεύς.\" τὰ ξενίζοντα ὡς ἐπὶ τὸ πλεῖστον ἐξάκουστα μάλιστα ἐὰν ταῦτα συμ βαίνῃ περὶ πρόσωπα ἐπίδοξα. τῶν οὖν ἐνδοξοτάτων ὑπάρχοντος τοῦ Ἰὼβ διά τε πλοῦτον καὶ ἀρετὴν εἰκότως οἱ φίλοι περὶ τῆς τῶν συμβεβηκότων χαλεπότητος ἀκηκοότες παρεγένοντο οὐκ ἐξ ἑνὸς τόπου, ἀλλὰ ἀπὸ τῆς ἰδίας χώρας ἕκαστος, ἀπὸ συμπαθείας κινηθέντες, καὶ ταῦτα βασιλεῖς ὑπάρχοντες, καὶ διὰ τοῦτο μὴ ὑπεριδόντες τὸν ἐν τοσαύτηι γενόμενον μεταβολῇ. \"τύραννον\" δὲ λέγει ἢ ἐκ παραλλήλου τὸν βασιλέα–οὔπω τοῦ καιροῦ ψεκτὸν εἰδότος τὸ ὄνομα–ἢ διαφορὰν ἀρχῆς παρὰ τὸν βασιλέα. τοῦτο καὶ ἐν Παροιμίαις· \"δι' ἐμοῦ βασιλεῖς βασιλεύουσιν καὶ τύραννοι δι' ἐμοῦ κρατοῦσι γῆς.\" πρὸς αὐτὸν δὲ οὗτοι παρεγένοντο, οὐχ ἑτέρας αἰτίας ἀγαγούσης αὐτούς. χρήσιμον τὸ ῥητὸν πρὸς συμπάθειαν, ἵνα μὴ διὰ τὰς μεταβολὰς τὰς ἐνπιπτούσας τὰ τῆς ἀγάπης καὶ φιλαλληλίας παρίδωμεν. \"καὶ παρεγένοντο πρὸς αὐτὸν ὁμοθυμαδὸν τοῦ παρακαλέσαι καὶ ἐπισκέψασθαι αὐτόν.\" ἀμφότερα ποιῆσαι ἐληλύθασιν, ἐπεὶ καὶ ἀμφότερα πεπονθὼς ἐτύγχανεν· καὶ γὰρ οὐσίας καὶ παίδων ἐστέρητο καὶ ὅλον τὸ σῶμα τῶι τραύματι συνείχετο. \"ὁμοθυμαδὸν\" δὲ παρεγένοντο πρὸς αὐτόν, ἢ μετὰ πολλῆς προθυμίας ἢ ὅτι διῃρημένας τὰς οἰκήσεις ἔχοντες συνθέμενοι συνεληλύθασιν, ἵν' οὕτω πρὸς αὐτὸν παραγένωνται ἐπὶ παρακλήσει· οὐδὲ γὰρ παυσάμενα συνῄσθοντο τὰ κακὰ ἀλλ' ἤδη ἐνεργοῦντα.","english":"Each came from his own country to him: Eliphaz the king of the Temanites, Baldad the tyrant of the Sauchites, Sophar the king of the Minaites. Strange things are for the most part widely heard of, especially if these things happen concerning persons of note. Since Job, then, was among the most renowned both for wealth and for virtue, it is reasonable that his friends, having heard of the severity of the things that had befallen him, came—not from one place, but each from his own country—moved by sympathy, and that too though they were kings, and for this reason did not look down on him who had come into so great a change. \"Tyrant\" he says either as a synonym for \"king\"—the time not yet knowing the name as reproachful—or as a distinction of rule from \"king.\" This also in Proverbs: \"By me kings reign, and tyrants through me hold sway over the earth.\" And these came to him, no other cause having brought them. The saying is useful for sympathy, that we not overlook the things of love and mutual affection because of the changes that fall upon us. \"And they came to him with one accord to comfort and to visit him.\" They have come to do both things, since he had happened to suffer both things; for he had been deprived both of property and of children, and his whole body was held together by the wound. \"With one accord\" they came to him, either with much eagerness, or because, having separate dwellings, they had agreed together and come, so that in this way they might come to him for comfort; for they did not perceive the evils as having ceased but as already at work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"\"ἰδόντες δὲ αὐτὸν πόρρωθεν οὐκ ἐπέγνωσαν, καὶ βοήσαντες φωνῇ μεγάλῃ ἔκλαυσαν ῥήξαντες ἕκαστος τὴν ἑαυτοῦ στολὴν καὶ καταπασάμενοι γῆν. παρεκάθισαν αὐτῷ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας.\" δύο ἐν τούτῳ παιδεύει τὰ ἐκτεθέντα, τήν τ' ἀνδρείαν τοῦ μακαρίου –ἄλλων δυσφόρως ἐνεγκόντων διὰ τὴν ἀμετρίαν τῶν συμβεβηκότων–καὶ τὴν τῶν φίλων συμπάθειαν, οἳ οὐ μόνον παρεγένοντο, ἀλλὰ καὶ θεασάμενοι οὐκ ἐπέγνωσαν διὰ τὴν νόσον αὐτόν, ταύτης καὶ τοὺς χαρακτῆρας αὐτοῦ τῆς μορφῆς ἀλλοιωσάσης, καὶ βοήσαντες μετὰ μεγάλης φωνῆς ἔκλαυσαν διαρρήξαντές τε καὶ τὴν στολὴν ἕκαστος καὶ κατεπάσαντο σποδόν, ἅπερ ἅπαντα, ὡς εἴρηται, καὶ τὴν ἀνδρείαν τοῦ ἁγίου δείκνυσιν καὶ τὸ τούτων συμπαθές. ἀκαμπὴς γὰρ ἔμεινεν, ὃ καὶ θαυμάσειεν ἄν τις, καὶ διὰ τούτων ὁ Ἰὼβ μὴ ἐρεθιζόμενος εἰς ὀλιγωρίαν ἐκ τοῦ τὸ πάθος τοὺς ἄλλους καταπλήττεσθαι, ὅπερ εἴωθεν ἀνθρώποις συμβαίνειν. συμπαθὲς δὲ καὶ τὸ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας αὐτῶι προσμεῖναι. ὅθεν οὐκ ὀλιγωρητέον τῆς πρὸς τοὺς ἀσθενεῖς καὶ ἀβοηθήτους καρτερίας διὰ τούτων ἐπὶ συμπαθὲς ἀγομένους. \"καὶ οὐθεὶς αὐτῶν ἐλάλησεν. ἑώρων γὰρ τὴν πληγὴν δεινὴν οὖσαν καὶ μεγάλην σφόδρα.\" οἱ διὰ παράκλησιν ἐλθόντες τῷ μεγέθει τῶν συμβεβηκότων ἀπεσιώπησαν. εἰκότως δὲ πρότερον ἐχρῶντο τῆι συμπαθείᾳ· φιλεῖ γὰρ τοῦτο μάλιστα ἀνύειν ἐν τοῖς παρακαλουμένοις. οὐδὲ γὰρ οὐδὲ πρὸς θεραπείαν ἦν τι αὐτοῖς πόριμον, καὶ τὴν κατὰ ἰατρείαν ἐπικουρίαν ὑπερβαίνοντος τοῦ πάθους. εἰκὸς δὲ ὅτι ἅτε διάλημψιν ἔχοντες περὶ αὐτοῦ ὡς σοφοῦ καὶ αἰδοῖ σιωπᾶν ᾑροῦντο, πρὸ αὐτοῦ μὴ τολμῶντες προενέγκασθαι λόγον.","english":"Seeing him from afar, they did not recognize him, and crying out with a loud voice they wept, each tearing his own robe and sprinkling earth upon themselves. They sat beside him seven days and seven nights. In this the things set forth teach two things: the courage of the blessed man—since others bore it with difficulty because of the immensity of what had befallen him—and the sympathy of the friends, who not only came but, having looked upon him, did not recognize him because of the disease, since it had altered even the features of his form; and crying out with a great voice they wept, each tearing his robe and sprinkling ashes, all of which, as has been said, both demonstrates the courage of the holy man and their sympathy. For he remained unbending, which one might well marvel at, and through these things Job was not provoked to contempt by the fact that the suffering struck others with amazement, which is what customarily happens to men. And it is a mark of sympathy that they stayed with him seven days and seven nights. Therefore one must not despise the endurance shown toward the sick and helpless, who are led by these things to sympathy. And none of them spoke. For they saw the blow, that it was terrible and exceedingly great. Those who had come for consolation fell silent at the magnitude of what had befallen him. And reasonably they first employed sympathy; for this is especially wont to accomplish its purpose in those who are being consoled. For nothing was available to them even for care, since the suffering surpassed the help that comes through medical treatment. And it is likely that, since they had a certain opinion of him as a wise man, they chose to be silent out of reverence, not daring to bring forward a word before him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"\"μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ καὶ κατηράσατο τὴν ἡμέραν αὐτοῦ λέγων·\" ὁ σοφὸς οὐκ ἔστιν ματαιολόγος οὐδὲ προφέρει διὰ γλώττης ἃ μὴ οἷά τέ ἐστιν γενέσθαι. καταρᾶται δὲ οὐ τὴν ἡμέραν, ὅ ἐστι διάστημα χρονικόν, ἀλλὰ τὰ ἐν αὐτῆι συμβάντα. δι' ἔθους γὰρ τῇ γραφῇ τὰ συμβαίνοντα ἡμέραν καλεῖν. τοῦτο ὁ ψαλμῳδὸς παιδεύει λέγων· \"ἐν ἡμέραι πονηρᾶι ῥύσεται αὐτὸν ὁ κύριος\", πονηρὰν ἡμέραν οὐ τὴν χρονικὴν διάστασιν λέγων, ἀλλὰ τὰ ἐν αὐταῖς πονηρὰ συμβάντα· καὶ τὸ λεγόμενον δὲ παρὰ Παύλῳ· \"ὅτι αἱ ἡμέραι πονηραί εἰσ̣ιν\", τῆς αὐ55 τῆς διανοίας. οὕτω τις τοῖσδε μὲν ἀγαθὴν εἶναι λέγοι τὴν ἡμέραν διὰ τὰ συμβαίνοντα, τοῖσδε δὲ κακήν. τοῖς γὰρ λαοῖς Ἰσδραὴλ ἀπροσδοκήτως διαβᾶσιν τὴν\n\nἐρυθρὰν θάλατταν καλὴ ἡμέρα εἴη, τοῖς δὲ Αἰγυπτίοις κακή· \"ἔδυσαν\" γὰρ \"ὡσεὶ μόλιβος ἐν ὕδατι σφοδρῶι\". \"ἀπόλοιτο ἡ ἡμέρα ἐν ἧι ἐγεννήθην καὶ ἡ νὺξ ἐν ᾗ εἶπαν· ἰδοὺ ἄρσεν. ἡ νὺξ ἐκείνη εἴη σκότος καὶ μὴ ἀναζητήσαι αὐτὴν ὁ κύριος ἄνωθεν μηδὲ ἔλθοι εἰς αὐτὴν φέγγος, ἐκλάβοι δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου.\" ἄξιον θεωρῆσαι εἰ κατὰ τὸν σοφώτατον Ἰὼβ καὶ τὴν τούτου ἀνδρείαν ὑπάρχει καταρᾶσθαί τε τῇ ἡμέραι ἐν ᾗ ἐγεννήθη καὶ νυκτὶ ἐν ᾗ εἶπαν· ἰδοὺ ἄρσεν, ὅπως τε αὐτὴ σκότος ᾖ καίτοι πάσης νυκτὸς οὕτως οὔσης–\"ἐκάλεσεν\" γάρ φησιν \"τὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσεν νύκτα\"–, τί τέ ἐστιν ὃ εὔχεται μὴ ἀναζητηθῆναι ἄνωθεν τὴν ἡμέραν ὑπὸ κυρίου μηδὲ ἐλθεῖν εἰς ταύτην φθέγγος, ἐκλαβεῖν τε αὐτὴν σκότος καὶ σκιὰν θανάτου. τούτων ἔνια οὐδὲ πέφυκεν γίνεσθαι·","english":"After this Job opened his mouth and cursed his day, saying:\" The wise man is not an idle babbler, nor does he utter with his tongue things that are not able to happen. He curses not the day, that is, a span of time, but the things that happened in it. For it is the custom of Scripture to call what happens a \"day.\" The psalmist teaches this, saying: \"In an evil day the Lord will deliver him,\" calling the evil day not the temporal interval but the evil things that happen in them; and what is said by Paul, \"that the days are evil,\" is of the same meaning. Thus one might say that for these people the day is good because of what happens, and for those people it is bad. For to the people of Israel, who crossed the Red Sea unexpectedly, it would be a good day, but to the Egyptians a bad one; for \"they sank like lead in the mighty water.\" \"Let the day perish in which I was born, and the night in which they said: Behold, a male. Let that night be darkness, and let not the Lord seek it out from above, nor let light come into it; but let darkness and the shadow of death take it.\" It is worth considering whether, in the case of the most wise Job and his courage, it is right to curse the day in which he was born and the night in which they said: Behold, a male, and how that night itself is darkness although every night is so—for he says, \"He called the light day and the darkness he called night\"—and what it is that he prays: that the day not be sought out from above by the Lord, nor a voice come into it, and that darkness and the shadow of death take it. Some of these things are not even able to happen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"περὶ γὰρ τῆς παρελθούσης ἡμέρας καὶ μηκέτι ὑπόστασιν ἐχούσης τοιαῦτα ἀρᾶσθαι εὐκτικῶς οὐκ ἂν εἴη σοφοῦ. εἰ δὲ καὶ οἱ φιλίστορες ἐμμένοιεν τῇ τοῦ ῥητοῦ ἀποδόσει, ὑπεκλύουσι τὴν ἀνδρείαν τοῦ ἁγίου, ἣν ὁ διάβολος ὑπεκλῦσαι οὐ δεδύνηται, το σαύτην αὐτὸν ἔχειν ὀλιγωρίαν ὑποτιθέμενοι, ἣν εἴπερ εἶχεν οὐδ' ἂν οὐδ' οὕτως καταισχυνθεὶς ὁ διάβολος ἐπὶ τῆι ἀνδρείᾳ αὐτοῦ ἐτύγχανεν οὐδ' ὁ κύριος ἔλεγεν πρὸς αὐτόν· \"οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;\" οὐκοῦν, ἐπειδὴ τὰ τοῦ ῥητοῦ χώραν εὔλογον οὐκ ἔχει καὶ πρέπουσαν τῶι ἁγίωι, κατὰ νόμους ἀλληγορίας θεωρητέον τὰ προκείμενα. πρὶν δὲ ταύτης ἄρξασθαι, ἀκόλουθον προειπεῖν τινα συντελοῦντα πρὸς τὸ προκείμενον· ἡ τοῦ ἀνθρώπου ψυχὴ ἀθάνατος ὑπάρχουσα καὶ οὐ μόνον ἑτέρας οὐσίας παρὰ τὸ σῶμα, ἀλλὰ καὶ θειοτέρας, τούτωι συνεπλάκη κατὰ διαφόρους λόγους, ἢ τῆς ἀξίας αὐτῆς τῆς κατὰ ῥοπὴν ἰδίαν καὶ πόθον πρὸς τὰ σώματα κοινωνίαν πρὸς αὐτὰ ἐργασαμένης, ἢ διὰ τὸ χρήσιμον τῶν ὠφελίας δεομένων τούτῳ συναφθείσης. οὐδὲ γὰρ συνεσπάρη τῷ σώματι κατὰ τοὺς ἀγνοοῦντας αὐτῆς τὸ μέγεθος τῷ μὴ οἷόν τε εἶναι ἐκ σωματικοῦ σπέρματος ἀσώματον οὐσίαν ὑποστῆναι· οὐδ' αὖ ὑστέ57 ρα τοῦ σώματος πλάττεται προηγουμένη τυγχάνουσα· οὐδὲ γὰρ μετὰ τὸ \"καταπαῦσαι τὸν θεὸν ἀπὸ πάντων τῶν ἔργων αὐτοῦ\" ἐκ τοῦ μὴ ὄντος τινὰ ὑφίστησιν· \"τί\" γάρ φησιν \"τὸ γεγονός, αὐτὸ τὸ γενησόμενον, καὶ τί τὸ πεποιημένον, αὐτὸ τὸ ποιηθησόμενον, καὶ οὐκ ἔστιν πᾶν πρόσφατον ὑπὸ τὸν ἥλιον. ὃς λαλήσει καὶ ἐρεῖ·","english":"For to pray for such curses concerning the past day, which no longer has any substance, would not be the mark of a wise man. But if those who love the literal sense persist in the literal interpretation of the saying, they undermine the courage of the saint, which the devil was not able to undermine, by supposing that he had such contempt for it; and if he had, the devil would not in that way have been put to shame over his courage, nor would the Lord have said to him: \"Do you think that I have dealt with you otherwise than that you might appear righteous?\" Therefore, since the literal sense of the saying has no reasonable and fitting place for the saint, the matters before us must be considered according to the laws of allegory. But before beginning this, it is fitting to say something beforehand that contributes to what lies before us: the soul of man, being immortal and not only of a different substance from the body but also of a more divine one, was joined to it for various reasons—either because its own worth brought about communion with bodies by its own inclination and desire, or because it was united to this body for the sake of the usefulness of those who need benefit. For it was not sown together with the body, as those who are ignorant of its greatness think, on the grounds that it is impossible for an incorporeal substance to come into being from bodily seed; nor again is it molded after the body, since it exists prior to it. For it does not bring anything into being from non-being after \"God rested from all his works.\" For what does it say? \"What is that which has come to be, that which will be, and what is that which has been made, that which will be made, and there is nothing entirely new under the sun. Who will speak and say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ἰδὲ τοῦτο καινόν ἐστιν, ἤδη γέγονεν ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις ἀπὸ ἔμπροσθεν ἡμῶν\". μαρτυρία δὲ τοῦ τε δι' ἰδίαν κακίαν καὶ διὰ τὸ τῶν ἄλλων χρήσιμον εἰς τὸν βίον εἰσάγεσθαί τε καὶ τοῖς σώμασιν συνπλέκεσθαι ὅ τε Ἰερεμίας ἀκούων· \"πρὸ τοῦ με πλάσαι σε ἐν κοιλίαι ἐπίσταμαί σε καὶ πρὸ τοῦ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε, προφήτην εἰς ἔθνη τέθεικά σε\", Ἰακώβ τε καὶ Ἠσαύ, περὶ ὧν ὁ θεὸς λέγει· \"τὸν Ἰακὼβ ἠγάπησα, τὸν δὲ Ἠσαὺ ἐμίσησα\", ἔτι ἐν γαστρὶ τυγχανόντων, καὶ Ἰωάννης ἐν γαστρὶ τῆς μητρὸς \"σκιρτῶν καὶ ἀγαλλιώμενος\". ταῦτα γὰρ οὐ συνχρόνους τοῖς σώμασιν ἀποδείκνυσιν τὰς ψυχάς· ὁ γὰρ ἀγαλλιαζόμενος ἐν κοιλίᾳ μητρὸς καὶ πνεύματος ἁγίου μετέχων ἐκ κοιλίας μητρὸς αὐτοῦ καὶ μισούμενος πρὶν γεννηθῇ καὶ ἄλλος ἀγαπώμενος οὐκ ἀναιτίως ταῦ58 τα ὑφίσταται. ἐπίπονον δὲ οὐ μόνον τὸ δι' οἰκεῖα σφάλματα, ἀλλὰ καὶ δι' ἑτέρων ὠφελίας συνάπτεσθαι σώματι καὶ μοχθηρότατον· ὡς γὰρ οὐ διὰ τοὺς νικῶντας ἐν πολέμωι τὴν αἰτίαν τοῦ πολέμου ἐπαινεῖν προσήκει πρόφασιν οὖσαν ἀηδῶν πολλῶν, οὕτως οὐ διὰ τοὺς κατορθοῦντας ἐπαινεῖν ἀκόλουθον τὴν εἰς τὸν βίον εἴσοδον, ἀλλὰ πεπεῖσθαι, ὅτι καὶ παρ' ἑαυτοὺς ἔνιοι πειραθέντες εἰς ἔσχατον κακὸν ἐληλύθασιν καὶ τοῖς διὰ τὴν τῶν ἄλλων ὠφελίαν ἥκουσιν αἴτιοι κατέστησαν πόνων. τὰ τοίνυν διὰ ταύτην τὴν αἰτίαν συμβαίνοντα κακὰ ἡμέραν ὀδυνηρὰν καὶ ἀξίαν κατάρας ὁ Ἰὼβ ἡγούμενός φησιν· \"ἀπόλοιτο ἡ ἡμέρα ἐν ἧι ἐγεννήθην.\" τοῦτο δὲ ὑπὲρ παντὸς τοῦ γένους λέγει. ἐπεὶ γὰρ ᾔδειν̣ ὁ ἅγιος ὅτι πολλή τις ταραχὴ τοῖς","english":"Behold, this is new; it has already come into being in the ages that are coming, from before us.\" And there is testimony both that it is through one's own wickedness and that it is for the usefulness of others that souls are brought into life and entwined with bodies: Jeremiah, when he hears, \"Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you; I have appointed you a prophet to the nations\"; and Jacob and Esau, concerning whom God says, \"Jacob I loved, but Esau I hated,\" while they were still in the womb; and John, \"leaping and exulting\" in his mother's womb. For these things show that souls are not contemporaneous with bodies. For the one who exults in his mother's womb and partakes of the Holy Spirit from his mother's womb, and the one who is hated before he is born, and another who is loved—these things do not befall them without cause. But it is laborious, not only on account of one's own faults but also for the benefit of others, to be joined to a body, and most wretched. For just as it is not fitting, on account of those who conquer in war, to praise the cause of war, which is an occasion of many unpleasant things, so it is not consistent, on account of those who succeed, to praise the entrance into life, but rather to be persuaded that some, having been tried even by their own doing, have come to the utmost evil, and have become the cause of toils for those who come for the benefit of others. Therefore Job, considering the evils that come about for this reason to be a painful day and worthy of a curse, says, \"Let the day perish in which I was born.\" And he says this on behalf of the whole race. For since the saint knew that there is great confusion among those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ὁρῶσι τὰ κατ' αὐτὸν συνέβαινεν ἐπισταμένοις ὡς ἀναξίως πάσχει, ἀνάγει τὸν λόγον εἰς τὴν αἰτίαν πᾶσαν, μονονουχὶ λέγων· «εἰ μὴ διὰ τὴν τῶν πολλῶν πτῶσιν, χαρακτῆρος ἀνδρείας οὐκ ἔδει.» ὡς γὰρ ἐξ ἀταξίας πολλῶν κακώσει ὑποπεσόντων ὁ φιλόστοργος ἰατρὸς εἰκότως καταράσεται τῆι ἀταξίαι, οὕτως ὁ μακάριος θεραπεύων, ὅτι οὐκ ἀκρίτως ταῦτα γίνεται, ἀλλ' εἱρμοῦ τινος καὶ ἀκολουθίας καλούσης ἵν' ὠφεληθῶσιν οἱ πεπτωκότες, κατα ρᾶται τὴν ἡμέραν τῆς πτώσεως τῶν ἀνθρώπων κοινοποιῶν τὸν λόγον. χρῆται δὲ ταῖς λέξεσιν διηγηματικώτερον, ὅπως τὸ σχῆμα τοῦ λόγου δηλοῖτο. ἀπόλοιτο οὖν φησιν αἰτία καὶ μηκέτι ὑπάρξαι η῾̣ τὴν εἴσοδον ἐργασαμένη τοῦ βίου. εἶτ', ἐπειδὴ καὶ ἐν νυκτὶ συμβαίνει τοκετὸν γενέσθαι, παραλαμ̣βάνει καὶ τὸ τῆς νυκτὸς ὄνομα· \"ἡ νὺξ ἐκείνη εἴη σκότος\", ἵν' ᾖ τὸ λεγόμενον· μηκέτι ὁδεύοντες, ἀλλ' ὡς ἐν σκότῳ μὴ εὕροιεν τὴν ὁδὸν τῆς γενέσεως τῆς κακίας ἐμποδιζόμενοι, ὡσεὶ καὶ περὶ κακουμένων ἐπ' ἀταξίας λέγοι τις· μηκέτι εὐοδωθείη τὰ τῶν ἀτακτούντων. \"καὶ μὴ ἀναζητήσαι αὐτὴν ὁ κύριος ἄνωθεν.\" ἔπρεπεν γὰρ τῶι ἁγίωι εὔχεσθαι ἐπὶ τὴν ἀρετὴν ἐλαύνειν τὰ λογικὰ καὶ μηκέτι ὑποστροφὴν πάσχειν ἐπὶ χείρονα κατάστασιν–οὐ γὰρ τὴν αὐτήν– κατὰ τοὺς μετενσωμάτωσιν εἰσάγοντας. \"μηδὲ ἔλθοι εἰς αὐτὴν φέγγος.\" κωλυθείη ἡ ἐπὶ τὰ χεί ρω ὁρμὴ ἀφωντίστων τῶν ἐνεργούντων μενόντων, ὅπως κατὰ τὸ εἰρημένον \"φῶς ἀσεβῶν σβεσθήσεται\".","english":"What happened in his case happened to those who know that he suffers undeservedly; he traces the account back to the whole cause, almost saying: \"If it were not for the fall of the many, there would be no need of a character of courage.\" For just as, when many have fallen into affliction because of disorder, the affectionate physician will reasonably curse the disorder, so the blessed one, in treating the matter, [says] that these things do not happen without judgment, but because some sequence and consequence calls for those who have fallen to be benefited, he curses the day of the fall of human beings, making the account common [to all]. He uses the words in a more narrative fashion, so that the figure of speech might be made clear. \"So let the cause perish,\" he says, \"and let it no longer exist, the cause that brought about the entry of life.\" Then, since it also happens that a birth takes place in the night, he takes up the name of the night as well: \"Let that night be darkness,\" so that what is said may be: let them no longer walk, but as in darkness let them not find the way of the generation of evil, being hindered, as if one were speaking also about those afflicted by disorder: let the affairs of the disorderly no longer prosper. \"And let the Lord not seek it out from above.\" For it was fitting for the holy one to pray that rational beings be driven toward virtue and no longer suffer a turning back to a worse condition—for it is not the same—as those who introduce metensomatosis. \"Nor let light come into it.\" Let the impulse toward worse things be hindered, while those who act remain without illumination, so that, according to what is said, \"the light of the impious shall be quenched.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"\"ἐκλάβοι δὲ αὐτὴν σκότος καὶ σκιὰ θανάτου\", ἵνα τοῖς ῥέπουσιν εἰς κακὰ σκοτώδη σφαλῇ αὕτη ἡ ἔννοια, κωλύουσα τὴν ἐπὶ τὸ κακὸν αὐτῶν ὁρμὴν οἰομ̣ένων ὅτι θανατῶδες ἐστὶν τὸ ἐπιχείρημα. ὅμοιον τούτωι ἐστὶν τὸ λεγόμενον ὑπὸ τοῦ προφήτου· \"ἀνοικοδομήσω τὰς ὁδοὺς αὐτῆς ἐν σκόλοψιν καὶ τὴν τρίβον αὐτῆς οὐ μὴ εὕρῃ.\" μέγα γὰρ αὐτὴν τὴν κακίαν ἐμποδίζεσθαι καὶ φόβωι καὶ ἀγνοίαι. οὕτω γὰρ ἐπὶ τὸ μισητικῶς πρὸς αὐτὴν ἔχειν τις ἥξει. \"ἐπέλθοι ἐπ' αὐτὴν γνόφος, καταραθείη ἡ ἡμέρα καὶ ἡ νὺξ ἐκείνη, ἀπενέγκοιτο αὐτὴν σκότος.\" ταύτας οὐκ ἀρὰς προσήκει λογίζεσθαι ἀλλ' εὐχὰς πρὸς τὸ γενέσθαι τῶν κακῶν παῦλαν. κατὰ γὰρ τὰ προδιηγηθέντα εὐκτέον τὴν αἰτίαν τῆς πτώσεως καὶ τὴν ὁδὸν ταύτης ἄγνωστον εἶναι, \"ὅπως μὴ γένηται εὐοδίαν ἐν κακοῖς ἀνδρί\". ἀρετῆς γὰρ ἐπιθυμία τὴν ἐπὶ τὴν κακίαν ὁδὸν ἀγνωστοτέραν ἐργάζεται, αὐτὴ δὲ ἐπιτεινομένη καὶ παντελῆ λήθην τῆς ἐνεργείας αὐτῆς ἐνποιεῖ· τοῦτο γὰρ εἴη τὸ \"ἀπενέγκαιτο αὐτὴν σκότος\". αὐτὴ δ'–αὐτὴ ἡ κακία λέγω–καὶ κατάρας ἀξία ἐστίν, τὰ ἄξια κατάρας τοὺς ἐνεργοῦντας αὐ61 τὴν ἔχειν παρασκευάζουσα. \"μὴ εἴη εἰς ἡμέρας ἐνιαυτοῦ μηδὲ ἀριθμηθείη εἰς ἡμέρας μηνῶν, ἀλλὰ ἡ νὺξ ἐκείνη εἴη ὀδύνη.\" ἐν ἀριθμῷ καὶ μνήμῃ ὁ ἅγιος οὐ βούλεται εἶναι τὴν ἡμέραν τῆς ἐκπτώσεως ὀδυνηρᾶς γινομένης διὰ μετανοίας δι' ἐκείνην τὴν σκοτώδη αἰτίαν καὶ νύκτα διὰ τὸ ἐπίπονον καὶ ἀφεγγὲς καλουμένην, ἵν' ἐκ τῆς μετανοίας γένηταί τις διόρθωσις ἀφιστῶσι σ̣ νυκτὸς καὶ ἐνάριθμον τὸν ἐν τῇ μετανοίαι γεγενημένον ἀποτελῇ ὡς ἐνπεριέχεσθαι τῶι ἐνιαυτῶι ἐκείνῳ περὶ οὗ ὁ ψαλμῳδός φησιν·","english":"Let darkness and the shadow of death take it up,\" so that this thought may become a stumbling block to those who incline toward evil, hindering their impulse toward evil, since they think that the undertaking is deadly. Similar to this is what is said by the prophet: \"I will build up her ways with thorns, and her path she shall surely not find.\" For it is a great thing that evil itself be hindered both by fear and by ignorance. For in this way one will come to hate it. \"Let gloom come upon it, let that day and that night be cursed, let darkness carry it away.\" These ought not to be reckoned as curses but as prayers for the cessation of evils. For according to what was narrated beforehand, one should pray that the cause of the fall and its path be unknown, \"so that he may not have prosperity in evils for a man.\" For the desire of virtue makes the road to evil more unknown, and when it is intensified it produces complete forgetfulness of its activity; for this would be \"let darkness carry it away.\" And it—I mean evil itself—is also worthy of curses, since it prepares those who practice it to have what is worthy of curses. \"Let it not be among the days of the year, nor be counted among the days of the months, but let that night be pain.\" The saint does not wish the day of the fall to be in number and memory, since it becomes painful through repentance because of that dark cause, and is called night because of its toilsomeness and lack of light, so that from repentance some correction may come about for those who withdraw from the night, and he may make the one who has come to be in repentance numbered, so as to be included in that year about which the psalmist says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"\"εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου\", καὶ ψάλλειν προκόπτοντα· \"πολυωρήσεις με ἐν βουλῇ σου ἐν δυνάμει σου.\" \"καὶ μὴ ἔλθοι ἐπ' αὐτὴν εὐφροσύνη μηδὲ χαρμονή.\" φιλέταιρος ὢν ὁ ἅγιος εὔχεται μηδένα πτώσει ἐνευφραίνεσθαι ἢ ἥδεσθαι ἐν τούτωι. πολλάκις γὰρ ὁρῶντές τινα ἐπὶ κακὰς πράξεις σπεύδοντα εὐχοίμεθα λέγοντες· «μὴ τύχοι τοῦ σπουδαζομένου.» ταύτῃ τῇ γνώμῃ καὶ ὁ ἅγιος ἐπευχόμενος ψάλλει, οὐ καταρώμενος· \"ἄλαλα γενηθήτω τὰ χείλη τὰ δόλια τὰ λαλοῦντα κατὰ τοῦ δικαίου ἀνομίαν ὑπερηφανίᾳ καὶ ἐξουθενώσει.\" τὸ δ' ἄλαλα γενέσθαι τὰ ἄδικα χείλη τί ἕτερον εἴη ἢ παύσασθαι ἀδίκως λαλοῦντα ἐπιγνόντος τοῦ λαλοῦντος ὡς ἀπρεπὲς τὸ τοιοῦτον; καὶ οὗτος οὖν εὔχεται ὅπως μηδεὶς οὕτως διαστραφθείη ὡς νομίσαι, ὅτι χαρτόν ἐστιν ἢ εὐφροσύνην ἐμποιοῦν τὸ ὑποπεσεῖν τῇ καταστάσει τῆι ἀγούσῃ εἰς\n\nἀνθρωπίνην ἀσθένειαν. τοῦτο αὐτὸς ὁ σωτήρ φησιν· \"καλὸν ἦν αὐτῷ εἰ οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος\", καὶ ἐν τῷ Ἐκκλησιαστῇ δείκνυται· \"ἀγαθὸς ὑπὲρ τοὺς δύο τούτους ὃς οὔπω ἐγένετο.\" τῷ δὲ μήπω γεγεννημένωι κατὰ τήνδε δηλονότι τὴν γέννησιν εἰ ἀγαθὸν συμβαίνει, οὐκ ἀνυποστάτως συμβαίνει. \"ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκείνην, ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι.\" αὕτη ἡ εὐχὴ ὑπὲρ λύσεως τῆς αἰτίας τῶν συμβάντων, κακῶν μὲν τοῖς παρ' ἑαυτοὺς εἰς τὴν ὁδὸν ἐλθοῦσιν τῆς γενέσεως, πόνων δὲ τοῖς δι' ἑτέρους.","english":"You will bless the crown of the year of your goodness,\" and to sing as one advancing: \"You will watch over me in your counsel, in your power.\" \"And let not gladness come upon it, nor rejoicing.\" Being a lover of brethren, the saint prays that no one take delight or pleasure in a fall. For often, when we see someone rushing toward evil deeds, we pray, saying, \"May he not obtain what he is eager for.\" With this same mind the saint also sings as a prayer, not as a curse: \"Let the deceitful lips be made dumb, which speak lawlessness against the righteous with pride and contempt.\" And what else would it mean for unjust lips to be made dumb than that they cease speaking unjustly, once the speaker recognizes that such a thing is unseemly? So this one too prays that no one be so perverted as to think that it is a joy or produces gladness to fall into the condition that leads to human weakness. This the Savior himself says: \"It was good for that man if he had not been born,\" and it is shown in Ecclesiastes: \"Better than both of these is he who has not yet come to be.\" But for one not yet born—clearly, with respect to this birth—if good befalls him, it does not befall him without existence. \"But let him curse it, the one cursing that day, the one who is about to subdue the great sea monster.\" This prayer is for the release of the cause of what has happened—evils for those who have come into the way of generation by their own doing, but labors for those who suffer on account of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"εὔχεται οὖν κατάρᾳ ὑποπεσεῖν τὴν τῶι ὄντι ἀξίαν κατάρας αἰτίαν τοῦ ἀνθρωπίνου συμπτώματος, ἵνα καὶ οἱ ἐν αὐτῇ γιγνόμενοι ἐπιγνόντες ὅτι κατάρας ἐστὶ πλήρης φύγωσι ταύτην ὡς θεοῦ καταρωμένου. εὖ δὲ καὶ τὸ συνάψαι τῶι καταρωμένῳ θεῶι οὐχ ἑτέραν ἐνέργειαν αὐτοῦ ἀλλὰ τὴν κατὰ τὴν οἰκονομίαν. οὐκ εἶπεν γάρ· \"ἀλλὰ καταράσεται αὐτὴν ὁ καταρώμενος τὴν ἡμέραν ἐκεί63 νην\" καὶ ἐπήγαγεν «ὁ δημιουργός» ἢ «ὁ διδάσκων»–οὐ καὶ ταῦτα ἕπεται, ἀλλ' \"ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι\". ἐπεὶ γὰρ ὁ διάβολος ο καὶ κῆτος εἴρηται αἴτιος τῆς πτώσεως τῶν ἀνθρώπων γεγονώς, ὑπὲρ δὲ ταύτης, ἵνα λυθῇ, τὴν εὐχὴν ἀναφέρει, ἀκολούθως τῇ προφητείᾳ χρῆται, ὡς \"καταργηθήσεται ὁ τὸ κράτος ἔχων τοῦ θανάτου διάβολος,\" καὶ γὰρ τοῦτον προεῖδεν τῆι καθαρότητι τῆς ψυχῆς ὑπὸ τοῦ ἁγίου πνεύματος κινούμενος ὡς καὶ τοῖς ἁγίοις δοθῆναι ἐξουσίαν \"πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ\", ἵνα καὶ οἱ ἄλλοι ἐκ τούτων ἀνανήψαντες ἀπαλλαγῶσι τῆς ἀντεχούσης ἁμαρτίας ὡς διὰ τὸ προκόψαι ἐν ἀρετῇ ἀκοῦσαι· \"ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ καὶ καταπατήσεις λέοντα καὶ δράκοντα\", ὅς ἐστιν ὁ διάβολος. εἴρηται γὰρ περὶ αὐτοῦ· \"ὁ ἀντίδικος ἡμῶν διάβολος ὥστε λέων περιπατεῖ ζητῶν τίνα καταπίῃ\", καὶ πάλιν· \"συνέτριψας τὰς κεφαλὰς τοῦ δράκοντος.\" καλῶς δὲ τὸ \"ὁ μέλλων\" εἴρηται, δηλοῦν τὸ κατὰ τὴν ἐνανθρώπησιν. οὐ γὰρ ἥρμοζε γυμνῇ θεότητι καταργῆσαι τὸν διάβολον, ἀλλὰ διὰ τούτου ναοῦ τοῦ λόγου γεγενημένου, ὃς ἐκ σπέρματος τοῦ ἀπατηθέντος καὶ βλαβέντος ὑπὸ διαβόλου γεγένηται.","english":"He prays, therefore, that the cause of the human fall, which is truly worthy of a curse, may fall under a curse, so that those who come to be in it, recognizing that it is full of cursing, may flee from it as from one cursed by God. And it is well that he joined to the God who curses not another activity of his but the one according to the economy. For he did not say, \"But the one cursing that day shall curse it,\" and then add \"the Creator\" or \"the Teacher\"—to whom these things also follow—but \"the one who is about to subdue the great sea monster.\" For since the devil has also been called a sea monster, having become the cause of the fall of men, and on behalf of this fall, that it may be dissolved, he offers up the prayer, he uses the prophecy in sequence, as \"the devil, who has the power of death, shall be abolished,\" for he foresaw this too, being moved by the Holy Spirit in the purity of his soul, as also authority was given to the saints \"to tread upon serpents and scorpions and upon all the power of the enemy,\" so that others also, coming to their senses from these things, may be delivered from the sin that holds them fast, as through advancing in virtue they hear: \"You shall tread upon the asp and the basilisk, and you shall trample the lion and the dragon,\" who is the devil. For it has been said concerning him: \"Our adversary the devil walks about like a lion seeking whom he may devour,\" and again: \"You crushed the heads of the dragon.\" And well is the phrase \"the one who is about to\" used, indicating the matter of the incarnation. For it was not fitting for bare divinity to abolish the devil, but through this temple of the Word that has come to be, who has come to be from the seed of the one deceived and harmed by the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"καύχημα γὰρ αὐτῷ ἦν εἰ γυμνῇ θεότητι χειρωσάμενος αὐτὸν ὑπῆρχεν. τὰ διάφορα δὲ ὀνόματα τοῦ διαβόλου ἐνεργείας αὐτοῦ διαφόρους, οὐκ οὐσίας δηλοῖ. διάβολος γὰρ καὶ ἀντικείμενος καὶ πονηρὸς καὶ λέων καὶ δράκων καὶ ὄφις καὶ κῆτος διὰ τὸν τρόπον λέγεται, διαφόρως αὐτοῦ τὴν κακίαν ἐνεργοῦντος, ὅπερ ἀνατρεπτικόν ἐστιν τοῦ Μανιχαϊκοῦ δόγματος. \"σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης καὶ μὴ ὑπομείναι καὶ εἰς φωτισμὸν μὴ ἔλθοι, καὶ μὴ ἴδοι ἑωσφόρον ἀνατέλλοντα.\" τὰ ἐν τῇ ἡμέρᾳ τετάρτῃ γεγενημένα ἄστρα–ταὐτὰ ἄχρι τῆς συντελείας–πάσης ἐστὶν νυκτὸς καὶ οὐ τῆσδε μὲν τάδε, τῆσδε δὲ τάδε, ὥστε τὸ \"ἐκείνης\" προσκείμενον τῆς ἱστορίας ἡμᾶς ἀπάγει· οὐ γὰρ μία νὺξ ἰδικῶς ἕτερα ἄστρα ἔχει, ἵνα καὶ περὶ αὐτῶν λεχθῇ ὅπως σκοτωθῶσιν. ἄλλως δέ, πῶς οὐκ ἀπᾷδον ἀνδρὸς σοφοῦ τὸ εὔχεσθαι σκοτωθῆναι ἄστρα ἃ ὁ θεὸς εἰς τὸ φαί νειν ἐποίησεν τοῦτό τε εὔχεσθαι διὰ τὰ περιστατικὰ τὰ αὐτῶι συμβάντα, ὅπερ τῆς ἀνδρείας αὐτοῦ ἐστιν καθαιρετικόν. διόπερ ἀνακτέον αὐτὰ κατὰ τὰ προ65 αποδοθέντα. εὔχεται οὖν ὁ ἅγιος μὴ αἱρετὰ λογίζεσθαι τοὺς ἀνθρώπους τὰ μὴ ὄντα αἱρετά. ἐπειδὴ αἱ ψυχαὶ αἱ φιλαμαρτήμονες ἔχουσί τινα τὰ πρὸς κακίαν χειραγωγοῦντα, ἢ διδασκαλίαν τῶν κακῶν ἢ λογισμοὺς εἰς ταῦτα ἄγοντας, ἅπερ φῶς ἀπ' αὐτοῦ λέγεται διὰ τὸ τρόπον τινὰ προκοπὴν εἰς κακίαν ἐνποιεῖσθαι, εὔχεται ταῦτα μὴ συνδραμεῖν μηδὲ ὑπόθεσιν εἶναι τοῖς ἐπὶ κακίαν χωροῦσιν, λέγων· \"σκοτωθείη τὰ ἄστρα τῆς νυκτὸς ἐκείνης\", νυκτὸς λέγων τῆς ὁδοῦ τῆς εἰς τὴν ἀνθρωπίνην κατάστασιν.","english":"For it was a boast for him if he had subdued him by bare divinity. The different names of the devil reveal his different activities, not his essence. For he is called devil and adversary and evil one and lion and dragon and serpent and sea-monster because of his manner, as he works his wickedness in different ways, which is a refutation of the Manichaean doctrine. \"Let the stars of that night be darkened, and let them not endure, and let them not come to illumination, and let them not see the morning star rising.\" The stars that came into being on the fourth day—the same ones until the consummation—belong to every night, and not these to this night and those to that night, so that the added phrase \"of that night\" leads us away from the historical account; for not one night individually has different stars, so that it might be said of them how they are darkened. Otherwise, how is it not discordant for a wise man to pray that the stars be darkened, which God made to shine, and to pray this because of the circumstances that befell him, which is destructive of his courage? Therefore these things must be referred back according to what has been set out above. The saint, then, prays that humans may not reckon as choiceworthy the things that are not choiceworthy. Since souls that love sin have certain things that lead them by the hand toward wickedness—either the teaching of evils or thoughts that lead to these things, which are called light from it because in some way they produce progress toward wickedness—he prays that these may not run together nor be a pretext for those proceeding toward wickedness, saying, \"Let the stars of that night be darkened,\" calling night the road that leads to the human condition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"μηδὲν φαινέσθω ταῖς ψυχαῖς λαμπρὸν μηδὲ χειραγωγοῦν ἐπ' αὐτήν, ἵνα πολλῶν δεσμὸς γένηται κακῶν ἐν αὐτῇ. αὐτὴ μὴ ἔστω παράμονος ἀποστραφέντων αὐτὴν λοιπὸν τῶν λογικῶν διὰ τὸ ἀφώτιστον, ὅ ἐστιν διὰ τὸ μὴ\n\nεὑρίσκειν ἢ ἐνγίνεσθαι τοιαῦτα ὑπεκκαύματα τὰ ἄγοντα ἐπ' αὐτήν. ἐν αὐτῆι δὲ ταύτῃ μηδὲ ἑωσφόρος γένοιτο λόγος δοκῶν εἶναι φωτεινὸς διὰ πιθανότητα τοῦ δεῖν ἀρέσκεσθαι τῇ ὁδῷ ταύτῃ. πολλάκις γὰρ ὁ φιλαμαρτήμων ἐμμένει τῶι σφάλματι ἢ τὴν ἡδονὴν ἀποδεχόμενος ἢ λογισμοὺς πιθανοὺς ἀνακινῶν, ἐξ ὧν οἴεται μὴ σφάλλεσθαι. \"ὅτι οὐ συνέκλεισεν πύλας γαστρὸς μητρός μου.\" τὸ αἴτιον τῆς ἀρᾶς νῦν φαίνεται λέγων, ὅπερ ο̣υ᾿̣κ̣ ἐπὶ τῆς αἰσθητῆς νυκτὸς ἁρμ̣ο´̣ζει, ἀλλὰ τῆς καταστάσεως ὡς ἔφαμεν τῆς ἐπὶ τὸν βίον ἀγούσης. εἰ γὰρ μὴ ἦν αὐτὰς οἴξασα, οὐδ' ἂν ἠνοίγοντο πύλαι γαστ̣ρ̣ὸς μητρός, ὅ ἐστιν οὐκ ἂν ἦν ὁ ἐπώδυνος οὗτος βίος οὐδὲ δι' ἁμαρτίαν τοιαύτης ἐγεγόνει τὸ τοῦ γένους ἁμάρτημα. τούτου δ' ὑπάρχοντος οὐκ ἂν οὐδ' ὁ κατ' οἰκονομίαν κ̣ διάγων διὰ ταύτης τῆς καταστάσεως παρετείνετο, ἅπερ εἰ δὼς καὶ ὁ μακάριος Παῦλος ἔφασκεν· \"κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι. τὸ δὲ ἐπιμένειν τῇ σαρκὶ ἀναγκαιότερον δι' ὑμᾶς\", ὥστε τὸ μὲν διά τι, τὸ δὲ ἀπολύτως καλὸν ὑπάρχειν. μακάριον γὰρ τὸ ἐκτὸς εἶναι τοῦ ζῆν τούτου. τοῖς γοῦν γνωρίμοις ὁ Ἰησοῦς λέγει· \"οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τούτου, ἀλλ' ἐγὼ ἐξελεξάμην ὑμᾶς.\" βέλτιον οὖν τὸ μηδὲ τὴν ἀρχὴν πειραθῆναι τοιαύτης ὁδοῦ, κἂν δι' οἰκονομίαν συμβαίνῃ. καλὸν γάρ, εἰ μηδεὶς ἐδέετο ἰατροῦ ὑγιὴς ὤν.","english":"Let nothing appear bright to the souls, nor anything that leads them by the hand toward it, so that it may not become a bond of many evils in it. Let it not itself be persistent, since the rational beings have by now turned away from it because of its being unilluminated, that is, because of not finding or encountering in it such kindlings as lead toward it. And in this very thing let there not be a word of the morning star, appearing to be luminous through the persuasiveness of its seeming necessary to please oneself with this way. For often the lover of sin persists in error, either accepting the pleasure or stirring up persuasive reasonings, from which he thinks he is not erring. \"Because he did not shut the gates of my mother's womb.\" He now appears to be stating the cause of the curse, which does not fit the sensible night, but the condition that, as we said, leads to life. For if she had not opened them, neither would the gates of the mother's womb have been opened, that is, this painful life would not have existed, nor would the sin of the race have come about through sin in such a condition. And this being so, neither would the one who lives by dispensation through this condition have been prolonged, which indeed the blessed Paul also said: \"It is better to depart and be with Christ. But to remain in the flesh is more necessary for your sake,\" so that the one is good for a reason, the other absolutely. For it is blessed to be outside this life. At any rate, Jesus says to those who are known to him: \"You are no longer of this world, but I chose you.\" Better, then, is not even to have experienced such a way from the beginning, even if it happens by dispensation. For it is good if no one needed a physician while being healthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"οὕτω γὰρ ἠκολούθει τὸ μὴ εἶναι ἐν τῇ αὐτῆι καταστάσει, ᾗ ἀκολουθεῖ καὶ ἐπίπονα καὶ ἀηδῆ, ὡς καὶ ἐπιφέρει. \"ἀπήλλαξεν γὰρ ἂν πόνον ἀπὸ ὀφθαλμῶν μου.\" οὐ μόνον τὸν θλίβοντα καὶ περιέχοντα αὐτὸν πόνον δηλοῖ, ἀλλὰ καὶ ὅτι εἶδεν πολλοὺς διαστρεφομένους· ὁ γὰρ τοῦ δικαίου ὀφθαλμὸς ἐκθέσμοις ἔργοις ἐνεργουμένοις ἀπὸ τῶν φαύλων βαρύνεται. καὶ αὐτὸ δὲ τὸ ἐπιχωρεῖν τῶι βίῳ πόνος οὐ μικρός. ἐν ἀδικίαι ταῦτα πάντα ἔχει _6_ρ_̣_ε6να, ἅπερ ἤργει κακίας μὴ γινομένης. ἀλλὰ καὶ ὁ Ἁμβακοὺμ τοιαύτην ἀφίησι φωνὴν λέγων· \"ἱνατί μοι ἔδειξας κόπους καὶ πόνους, ἐπιβλέπειν ταλαιπωρίαν καὶ ἀσέβειαν;\" \"διὰ τί γὰρ ἐν κοιλίαι οὐκ ἐτελεύτησα, ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην; ἱνατί δὲ συνήντησάν μοι τὰ γόνατα, ἱνατί δὲ μαστοὺς ἐθήλασα;\" τὴν οἰκονομίαν τὴν διὰ τοὺς ὠφελουμένους ὡς ἔοικεν παραιτεῖται κατὰ τὸν Ἰωνὰν πρὸς τῷ καὶ διδασκαλίαν ἀπαιτεῖν τῶν τοῦ θεοῦ κριμάτων, ὅπερ ἴδιόν ἐστιν τῶν δικαίων, οὐκ ἀγνοούντων παντελῶς, ἀλλ' ἵνα οἱ ἄλλοι μάθωσιν τὸ τοιο̣ῦτο εἶδος τῶν λόγων προσωποποιουμένων. ὁ Ἰερεμίας γοῦν προσάγει πεῦσιν· \"δίκαιος εἶ, κύριε, πλὴν κρίματα λαλήσω πρὸς σέ\", ὅπερ δεικτικὸν ὑπάρχει τοῦ εἰδέναι ἃ τούτοις γίνεται, περὶ ὧν ἐρωτᾷ· \"τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται;\" τὸ τοῦ θεοῦ κρίμα τῶι ὄντι πολλὴν δέχεται ποικιλίαν ἀδίκων μὲν εὐθηνουμένων, δικαίων δὲ στενοχωρουμένων καὶ μυσαρῶν μετασχόντων, ὡς αὐτὸς ὁ Ἰερεμίας ἅγιος ὢν ὡς καὶ ἐκ μήτρας ἡγιάσθαι, παθὼν δὲ τοσαῦτα ὡς καὶ εἰς λάκκον βορβόρου ἐμβάλλεσθαι·","english":"For in this way he followed the fact that he was not in the same condition, to which both toilsome and unpleasant things also follow, as he also adds: \"For he would have removed pain from my eyes.\" He indicates not only the pain that pressed and constrained him, but also that he saw many being perverted; for the eye of the righteous is weighed down by lawless deeds performed by the wicked. And the very fact of engaging with life is no small pain. In injustice all these things have _6_ρ_̣_ε6να, which were inactive when wickedness did not exist. But Habakkuk too sends forth such a voice, saying: \"Why have you shown me labors and pains, to look upon misery and impiety?\" \"For why did I not die in the womb, but came forth from the belly and was not immediately destroyed? Why did knees meet me, why did I suck breasts?\" He seems to decline the dispensation that is for the sake of those who are benefited, like Jonah, while also demanding instruction concerning God's judgments, which is proper to the righteous, who do not know entirely, but so that others may learn this kind of words when persons are being personified. Jeremiah, at any rate, brings a question: \"You are righteous, Lord, yet I will speak judgments with you,\" which is indicative of knowing what happens to these, about which he asks: \"Why is it that the way of the wicked prospers?\" The judgment of God truly admits great variety—the unjust flourishing, while the righteous are constrained and share in abominable things—as Jeremiah himself, being holy, as also sanctified from the womb, suffered so many things as even to be cast into a pit of mire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"ἀλλὰ καὶ Λάζαρος καὶ ὁ πλούσιος–ὁ μὲν κακοπαθῶν, ὁ δὲ ζῶν μετὰ πλείστης εὐπαθείας–τὸ τῶν ἀπορρήτων θεοῦ κριμάτων ἀκριβὲς ἐκφέρουσιν. \"εὐοδεῖσθαι\" δὲ τοῦτο καλεῖ ὡς πρὸς τὴν τῶν πολλῶν δόξαν. οὐκ ματαιολογῶν οὖν ἀλλ' ἐρωτῶν διὰ τὸ τοὺς ἄλλους μαθεῖν τὰ τοιαῦτα ἐπιφέρει ὁ ἅγιος. τούτου τοίνυν ὑπάρχει καὶ τὸ ἐν ἑνὶ τῶν ψαλμῶν λεγόμενον· \"ὡς ἀγαθὸς τῷ Ἰσδραὴλ ὁ θεός, τοῖς εὐθέσι τῇ καρδίᾳ. ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες, παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου, ὅτι ἐζήλωσα ἐπὶ τοῖς ἀνόμοις εἰρήνην ἁμαρτωλῶν θεωρῶν.\" ὅτι δ' οὐκ ἀμφιβάλλει δῆλον· φησὶν γάρ· \"ὡς ἀγαθὸς τῷ Ἰσδραὴλ ὁ θεός.\" ταῦτα ποιεῖ νοούμενα παρὰ τῶν εὐθεῖαν ἐχόντων καρ δίαν. ἑαυτὸν δ' ὑποτίθεται σαλευόμενον καὶ βέβαιος ὤν, τῶν δὲ δυσαρεστουμένων πρόσωπον ἀναδεχόμενος, ἵνα λοιπὸν μετὰ τὰ ῥήματα τοῦ δισταγμοῦ τὰ ῥήματα τῆς διδασκαλίας ἐπενέγκῃ. καὶ ὁ Ἰὼβ γοῦν θεοῦ πυνθανόμενος μαθεῖν θέλει–τοῦτο γὰρ εἰσάγει πρόσωπον–τῆς τοιαύτης διαγωγῆς αἰτίαν. καὶ γὰρ πρὸς τὴν αἰτίαν τῆς ἐν","english":"But Lazarus and the rich man too—the one suffering hardship, the other living amid the greatest ease—bring out the exactness of God's inscrutable judgments. And he calls this \"prospering\" in relation to the opinion of the many. So it is not babbling idly but asking, so that others may learn such things, that the holy man adds this. Of this, then, is also what is said in one of the psalms: \"How good is God to Israel, to those upright in heart. But as for me, my feet were almost shaken, my steps had nearly slipped, because I was envious of the lawless when I saw the peace of sinners.\" And that he does not doubt is clear; for he says: \"How good is God to Israel.\" These things are made understood by those who have an upright heart. But he puts himself forward as being shaken even though he is firm, assuming the persona of those who are discontented, so that thereafter, after the words of hesitation, he may bring forward the words of teaching. And Job, at any rate, when he inquires of God, wishes to learn—for this is the persona he introduces—the cause of such a manner of life. For also in relation to the cause of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"σώματι ὁδοῦ ὡσανεὶ ἀναδεχόμενός φησιν † ὅτι γὰρ πεσόντες εἰς τοσαύτην ν κακίαν ὡς δεηθῆναι πρὸς τὸ σῶμα κοινωνίας καὶ βοηθοὺς τοὺς οἰκονομίας χάριν ἐλθόντας, ὥστε λέγειν τὰ ἐκτεθέντα. \"διὰ τί γὰρ ἐν κοιλίαι οὐκ ἐτελεύτησα;\" εὐλαβείᾳ γὰρ οἱ ἅγιοι παραιτοῦνται τὸ ἐγχειρίζεσθαι τὴν τῶν ἀσθενεστέρων ὠφελίαν. διὰ τοῦτο αὐτὸ καὶ τὰ ἑξῆς δέ φησιν· \"ἐκ γαστρὸς δὲ ἐξῆλθον καὶ οὐκ εὐθὺς ἀπωλόμην;\" ὡσαύτως καὶ τό· \"ἱνατί συνήντησάν μοι τὰ γόνατα; ἱνατί δὲ μαστοὺς ἐθήλασα;\" ἐβούλετο γὰρ ὁ ἅγιος μὴ συμβῆναι νόσον τοῖς λογικοῖς, ἵνα μὴ ἀκολουθία γένηται τοῖς καθαροῖς δι' αὐτοὺς ἐλθεῖν ἰατρείας τρόπῳ. εὖ δὲ καὶ τό· \"ἱνατί συνήντησάν μοι τὰ γόνατα;\", ὅπερ δηλοῖ πορείαν. τοῖς μὲν γὰρ ἄλλοις διὰ τὰ ἴδια πταίσματα ἐνταῦθα ἠκολούθει ὁ βίος, τοῖς δὲ ἁγίοις συνήντησεν οὐχ ὡς ὑπευθύνοις, ἀλλ' ὡς οἰκονομίαν ἐκτελοῦσιν. \"νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην μετὰ βασιλέων βουλευτῶν γῆς.\" εἰ γάρ, φησίν, μὴ τοιαύτη ἀκολουθία καὶ εἱρμὸς ἐγεγόνει ὡς ὁδεῦσαί με ἄχρι ταύτης τῆς καταστάσεως διὰ τοὺς χρῄζοντας θεραπείας, ὅ ἐστιν εἰ ἐν κοιλίᾳ ἐτύγχανον τελευτήσας ἐκ γαστρὸς μὴ ἐξελθὼν καὶ εὐθὺς περιαιρούμενος καὶ μὴ συναντήσαντά μοι ὑπῆρξεν τὰ γόνατα μηδὲ μαστοὺς ἐθήλασα, ὅ ἐστιν εἰ μὴ διὰ τὴν ἡμῖν ἐγχειρισθεῖσαν ἐπίπονον οἰκονομίαν, \"νῦν ἂν κοιμηθεὶς ἡσύχασα\", ὅ ἐστιν· παῦλαν ἐσχηκὼς ἐν αὐτῇ τῇ βιοτῇ τῶν θείων καὶ οὐρανίων λογικῶν διῆγον διατριβήν. οἱ βασιλεῖς καὶ βουλευταὶ τυραννοῦσι γῆς τῶν πραέων, περὶ ὧν εἴρηται·","english":"He says, receiving as it were a way in the body, that because they fell into such great wickedness as to need fellowship with the body and helpers who came for the sake of economy, so as to say the things set forth: \"For why did I not die in the womb?\" For the saints, out of caution, decline to take in hand the benefit of the weaker. For this very reason he also says the following: \"And I came out of the womb and was not straightway destroyed?\" Likewise also this: \"Why did the knees meet me? And why did I suck the breasts?\" For the saint wished that sickness had not befallen rational beings, so that there might not be a sequence for the pure to come for their sake by way of healing. Well also is this: \"Why did the knees meet me?\" which signifies a journey. For to others, because of their own faults, life here followed; but to the saints it met them not as those liable, but as those fulfilling an economy. \"Now if I had slept I should have been quiet, and having slumbered I should have rested with kings, counselors of the earth.\" For if, he says, such a sequence and connection had not come about as that I should journey as far as this state for the sake of those needing healing—that is, if I had happened to die in the womb, not having come out of the belly and straightway being taken away, and the knees had not met me nor did I suck the breasts—that is, if it were not for the laborious economy entrusted to us, \"now if I had slept I should have been quiet,\" that is, having obtained rest in this very life, I should have passed my time in the company of the divine and heavenly rational beings. The kings and counselors tyrannize over the earth of the meek, concerning whom it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"\"μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν\", ἐκλαμβανόντων ἡμῶν βασιλεῖς μὲν τοὺς ἐν ὑπεροχῇ, βουλευτὰς τοὺς ὑποδεεστέρους, ὧν οἱ βασιλεῖς ἄρχουσιν. τοιαύτην ἀναλογίαν περιέχει ἡ παραβολὴ ἡ ἐν τοῖς εὐαγγελίοις· \"γίνου ἐπάνω δέκα πόλεων ἢ πέντε.\" \"οἳ ἠγαυριῶντο ἐπὶ ξίφεσιν.\" οὐ φιλοπόλεμός τις ὢν ὁ ἅγιος μετὰ τοιούτων βασιλέων κατὰ τὸ πρόχειρον διαγαγεῖν ἐβούλετο, οἵτινες ἕτοιμοι πρὸς τὸ πολεμεῖν ὄντες τὰς ἐν τοιούτοις διαγωγὰς καλὰς νομίζουσιν, ἀλλ' ἐπιστάμενος \"ὅτι ἡ πάλη τοῖς ἁγίοις οὐ πρὸς αἷμα καὶ σάρκα\" κατὰ τὸν ἀπόστολόν ἐστιν, \"ἀλλὰ πρὸς ἀρχάς, πρὸς ἐξουσίας, ἀλλὰ πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, ἀλλὰ πρὸς τὰ πνευματικὰ τῆς πονηρίας\", πρὸς οὓς οἱ καλῶς πολιτευόμενοι τὴν σωτήριον \"πανοπλίαν\" ὡπλισμένοι προμάχονται, μετ' ἐκείνων ἐβούλετο ἔχειν τὴν διαγωγὴν μὴ πειραθεὶς ἀνθρωπίνης γενέσεως. ἀλλ' εἷς ἐκείνων εἰρηναίων ἐτύγχανεν καὶ ὁ ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυὴ ὀφθεὶς ἀρχιστράτηγος τοῦ κυρίου, ᾧ καὶ εἶπεν· \"ἡμέτερος εἶ ἢ τῶν ὑπεναντίων;\". διακριτικὸς ὢν ὁ ἅγιος καὶ οὐ πρόχειρος γιγνώσκει, ὅτι καὶ ὁ ἀντίδικος πολλάκις \"μετασχηματίζεται εἰς ἄγγελον φωτός\". οὗτοι δὲ καὶ γαῦροι τυγχάνουσιν οὐκ ἀλαζονείαν προτιμῶντες, ἀλλὰ τῇ νίκῃ τῇ κατὰ τῶν ἐναντίων χαίροντες καὶ \"ἀγαλλιώμενοι ἐν θεῷ\". \"ἢ μετὰ ἀρχόντων, ὧν πολὺς ὁ χρυσός, οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου.\" τῆς αὐτῆς ὄντα διανοίας καὶ τὰ νῦν προεκτεθέντα οἰκείως τῶι προσώπῳ τοῦ ἁγίου ἐκδεξώμεθα.","english":"Blessed are the meek, for they shall inherit the earth,\" when we understand kings as those in a position of superiority, and counselors as the inferior ones whom kings rule. The parable in the Gospels contains such a proportion: \"Be over ten cities or five.\" \"They exulted in swords.\" The saint, not being some lover of war, did not wish to live in the ordinary way with such kings, who being ready for war consider such ways of life good, but knowing \"that the struggle for the saints is not against blood and flesh,\" according to the apostle, \"but against principalities, against powers, but against the world-rulers of this darkness, but against the spiritual forces of wickedness,\" against whom those who live rightly, armed with the saving \"panoply,\" fight in the front line—he wished to have his way of life with those, not having been tested by human birth. But one of those peaceful ones happened to be the commander-in-chief of the Lord seen by Joshua the son of Nun, to whom he also said: \"Are you ours or of the adversaries?\" The saint, being discerning and not hasty, knows that the adversary too often \"transforms himself into an angel of light.\" But these are also exultant, not preferring arrogance, but rejoicing in the victory over the adversaries and \"exulting in God.\" \"Or with rulers, whose gold is abundant, who filled their houses with silver.\" Let us receive the things just set forth, being of the same mind and fittingly for the person of the saint.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"οὐ γὰρ φιλάργυρος ὢν ἢ κόλαξ μετὰ πλουσίων διάγειν εὐκτέον ἡγεῖτ̣ο̣, ὅς γε τὴν πάντων τῶν κ̣τημάτων καὶ χρημάτων ἀπώλειαν γενναίως ἤνεγκεν πλοῦτόν τε οὐκ ἐδέξατο τῶν φίλων ἀκολάκευτος ὢν καὶ ἐλευθέραν ἔχων πρόθεσιν καὶ λόγον ἀσάλευτον, ὡς μετὰ τοιούτων ἀρχόντων ἐβούλετο αὐτῷ εἶναι τὴν διατριβὴν καὶ βασιλέων, οἳ τῷ πλούτῳ κεκοσμημένοι ἐτύγχανον. ἀγαθὸν πλοῦτόν τισιν οἰομένοις πεπλουτηκέναι γράφει ὁ θαυμάσιος Παῦλος· \"ἤδη ἐπλουτήσατε· χωρὶς ἡμῶν ἐβασιλεύσατε· καὶ ὄφελόν γε ἐβασιλεύσατε, ἵνα καὶ ἡμεῖς ὑμῖν συνβασιλεύσωμεν.\" πολὺν γὰρ χρυσόν, ὃς δηλοῖ καθαρὰν νόησιν, οὗτοι κέκτηνται, καθαροὶ καθαρῶς τῶι φωτὶ τῆς γνώσεως προσπελάζοντες. οὗτοι δ' αὐτοὶ καὶ τῷ ἀναλόγῳ τῆς φύσεως, οὐ τῷ προφορικῶι λόγῳ, τοὺς ἰδίους οἴκους ἐνέπλησαν, τὸν ἑαυτῶν̣ νοῦν κοσμηθέντες τῇ μετουσίᾳ\n\nλόγου ἐκ τῆς ὑπερβαλου´̣σης καθαρότητος, μηδὲν τῆς τοιαύτης ἔχοντες καταστάσεως, ἐν ᾗ γέγονεν ὁ Ἰὼβ οἰκονομίας χάριν, ἥτις διὰ τὴν πρὸς ἀνθρώπους ὁμιλίαν τε καὶ διατριβὴν τὸ ὅμοιον τοῦ τοιούτου νοῦ ἀθόλωτον οὐκ ἔχει, ὅπερ ἀποσμηχθείη διὰ τὸ μὴ εἶναι ἁμάρτημα, ἄλλο δέ τι προσγεγονός, ὃ τῆς ἑ τέρων ὠφελίας χάριν συνβέβηκεν. \"ἢ ὥσπερ ἔκτρωμα ἐκπορευόμενον ἐκ μήτρας μητρός, ἢ ὥσπερ νήπιοι, οἳ οὐκ εἶδον φῶς.\" τῷ· \"ἱνατί δὲ μαστοὺς ἐθήλασα\" τοῦτο προσαποδίδοται διὰ μέσου εἰρημένων τῶν στίχων ἀπὸ τοῦ· \"νῦν ἂν κοιμηθεὶς ἡσύχασα\" ἕως τοῦ· \"οἳ ἔπλησαν τοὺς οἴκους αὐτῶν ἀργυρίου.\" εἴη̣ οὖν ἡ αὐτὴ διάνοια τοῖς πρότερον εἰρημένοις·","english":"For he was not greedy for money or a flatterer, so as to think it desirable to live among the rich—he who nobly endured the loss of all his possessions and money, and did not accept wealth from friends, being no flatterer and having a free purpose and an unshaken reason, so that he wished his converse to be with such rulers and kings as were adorned with wealth. The admirable Paul writes of a good wealth, for those who think they have become rich: \"Already you have become rich; you have reigned without us; and would that you had indeed reigned, so that we too might reign with you.\" For they possess much gold, which signifies pure understanding, approaching the pure light of knowledge in a pure manner. And these same men filled their own houses in proportion to their nature, not by spoken word, adorning their own mind by participation in the Word from surpassing purity, having nothing of such a state as that in which Job found himself for the sake of the divine dispensation—a state which, because of intercourse and converse with human beings, does not possess the likeness of such a mind undefiled, which would be wiped clean because there is no sin, but something else besides has come to be, which has happened for the sake of the benefit of others. \"Or like a miscarriage coming forth from its mother's womb, or like infants who have not seen the light.\" To \"Why then did I suck the breasts?\" this is assigned in addition, through the verses spoken in between from \"Now I would have lain down and been quiet\" up to \"who filled their houses with silver.\" So let the same meaning belong to what was said before.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ὡς γὰρ ἀβούλητον ἐτύγχανεν τὸ εἰς γένεσιν ἐλθεῖν, οὕτω καὶ τὸ ἐν ἐκτρώματι γενέσθαι χαρτὸν αὐτῷ, ἵνα μὴ ἐπὶ πλεῖον τῆς κατὰ γένεσιν ταύτην μετασχῇ διαγωγῆς καὶ συντριβῆς ἢ εἰ κἂν νήπιος γέγονεν, πάλιν ὑποστρέψας ᾖν, ὅπως μὴ ἐν ἕξει ἡλικίας μετὰ τὴν νηπιώδη γένηται. καὶ γὰρ τῶι ὄντι οὐκ ἔξω ἀπορίας καὶ ζητήσεως ε̣ἰ´̣η ἂν τὸ τοιοῦτον, τῶν μὲν ο̣υ᾿̣κ εἰς τὸ ζῆν ἡκόντων, τῶν δὲ μετὰ τὴν ἀπότεξιν εὐθὺς πάλιν ἀποθνῃσκόντων, ἅπερ ὁ φιλόσοφος ἐρευνῶν εἴσεται οὐχ ὡς α̣ὐτὰ τυχικῶς γίνεται, δικαίου καὶ ἀγαθοῦ τοῦ θεοῦ τυγχάνοντος καὶ λόγωι καὶ τάξει καὶ μέτρῳ σταθμῷ τε τὰ πάντα τοῦ θεοῦ τῶν ὅλων διοικοῦντος. οἶδεν αὐτὸς καὶ ὁ ἅγιος τὸ κρίμα καὶ οὐκ ἀμερι̣μνῶν τοῦτό φησιν, ἀλλὰ τὴν βελτίονα κατάστασιν αἰνῶν καὶ ταύτην προτιμητέαν εἶναι πειθόμενος. \"ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς, ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι, ὁμοθυμαδὸν δὲ οἱ αἰώνιοι.\" ὅλος ὁ εἱρμὸς τῶν ὑπὸ τοῦ Ἰὼβ εἰρημένων διανοίας θείας πειρώμενος διδασκαλίαν ἐπά γει τῆς τῶν ἀνθρώπων διαφόρου γενέσεως. διαλαβὼν γὰρ περὶ τοῦ εὐκτέον αὐτῷ εἶναι μὴ πλησιάσαι τῆι ὁδῷ τῇ ἀνθρωπίνῃ μηδὲ γεννηθῆναι ἢ γεννηθέντα εὐθὺς τοῦ ζῆν τούτου ἀπαλλαγῆναι, ἐπάγει καὶ αἰτίαν τινὰ διδάσκων, ὡς ταῖς ἀντικειμέναις δυνάμεσιν χαρτὸν ὑπάρχον τοῦτο οὐ μικρῶς ἐσπουδάζετο. ἐπεὶ γὰρ ὁ λόγος ἔδειξεν, ὡς διὰ σφάλματα γενέσεως διαφόρους ἔτυχον αἱ ψυχαί, φιλαμαρτήμονες δὲ διάβολος καὶ οἱ σὺν αὐτῷ ὡς καὶ διεγείρειν εἰς κακίαν τοὺς διδομένους αὐτῇ, αὐτὸ τοῦτο ἑρμηνεύει λέγων·","english":"For just as coming into generation was something he did not wish for, so too being born as a miscarriage was pleasing to him, so that he might not share further in this conduct and crushing of generation—or, if he had even become an infant, he would have returned again, so that he might not come to be in a fixed state of age after infancy. And indeed, such a matter would not really be free from perplexity and inquiry—some not having come to life, while others die again immediately after birth—which the philosopher, investigating, will know does not happen by chance, since God is just and good, and God governs all things by reason and order and measure and weight. He himself and the holy man know the judgment, and he does not say this out of anxiety, but praising the better condition and being persuaded that this is to be preferred. \"There the impious burned up the fury of anger, there the weary in body rested, and together the eternal ones.\" The whole sequence of what was said by Job, attempting divine understanding, brings in teaching about the different origins of human beings. For having discussed that it was to be prayed for that he not approach the human path nor be born, or, once born, be straightway released from this life, he adds also a certain cause, teaching that this was pleasing to the opposing powers and was earnestly desired by them not a little. For since the account showed that souls obtained different origins because of errors, and the devil and those with him are lovers of sin, so as even to stir up to wickedness those given to it, he interprets this very thing, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"\"ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς\", \"ἐκεῖ\" λέγων τὸν ἕτερον παρὰ τοῦτον κόσμον ὡς ἐν τῷ· \"γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ.\" ὅμως̣ δ', εἰ καὶ χαρτὸν ταῖς πονηραῖς δυνάμεσιν τὸ τοιοῦτον, προεῖδε θεὸς οἰκονομῶν καὶ ἑκάστῳ νόμους δέδωκεν κωλύοντας τὸ ἁμαρτάνειν, ὥστε ἐν τούτωι διάγοντας τῷ σώματι οὐράνια φρονεῖν καὶ ποθεῖν τὴν ἐκεῖ ὡσαύτως διατριβήν, ἵνα κεκμηκὼς τῷ σώματι καὶ κατάκοπός τις γεγενημένος τῷ παλαίειν πρὸς τὴν κακίαν ἀνάπαυσιν ἔχῃ. τοῦτο γὰρ σημαίνει τό· \"ἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι.\" οἱ γὰρ ἅγιοι εὐαρεστήσαντες διὰ πολλῶν ἐπὶ γῆς διὰ πολλῶν θλίψεων, ἐξ ὧν κατάκοποι τῶι σώματι καὶ οὐ τῶι φρονήματι γίγνονται, τὴν ἀνάπαυσιν μετ' ἀγγέλων ὁμοθυμαδὸν ἔχουσιν αἰωνίων τυγχανόντων. εἰ δὲ ἐκεῖνοι αἰώνιοι, ὁμοθυμαδὸν δὲ ἡ ἀνάπαυσις αὐτῶν ὑπάρχει, δῆλον ὡς καὶ α̣ἱ ψυχαὶ αἰώνιοι· ἀθάνατοι γὰρ καὶ τῶν προσκαίρων καταφρονήσ̣ασαι τὰ αἰώνια ἔχουσι. σ̣ημειωτέον, ὅτι τὸ αἰώνιον κατὰ πλείονας λέγεται τρόπους· σημαίνει καὶ τὸ ἄναρχον καὶ ἀτελεύτητον ὡς ἐν τῷ· \"θεὸς αἰώνιος.\" λέγεται γὰρ αἰώνιος ὁ θεὸς τῷ μήτε ἀρχὴν μήτε τέλος ἔχειν ὑπάρξεως. καὶ ἀ´̣λλο τι τὸ αἰώνιον, καθ' ὃ εἴρηται· \"τὰ μὴ βλεπόμενα αἰώνια.\" οὔτε γὰρ ὡς θεὸς ταῦτα αἰώνια, ἀλλὰ διὰ τὸ μὴ διαπίπτειν μένοντα ἀεὶ ἐν τῷ αὐτῷ. καὶ ἑτέρως τὸ αἰώνιον, ὅταν συνμετρῆται τῷ παρόντι, καθ' ὃ εἴρηται· \"φρονιμώτεροί εἰσιν οἱ υἱοὶ τοῦ αἰῶνος τούτου ἐν τῇ ἑαυτῶν γενεᾷ.\" λέγεται δὲ καὶ ὁ παρεκτείνων τῇ ζωῇ τοῦ ἀνθρώπου χρόνος αἰών.","english":"There the ungodly burned with the fury of anger,” calling “there” the other world beyond this one, as in “Naked I came out of my mother’s womb, and naked I shall go there.” Nevertheless, even if such a thing is welcome to the evil powers, God in his providence foresaw it and gave laws to each, preventing them from sinning, so that while living in this body they might think on heavenly things and likewise long for the dwelling there, so that one who has grown weary in the body and become utterly exhausted by wrestling against evil might have rest. For this is what the phrase means: “There those weary in the body rested.” For the saints who were well-pleasing through many things on earth, through many afflictions, from which they become weary in the body and not in the mind, have their rest together with the angels, with one accord, since these are eternal. And if those are eternal, and their rest is with one accord, it is clear that the souls too are eternal; for being immortal and having despised the things of this present time, they possess eternal things. It should be noted that “eternal” is spoken of in several ways: it signifies both that which has no beginning and that which has no end, as in “God is eternal.” For God is called eternal because he has neither beginning nor end of existence. And “eternal” is also something else, in accordance with which it is said: “the things that are not seen are eternal.” For these are not eternal in the way God is, but because they do not fall away, always remaining in the same state. And “eternal” is used in another way, when it is measured alongside the present, in accordance with which it is said: “The sons of this age are wiser in their own generation.” And the time that extends over a man’s life is also called an age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"περὶ γοῦν τοῦ Ἑβραίου τοῦ μὴ βουληθέντος ἐλευθερωθῆναι ἐν τῷ ἑβδόμῳ ἔτει κεῖται, ὅτι \"ἔσται σοι δοῦλος εἰς τὸν αἰῶνα\". οὐ γὰρ διόλου\n\nἀνθρώπου τις δοῦλος μένει καὶ μετὰ τὸν θάνατον. κατὰ τοῦτο τὸ σημαινόμενον καὶ Παῦλος γράφει· \"εἰ κρέα σκανδαλίζει τὸν ἀδελφόν μου, οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα\", ἀντὶ τοῦ· διὰ βίου. \"οὐκ ἤκουσαν φωνὴν φορολόγου.\" ε̣ἰσφορᾶς γὰρ πεπλήρωται οὗτος ὁ αἰών, ἐν ᾧ διάγων οἰκ̣ονομίας χάριν ἐνταῦθα ἧκεν. πολλοὶ γὰρ εἰσίν, ὅσοι ὑπὸ τὸ ζυγὸν τῆς ἁμαρτίας γεγενημένοι φόρους καὶ τέλη τῶι ἀντικειμένῳ παρέχουσιν. τοιού τοις φόροις ὑπόχρεων γεγενημένην τὴν Ἱερουσαλὴμ ὁ προφήτης Ἰερημίας ἐθρήνει λέγων περὶ αὐτῆς· \"ἄρχουσα ἐν χώραις ἐγενήθη εἰς φόρον.\" ἥτις ἐστὶν πιστω῀̣ν̣ ψυχῶν σύνοδος ἢ α τῆς οἰκείας ἐλευθερίας τῷ ὠμοτάτῳ τυράννῳ ω ὑπέταξεν ἑαυτήν. ἁ´̣γ̣ι̣οι οὗτοι καὶ δεικνύντες τὸ ἐν τῶι εὐαγγελίῳ ὁπηνίκα ῃαξατ ῃαξατ ῃαξατ ῃαξατ βασιλέων δέ ἐστιν τὸ μὴ εἰ῀̣ναι ὑποτελεῖς. οὗτοι οὖν οἱ ἀπολελυμένοι τῶν προσκαίρων ἢ διὰ τὸ μὴ πεπειρᾶσθαι αὐτῶν ἢ καὶ μετὰ πεῖραν ἀνωτέρω αὐτῶν ὄντες, ἑκατέρως δὲ ἀλλ̣οτρίων ἔξω φόρου εἰσὶν μὴ τοῖς πειρασμὸν ἐνποιοῦσιν ῃαξατ \"ὁ μικρὸς καὶ μέγας ε ἐκεῖ ἐστιν, καὶ θεράπων δεδοικὼς τὸν κύριον καὶ τετευχὼς σκιᾶς.\" τὸ ἀπροσωπόλημπτον τοῦ διοικοῦντος ἐν τοῖς προκειμένοις δείκνυται. οὐδὲ γὰρ ἑτέρως κύριος καὶ ἑτέρως δοῦλος ἢ πένης εἰς τὸν βίον εἰσέρχεται. οὐ γὰρ ἐν τῷ· \"βασιλεύς τις ἢ τύραννος\" ἡ Σοφία διαγορεύει \"ἑτέραν\" τινὰ \"γενέσεως ἀρχήν\"·","english":"Concerning the Hebrew who did not wish to be set free in the seventh year, it is written, \"He shall be your slave forever.\" For a person does not remain a slave absolutely even after death. It is in this sense that Paul also writes: \"If meat causes my brother to stumble, I will never eat meat forever,\" meaning: for my whole life. \"They did not hear the voice of the tax-collector.\" For this age is full of tribute, in which he who came here for the sake of the divine plan lived. For many are those who, having come under the yoke of sin, pay taxes and tolls to the adversary. It was as liable to such taxes that the prophet Jeremiah lamented Jerusalem, saying of her: \"She who was a ruler among the lands has become subject to tribute\"—she who is the assembly of faithful souls, or who subjected herself to the cruellest tyrant, surrendering her own freedom. These are holy and show what is in the Gospel when... but it belongs to kings not to be subject to tribute. These, then, who have been released from things temporary—either because they have not been tried by them, or even after trial being above them—in either case are outside the tribute of strangers, not [subject] to those who make trial... \"The small and the great are there, and the servant who fears his master and has obtained a shadow.\" The impartiality of the one who governs is shown in the foregoing. For it is not in one way that a master and in another way that a servant or a poor man enters into life. For it is not in the [passage], \"Some king or tyrant,\" that Wisdom declares \"another beginning of generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"\"μία\" γὰρ \"πάντων εἴσοδος εἰς τὸν βίον ἔξοδός τε ἴση\", καὶ εἰ διάφορος κατὰ τὴν κίνησιν ὑπῆρξεν. οὗτοι οὐχ ἑτέρως ἐγεννήθησαν. ἀλλὰ καὶ ὁ θεράπων ὁ τῷ κυρίῳ ὑπηρετούμενος, εἰ καὶ μὴ κύριός ἐστιν ἀλλὰ δοῦλος κυρίου διὰ πάσης τῆς ὁδοῦ, σκιᾶς τυγχάνει, ἵνα ἐκ ταύτης τῆς σκιᾶς συμβόλου λόγον ἐχούσης ἀναχθῇ ἀπὸ τῶν νόμων τῶν δοθέντων καὶ ἐνταῦθα ἐπὶ τὴν οὐράνιον πολιτείαν. ἐκδεκτέον καὶ ἑτέρως· ἐν τῇ ζωῇ ταύτῃ τῇ προσκαίρῳ μικροῦ καὶ μεγάλου καὶ δούλου διαφορὰ καθέστηκεν, τῆς πλεονεξίας αὐτὴν εἰσαγαγούσης τὴν ποικιλίαν. ἐν δὲ τῷ μέλλοντι αἰῶνι \"οὐκ ἔνι ἄρσεν\" φησὶν ὁ Παῦλος \"καὶ θῆλυ, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος\". ὁμοίως δ' ἂν εἴποι, ὡς οὐδὲ πλούσιος ἢ πένης, ἀλλ' ἡ τῶν ἔργων ἐπίδειξις, καθ' ἣν συμβήσεται τὸν ἐν τῶι ζῆν τούτωι μικρὸν ἢ δοῦλον ἐκεῖ μέγαν καὶ ἐλεύθερον νομίζεσθαι. \"εἶδον\" γάρ φησιν \"δούλους ἐφ' ἵππους καί\" ῃαξατ πᾶν τὸ ὑπολαμβανόμενον μέγα ἐκεῖ ἐν κολάσει εὑρίσκεται. τάχα δὲ καὶ οὕτω δυνατόν, ὅτι ἀπεντεῦθεν ὁ μέγας παρ' ἕκαστον ὢν μέγας κατὰ ἀρετὴν κἀκεῖ οὕτω εὑρεθήσεται καὶ ὁ μικρὸς ὡσαύτως. κατὰ ταύτην τὴν διάνοιαν καὶ τὸ ἐν τῶι Ἐκκλησιαστῆι φερόμενον ἐξείλημπται οὕτως ἔχον· \"ὅπου ἐὰν πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ\", ξύλον λέγων τὸν ἄνθρωπον, ὅστις εἰ ἔπεσεν ἐν κολάσει τουτέστιν εἰ τέλος ἔσχεν τούτου τοῦ ζῆν ἐν ἁμαρτίαις ὤν, οὕτως \"ἔσται ἐκεῖ\". εἰ δὲ καὶ ἐν ἀρετῇ, ὁμοίως· \"πάντας\" γὰρ \"δεῖ παραστῆναι τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπραξεν\".","english":"For one is the entrance of all into life and equal the exit,\" even if it was different in its movement. These were not born otherwise. But also the servant who serves his lord, even if he is not a lord but a slave of a lord through the whole path, is a shadow, so that from this shadow, which has the meaning of a symbol, he may be led up from the laws given here also to the heavenly citizenship. It must be understood also in another way: in this temporary life there is a difference of small and great and slave, acquisitiveness having introduced this variety. But in the age to come, Paul says, \"there is no male and female, there is no slave or free.\" In the same way he would say that neither is there rich or poor, but the demonstration of works, according to which it will come about that the one who in this life was small or a slave is reckoned there great and free. For he says, \"I saw slaves on horses and\" — and everything that is supposed to be great is found there in punishment. Perhaps it is also possible in this way, that from here the one who is great with each person, being great in virtue, will be found so there as well, and the small one likewise. According to this understanding, what is said in Ecclesiastes is also interpreted, being as follows: \"Wherever the tree falls, there it will remain,\" calling the man a tree, who, if he fell in punishment — that is, if he had his end in this life while being in sins — so \"will be there.\" But if also in virtue, likewise; for \"all must stand before the judgment seat of Christ, so that each may receive according to what he did through the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"καὶ ὁ θεράπων ὁ τῷ θεῷ δουλεύων νοημόνως ἐκεῖ ἐστιν σκιᾶς τυγχάνων καὶ ἀναπαύσεως, διαφυγὼν τὸν καύσωνα τοῦ βίου· \"διεσώθη ἀπὸ καύματος υἱὸς νοήμων\", οὐ καταφλεγεὶς ὑπὸ τοῦ καύσωνος κατὰ τοὺς ἐν τῆι παραβολῇ μὴ εἰς βάθος τὸν σπόρον ἀποδεξαμένους καὶ ὑποπεσόντας τῷ φλογμῷ τῆς ἁμαρτίας. αὕτη ἡ ἐπαγγελία τῷ Δαυὶδ λέγεται ἐν Ψαλμοῖς· \"ἡμέρας ὁ ἥλιος οὐ συνκαύσει σε καὶ ἡ σελήνη τὴν νύκτα\", ὅπερ κατὰ τὸ ῥητὸν οὐκ εὑρίσκομεν. α̣ὐτὸς γὰρ δίκαιος ὢν κατεπονεῖτο ὑπὸ καύσωνος τοῦ αἰσθητοῦ, ἀκαταπόνητος ὢν ὑπὸ καύσωνος ἁμαρτίας. κοινὸν γὰρ τὸ τῶν ἔξωθεν προσπιπτόντων ἀντιλαμβάνεσθαι δικαίου καὶ ἀδίκου, ἴδιον δὲ τοῦ σπουδαίου τὸ διαφεύγειν τὸν ἀπὸ τῆς κακίας καύσωνα. \"ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς, ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς; οἳ ὁμείρονται τοῦ θανάτου καὶ οὐκ ἐπιτυγχάνουσιν ἀνορύσσοντες ὥσπερ θησαυρούς, περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσιν.\" τὸ κεκρυμμένον καὶ οὐ πᾶσι φανερὸν κρίμα τῆς προνοίας ἐξετάζει ὁ ἅγιος παιδεύσεως","english":"And the servant who serves God intelligently is there, obtaining shade and rest, having escaped the scorching heat of life: \"a wise son was saved from the heat,\" not being set ablaze by the scorching heat like those in the parable who did not receive the seed into depth and fell under the flame of sin. This promise is spoken to David in the Psalms: \"By day the sun shall not scorch you, nor the moon by night,\" which we do not find according to the literal sense. For he himself, being righteous, was worn out by the perceptible scorching heat, yet was unwearied by the scorching heat of sin. For it is common to the righteous and the unrighteous to perceive things that fall upon them from outside, but it is proper to the zealous man to escape the scorching heat that comes from evil. \"For why is light given to those in bitterness, and life to souls in pains; who long for death and do not obtain it, digging as for treasures, and they rejoiced greatly if they should succeed?\" The hidden judgment of providence, not manifest to all, the holy man examines as a matter of instruction","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"τῶν ἀκουόντων ἕνεκα, ἵνα πρῶτον μὲν μὴ δυσαρεστῶνται τοῖς συμβαίνουσιν, ἔπειτα καὶ γιγνώσκοντες ὅτι παρὰ θεοῦ γίνεται, μήτε ταὐτόματον μήτε εἱμαρμένην αἰτίαν τῶν γιγνομένων λογίζωνται. ποικίλων γὰρ ὄντων τῶν ἀκολουθούντων ἀνθρώποις συμπτωμάτων ὡς τὸν μὲν πένεσθαι, τὸν δ' ἐκ πλούτου εἰς πενίαν μεθίστασθαι καὶ ταῦτα διαφόρως, τὸν δὲ ἐν περιστάσεσι διαφόροις καὶ ἄλλον ἐν κε κακώσει, καὶ οὐ πάντως φαύλων τοιούτων πεῖραν δεχομένων, ἀλλὰ καὶ σπουδαίων, ἐξ̣ετάζων τὸ κρίμα ἐρωτᾷ λέγων· \"ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς;\" εἰ γὰρ καὶ οἶδεν, ἀλλὰ γοῦν ὑπομενητικοὺς καὶ ἡμᾶς εἶναι βουλόμενος παιδεύει, ὡς παρὰ θεοῦ τὴν τούτων ἀπεκδέχεσθαι διδασκαλίαν προσήκει. εἴη δὲ καὶ περὶ τῶν πικραινομένων διὰ τὰς τῶν ἀνθρώπων ἀδικίας λέγων· \"ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς;\" τοιοῦτόν τι καὶ ὁ Ἰερεμίας αἰνιττόμενος ἔφη· \"κατὰ μόνας ἐκαθήμην, ὅτι πικρίας ἐνεπλήσθην.\" πικρίας δὲ ἐνεπίπλατο διὰ τὸ θεωρεῖν τὰς περὶ τοὺς ἀνθρώπους ἀνωμαλίας καὶ ἀδικίας. οἱ δ' αὐτοὶ οὗτοι καὶ ὀδυνῶνται. ἢ οὐκ ὀδύνην εἶχεν ὁ μακάριος Παῦλος λέγων· \"λύπη μ̣οί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου. εὐχόμην γὰρ ἐγὼ ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα\", οἵτινες διὰ τὸ \"ἀποστρέφεσθαι τὴν ἀλήθειαν\" ἐκτὸς αὐτῆς ἐτύγχανον; προσέτι δὲ καὶ τοῦ θανάτου ὁμείρονται λέγοντες· \"κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\", καθάπερ \"θησαυρὸν ἀνορύσσοντες\" τὸν εἰς τοῦτο πόθον, ὡς λέγειν ἕνα τῶν ἁγίων· \"οἴμμοι, ὅτι ἡ παροικία μου ἐμακρύνθη\", καὶ Παῦλον περὶ τῶν ὁμοίων γράφειν̣·","english":"For the sake of those who hear, so that first they may not be displeased at what happens, and then, knowing that it comes from God, they may not reckon either chance or fate as the cause of what occurs. For since the circumstances that befall humans are varied—one man is poor, another is moved from wealth to poverty, and these things in different ways, one in various difficulties and another in affliction, and those who experience such things are not altogether base, but also earnest—examining the judgment, he asks, saying: \"For why is light given to those in bitterness?\" For even if he knows, at any rate, wishing us also to be patient, he teaches, so that it is fitting to await this instruction from God. And he might also be speaking about those embittered by the injustices of men: \"For why is light given to those in bitterness?\" Jeremiah also, hinting at something like this, said: \"I sat alone, because I was filled with bitterness.\" And he was filled with bitterness because he beheld the irregularities and injustices among men. And these same men also grieve. Or did the blessed Paul not have grief when he said: \"Great sorrow is mine and unceasing grief in my heart. For I could wish that I myself were accursed for the sake of my brothers, my kinsmen according to the flesh,\" who, because they \"turn away from the truth,\" were found outside it? Moreover, they also long for death, saying: \"It is better to depart and be with Christ,\" as though \"digging up a treasure\"—the longing for this—so that one of the saints says: \"Woe is me, that my sojourning has been prolonged,\" and Paul writes concerning similar things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"\"οὐ γὰρ ἔχουσιν ὧδε μένουσαν πόλιν, ἀλλὰ τὴν μέλλουσαν ἐπιζητοῦσιν.\" διὸ οὐδὲ φιλόζωοι ὄντες ἕτοιμοι πρὸς τὸ ἀποθανεῖν εἰσιν, ὡς λέγειν Παῦλον τὸν μακάριον· \"καθ' ἡμέραν ἀποθνῄσκω.\" διὰ γὰρ τὴν ἑτοιμότητα τοῦτο οὕτως ἔγραφεν. φιλόζωος δ' οὐκ ἂν εἴποι τοῦτο. ἐπίστανται γὰρ οἱ ἅγιοι, ὅτι ἂν ἐξέλθωσιν ἐκ τούτου τοῦ βίου, τὰς θείας ἀμοιβὰς ἀπολήμψονται. \"ὥσπερ\" οὖν \"θησαυρὸν ἀνορύττοντες\" οὕτως εἰσίν, εἰ γὰρ καὶ τὸ ἀνορύττειν μετὰ καμάτου γίνεται. ὥσπερ οὖν καὶ αὐτοὶ οἱ ἅγιοι διὰ πολλῶν πόνων εἰς τὴν βασιλείαν προσδοκῶσιν εἰσέρχεσθαι–ἀλλ' ἡ ἐλπὶς κουφίζει τὸν πόνον–, οὕτω καὶ οἱ ἐν ἀγῶνι ἀθλοῦντες πολλὰ κάμνουσι πρὸς τὸν στέφανον ἀποβλέποντες. τοῖς αὐτοῖς ἁγίοις ἁρμόζει καὶ τὸ ἑξῆς ἡμιστίχιον, εἰ γάρ φησιν· \"περιχαρεῖς δὲ ἐγένοντο, ἐὰν κατατύχωσιν.\" οὐδεὶς τῶν φαύλων, εἰ καὶ ἐν περιστάσει ἐστὶν καὶ διὰ ταύτην ἐπιθυμεῖ τοῦ βίου ἐξελθεῖν, περιχαρὴς ἀπελθὼν γίγνεται. εἰ γὰρ και`̣ τῶν ἐνταῦθα θλιβηρῶν ἀπέστη, ἀλλά γε διαδέχονται αἱ διὰ τὰ βεβιωμένα κολάσεις. ἔτι δὲ καὶ ἀναχωροῦντες συναπερχομένας ἔχουσιν καὶ τὰς τῆς ψυχῆς ὁρμὰς ἢ θυμοὺς ἢ ἀγριότητας ἢ ἕτερα πάθη, ἅπερ παραπεπήγασιν αὐτῇ ἐνταῦθα κρατυνθέντα. διὰ ἑπομένων κολάσεων οὔκ εἰσι περιχαρεῖς. ἀκόλουθον οὖν καὶ τοῦτο περὶ τῶν ἁγίων νοῆσαι· ἢ οὐ περιχαρεῖς εἰσιν ὑπ' ἀγγέλων παραπεμπόμενοι καὶ εἰς κόλπους Ἀβραὰμ καὶ ἐν βασιλείᾳ καταντῶντες ἀντικαταλαττόμενοι ταύτην τῶν περιστάσεων ὧν ἔξωθεν πεπόνθασιν καὶ ὧν ὑπὲρ ἀρετῆς † εἰσήνενκαν πόνων;","english":"For they do not have here a city that remains, but they seek the one to come.\" Therefore, not being lovers of life, they are ready to die, as the blessed Paul says: \"I die daily.\" For it was because of this readiness that he wrote this. But a lover of life would not say this. For the saints know that if they depart from this life, they will receive the divine recompenses. So then, \"as though digging up a treasure,\" so they are—for even the digging up happens with toil. Just as the saints themselves expect to enter the kingdom through many labors—but hope lightens the toil—so too those who contend in athletic contests labor much, looking toward the crown. The same saints are also suited by the following half-line, for it says: \"and they were exceedingly glad, if they should succeed.\" No one of the wicked, even if he is in straits and for this reason desires to depart from life, becomes exceedingly glad when he departs. For even if he has departed from the afflictions here, nevertheless the punishments for the things he has lived out succeed them. And moreover, when they depart, they also carry with them the impulses of the soul—either angers or savageries or other passions—which have been fixed fast in it here, having been strengthened. Because of the punishments that follow, they are not exceedingly glad. Therefore it is also fitting to understand this concerning the saints: are they not exceedingly glad, being escorted by angels and arriving in the bosom of Abraham and in the kingdom, receiving in return for these straits which they have suffered from without and for the labors which they † brought in on behalf of virtue?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"καὶ α Δαυὶδ ὁ μακάριος εἰς ἐκεῖνα βλέπων καίτοι βασιλεὺς ὢν τὸ ζῆν καθάπερ δεσμωτήριον εἶναι λογιζόμενος ἔψαλλεν πρὸς θεόν· \"ἐξάγαγε ἐκ φυλακῆς τὴν ψυχήν μου.\" οὐδὲ γὰρ αἰσθητῇ φυλακῇ ἐφυλάττετο. ἔστιν καὶ η ἀπὸ τοῦ ἐπιφερομένου λογίσασθαι, ὡς τὴν ἐντεῦθεν ἀπαλλαγὴν ἐπόθει· λέγει γάρ· \"ἐμὲ ὑπομενοῦσιν δίκαιοι, ἕως οὗ ἀνταποδῷς μοι.\" καὶ γὰρ ἰσοδυναμεῖ τῷ· \"ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν.\" ὧν ἀληθιναὶ αἱ ἀνδραγαθίαι, καὶ τὰ τῶν ἐπαγγελιῶν. εἰ δὲ τοῦτο, πῶς οὐ περιχαρεῖς οἱ ἅγιοι κατατυχόντες τοῦ τέλους τοῦ ζῆν τούτου, μεθ' ὃ ἡ τῶν οὐρανῶν βασιλεία διαδέξεται; \"θάνατος ἀνδρὶ ἀνάπαυσις· συνέκλεισεν γὰρ ὁ θεὸς κατ' αὐτοῦ.\" εἰ κατὰ τὸ πρόχειρόν τις ἐκλαβεῖν ἐθέλοι τοῦτο, εἴη ἂν λέγων, ὅτι τοῖς ἐν περιστάσει καὶ πόνοις ἀνάπαυσίς ἐστιν ὁ θάνατος, ἐπεὶ\n\n\"συνέκλεισεν ὁ θεὸς κατ' αὐτοῦ\", ἀποφηνάμενος τὰ περιστατικά. ὁ δὲ τῆι πρώτηι διανοίᾳ ἑπόμενος οὐδὲν ἕξει ἐπικομπ̣άζον φάσκων, ὡς οὐ πάντες οἱ τελευτῶντες ἐν ἀναπαύσει γίγνονται τῷ τοὺς φαύλους διαδέχεσθαι κολάσεις. παρασημειώσαιτο δὲ καὶ τοῦτο, ὡς οὐκ εἶπεν· «θάνατος ἀνθρώπῳ», ἀλλ' \"ἀνδρί\"· ὁ γὰρ ἀνδρείαν ἔχων καὶ ἐν τῆι ἀρετῆι ὢν ἀκατάπληκτός ἐστιν πρὸς τὸν θάνατον, ἑτοιμότατα ἔχων πρὸς αὐτὸν καὶ ψάλλων· \"ἑτοίμη ἡ καρδία μου, ὁ θεός, ἑτοίμη ἡ καρδία μου.\" οὗτος δ' αὐτὸς καὶ ἀνάπαυσιν ἕξει διαδεχομένων αὐτὸν ἐπαγγε λιῶν. ἔτι δὲ πονῶν ἀνάπαυσιν ἕξει, ὅτι ὅπερ \"συνέκλεισεν κατ' αὐτοῦ\" ὁ θεὸς διὰ τῆς κοινῆς ἀποφάσεως τῆς κατὰ τοῦ Ἀδὰμ λέγων·","english":"And the blessed David, looking to those things, though he was a king, reckoned life to be like a prison, and sang to God: \"Bring my soul out of prison.\" For he was not being kept in a perceptible prison. It is also possible to infer this from what follows, that he longed for departure from here; for he says: \"The righteous shall wait for me, until you repay me.\" For this is equivalent to: \"that they might not be made perfect without us.\" Of these, the noble deeds are true, and so are the things of the promises. But if this is so, how are the saints not exceedingly joyful when they attain the end of this life, after which the kingdom of the heavens will succeed? \"Death is rest for a man; for God has shut up against him.\" If one wishes to take this in its obvious sense, he would be saying that death is a rest for those in adversity and toils, since \"God has shut up against him,\" having declared the adversities. But he who follows the first meaning will have nothing to boast of in saying that not all who die come to be in rest, since the wicked are succeeded by punishments. Let him also note this, that he did not say, \"Death for a human being,\" but \"for a man\"; for the one who has manliness and is in virtue is undaunted toward death, being most ready for it and singing: \"My heart is ready, O God, my heart is ready.\" This same man will also have rest, with the promises succeeding him. And while still in toil he will have rest, because what \"God has shut up against him\" he spoke through the common sentence against Adam, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"\"γῆ εἶ καὶ εἰς γῆν ἀπελεύσῃ\", λέλυται λοιπὸν \"ἀποδράσης\" αὐτῷ \"ὀδύνης καὶ λύπης καὶ στεναγμοῦ\" διὰ τὸ ἀκοῦσαι· \"εἴσελθε εἰς τὴν χαρὰν τοῦ κυρίου σου.\" \"πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει, δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ. φόβος γὰρ ὃν ἐφρόντισα ἦλθέν μοι, καὶ ὃν ἐδεδοίκειν συνήντησέν μοι.\" οὐκ ἀεὶ ὁ φόβος τὸν παθητικὸν σημαίνει οὐδὲ τὸν ἀστεῖον καὶ τέλειον, ἀλλὰ καὶ μέσον, περὶ ὃν οὔτ' ὁ παθητικὸς οὔτ' ὁ ἀστεῖος συμβαίνει, ἀλλ' ὡς ἂν εἴποι τις ἐ_6_γ_γ6 τ̣ι τούτων διὰ τὴν ἑτέρων ὠφελίαν γινόμενος ἢ διὰ πτῶσιν. ἐὰν γὰρ λέγῃ ὁ μακάριος Παῦλος· \"φοβοῦμαι, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν\", οὐ παθητικῶς ἔχει τὸν φόβον οὐδ' ὁ τέλειος καὶ καθαρὸς ἐν τούτωι σημαίνεται, εἰ καὶ εἶχεν αὐτὸν ὁ σοφὸς Παῦλος, ἀλλ' ἡ διὰ τὴν ἑτέρων σωτηρίαν φροντίς. εἴρηται περὶ τοῦ τελείου· \"φόβος κυρίου πάντα ὑπερέβαλεν\", περὶ δὲ τοῦ παθητικοῦ, ἵνα μὴ ἐπιφέρηται, φησὶν τὸ λόγιον· \"τὸν δὲ φόβον αὐτῶν μὴ φοβηθῆτε\", καὶ· \"μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα\", καί· \"ἐκεῖ ἐφοβήθησαν φόβον, οὗ οὐκ ἦν φόβος.\" καὶ ταῦ87 τα μὲν διὰ τὸ εἰρῆσθαι· \"δακρύω δὲ ἐγὼ συνεχόμενος φόβῳ.\" ἴδωμεν δὲ ἐξ ἀρχῆς τὰ συνεκτεθέντα· \"πρὸ γὰρ τῶν σίτων μου στεναγμός μοι ἥκει\", ὅπερ διδακτικόν ἐστιν, ὅτι οἱ μὲν ἄλλοι ἄνθρωποι ἁβροδιαίτῳ βίῳ κεχρημένοι καὶ ὅλοι τρυφῆς καὶ ἡδονῆς τυγχάνοντες καὶ οὐδενὸς ἑτέρου φροντίζοντες ἔργοις αὐτοῖς βοῶσιν· \"φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνῄσκομεν\", ὁ δὲ ἅγιος καὶ κατὰ τὸν μακάριον Παῦλον φάσκων·","english":"You are earth and to earth you shall depart\"; henceforth \"pain and sorrow and groaning\" have been loosed for him because he heard: \"Enter into the joy of your Lord.\" \"For before my food, groaning comes to me, and I weep, held fast by fear. For the fear that I pondered has come upon me, and what I dreaded has met me.\" Fear does not always signify the passionate man, nor the virtuous and perfect man, but also the intermediate one, in whom neither the passionate nor the virtuous state occurs, but, as one might say, something of these arising for the benefit of others or because of a fall. For if the blessed Paul says: \"I fear, lest somehow as the serpent deceived Eve,\" he does not have fear in a passionate way, nor is the perfect and pure man signified in this, even if the wise Paul had it, but rather the care for the salvation of others. It has been said concerning the perfect man: \"The fear of the Lord surpasses all things,\" but concerning the passionate man, so that it may not be brought upon him, the oracle says: \"Do not fear their fear,\" and: \"Do not fear those who kill the body,\" and: \"There they feared a fear where there was no fear.\" And these things are said because of the phrase: \"and I weep, held fast by fear.\" But let us look from the beginning at what has been set out together: \"For before my food, groaning comes to me,\" which is instructive, that while other men, living a life of luxury and wholly given to delicacy and pleasure and caring for nothing else, cry out in their very deeds: \"Let us eat and drink, for tomorrow we die,\" the holy man, in the words of the blessed Paul, says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"\"τίς ἀσθενεῖ καὶ οὐκ ἀσθενῶ, τίς σκανδαλίζεται καὶ οὐκ ἐγὼ πυροῦμαι;\", τὴν τροφὴν τὴν αἰσθητὴν οὐ χωρὶς στεναγμοῦ προσίεται τῆς ἀνθρωπίνης ἀσθενείας καὶ οὐχ ἡδονῆς ἕνεκεν, ἐννοῶν δὲ τὴν καθαρὰν καὶ ἄϋλον ζωὴν καὶ τὴν τράπεζαν ἐκείνην, ἣν ἐπηγγείλατο ὁ σωτὴρ τοῖς ἰδίοις μαθηταῖς λέγων· \"ἵνα ἔσθητε καὶ πίνητε ἐπὶ τῆς τραπέζης μου ἐν τῇ βασιλείᾳ\" τῶν οὐρανῶν, στενάζει· ἔτι ταύτην δεχόμενος ψάλλει τῆι διανοίᾳ· \"ἐπιποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ κυρίου.\" εἶτ' ἐπεὶ ὁ ἅγιος κἂν τέλειος ὑπάρχῃ οἶδεν, ὅτι ἐνδέχεται τὸν ἄνθρωπον ἕως ἐν τῷ βίωι ἐστὶν περιπεσεῖν πτώματι, ἐπάγει· \"δακρύω δὲ ἐγὼ περιεχόμενος φόβῳ.\" διανοίας δὲ ἐρρωμένης τὸ δακρύειν ἐν τοῖς πόνοις κατὰ τὸ λεγόμενον· \"λούσω καθ' ἑκάστην νύκτα τὴν κλίνην μου, ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω.\" ταῦτα δὲ ποιοῦσιν οἱ ἅγιοι οὐ χαυνοῦντες ἑαυτούς, ἀλλὰ διεγειρόμενοι τῶι φρονήματι, ἵνα διὰ τούτων ἐκκαλέσωνται τὸν θεὸν εἰς ἐπικουρίαν, καθάπερ καὶ ὁ μακάριος Δαυὶδ τῶν ὁμοίων αὐτῷ σύλλογον συνκαλῶν φησιν· \"δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ καὶ κλαύσωμεν ἐνώπιον κυρίου τοῦ ποιήσαντος ἡμᾶς.\" μέγα γὰρ ἀγαθὸν ἡ διὰ τὴν ἀπόπτωσιν φροντίς, ἥντινα ἔχειν τοὺς μαθητὰς ὁ κύριος βουλόμενός φησιν· \"γρηγορεῖτε ὅτι οὐκ οἴδατε ποίᾳ ὥρᾳ ὁ κλέπτης ἔρχεται.\" οὐδὲν δὲ ἧττον καὶ διὰ τοὺς ἐπαγομένους πειρασμοὺς ἐμμελεῖς εἰσιν οἱ ἅγιοι, οὐκ ἀμελείᾳ ἑαυτοὺς ἐνδιδόντες, ἀλλὰ παρασκευάζοντες ἑαυτοὺς πρὸς τούτους, φοβούμενοι, μή πως ἄλλοις κηρύξαντες αὐτοὶ ἀδόκιμοι γένωνται. καὶ οὐ παραιτοῦνται δὲ τὰ πταίσματα.","english":"Who is weak, and I am not weak? Who is made to stumble, and I do not burn?\" He does not take perceptible food without groaning, on account of human weakness and not for the sake of pleasure, but reflecting on the pure and immaterial life and that table which the Savior promised to his own disciples, saying, \"that you may eat and drink at my table in the kingdom\" of heaven, he groans; still receiving this, he sings in his mind: \"My soul longs and faints for the courts of the Lord.\" Then, since the saint, even if he be perfect, knows that it is possible for a man, while he is in this life, to fall into a fall, he adds: \"But I weep, encompassed with fear.\" And it is the mark of a strengthened mind to weep in pains, according to what is said: \"I will wash my bed every night; I will drench my couch with my tears.\" And the saints do these things not pampering themselves, but being stirred up in their disposition, so that through these things they may call God to their aid, just as also the blessed David, summoning an assembly of those like himself, says: \"Come, let us worship and fall down before him, and let us weep before the Lord who made us.\" For great is the good of the care that comes from the fall, which the Lord, wishing his disciples to have, says: \"Watch, because you do not know at what hour the thief comes.\" And none the less, also because of the temptations that are brought on, the saints are diligent, not giving themselves over to negligence, but preparing themselves for these things, fearing lest perhaps, having preached to others, they themselves become disqualified. And they do not decline their failings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"οὐκ ἀφροντίστως δὲ λόγον ἔχοντες ἕτοιμοι πρὸς παρασκευήν εἰσιν. διὰ τοῦτο καὶ αὐτὸς ὁ μακάριος ἀεὶ διαμένει\n\nκαθελὼν τὰς ἀπὸ τοῦ διαβόλου ἐπαναστάσεις. ἐβούλετο μὲν μ̣ὴ γενέσθαι ἐν περιστατικοῖς, ἐπεὶ ἡ ἀνθρωπίνη ἀσθένεια, ὅσον ἧκεν εἰς τὸ ἑαυ89 τῆς μέτρον, οὐ φέρει τὰς τῶν πόνων ἀμετρίας, εἰ μὴ λογισμὸς ἀνδρεῖος ὑπερβάλῃ τὴν ἀσθένειαν. διὰ τοῦτο γὰρ ἐπιφέρει· \"φόβος γὰρ ὃν ἐφρόντισα ἦλθέν μοι, καὶ ὃν ἐδεδοίκειν συνήντησέν μοι.\" ταῦτα δὲ οὐ καταπτήξας ἔλεγεν, ἀλλὰ κατὰ τὴν ἀποδοθεῖσαν διάνοιαν. φόβον γὰρ εἶχε, μὴ ἐπιβραδύνας τῶι βίωι καὶ θλίψεών τε καὶ περιστάσεων πειραθῇ, ἐξ ὧν ὀκλάσαι τοὺς πολλοὺς συμβαίνει. κἂν γὰρ ἀκαταμάχ̣ητοι ὦσιν, οὐ βούλονται ἐφέλκεσθαι τοὺς πειρασμούς, ἵνα μήτε ὁ ἀντικείμενος καὶ δι' αὐτοὺς ἔχῃ περισσοτέραν κόλασιν καὶ μὴ τὰ τῆς ἀνθρωπίνης ὡς ἔφαμεν ἀσθενείας ὀκλάσαι ποιήσῃ, ἐπεὶ καὶ κυβερνήτης κατευθὺ ἄγων τὸ σκάφος οὐ βούλεται χειμῶνος πειραθῆναι, μή πως καὶ πταίσματι περιπέσῃ. ὅτι δὲ οὐ δειλίᾳ τὰς περιστάσεις παραιτοῦνται, ἔστιν ἑνὸς αὐτῶν ἀκοῦσαι περὶ τοῦ κοινοῦ αὐτῶν λέγοντος· \"ὁ θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσιν ταῖς εὑρούσαις ἡμᾶς σφόδρα. διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν.\" οἷς συμφώνως καὶ ὁ ἀπόστολός φησιν· \"τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τῆς ἐν Χριστῷ Ἰησοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς\" καὶ τὰ ἑξῆς. ὅτι δ' οὐκ ἀνιδρωτὶ ταῦτα ὑφίστανται, ἐπάγει·","english":"Having a reason not carelessly, they are ready for preparation. For this reason he himself, the blessed one, always remains, having put down the assaults that come from the devil. He wished indeed not to be in circumstances of trial, since human weakness, as far as it depends on its own measure, does not bear the excesses of toils, unless a courageous reasoning surpasses the weakness. For this reason he adds: \"For the fear that I cared for came upon me, and what I dreaded met me.\" But he said these things not cowering in fear, but according to the meaning that has been given. For he had fear, lest by delaying in life he should also experience afflictions and trials, from which it happens that the many grow weak. For even if they are unconquerable, they do not wish to draw temptations upon themselves, so that neither the adversary may have greater punishment on their account, nor may the things of human weakness, as we said, cause them to grow weak, since even a pilot steering the ship straight does not wish to experience a storm, lest he also fall into a mishap. But that they decline trials not out of cowardice, it is possible to hear one of them speaking about their common condition: \"Our God is a refuge and strength, a helper in the afflictions that have found us sorely. For this reason we shall not fear when the earth is shaken and the mountains are moved into the hearts of the seas.\" In agreement with these things the apostle also says: \"Who shall separate us from the love that is in Christ Jesus? Affliction, or distress, or persecution, or famine,\" and the rest. But that they undergo these things not without sweat, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"\"ἀλλ' ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς\", ὅπερ ἐστὶ δεῖγμα διὰ τῆς ἐναγωνίου μάχης, μεθ' ἣν ἡ νίκη συμβαίνει. εὖ δὲ καὶ τὸ \"συνήντησέν μοι\"· ὡς γὰρ ἀθλητῇ συνήντησεν τὰ παλαίσματα. οὐ γὰρ τοῖς τυχοῦσιν ὁ διάβολος μάχεται, ὡς καὶ ὁ σωτὴρ δηλοῖ λέγων πρὸς τοὺς μαθητάς· \"ἰδοὺ ἐξῃτήσατο ὑμᾶς ὁ σατανᾶς τοῦ σινιάσαι ὡς τὸν σῖτον.\" συνήντησεν καὶ τούτῳ ἑτοιμότατα ἔχοντι πρὸς μάχην ὡς καὶ τὸ πρᾶγμα ἔδειξεν καὶ τὰ ἑξῆς δηλοῖ. \"οὔτε εἰρήνευσα οὔτε ἡσύχασα οὔτε ἀνεπαυσάμην, ἦλθεν δέ μοι ὀργή.\" τὸ ἐνπαράσκευον αὐτοῦ πρὸς τὸν ἀντικείμενον ἐκ τούτων δηλοῦται. ἐπάγρυπνος γὰρ ὢν καὶ ἔχων τὴν ἐλπίδα καὶ τὸ τοῦ πνεύματος χάρισμα ἵστατο πρὸς τὸν ἀντίπαλον εἰδὼς τοῦτο καὶ Παῦλος ὡς \"οὐκ ἔστιν τοῖς ἁγίοις ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς ἀρχάς, πρὸς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους, πρὸς τὰ πνευματικὰ τῆς πονηρίας\", καὶ πρὸς αὐτὸν τὸν ἀρχέκακον διάβολον, ὅστις \"ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ\". ὅμως καὶ οὕτως αὐτοῦ ἐγρηγορότος οὐκ ἠμέλησεν ὁ διάβολος, ὡς ἐξαιτήσασθαι, ἵν' ἐπαγάγῃ αὐτῷ ἃ ἐπήγαγεν, ἅπερ ὀργὴν διὰ τὰ ἐπίπονα καλεῖ, ἐπιστάμενος ὡς οὐ διὰ κακίαν ἐπήχθησαν. φησὶν γάρ· \"οἶδα ὅτι δίκαιος ἀναφανοῦμαι.\" καὶ ἄλλως δὲ οἶδεν τὰ ἐπίπονα ὀργὴν ὀνομάζειν. \"ἐξαπέστειλας\" γάρ φησιν \"τὴν ὀργήν σου καὶ κατέφαγεν αὐτοὺς ὡς καλάμην\". ὀργὴν δὲ ἂν ἀκούωμεν θεοῦ, μὴ πάθος αὐτοῦ εἶναι ταύτην κατὰ ἀνθρώπινα λογιζόμεθα. τὸ γὰρ τοιοῦτο πάθος οὐ πέφυκεν ἐξαποστέλλεσθαι, ἐν τῆι ψυχῇ φωλεῦον. ἡ δὲ λεγομένη θεοῦ ὀργὴ ἐξαποστέλλεται·","english":"But in all these things we are more than conquerors through him who loved us,\" which is a proof through the contest of struggle, after which the victory comes. And well is the phrase \"he met me\"; for as to an athlete, the wrestling matches met him. For the devil does not fight with just anyone, as also the Savior makes clear when he says to the disciples: \"Behold, Satan has demanded to sift you as wheat.\" He met this one too, who was most ready for battle, as the event itself showed and what follows makes clear. \"I neither had peace nor was quiet nor rested, but wrath came upon me.\" His readiness against the adversary is shown by these words. For being watchful and having hope and the grace of the Spirit, he stood against the opponent, knowing this as Paul also did: \"our struggle is not against blood and flesh, but against principalities, against authorities, against the world-rulers of darkness, against the spiritual forces of wickedness,\" and against the very originator of evil, the devil, who \"walks about like a lion seeking whom he may devour.\" Nevertheless, even though he was thus awake, the devil did not neglect him, so as to demand him, in order to bring upon him the things he brought, which he calls wrath because of the hardships, knowing that they were brought on not because of wickedness. For he says: \"I know that I shall appear righteous.\" And in another way too he knows how to call hardships wrath. For he says, \"You sent forth your wrath and it devoured them like stubble.\" But if we hear of the wrath of God, let us not reckon according to human standards that this is a passion in him. For such a passion is not of a nature to be sent forth, lurking in the soul. But the so-called wrath of God is sent forth;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"\"ἐξαπέστειλας\" γὰρ \"τὴν ὀργήν σου\", ὅ ἐστιν τὰ ἐπίπονα. ταῦτα γὰρ καὶ ἐπιπέμπεται. καὶ οὗτος οὖν ταῦτα ὀργὴν ὀνομάζει, ἅπερ αὐτῷ συμβέβηκεν. οὕτω δὲ ἀποτείνας ὁ ἅγιος οὗτο̣ς διήγησιν τοιαύτην, ἐν ᾗ τῶν κριμάτων τοῦ θεοῦ διδασκαλία τυγχάνει, καὶ μυστηρίων θείων, ἃ κατὰ τὸ δυνατὸν ἐξεθέμεθα, δῆλός ἐστιν οὐ περιπαθὴς γενόμενος διὰ τὰ συμβεβηκότα, ἀλλὰ καὶ ἐν αὐτοῖς τῆς θείας θεωρίας πόθον καὶ ἔρωτα καὶ οὐράνιον ἔχων. \"ὑπολαβὼν δὲ Ἐλιφὰζ ὁ Θαιμανίτης λέγει· μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει; εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς καὶ χεῖρας ἀσθενοῦς παρεκάλεσας ἀσθενοῦντάς τε ἐξανέστησας ῥήμασιν γόνασίν τε ἀδυνατοῦσιν θάρσος περιέθηκας, νῦν δὲ ἥκει ἐπὶ σὲ φόβος καὶ ἥψατό σου, σὺ δὲ ἐσπούδασας.\" πάσης διδασκαλίας καὶ διαλήμψεως εἰσὶν ἀρχαί, ὧν εὖ ἐχουσῶν πάντα κατὰ λόγον χωρεῖ. ὅταν δὲ μὴ καλῶς ἔχωσιν αἱ ἀρχαί, πολλὰ ἕπονται\n\nσφάλματα. καὶ ἔστω ἀφ' αἱρέσεων τὸ παράδειγμα· εἰ γάρ τις ἀσεβῶν θείη προϋπάρχοντα τὸν πατέρα τοῦ υἱοῦ, ταύτῃ τῇ ἀρχῇ σαθρᾷ οὔσῃ πολλὰ ἕπεται ψευδῆ· κτίσμα γὰρ εὐθυντὸν τὸν υἱὸν ὑπολήμψεται, οὐκ ἀΐδιον· οὐ γὰρ οἷόν τε ἀϊδίου προϋπάρχοντος. εἰ δὲ προϋπάρχει κατὰ τὴν σαθρὰν ὑπόθεσιν αὐτῶν ὁ πατήρ, οὐκ ἂν εἴη ὁ υἱὸς ἀΐδιος. κτίσμα δὲ καὶ ποίημα αὐτὸν εἶναι ἕπεται, οἷς ἀκολουθεῖ τὸ τρεπτὸν εἶναι αὐτὸν καὶ ἀλλοιω τόν. τούτου οὕτως ἔχοντος οὐκ ἔσται κατ' οὐσίαν θεός. διόπερ εἴ ποτε σαθροῖς δόγμασιν περιτύχοις, τὴν ἀρχὴν αὐτῶν ζήτει. ταύτης γὰρ ἀνατραπείσης συναπέρχεται ὅλα. ἐκκείσθω δὲ καὶ δεύτερον τοῦ αὐτοῦ παράδειγμα.","english":"For you sent your anger,\" that is, the painful things; for these too are sent upon one. So this man also calls \"anger\" these things which have befallen him. And having thus stretched out this holy man's narrative of such a kind, in which there happens to be teaching of the judgments of God and of divine mysteries, which we have set forth as far as possible, he is shown to have become not passionate because of what befell him, but even in these things having a longing and love and heavenly desire for divine contemplation. \"And Eliphaz the Temanite, taking up the discourse, says: Has it not often been spoken to you in toil? And who will endure the strength of your words? For if you instructed many and encouraged the hands of the weak, and raised up the weak by words, and put courage on feeble knees, but now fear has come upon you and touched you, and you have been earnest.\" All teaching and understanding have beginnings, and when these are well, everything proceeds according to reason. But when the beginnings are not well, many errors follow. And let the example be from the heresies; for if someone impiously posits that the Father pre-exists the Son, since this beginning is unsound, many false things follow: for he will suppose the Son to be a created and changeable being, not eternal; for it is not possible when the eternal pre-exists. But if the Father pre-exists according to their unsound hypothesis, the Son would not be eternal. And it follows that he is a creature and a made thing, which entails that he is changeable and alterable. Since this is so, he will not be God in essence. Therefore, if ever you encounter unsound doctrines, seek their beginning; for when this is overturned, the whole collapses with it. And let a second example of the same be set out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"εἰσίν τινες, οἳ τὴν δόκησιν εἰσάγουσιν, τῶι δοκεῖν πεφάνθαι τὸν ςωτῆρα φρονοῦντες. ζητητέον, τίνος ἕνεκα ἐπεδήμησεν, καὶ δῆλον, ὡς τῆς τῶν ἀνθρώπων σωτηρίας χάριν. εἰ δὲ δοκήσει ὤφθη καὶ εἰ διδασκαλία δοκήσει γέγονε, καὶ ὁ σταυρὸς καὶ ἡ ἀνάλημψις, οἷς ἕπεται δοκήσει καὶ τὴν σωτηρίαν καὶ οὐκ ἀληλθείᾳ γεγενῆσθαι. ὅπερ κατὰ τὴν ἄτοπον ἀρχὴν ἠκολούθησεν. καὶ ἐπὶ τῶν ἐκτεθέντων τοίνυν ὑπὸ τοῦ Ἐλιφὰζ λόγων τοιοῦτόν τι ἔστιν. δύο εἰσὶν ἀρχαὶ ἀναντίρρητοι τῶν ἐπιφερομένων ἀνθρώποις σκυθρωπῶν, μία μὲν ἡ κατὰ διόρθωσιν ἁμαρτημάτων, ἑτέρα δὲ ἡ πρὸς τὸ ἀνα δειχθῆναι ἀνδρείαν καὶ δοκιμὴν τῶν θλιβομένων, ὅπερ σημαίνει τὸ οὕτως ἔχον λόγιον· \"μακάριος ἀνὴρ ὃς ὑπο94 μένει πειρασμόν, ὅτι δόκιμος γενάμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.\" καὶ πάλιν· \"πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, ὅτι τὸ δοκίμιον τῆς θλίψεως κατεργάζεται ὑπομονήν, ἡ δὲ δ ὑπομονὴ δοκιμήν, ἡ δὲ δοκιμὴ ἐλπίδα.\" ἔστιν δὲ καὶ τοῦ ἑτέρου εἴδους ἐκ τῶν ἁγίων γραφῶν δέξασθαι μαρτύρια. εἴρηται γάρ· \"ὀργὴν κυρίου ὑποίσω ὅτι ἥμαρτον αὐτῷ.\" τὴν γὰρ ἐπαγωγὴν δι' ἁμάρτημά φησιν γενέσθαι. κοινὰ τοίνυν τὰ ἐπίπονα καὶ σπουδαίῳ καὶ φαύλῳ, ἀλλ' ὁ τρόπος τῆς αἰτίας διάφορος. ἀμέλει γοῦν τὰ τοῖς ἁμαρτωλοῖς διὰ τὰς γεγενημένας κακίας ἐπαγόμενα \"μάστιγες\" λέγονται ἐν τῷ· \"πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ, τὸν δὲ ἐλπίζοντα ἐπὶ κύριον ἔλεος κυκλώσει.\" καὶ πάλιν·","english":"There are some who introduce the notion of appearance, holding the opinion that the Savior appeared only in appearance. It must be asked for what reason he came, and it is clear that it was for the sake of the salvation of human beings. But if he appeared by appearance and if the teaching came about by appearance, then the cross and the ascension also did, from which it follows that salvation too came about by appearance and not in truth—which is what followed from that absurd premise. So then, in the words set forth by Eliphaz there is something of this sort. There are two indisputable causes of the gloomy things that befall human beings: one is for the correction of sins, the other is for the demonstration of courage and the testing of those who are afflicted, which is what the following saying means: \"Blessed is the man who endures temptation, because having become approved he will receive the crown of life, which he promised to those who love him.\" And again: \"Count it all joy, my brothers, when you fall into various temptations, because the testing of affliction produces endurance, and endurance produces approval, and approval produces hope.\" And it is also possible to receive testimonies of the other kind from the holy Scriptures. For it is said: \"I will bear the anger of the Lord, because I have sinned against him.\" For he says that the visitation came about because of sin. Therefore painful things are common to both the earnest and the base, but the manner of the cause is different. At any rate, the things brought upon sinners because of the evils they have committed are called \"scourges\" in the passage: \"Many are the scourges of the sinner, but the one who hopes in the Lord, mercy will surround him.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"\"ἐὰν ἐνκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου καὶ ἐν τοῖς κρίμασίν μου μὴ πορευθῶσιν, καὶ τὰ δικαιώματά μου μὴ φυλάξωσιν, καὶ τὰς ἐντολάς μου μὴ τηρήσωσιν, ἐπισκέψομαι ἐν ῥάβδωι τὰς ἀνομίας αὐτῶν καὶ ἐν μάστιξιν τὰς ἁμαρτίας αὐτῶν.\" τὰ αὐ95 τὰ ταῦτα συμπτώματα καὶ τὰ αὐτὰ ἀνιαρὰ καὶ περιστατικὰ τοῖς δικαίοις ἐπαγόμενα οὐ λέγονται \"μάστιγες\" ἀλλὰ \"θλίψεις\"· \"πολλαὶ αἱ θλίψεις τῶν δικαίων\", καί· \"ἐν θλίψει τοῦ κυρίου ἐμνήσθην.\" ἀλλὰ καὶ περὶ τοῦ δικαίου τοῦ ὡς ἐπὶ τὸ πλεῖστον θλιβομένου κατὰ τὸ εἰρημένον· \"ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι\" λέγεται· \"καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου.\" τὰ ἐπαγόμενά τινι θλιβηρά, ὡς προείρηται, κατὰ δύο ἀναντιρρήτους ἀρχὰς συμβαίνει, ἢ ἐπιτιμίας ἕνεκα καὶ διορθώσεως ἢ ἵνα τις μεγαλοψύχως ἐνεγκὼν αὐτὰ ἐπὶ καρτερίᾳ καὶ ἀνδρείᾳ στεφάνων τύχῃ. τοῦτο ἀγνοήσαντες οἱ φίλοι τοῦ Ἰὼβ κατὰ τὸν ἕτερον τῶν δύο τούτων τρόπον ᾠήθησαν ὡς παρατρεπόμενος διὰ ἁμαρτήματα θλίβεται. οὐκ ἐντίθεσαν γοῦν τὸν ἕτερον τρόπον, καίτοι μηδὲν συνειδότες τῷ Ἰὼβ ἁμάρτημα. πῶς γὰρ οἷόν τε ἦν, μαρτυρουμένου αὐτοῦ, ὡς καθ' ἡμέραν τῇ πρὸς θεὸν παρεδρίᾳ καρτερῶς προσεῖχεν ἀναφέρων ὑπὲρ τῶν υἱῶν θυσίας \"μήποτε κακὰ ἐνενόησαν\". οὐδὲν γὰρ φαινόμενον αὐτῶν ἐτύγχανεν ἁμάρτημα. διὸ καὶ ὑπὲρ τῆς ἐννοίας αὐτῶν τὴν προσφορὰν ἐποίει. τοῦτο δὲ καὶ μεῖζον, ὅτι καὶ ὑπὸ θεοῦ ἐμαρτυρεῖτο λέγοντος ὡς \"ἀνὴρ δίκαιος ἦν, ἄμεμπτος\" καὶ τὰ ἑξῆς.","english":"If his sons forsake my law and do not walk in my judgments, and do not keep my statutes, and do not observe my commandments, I will visit their lawless deeds with a rod and their sins with scourges.\" These same calamities and the same distressing and adverse circumstances brought upon the righteous are not called \"scourges\" but \"afflictions\": \"Many are the afflictions of the righteous,\" and: \"In affliction I remembered the Lord.\" But also concerning the righteous man who for the most part is afflicted, according to what is said: \"In everything afflicted, but not distressed,\" it is said: \"And a scourge shall not come near your tent.\" The distressing things brought upon someone, as has been said, happen according to two incontrovertible principles: either for the sake of rebuke and correction, or so that one who bears them with magnanimity may obtain crowns for endurance and courage. The friends of Job, being ignorant of this, supposed according to the second of these two ways that he was being afflicted as one who had turned aside because of sins. They did not set forth the other way, although they were conscious of no sin in Job. For how was it possible, when he was testified of, that he attended daily with steadfastness to his sitting before God, offering sacrifices on behalf of his sons, \"lest perhaps they had conceived evil\"? For no sin of theirs was apparent. Therefore he also made the offering on behalf of their thought. And this is even greater, that he was also testified of by God, saying: \"He was a righteous man, blameless,\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ὅμως δὲ οἱ φίλοι κατὰ μόνον ὡς εἴρηται τὸν ἕτερον τρόπον τὰς ἐπαγωγὰς ἐπιπέμπεσθαι νομίζοντες δικαίῳ προσθεῖν̣αι ταύτας οὐκ ἐτόλμων, δηλοῦν τὴν πρόνοιαν θέλοντες, ὅτι πρὸς τὰ πεπραγμένα τὰς θλίψεις ἐπάγει. διὰ ταύτην δὲ τὴν ἑαυτῶν ὑπόλημψιν ἀντίθετα πρὸς\n\nτὸν Ἰὼβ ἐλάλησαν. διὸ καὶ ὁ θεὸς συγγνώμην αὐτοῖς ἀπένειμεν καὶ ὑπὲρ ἀγνοίας ἐποίησεν προσαγαγεῖν θυσίαν. ὅτι δ' οὐ κακῇ προθέσει τοῦτο ἐποίησαν ἀλλ' ὡς δικαιοῦντες τὴν πρόνοιαν, τοῦτο ἔλεγον, εἰ καὶ τὴν ἀκρίβειαν ἠγνόησαν. ἀπὸ ταύτης γοῦν τῆς διαλήμψεως καὶ τὰς λέξεις ἐπιφέρει ὁ πρῶτος ἀρξάμενος φάσκων· \"μὴ πολλάκις σοι λελάληται ἐν κόπῳ\", ὅπερ δηλοῖ ὅτι· καὶ αὐτὸς σὺ πολλάκις ἐχρήσω λόγοις πρός τινας περιπεπτωκότας θλιβηροῖς, ἵνα τὸ λελάληται ἐνεργητικῶς ἀκούσωμεν ὡς τὸ πέπρακταί σοι. δύναται καὶ παθητικῶς εἰρῆσθαι, ἵν' ᾖ τὸ λεγόμενον· ἦ νῦν πρῶτον ἐν κόποις γεγενημένος ἔσχες τὸν λαλοῦντά σοι τὰ τῆς παρακλήσεως; τοῦ μὴ ἀντὶ τοῦ οὐχὶ λαμβανομένου. οὐδὲ γὰρ τότε μόνον ἐν περιστάσει ἦν ὁ Ἰώβ. εἰκὸς γὰρ αὐτὸν ἐν πλείονι χρόνῳ ἐν τοῖς θλιβηροῖς εἶναι. εἶτα τῶν εἰρημένων πρὸς τοῦ Ἰὼβ ἑτέρως ἐξειληφὼς τὴν διάνοιαν καὶ ὡς παρὰ ὀλιγωροῦντος ἀκούσας αὐτοῦ τὰ ῥήματα ἐπάγει· \"ἰσχὺν δὲ ῥημάτων τίς ὑποίσει;\" αὐτὸς μὲν πολλοῖς παράκλησιν προσήγαγες, τὰ δὲ σὰ ῥήματα ὀλιγωρίας πεπληρωμένα οὐδεὶς οἷός τέ ἐστι φέρειν. ταῦτα δὲ ἔλεγεν ἀγνοῶν τὸ μέγεθος τῶν παρ' αὐτοῦ εἰρημένων. καὶ δέχεται δῆθεν ἀπ' αὐτοῦ τὴν σύνκρισιν λέγων· \"εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς\" καὶ τὰ ἑξῆς, δηλῶν ὅτι·","english":"Nevertheless, the friends, believing as has been said that the visitations were sent in only one of the two ways, did not dare to attribute them to a righteous man, wishing to show that providence brings afflictions in accordance with one's deeds. And because of this assumption of theirs they spoke contrary things against Job. Therefore God also granted them forgiveness and made them bring a sacrifice for their ignorance. But that they did this not with an evil intent but as vindicating providence—this is what they said, even if they were ignorant of the exact truth. From this judgment, then, the first one who began also brings forward the words, saying: \"Have you not often spoken in toil?\" which means: you too have often used words to certain people who had fallen into distress, so that we may understand \"have spoken\" actively, as \"it has been done by you.\" It can also be said passively, so that the meaning is: was it only now, having first come into toils, that you had someone speaking words of consolation to you? — \"not\" being taken in place of \"no\"; for Job was not only then in a difficult situation. For it is likely that he was in distress for a longer time. Then, having taken the meaning of what was said to Job in another way and having heard his words as from one who was slighting, he adds: \"But the strength of words who can endure?\" You yourself brought consolation to many, but your words, filled with slighting, no one is able to bear. But he said these things in ignorance of the greatness of what had been said by him. And he supposedly accepts the comparison from him, saying: \"For if you instructed many\" and the rest, showing that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ἃ σὺ τοῖς ἄλλοις εἰς παραμυθίαν παρήγαγες διανιστῶν τρόπον τινὰ τοὺς παρεθέντας ὑπὸ λύπης οὐχ ὑπομιμνῃσκόμενος \"ἐσπούδασας\"–ἀντὶ τοῦ τετάραξαι–, καὶ πρὸς ἐπικουρίαν καὶ παράκλησιν πολλὰ ποιῶν τοῖς θλιβομένοις ὡς δεξιὰν ὀρέγειν αὐτοῖς κατὰ τὸ ἐν Ἠσαίᾳ λεγόμενον πρὸς τοὺς ἄρχον τας· \"παρακαλεῖτε τῆι χειρί\", τὴν σύνπνοιαν καὶ συνπάθειαν δηλοῦν98 τος τοῦ λόγου. \"γόνασιν δὲ ἀδυνατοῦσιν θάρσος περιέθηκας\", ἀσθενείᾳ πεπιασμένοις ἀνθρώποις ἰσχὺν παρέχων διὰ τῆς εἰς αὐτοὺς σπουδῆς. κατὰ δὲ ἀναγωγὴν γόνατα παραλελυμένα ἔχει \"ὁ τῇ Βάαλ αὐτὰ κάμπτων\", ὁ θεὸν ἕτερον ἀναγορεύων, ὁ δουλεύων ᾗ ποιεῖ ἁμαρτίᾳ. \"νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου\", τοῦ ἥψατο δηλοῦντος σφοδρὰν ἐπίτασιν τῆς περιστάσεως. πρὸς τοῖς εἰρημένοις ἐκεῖ ἐννοεῖν ἀκόλουθον ὡς χαλεπωτέρα τῆς περιστάσεως θλῖψις ὑπῆρχεν ἡ παρὰ τῶν φίλων διὰ τῶν λόγων προσαγομένη καταδρομή. πρὸς γὰρ τῷ ἀπαράκλητον εἶναι τὸ δεινὸν ἔτι καὶ οἱ λόγοι φορτικοὶ ὄντες οὐ μικρὰν παρεῖχον ἀνίαν. \"πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦ σου;\" τοῦ συνγραφικοῦ πνεύματος μαρτυρήσαντος τῷ Ἰὼβ ὅτι οὐκ ἔδωκεν ἀφροσύνην τῷ θεῷ, οὗτος ἑτέραν διάλημψιν ἔχων περὶ τῶν ἐπαχθέντων αὐτῷ καὶ λογιζόμενος, ὅτι διὰ ἁμαρτήματα πάσχει, οἰόμενός τε αὐτὸν ἐξ ὀλιγωρίας εἰρηκέναι ἃ ἐφθέγξατο, φησίν· \"πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ\"–οἰόμενος γὰρ σαυτὸν δίκαιον– 99 \"καὶ ἡ ἐλπίς σου καὶ ἡ κακία τῆς ὁδοῦς σου\". ἀφροσύνη δέ, φησίν, καὶ τὸ ἐλπίζειν ὅτι δίκαιος ὀφθήσει. δικαίῳς γὰρ τοιαῦτα οὐκ ἐπάγεται.","english":"The things you brought forward for the consolation of others, rousing in a certain way those who had been slackened by grief—not merely reminding them—\"you have been earnest\" (in place of \"you have been disturbed\"), and doing many things for the aid and comfort of the afflicted, so as to extend a right hand to them according to what is said in Isaiah to the rulers: \"Comfort with the hand,\" the word signifying concord and sympathy. \"And to feeble knees you have given courage,\" providing strength to men enfeebled by weakness through your earnestness toward them. And in the anagogical sense, \"the one who bends them to Baal\" has knees that are paralyzed—the one who proclaims another god, the one who is enslaved to the sin he commits. \"But now pain has come upon you and has touched you,\" the word \"has touched\" signifying the violent intensity of the calamity. In addition to what has been said, it is fitting to consider there that the affliction brought on by the friends through their words—an assault—was harsher than the calamity itself. For besides the dread being without consolation, their words, being burdensome, also provided no small distress. \"Is not your fear in folly, and your hope, and the wickedness of your way?\" Since the prophetic Spirit testified to Job that he did not give folly to God, this one, holding a different opinion about the things brought upon him and reckoning that he suffers because of sins, and supposing that he had spoken what he uttered out of negligence, says: \"Is not your fear in folly\"—for he supposed himself righteous—\"and your hope, and the wickedness of your way.\" And folly, he says, is also the hoping that you will appear righteous. For such things are not brought upon the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"αὐτὴ δ' αὕτη ἡ ὁδὸς ὁδὸς κακίας εἴρηται διὰ πάντων νομίζοντι τῷ Ἐλιφὰζ ὅτι δι' ἁμαρτίας πάσχει ὁ μακάριος. οὕτως καὶ ἀφροσύνην αὐτῷ προσῆπτεν. \"μνήσθητι οὖν τίς καθαρὸς ὢν ἀπώλετο ἢ πότε ἀληθινοὶ ὁλόρριζοι ἀπώλοντο. καθ' ὃν τρόπον εἶδον τοὺς ἀροτριῶντας τὰ ἄτοπα, οἱ δὲ σπείροντες αὐτὰ ὀδύνας θερίσουσιν ἑαυτοῖς. ἀπὸ προστάγματος κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.\" ἔτι τῆς αὐτῆς ἐχόμενος διανοίας ὡς δι' ἁμαρτίας ὁ Ἰὼβ τῶν περιστατικῶν εἰλήφει πεῖραν, ταῦτά φησιν πρὸς αὐτόν, οἰόμενος ὡς οὐδεὶς ἄνθρωπος καθαρὸς ὢν τῶι βίῳ θλιβηροῖς περιέπεσεν καὶ \"ὁλό ρριζος ἀπώλετο\", αἰνιττόμενος τὴν τέκνων καὶ χρημάτων καὶ κτημάτων ἀπώλειαν. τὸ γὰρ ἀπώλοντο τοῦτο αὐτῷ σημαίνει. παραβάλλει δὲ τοὺς φαύλους, τούτους καὶ ὑποτιθέμενος ταῖς κακώσεσιν ὑποπίπτειν–λέγων τι ἀληθὲς ὡς \"οἱ σπείροντες ἄδικα ὀδύνας θερίζουσιν\"–, τὴν ἀνταπόδοσιν ὑποβάλλων νοεῖν, ἥντινα ἐπιπέμπεσθαι ἐκ θεοῦ φησιν, καὶ περὶ τοῦτο ὀρθῶς διακείμενος διὰ τοῦ","english":"This very way has been called a way of wickedness, since Eliphaz thinks in every respect that the blessed man suffers because of sin. Thus he also attached folly to him. \"Remember, then, who being pure has perished, or when have truthful men been destroyed root and branch. According to the manner in which I have seen those who plow absurd things, and those who sow them shall reap pains for themselves. They shall perish at the command of the Lord, and by the breath of his anger they shall vanish.\" Still holding to the same thought—that Job had experienced these circumstances because of sin—he says these things to him, supposing that no man, being pure in life, has fallen into afflictions and \"been destroyed root and branch,\" hinting at the loss of children and possessions and property. For \"they perished\" means this to him. He compares the wicked, also suggesting that these are subject to calamities—saying something true, that \"those who sow unjust things reap pains\"—urging him to understand the recompense which he says is sent from God, and being rightly disposed in this matter through the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"λέγειν· \"ἀπὸ προστάγματος κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.\" ᾧ ὅμοιον παρὰ τῷ μακαρίῳ Παύλῳ λέγεται· \"ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.\" \"σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη. μυρμηκολέων ὤλετο παρὰ τὸ μὴ ἔχειν βοράν, σκύμνοι δὲ λεόντων ἔλιπον ἀλλήλους. εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐδὲν ἄν σοι τούτων κακὸν ὑπήντησεν.\" εἰ καὶ διεσφάλησαν οἱ τοῦ Ἰὼβ φίλοι, ὧν ἦν καὶ οὗτος, κατὰ τὸ διακεῖσθαι περὶ αὐτοῦ ὡς δι' ἁμαρτήματα περιπεσόντος τοῖς θλιβηροῖς, ἀλλὰ γοῦν ἔχουσιν ἀνθρωπίνην σύνεσιν, ἥτις οὐκ ἔστιν ἀδιάπτωτος. διόπερ ἐπιβάλλοντες αὐτοῖς τοῖς λόγοις τοῖς μὲν ἐκ συνέσεως λεγομένοις οὐκ ἀπαρεσκόμεθα διακείμενοι, ὡς οὐκ ἐξίσχυσαν ἅπασαν τὴν περὶ τὰ φρονητέα ἀλήθειαν καταλαβεῖν καὶ ἐκ τοῦ νῦν ἐκτεθέντος ἐπὶ τέλει· \"εἰ γάρ τι\", φησίν, \"ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου, οὐδὲν ἄν σοι τούτων κακὸν συνήντησεν\", ὅπερ ὡς ἔφαμεν οὐκ οἰκείως οὐδὲ συνετῶς παρ' αὐτοῦ εἴρηται. ταύτην γὰρ μόνην αἰτίαν τῶν θλιβηρῶν ᾤετο, τὴν δι' ἁμαρτίας λέγων. διέξεισιν δὲ τὰς περὶ τοὺς ἀνθρώπους μεταβολὰς οὐκ ἀσυνετῶς λέγων· \"σθένος λέοντος, φωνὴ δὲ λεαίνης, γαυρίαμα δὲ δρακόντων ἐσβέσθη.\" τροπολογίας γὰρ εἴδει ταῦτά φησιν, πολλῶν ὑπερηφάνων καὶ μέγα ἐπὶ τοῖς ἀνθρωπίνοις φρονούντων μεταβολὴν πεπονθότων, οἷος ὁ Ναβουχοδοσὸρ ἐκ βασιλείας εἰς ἔσχατον ἰδιώτου ἐλθών. ἀλλὰ καὶ τὸ τῶι πλουσίωι εἰρημένον εἰπόντι· \"καθελῶ μου τὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω.","english":"to say: \"By the command of the Lord they shall perish, and by the breath of his anger they shall vanish.\" To which is similar what is said by the blessed Paul: \"who will render to each according to his works.\" \"The strength of a lion, and the voice of a lioness, and the pride of dragons has been quenched. The ant-lion has perished for lack of food, and the cubs of lions have abandoned one another. But if any true word had come to be in your words, none of these evils would have befallen you.\" Even if the friends of Job—of whom this man was one—went astray in supposing concerning him that it was because of sins that he fell into afflictions, yet at any rate they possess human understanding, which is not infallible. Therefore, when we apply ourselves to their very words, we are not displeased with those spoken from understanding, disposed as we are to recognize that they were not able to grasp the whole truth concerning things to be thought upon; and this is clear from what has now been set out at the end: \"For if any,\" he says, \"true word had come to be in your words, none of these evils would have met you\"—which, as we said, was spoken by him neither appropriately nor intelligently. For he thought this to be the only cause of afflictions, namely that which comes through sin. And he sets forth the changes that befall human beings, not unintelligently, saying: \"The strength of a lion, and the voice of a lioness, and the pride of dragons has been quenched.\" For he says these things by way of figurative language, since many proud men who think greatly of human affairs have undergone a change—such as Nebuchadnezzar, who came from kingship to the uttermost condition of a private citizen. But also what was said to the rich man who said: \"I will pull down my storehouses and build greater ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"–ἄφρων, ταύτηι τῇ νυκτὶ τὴν ψυχήν σου αἱροῦσιν ἀπὸ σοῦ\", ταύτης τῆς διανοίας ἐστὶ παραστατικόν. \"λέων\" μὲν οὖν διὰ τὸ ὠμόθυμον αὐτῶι εἴλημπται καὶ γαῦρον ὡς \"ἐφ' ἑαυτῶι πεποιθέναι\". ὅπερ νοῶν καὶ ὁ μακάριος Παῦλος περὶ Νέρωνος ἔφη· \"ἐν τῆι πρώτῃ μου ἀπολογίᾳ οὐδείς μοι παρεγένετο, ὁ δὲ κύριός μοι παρέστη καὶ ἐρύσατό με ἐκ στόματος λέοντος.\" ἀλλὰ καὶ ὁ Ἰερεμίας λέγων· \"πρόβατον πλανώμενον Ἰσδραήλ, λέοντες ἐξῶσαν αὐτόν\" ἑξῆς ἑρμηνεύει, τίνες οἱ λέοντες, λέγων· \"ὁ πρῶτος κατέφαγεν αὐτὸν βασιλεὺς Ἀσσοὺρ\" καὶ τὰ ἑξῆς. ἀλλὰ καὶ τό· \"ὁ θεὸς συνέτριψεν τὰς μύλας τῶν λεόντων\" τὴν κατὰ τῶν ὑπερηφάνων καὶ ὠμοθύμων ἀνθρώπων ἧτταν σημαίνει. τὴν δὲ \"λέαιναν\" ἀντὶ ἀπλήστου τρόπου εἴη δεχόμενος, ἥτις φύσιν ἔχει τοιαύτην. καὶ γὰρ ὅτε τροφῆς δεῖται, οὐ βοᾷ, ἵνα μὴ τῶν ὀφειλόντων τροφὴν αὐτῆι γενέσθαι θηρίων φυγὴ γένηται. εἰ δὲ καὶ ὁ ἄρρην ταύτης ἐστὶ τῆς φύσεως, ἀλλ' ἀπὸ τοῦ ἐπικρατεστέρου καὶ πρὸς βασιλικόν τε καὶ ὑπερήφανον αὐτοῦ ἐμνήσθη. καὶ τῶν \"δρακόντων\" δὲ μνήμην πεποίηται, αἰνιττόμενος τοὺς ὀφιώδεις ἀνθρώπους, ὡς καὶ αὐτοὶ καταλύονται μεταβολῆς καὶ περὶ αὐτοὺς γιγνομένης. δολεροὶ δὲ οὗτοι καὶ ἀπάτην ἐργαζόμενοι, κατ' ἐκεῖνο περὶ οὗ εἴρηται· \"φοβοῦμαι δέ, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ φθαρῇ τὰ νοήματα ὑμῶν.\" \"μυρμηκολέων\" δὲ ἔοικεν ἀνθρώπωι ἀλάζονι καὶ προπετεῖ, ὅστις διὰ τὸ ἀβέβαιον καὶ ἀστάθμητον θᾶττον ἀποπίπτει. λέγεται δὲ οὗτος τίκτεσθαι ἀπὸ λέοντος συνελθόντος μύρμηκι, οὐ τῷ ζῳϋφαρίῳ, ἀλλὰ ἄλλῳ, ὃ μέγεθος μὲν ἔχει ἄρκου, οὕτω δὲ καλεῖται.","english":"Fool, this night they take your soul from you\" is illustrative of this mindset. \"Lion,\" then, is used of him because of his savage temper and his pride, in that he \"trusted in himself.\" Understanding this, the blessed Paul also said concerning Nero: \"At my first defense no one came to my aid, but the Lord stood by me and rescued me from the mouth of the lion.\" But Jeremiah too, saying: \"Israel is a wandering sheep, lions have driven him out,\" next explains who the lions are, saying: \"The first king of Assyria devoured him,\" and so on. But also the phrase \"God shattered the teeth of the lions\" signifies the defeat of proud and savage men. And \"lioness\" one may take as meaning a greedy disposition, which has such a nature. For when she needs food, she does not roar, lest the beasts that ought to become food for her take flight. And if the male is also of this nature, nevertheless from the more dominant trait he was mentioned with a view to what is kingly and proud. And he has made mention of \"dragons\" too, hinting at serpent-like men, as these also are brought down when a change comes upon them. These are deceitful and workers of deception, according to that saying: \"But I fear lest, as the serpent deceived Eve by his cunning, your minds should be corrupted.\" And \"myrmecoleon\" seems to be a boastful and rash man, who because of his instability and inconstancy falls the more quickly. It is said that this creature is born from a lion mating with an ant—not the little animal, but another, which has the size of a bear, and is so called.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"φασὶν δὲ οἱ ἱστοροῦντες, ὡς διὰ μὲν τὸν πατέρα σαρκοφάγον ὄντα καὶ διὰ τὴν μητέρα ποηφάγον ἀπόλλυται μὴ δυνάμενος διὰ τὴν ἐξ ἀμφοτέρων γένεσιν μιᾷ τροφῇ χρῆσθαι. ὅπως δὲ ἔχει ταῦτα, κρινέτω ὁ ἐντυγχάνων. εἰσὶν δὲ οἱ εἰς τὸν διάβολον τοῦτον δεχόμενοι πιθανῶς λέγοντες, ὅτι τοῖς μὲν ἁγίοις μύρμηξ ἐστὶν δι' ἀσθένειαν, τοῖς δὲ ἁμαρτάνουσι λέων διὰ τὸ \"τόπον δεδωκέναι αὐτῷ\". \"σκυμνοὶ δὲ λεόντων ἔλιπον ἀλλήλους\", ὅπερ ἔφη αἰνιττόμενος τοὺς ἀδιαθέτους καὶ ἀγρίους ἀνθρώπους. καὶ γὰρ οἱ σκυμνοὶ ἕως μὲν ὑπὸ τὴν μητέρα τυγχάνουσιν, ἅμα εἰσίν, ἐπειδὰν δὲ ἀνδρυνθῶσιν, διασχίζονται ἀλλήλων. οὕτω καὶ πανοῦργος ἄνθρωπος καὶ ἄγριος ἕως μέν τινα ἔχει ὠφελίαν– ἀνθρωπίνην λέγω– παρὰ τοῦ συνόντος, κρύπτει τὴν κακουργίαν, πληρωθεὶς δὲ τοῦ\n\nσπουδαζομένου μικρὰ φροντίζει τοῦ εὐεργέτου. \"ἀληθινὸν\" δὲ \"ῥῆμα\" νοεῖν δεῖ τὸ ἀπὸ διαθέσεως προϊὸν ἀψευδοῦς· ἔστι γὰρ καὶ ἐν ψυχῇ λόγος. καὶ τοῦτο δὲ λεκτέον, ὡς οὐ παντὸς προσώπου τοῦ ἐν τῇ γραφῇ κειμένου τοὺς λόγους σπουδαίους ἢ ἀξίους συνέσεως ἡγεῖσθαι προσήκει. ἐν γοῦν τοῖς εὐαγγελίοις τὰ μὲν τῶν Ἰουδαίων ἀσύνετα, ἀλλὰ καὶ Νικόδημος λόγοις ἐχρήσατο οὐ φρονίμως· τοῦ γὰρ ςωτῆρος λέγοντος· \"δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν\", εἶπεν αὐτός· \"μὴ δύναταί τις γέρων ὢν γεννηθῆναι ἢ δεύτερον εἰς τὴν κοιλίαν τῆς μητρὸς εἰσελθεῖν.\" οὕτως οὐκ ἀεὶ ἀπαιτεῖν δεῖ σύνεσιν παρὰ παντὸς προσώπου ἐν τῆι γραφῇ κειμένου.","english":"Those who record such things say that it perishes because of its father, which is carnivorous, and because of its mother, which is herbivorous, since by reason of its birth from both it cannot make use of a single kind of food. How these things stand, let the reader judge. There are those who take this to refer to the devil, speaking persuasively, saying that for the saints the ant is [a figure] because of weakness, but for sinners the lion, because he \"gave place to him.\" \"And the whelps of lions left one another,\" which he said, hinting at those who are without disposition and savage. For the whelps, as long as they are under the mother, are together, but when they have grown to maturity, they are separated from one another. So too the crafty and savage man, as long as he has some benefit—I mean human benefit—from the one who is with him, conceals his wickedness, but once he has been filled with what he was eager for, he cares little for his benefactor. And one must understand the \"true word\" as that which proceeds from a sincere disposition; for there is also a word in the soul. And this too must be said, that it is not fitting to regard the words of every person set in Scripture as earnest or worthy of understanding. At any rate, in the Gospels some of the Jews' words are senseless, but Nicodemus also used words not wisely; for when the Savior said, \"You must be born from above,\" he said, \"Can one who is old be born, or enter a second time into his mother's womb?\" Thus one must not always demand understanding from every person set in Scripture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"\"πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ' αὐτοῦ, φόβῳ δὲ καὶ ἠχὼ νυκτερινή, ἐπιπίπτων φόβος ἐπ' ἀνθρώπους, φρίκη δέ μοι συνήντησεν καὶ τρόμος καὶ μεγάλως μου τὰ ὀστᾶ συνέσεισεν, καὶ πνεῦμα ἐπὶ πρόσωπόν μου ἐπῆλθεν, ἔφριξαν δέ μου τρίχες καὶ σάρκες. ἀνέστην καὶ οὐκ ἐπέγνων, εἶδον καὶ οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου, ἀλλ' ἢ αὔραν καὶ φωνὴν ἤκουον.\" ἐπεὶ πλείοσιν ἐχρήσατο λόγοις, τὰ μὲν πρῶτα δόξασιν εἶναι παρακλητικοῖς, ἔπειτα καθαπτομένοις ὡς ἂν σπεύσαντος αὐτοῦ τοῦ Ἰὼβ διὰ τὰ συμβεβηκότα καὶ ὅτι δι' ἁμαρτίας πέπονθεν–τοῦτο γὰρ ἐξ ἀρχῆς ἐνόμισεν ὁ Ἐλιφάζ, καὶ πρὸς τούτοις, ὅτι τὰ πράγματα τὰ ἀν105 θρώπινα, κἂν ᾖ ἐπίδοξα, πολλὴν δέχεται τὴν μεταβολήν–, λογισάμενος ὡς ἐνδέχεται τὸν ἀκούοντα μὴ προσέχειν τοῖς παρ' αὐτοῦ εἰρημένοις πιστοποιήσεως χάριν ἐπάγει τὰ ἐκτεθέντα λέγων· \"πότερον οὐ δέξεταί μου τὸ οὖς ἐξαίσια παρ' αὐτοῦ\", μονονουχὶ φάσκων· μηδεὶς τῶν ἀκουόντων οἰέσθω ἀσύνετόν με τυγχάνειν. δέχεται γάρ μου τὸ οὖς τῆς διανοίας θαυμαστὰ παρ' αὐτοῦ, αὐτοῦ λέγων τοῦ θεοῦ. αὐθεντίας γὰρ τοῦτο σημαντικὸν ὡς ἐν τῷ· \"αὐτὸς ὁ λαλῶν πάρειμι\", καὶ ἐν τῶι· \"αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακά, καὶ ὁ νόμος αὐτοῦ οὐ μὴ ἀθετηθῇ\", δηλονότι τοῦ θεοῦ. καὶ γὰρ τῷ ὄντι ἐὰν ἀνθρωπίνη σύνεσις ἐπιβάλλῃ τοῖς παρὰ τοῦ θεοῦ, φόβου πιμπλάνεται κατὰ τὸ λεγόμενον· \"κατενόησα τὰ ἔργα σου καὶ ἐξέστην.\" τῷ δ' αὐτῷ τούτῳ καὶ \"ἦχος\" ἕπεται \"νυκτερινός\", ὅ ἐστιν ἀσαφία πολλή, ἐξ ἧς φρίττειν καὶ φοβεῖσθαι συμβαίνει τῶι ἀρξαμένῳ νοεῖν τι τῶν θεοῦ κριμάτων.","english":"Will my ear not receive extraordinary things from him, and in fear and a night echo, a fear falling upon men, and shuddering met me and trembling, and it greatly shook my bones, and a spirit came upon my face, and my hairs and flesh shuddered. I rose and did not know; I saw and there was no form before my eyes, but I heard a breeze and a voice.\" Since he used more words, the first things seeming to be consolatory, then reproachful, as though Job had been hasty because of what had happened and because he suffered on account of sin—for this is what Eliphaz thought from the beginning—and in addition to these things, that human affairs, even if they be held in high repute, admit of great change—, considering that it is possible for the hearer not to pay attention to what was said by him, for the sake of assurance he brings forward the things set out, saying: \"Will my ear not receive extraordinary things from him,\" almost saying: let none of those hearing think that I happen to be unintelligent. For the ear of my mind receives wonderful things from him, meaning from God himself. For this is indicative of authority, as in: \"I myself who speak am present,\" and in: \"He himself, being wise, brought evils upon them, and his law shall certainly not be set aside,\" evidently of God. For indeed, if human understanding applies itself to the things from God, it is filled with fear, according to what is said: \"I considered your works and was astonished.\" And to this same thing there follows also a \"night echo,\" which is great obscurity, from which it happens that the one who has begun to understand something of God's judgments shudders and fears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"οὐ μὴν ἀλλὰ καὶ \"τὰ ὀστᾶ\" τοῦ τοιούτου ταράττεται, ἅ ἐστιν δύναμις ψυχῆς. πᾶς γὰρ ἀνθρώπινος λογισμὸς ἐξασθενεῖ πρὸς τὴν τῶν θείων ἀκριβῆ κατανόησιν. τοῦτο αὐτὸ καὶ Ἀμβακοὺμ ἐπιστάμενός φησιν· \"ἀπὸ φωνῆς προσευχῆς με εἰσῆλθεν τρόμος εἰς τὰ ὀστᾶ μου.\" τῷ οὖν ὡς προείρηται θείων ἔργων φοβερῶν τυγχανόντων βουλομένῳ ἐπαΐειν κατὰ τὸ διανοητικὸν γίνεταί τις τύπος νοήσεως οὐκ ἀκριβής, ὅστις δηλοῦται διὰ τοῦ· \"καὶ πνεῦμα ἐπὶ πρόσωπόν μου ἐπῆλθεν.\" ἑξῆς καὶ ἔστιν τό· \"ἔφριξαν δέ μου τρίχες καὶ σάρκες.\" θόρυβον γὰρ ὑπομένει οὐ μικρὸν ἄνθρωπος, εἰ τολμήσειεν ἐπιβαλεῖν τοῖς θεοῦ κρίμα σίν τε καὶ θαυμασίοις. \"ἀνέστην, καὶ οὐκ ἦν μορφὴ πρὸ ὀφθαλμῶν μου\", ἵν' ᾖ τὸ λεγόμενον ὅτι· κἂν διεγεῖραι αὑτὸν θέλῃ ἄνθρωπος πρὸς κατανόησιν, διαφεύγει αὐτὸν ἡ ἀκρίβεια μορφὴ εἰρημένη. τούτῳ ὅμοιον ἂν εἴη τό· \"βαθὺ βάθος, τίς εὑρήσει αὐτήν.\" \"ἀλλ' ἢ αὔραν καὶ φωνὴν ἤκουον.\" θαυμαστὰ γάρ τινα καὶ ἀπηχήματα τῆς διοικήσεως τῆς ἀπὸ θεοῦ δέχεται συνέσει τις χρώμενος. καὶ οὐ πάντηι σθένει γε καταλαβεῖν, καὶ μάλα εἰκότως· εἰ γὰρ Παῦλος ἐν Χριστῷ λαλῶν φησιν· \"ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ. ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ\", πόσῳ ὁ τοῖς ἀνθρωπίνοις λογισμοῖς ἐπιβάλλων ἀτονήσει πρὸς τὴν κατάλημψιν; \"τί γάρ; μὴ καθαρὸς ἔσται βροτὸς ἐναντίον κυρίου ἢ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ;\" σύνεσιν ἀνθρωπίνην ἔχειν ὑπεθέμεθα καὶ ἐν τοῖς προλαβοῦσιν τοὺς φίλους τοῦ Ἰώβ.","english":"But indeed also the bones of such a one are troubled, which are the power of the soul. For every human reasoning grows weak in relation to the precise comprehension of divine things. Knowing this very thing, Habakkuk also says: From the voice of my prayer trembling entered into my bones. Therefore, since fearful divine works are, as has been said before, for one who wishes to understand according to the intellectual faculty, there comes to be a certain impression of thought, not precise, which is indicated by: and a spirit came upon my face. Next there is also: and my hairs and flesh shuddered. For a man endures no small disturbance if he should dare to apply himself to the judgments and wonders of God. I arose, and there was no form before my eyes, so that what is said may be: even if a man wishes to rouse himself toward comprehension, precision, called form, escapes him. Similar to this would be: Deep is the depth, who will find it? But rather I heard a breeze and a voice. For one who uses understanding receives certain wonderful things and echoes of the governance that is from God. And he does not altogether have the strength to grasp it, and very reasonably so; for if Paul, speaking in Christ, says: O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and untraceable his ways, how much more will one who applies himself with human reasonings grow weak toward comprehension? For what? Shall a mortal be pure before the Lord, or a man blameless from his works? We have supposed that the friends of Job also had human understanding in the preceding passages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"καὶ γὰρ οὐ μικρὸν δεῖγμα συνέσεως τὸ βασιλεῖς ὄντας καταλιπεῖν μὲν τὰς χώρας, παραγενέσθαι δὲ διὰ συνπάθειαν τοῦ Ἰώβ, καίτοι διαλαμβάνοντες ὡς οὐκ ἀπήλλακται ἁμαρτημάτων. ὅμως δ', εἰ καὶ\n\nἀνθρωπίνοις χρῶνται λογισμοῖς, ἀλλὰ γοῦν καὶ διασφάλλονται. ὡς γὰρ οὖν προείρηται, μίαν αἰτίαν τῶν ἐπαγωγῶν τιθέμενοι οἴονται καὶ τὸν Ἰὼβ δι' ἁμαρτίας πεπονθέναι, ἀπὸ πιθανοῦ λόγου ἐπὶ τοῦτο ἀγόμενοι, τὸ ἀσθενὲς τῆς ἀνθρωπίνης ἐννοοῦντες φύσεως. διὸ καὶ ὁ Ἐλιφὰζ τὰ προκείμενά φησιν· \"τί γάρ; μὴ καθαρὸς ἔσται βροτὸς ἐναντίον κυρίου, ἢ ἀπὸ τῶν ἔργων αὐτοῦ ἄμεμπτος ἀνήρ;\" τοῦτο μενοῦν πιθανὸν ὑπάρχον, εἰ κατὰ τὴν ἔννοιαν αὐτοῦ ἐξετάζοιτο, ἔχει τὸν ἔλεγχον. εἰ γὰρ δι' ἁμαρτίας ὁ περιπίπτων ἀνιαροῖς θλίβεται, οὐδεὶς δὲ καθαρός, οὐδεὶς ἐκτὸς ἀνιαρῶν ὑπῆρξεν ἄν. ἀλλὰ ταῦτα μὲν οὗτος, ἡ δὲ θεία παίδευσις διδάσκει, ὡς καὶ πονηροὶ ἄνθρωποι καὶ τὰ πάντα ἐν ἁμαρτίαις ὄντες ἀπερίστατον τὸν βίον ἑαυτῶν διήγαγον. ὧν ἐστιν ὁ σὺν τῷ Λαζάρῳ πλούσιος καθ' ἡμέραν εὐφραινόμενος λαμπρῶς βύσσον τε καὶ πορφύραν ἐνδιδυσκόμενος μέχρις ὑστέρας ἀναπνοῆς διαμείνας ἐν ἡδίστῃ διαγωγῇ, τοῦ Λαζάρου δικαίου μαρτυρουμένου καὶ μὴ ἐσχηκότος ἐνταῦθα ἀνάπαυσιν. ἀλλὰ καὶ ὁ ἀκούσας· \"ἄφρων, ταύτηι τῇ νυκτὶ αἱροῦσιν τὴν ψυχὴν ἀπὸ σοῦ. ἃ δὲ ἡτοίμασας, τίνι ἔσται;\" οὐ περιστάσει κοινωνήσας ἀναγέγραπται. καὶ τοῦτο δὲ παιδεύει ὁ θεῖος λόγος, εἰ καὶ οὗτος αὐτὸ εἶπεν ἀνθρωπίνως, ὅτι οὐχ ὁ καθαρὸς πάντως καὶ ἐναντίον κυρίου τοιοῦτός ἐστιν. τοῦτο δὲ δείκνυται ἐκ τοῦ· \"ἄστρα δὲ οὐ καθαρὰ αὐτοῦ ἐνώπιον\", καὶ τοῦ ἐν Ψαλμοῖς·","english":"For it is no small proof of understanding that, being kings, they left their lands and came because of sympathy for Job, although they understood that he had not been freed from sins. Nevertheless, even if they use human reasonings, yet they also go astray. For as has been said before, setting down one cause for calamities, they think that Job also suffered because of sin, being led to this by a plausible argument, understanding the weakness of human nature. Therefore Eliphaz also says the things set before us: \"For what? Shall a mortal be pure before the Lord, or shall a man be blameless from his works?\" This very thing, being plausible, if it were examined according to his meaning, has its refutation. For if the one who falls into grievous afflictions is oppressed because of sin, and no one is pure, then no one would have existed outside of grievous afflictions. But these things he says; yet divine instruction teaches that even wicked men, and those who are entirely in sins, passed their life without adversity. Of these is the rich man with Lazarus, who feasted splendidly every day, clothed in fine linen and purple, remaining in the most pleasant manner of life until his last breath, while Lazarus the righteous was testified to and had no rest here. But also the one who heard, \"Fool, this night they demand your soul from you. And the things you prepared, whose will they be?\" is recorded as not having shared in adversity. And divine word also teaches this, even if this man spoke it in a human way, that not the pure man is altogether such also before the Lord. And this is shown from \"the stars are not pure before him,\" and from what is in the Psalms:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"\"οὐ δικαιωθήσεται ἐνώπιον σοῦ πᾶς ζῶν.\" οὐ γὰρ εἶπεν· «οὐδεὶς δικαιοῦται», ἀλλ'· «ἐπίπροσθεν σοῦ». εὑρήσεις γοῦν ὡς πρὸς θεὸν ἀπολειπομένους πάντας, καὶ οὐ καθ' ὑπερβολὴν ἔχουσιν. ὁ Μωσῆς μὲν γὰρ καίτοι \"πεπαιδευμένος πάσῃ σοφίαι Αἰγυπτίων\" φησίν· \"οὔκ εἰμι ἱκανὸς λαλῆσαι πρὸ τῆς χθὲς καὶ πρὸ τῆς τρίτης καὶ ἀφ' οὗ σὺ ἤρξω λαλεῖν τῶι θεράποντί σου.\" παρόντος γὰρ τοῦ ὑπερ109 βάλλοντος δοκεῖ ἐλάττων εἶναι. ἢ καὶ μεθ' ἕτερα λέγων· \"ἐγὼ δὲ ἄλο γός εἰμι.\" ἀλλὰ καὶ Ἀβραὰμ ὁ \"φίλος θεοῦ\" χρηματίσας λέγει· \"ἐπειδὴ ἠρξάμην λαλεῖν πρὸς τὸν κύριόν μου, ἐγὼ δέ εἰμι γῆ καὶ σποδός.\" οὐ καθάπαξ δὲ ἀτιμ̣α´̣ζει ἑαυτόν, ἀλλὰ ἀφ' οὗ ἤρξατο λαλεῖν πρὸς θεόν. \"βροτὸς\" δὲ καὶ \"ἀνὴρ\" εἰ παρὰ τοῦ Ἐλιφὰζ ἐκ παραλλήλου εἴρηται, ἀλλ' ἡμεῖς ἀκριβέστερον ἐπιβαλόντες τῶι λόγωι φαμέν, ὅτι τὸ μὲν βροτὸς οἷόν τέ ἐστι ἐπὶ γυναικὸς τετάχθαι. τὸ γὰρ ἀνὴρ οὐκ ἐπὶ παντὸς ἀνθρώπου λέγεται. \"εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν, τοὺς δὲ κατοικοῦντας οἰκίας πηλίνας, ἐξ ὧν καὶ αὐτοὶ ἐκ τοῦ αὐτοῦ πηλοῦ ἐσμεν, ἔπαισεν αὐτοὺς σητὸς τρόπον. καὶ ἀπὸ πρωΐθεν μέχρις ἑσπέρας οὐκέτι εἰσίν.\" ἀπὸ τοῦ μείζονος τὴν ἀπόδειξιν ἐπαγαγεῖν βούλεται καὶ πιστοποιῆσαι, ὅτι πᾶς ἄνθρωπος ὑφ' ἁμαρτίαν ἐστὶν λέγων, ὅτι καὶ οἱ παῖδες τοῦ θεοῦ παρ' αὐτῶι οὐ πιστεύονται, ὅ ἐστιν· οὐχ ὡς ἄτρεπτοί εἰσιν. \"κατὰ δὲ ἀγγέλων ἑαυτοῦ σκολιὸν ἐπενόησεν\" ἁμαρτόντων. εἰ δὲ τοῦτο, πολλῷ πλέον κατὰ τῶν οἰκούντων τὰς πηλίνας οἰκίας.","english":"Shall every living man be justified before you?\" For he did not say, \"No one is justified,\" but \"before you.\" You will find, then, that all are lacking in comparison with God, and do not possess anything in excess. For Moses, although \"trained in all the wisdom of the Egyptians,\" says: \"I am not capable of speaking, from yesterday and from the third day before, and from the time you began to speak to your servant.\" For when the surpassing one is present, he seems to be lesser. Or also when he says after other things: \"But I am slow of speech.\" But Abraham too, who was called \"the friend of God,\" says: \"Since I began to speak to my Lord, I am earth and ashes.\" He does not dishonor himself absolutely, but from the time he began to speak to God. And if \"mortal\" and \"man\" are spoken by Eliphaz in parallel, nevertheless we, having applied ourselves more precisely to the word, say that \"mortal\" can indeed be used of a woman. For \"man\" is not said of every human being. \"If he does not trust his own servants, and against his angels he devised something crooked, but those who dwell in houses of clay, from which we too are from the same clay, he struck them like a moth. And from morning until evening they are no more.\" He wishes to bring the proof from the greater and to make it credible, that every man is under sin, saying that even the servants of God are not trusted by him, that is: they are not as though immutable. \"And against his angels he devised something crooked\"—of those who sinned. But if this is so, much more against those who dwell in houses of clay.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"καὶ αὐτῶν ἐκ τοῦ αὐτοῦ πηλοῦ τυγχανόντων ἁμαρτανόντων οὐ φείσεται, σητὸς τρόπον τὰς κολάσεις αὐτοῖς ἐπιπέμπων, οἳ καὶ κρίματι αὐτοῦ ἀπὸ πρωΐθεν πολλάκις ἕως ἑσπέρας οὐχ ὑπομενοῦσιν. ἀλλὰ μὲν οὖν αὕτη ἡ ὁλοσχερεστάτη νόησις τῶν εἰρημένων, ζητήσειεν δ' ἄν τις, πόθεν οὗτος ἔχει διάλημψιν περὶ τῶν παραβεβηκότων ἀγγέλων, καθ' ὧν σκολιὸν ἐπινενοηκέναι τὸν θεόν φησιν. πρὸς ὃ λεχθείη, ὅτι ἅτε συνετὸς ὢν ἀνὴρ οἶδεν, ὡς οὐ κατὰ φύσιν ἀγαθοὶ τυγχάνουσιν, ἀλλὰ τρεπτοὶ οἱ ἄγγελοι. οὐκ ἄτοπον δὲ αὐτὸν καὶ ἐκ τῶν δαιμονιζομένων ἀνθρώπων τοῦτο ἐννοεῖν, περὶ ὧν ἡ θεία διδασκαλία φησίν· \"ἀγγέλους δὲ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν τάξιν ὑπὸ ζόφον τετήρηκεν.\" κατοικεῖν δὲ οἰκίας πηλίνας τοὺς ἀνθρώπους φησὶν ἀντὶ τοῦ ὑλικάς, ἁπλούστερον καὶ τοὺς ἀνθρώπους ἐκ τοῦ αὐτοῦ πηλοῦ συνεστάναι λέγων. οὐ γὰρ καὶ ἡ ψυχὴ ἐκ πηλοῦ· τὸ γὰρ σῶμα πήλινον εἴρηται. \"ἔπαισεν αὐτοὺς σητὸς τρόπον.\" τὴν κατ' αὐτῶν ὡς εὐτελῶν ἐπιπεμπομένην","english":"And since they are from the same clay and sin, he will not spare them, sending punishments upon them like a moth, they who by his judgment often will not endure from morning until evening. But indeed this is the most general sense of what has been said. One might ask, however, whence he has a distinction concerning the angels who transgressed, against whom he says God has devised a crooked thing. To this it might be said that, being a prudent man, he knows that the angels are not good by nature but mutable. And it is not unreasonable for him to understand this also from demon-possessed men, concerning whom the divine teaching says: \"But angels who did not keep their own rank he has kept in darkness.\" And he says that men dwell in houses of clay instead of material houses, saying more simply that men too are composed of the same clay. For the soul is not also from clay; for the body is called clay. \"He struck them like a moth.\" The punishment sent upon them as upon worthless things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"κόλασιν δηλοῖ. τοῦτο ἐν τῇ Σοφίαι δηλοῦται. ῃαξατ ῃαξατ ῃαξατ ῃαξατ ῃαξατ ἀλλὰ καὶ ὁ προφήτης φησίν· \"ὁ ἄρχων αἰτεῖ καὶ ὁ κριτὴς εἰρηνικοὺς λόγους ἐλάλησεν· καταθύμιον ψυχῆς αὐτοῦ ἐστιν. καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὡς σὴς ἐκτρώγων καὶ βαδίζων ἐπὶ κάνονος ἐν ἡμέρᾳ σκοπιᾶς\", ὅπερ δηλοῖ τὸ ἀθρόον καὶ αἰφνίδιον τῶν κολάσεων καὶ τὸ κεκρι μένον. τοῦτο γ̣ὰρ κανὼν δηλοῖ. εἰ γὰρ μὴ \"ὀργὴν ἐπάγει καθ' ἑκάστην ἡμέραν\", ἀλλ' \"ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ\", κανόνι τοῦτο ποιεῖ μετὰ τοῦ κεραννύναι τὴν ἀγαθότητα. \"παρὰ τὸ μὴ δύνασθαι αὐτοὺς ἑαυτοῖς βοηθῆσαι ἀπώλοντο. ἐνεφύσησεν γὰρ αὐτοῖς καὶ ἐξηράνθησαν, ἀπώλοντο παρὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν.\" ἔτι τῆς αὐτῆς ἀρχῆς ἐχόμενος, καθ' ἣν οἴεται δι' ἁμαρτίας τὰ περιστατικὰ συμβαίνειν, καὶ ταῦτά φησιν. ἐπειδὴ γὰρ δι' ἀρετῆς οὐκ ἐδυνήθησαν μεταγνόντες τῶν κακῶν βοηθῆσαι ἑαυτοῖς, ἠκολούθησεν αὐτοῖς τὰ θλιβηρά. καὶ τοῦτο δὲ ὑπο βάλλει νοει῀̣ν· δι' ἀσθένειαν τὴν τῶν ἐπελθόντων δεινότητα ἀπώσασθαι μὴ δυνηθέντες ἀπώλλυντο, τὸ εὐτελὲς τῆς ἀνθρώπου δυνάμεως ἐπιδεικνύντες. τοῦτο γοῦν καὶ τὸ ἐπιφερόμενον φαίνεται σημαῖνον· \"ἐνεφύσησεν γὰρ αὐτοῖς καὶ ἐξηράνθησαν.\" δηλοῖ γάρ, ὅτι οὐκ ἐδέησεν ὑπερβαλλούσης ἐπιφορᾶς κατ' αὐτῶν, ἀλλ' ἐμφυσήσαντος μόνον, ὅπερ ἤρκεσεν ἐπὶ ἀναίρεσιν αὐτῶν, ἣν ἀπώλειαν εἶπεν. τῆς αὐτῆς δὲ τῆς φθασάσης διανοίας ὑπάρχων ἐπάγει τό· \"ἀπώλοντο διὰ τὸ μὴ ἔχειν αὐτοὺς σοφίαν\", ἀγνοῶν, ὅτι πολλοὶ σοφοὶ ἀνιαροῖς ὑπερβάλλουσι περιέπεσαν.","english":"He indicates punishment. This is made clear in Wisdom. But the prophet also says: \"The ruler asks, and the judge has spoken peaceful words; it is the desire of his soul. And I will take away their good things like a moth devouring and walking on a rule in the day of visitation,\" which indicates the sudden and unexpected nature of the punishments and what has been determined. For \"rule\" means this. For if he does not \"bring wrath each day,\" but \"repays each one according to his works,\" he does this by a rule, together with tempering his goodness. \"Because they could not help themselves, they perished. For he breathed upon them and they dried up; they perished because they had no wisdom.\" Still holding to the same principle, according to which he thinks that circumstances happen because of sin, he says these things too. For since they were not able through virtue, by repenting of their evils, to help themselves, distressing things followed them. And he suggests understanding this as well: unable through weakness to repel the severity of what came upon them, they were perishing, displaying the worthlessness of human power. At any rate, what follows also appears to signify this: \"For he breathed upon them and they dried up.\" For it indicates that there was no need of an extraordinary onslaught against them, but only of his breathing, which was sufficient for their destruction, which he called perdition. And being of the same mind as the thought that came before, he adds: \"They perished because they had no wisdom,\" not knowing that many wise men fall into overwhelming troubles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"112 \"ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται, ἢ εἴ τινα ἁγίων ἀγγέλων ὄψῃ.\" προτροπὴν ὡς ἔοικε προσάγει τῷ ἁγίῳ πρὸς μετάνοιαν ὁρῶσαν, ἵν' ἐκ τούτου ἐπὶ παράκλησιν ἐλθὼν τύχῃ τοῦ ἐπικουροῦντος καὶ ἐπακούσαντος. παρίστησιν δὲ καὶ τό· \"εἴ τινα ἁγίων ἀγγέλων ὄφει\" ἐπιστάμενον αὐτόν, ὅτι εἰσὶν οὐχ ἅγιοι ἄγγελοι. εἰ γὰρ μὴ τοῦτο ἐγίγνωσκεν, περιττὴ ἡ προσθήκη· ὥσπερ διαστέλλων ἅγιον ἀπὸ μὴ τοιούτου τοῦτό φησιν. εἰσὶν δὲ οἱ λέγοντες, ὅτι ταῦτα εἰρωνευόμενος λέγει. τῆς ἀρχῆς πάλιν τῆς ἐσφαλμένης ἔχεται λέγων, ὅτι 10–15 δι' ἁμαρτίας 15–20 ἵνα γνω 15–20 \"καὶ γὰρ ἄφρονα ἀναιρεῖ ὀργή, πεπλανημένον δὲ θανατοῖ ζῆλος.\" πρ 15–20 σιν οὕτως 15–20 λεσαι. εἰ χ 15–20 σαι σοι ἀφρ 15–20 πεσοντ̣ 15–20 καλεῖν τ̣ 15–20 βοήθειαν 15–20 καὶ αυτη 15–20 ται ὅταν 15–20 τινες καὶ· 15–20 λου ἀντὶ του῀̣ κ̣ 10– 15 τοῦνται τοιαυτ 10–15 τῶν δυσαρεστούντων τῇ τοῦ θεοῦ προνοίᾳ· διὰ τί ἐγώ γε̣ τοσούτοις ἀνιαροῖς περιπίπτω 8–12 τε καὶ τὴν τιμὴν 6–10 κατὰ τὸ λεγόμενον· \"μὴ παραζήλου ἐν πονηρευομένοις μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν.\"·α̣ι ζῆλος 5–10 του ὅμοιος̣ αὐτοῦ ο̣· 5–10 δευτέραν δὲ ἀπόδοσιν 2–6 τα πρὸς τὴν πρώτην 5–10 κἂν κατ' εἰρωνείαν· 5–10 τό· \"ἐπικάλεσαι δέ, εἴ τίς σοι ὑπακούσεται\", δόξει οἰκείως ει᾿̣ρηκέναι ὅτι οὐχ̣ υ῾̣πακου 4–6 114 15–20 λος ὡς εἴρηται.","english":"Call now, if anyone will answer you, or if you will see any of the holy angels.\" He brings, as it seems, an exhortation to the holy man, looking toward repentance, so that from this, having come to supplication, he might obtain the one who helps and answers. And he sets forth also this: \"if you will see any of the holy angels,\" knowing himself that there are angels who are not holy. For if he did not know this, the addition would be superfluous; as though distinguishing a holy angel from one not such, he says this. But there are those who say that he says these things in irony. Again he holds to the erroneous beginning, saying that through sin... \"For anger destroys the fool, and zeal puts to death the one who has gone astray.\" ... in this way ... to have been ... if ... to you ... having fallen ... to call ... help ... and this ... whenever ... some also ... instead of ... such things ... of those who are displeased with the providence of God: why do I fall into so many grievous things ... and the honor ... according to what is said: \"Do not be provoked to jealousy by those who do evil, nor be jealous of those who commit lawlessness.\" ... zeal ... similar to him ... but a second rendering ... the things relative to the first ... even if by irony ... this: \"Call now, if anyone will answer you,\" he will seem to have spoken fittingly, that he does not obey ... as has been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"\"ἐγὼ δὲ ἑώρακα ἄφρονας ῥίζαν βάλλοντας, ἀλλ' εὐθέως̣ ἐβρώθη αὐτῶν ἡ δίαιτα.\" 14–18 νους ὑπὸ τῶν 14–18 ῥίζας δυνα14–18 τ̣ο πολυσχι14–18 παντὶ ἀνε 14–18 πολύρριζος ει 14–18 νέχειν καὶ 10–14 ἀνθρώπινα λέγει 12–16 συμβαῖνον εὐθέως γὰρ ἐβρώθη αὐτῶν ἡ δίαιτα 12–16· ἐπὶ τὸ πολύ 14–18·τα ὡς τὸν ὑ12–16·νε̣υ̣όμενον με12–16 ι̣ν καὶ τὸν πλούσιον πολλάκις εἰς πενίαν μεταβάλλεσθαι 8–12·τι δὲ περιόντος 8–10 αινει ἀλλὰ γοῦν του 6–8 κατὰ ζῆν τοῦτο ἐλθόν6–8·τα τῆς ἀλαζονείας 4–6 τοιαύτην τὸ θεῖον γράμμα γὰρ τὴν νόησιν παρίστησιν ἐν ψαλμοῖς ἀπὸ ἁγ̣ίου λεγόμενον· \"εἶδον ἀσεβῆν ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου· καὶ παρῆλθον καὶ ἰδοὺ οὐκ ἦν, καὶ ἐζήτησα αὐτὸν καὶ οὐχ εὑρέθην ὁ τόπος αὐτοῦ.\" 5–8 γὰρ τὸ κακὸν οὐδ' ὑφιστάμενον πειτ μ̣αι̣ εἰ μὴ ἐν τῆι προαιρέσει τοῦ ἐνεργ̣οῦντ̣ος. ἂν γοῦν ἐκεῖνος προαιρούμενο̣ς παύσηται, οὐκέτι τὸ κακὸν σύστασιν ἔχει δη δι ς̣ ἐστιν ἡ προαιρετικὴ αὐτοῦ ὕπα̣ρ̣ξις. \"σύντριψο̣ν̣ τ̣ὸν βραχίονα του῀̣ ἁμαρτωλοῦ καὶ πο̣ν̣η̣ροῦ,","english":"But I have seen fools taking root, but immediately their dwelling was devoured.\" He speaks of human things, saying that this happens for the most part, so that the one being stirred up and the rich man often change into poverty. But while it remains, he praises it; yet at any rate, coming to this in life, such things of boastfulness. For the divine Scripture presents the meaning, spoken in the Psalms from a holy one: \"I saw the wicked exalted and lifted up like the cedars of Lebanon; and I passed by, and behold, he was not, and I sought him, and his place was not found.\" For evil is not even subsisting, I am persuaded, except in the purpose of the one who works it. If, then, that one ceases by his purpose, evil no longer has a standing, since his purposive existence is what it is. \"Break the arm of the sinner and the wicked,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"ζητηθήσεται ἡ ἁμα̣ρ̣τία αὐτοῦ· καὶ οὐ μὴ εὑρ̣εθῇ δι̣' αὑτήν.\" διὰ γὰρ το`̣ ἀνυπόστατος εἶναι οὐχ εὑρίσκεται· οὐ γα`̣ρ οὐσία̣ ε᾿̣σ̣τ̣ι`̣ν̣ ἡ κακία, ἀλλ' ἐν προαιρέσε̣ι̣ γ̣ε̣γ̣ε̣ν̣νημένη ἔχει τὸ εἶναι. πάλιν παυσαμένης τῆς πλάν̣ης κ̣α̣ι`̣ η῾̣ κ̣α̣κία συναπέρχεται. α᾿̣λλὰ γοῦν̣ περὶ τῆς καθόλου κακίας εἴρηται· \"καὶ ἐψεύσατο ἡ ἀδικία ἑαυτήν.\" ὥσπερ γὰρ λέγομεν πολλάκις ψεύδεσθαι πόρον̣ τὴν γῆν τὸν̣ οἰκεῖον καὶ τὸν ἀγαθ̣όν, οὕτως κα̣ι`̣ ἡ κακία ψεύδεσθαι λέγεται αὑτὴν μηκέτι ἐξα γινομένης, ὅταν \"ἀποδρᾷ πᾶσα ὀδύνη καὶ λύπη καὶ στ̣ε̣ναγμός\". βιβρώσκεται δὲ ἡ δίαι̣τα τῆς κολάσεως ἐπιτελουμε´̣νης. \"πόρρω γένοιντο οἱ υἱοὶ αὐτῶν ἀπὸ σωτηρίας. κολαβρισθει´̣ησαν δὲ ἐπὶ θύραις η῾̣σσόνων καὶ οὐκ ἔσται ὁ ἐξαιρούμενος.\" παίδευσίν τινα ἐπεύχεται γενέσθαι̣ 116 τοῖς ἀλάζοσιν, ἵνα τὰ ἡδέα καὶ τὰ ἀν θρώπινα ἀγαθὰ ἀποστῇ αὐτῶν, ἅπερ \"σωτηρίαν\" ἐκάλεσεν· οὕτω γὰρ συμβήσεταί τις αὐτοῖς πόνος. λέγει δέ· \"κολαβρισθείησαν\", εὐτελισθείησαν ὑπὸ ἐλαττόνων ταπεινούμενοι μηδενὸς ὄντος τοῦ βοηθοῦντος. συμφέρει γὰρ τῶι ὑπερηφάνωι ταπείνωσις, πρῶτον μέν, ἵνα τοιούτῳ ἀργία τῆς ἀμέτρου κακίας γένηται, ἔπειτα, ὅπως καὶ ὡς̣ αι μεταπαιδευθῇ. τὸ δὲ κολαβρισθείησαν παρῆκται ἀπὸ τ̣οῦ κόλου, ὅ ἐστιν̣ κολοβοῦ· λέγεται γὰρ κ̣όλοβρον τὸν μικρὸν εἰ῀̣ν̣αι χοῖρον. \"ἃ γὰρ ἐκεῖνοι συνήγαγον, δίκαιοι ἔδονται.\" οὑ῀̣τος καίτοι ἀνθρωπίνως αὐτὸ λέγων εὖ παρε´̣χοι τὸν ἀπολογισμὸν φάσκων, ὡς ἅπερ οἱ ἀσεβεῖς συνάγουσιν, οἱ δίκαιοι φάγονται, εἰ μὴ φαίνεταί ποτέ τι συμβαῖνον παράδοξον· οὐδὲ γὰρ πάντως τοῦτο οὕτως ἔχον εὑρίσκεται.","english":"His sin will be sought out, and it will not be found because of it. For because it is without substance, it is not found; for evil is not a substance, but having been begotten in free choice, it has its being. Again, when the error ceases, the evil also departs with it. But at any rate it has been said concerning evil in general: \"And injustice has lied to itself.\" For just as we often say that a path lies to the earth, both the proper one and the good one, so too evil is said to lie to itself, no longer coming into being when \"all pain and grief and groaning shall flee away.\" But the manner of life of punishment is devoured when it is accomplished. \"May their sons be far from salvation. May they be buffeted at the gates of the lesser, and there will be no one to rescue them.\" He prays that some discipline befall the arrogant, so that the pleasant and human goods may depart from them, which he called \"salvation\"; for thus some toil will befall them. And he says: \"May they be buffeted,\" may they be despised, being humbled by lesser men, with no one to help. For humility is beneficial to the proud man, first, so that there may be a cessation of boundless evil for such a one, and then, so that he may also be re-educated. And \"may they be buffeted\" is derived from kolon, which is \"mutilated\"; for a small pig is called a kolobron. \"For what those men gathered, the righteous shall eat.\" This man, although speaking it in a human way, would well provide the reckoning, saying that what the impious gather, the righteous shall eat—unless some paradoxical thing is ever seen to happen; for this is not found to be altogether so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ἐν δὲ ταῖς θείαις Παροιμίαις λέγεται· \"θησαυρίζεται δικαίοις πλοῦτος ἀσεβῶν\", ὅπερ πάλιν οὐκ ἀναγκαίως ἐπὶ ἱστορίας δεχόμεθα. ἐπειδὴ δὲ παροιμιωδῶς εἴρηται, ἀκολούθως λέγονται πλουτοῦν Ἰουδαῖοι νόμον τε καὶ προφήτας ἔχοντες, οἷς οὐκ ἐχρήσαντο δεόντως. οὗτος ὁ πλ̣ο̣ῦτος δ' ἐπὶ τὰ ἔθνη μετέστη· 117 \"ἀρθήσεται\" γὰρ ὁ ἀμπελὼν \"καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτοῦ\". \"αὐτοὶ δὲ ἐκ κακῶν οὐκ ἐξαίρετοι ἔσονται, ἐκ̣σιφ̣ω̣νισθείη αὐτῶν ἡ ἰσχύς.\" λέγει, ὅτι οὐ μόνον προσαφαιροῦνται τὸν πλοῦτον οἱ ἀσεβεῖς, ἀλλὰ ἐκ κακῶν οὐδέποτε ἐξαιρεθείησαν. τῶν δ' αὐτῶν καὶ ἡ δύνα̣μις αὐτῶν παντελῶς κενωθείη, ἀπὸ μεταφορᾶς τῶν σιφωνιζομένων πρὸς τὸ μη̣δὲν ἔτι υ῾̣γρὸν ὑπολείπεσθαι· ταῦτα μὲν ε̣ι᾿̣ ἀρατικῶς λέγει, σ̣υνεπίσκεψαι. οἶδε δέ, ὅτι συμβήσεται ταῦτα τοῖς φαύλοις οὐ πάντως· πολλοὶ γὰρ ἐν εὐγηρίᾳ τέλος τοῦ ζῆν τούτου ἐδέξαντο. εἰ δὲ καὶ διάλημψιν ἔχων μέλλοντος αἰῶνος καὶ κολάσεως ταῦτα λέγει, ἐπισκέψει καὶ τοῦτο. ἃ μέντοι ὁ ἅγιος περὶ τῶν πλουτούντων ἀδίκως τοιάδε παραινῶν τὸν προσέχοντά φησιν· \"μὴ φοβοῦ ὅταν πλουτ̣η´̣σ̣ῃ̣ ἄνθρωπος, ὅτι οὐκ ἐν τῶι ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα οὐδὲ συνκαταλαβήσεται αυ᾿̣τῷ ἡ δόξα τοῦ πλούτου αὐτοῦ.\" δι' ὅλου δὲ τοῦ λόγου ἑαυτοῦ οὗτος κακὰ λέγει τὰ ἐπίπονα· πενίαν, νόσον, ἀδοξίαν, ἀτιμίαν. \"οὐ γὰρ μὴ ἐξέλθῃ ἐκ τῆς γῆς κόπος, οὐδὲ ἐξ ὀρέων ἀναβλαστήσει πόνος, ἀλλὰ ἄνθρωπος γεννᾶται πόνῳ, νεοσσοὶ δὲ γυπῶν τὰ ὑψηλὰ πέτ̣ον̣τα̣ι.\" τὰς ἀρὰς ἃς ἐπηράσατο κατὰ τῶν ἀσεβῶν ἢ ἃς εἶπεν αὐτοῖς ἕπεσθαι δεῖξαι βουλόμενος, ὅτι εὐλόγως ἐποιήσατο, φησίν·","english":"But in the divine Proverbs it is said: \"The wealth of the ungodly is stored up for the righteous,\" which again we do not accept as necessarily referring to history. Since it has been spoken proverbially, accordingly the Jews are said to be rich, having the law and the prophets, which they did not use as they ought. But this wealth passed over to the Gentiles; for \"the vineyard shall be taken away and given to a nation producing its fruits.\" \"But they themselves shall not be exempt from evils; may their strength be siphoned away.\" He says that not only are the ungodly deprived of wealth, but may they never be exempted from evils. And may their power be utterly emptied out, by a metaphor from things siphoned off, so that nothing moist is left remaining. These things he says in the manner of curses; consider this as well. But he knows that these things will not by all means happen to the wicked; for many in their old age received the end of this life. But whether he says these things with a view to the future age and punishment, consider this too. However, what the holy man, advising concerning those who are unjustly rich, says to the one who attends: \"Do not fear when a man becomes rich, because in his dying he will not take all things, nor will the glory of his wealth go down with him.\" And throughout his whole discourse he calls \"evils\" those things that are painful: poverty, disease, ill repute, dishonor. \"For travail shall not come forth from the earth, nor shall toil spring up from the mountains, but man is born for toil, and the young of vultures fly to the heights.\" Wishing to show that the curses which he invoked against the ungodly, or which he said follow them, he uttered reasonably, he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"ἀνθρώπων γάρ ἐστιν τὸ περιπίπτειν θλιβηροῖς καὶ οὐκ ἀψύχων. δύναται δὲ καὶ ὡς παρακλητικὸς εἶναι ὁ λόγος, ὡς καὶ ἔθος ἐστὶν λέγειν τοῖς πολλοῖς ὅτι· οὐκ ἔξω τῆς ἀνθρωπίνης πέπονθας φύσεως· καὶ γὰρ ἐν πόνῳ τὸ ζῆν ἔχομεν. καὶ αὐτὸ δὲ τὸ γεννηθῆναι ἡμᾶς πόνωι καὶ κακοπαθείᾳ γίνεται, καὶ τῶν γεννώντων μυρία ὅσα ὑφισταμένων καὶ τῶν γεννωμένων ἐν μόχθῳ διαγόντων. εἰ δὲ δύνασαι παρεμβάλλειν τὸν περὶ τοῦ ἀπὸ γέννης τυφλοῦ λόγον τούτωι, συνεπίσκεψαι. περὶ γὰρ ἐκείνου \"ἠρώτησαν τὸν Ἰησοῦν οἱ μαθηταὶ αὐτοῦ· οὗτος ἥμαρτεν ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ;\". \"νεοσσοὶ δὲ γυπῶν τὰ ὑψηλὰ πέτονται\" ὅμοιον τῷ λέγειν, ὅτι ἀψύχων οὐχ ἅπτεται κάκωσις. καὶ νεοττοὶ δὲ γυπῶν, φησίν, ἐν ὕψει\n\nπέτονται, ἀντὶ τοῦ· ἀταλαίπωροί εἰσιν–οὐ γὰρ ἐν κακίᾳ ζῶ119 σιν–, ἵνα ὃ λέγει τοιοῦτον ᾖ· τὰ ἄψυχα καὶ τὰ ἄλογα–διὰ τῶν νεοσσῶν γὰρ τῶν γυπῶν τὰ ἄλογα σημαίνειν φαίνεται–οὐ δέχεται πεῖραν ἀνταποδόσεως, ἀνθρώπου διὰ τὰς ἁμαρτίας τοιούτων παραπολαύοντος, ὅπερ λέγει τῆι οἰκείᾳ ἀρχῇ ἑπόμενος. \"οὐ μὴν δέ, ἀλλ' ἐγὼ δεηθήσομαι κυρίου, κύριον δὲ τὸν πάντων δεσπότην ἐπικαλέσωμαι.\" αἰτιασάμενος τοὺς ἄφρονας καὶ τὰ ἑξῆς εἰπὼν περὶ αὐτῶν ἐγὼ δέ, φησίν, οὐ χαίρομαι ὡς ἐκεῖνοι, ἀλλ' ἅτε πρόνοιαν ἐπιστάμενος καὶ εἰδὼς δεσπότην τῶν πάντων τὸν θεὸν ἐπικαλοῦμαι αὐτόν, πρέπειν τοῦτο ἡγούμενος. κατανόησον δέ, εἰ μὴ διάλημψιν ὡς περὶ δικαίου ἑαυτοῦ ἐξαποστεῖλαι βουλόμενος ταῦτά φησιν. \"τὸν ποιοῦντα μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός.","english":"For it belongs to humans to fall into afflictions, not to soulless things. But the statement can also be consolatory, as it is customary for many to say: \"You have not suffered anything outside human nature\"; for we have our life in toil. And indeed, our very being born comes about through toil and hardship, with those who beget enduring countless things and those who are begotten passing their lives in labor. But if you are able to set alongside this the account of the man blind from birth, consider it together. For concerning him \"his disciples asked Jesus: Did this man sin, or his parents, that he should be born blind?\" \"But the young of vultures fly to the heights\" is similar to saying that harm does not touch soulless things. And the nestlings of vultures, he says, fly on high, meaning: they are free from hardship—for they do not live in wickedness—so that what he says is something like this: soulless and irrational creatures—for through the young of vultures he appears to signify irrational creatures—do not receive the experience of recompense, while man, because of his sins, enjoys such things, which he says following his own principle. \"Nevertheless, I will beseech the Lord, and I will call upon the Lord, the master of all things.\" Having blamed the foolish and said what follows concerning them, he says, But I do not rejoice as they do, but as one who knows providence and knows that God is the master of all things, I call upon him, considering this fitting. But consider whether he says these things wishing to send forth a distinction as concerning himself as righteous. \"Who does great and inscrutable things, glorious and marvelous, of which there is no number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"τὸν διδόντα ὑετὸν ἐπὶ τὴν γῆν, ἀποστέλλοντα ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν.\" προνοητὴν ὁμολογεῖ τῶν ὅλων καὶ δημιουργὸν τὸν θεόν. οὐκ ἀπεικὸς δὲ αὐτὸν ταύτας ἔχειν τὰς διαλήμψεις, ἄνδρα σοφὸν τὰ ἀνθρώπινα. ἔχει δὲ καὶ περὶ ἀοράτων καὶ ὁρατῶν διάλημψιν, περὶ ἀνεξιχνιάστων λέγων καὶ μεγάλων καὶ ἐνδόξων ὑετοῦ τε καὶ ὕδατος, ὅπερ ὕδωρ εἰ διαστέλλοι τοῦ ὑετοῦ, τὰ ἐκ πηγῶν καὶ χειμάρρων καὶ φλεβίων εἴη̣ λέγων̣. ἔχεις δὲ καὶ πολλαχοῦ τῶν γραφῶν ταύτας τὰς ἐννοίας συνετώτατα, οὐχ ἥκιστα δὲ καὶ παρὰ Παύλῳ γράφοντι· \"ἐν Χριστῷ ἔκτισται τὰ ὁρατὰ καὶ τὰ ἀόρατα καὶ τὰ ἐπίγεια καὶ ἐπουράνια.\" δεῖ δὲ καὶ τοῦτο λογίζεσθαι, ὅτι ἐκ τῶν τῷ ἁγίῳ Ἰὼβ συμβεβηκό των ὡς ἄνθρωπος εἰς φόβον ἀχθεὶς θαυμάζει τὰ τῆς προνοίας ἔργα. τὸ δ' \"οὐκ ἔστιν ἀριθμὸς\" νοεῖν δεῖ ὅτι ἄνθρωπος· θεὸς γὰρ τὰ πάντα οἶδεν. καὶ οὐδὲν θαυμαστόν, ὅπου καὶ Σαλομών φησιν· \"ὁ θεὸς δέδωκέν μοι τῶν ὄντων γνῶσιν ἀληθῆ εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνου, τροπῶν ἀλλαγὰς\" καὶ τὰ ἑξῆς. οὐδὲ γὰρ τὰ φύσει μὴ ἀριθμητὰ καὶ θεῷ ἀναριθμητά ἐστιν, περὶ οὗ λέγεται· \"ὁ ἀριθμῶν πλήθη ἄστρων, καί· \"ὑμῶν δὲ αἱ τρίχες τῆς κεφαλῆς ἠρίθμηνται\", ἅπερ καὶ τοῖς ἀξίοις εἰδέναι πρὸς τὸ συμφέρον δίδοται, ὡς περὶ Σολομῶντος εἴρηται.","english":"...the one who gives rain upon the earth, who sends water under the heaven.\" He confesses God as the provider and creator of all things. And it is not unreasonable that a wise man has these understandings of human affairs. He also has an understanding concerning invisible and visible things, speaking of the unsearchable and great and glorious things of rain and water—which water, if one distinguishes it from rain, he would be speaking of what comes from springs and torrents and veins. You have these notions most intelligently in many places of the Scriptures, not least also in Paul when he writes: \"In Christ the visible and the invisible things have been created, both earthly and heavenly.\" But one must also consider this, that from the things that happened to holy Job, being led into fear as a human being, he marvels at the works of providence. And the phrase \"there is no number\" must be understood as pertaining to man; for God knows all things. And it is nothing wonderful, since even Solomon says: \"God has given me true knowledge of things that exist, to know the constitution of the world and the working of the elements, the beginning and the end and the middle of time, the changes of seasons,\" and so on. For not even the things that are by nature uncountable are uncountable to God, of whom it is said: \"He who numbers the multitudes of the stars,\" and: \"But the hairs of your head have been numbered,\" which things are also given to those who are worthy to know for their benefit, as has been said concerning Solomon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"\"τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ ἀπολωλότας ἐξεγείροντα.\" 121 μεταβαίνει καὶ ἐπὶ τὴν κατὰ ἀνθρώπους πρόνοιαν καὶ τοῦτο διακείμενος περὶ τοῦ θεοῦ τῶν ὅλων, ὅτι αὐτὸς ἐξ ὕψους ταπεινοῖ ἐκ πενήτων πλουσίους, ἐξ ὑπηκόων ἄρχοντας, ἐκ νοσούντων ἄρχοντας ὑγιαίνοντας ἀπεργαζόμενος καὶ τὸ ἔμπαλιν. δῆλον, ὅτι καὶ τῷ ὄντι ταῦτα κα̣ι`̣ φαινόμενα καὶ νοούμενα ὑπάρχει συμφέροντα, τούτῳ τῷ ὑπὸ ἁγίου εἰρημένῳ· \"κύριος κα̣θιστᾷ βασιλεῖς κα̣ὶ μεθιστᾷ\", καὶ τῷ· \"δι' ἐμοῦ βασιλεῖς βασιλεύουσιν\", καὶ τῷ· \"ὁ ἐγείρων ἀπὸ γη῀̣ς πτωχὸν καὶ ἀπὸ κοπρίας ἀνυψῶν πένητα.\" τῆς ὑψώσεως δὲ τῆς ἐκ θεοῦ προοίμιον ἡ ἐξ ἡμῶν ταπεινοφροσύνη· \"ὁ\" γὰρ \"ταπεινῶν ἑαυτὸν ὑψωθήσεται καὶ ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται.\" καὶ πάλιν· \"ὁ θεὸς ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.\" \"ἀπολωλότας\" δὲ \"ἐξεγείρεσθαι\" λέγει τοὺς ἐν περιστάσεσι καταστάντας καὶ μεταβολῆς πειραθέντας παυούσης μὲν τὰ θλιβηρά, ἀντιδιδούσης δὲ τὰ τῆς ἀναπαύσεως, ὅπερ καὶ τῷ μακαρίῳ Ἰὼβ συμβέβηκεν ἑδραίω διαμείναντι ἐν τοῖς τῆς ψυχῆς ἐναρέτοις ἔργοις. εἰ δὲ τὸν ἀπολωλότα ἀντὶ τοῦ ἁμαρτήσαντος λάβοις, καὶ τούτους ἐξεγείρει θεὸς \"μετανοίας τόπον\" διὰ διδασκαλίας παρέχων. ἀλλ' ὁ Ἰὼβ ὁ μακάριος οὐκ ἀπολώλει τοιαύτην ἀπώλειαν, ἵνα καὶ τοιαύτης ἐγέρσεως δεηθῇ. \"διαλάσσοντα βουλὰς πανούργων, καὶ οὐ μὴ ποιήσουσιν αἱ χεῖρες αὐτῶν ἀληθές.\" διὰ πάντων περὶ θεοῦ κατὰ τὸν δυνατὸν ἑαυτῷ τρόπον διέξε̣ισιν ἐννοίαις ἀνθρωπίναις οὐκ ἀπιθανῶς ἐν πολλοῖς κινούμενος.","english":"The one who makes the lowly high and raises up those who have perished.\" He moves on also to providence as it concerns human beings, and he holds this view about the God of all: that he himself from on high brings low, making the rich out of the poor, rulers out of subjects, the healthy out of the sick, and the reverse. It is clear that these things—both as they appear and as they are understood—are truly beneficial, as stated by the holy one: \"The Lord sets up kings and deposes them,\" and: \"By me kings reign,\" and: \"He who raises the poor from the earth and lifts the needy from the dung heap.\" And the prelude of exaltation that comes from God is the humility that comes from us; for \"he who humbles himself will be exalted, and he who exalts himself will be humbled.\" And again: \"God opposes the proud but gives grace to the humble.\" And he says that \"those who have perished\" are \"raised up\"—those who have fallen into difficulties and experienced a change that puts an end to their afflictions and grants them rest in return, which also happened to the blessed Job, who remained steadfast in the virtuous works of his soul. But if you take \"the one who has perished\" in the sense of \"the one who has sinned,\" God raises up these too, providing through teaching \"a place of repentance.\" Yet the blessed Job had not perished with such a perishing as to need such a raising up. \"He frustrates the counsels of the crafty, and their hands shall not accomplish the truth.\" Through all these things he expounds concerning God in the manner he can, being moved in many points not unconvincingly by human thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"διεξελθὼν περὶ προνοίας θεοῦ καὶ ὅτι δι' αὐτοῦ ἀδοξίαι καὶ δόξαι συμβαίνουσιν καὶ ταπεινοῦταί τις οὐκ ἄνευ αὐτοῦ, μέτεισιν ἐπὶ τὸ δεῖξαι, ὅτι κἂν μεγάλῃ ποικιλίᾳ συνέσεως ἄνθρωποι χρήσωνται, θεοῦ ἐστι τὸ τέλος παρασχεῖν. σημαίνει γοῦν αὐτῷ\n\nτὸ \"διαλάσσοντα βουλὰς πανούργων\", ὅτι κἂν βουλεύσωνται καὶ νομίσωσιν ἑαυτῶν ἄνθρωποι πανοῦργον ἀναντίρρητον καὶ βέβαιον, ἐξαλάττει ταῦτα θεὸς πρὸς τὸ συμφέρον ἑκάστῳ ποιῶν. ἦ πολλάκις ἄνθρωποι ἐλπίσαντες οὐκ ὀλίγα ἀπέτυχον καὶ μὴ προσδοκηθέντα ἔσχον θεοῦ διοικοῦντος, οὐκ ἀνθρωπίνως οἰκονομοῦντος. οὐδ' αὖ τοιοῦτοι οὐδ' ἐν ταῖς πράξεσιν ἑαυτῶν ἀληθές τι ἔχουσιν, ὅσοι ἐφ' ἑαυτοῖς βαλλόμενοι αὐτάρκεις πρὸς πάντα διὰ τῶν ἰδίων βουλῶν ἐτόπασαν εἶναι. δεῖ δὲ εἰδέναι, ὅτι ἐν τῆι θείᾳ γραφῇ οὐ μόνον ἐπὶ ψεκτοῦ ἀλλὰ καὶ ἐπαινετοῦ τὸ τῆς πανουργίας ὄνομα κεῖται. ὅταν γὰρ λέγηται περὶ τῆς σοφίας· \"ἵνα δῷ ἀκάκοις πανουργίαν\", δῆλον, ὡς φρόνησιν λέγει καὶ πρᾶγμα ἐπαίνου ἄξιον· τοιοῦτον γα`̣ρ̣ ὑπὸ σοφίας δίδοται. καὶ πάλιν· \"πανοῦργος κακῶν ἐπερχομένων ἀπεκρύβη\" δηλοῖ συνετοῦ πρᾶξιν, ἥτις πρὸς αὐτοῦ ἐπιτελεῖται μετανοίας τρόπῳ, ὅταν ἐπιφορὰ κακῶν προσδόκιμος ᾖ, ὅπερ οἱ Νινευῖται ποιήσαντες διέφυγον τὴν ἀπειλήν· κρύπτεται γὰρ τὴν ὀργὴν μετανοίᾳ ταύτην διαδιδράσκων. ὅτι καὶ ψεκτῶς ἡ πανουργία κεῖται, δηλοῦται ἐν τῷ· \"φοβοῦμαι, μή πως ὡς ὁ ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ αὐτοῦ, φθαρῇ τὰ νοήματα ὑμῶν.\" \"χεῖρας\" δὲ τὰς πράξεις ἔχομεν σημαινομένας ἐν τῇ γραφῇ, ὡς καὶ οὗτος φαίνεται νενοηκώς. ὅταν γὰρ λέγῃ·","english":"Having gone through the matter of God's providence and that through him disgraces and glories come about, and that a person is brought low not without him, he proceeds to show that even if human beings employ great and varied understanding, it is God's part to supply the outcome. He indicates this, then, by the phrase \"changing the counsels of the crafty,\" meaning that even if people plan and suppose their own cunning to be incontrovertible and certain, God alters these things, doing what is advantageous for each. Often, indeed, people who hoped for no little have failed, and have obtained things they did not expect, since God directs, not managing things in a human way. Nor, again, do such people have anything true in their actions—those who, casting their hopes on themselves, imagined they were sufficient for everything through their own counsels. But one must know that in divine Scripture the name of \"cunning\" is applied not only to what is blameworthy but also to what is praiseworthy. For when it is said of wisdom, \"that he may give cunning to the innocent,\" it is clear that it means prudence and a thing worthy of praise; for such is what is given by wisdom. And again: \"The cunning man hid himself when evils were coming upon him\" indicates the action of a prudent man, which is accomplished by him in the manner of repentance, when an onslaught of evils is expected—which the Ninevites did and so escaped the threat; for he hides, escaping that wrath by repentance. That \"cunning\" is also used in a blameworthy sense is shown in the passage: \"I fear, lest as the serpent deceived Eve in his cunning, your minds should be corrupted.\" And \"hands\" we have as signifying actions in Scripture, as this man also appears to have understood. For when he says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"\"ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου\", οὐ τὸ μέρος τοῦ σώματος ἐκλαμβάνομεν ὄν 124 –οὐ γὰρ ἐπὶ τούτῳ ἄκανθαι φύονται–, ἀλλὰ τὰς πράξεις, καθ' ἃς ἁμαρτάνει. \"οὐ ποιήσουσιν\" οὖν \"αἱ χεῖρες αὐτῶν ἀληθές\", τοῦ θεοῦ μὴ ἐῶντος τὰς ἐκβάσεις τῶν βουλευμάτων αὐτῶν πληροῦσθαι. \"ὁ καταλαμβάνων σοφοὺς ἐν τῆι φρονήσει, βουλὴν δὲ πολυπλόκων ἐξέστησεν.\" ἤτοι τῆι φρονήσει τῇ ἰδίᾳ τὰς τῶν σοφῶν μηχανάς φησιν αὐτὸν καταλαμβάνειν ἢ τῇ τῶν ἀπ' αὐτοῦ μετεσχηκότων τῆς φρονήσεως, ᾗ Ἐλισαῖε τὴν σοφιστείαν τοῦ Γιεζί, ὃν κατείληφεν μηχανώμενον λαθεῖν αὑτὸν λέγων· \"οὐκ ἀπῆλθεν ὁ δοῦλός σου δεξιὰν ἢ ἀριστεράν.\" πρὸς ὃν καταλαβὼν αὐτοῦ τὸ κίνημα εἶπεν· \"οὐχὶ ἡ καρδία μου μετὰ σοῦ ἦν;\" ῃαξατ ἀλλὰ καὶ τὴν βουλὴν τῶν πλεκόντων πανουργίας ἐξίστησιν ὡς τοῦ Ἀχιτοφέλ, εὐξαμένου τοῦ μακαρίου Δαυὶδ καὶ λέγοντος· \"διασκέδασόν μοι τὴν βουλὴν τοῦ Ἀχιτοφέλ.\" οὐ μὴν δέ, ἀλλὰ καὶ τὴν \"τῶν παρανόμων πρεσβυτέρων\" καὶ τῆς Αἰγυπτίας ἐξέστησε βουλὴν κατὰ σωφροσύνης βουλευσαμένων οὕτως, ὡς τὴν μὲν Σωσάνναν διὰ τὸ πολύπλοκον αὐτῶν εἰπεῖν· \"στενά μοι πάντοθεν\", τὸν δὲ Ἰωσὴφ νεανικῷ καὶ φρονήματι καὶ κινήματι διαδρᾶναι τὰς τῆς Αἰγυπτίας παρανόμου γυναικὸς μηχανάς. \"ἡμέρας συναντήσεται αὐτοῖς σκότος, τὸ δὲ μεσημβρινὸν ψηλαφήσαισαν ἴσα νυκτί, ἀπόλοιντο δὲ ἐν πολέμῳ.\" λέγει, ὅτι ὅσοι ὑπὲρ τὴν ἑαυτῶν δύναμιν ἐπιχειροῦσιν ὡς οἴεσθαι, ὅτι χωρὶς ἐπιπνοίας θεοῦ τι καταλαμβάνουσιν, οὐδὲν εὑρίσκουσιν, σκότῳ συνεχόμενοι ἀσαφίας ψηλαφῶντες καθάπερ ἐν νυκτὶ τὰ πράγματα, οὐδὲν ὅλως ἀκριβείας συνιδεῖν δυνάμενοι.","english":"Thorns grow in the hand of the drunkard\": we do not take this as referring to a part of the body—for thorns do not grow on that account—but to the actions by which he sins. \"Their hands,\" then, \"will not accomplish truth,\" since God does not allow the outcomes of their plans to be fulfilled. \"He who catches the wise in their cleverness, and has confounded the counsel of the crafty.\" Either he says that by his own cleverness he catches the schemes of the wise, or by the cleverness of those who have received a share of cleverness from him—by which Elisha caught the sophistry of Gehazi, whom he caught scheming to escape his notice, saying: \"Your servant did not go to the right or to the left.\" To whom, having caught his movement, he said: \"Was not my heart with you?\" But he also confounds the counsel of those who weave villainy, as that of Ahithophel, when the blessed David prayed and said: \"Scatter for me the counsel of Ahithophel.\" And not only this, but he also confounded the counsel of the \"lawless elders\" and of the Egyptian woman, who plotted against chastity in such a way that Susanna, because of their intricacy, said: \"I am hemmed in on every side,\" while Joseph, with a youthful spirit and movement, escaped the schemes of the lawless Egyptian woman. \"By day darkness will meet them, and at midday they will grope as in the night, and they will perish in war.\" He says that as many as attempt beyond their own power, thinking that they grasp something without the inspiration of God, find nothing, held fast by the darkness of obscurity, groping after matters as in the night, wholly unable to perceive anything with precision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"ὥσπερ γὰρ ὑπόχυμα ὀφθαλμοῖς ἐπικείμενον κωλύει τὴν ὁρατικὴν δύναμιν, οὕτω τοιοῦτον περὶ τὸν νοῦν πάθος ποιεῖ καὶ ἐν τοῖς φωτεινοῖς καὶ φανεροῖς ἀβλεπτεῖν. ἐπιτεταμένως δὲ αὐτῶν σημαίνει τὴν ἄγνοιαν γίνεσθαι τῷ καὶ ἐν μεσημβρινῷ καιρῷ ἀβλεπτεῖν. λέγοις δὲ ἂν καὶ αὐτὸν τῷ πεπιστευκότι μὲν τῶι κηρύγματι τῷ εὐαγγελικῷ, ἐν ἁμαρτίαις δὲ ἔτι ἐνκαλεῖν δυναμένῳ φωτὸς μεγάλου παρόντος μὴ ὁρᾶν· ᾗ μὲν γὰρ πιστεύει, φῶς αὐτῷ φαίνεται, ᾗ δὲ οὐ χρῆται πρὸς τὸ δέον τῶι φωτί, τυφλώττει. γέγονε δὲ ταῦτα συμβολικῶς τοῖς Αἰγυπτίοις· τρεῖς γὰρ ἡμέρας καὶ τρεῖς νύκτας ὅλας ἐφεξῆς ἐν σκότει διέτριψαν. καὶ ὅτι παρὰ τὴν αὑτῶν αἰτίαν τοῦτ' ἔπασχον, οὐ πᾶσιν α῾̣πλῶς ἀφεγγὴς ἦν ἡ ἡμέρα ἀλλὰ αὐτοῖς μόνοις, τῶν Ἰσδραηλιτῶν οὐδὲν τοιοῦτο πασχόντων. ἀλλὰ καὶ οἱ κατὰ Σοδομὰ ἄνδρες ἀορασίᾳ πληγέντες αἰσθητῇ συμβολικῶς ἐδείκνυντο τυφλώττειν κατὰ τὴν διάνοιαν. καὶ οι῾̣ ἐν ταῖς Βασιλείαις δὲ\n\nἀορασίᾳ πληγέντες, οἳ καί ῃαξατ ῃαξατ ῃαξατ ῃαξατ ου᾿̣κ̣ ἀναγκαστῶς δὲ ἐρεῖς καὶ τοὺς κατὰ τῆς ἀληθείας γινομένους διὰ σοφιστικῶν καὶ πιθανῶν λόγων περιπίπτειν ἐν ἡμέραι σκότῳ καὶ μεσημβρίᾳ καθάπερ ἐν νυκτί, ἀλλ' ἐπὰν ὁ συνιστάμενος τῇ ἀληθείᾳ ταῖς ἀποδείξεσιν τὸ σαθρὸν αὐτῶν τῆς πιθανότητος ἐλέγχῃ, πρὸς ἃς μὴ δυνάμενοι ἀντιστῆναι τυφλοῖς καὶ ἀνοήτοις ἐοίκασιν. οἳ καὶ ἐν πολέμῳ τῷ κατὰ τὸν ἀγῶνα τὸν ὑπὲρ τῆς ἀληθείας ἀπόλλυνται.","english":"For just as a film spread over the eyes hinders the power of sight, so such a condition affecting the mind makes one blind even amid things bright and manifest. He indicates that their ignorance is all the more intense because they are blind even at midday. You might also say that he is speaking of the one who has believed the gospel proclamation but is still able to be accused of sins: though a great light is present, he does not see. For insofar as he believes, light appears to him; but insofar as he does not use the light as he ought, he is blind. These things happened symbolically to the Egyptians; for three days and three full nights in succession they remained in darkness. And that they suffered this through their own fault is shown by the fact that the day was not simply without light for all, but only for them, while the Israelites suffered nothing of the kind. But also the men of Sodom, struck with perceptible blindness, were symbolically shown to be blind in their understanding. And those in the Kingdoms who were struck with blindness, who also... not by constraint. But you will say also that those who set themselves against the truth through sophistical and plausible words fall into darkness in the day and at midday as though in the night; but when one who stands with the truth by demonstrations convicts the rottenness of their plausibility, since they are unable to withstand these, they resemble the blind and foolish. And they also perish in the war, in the contest for the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"ὧν σύμβολα οἵ τε Αἰγύπτιοι ὑπὸ Φαραὼ στρατευόμενοι καὶ ἡττηθέντες ὑπὸ τῶν Ἰσδραηλιτῶν θεοῦ βοηθείᾳ καὶ Γολιὰθ ὑπὸ τοῦ Δαυὶδ καὶ πάντες, ὅσοι ὑπὸ τῶν θεραπευτῶν τοῦ θεοῦ καὶ κατὰ τὸ αἰσθητὸν ἡττήθησαν. οὗτοι γὰρ δεῖγμα ἐκφέρουσιν τοῦ μηδὲ τοὺς κατὰ διάνοιαν πολεμίους τῶν σοφῶν δύνασθαι πρὸς τὴν πρεσβευομένην ὑπ' αὐτῶν ἀλήθειαν. οὐ μὴν ἀλλὰ καὶ τὸ κατὰ Μωσέα τούτου σαφέστατόν ἐστι δεῖγμα, ὅτε πρὸς Ἀμαλῆκα ἐπολέμει. ἡνίκα γὰρ αἱ χεῖρες καθεῖντο, τροπὴ ἐγίγνετο νίκης γιγνομένης ὅτε ἄνω πρὸς θεὸν ἐκτεταμέναι ἐτύγχανον. ἐξ οὗ παρίσταται, ὡς ὁ τῷ ὑψηλῷ φρονήματι τῆς ἀληθείας ἐπερειδόμενος ἀήττητος ὢν καὶ \"τὴν ψευδώνυμον γνῶσιν\" πατεῖ. ὁ δὲ κάτω περὶ τὰ γήϊνα στρεφόμενος τυφλώττων καὶ ἀγνοίαι σκοτωθεὶς τὴν διάνοιαν ἧτταν ὑπομένει χαλεπωτάτην. \"ἀδύνατος δὲ ἐξέλθοι ἐκ χειρὸς δυνάστου.\" εἴη μὲν ταῦτα καὶ κατὰ τὸ σχῆμα τῆς λέξεως οὕτω δηλοῦντα εὐκτικά, ἵν' ᾖ τὸ λεγόμενον· γένοιτο τοὺς ἀσθενεῖς τυχεῖν βοηθείας, ὡς διαφυγεῖν τῶν δυνατῶν τὰς χεῖρας. δυνατὸν καὶ ὡς ἀπὸ διηγήσεως αὐτὸ φέρεσθαι, ἵν' ᾖ οὕτως· \"ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ εν ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός, ὁ διδοὺς ὑετὸν ἐπὶ τὴν γῆν, ὁ ἀποστέλλων ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν, ὁ ταπεινοὺς ὑψῶν, ὁ ἀπολωλότας ἐξεγείρων\", ὡς εἴρηται, καὶ τὰ ἑξῆς. πάντας οὗτος καὶ τοὺς ἀδυνάτους ἐκ χειρὸς δυνατῶν ῥύεται. ἔχομεν τοῦτο ἐν ταῖς Βασιλείαις, ὁπηνίκα γὰρ ὁ Σαοὺλ τὸν Δαυὶδ ἐδίωκεν οὕτως, ὡς εἰς σπήλαιον αὐτὸν ὑποκρύπτεσθαι, ἐν ᾧ καὶ ηὐλίσθη ὁ Σαούλ. καὶ τί τὸ παράδοξον;","english":"Of these things the symbols are both the Egyptians who campaigned under Pharaoh and were defeated by the Israelites with God's help, and Goliath by David, and all who were defeated by the servants of God even in the perceptible sense. For these furnish a proof that not even the enemies of the wise in the realm of thought can prevail against the truth that is proclaimed by them. Indeed, the example according to Moses is the clearest proof of this, when he fought against Amalek. For whenever his hands were let down, a turning of victory took place, victory coming about when they happened to be stretched upward toward God. From this it is evident that the one who rests upon the lofty thought of truth, being invincible, also tramples \"the falsely named knowledge.\" But the one who turns downward around earthly things, being blinded and darkened in mind by ignorance, undergoes the most grievous defeat. \"But an impotent man shall go forth from the hand of a mighty one.\" These words might indeed, according to the form of the expression, be thus indicating wishes, so that what is said is: may the weak obtain help, so as to escape from the hands of the mighty. It is also possible for this to be taken as from narrative, so that it reads thus: \"who does great and unsearchable things, glorious and marvelous, of which there is no number, who gives rain upon the earth, who sends water upon what is under heaven, who raises up the lowly, who raises the lost,\" as it is said, and the rest. This one rescues all, even the impotent, from the hand of the mighty. We have this in the Books of Kingdoms, for when Saul was persecuting David in such a way that he hid himself in a cave, in which Saul also lodged. And what is the paradoxical thing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"περιστοιχισθεὶς γὰρ ὑπὸ τῶν ἐχθρῶν δυνάμει θείᾳ διεσώθη, ὡς καὶ τὸν ἐχθρὸν ὑπὸ χεῖρα αὐτῷ δοθῆναι, εἰ καὶ ἀρετῇ ἀμνησικακίας ὑπερεῖδεν τὴν κατὰ τοῦ ἀντιπάλου σφαγήν, οὐ μόνον μὴ καθελὼν ἀλλὰ καὶ παιδεύων ἀποστῆναι τῆς μοχθηρίας. ἀποτεμὼν γὰρ αὐτοῦ \"τὸ πτερύγιον τῆς διπλοΐδος\" ἔδειξεν αὐτῷ, ὅτι καὶ τὴν κεφαλὴν ἀποτεμεῖν ἐδύνατο. ἀμφότερα οὖν παιδεύει, καὶ τὴν τοῦ θεοῦ περὶ τοὺς ἑαυτοῦ θεράποντας κηδεμονίαν καὶ τὴν ἑαυτοῦ ἀνεξικακίαν, ἐφ' ἣν εἰς μίμησιν αὐτοῦ προκαλεῖται τὸν ἐχθρὸν διδάσκων αὐτόν, ὅτι τοὺς ἀδυνάτους ὁ θεὸς ἐξαιρεῖται ἀπὸ τῶν δυνατῶν καὶ ἐπιβούλων. \"εἴη δὲ ἀδυνάτῳ ἐλπίς, ἀδίκου δὲ στόμα ἐνφραχθείη.\" καὶ πρὸς το`̣ν τῆς π̣ρ̣ονοίας λόγον ἁρμόζει ἡ λέξις. εἰ ἀδύνατός ἐστιν λειπόμενος δυνα´̣μεως, μὴ ἀποδοκιμαζέτω ἑαυτόν, μὴ πᾶσαν προσδοκίαν ἀποστρεφέσθω· κ̣α̣ι`̣ τ̣οῖς ἀδυνάτοις γὰρ ἐλπίς ἐστιν. ἐμφράσσεται δὲ καὶ τοῦ ἀδίκου τὸ στόμα, ὅταν ὑπ' ἀλαζονείας ἐπιφυσόμενος̣ κ̣ατ̣α`̣ τῶν ἀδικουμένων θεάσ̣η̣ται αὐτοὺς διαφυγόντας τὴν ἀπ' αὐτοῦ βίαν καὶ πρὸς τοῦτο ἐνδόξους γεγενημένους τα μὲν οὖν ο 15 ς̣ κοιναὶ μεμπτὰς ἰδ ἐκ τῶν ἁγίων ι̣λ·ισαπ ὑπὸ φαι 16·σ·υτ̣ου ων ν̣ 16 νον αχως θαρ20–24 υ αντες ἀλλὰ καὶ τοὺς ἰδόν ν δὲ καὶ ε᾿̣κλα18 ν̣αι 10 \"τὴν ἰσχὺν τῶν ε᾿̣θνῶν προνομεύσω καὶ τῇ σ̣οφι´̣ᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν̣, τὴν οἰκουμένην ὅλην καταλήμ130 ψομαι τῇ χειρὶ ὡς νοσσιὰν καὶ ὡς ᾠὰ καταλελειμμένα ἀρῶ\", ἅπερ ὑπ' ἀλαζονείας πρ̣άτ̣τ̣εται μονονουχὶ λέγων· ἡ πᾶσα οἰκουμένη ὥσπ̣ερ μεα λόγον·","english":"For he was surrounded by enemies and was saved by divine power, so that even his enemy was given into his hand, although by the virtue of forgiveness he overlooked the slaughter of his adversary, not only not killing him but also teaching him to depart from wickedness. For having cut off \"the fringe of his cloak,\" he showed him that he was also able to cut off his head. So he teaches both things: the providence of God toward his own servants, and his own forbearance, to which he invites the enemy to imitate him, teaching him that God rescues the weak from the powerful and treacherous. \"But let hope belong to the weak, and let the mouth of the unjust be stopped.\" And the phrase fits the account of providence. If one is weak, lacking power, let him not reject himself, let him not turn away from all expectation; for even for the weak there is hope. And the mouth of the unjust is stopped when, puffed up with arrogance against the wronged, he sees them escaping his violence and becoming glorious in this regard. The common [remarks] from the saints are blameworthy... \"I will despoil the strength of the nations and by the wisdom of understanding I will remove the boundaries of nations; I will seize the whole inhabited world with my hand as a nest and as abandoned eggs I will take them,\" things which are done out of arrogance, almost saying: the whole inhabited world is like...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"ων εικ μμεν̣ πο πω πτερωθεν ἀλλ' εὐχει̣ρωτ 16 \"διαφεύξεται\" 15 ἀλλα α᾿̣π τὰς ἐλπίδας διαφυγεῖν κατ του ἐχω· π̣· διὰ τὴν ἀκακίαν ἀσπίδων τ λιου μη· κ̣ 15 \"δέδωκεν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.\" καὶ γὰρ ο προ· 18–22 β 20–24 τα αν 14 \"καὶ τὴν ἔκβασιν τοῦ\n\nδύνασθαι ὑπενεγκεῖν\" 20–22 ο 20–24 μ· 20–24 χωρη 12–14 λω 3–5 \"μὴ δοξασθήσεται ἀξίνη ἄνε̣υ τοῦ κόπτοντος ἐν αὐτῇ;\" η̣·η ο τ μὴ γὰρ σὺ εἶ ὁ κόπτων. προη131 γουμέν̣ως ἀξίνῃ λόγον ἐπέχεις. ὁ τῆς προ̣ν̣οίας λόγος παραδίδωσιν, τίνα ται ισιν. μὴ ἐπὶ σαυτῷ σ̣ εσο πεποιθώς· ἀξίνη γὰρ ὑπάρχεις. ἐγώ εἰμι ὁ κόπτων ἐν σοί. \"μὴ ὑψ̣ωθήσε̣ται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν;\" παρεμλημφθ πρίσῃς τὰ μηκ ο̣ντα δένδρα ν. ἐγὼ γάρ εἰμι σ̣εως ἕλκων κ ἐν τῷ ψαλμῷ ˉοˉα λέγει· \"ὅτι ἐρρύσατο πτωχὸν ἐκ χειρὸς δυνάστου καὶ πένητα ὧι οὐχ ὑπῆρχεν βοηθός. φείσεται πτωχοῦ καὶ πένητος, ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν\" 10 ο εἰργάσατο σταυρῷ τόκ ι̣ν οτα·σιδ ησαμεν 14· χαρισαμεν 14 \"ἀδύνατον ἐκ δυνάστου χειρός\". ἅπαξ δε`̣ 14 ες σκοπησ ουκου ρ̣ουσε̣ μο̣ 10 ἁμαρτάνοντες ἑαυ τῶν ἁμαρτημάτων ὅπερ διὰ τοῦ χρε κ̣ους δηλ̣οῦται, τοῦ β ἐπουράνια, οὐ δὲ φαινόμενα λου ἐκ τοῦ καὶ κατὰ τ ὁρμᾶν. ἐλπὶς δὲ ὑπάρχουσα τοῖς ἀδυνατοῦσιν ἔλεγχός ἐστιν κατὰ τῶν Νοβατιανῶν, ο̣ἳ μετάνοιαν ἐξαιροῦντες̣ καὶ τὰς ἐλπίδας ἐκκόπτουσι. οἳ ὤφειλον κἂν παρὰ τοῦ Ἐλιφὰζ παιδευθῆναι φυσικο εινομένου, ὅτι ἐλπίδα 10 σωτηρίας καὶ με γάρ τις ἑκουσι αὐτῶν καὶ α ἐστίν.","english":"...not at all from on high, but easily caught. \"Shall he escape?\" But to escape beyond the hopes against the enemy... because of his innocence... of shields... \"He has given authority to tread upon serpents and scorpions and upon all the power of the enemy.\" For he... \"and the outcome of... to be able to endure.\" ... \"Shall the axe be glorified without him who cuts with it?\" For you are not the one who cuts. In the first place, you hold the role of an axe to the word. The word of providence hands down what these things are. Do not be confident in yourself; for you are an axe. I am the one who cuts in you. \"Shall the saw be exalted without him who draws it?\" You would be sawed through—the trees that are not long... For I am the one who draws you... In the psalm he says: \"For he delivered the poor from the hand of the mighty, and the needy for whom there was no helper. He shall spare the poor and needy, and he shall redeem their souls from usury and from injustice\"—which he accomplished by the cross, usury... \"impossible from the hand of the mighty.\" Once... considering... not... we who sin against ourselves of our sins, which is shown through the need, of the... heavenly things, but not things that appear... from the... and according to... impulse. But hope existing for those who are powerless is a refutation against the Novatians, who, by removing repentance, also cut off hopes. They ought at least to have been taught by Eliphaz, who speaks of natural things, that there is a hope of salvation and... for some of them willingly... and... is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"\"ἐμφραχθείη δὲ τὸ στόμα τοῦ ἀδίκου\" 12 κουμενην ολ ι̣ κόρης μὲν σ̣τ̣ 14 ὑπερβαιν̣ 14 ινα νεανίου δ̣ὲ ης ἐπιρρεπ ύντος τοῦ το 8 \"πᾶσα ἀδικία ἐμφράξει τὸ στόμα αὐτῆς\", ὅπερ ἀντὶ τοῦ ἀδίκου εἴρηται. πολλάκις γὰρ μ·υσιν οιπ 12. εἰ γοῦν Παῦλος γράφει περὶ τῆς ἀγάπης, τὰ ῥήματα οὐκ αὐτῇ ἀλλὰ τῷ ἔχοντι αὐτὴν ἐφαρμόζει. φησὶν γάρ· \"ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται\" ου̣·ε̣πετ τ καὶ ταῦτα δὲ περ̣ὶ τ̣οῦ ἔχοντος κυριολεκτεῖται· \"ἡ ἀγάπη οὐδέποτε πίπτει\". ἀρετὴ δὲ οὐ πίπτει, ἀλλ' ὁ ἔχων αὐτήν. \"ἐμφραχθείη\" οὖν \"τῇ ἀδικίᾳ τὸ στόμα αὐτῆς\" 133 τουτέστιν ὁ ἄδικος, ὅς ἐστιν ὁ διάβολος μηκέτι ἔχων τι λέγειν, ὅπερ καὶ ὁ Παῦλος γράφει λέγων· \"ἵνα καὶ ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων περὶ ὑμῶν λέγειν\", ἀντὶ τοῦ· καθ' ἡμῶν. \"μακάριος ἄνθρωπος ὃν ἤλεγξεν ὁ κύριος, νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου. αὐτὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν, ἔπαισεν, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο.\" 18·α̣ται ἐχο̣ 18 προφήτου εν ἐν τι 20–22 κηδομενο̣ 16 μων τοῦτο δε̣ 14 ι χαλεπωτατ κατὰ ἀπόδοσιν ι̣ν γίνεται. λέγεται γάρ· \"καὶ οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας αὐτῶν, ὅταν πορνεύσωσιν οὐδ' ἐπὶ τὰς νύμφας αὐτῶν ὅταν μοιχεύσωσιν.\" καὶ παρατηροῦ, ὅτι ἐπὶ μὲν τῶν θυγατέρων τὸ πορνεύειν εἴρηται, ἐπὶ δὲ νυμφῶν τὸ μοιχεύειν. ἀλλὰ καὶ τὸ ἐν Παροιμίαις λεγόμε νον· \"ὃν ἀγαπᾷ κυ´̣ριος παιδευ´̣ει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται\" τὴν αὐτὴν ὑποβάλλει διάνοιαν. καὶ εἷς ἐκ τῶν ἁγίων προθυμίαν εἰς τοῦτο ἔχων παρρησιαζόμενος μετανοίας λόγους τῷ θεῷ προσφέρων ἔλεγεν· \"ἐγὼ εἰς μάστιγας ἕτοιμος\"·","english":"Let the mouth of the unjust be stopped.\" ... of a maiden ... of a young man ... when the ... inclines ... \"All injustice shall stop its mouth,\" which is said in place of \"the unjust.\" For often ... For if Paul writes concerning love, he applies the words not to love itself but to the one who possesses it. For he says: \"Love does not boast, is not puffed up\" ... and these things are properly said of the one who possesses it: \"Love never falls.\" But virtue does not fall; rather, the one who possesses it does. \"Let its mouth be stopped,\" then, \"by injustice\"—that is, the unjust one, who is the devil, no longer having anything to say, which Paul also writes, saying: \"so that the adversary may be put to shame, having nothing to say about you,\" meaning against us. \"Blessed is the man whom the Lord reproves, and do not reject the discipline of the Almighty. For he causes pain and again restores; he struck, and his hands healed.\" ... of the prophet ... ... this ... according to the rendering ... For it is said: \"And I will not visit their daughters when they commit fornication, nor their brides when they commit adultery.\" And observe that in the case of daughters, \"commit fornication\" is said, but in the case of brides, \"commit adultery.\" But also what is said in Proverbs: \"Whom the Lord loves he disciplines, and he scourges every son whom he receives,\" suggests the same meaning. And one of the saints, having zeal for this and speaking boldly as he offered words of repentance to God, said: \"I am ready for scourges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"οἶδα γάρ, ὅτι συμφερόντως παρὰ σοῦ γίνεται, καθὰ καὶ ἰατρῷ συνετῷ λέγοι τις· ἐγὼ καὶ πρὸς τομὴν ἕτοιμός εἰμι θαρρῶν σου̣ τῇ ἀλήμπτῳ τέχνῃ. ἔτι οὖν τῆς αὐτῆς ἀρχῆς ἐχόμενος τρόπον τινὰ Ἰὼβ παρακ ὡς πρὸς ἀν̣ 15 ἔλεγχον καλ ο̣ εἶδος. \"αὐ τὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν\" ς καὶ περὶ ω· ἀλλα α ς̣ αὐθ̣εντικὰ κω12 τὸν θεόν. αὐτὸς δὲ ἐκ βο ὁ Μωσῆς φησιν· \"ἐγὼ ἀποκτέννω καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι̣.\" ο̣ὐδὲ γὰρ κατὰ τοὺς Μανιχαίους ἄλλος μὲν ἀλγεῖν̣ π̣οιεῖ, ἄλλος δὲ ἰᾶται· εἷς γάρ ἐστιν ὁ ἰώμενος, ὃς καὶ τὴν τῶν κακωτικῶν ἐπαγωγὴν ε᾿̣πέτρεψεν πρὸς τὸν σκοπὸν π̣ρ̣ονοίας ἄγων τὰ δαιμόνια οι γὰρ· π̣ αὐτο̣υ῀̣ δυναμ· ν̣ ὑπάρχουσι τ̣α`̣ τῆς κακώσεως πρὸς ὑγεῖαν ἐπάγουσι \"ἑξάκις ἐξ ἀναγκῶν σε ἐξελεῖται, ἐν δὲ τῷ ἑβδόμῳ οὐ μὴ ἅψηταί σου κακόν.\" ἐπι135 στάνων τῷ εἰρημένῳ καὶ λογιζόμενος, ὡς ὁ Ἐλιφὰζ οὐκ ἔστι τῶν ἁγίων, ἀπορήσειεν ἄν τις, πῶς τοιοῦτοι λόγοι παρ' αὐτοῦ λέγονται, οἳ καὶ πρὸς ἁγίων ῥηθεῖεν. λεκτέον οὖν πρὸς τοῦτο, ὅτι οἱ κατὰ θεὸν σοφο̣ι`̣ καὶ πρὸ τοῦ νόμου","english":"For I know that this happens from you in a beneficial way, just as one might say to a wise physician: \"I am ready even for surgery, trusting in your unerring art.\" Still holding to the same beginning, Job in a certain manner... as if toward reproof and... \"For he himself causes pain and again restores,\" and concerning... but... authentic... God. Moses himself says: \"I kill and I make alive; I strike and I will heal.\" For not according to the Manichaeans is one who causes pain and another who heals; for there is one who heals, who also permitted the onslaught of those that afflict, leading the demons toward the goal of providence. For the powers of him... they bring on the afflictions for health: \"Six times he will deliver you from necessities, and in the seventh no evil shall touch you.\" Attending to what has been said and considering that Eliphaz is not among the saints, one might be at a loss as to how such words are spoken by him, which might even have been uttered by saints. One must say to this, then, that those who are wise according to God and before the law...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"καὶ τῆς ἐνγράφου διδασκαλίας πολλὰ ἀγράφως μετὰ σοφία̣ς ἔλεγον, ἅπερ ὕστερόν τις ἐγγράφως παραδέδωκεν̣ θείᾳ γε̣ χορηγίᾳ. εἰκὸς οὖν, ὅτι καὶ οἱ τοῦ Ἰω`̣β φ̣ίλοι ἔχοντες διηρθρωμένην ἔννοιαν ἐμέμνηντο τῶν ὑπὸ ἁγίων διατεθ̣έντων λ̣όγων̣. και`̣ τοῦτό ἐστιν τὸ ἐνάγο̣ν αὐτ̣οὺς̣ εἰς τὸ συνετοὺς προφέρειν λο´̣γους, εἰ καὶ ἔν τισιν διημάρτα̣ν̣ο̣ν̣. ὃ ὑποβάλλουσιν τοίνυν οἱ ἐκτεθέντες στίχοι, τοῦτ' ἔστιν· ἐς ὅσον τις ὑπὸ τὸν ἐν ἓξ ἡμέραις γεγενημένον ὑπάρχει κόσμον, τὰς ἐν αὐτῷ ὑπομένει ἀνίας καὶ θλίψεις. κἂν γὰρ ἅγιος τις ὑπάρχῃ, ἔχει τὴν ἐκ τοῦ σώματος τῆς χρείας ἀνάγκην, ἧς ἀπαλλάττεται ὑπερβὰς τὸν κόσμον καὶ ἐν ἑβδοματικῇ ἀναπαύσει γεγενημένος. τοῦτο δηλοῦται ἐκ τοῦ· \"ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός.\" καὶ κατὰ ταύτην γὰρ τὴν διάνοιαν οὐκ ἀπεμφαί136 νει ἐκλαβεῖν τὸ ῥητόν. οὐχ ἅπτεται γὰρ κάκωσις τοῦ ὑπερβάντος τὸν κόσμον, ἐπεὶ τοῦ καὶ ἀφιλάργυρον ἔχοντος τρόπον καὶ ἀκτήμονος οὐχ ἅπτεται ζημία, τοῦ ἅπτεται συνετῶς νοουμένου ὡς καὶ πρότερον ἐπεσημηνάμεθα πλείονα τῆς λέξεως σημαινούσης· ἐν μὲν γὰρ τῷ· \"πάντων ἅψαι\" τὸν προσεγγισμο`̣ν κα̣ὶ αὐτὴν τὴν ἁφὴν δηλοῖ, ἐν δὲ τω῀̣ι· \"ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐτοῦ\" τὴν κατά τινος ἐπιφορὰν καὶ ὁρμὴν δηλοῖ καὶ ἐπιβουλήν, κἂν μὴ δι' αὑτοῦ αὐτὴν ὁ ἀδικῶν ἐνεργῇ. νοηθείη δὲ καὶ οὕτως· ὁ ἔτι ἐπιπροκόπτων ὡς δι' ἔργων καὶ πράξεων ἐπὶ τὸ τέλος ἐπείγεσθαι, οὗτος ἂν ἐν ἓξ ἀνάγκαις εἴη βιαστής τις γινόμενος· \"βιασταὶ\" γὰρ \"ἁρπάζουσι τὴν βασιλείαν\".","english":"And they used to speak many things without writing, with wisdom, from the written teaching, which someone later handed down in writing, by divine provision. It is likely, then, that Job's friends also, having a well-articulated understanding, remembered the words composed by the saints. And this is what moved them to bring forward intelligent words, even if they erred in certain matters. What, then, do the verses set forth suggest? This: as long as a person remains under the world that came into being in six days, he endures the griefs and afflictions that are in it. For even if someone is a saint, he has the necessity of the body's need, from which he is released when he has passed beyond the world and come to be in the seventh-day rest. This is made clear from the words: \"Pain and sorrow and groaning have fled away.\" For according to this understanding it is not incongruous to interpret the saying. For affliction does not touch the one who has passed beyond the world, since loss does not touch the one who has a character free from love of money and possesses nothing, [but it does touch] the one understood intelligently, as we also noted earlier, since the expression signifies more than one thing. For in the phrase \"you have touched all things\" it indicates approach and touch itself, while in \"the one who touches you is as one who touches the pupil of his own eye\" it indicates an attack and assault and plot against someone, even if the wrongdoer does not carry it out through himself. It could also be understood in this way: the one who is still making progress, so as to press on toward the end through works and deeds, would be in the six necessities, becoming a certain violent man; for \"the violent seize the kingdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"ἐπειδὰν δὲ τελειότητος ἐφίκηται, οὐκέτι τῆς δι ὰ πόνου καὶ ἱδρῶτος το̣υ῀̣ ἐνδεία προκοπῆς συνισταμένου δεήσεται βίας τῇ τελειότητι διαναγ̣καζο´̣μενος. τοῦτο τοίνυν συμβολικῶς ἐν τῷ πατριάρχῃ δείκνυται Ἰακὼβ μὲν πρότερον καλουμένῳ διὰ τὸ \"πτερνίζειν\" τὰ πάθη, ὕστερον δὲ Ἰσδραὴλ διὰ τὸ θε137 ωρίᾳ σχολάζειν μετὰ τὴν πρὸς τὰ πάθη πάλην. τοῦτο γοῦν καὶ τοῖς μαθηταῖς ἑαυτοῦ Ἰησοῦς ἔλεγεν· \"οὐκέτι ἐστὲ ἐκ τοῦ κόσμου τούτου\" ὑπερπηδήσασιν ε αὐτόν. εἰ δέ τις ἐνσταίη ὡς μὴ ὑποβαλλομένης ἀνηγμένης θεωρίας πρὸς τοῦ εἰρημένου ὑπὸ τοῦ Ἐλιφάζ, δίκαιος ἂν εἴη τὴν διάνοιαν ἀποδοῦναι καὶ λέγειν, εἰ οὕτως μήποτε νοῦν ἐ´̣χειν̣ οἴεται, ὅτι ἕως ἕκτης θλίψεως συνχωρεῖ ἀνθρώπῳ θεὸς θλίβεσθαι τὸ ἕβδομον οὐκέτι συνχωρῶν, πεῖραν αὐτοῦ ἔχοντος ὡς πολλάκις ἄνθρωποι πολλοῖς̣ π̣ειρασμοῖς ε̣ι᾿̣σ̣ενέπεσαν· οὐ γὰρ ἀπεικὸς τοῦτο. \"ἐν λιμῷ ῥύσεταί σε ἐκ θανάτου, ἐν πολέμῳ δὲ ἐκ χειρὸς σιδήρου λύσει σε.\" εἴποι μὲν ἄν τις, ὡς οὐδὲν ἀπεοικὸς τὸν νομίσαντα δι' ἁμαρτίας τὸν πάσχοντα πάσχειν νομίσαι, ὅτι καὶ ὁτι νουθετούμενος ὑπὸ κυρίου μετὰ τὴν νουθεσίαν εὐθὺς τοιούτων ἀξιοῦται ὡς καὶ ὑπὸ θεοῦ ἐν λιμῷ ἐκ θανάτου ῥύεσθαι καὶ ἐν πολέμῳ ἐκ σιδήρου ὑπὸ θεοῦ λύεσθαι, τούτου ἀναντιρρήτου μὴ ὑπάρχοντος· πολλοὶ γὰρ ἐπαπέθανον σπουδαῖοι ἐν λιμῷ καὶ οὐ πάντες οἱ ἐν πολέμῳ ἀπολλύμενοι φαῦλοι, τοῦ λόγου κατὰ ἀνα138 γωγὴν ἔχοντος τὸ ἀναντίρρητον. τὸ γὰρ λεγόμενον ἐν Ψαλμοῖς· \"νεώτερος ἐγενάμην· καὶ γὰρ ἐγήρασα καὶ οὐκ εἶδον δίκαιον ἐνκαταλελειμμένον οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους.","english":"But when it has reached perfection, it will no longer need the force of progress that consists in toil and sweat, being compelled to perfection by necessity. This, then, is shown symbolically in the patriarch, who was first called Jacob because of \"supplanting\" the passions, and later Israel because of devoting himself to contemplation after the struggle against the passions. This, at any rate, is what Jesus also said to his own disciples: \"You are no longer of this world,\" since they had leaped over it. But if someone should object that the elevated contemplation is not supplied by what was said by Eliphaz, he would be right to give the meaning and to say—if indeed he does not think it has this sense—that until the sixth affliction God permits a man to be afflicted, no longer permitting the seventh, since he has experience of him, as often men have fallen into many temptations; for this is not unreasonable. \"In famine he will deliver you from death, and in war he will loose you from the hand of iron.\" Someone might say that it is not at all unlikely that the one who supposed the sufferer was suffering because of sin should suppose that even the one admonished by the Lord is immediately after the admonition deemed worthy of such things as to be delivered by God from death in famine and loosed by God from iron in war, since this is not incontrovertible; for many excellent people have died in famine, and not all who perish in war are worthless, the account having its incontrovertibility according to the anagogical sense. For what is said in the Psalms: \"I was young; for indeed I have grown old, and I have not seen a righteous man forsaken, nor his seed seeking bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"ὅλην τὴν ἡμέραν ἐλεᾷ καὶ δανίζει\" ἀληθὲς καὶ ἀναγκαῖον κατὰ διάνοιαν λαμβανόμενον· οὐδὲ γὰρ δίκαιος δέεται τῶν τρεφόντων ψυχὴν πλήρης ὑπάρχων τοῦ \"ζωοποιοῦντος πνεύματος\". ἀλλὰ καὶ τὸ σπέρμα αὐτοῦ τὸ κατὰ τὴν θείαν ἀπογέννησιν τικτόμενον οὐχ ὑποκείσεται ταύτῃ τῇ ἐνδείαι τῶν τροφῶν· μιμητὴς γὰρ ὁ σπουδαῖος γινόμενος τοῦ Χριστοῦ κατὰ τὸν Παῦλον λέγοντα· \"μιμηταί μου γίνεσθε καθὼς κἀγὼ Χριστοῦ βρῶμα ἔχει τὸ τοῦ θεοῦ θέλημα ἐν ταῖς ἐντολαῖς καὶ δικαιώμασιν αὐτοῦ πορευόμενος. ὁ δ' αὐτὸς ἐλεεῖ καὶ δανίζει οὐκ ἀπηγορευμένον δάνιον–πῶς γὰρ οἷόν τε; τὸ γὰρ ἀργύριον αὐτοῦ οὐκ ἔδωκεν ἐπὶ τόκῳ–, ἀλλὰ παίδευσιν θεί αν καὶ διδασκαλίαν, ἐξ ἧς προκοπὴ καὶ κέρδος τοῖς ἀκούουσιν γίνεται καὶ τῷ διδάσκοντι. τοῖς γοῦν γνωρίμοις Ἰησοῦς σπεύδουσι μὴ ἔχειν \"χαλκὸν εἰς τὰς ζώνας\" μηδ' ὅλως τι\n\nἔχειν ὡς παρρησιαζομένους εἰπεῖν· \"ἀργύριον καὶ χρυσίον οὐχ ὑπάρχει μοι\", φησίν· \"τὸν θέλοντα ἀπὸ σοῦ δανίσασθαι μὴ ἀποστραφῇς\", δηλονότι ὡς προείρηται. ὁ φαῦλος οὖν δανιζόμενος οὐκ ἀποτιννύει. πολλοὺς γὰρ λόγους εἰς παίδευσιν ἄγοντας ἀκούων οὐδὲν εἰς ἔργον προφέρει. ἀλλὰ καὶ τό· \"δανιεῖς ἔθνεσι πολλοῖς\", λεγόμενον ἐν προστάξει· \"σὺ δὲ οὐ δανιῇ\", οὐκ ἔχον ἱστορίαν–πῶς γὰρ οἷόν τε ἦν διαβῆναι ἔθνη πολέμια ἐπὶ τῷ τοκίζειν; ἀλλὰ καὶ τῶν Ἰσδραηλιτῶν δανιζομένων εἴρητ̣αι· \"τῷ ἀδελφῷ σου οὐκ ἐκτοκιεῖς\", καί·","english":"All day long he has mercy and lends—true and necessary when understood in the spiritual sense. For the righteous man has no need of things that nourish the soul, being full of the life-giving Spirit. But even his seed, begotten according to divine generation, will not be subject to this lack of nourishment. For the earnest man becomes an imitator of Christ, according to Paul who says: \"Be imitators of me, as I also am of Christ\"—he has as food the will of God, walking in his commandments and ordinances. And the same man has mercy and lends—not a forbidden loan (for how could that be? For he has not given his money at interest), but divine instruction and teaching, from which progress and gain come to those who hear and to the one who teaches. At any rate, to those who are close to Jesus and eager not to have \"bronze for their belts\" nor to have anything at all, so as to say with boldness, \"Silver and gold I do not possess,\" he says: \"Do not turn away the one who wishes to borrow from you,\" evidently as has been said before. The worthless man, then, when he borrows, does not repay. For though he hears many words that lead to instruction, he brings nothing to fulfillment in deed. But also the saying, \"You shall lend to many nations,\" spoken as a command—\"but you shall not borrow\"—has no historical application (for how could it be possible to cross hostile nations for the purpose of exacting interest?). And also, when the Israelites were borrowing, it has been said: \"You shall not exact interest from your brother,\" and—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"ἐὰν ἐνεχυράσῃς, \"πρὸ δυθμῶν ἡλίου ἀποδώσεις αὐτό\", ὅπερ δείκνυσιν αὐτοὺς ἐν χρείᾳ ὄντας– ἔχει διάνοιαν, ὡς τὸν θεῖον ἔχοντα πλοῦτον παιδεύειν δεῖ πάντα τὸν προσιόντα αὐτὸν μὴ εἰς τὴν τοῦ χρῄζοντος ἐρχόμενον κατάστασιν. ὅτι γὰρ ἐλίμωξαν δίκαιοι καὶ ἐν πολέμωι πολλὰς ὑπέμειναν θλίψεις δῆλον τῷ ἀναγνόντι τὰς βασιλικὰς ἱστορίας, τῶν μὲν υἱῶν τῶν προφητῶν λιμωττόντων καὶ Λαζάρου, Δαυὶδ δὲ ἐν πολλαῖς περιστάσεσι γενομένου, δηλονότι τροφὴν ψυχικὴν ἔχοντες κατὰ τὸ εἰρημένον· \"διάνοιξον τοὺς ὀφθαλμούς σου καὶ ἐμπλήσθητι ἄρτων\", καὶ ἐκτὸς πειρασμοῦ τοῦ κατὰ διάνοιαν εὑρισκόμενοι, οὐκ ἐώμενοι θάνατον ψυχῆς ὑπομένειν ἢ δεσμὰ ἁμαρτίας ἐκτὸς τῆς ἀπειλῆς γιγνόμενοι, καθ' ἣν ἐπάγεται \"οὐ λιμὸς ἄρτου οὐδὲ δίψα ὕδατος, ἀλλὰ τοῦ ἀκοῦσαι λόγον κυρίου\" πινόντων ἐκ τοῦ ὕδατος οὗ Ἰησοῦς παρέχει τῶν δικαίων, ὃ καὶ \"ἐν αὐτοῖς γίνεται πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον\". \"ἀπὸ μάστιγος γλώσσης σε κρύψει καὶ οὐ μὴ φοβηθῇς ἀπὸ κακῶν ἐρχομένων.\" περὶ τοῦ νουθετουμένου ἀπὸ κυρίου καὶ ὡσανεὶ μετανοήσαντος ταῦτα πάλιν λέγει ἑ πόμενος τῇ οἰκείᾳ ἀρχῇ οὐκ ὄντος οὐδὲ τούτου ἀναγκαίου οὗ λέγει. πολλοὶ γὰρ πολλάκις ἐλοιδορήθησαν δίκαιοι, ὧν ἐστιν ὁ Ἰωσὴφ ὑπὸ τῆς Αἰγυπτίας ὁ σώφρων εἰς ἀκολασίαν καταμαρτυρούμενος καὶ Σωσαννά, ἥτις ὑπέμεινεν μάστιγας τὰς ἀπὸ \"τῶν ἀνόμων πρεσβυτέρων\" κακηγορίας.","english":"If you take a pledge, \"you shall restore it before sunset,\" which shows that they are in need—it has this meaning: the one who possesses divine wealth must instruct everyone who comes to him, not entering into the condition of the one in need. For that righteous men have hungered and in war have endured many afflictions is clear to the one who has read the royal histories, since the sons of the prophets were hungering, and Lazarus, and David came into many circumstances, evidently having spiritual food according to what is said: \"Open your eyes and be filled with bread,\" and being found outside the trial that is according to the mind, not being permitted to endure the death of the soul or becoming outside the threat of the bonds of sin, according to which he brings on: \"Not a famine of bread nor a thirst of water, but of hearing the word of the Lord,\" while the righteous drink from the water that Jesus provides, which also \"in them becomes a spring of water leaping up to eternal life.\" \"From the scourge of the tongue he will hide you, and you shall not fear from evils that come.\" Concerning the one admonished by the Lord and as it were having repented, he says these things again, following his own principle, since not even this that he says is necessary. For many righteous men have often been reviled, among whom is the prudent Joseph, accused by the Egyptian woman of licentiousness, and Susanna, who endured scourges—the slanders from \"the lawless elders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"εἰ γοῦν τὸ μὴ διαβληθῆναι ἢ λοιδορηθῆναι οἴεται τὸ \"ἀπὸ μάστιγος γλώττης κρύπτεσθαι\", οὐκ ἀληθὴς ὁ λόγος οὕτως ἔχων ἀληθότητα, ὅτι τὸν κατὰ θεὸν ζῶντα οὐ δύναται ἑλεῖν κακηγορία ἢ λοιδορία μάστιξ γλώττης ὀνομαζομένη, τῆς ἀρετῆς αὐτὸν ἀπὸ τοῦ ἔνοχον τοῖς λεγομένοις ἀποδειδηχθῆναι καὶ κρυπτούσης. ὁ δ' αὐτὸς οὗτος οὐδὲ κακῶν προσδοκίαν δεδίττεται κατὰ τὸν μακάριον Παῦλον λέγων· \"τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ; θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ μάχαιρα;\" ὑπερνικᾷ γὰρ ταῦτα τῇ τῆς ἀρετῆς περιουσίᾳ. οὐδὲν δ' ἧττον καὶ ἀπὸ σοφισμάτων τῆς ἐπεψευσμένης σοφίας ὁ τοιοῦτος κρυβήσεται, τοῦ θεοῦ \"τὴν βουλὴν τῶν πολυπλόκων ἐξιστῶντος\" ἀπὸ τῶν χρωμένων αὐτῇ. τῷ δέ· \"καὶ οὐ φοβηθήσῃ ἀπὸ κακῶν ἐρχομένων\" ἴσον δυνατὸν τὸ προφητικὸν οὕτως ἔχον· \"ἡ θλῖψις ὑμῶν πόρρωθεν ἥξει\" καὶ ὅπερ οὕτω νοηθείη· τὸ ἀγαθὸν ἐξ ἡμῶν ἐστιν. εἴρηται γάρ· \"ἡ βασιλεία τῶν οὐρανῶν ἐντὸς ὑμῶν ἐστιν\". ἔχομεν γὰρ ἐπιτηδειότητα πρὸς ἀρετήν, ἥντινα \"βασιλείαν\" κέκληκεν. τὸ δ' ἐπιζήμιον καὶ κακωτικὸν ἔξωθεν ἐπέρχεται καὶ τὸ τῆς ἁμαρτίας αἶσχος. ὁ γὰρ ἄνθρωπος \"κατ' εἰκόνα\" θεοῦ γενόμενος ἔχει ἐν αὑτῷ τὰ σπέρματα τοῦ καλοῦ. παρατραπεὶς δὲ τῷ κακῶι περιτυγχάνει οὐ λαβὼν ἀφορμὰς παρὰ θεοῦ εἰς τοῦτο. \"ἀδίκων καὶ ἀνόμων καταγελάσει, ἀπὸ δὴ θηρίων ἀγρίων οὐ μὴ φοβηθῇς. θῆρες γὰρ ἄγριοι εἰρηνεύσουσίν σοι.\" σαφές ἐστιν, ὅτι περὶ τοῦ ἐκ τῆς νουθετησίας γεγενημένου δικαίου ταῦτα λέγει, ἐκ τοῦ ἀδίκου καὶ ἀνόμων αὐτὸν καταγελᾶν, δηλῶν ὅτι·","english":"If, then, he thinks that \"to be hidden from the scourge of the tongue\" means not to be slandered or reviled, the statement is not true in the sense of having truth, namely that evil-speaking or reviling, called the scourge of the tongue, cannot seize the one who lives according to God, since virtue hides him from being shown to be liable to what is said. This same man is not frightened even by the expectation of evils, according to the blessed Paul, who says: \"Who shall separate us from the love of God? Tribulation, or distress, or persecution, or famine, or nakedness, or sword?\" For he prevails over these by the abundance of virtue. No less, such a man will also be hidden from the sophistries of false wisdom, since God \"drives the counsel of the crafty\" away from those who use it. And to \"you shall not be afraid of evils that come\" the prophetic saying is equally capable, being thus: \"Your tribulation will come from afar,\" and what would be understood thus: the good is from us. For it is said: \"The kingdom of heaven is within you.\" For we have a fitness for virtue, which he has called \"kingdom.\" But what is harmful and injurious comes from outside, and so does the shame of sin. For man, having been made \"according to the image\" of God, has within himself the seeds of the good. But when he is turned aside, he encounters evil, not having received from God any occasion for this. \"He shall laugh at the unjust and the lawless; you shall certainly not be afraid of wild beasts. For wild beasts shall be at peace with you.\" It is clear that he says these things about the righteous man who has come to be from admonition, from his laughing at the unjust and lawless, indicating that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"διαφυγὼν τὰς παρ' αὐτῶν ἐπιβουλὰς διαχλευάσεις αὐτοὺς πολλὰ κατὰ σοῦ βεβουλευμένους. τοῦτο δὲ πρὸς δικαίου οὐκ ἂν γένοιτο· οὐ γὰρ χλευαστικὸς ὁ σπουδαῖος, ἀλλὰ συμπαθὴς λέγων μᾶλλον ὡς ὁ Παῦλος· \"λύμπη μοί ἐστιν μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῆι καρδίᾳ μου\", ἃ περὶ δικαίους ἀμελεῖς ἔφασκεν. εἰ μὴ τὸ αὐτὸ καταγελᾶν οὕτω τις ἐκλάβοι, ὅτι τοῦ πράγματος γέλωτος\n\nἀξίου τοὺς ματαίως ἐπιχειροῦντας ἀποδεικνύντος ὁ σπουδαῖος καταγελᾶν λέγεται. τὸ δ' \"ἀπὸ θηρίων ἀγρίων οὐ μὴ φοβηθῇς\" καὶ τὸ ἑξῆς ἐντρεχῶς εἰρημένον οὕτως ἂν ἐξ ὧν οἱ ἅγιοι ἐπειράθησαν πλείονος σαφηνείας τύχοι. ὧν ὅμοια ἴσως καὶ αὐτὸς ἔμαθεν γεγενημένα. οἱ γὰρ τῷ Δανιὴλ ἐπιπεμφθέντες λέοντες οὐδὲν αὐτῷ φόβον παρέσχον πρὸς θεὸν ἔχοντι τὰς ἐλπίδας. ἀλλὰ καὶ εἰρήνευον πρὸς αὐτὸν ὅλως αὐτὸν ἐν μηδενὶ λυ πήσαντες. ὧν ὅμοια ἀναλέξει ὁ φιλόκαλος ἐκ τῶν γραφῶν, ὡς τὸν ἀποθανόντα προφήτην, ὃν οὐ μόνον οὐ κατέφαγεν ὁ λέων ἀλλὰ καὶ ἐφυλάττετο οὐδὲ τοῦ ὄνου προσψαύων, τὰ κατὰ τὸν Ἐλισαῖον, ὃς καθάπερ βασιλεὺς τὰ ἐν τάξει θῆρας κατὰ τῶν ὑβριστῶν ἤγαγεν αὐτὸς οὐδὲν ὑπ' αὐτῶν βεβλαμμένος. σοὶ δὲ εἰρηνεύουσιν, φησίν, οἱ ὄντες τοιοῦτοι κατὰ φύσιν. δυνατὸν δὲ καὶ ἀνθρώπους ἢ δαίμονας ἀντὶ θηρῶν λαβεῖν κατὰ τὸ εἰρημένον· \"μὴ παραδῷς θηρίοις ψυχὴν ἐξομολογουμένην σοι.\" δῆλον γάρ, ὡς περὶ ὁρατῶν οὐ τοῦτο λέγει, α᾿̣λλὰ οἷόν τε νοεῖν ψυχῆς ἄγ̣ρια θηρία. ἀλλὰ καὶ \"ὁ διάβολος ὡς λέων περιπατεῖ ζητῶν τίνα καταπίῃ\". καὶ πάλιν· \"τὰς μύλας τῶν λεόντων συνέθλασεν κύριος.\" ἀφ' ὧν θηρίων ὁ δίκαιος ῥύεται μηδὲν τῶν βουλη μάτων αὐτῶν διαπραττόμενος.","english":"Having escaped their plots, he will mock them, though they have devised many things against you. But this would not happen in the case of a righteous man; for the earnest man is not mocking, but sympathetic, speaking rather as Paul: \"Great is my grief and unceasing sorrow in my heart,\" which he said concerning the neglect of the righteous. Unless someone takes \"mocking\" in this sense, that when the matter is worthy of laughter, the earnest man is said to mock those who vainly attempt it, since he demonstrates the affair to be ridiculous. But the phrase \"you shall not be afraid of wild beasts\" and what follows, spoken skillfully, would thus gain greater clarity from the things the saints experienced. Perhaps he himself learned that similar things had happened. For the lions sent against Daniel provided him no fear, since he had his hopes in God. But they were even at peace with him, having harmed him in nothing at all. The lover of good will gather similar examples from the Scriptures, as the prophet who died, whom not only did the lion not devour, but it was even kept from touching the donkey; the events concerning Elisha, who like a king led the beasts in order against the insolent, himself harmed by them in nothing. But for you, he says, those who are such by nature are at peace. It is also possible to take humans or demons instead of beasts, according to what is said: \"Do not hand over to beasts a soul that confesses to you.\" For it is clear that he does not say this about visible beasts, but one may understand the wild beasts of the soul. But also \"the devil walks about like a lion seeking whom he may devour.\" And again: \"The Lord has broken the teeth of the lions.\" From which beasts the righteous man is delivered, accomplishing nothing of their designs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"τὸ δὲ μέγεθος τῆς ἀνδρείας τῶν ἁγίω̣ν τοῦτ' ἔστιν, ὅτι χαλεπόν τι̣ τὸ χειροῦν ταῖς ἀδικίαις πολεμοῦντας. ὁ γὰρ σωτὴρ \"δέδωκεν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.\" ὅτι δὲ καὶ ὁ Ἐλιφὰζ οἶδεν ἀντικειμένας ἐνεργείας παρεθέμεθα ἤδη̣ πρὸ τούτο̣υ̣, ὅτε ἔλεγεν· \"ἢ εἴ τινα ἁγίων ἀγγ̣έλων ὄψῃ.\" \"εἶτα γνώσῃ ὅτι εἰρηνεύσει σου ὁ οἶκος, ἡ δὲ δίαιτ̣α̣ τῆς σκηνῆς σου ο̣ὐ μὴ ἁμάρτῃ̣. γνώσῃ δὲ ὅτι πολὺ τὸ σπέρμα σου, τα`̣ δὲ τέκνα σου ἔσται ὥσπερ τὸ πανβότανον τοῦ ἀγροῦ.\" οτο̣ ν διηγημ νενυπο̣ν η τὴν ἀλήθειαν δι' ἱστορίας τρόπου ἀπαγγελλόμενον οῦμεν, εἰ τὰ οἱον̣εὶ ἱστορικῶς ἀπαγγελλόμενα δυνατά ἐστιν ὑπάρξαι ἡμ̣ῖν ἢ ἀσύμφορα ἢ συμφέροντα. καὶ νῦν οὖν ο̣ἶκον τοῦ Ἰὼβ μηκέτι ἔχοντος –αὐτὸς γὰρ ἐν τοῖς ἑξῆς φησιν· \"ἀπωλόμην δὲ καὶ ἔξοικος ἐγενόμην\"–φησὶν πρὸς αὐτὸν ε᾿̣π̣ὶ κοπρίας ἐρριμμένον· \"εἶτα γνώσῃ, ὅτι εἰρηνεύσει σου ὁ οἶκος.\" πάλιν γὰρ τὰ περὶ αὐτὸν ἀφανισθέντα μόνης τῆς γυναικὸς ὑπολειπομένης τέκνα τε μὴ ἔχοντα αὐτὸν ἔτι ἐπιστάμενός φησιν· \"γνώσῃ δὲ ὅτι πολὺ τὸ σπέρμα σου, τὰ δὲ τέκνα σου ἔσται ὡς τὸ πανβότανον τοῦ ἀγροῦ.\" οὐδὲ γὰρ διέκειτο ω῾̣ς̣ τεκνοποιοῖ ὁ οὕτω βεβλαμμένος καὶ ἀγέν145 νητος· οὗτος γ̣ὰρ τοὺς ἰχῶρας καὶ σκώληκας ᾐσθάνετο. ποίαν δὲ \"δίαιταν σκηνη῀̣ς\" ἔλεγεν̣ μὴ διαμαρτεῖν τοῦ μὴ ἔχοντος ὅλως μηδὲ σκηνὴν ἀλλ' ἀπερριμμένου; ὅθεν γε τῆς ἱστορίας πάνυ γε βιαζομένη̣ς ἐπὶ τῶν αἰσθητῶν ἀναχωρήσεων νοερῶς μεθοδευτέον τὴν διάνοιαν, μάλιστα ὅτι ἐν τοῖς προτρέχ̣ουσιν ἐφάσκομεν μὴ ἀνηκούστους εἶναι αὐτοὺς καὶ τῆς κατὰ τρόπον διδασκαλίας·","english":"The greatness of the courage of the saints is this: that it is a hard thing to fight against injustices with the hands. For the Savior said, \"I have given you authority to tread upon serpents and scorpions and upon all the power of the enemy.\" And that Eliphaz also knows opposing energies we have already set forth before this, when he said: \"Or if you should see any of the holy angels.\" \"Then you shall know that your house shall be at peace, and the dwelling of your tent shall not fail. And you shall know that your seed is great, and your children shall be as the grass of the field.\" We say that this, being proclaimed as truth through the manner of history, [must be examined] whether the things proclaimed as it were historically are able to come to pass for us, or are harmful or beneficial. And now, therefore, since Job no longer has a house—for he himself says in what follows, \"I have perished and have become an outcast\"—he says to him as he lies cast upon the dung-heap: \"Then you shall know that your house shall be at peace.\" For again, knowing that the things concerning him have been destroyed, with only his wife remaining and him no longer having children, he says: \"And you shall know that your seed is great, and your children shall be as the grass of the field.\" For he was not in such a condition as to beget children, having been so damaged and made childless; for he was feeling the ichor and the worms. And what \"dwelling of a tent\" was he speaking of not failing, when he had no tent at all but was cast out? Therefore, since the history is very much constrained in the case of perceptible withdrawals, one must treat the meaning intellectually, especially since in the preceding passages we said that they were not unacquainted with the teaching according to manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"οὐ γὰρ φαῦλοι φαίνονται· ὑπὲρ ἀγνοίας γὰρ προστάττεται Ἰὼβ θεῷ προσαγα̣γεῖν θυσίαν ὑπὲρ αὐτῶν 6–10 ἁμαρτήματα· 8–12 τε δὴ καὶ φίλοι τ̣ 8–12 τηλικούτου ου 8–12 καὶ ἀρετῆς δια 8–12 υ τοῖς ἑπομένοι̣ς 8–12· γιγνώσκειν ὡς μία αἰτία τῶν ἐπαγωγῶν ὑπάρχει ἐσφάλησαν. λέγεται οὖν ὅτι· τῶν \"ἀγρίων θηρίων\" ὡς ἀποδέδοται \"εἰρηνευόντων σοι\" κ̣αὶ ὁ \"οἶκος\" τῆς σῆς διανοίας \"εἰρηνεύσει\" καὶ \"ἡ δίαιτα τῆς σκηνῆς σου\", ὅπερ ἐστὶν ἡ ἐν προκοπῇ σου βελτίωσις, \"οὐ διαμαρτήσεται\". πρὸς δὲ τούτοις \"γνώσῃ\", ὅτι ἐν λογισμοῖς ἀγαθόν σου̣ \"σπέρμα\" πληθύνει ἀποτελούμενον εἰς τέκνων γένεσιν καὶ γινόμενον. ὡς \"τὸ πανβότανον τοῦ ἀγροῦ\" διά τε τὸ ζώπυρον τῆς ἀρετῆς καὶ ἐπὶ πλεῖστον αὐξ̣άνεσθαι. καὶ τῷ ὀ´̣ντι ἔχομεν ἐν τοῖς θείοις γράμμασιν καὶ πρὸς ἁγίων οἶκον λεγόμενον τὴν ἕξιν, τὴν πολιτείαν, τὴν ἀρετη´̣ν, καθὰ περὶ τῶν μαιῶν τῶν Ἑβραίων ἀναγέγραπται ὅτι· \"ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν αὑταῖς οἰκίας\", ὅπερ δηλοῖ τὴν ἐκ τοῦ φό βου τοῦ θεοῦ ἀρετὴν παρ' αὐτῶν κατασκευασμένην. οὐδὲ γὰρ ἄοικοι ἐτύγχανον πρὸ","english":"For they do not appear to be base; for it is commanded that Job bring an offering to God on behalf of their sins, on account of ignorance. And indeed also his friends of such great... and of virtue... to those who follow... to know that there is one cause of the visitations: they went astray. It is said, then, that when the \"wild beasts\" have been given over as \"at peace with you,\" and the \"house\" of your mind \"will be at peace,\" and \"the dwelling of your tent\"—which is your improvement in progress—\"will not fail.\" In addition to these things, \"you will know\" that in your good thoughts \"seed\" will multiply, being brought to completion for the generation of children and coming to be, as \"the every-herb of the field,\" both because of the quickening of virtue and to grow exceedingly. And in truth we have in the divine writings, spoken also by the saints, \"house\" meaning the state, the conduct, the virtue, just as it is recorded concerning the Hebrew midwives: \"Because the midwives feared God, they made for themselves houses,\" which shows the virtue prepared by them from the fear of God. For they were not without a house before...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"τούτου. καὶ τὸ ἐν Παροιμίαις λεγόμενον· \"οἰκίαι τῶν παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταί.\" οὐ γὰρ περὶ αἰσθητῶν, ἀλλὰ περὶ τῶν ἐν διανοίᾳ ἕξεων ταῦτα εἴρηται, καθάρσεως δεομένων τῶν φαύλων, τῶν δὲ ἐναρέτων δεκτῶν τυγχανόντων, τοῦ δεκτοῦ δηλοῦντος οὐ τό τινι αἱρετόν, ἀλλὰ τὸ ἄξιον ἐπαίνου· τὸ γὰρ ἀγαθὸν αἱρετόν ἐστιν κἂν μηδεὶς αὐτὸ αἱρῆται, καὶ δεκτόν ἐστιν κἂν μηδεὶς αὐτὸ δέχηται. καὶ τὸ περὶ τοῦ \"φοβουμένου\" δὲ \"τὸν κύριον καὶ ἐν ταῖς ἐντολαῖς αὐτοῦ σφόδρα θέλοντος\" εἰρημένον· \"πλοῦτος καὶ δόξα ἐν τῷ οἴκῳ αὐτοῦ\" οὐ περὶ αἰσθητοῦ οἴκου ἢ δόξης λέγεται· πολλῶν γὰρ θεὸν φοβουμένων οὔτε δόξαν ἀνθρωπίνην οὔτε οἶκον πλούσιον ἐχόντων ὡς Ἠλίας, ὡς Ἐλισαῖος καὶ οἱ ὅμοιοι, τοῦ \"πλουτοῦντος ἐν ἔργοις ἀγαθοῖς\" καὶ \"ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει\", ὡς Παῦλος γράφει, πλοῦτον καὶ δόξαν ἐν τῶι οἴκῳ τῆς διανοίας ἔχοντος καὶ τῃ῀̣ πολιτείᾳ διὰ πασῶν τῶν ἀρετῶν κ̣εκοσ̣μημένου. ἔτι δὲ καὶ τὸ εὐαγγέλιον σαφηνίζει τὸν τοιοῦτον ο̣ἶκον· λέγει γάρ· \"ὃς ἂν ἀκούσῃ τοὺς λόγους μου καὶ ποιήσῃ, ὅμοιός ἐστιν ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν, καὶ κατέβη ἡ βροχή, ἔπνευσαν οἱ ἄνεμοι, ἦλθον οἱ ποταμοί, καὶ οὐκ ἐσείσθη\" η῾̣ οἰκία, ἥτις ἐστὶν ἡ τοῦ ἐναρέτου̣ ἕξις τοῦ τοὺς λόγους τοῦ κυρίου εἰς ἔργα μεταβαλόντος, ὅστις ἀχείμ̣αντος διαμένει μηδὲν ὑπὸ τῶν ἀντικειμένων ἐνεργειῶν βλαπτόμενος. ἐπὶ \"τὴν πέτραν\" γὰρ \"τὸν Χριστὸν\" τὴν ἑαυτοῦ ὁ τοιοῦτος ἕξιν τε καὶ προαίρεσιν ἐθεμελίωσεν. τῷ γὰρ ὁμολογήσαντι αὐτὸν εἴρηται ὑπ' 148 αὐτοῦ·","english":"And what is said in Proverbs: \"The houses of the lawless will require purification, but the houses of the righteous are acceptable.\" For these things are said not about perceptible things but about the dispositions in the mind—the base needing purification, while the virtuous are acceptable, \"acceptable\" signifying not what is choiceworthy to someone but what is worthy of praise. For the good is choiceworthy even if no one chooses it, and it is acceptable even if no one accepts it. And what is said concerning \"the one who fears\" the Lord \"and greatly wills in his commandments\": \"Wealth and glory are in his house\"—this is not said about a perceptible house or glory. For many who fear God have neither human glory nor a wealthy house, like Elijah, like Elisha and those like them, since the one who \"is rich in good works\" and \"in every word and all knowledge,\" as Paul writes, has wealth and glory in the house of his mind and is adorned in his conduct through all the virtues. Moreover, the Gospel also makes clear such a house; for it says: \"Whoever hears my words and does them is like a wise man who built his house on the rock, and the rain came down, the winds blew, the rivers came, and it did not fall\"—the house, which is the disposition of the virtuous man who turned the words of the Lord into deeds, who remains untroubled by storm, harmed by none of the opposing energies. For such a man founded his own disposition and choice \"on the rock,\" \"Christ.\" For to the one who confessed him it was said by him:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"\"σὺ εἶ Πέτρος, καὶ ε᾿̣π̣ι`̣ ταύτῃ τῆι πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν\", τοῦ ἀκούοντος τῶν λόγων ὡς ἔτυχεν καὶ μὴ συνάπτοντος πράξεις τοῖς λόγοις \"ἀνδρὶ μωρῷ ὁμοιουμένου, ὃς ᾠκοδόμησεν τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν ἄμμον\", ὅ ἐστιν τὴν ἕξιν ἐπὶ τὰ ῥευστὰ τοῦ βίου πράγματα σπορὰς ἢ μ̣ο νωσιν οὐκ ἐπιδεχόμενα. διόπερ οὗτος ἀβέβαιος ὢν ταχείαν ἔχει τὴν πτῶσιν ὀλίγου σταλέντος πειρασμοῦ, ἤτοι διὰ παρ' ἄλλου διδασκαλίας ἢ διὰ περιστάσεώς τινος ὑπὸ πνεύματος πονηροῦ ἐπαγομένης. ὁ τὸν ἐπαινετὸν οἶκον στάσιν ἑδραίαν ἔχων καθὰ Μωσῆς ἀκούσεται πρὸς τοῦ θεοῦ. \"σὺ δ' αὐτοῦ στῆθι μετ' ἐμοῦ.\" καὶ περὶ αὐτοῦ ὁ σωτὴρ λέγει· \"εἰσίν τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσωνται θανάτου.\" τοιοῦτον οὖν καὶ ὁ Ἰὼβ οἶκον εἶχεν, ὃν \"οἰκοδομήσας\" βέβαιαιον \"ὁ φρόνιμος ἐπὶ τὴν πέτραν ἐθεμελίωσεν\". ὃν ἔχοντες ἐπ' ἴσης καὶ οἱ μαθηταὶ τοῦ Χριστοῦ ἀκίνητον εἶχον τὴν στάσιν τηροῦντες τοὺς σωτηριώδεις λόγους. \"εἰρηνεύει\" δ' \"ὁ οἶκος\" τῆς διανοίας ἀσυνχύτου καὶ ἀκαμάντου μὲν οὔσης, τῆς ἀρετῆς τὴν εἰρήνην ἐργαζομένης διὰ τὸ ἀντακολουθεῖν αὐτάς· ἀσύμφωνον γὰρ οὐδὲν ἐν τῶι σπουδαίῳ. περὶ τῶν ἀρετῶν οἰκείως λεχθείη τὸ παροιμιῶδες· \"σοφαὶ γυναῖκες ᾠκοδόμησαν οἶκον, ἡ δὲ ἄφρων κατέσκαψεν ταῖς χερσὶν αὐτῆς.\" ἡ γὰρ κακία ταχείαν τῶν οἰκοδομημάτων ἐργάζεται διαστροφήν. μία μὲν οὖν ἀρετὴ πρὸς οἰκοδομὴν οἰκίας οὐκ ἔστιν αὐτάρκης. διὰ τοῦτο πληθυντικῶς εἴρηται· \"γυναῖκες ᾠκοδόμησαν οἶκον.\" μία δὲ κακία πρὸς διαστροφὴν ἱκανή. εἴρηται γοῦν·","english":"You are Peter, and upon this rock I will build my church,\" while the one who hears the words casually and does not join deeds to words \"is like a foolish man, who built his house upon the sand,\" that is, his condition upon the fluid affairs of life, which do not admit of sowing or abiding. Therefore this man, being unstable, has a swift fall when a little temptation is sent, either through teaching from another or through some circumstance brought on by an evil spirit. The one who has the praiseworthy house, having a firm standing, will hear from God, as Moses did: \"But you, stand here with me.\" And the Savior says concerning him: \"There are some of those standing here who will not taste death.\" Such a house, then, Job also had, which \"the wise man, having built,\" \"founded\" securely \"upon the rock.\" Having this equally, the disciples of Christ also kept their standing immovable, guarding the saving words. And \"the house\" of the mind \"is at peace,\" being undisturbed and untroubled, since virtue works peace through their mutual following; for nothing discordant is in the earnest man. Concerning the virtues the proverb may be aptly spoken: \"Wise women built a house, but the foolish one tore it down with her hands.\" For vice works a swift overthrow of what is built. One virtue, then, is not sufficient for the building of a house. For this reason it was said in the plural: \"Women built a house.\" But one vice is enough for overthrow. At any rate it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"ἐάν τις πάσας τὰς δικαιοσύνας ποιήσῃ, μίαν δὲ παρανομίαν ποιήσῃ, ἀθετοῦνται πᾶσαι αἱ δικαιοσύναι αὐτοῦ. οὐκέτι γὰρ ἵστανται οὐδὲ παραμένουσιν μιᾶς εἰσελθούσης κακίας. τοῦ δ' αὐτοῦ ἐναρέτου τυγχάνει \"μηδὲ τὴν δίαιταν τῆς σκηνῆς αὐτοῦ διαμαρτεῖν\". εὐκτέον γὰρ προκόπτοντι, ὅπερ διὰ τῆς σκηνῆς δηλοῦται, μὴ πταῖσαι μηδὲ ἁμαρτεῖν· ἐνδέχεται γὰρ ἕως ἔτι προκόπτει, τοῦ ἐν οἴκῳ διάγοντος εἰρηνεύοντος ἤδη διὰ τὴν τελειότητα, ἐκ τοῦ προκόπτειν τοῦ καρπωσαμένου καὶ ψάλλοντος· \"διελεύσομαι ἐν τόπῳ σκηνῆς θαυ150 μαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ\", ἐν ᾧ ὁ φθάσας τῷ ε̣ἰς̣ τὴν ακ̣ ριαν τῆς ἀρετῆς ἐληλυθέναι δυσκίνητός ἐστι καὶ βεβαιότατος. τοῦτο δηλοῦται ἐκ τοῦ· \"πᾶς ὁ γεγεννημένος ἐκ τοῦ θεοῦ ἁμαρτίαν οὐ ποιεῖ.\" καὶ τὴν αἰτίαν ἀποδιδοὺς ἐπιφε´̣ρει· \"ὅτι σπέρμα αὐτοῦ\n\nἐν αὐτῷ μένει\", λέγων το`̣ ποιῆσαν αὐτόν. περὶ γὰρ τοιούτου καὶ ἐν εὐαγγελίῳ εἴρηται· \"οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου.\" καὶ οὐ τοῦτο ἔφαμεν, ὡς ἀμετάπτωτός ἐστιν ὁ ἐνάρετος, ἀλλ' ὅ τι δυσμετάπτωτός ἐστιν. παρ' ἑαυτὸν δὲ ἔξ̣ω γένοιτο τῆς χειρὸς τοῦ θεοῦ μ̣ετ̣απίπτων· \"αὐτοὶ\" γάρ φησιν \"ἐκ τῆς χειρός σου ἀπώσθησαν\", ἀνάξιοι δηλονότι γεγενημένοι τοῦ φρουρεῖσθαι ὑπὸ τῆς θεοῦ χειρός, ὅπερ Ἰούδας πέπονθεν αὐτὸς ἐξελθὼν ἐκ τῆς σκεπαζούσης τοῦ θεοῦ χειρός. οὐ γὰρ εἴρηκεν· οὐδεὶς ἐξελεύσεται, ἀλλ'· \"οὐδεὶς δύναται ἁρπάσαι ἐκ τῆς χειρὸς τοῦ πατρός μου.\" αὐτὸς δ' ἀπωθεῖται τοὺς ἑαυτοὺς ἀποσπάσαντας πρότερον. εἴρηται γάρ·","english":"If someone performs all righteous deeds but commits one act of lawlessness, all his righteous deeds are set aside. For they no longer stand or remain once a single evil has entered. And it belongs to the same virtuous man \"not even to miss the dwelling of his tent.\" For one who is making progress must pray that he not stumble or sin—what is signified by the tent. For it is possible, while he is still making progress—the one dwelling in the house being already at peace through perfection—that from the progress of the one who has borne fruit and sings: \"I will pass through the place of a marvelous tent until the house of God,\" in which the one who has already arrived at the peak of virtue is hard to move and most firm. This is shown by: \"Everyone who has been born of God does not commit sin.\" And giving the reason, he adds: \"because his seed remains in him,\" meaning the one who made him. For concerning such a person it is also said in the Gospel: \"No one can snatch them out of the hand of my Father.\" And we did not say this, that the virtuous man is incapable of change, but that he is hard to change. But by his own doing he would come to be outside the hand of God, falling away; for he says, \"They themselves were thrust out of your hand\"—clearly having become unworthy to be guarded by the hand of God, which is what Judas suffered, himself going out from the sheltering hand of God. For he did not say, \"No one will go out,\" but: \"No one can snatch them out of the hand of my Father.\" But he thrusts away those who have first torn themselves away. For it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"\"ἀπώσεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰσήκουσαν αὐτοῦ\", τοῦ φυλαττομένου ὑπ' αὐτοῦ γιγνώσκοντος, ὅτι \"πολὺ τὸ σπέρ151 μα\" αὐτοῦ τυγχάνε̣ι̣. ἀγαθὴ γὰρ γῆ ἡ τοῦ σπουδαίου διάνοια τὰς ἀπὸ τοῦ νυμφίου λόγου σπορὰς οἰκείως καὶ προθύμως δεχομένου ἢ αὐτὸς τοὺς μαθητευομένους διὰ τοῦ δοθέντος αὐτῷ λόγου κατασπειρῶν. λέγεται δὲ πολλάκις καὶ τὸ σπέρμα τέκνον· \"σπέρμα Ἀβραὰμ\" τέκνα αὐτ̣οῦ ῃαξατ ῃαξατ οὐ πάντως τοῦ σπέρματος ἤδη καὶ τέκνου τυγχάνοντος. τῶν γοῦν Ἰουδαίων αὐχούντων σπέρμα Ἀβραὰμ εἶναι οὐκ εἰπὼν ὁ ςωτὴρ ὅτι· ψεύδεσθε, ἐπήγαγεν· \"εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· οὐ γὰρ πάντες οἱ ἐξ Ἰσδραὴλ οὗτοι τοῦ Ἰσδραήλ. οὐδ' ὅτι εἰσὶν σπέρμα το̣υ῀̣ Ἀβραὰμ πάντως τέκνα.\" λέγει οὖν αὐτοῖς ὡς μὴ οὖσιν Ἀβραὰμ τέκνοις· \"τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν.\" οἱ δὲ ποιοῦντες τὰς ἐπιθυμίας τοῦ διαβόλου πατέρα αὐτὸν ἐπιδεχόμενοι οὔκ εἰσιν Ἀβραὰμ τέκνα. μακάριος γὰρ ὁ σπέρμα Ἀβρα̣α`̣μ τυγχάνων κατὰ τὸ τὰς ἀρετὰς τῆς θεοσεβείας ἔχειν καὶ τέκνον γενόμενος διὰ τοῦ μορφοῦσθαι καὶ μὴ ἀμβλωθρίδιον γενέσθαι ἀλλ' ἀπο152 τίκτεσθαι. ἔστιν δ' ὅτε καὶ ἐκ παραλλήλου τὸ σπέρμα καὶ τὸ τέκνον λέγεται ὡς καὶ ἐν τῷ νῦν ἐκτεθέντι.","english":"God will reject them, because they did not listen to him,\" while the one guarded by him knows that \"his seed is great.\" For the good soil is the mind of the earnest man, which receives the seeds from the bridegroom Word in a fitting and eager way, or else he himself sows the disciples through the word given to him. And often \"seed\" is also said of a child: \"the seed of Abraham\" — his children — not that seed is in every case already also a child. At any rate, when the Jews boasted that they were the seed of Abraham, the Savior did not say, \"You lie,\" but added: \"If you are children of Abraham, do the works of Abraham; for not all those from Israel are Israel. Nor, because they are the seed of Abraham, are they in every case children.\" So he says to them, as not being children of Abraham: \"You wish to do the desires of your father.\" But those who do the desires of the devil, receiving him as father, are not children of Abraham. For blessed is the one who is the seed of Abraham in that he possesses the virtues of piety, and who becomes a child by being formed and not becoming a miscarriage but being brought to birth. And sometimes \"seed\" and \"child\" are said in parallel, as also in the passage now set forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"τοῦ οὖν ἁγίου ἡ διάνοια, ἣν ἀγρὸν δεῖ νοεῖν, ἀναβλαστάνει γεννήματα ἀναλογοῦντα \"τῷ παμβοτάνῳ τοῦ ἀγροῦ\" καὶ πλήθει ὑπερβάλλοντα καὶ ζωτικῇ δυνάμει, ἵν' οὕτως \"ὁμοιωθῇ\" κατὰ τὸ εὐαγγελικὸν οὗτος ὁ \"ἄνθρωπος τῇ βασιλείᾳ τῶν οὐρανῶν\" ἐν τῷ ἀγρῷ τῇ ἑαυτοῦ καρδίᾳ σπείρων, ἵνα καρποφορήσῃ \"ἕκατον, ἑξήκοντα, τριάκοντα\" κατ' ἀρχὰς καὶ μέσα καὶ τελευταῖα, \"σπείρων ἐν δάκρυσι\", ἵνα \"ἐν ἀγαλλιάσει θερίσῃ\" καὶ \"ἐκζητῶν τὸν κύριον, ἵνα ἔλθῃ αὐτῷ γεννήματα δικαιοσύνης\". \"ἐλεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος ἢ ὥσπερ θημωνιὰ ἅλωνος καθ' ὥραν συνκομισθεῖσα.\" οὐδὲν ἔστιν τῶν ὄντων ὃ μὴ ἔχει οἰκεῖον τέλος, κἂν ἐπὶ τέχνης λάβηται. ἡ φύσις καὶ ἡ τέχνη τέλος ἔχει καὶ σκοπόν· φύεται γὰρ ἄμπελος διὰ τὴν ἀνθρώπου ἀπόλαυσιν εὔλογον καὶ οἰκοδομεῖται τεχνίτης εἰς τὸ τελέσαι οἰκίαν σκοπὸν ἔχων πρὸς οἴκησιν. καὶ ἵνα μὴ πολὺς ὁ λόγος γένηται, ἐδημιουργήθη ὁ ἄνθρωπος, ἵνα κατ' ἀρετὴν ζῇ. τοῦτο αὐτὸ ὁ ὑ153 μνῳδὸς θεωρήσας ἔλεγεν· \"γνώρισόν μοι κύριε τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ τί ὑστερῶ ἐγώ\", ἵνα λέγῃ τοιοῦτον ἠρέμα ὅτι· διὰ τοῦτο γέγονα, ἵνα κατ' ἀρετὴν ζῶ καὶ τῆς σοφίας τῆς σῆς μετέχων πάντα καὶ λέγω τε καὶ πράττω κατ' αὐτήν. ἐπειδὴ δὲ ἐν πολλῷ λιπόμενον ἐμαυτὸν ὁρῶ, ὅπερ διὰ μετριότητα λέγει, \"τὸ πέρας μου γνώρισόν μο̣ι̣\", μέχρι πόσου χρόνου ἐνταῦθα μένω, ἵνα σπουδάσω ἐν αὐτῷ τὰ ὑστερήματά μου ἀναπληρώσων. κατὰ ταύτην τὴν διάνοιαν καὶ ε᾿̣ν τῷ Ἐκκλησιαστῇ εἴρηται· \"μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου\", ὅπερ δηλοῖ ὅτι·","english":"The mind of the saint, then, which must be understood as a field, puts forth shoots corresponding to \"the whole pasture of the field,\" both surpassing in number and in life-giving power, so that in this way \"this man\" may be \"made like the kingdom of heaven\" according to the Gospel, sowing in the field, his own heart, so that he may bear fruit \"a hundred, sixty, thirty,\" at the beginning, the middle, and the end, \"sowing in tears,\" so that \"in exultation he may reap\" and \"seeking the Lord, that fruits of righteousness may come to him.\" \"And you shall come to the grave like ripe grain harvested in season, or like a heap of the threshing floor gathered in its hour.\" There is nothing among existing things that does not have its proper end, even if it be taken in the case of craft. Nature and craft have an end and a goal; for the vine grows for man's reasonable enjoyment, and a craftsman builds with the goal of completing a house for dwelling. And so that the account may not be long: man was created in order to live according to virtue. The psalmist, having contemplated this very thing, said: \"Make known to me, Lord, my end and the number of my days, what it is, that I may know what I lack,\" so that he might say something like this gently: For this I was born, that I might live according to virtue and, partaking of your wisdom, both say and do all things according to it. But since I see myself falling short in many things—which he says out of modesty—\"make known to me my end,\" how long a time I remain here, so that I may be diligent in it to fill up what I lack. According to this understanding it is also said in Ecclesiastes: \"Do not become hardened, lest you die in your untimely hour,\" which shows that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"ἐπεὶ διὰ τὸ καρποφορεῖν ἀρετὴν γέγονας, μὴ μέλλε πρὸς αὐτήν, μήποτε ἀτελὴς ἀπέλθῃς. ὅπερ πάλιν εὐχόμενος ὁ Δαυίδ φησιν· \"μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου.\" ἀλλὰ καὶ ὁ Ἀβραὰμ εἴρηται \"πρεσβύτερος καὶ πλήρης ἡμερῶν\". καὶ ἐὰν ἁπλούστερον τοῦτο λάβωμεν, πολλοὶ τῶν πολλῶν τῶν πρὸ αὐτοῦ καὶ πλείονα ἔτη ἔζησαν καὶ οὔτε πρεσβύτεροι ἤκουσαν οὔτε πλήρης ἡμερῶν. πλήρης\n\nδ' ἡμερῶν ἐστιν ὁ τοὺς φωτισμοὺς \"τοῦ ἡλίου τῆς δικαιοσύνης\" ἀνελλι154 πῶς λαβών. καὶ πρεσβύτερος οὗτός ἐστιν πρεσβείοις ἐκείνοις τετιμημένος, περὶ ὧν λέγεται· \"γῆρας γὰρ τίμιον οὐ τὸ πολυχρόνιον οὐδὲ ἀριθμῷ ἐτῶν μεμέτρηται, πολιὰ δέ ἐστιν φρόνησις ἀνθρώποις καὶ γῆρας βίος ἀκηλίδωτος. ἐπεὶ τοίνυν \"ὁ Ἀβραὰμ ἐπίστευσεν τῷ θεῷ\" ὡς \"τὴν πίστιν αὐτοῦ εἰς δικαιοσύνην λογισθῆναι\" καὶ \"πλήρης ἡμερῶν\" ἦν καὶ \"πρεσβύτερος\", εἰκότως \"τραφεὶς ἐν γήρει καλῷ\" ἐκοιμήθη. ὅτι δὲ πλήρης ἡμερῶν οὕτω νοεῖται καὶ ἐξ ἑτέρων ἔστιν βεβαιωθῆναι· \"τίμα\", φησίν, \"τὸν πατέρα σου καὶ τὴν μητέρα σου, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς εις γῆς ἣν ὁ κύριος δίδωσίν σοι.\" καὶ οὐκ ἔστιν τοῦτο ἀναντίρρητον· πολλοὶ γὰρ πολλὴν ἐνδειξάμενοι τιμὴν πρὸς γονέας ὠ κύμοροι ἐτελεύτησαν καὶ ἄλλοι ἀτιμάζοντες μητέρας καὶ πατέρας πολυχρόνιοι γεγένηνται· ἀλλὰ καὶ ἐν Ψαλμοῖς λέγεται περὶ \"τοῦ κατοικοῦντος ἐν βοηθείᾳ ὑψίστου\"· \"μακρότητι ἡμερῶν ἐμπλήσω αὐτὸν καὶ δείξω αὐτῷ τὸ σωτήριόν μου\", ὅπερ δηλοῖ τελείωσιν· οὐδὲ γὰρ τὴν ἐνταῦθα παραμονὴν ἐπὶ πλεῖστον· \"ἡρπάγη\" γάρ φησιν, \"μὴ κακία ἀλλάξῃ σύνεσιν αὐτοῦ\".","english":"Since you have become fruitful in virtue, do not delay toward it, lest you depart incomplete. David again says this in prayer: \"Do not bring me up in the midst of my days.\" But Abraham too is called \"old and full of days.\" And if we take this more simply, many of the many who lived before him lived even more years, and yet were neither called old nor full of days. But full of days is the one who has received without diminution the illuminations of \"the sun of righteousness.\" And this man is old, honored with those honors of which it is said: \"For old age is honorable, not that which is long in time nor measured by the number of years, but gray hair is understanding for men, and old age is a life without stain.\" Since, therefore, \"Abraham believed God,\" so that \"his faith was reckoned as righteousness,\" and he was \"full of days\" and \"old,\" fittingly \"having been nourished in a good old age\" he fell asleep. That \"full of days\" is understood in this way can also be confirmed from other passages: \"Honor,\" it says, \"your father and your mother, that it may go well with you and you may be long-lived on the land which the Lord gives you.\" And this is not incontrovertible; for many who showed great honor to their parents died young, and others who dishonored mothers and fathers became long-lived. But also in the Psalms it is said concerning \"the one who dwells in the help of the Most High\": \"With length of days I will fill him and show him my salvation,\" which signifies perfection; for neither is the stay here for the longest time; for \"he was caught up,\" it says, \"lest wickedness change his understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"ταῦτα δὲ πάντα ἡμῖν εἴρηται θέλουσιν δεῖξαι, ὅτι ἐπί τινι τέλει γίνεται τὰ γινόμενα κα̣ι`̣ παρὰ πολλῶν, πολλ̣ῷ δὲ πλέον ὑπὸ θεοῦ. καὶ ὁ Ἐλιφὰζ οὖν τοῦτο ἐπιστάμενος ἅτε ἐντρεχὴς καὶ συνετός φησιν τὰ ἐκκείμενα τῇ διανοίᾳ κινούμενος τοιαύτῃ, ὅτι πράως καὶ πρὸς ἐπιστροφὴν τὴν νουθεσίαν δεξάμενος τέλος ἀγαθὸν ἕξει καὶ τίμιον, ὅπερ δηλοῦται αὐτῷ διὰ τό· \"ἐλεύσῃ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν θεριζόμενος.\" χ̣ωρεῖ δὲ αὐτῷ κατ' ἀκολουθίαν ὁ λόγος ἀπὸ τοῦ· \"μακάριος ἀνήρ, ὃν ἤλεγξεν κύριος\", ὅτε καὶ προτρέπεται αὐτὸν μὴ \"ἀναίνεσθαι παντοκράτορος νουθέτημα\", ὡς αὐτοῦ καὶ \"τύπτοντος καὶ ἰωμένου ἑξάκις τε ἀπὸ ἀναγκῶν ῥυομένου λιμοῦ καὶ πολέμου, α᾿̣πὸ μάστιγος γλώσσης καὶ σιδήρου ἀποκρύπτοντος\", ἐξ οὗ συμβήσεται τοῦτον, ᾧ ταῦτα γίνεται, μὴ φοβεῖσθαι κακῶν ἐπιφορὰν καὶ τὰ ἑξῆς. ἐφ' οἷς ἅπασιν, φησίν, τέλος ἀγαθὸν διαδέξεται καιρίως καὶ ὡρίμως καθὰ σῖτος ἐν ἅλωνι συναγόμενος. μακάριον δέ ἐστιν σῖ156 τον τοιοῦτον εἶναι, περὶ οὗ ὁ ςωτήρ φησιν· \"τὸ καλὸν σπέρμα υἱοὶ τῆς βασιλείας εἰσίν.\" καὶ περὶ ταὐτοῦ· \"ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει. ἐὰν δὲ ἀποθάνῃ, πλείονα καρπὸν φέρει.\" καρπὸς δὲ τούτου τοῦ κόκκου οὐκ αἰσθητὰ γεννήματά ἐστιν, ἀλλ' ἄνθρωποι \"υἱοὶ βασιλείας\". μέγα ἐστὶ δὲ καὶ τὸ μὴ ἀκοῦσαι· \"ἐκτίλαι σε καὶ μεταναστεύσαι σε ἀπὸ σκηνώματος καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων\", ἀλλ' οὕτω πληρωθῆναι ἀρετῶν ὡς ὁ πληρούμενος σῖτος καὶ και ρίως θεριζόμενός τε καὶ συναγόμενος. κεῖται δ' ἐκ παραλλήλου ὁ καιρὸς καὶ ἡ ὥρα ὡς ἐν τῶι·","english":"All these things have been said by us wishing to show that things which come to be reach their end in something, and that from many causes, but far more by God. Eliphaz, therefore, knowing this, as one skilled and prudent, speaks the things set before him, moved by such a thought, that having received the admonition gently and with a view to conversion, he will have a good and honorable end, which is made clear to him by the phrase: \"You shall come to the grave like ripe grain harvested in due season.\" And the discourse proceeds for him in sequence from: \"Blessed is the man whom the Lord has reproved,\" when he also exhorts him not \"to refuse the admonition of the Almighty,\" as he is the one who both \"strikes and heals, and six times delivers from necessities, from famine and war, and hides from the scourge of the tongue and from iron,\" from which it will result that this man, to whom these things happen, will not fear the onset of evils and the things that follow. In all these things, he says, a good end will succeed in due season and ripeness, like grain gathered on the threshing floor. And it is a blessed thing to be such grain, about which the Savior says: \"The good seed are the sons of the kingdom.\" And about the same: \"Unless the grain of wheat falls into the earth and dies, it remains alone. But if it dies, it bears more fruit.\" And the fruit of this grain is not perceptible offspring, but men, \"sons of the kingdom.\" And it is a great thing not to hear: \"I will pluck you out and remove you from your tent, and your root from the land of the living,\" but to be so filled with virtues as the grain that is filled and harvested in due season and gathered. And the season and the hour are set side by side, as in the passage:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"\"φυλάξετε τὸν νόμον τοῦτον κατὰ καιροὺς ὡρῶν ἀφ' ἡμερῶν εἰς ἡμέρας.\" ἄμητος δ' ἐστὶν πνευματικὸς ψυχῆς τελείωσις. \"πορευόμενοι\" γὰρ \"ἐπορεύοντο καὶ ἔκλαιον αἴροντες τὰ σπέρματα αὐτῶν\", ὅπερ δηλοῖ τὴν διὰ πόνων καὶ ἀσκήσεων αὐτῶν ἀρχὴν τῆς ἀρετῆς. \"ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν\", ὅπερ σημαίνει ὡς προείρηται τὴν τελείωσιν. τοῦτο γὰρ δηλοῖ τὸ \"συνκομισθεῖσα\". ἐπ' ἀσφαλοῦς γὰρ λοιπόν ἐστιν τῷ ὄντι̣ ὁ τέ157 λειος. τοῦτο καλῶς παρὰ τοῦ ςωτῆρος μανθάνομεν λέγοντος· \"οὗ τὸ πτύον ἐν τῇ χειρὶ αὐτοῦ καὶ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ καὶ συνάξει τὸν σῖτον εἰς ἀποθήκην, τὸ δὲ ἄχυρον κατακαύσει πυρὶ ἀσβέστῳ.\" δῆλον δέ, ὡς οὐ περὶ αἰσθητῶν ταῦτα λέγεται· \"ἀσβέστῳ\" γὰρ \"πυρὶ\" ἄχυρον οὐ καίεται, ἀλλ' οὐδὲ περὶ αἰσθητῆς θημωνιᾶς φαίνεται διαλαμβάνων–οὐ γὰρ ἄνθρωπος θημωνιά ἐστιν–ἀλλὰ τὴν ὡς εἴπομεν τελείωσιν καὶ πλήρωσιν. ἔχομεν δὲ σοφῶς ἐν τ̣ῷ ᾄσματι τῶν ᾀσμάτων εἰρημένον περὶ τῆς νύμφης, ἥτις ἐστὶν ἡ ἐκκλησία ἢ ἡ τελεία ψυχή· \"ὁ ὀμφαλός σου ὡς κρατὴρ πεπληρωμένος· κρᾶμα κοιλίας σου ὡς θημωνιὰ ἅλωνός σου πεφραγμένη ἐν","english":"You shall keep this law at the appointed times of hours, from days to days.\" And the harvest is the spiritual perfection of the soul. For \"going they went and wept, carrying their seeds,\" which signifies the beginning of virtue through their labors and ascetic practices. \"But coming they shall come with exultation, carrying their sheaves,\" which signifies, as has been said, the perfection. For this is what \"gathered together\" indicates. For the perfect person is henceforth truly in safety. This we learn well from the Savior, who says: \"whose winnowing fan is in his hand, and he will thoroughly cleanse his threshing floor and gather the wheat into his storehouse, but the chaff he will burn with unquenchable fire.\" And it is clear that these things are not said about perceptible things; for chaff is not burned with \"unquenchable fire,\" nor does he appear to be speaking about a perceptible heap of grain—for a human being is not a heap of grain—but about the perfection and fulfillment, as we have said. And we have it wisely stated in the Song of Songs concerning the bride, who is the church or the perfect soul: \"Your navel is like a filled bowl; the mixture of your belly is like a heap of your threshing floor, fenced in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"κρίνοις.\" καὶ ὅτι ἡ ψυχὴ οὐκ ἔχει ταύτην τὴν συνήθως λεγομένην κοιλίαν δῆλον, περὶ ἧς λέγεται· \"τὰ βρώματα τῇ κοιλίᾳ καὶ ἡ κοιλία τοῖς βρώμασιν\", ἀλλὰ ἐκείνην περὶ ἧς γέγραπται· \"τὸν νόμον σου ἐν μέσῳ τῆς κοιλίας μου\", καί· \"ἀπὸ τοῦ φόβου σου ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ τετόκαμεν.\" αὐτὴ δ' αὕτη ἡ ψυχὴ καὶ \"ὀμφαλὸν\" ἔχει τὸ τῆς διανοίας μεσαίτατον, ὅπερ κέκραται κατὰ τὸν \"ὑπὸ τῆς σοφίας κερασθέντα οἶνον\" τὰ θεῖα νοήματα καὶ ὑπεραναβεβηκότα. καὶ ἐπε̣ὶ οὐχ οἷά τε ἦν ταῦτα διανοηθῆναι ἀνθρώποις, ἀνθρωπίναις λέξεσιν συνεκεράσθησαν, ἵν' οὕτως ἐφίκωνται τοῦ \"κράματος\" λαβέσθαι γυμ̣νῶν ἀκούειν τῶν τῆς σοφίας μὴ δυνάμενοι. δύναται δὲ καὶ τὴν̣ ἐανανθρώ πησιν δηλοῦσθαι διὰ τοῦ κρατῆρος, ἀλλὰ καὶ τῇ τ ῃ λέγεσθαι ὅτι· παλαιὰν κα̣ὶ καινὴν γραφήν, ὅ ἐστιν κρατήρ, ἔχεις ἐν τῷ μεσαιτάτῳ τοῦ ἡγεμονικοῦ σου. ἔχεις δὲ καὶ \"κοιλίαν\" θημωνιᾷ ἐοικυῖαν \"πεφραγμένην ἐν κρίνοις\". ἐπεὶ γὰρ διὰ τοῦ χρώματος τοῦ κρίνου λευκότης μὲν ἔξωθεν, ἔσωθεν δὲ νεκρῷ χρώματι ὅμοιον ἔχει, εἴη ἂν δηλοῦν, ὅτι ἡ τελεία ψυχὴ λευκὴ κατὰ τὸν λόγον γίνεται, περὶ οὗ εἴρηται· \"ἀδελφιδός μου λευκός\", ἐκ τῆς ἀπὸ τῆς ἀσκήσεως νεκρότητος θανατωμένη. \"ἰδοὺ ταῦτα οὕτως ἐξιχνιάσαμεν, ταῦτά ἐστιν ἃ ἀκηκόαμεν. σὺ δὲ γνῶθι σεαυτῷ εἴ τι ἔπραξας.\" βεβαιοῦται τὸ προειρημένον, ὅτι συνετὸς ὢν καὶ ἐκ παλαιῶν ἴσως ἀκούσας ἁγίων, οἳ ἀγράφως θεῖα ἐπαίδευον, ἐνήγετο εἰς τὸ λέγειν τινὰ λόγον ἔχο̣ντα̣, ὧν καὶ παραπλήσια ἐν τοῖς θείοις γράμμασιν εὑρίσκοντες παρεθέμεθα.","english":"with lilies.\" And it is clear that the soul does not have this so-called stomach in the usual sense, about which it is said, \"Foods are for the stomach and the stomach for foods,\" but that other one about which it is written, \"Your law is in the midst of my stomach,\" and, \"From your fear we conceived in the womb and were in travail and gave birth.\" And this same soul also has an \"navel,\" the very center of the mind, which has been blended according to the \"wine mixed by wisdom\"—the divine thoughts, and those that have transcended. And since it was not possible for humans to comprehend these things, they were blended with human words, so that in this way they might be able to grasp the \"mixture,\" since they are unable to hear the naked things of wisdom. And the incarnation can also be signified through the mixing-bowl, but also it is said in this way: you have the old and new Scripture—that is, the mixing-bowl—in the very center of your governing faculty. And you also have a \"stomach\" like a heap \"fenced in among lilies.\" For since through the color of the lily there is whiteness outside, but inside it has something like a dead color, it would signify that the perfect soul becomes white according to the Word, about which it is said, \"My beloved is white,\" having been put to death by the deadness that comes from ascetic practice. \"Behold, we have searched out these things thus; these are what we have heard. But you, know for yourself if you have done anything.\" What was said before is confirmed, that he, being intelligent and perhaps having heard from ancient saints, who taught divine things without writing, was moved to speak certain words that had meaning, of which we, finding similar things in the divine Scriptures, have set them alongside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"διὰ γὰρ τοῦ \"ἐξιχνιάσαμεν\" τὸ συνετὸν ἑαυτοῦ ἐπιδείκνυται, διὰ δὲ τοῦ \"ἀκηκόαμεν\" τὴν παρ' ἑτέρων παίδευσιν, εἰ μή τις λέγοι, ὅτι τὴν ἀκοὴν λέγει τὴν ὡσανεὶ ε᾿̣μπειρ̣ίαν καὶ γνῶσιν τῶν πραγμάτων. ἔτι δὲ τῇ αὐτῆι ἑπόμενος ἀρχῇ καὶ διακείμενος, ὅτι δι' ἁμαρτίας πέπονθεν, ἐπήγαγεν· \"σὺ δὲ γνῶθι σεαυτῷ εἴ τι ἔπραξας\", ἵνα ᾖ καὶ διὰ τούτου ἐμφαίνων ὅτι· επ ν ἃ εἶπον περὶ ἁμαρτανόντων· ε᾿̣γὼ οὐ γὰρ ἡγοῦμαι δίκαιον τιμωρεῖσθαι. οὐκ οἶδα δὲ τὸ καθ' ἕκαστον τῶν ἁμαρτημάτων. \"σὺ δὲ γνῶθι\", ὅ ἐστιν ὅτι· γνοὺς μετανόησον, ὅπερ πάλιν διακειμένου ὡς περὶ ἁμαρτόντος ἦν. μίαν γὰρ αἰτίαν τῶν ἐπαγωγῶν ᾤετο. \"ὑπολαβὼν δὲ Ἰὼβ λέγει· εἰ γάρ τις ἱστῶν στήσαι μου τὴν ὀργήν, τὰς δὲ ὀδύνας μου ἄραι ἐν ζυγῷ ὁμοθυμαδόν. καὶ δὴ ἄμμου παραλίας βαρυτέρα ἔσται.\" ὥσπερ ἐκ τῶν ἄλλων πάντων οὕτω καὶ ἐκ τῶν προκειμένων τὸ μεγαλόψυχον τοῦ Ἰὼβ δείκνυται, γενναίως καὶ πάνυ γε ἀνδρείως φέροντος τὰς περιστάσεις. πολλοὶ γάρ, ὅταν ἐν περιστατικοῖς καὶ ἀνιαροῖς γένωνται, ὡς περιττοὺς ἡγοῦνται τοὺς παρακαλοῦντας καὶ κατα α̣ν αἰτιῶνται. οὗτος δὲ παρεσκεύασται καὶ πρὸς ἀπόκρισιν·υτ μ̣αυτω τῶν περιστάσεων ν̣. λέγοι ἂν οὖν τὰ προκείμενα πρὸς τὰ ὑπὸ τοῦ Ἐλιφὰζ εἰρημένα· \"νῦν δὲ ἥκει ἐπὶ σὲ πόνος καὶ ἥψατό σου, σὺ δὲ ἐσπούδασας\" πρὸς ἀπόδειξιν ἅμα τοῦ μὴ ἔξω τῶν ἁμαρτημάτων ταῦτα ὑφίστασθαι̣ πρὸς τούτων καὶ μετριότητος, ὑποτιθεὶς ἑαυτὸν ἀμφιβάλλειν καίτοι τοῦ συγγραφικοῦ πνεύματος μαρτυροῦντος αὐτῷ ὡς \"ἄμεμπτος\" εἴη. λέγει οὖν ὅτι·","english":"For through \"we have searched out\" he shows his own understanding, and through \"we have heard\" the instruction that comes from others—unless one says that by \"hearing\" he means, as it were, experience and knowledge of things. And still following the same principle and being disposed in the same way—namely, that he has suffered because of sin—he added: \"But know for yourself if you have done anything,\" so that through this too he might make clear what I said about those who sin: for I do not consider it just to punish. But I do not know each particular sin. \"But know for yourself,\" that is: having come to know, repent—which again was the disposition of one speaking as about a sinner. For he thought there was one cause for the afflictions. \"And Job, taking up the word, says: For if someone would set my anger on a scale and lift my pains in a balance together, then indeed they would be heavier than the sand of the sea.\" Just as from all the other things, so also from what lies before us, the greatness of soul of Job is shown, as he bears his circumstances nobly and very courageously. For many, when they fall into difficult and grievous circumstances, regard those who console them as superfluous and blame them. But this man is prepared even for an answer to me concerning the circumstances. He would therefore be saying what lies before us in reply to what was said by Eliphaz: \"But now affliction has come upon you and touched you, yet you have been zealous\"—at the same time for the proof that he was not enduring these things outside of sins, and for moderation, suggesting that he himself was in doubt, although the spirit of the writer bears witness to him that he was \"blameless.\" He says therefore that:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"εἴ τις καθάπερ ἐν ζυγῷ στῆσαι τὰ ἡμέτερα θελήσοι πταίσματα καὶ τὴν ἐπαχθεῖσαν ὀργήν, βαρυτέραν αὐτὴν εὑρήσει τῶν ἡμετέρων πταισμάτων. ᾔδει γὰρ ὁ ἅγιος ὡς οὐχ ἁμαρτιῶν ἕνεκεν ταῦτα ὑφίστατο ἀλλ' ἀγωνίσματος, ὅπου γε ἐν τοῖς ἑξῆς ἔφασκεν· \"οἶδα ὅτι δίκαιος ἀναφανοῦμαι.\" διόπερ τοὺς φίλους ἐναγαγεῖν εἰς τὴν τοιαύτην γνῶσιν ἐσπούδαξεν. εἰ δὲ καὶ τὸ \"στῆσαι\" τὴν παῦλαν σημαίνει, συνεπίσκεψαι. νοηθείη δὲ καὶ οὕτως· λέγεται ζυγὸς ἐπικείμενος τῷ αὐχένι τῶν παθόντων ζῴων. εἴη ἂν οὖν λέγων· εἴ τις ἐθέλοι σὺν ἐμοὶ ἑλκύσαι τὸν τῶν παθημάτων ζυγόν, ὥστε κουφίσαι με ἀπ' αὐτῶν τῆι κοινωνίᾳ. ἀλλ' ὅρα, μὴ τοῦτο ἀνάξιον ὂν τοῦ ἁγίου ἐπὶ τὴν πρώτην ἀπόδοσιν ἡμᾶς ἀνάγειν. παράλιον δὲ ἄμμον παρείληφεν διὰ τὸ ὑγροτέραν εἶναι. \"ἀλλ' ὡς ἔοικεν τὰ ῥήματά μού ἐστιν φαῦλα. βέλη γὰρ κυρίου ἐν\n\nτῶι σώματί μού ἐστιν, ὧν ὁ θυμὸς αὐτῶν ἐκπίνει μου τὸ αἷμα. ὅταν ἄρξωμαι λαλεῖν, κεντοῦσί με.\" ἐπεὶ ὁ Ἐλιφὰζ π̣ι̣στοὺς λόγους τοὺς πρώτους, τοῦ Ἰὼβ δόξαντος αὐτῷ τῷ Ἐλιφὰζ ἐξ ἀποδυσπετήσεως εἰρῆσθαι τὰ πάντα, εἶπεν πρὸς τὸν Ἰὼβ διακείμενος, ὅτι ἁμαρτιῶν ἕνεκεν πέπονθεν, φησίν· ὡς ἔοικεν, τὰ ῥήματά μου εὐτελῆ ἐστιν οὐδὲν πιστευόμενα. ἐπάγει δὲ ἀκολούθως, διὸ αὐτῷ ἀπιστεῖ, λέγων· \"βέλη γὰρ κυρίου ἐν τῶι σώματί μου ἐστιν\", ἵνα ᾖ ὃ δηλοῖ τοιοῦτον· διὰ τοῦτο τὰ ῥήματά μου φαῦλά ἐστιν, ὅτι βέλη κυρίου ἐπὶ τῷ σώματί μου ὑπάρχει. εἰώθασιν γὰρ οἱ πολλοὶ τῶν ἀνθρώπων ὑπερορᾶν τὰ παρὰ τῶν ἐν περιστάσεσιν καὶ πενίᾳ πιεσθέντων λεγόμενα ῥήματα, κἂν συνετὰ ᾖν. τοῦτο αὐτὸ δηλοῦται ἐν τῷ λογίῳ τῷ φάσκοντι·","english":"If someone wished to place our failings and the anger that has been brought upon us, as it were, in a balance, he will find that anger heavier than our failings. For the saint knew that he was enduring these things not on account of sins but for the sake of a contest, since in what follows he said: \"I know that I shall appear righteous.\" Therefore he was eager to lead his friends into this kind of knowledge. But if \"to place\" also signifies cessation, consider it as well. It may also be understood in this way: a yoke is said to be laid upon the neck of suffering animals. He would then be saying: if someone wished to draw the yoke of sufferings along with me, so as to lighten me from them by his fellowship. But see whether this, being unworthy of the saint, leads us back to the first interpretation. And he has taken \"sand of the sea\" because it is wetter. \"But as it seems, my words are worthless. For the arrows of the Lord are in my body, whose fury drinks up my blood. Whenever I begin to speak, they pierce me.\" Since Eliphaz took his first words as trustworthy, when Job seemed to him, Eliphaz, to have said everything out of desperation, he said to Job, being disposed to think that he had suffered on account of sins, he says: as it seems, my words are cheap, believed in nothing. And he adds consequently why he disbelieves him, saying: \"For the arrows of the Lord are in my body,\" so that what is indicated may be as follows: for this reason my words are worthless, because the arrows of the Lord are upon my body. For most people are accustomed to disregard the words spoken by those pressed by circumstances and poverty, even if they are intelligent. This same thing is indicated in the saying that declares:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"\"πτωχὸς ἐλάλησεν καὶ εἶπαν· τίς οὗτος;\". ὅτι δὲ βέλη τὰ περιστατικῶς ἐκ προνοίας πεμπόμενα λέγεται, ἔστιν ἐκ πλειόνων μαρτυρεῖσθαι· ἐν Δευτερονομίῳ Μωσῆς ἐν τῇ μεγάλῃ ᾠδῇ λέγει ἐκ προσώπου τοῦ θεοῦ· \"μεθύσω τὰ βέλη μου ἀφ' αἵματος καὶ ἡ μάχαιρά μου καταφάγεται αἷμα τραυματιῶν\", βέλη καὶ μάχαιρα τὰς κολάσεις λέγων. καὶ πάλιν ἐν αὐτῇ τῇ βίβλωι λέγει· \"καὶ τὰ βέλη μου συντελέσει αὐτούς\", τοῦ συντελέσει δηλοῦντος· πληρώσει τὰ τῆς κολάσεως. καὶ τοῦτο δὲ ἐπὶ συμφέροντι γίνεται. θυμὸν δὲ βελῶν ἐνταῦθα οὐ τῶν ἀψύχων, ἀλλὰ τὴν ἐπίπονον καὶ σφοδράν τε καὶ πικρὰν ἐπιφορὰν τῶν ἀνιαρῶν φησιν, ἣν ἐκπίνειν τὸ αἷμα λέγει δηλῶν, ὡς τὴν ζωτικὴν αὐτοῦ δύναμιν προσαφαιρεῖται τὰ τῆς κολάσεως. τὸ δ'· \"ὅταν ἄρξωμαι λαλεῖν, κεντοῦσί με\" ὡς ἐν ἀπο ς εἴη ἂν ὑποβάλλον διάνοιαν τοιαύτην· ὅτε ὁ νοῦς πρὸς τὸν τῶν ὅλων τέταται θεὸν καὶ τὴν ἐκείνου θεωρίαν, τρόπον τινὰ λήθη τῶν ἀνθρωπίνων γίνεται. ἀπὸ τῆς τοιαύτης καταστάσεως καὶ ὁ μακάριος Δαυὶδ ἔψαλλεν ὅτι· \"ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου\", καὶ Παῦλος \"ἕως τρίτου οὐρανοῦ\" φησιν \"ἁρπαγῆναι εἴτε ἐν σώματι οὐκ οἶδα εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα\". ἐπειδὰν δὲ ὡς ἄνθρωποι περὶ τὰ ἐπίπονα σχολὴν οὐ βραχείαν παρασχῶσιν, τότε δὴ αὐτῶν οὐ μετρίως καθάπτεται. τοῦτ' οὖν αὐτὸς παραιτούμενος τρόπον τινὰ παιδεύει καὶ τοὺς φίλους ἄνω ἔχειν τὸ φρόνημα καὶ μικρὰ φροντίζειν τῶν ἐπιπόνων τῇ θεωρίᾳ σχολάζοντας. ἀκολούθως δὲ καὶ ἡ φρουροῦσα τοὺς ἁγίους δύναμις ὀλίγον ἐνδίδωσιν αὐτοῖς αἴσθησιν γενέσθαι πόνων, ἵνα οὕτως εὔλογος ἡ δόσις τοῦ στεφάνου γένηται. \"τί γάρ;","english":"A poor man spoke, and they said, 'Who is this?'\" That arrows are said to be the circumstances sent by providence is attested by many passages. In Deuteronomy, in the great song, Moses says in the person of God: \"I will make my arrows drunk with blood, and my sword shall devour the blood of the wounded,\" calling punishments arrows and sword. And again in the same book he says: \"And my arrows shall consume them,\" where \"shall consume\" means: he will fill up the things of punishment. And this too happens for advantage. But \"the fury of arrows\" here refers not to inanimate arrows, but to the painful and violent and bitter onset of grievous things, which he says they drink as blood, indicating that the things of punishment take away his vital power. And the phrase \"when I begin to speak, they prick me\" would be, as it were, suggesting a thought of this kind: when the mind is stretched toward the God of all and the contemplation of him, there comes about a certain forgetfulness of human things. From such a state also the blessed David sang: \"I forgot to eat my bread,\" and Paul says \"he was caught up to the third heaven, whether in the body I do not know, or outside the body I do not know.\" But whenever, as men, they give no brief leisure to painful things, then indeed he assails them not moderately. So he, declining this, in a certain way also teaches his friends to keep their mind on high and to think little of painful things, devoting themselves to contemplation. And consequently the power that guards the saints yields a little, so that a perception of pains may come to them, in order that the giving of the crown may thus be reasonable. \"For what?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"μὴ διὰ κενῆς κεκράξεται ὄνος ἄγριος ἀλλ' ἢ τὰ σῖτα ζητῶν; εἰ δὲ καὶ ῥήξει φωνὴν βοῦς ἐπὶ πάτνης ἔχων τὰ βρώματα; εἰ βρωθήσεται ἄρτος ἄνευ ἁλός; εἰ δὲ καὶ ἔστιν γεῦσις ἐν ῥήμασι κενοῖς; οὐ δύναται γὰρ παύσασθαί μου ἡ ψυχή. βρόμον γὰρ ὁρῶ τὰ σῖτά μου ὥσπερ ὀσμὴν λέοντος.\" πρὸς τὴν παρ' ἐκείνου γεγενημένην αὐτῷ οἷον ἐπίπληξιν ἐπὶ τῶν λόγων τῶν εἰρημένων ὑπὸ τοῦ Ἰὼβ αὐτὸς λέγει ὡς ἐρώτησιν προσάγων, ἵνα ἐξ ὧν ἀποκρίνεται μηκέτι μέμφηται τὸν διὰ τὰ ἐπίπονα βοῶντα καίτοι τοῦ Ἰὼβ οὐδὲν ἀποδυσπετήσεως εἰπόντος. ἐρωτᾷ· \"τί οὖν; μηδὲ διὰ κενῆς κεκράξεται ὄνος ἄγριος ἀλλ' ἢ τὰ σῖτα ζητῶν;\", ὅ ἐστιν· μὴ ματαίως φωνὴν ἀφίησιν ἐνδεόμενος τροφῆς ὄνος ἄγριος; ἀλλ' οὐδὲ ὁ βοῦς κράζει ἐπὶ τῆς φάτνης τῶν βρωμάτων κειμένων. ὥστε μηδ' ἐμὲ αἰτιῶ, εἰ κράζω κατὰ τὴν σὴν ὑπόλημψιν διὰ τὰ ἀνιαρὰ φύσεως ἀσθενοῦς ὑπαρχούσης, ἵνα ᾖ ἄγων αὐτὸν εἰς συμπάθειαν πρὸς τὸ μὴ μέμφεσθαι τὸν ὀδυνώμενον εἰ κράζει· οὐ γὰρ ἀναίσθητον εἶναι δεῖ τὸν ἅγιον, κἂν καρτερῶς φέρῃ τὰ θλίβοντα· αὕτη γὰρ ἀρετή ἐστιν, ὅταν αἴσθησιν τῶν ἐπιπόνων δεχόμενός τις ὑπερφρονῇ τῶν ἀλγηδόνων διὰ θεόν. τὸ δ' ἑξῆς· \"εἰ βρωθήσεται ἄρτος ἄνευ ἁλός\" παρεμβεβλημένον ὑπὸ τοῦ μακαρίου καὶ διὰ τοῦτο ἀσαφίαν ἐργασάμενον εἴη ἂν κατ' ἡμετέραν δύναμιν τοιοῦτο· οὐ δύναται ὠφελία ψυχῆς καὶ τροφὴ ταύτης ὑπάρξαι μὴ πόνου καὶ θλίψεως γεγενημένου. τούτῳ ὅμοιον τό· \"διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν\", ἵν' ᾖ ὁ μὲν","english":"Will the wild ass cry out in vain, unless it is seeking food? And will the ox low over its manger when it has food? Will bread be eaten without salt? And is there taste in empty words? For my soul cannot cease. For I see my food as a roar, like the smell of a lion.\" In response to the rebuke, as it were, that came to him from that man concerning the words spoken by Job, he himself speaks as though putting forward a question, so that by the answers he gives he may no longer find fault with the one who cries out because of hardships—although Job said nothing of desperation. He asks: \"What then? Will the wild ass cry out in vain, unless it is seeking food?\"—that is: does the wild ass utter its voice to no purpose when it is in need of food? Nor does the ox low at the manger when the food is set before it. So do not blame me either, if I cry out according to your supposition because of painful things, since a weak nature is involved—so that he may lead him to sympathy, so as not to find fault with one who is in pain if he cries out. For the holy man ought not to be without feeling, even if he bears what presses on him with endurance; for this is virtue, when someone, receiving a sense of hardships, rises above his pains for God's sake. What follows—\"Will bread be eaten without salt?\"—having been inserted by the blessed man and for that reason producing obscurity, would be, according to our ability, something like this: the benefit and nourishment of the soul cannot exist unless toil and affliction have come about. Similar to this is the saying: \"Through many afflictions we must enter the kingdom of heaven,\" so that the one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ἄρτος δηλῶν τὴν ὠφελίαν, τὸ δ' ἅλας τὸν πόνον, οὗ χωρὶς ἀρετὴν κατορθωθῆναι ἀδύνατον. ἀπὸ τῆς αὐτῆς διανοί165 ας καὶ τό· \"εἰ δὲ καὶ ἔστιν γεῦσις ἐν ῥήμασι κενοῖς;\". ἅπας λόγος πράξεως ἐστερημένος ἐναρέτου μάταιός ἐστιν καὶ κενός. τούτου παραστατικόν ἐστιν τό· \"οὐ γὰρ ἐν λόγῳ ἡ βασιλεία τοῦ θεοῦ, ἀλλ' ἐν δυνάμει.\" οὐκ ἐν διακένοις ὑποσχέσεσιν, ἀλλ' ἐν λόγῳ ἐνεργεῖ τὰ τῆς σωτηρίας ὑπάρχει. μὴ τοίνυν ἐμὲ νομίζετε διακένους προφέρειν λόγους μηδὲ ὑμεῖς, ὦ φίλοι, του῀̣τ̣ο ζηλοῦτε. διὰ γὰρ τοῦτο, ἐπεὶ οὐδὲν κενὸν ἐμοὶ καὶ μάταιον πέπρακ̣ται, \"οὐ δύναταί μου παύσασθαι ἡ ψυχὴ\" τοῦ τόνου τοῦ πρὸς τὸν ἀντίπαλον· σκοπὸς γάρ μοί ἐστιν οὐ κενός, ἀλλ' ἐλπίδα σωτήριον ἔχων. ε̣ι᾿̣ γὰρ τὰ σῖτα τὰ ἡμέτερα καὶ διὰ τὸ δυσῶδες τοῦ τραύματος βρόμου λέοντος πεπλήρωται, οὐ παύσεταί μου ἡ ψυχή. οὐδὲν γὰρ \"ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ, θλῖψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς\" καὶ τὰ ἑξῆς. πάντες γὰρ ἅγιοι ἐν Παύλῳ ἀναβοῶσιν. εἰ δὲ καὶ τὴν τοῦ διαβόλου κατ' αὐτοῦ ἔνστασιν ἐμποδίζειν αὐτοῦ τὴν ἀρετὴν βουλομένου σημαίνοι διὰ τὸν βρόμον εἰωθότα σῖτα αὐτοῦ ὑπάρχειν, συνεπίσκεψαι. \"εἰ γὰρ δῴη καὶ ἔλθῃ μου ἡ αἴτησις καὶ τὴν ἐλπίδα μου δῴη ὁ κύριος, ἀρξάμενος ὁ κύριος τρωσάτω με, εἰς τέλος δὲ μή με ἀνελέτω.\" ὁ τρῶσιν καθ' ἑαυτοῦ αἰτούμενος οὐκ ἀποκάμνων τὴν αἴτησιν ἑαυτοῦ ἐλθεῖν εὔχεται, ἀλλὰ τὸν ἴδιον ἀποπληρωθῆναι σκοπόν. ἦν δὲ οὗτος τὸ πέρας τοῦ κατορθώματος ἀνύσαι ἢ καὶ φανῆναι τοῖς φίλοις διὰ τὴν αὐτῶν ὠφελίαν τὴν αἰτίαν τῶν πόνων, ὅτι ἀγωνίσματος χάριν ἐπήχθησαν.","english":"Bread\" signifies the benefit, and \"salt\" the toil, without which virtue cannot be set right. From the same thought is also the phrase: \"And is there indeed taste in empty words?\" Every word deprived of virtuous action is vain and empty. Illustrative of this is the saying: \"For the kingdom of God is not in word, but in power.\" The things of salvation are accomplished not in empty promises, but in an effective word. Do not, then, think that I bring forward empty words, nor do you, O friends, be zealous for this. For this reason, since nothing vain and futile has been done by me, \"my soul cannot cease\" from the tension against the adversary; for my aim is not empty, but has a saving hope. For if our food has been filled with the roar of a lion because of the foulness of the wound, my soul will not cease. For nothing \"shall separate us from the love of Christ, tribulation or distress or persecution or famine\" and the rest. For all the saints cry out in Paul. But if it also signifies the opposition of the devil against him, who wishes to hinder his virtue by the roar—since he is accustomed to be his food—consider it as well. \"For if he would grant, and my petition would come, and the Lord would grant my hope, let the Lord, having begun, wound me, but let him not destroy me utterly.\" He who asks for wounding against himself does not, growing weary, pray that his petition come, but that his own aim be fulfilled. And this was to accomplish the limit of success, or even to make known to his friends, for their benefit, the cause of his toils—that they were brought on for the sake of the contest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"οὕτω γὰρ ἂν οὐδὲ εἰς τὸν δίκαιον ἡμάρτανον, ἀλλὰ καὶ ζῆλον θεῖον ἐδέχοντο μιμήσασθαι σπεύδοντες ὑπομονὴν καὶ ἀνδρείαν τῶι ἁγίωι κατορθουμένην, δι' ἣν καὶ ἔλεγεν· \"εἰ γὰρ δῴη\"–ἀντὶ τοῦ· εἴθε γὰρ δῴη κύριος–\"καὶ ἔλθῃ μου ἡ αἴτησις, καὶ τὴν ἐλπίδα μου δῴη ὁ κύριος\". δι' ἀμφότερα γὰρ εὔχεται, ἵνα καὶ αὐτὸς τὸν στέφανον τοῦ ἀγῶνος δέξηται κἀκεῖνοι μὴ ματαίαν τὴν ὑπομονὴν τῶν ἐπιπόνων νομίσωσιν. ἰδεῖν δὲ αὐτοῦ ἔστιν καὶ θαυμάσαι τὸ καὶ ἐν τοῖς τηλικούτοις πόνοις ἀνδρεῖον, ὅτι πρῶτον μὲν οὐκ ἀπείρηκεν τὴν πρὸς τὸν φίλον ἀπόκρισιν ἔχων πρόφασιν τὴν περὶ τοὺς πόνους σχολήν, ἀλλὰ καὶ πάλιν καθάπερ γενναῖος ἀθλητὴς φησιν πολεμικῶς κατὰ τοῦ ἀν167 τικειμένου ἱστάμενος καὶ εἰδώς, ὅτι οὐ χωρὶς τῆς ἐκ θεοῦ συνχωρήσεως γέγονεν ἡ κατ' αὐτοῦ ἐπαγωγή, φησίν· \"ἀρξάμενος ὁ κύριος τρωσάτω με, μόνον μὴ εἰς τέλος ἀνελέτω με\", ἀντὶ τοῦ· τὴν ἔκβασιν τῶν θλίψεων ὑπενεγκεῖν χαρισάσθω. τούτῳ ὅμοιόν ἐστιν τό· \"καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν\", ὅπερ ἑρμηνεύεται πολλάκις ἀντὶ τοῦ· μὴ ὑποπεσεῖν τοῖς ἀπατῶσιν ἐνγένηται. ὅρα δὲ καὶ τὴν θείαν πληροφορίαν. ὅτι ἔλθει τὰ τῆς εὐχῆς ἐλπίζει, οὐ παντὸς εἰδότος, εἰ συμφερόντως εὔχεται, ἢ μόνον τῶν ἁγίων. κατὰ τὸ βού λημα τοῦ θεοῦ ζῶντες δέχονται καὶ \"πληροφορίαν τῆς ἐλπίδος\". ὅτι δὲ οὐ περὶ τῆς ζωῆς τῆς ἐνταῦθα φοβούμενος λέγει τό· \"εἰς τέλος δὲ μή με ἀνελέτω\", σαφὲς ἐκ τοῦ εἰρηκέναι αὐτόν·","english":"For in this way they would not have sinned even against the righteous man, but they would also have received a divine zeal, hastening to imitate the endurance and courage accomplished by the saint, on account of which he also said: \"For if he would give\"—that is, would that the Lord would give—\"and my petition would come, and the Lord would give my hope.\" For through both he prays, that he himself may receive the crown of the contest and that they may not consider the endurance of hardships to be in vain. And one can see and marvel at his courage even in such great labors, because first he did not give up, having as an excuse for his reply to his friend the occupation with his labors, but again, like a noble athlete, he speaks in a warlike manner, standing against the adversary and knowing that the assault against him has not happened without God's permission, he says: \"Having begun, let the Lord wound me, only let him not destroy me utterly,\" that is, let him grant me to endure the outcome of the afflictions. Similar to this is the phrase: \"And lead us not into temptation,\" which is often interpreted as: let it not happen that we fall under those who deceive. And observe also the divine assurance. That the things of his prayer will come he hopes—something not everyone knows, whether he prays beneficially, but only the saints. Living according to the will of God, they also receive \"assurance of hope.\" And that he does not say \"let him not destroy me utterly\" out of fear concerning the life here is clear from his having said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"\"θάνατος ἀνδρὶ ἀνάπαυσις.\" αἰσθητικὸς ὢν οὖν ὁ ἅγιος τρῶσιν ὑπὸ θεοῦ ἐκδέχεται παιδευτὴν αὐτὸν ἄριστον ἐπιστάμενος οὐχ ὡς κολαστέος, ἀλλ' ὡς δοκίμιον ἐξαιτούμενος, καθὸ ὁ ψαλμῳδός φησιν· \"δοκίμασόν με κύριε καὶ πείρασόν με\", καὶ τὸ παροιμιῶδες δὲ λόγιον· \"μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.\" τοῦτο δὲ γίνεται, ἵνα μὴ κολαστέος γένηται οὐ συνεπαισθηθεὶς τῇ παιδεύσει. οὐ γὰρ παραιτεῖται ἔλεγχον ὁ ἅγιος ὅλον αὑτὸν τῷ θεῷ ἐκδούς, \"εἰδὼς ὅτι ῃαξατ ἡ θλῖψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν, ῃαξατ ἡ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει\". \"εἴη δέ μου πόλις τάφος, ἐφ' ἧς ἐπὶ τειχέων ἡλλόμην ἐπ' αὐτῆς, οὐ μὴ φείσωμαι.\" ὁ τῶν ἀνθρωπίνων ἁπάντων δοξῶν τε καὶ πολιτειῶν καὶ τῶν ὁμοίων καταφρονήσας \"σκύβαλα\" τὰ πάντα διὰ τὴν σωτήριον ἐλπίδα \"ἡγούμενος\" τὰς πολιτικὰς δόξας \"τάφον\" οἴεται ἀποθανὼν αὐταῖς ὡς Παῦλος ὁ λέγων· \"ζῶ δὲ οὐκέτι\n\nἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός.\" ἐπὶ γὰρ ταύτας τὰς ἀνθρωπίνας δόξας μεγάλα κομπάζοντες καθάπερ ἐπὶ τειχέων ἁλλόμενοι οἱ μοχθηροὶ ἐπιπηδῶσιν, εἰ καὶ μὴ ὁ ἅγιος. δῆλον γάρ, ὅτι τῷ ἀνθρωπίνῳ προσώπῳ ταῦτα προσάπτων εἴρηκεν. μετριόφρων γὰρ εἰ καί τις ἄλλος ὁ μακάριος, \"ἄμεμπτος\" μαρτυρηθεὶς εἶναι καὶ \"δίκαιος\". εἴη δὲ καὶ ταῦτα λέγων ὅτι· εἰ καὶ καθάπερ εὖ τετειχισμένη πόλις ἐτύγχανον πλούτῳ καὶ δόξῃ καμών, ἀλλά γε ἐμοὶ ταῦτα τέθνηκεν οὐ βαρείαν αὐτῶν τὴν στέρησιν λογιζομένῳ. διὸ καὶ οὐ φείδομαι τούτων. ὅλως αὐτῶν μηδένα πόθον ἔχω τεθνηκὼς αὐτοῖς, ἐξ οὗ ζῶ ζωὴν μακαρίαν.","english":"Death is a resting place for a man.” Being perceptive, then, the saint accepts a wound from God, knowing him to be the best trainer, not as one who is to be punished, but as one who is being tested, just as the psalmist says: “Test me, O Lord, and try me,” and also the proverbial saying: “He scourges every son whom he receives.” And this happens so that he may not become liable to punishment by failing to perceive the discipline. For the saint does not refuse reproof, having given himself wholly to God, “knowing that tribulation produces endurance, and endurance produces testing, and testing produces hope; and hope does not put to shame.” “And may my city be a tomb, upon which I leaped upon its walls, I will not spare.” He who has despised all human opinions and constitutions and the like, “considering” all things to be “refuse” for the sake of the saving hope, regards political opinions as a “tomb,” having died to them, like Paul who says: “I no longer live, but Christ lives in me.” For it is upon these human opinions that the wicked, boasting greatly, leap as upon walls and rush in, even if the saint does not. For it is clear that he said this, attaching it to the human person. For the blessed man was humble-minded, if anyone was, having been testified to be “blameless” and “righteous.” And may he be saying this too: that even if I happened to be like a well-fortified city, having labored in wealth and glory, yet these things have died to me, since I do not reckon their deprivation a heavy thing. Therefore I do not spare them. In general I have no longing for them, having died to them, from which I live a blessed life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"καλὸν γὰρ \"ἀποθνῄσκειν τῇ ἁμαρτίᾳ\", ἵνα τῷ θεῷ ζήσωμεν καὶ μὴ καθάπερ ἡ \"σπαταλῶσα χήρα\" ζῶντες θανάτῳ τῆς ἁμαρτίας παραδοθῶ μεν. \"οὐ γὰρ ἐψευσάμην ῥήματα ἅγια θεοῦ μου.\" διὰ τοῦτο πάντα τὰ ἀνθρώπινα τάφον ἡγοῦμαι τεθνηκὼς αὐτοῖς, ἐπεὶ οὐκ ἐψευσάμην τὰ τοῦ θεοῦ ἅγια ῥήματα, ἤτοι διὰ τὸ ἐν μηδενὶ πταῖσαι ἀλλὰ \"δίκαιος\" εἶναι–τοῦτο λέγει κατὰ τὸν λέγοντα· \"οὐδὲν ἐμαυτῷ σύνοιδα\"– ἢ ὅτι τὰ εἰρημένα ἐν μαρτυρίας μέρει πρὸς τοῦ θεοῦ οὐ ψευδῆ ἔδειξεν καθὸ εἴρηται περὶ αὐτοῦ· \"καὶ οὐκ ἔδωκεν ἀφροσύνην θεῷ.\" τοῖς γὰρ λόγοις τοῦ θεοῦ τοῖς μαρτυροῦσιν αὐτῷ τὸ ἐν ἀρετῇ ὂν ὁ τρόπος αὐτοῦ σύμφωνος εὑρίσκετο. διόπερ καὶ τὰς ἐναρέτους ἑαυτοῦ πράξεις τοῦ θεοῦ λέγει κατὰ τὸν λέγοντα· \"οὐκ ἐγὼ δέ, ἀλλὰ ἡ χάρις τοῦ θεοῦ σὺν ἐμοί.\" δεικτικὸν δὲ καὶ πρὸς τοῦ θεοῦ πεπαιδεῦσθαι αὐτὸν τὸ λέγειν· \"οὐ γὰρ ἐψευσάμην ῥήματα ἅγια θεοῦ μου.\" οὐδὲν δ' ἧττον καὶ ἄτυφος φαίνεται ἐκ τοῦ θεοῦ ἐνεργῶς δεικνὺς τό· \"ἐπὶ δὲ σῇ σοφίᾳ μὴ ἐπαίρου.\" θεοῦ γὰρ τὰ πάντα ὁμολογεῖ. χρήσιμον γὰρ τὸ μὴ ἐφ' ἑαυτῷ βάλλεσθαι, ὅπερ πάλιν παραινεῖ λόγος θεῖος· \"μὴ καυχάσθω ὁ σοφὸς ἐν τῇ σοφίᾳ αὐτοῦ μηδὲ ὁ ἰσχυρὸς ἐν τῇ ἰσχύι αὐτοῦ μηδὲ ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, ἀλλ' ἢ ἐν τούτῳ καυχάσθω ὁ καυχώμενος τοῦ συνίειν καὶ γιγνώσκειν τὸν κύριον.\" ἔχομεν παραδείγματα ἐν ταῖς γραφαῖς τῶν ἀσυνέτως καυχωμένων καὶ ἐφ' ἑαυτοῖς πεποιθότων Γολιὰδ καὶ Φαραώ, οἵτινες οὐχ ἅπερ ἤλπισαν πεπόνθασιν \"σβεσθείσης αὐτῶν τῆς ὑπερηφανίας\". \"εἶν̣α̣ι̣ φάσκοντες\" δὲ \"σοφοὶ μωραίνονται\" κατὰ τὸ λόγιον. ἀλλὰ καὶ περὶ τῶν πλούτῳ ἀλαζονευομένων λέγεται·","english":"For it is good \"to die to sin,\" so that we may live to God and not, like the \"self-indulgent widow,\" while living be handed over to the death of sin. \"For I have not falsified the holy words of my God.\" Therefore I regard all human things as a tomb, having died to them, since I have not falsified the holy words of God—either because I have stumbled in nothing but am \"righteous\" (he says this in the manner of the one who says, \"I am conscious of nothing against myself\"), or because the things spoken by God in the manner of testimony he showed to be not false, as it is said concerning him: \"and he did not give folly to God.\" For to the words of God that testify to him, his manner of life was found in agreement, being in virtue. Therefore he also calls his virtuous deeds God's, in the manner of the one who says, \"yet not I, but the grace of God with me.\" And it is indicative of his having been trained by God that he says, \"For I have not falsified the holy words of my God.\" No less, he also appears free from arrogance, showing effectively that it is from God: \"but be not lifted up in your own wisdom.\" For he confesses all things to be God's. For it is useful not to cast the credit upon oneself, which again the divine word advises: \"Let not the wise man boast in his wisdom, nor the strong man in his strength, nor the rich man in his wealth, but let him who boasts boast in this, that he understands and knows the Lord.\" We have examples in the Scriptures of those who boasted foolishly and trusted in themselves—Goliath and Pharaoh—who did not suffer what they hoped, \"their pride having been quenched.\" And \"claiming to be wise, they are made foolish,\" according to the saying. But also concerning those who vaunt themselves in wealth it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"\"μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα.\" ἢ γὰρ αὐτὸς αὐτὰ καταλείψει ἢ αὐτὰ αὐτὸν μεταβολῆς γεγενημένης. ἀλλὰ ὁ ἅγιος οὐδὲν ἐφ' ἑαυτῷ βαλλόμενος θεῷ πάντα ἀνατίθησιν. \"τίς γάρ μου ἡ ἰσχύς, ὅτι ὑπομένω; ἢ τίς μου ὁ χρόνος, ὅτι ἀνέχεταί μου ἡ ψυχή; μὴ ἰσχὺς λίθων ἡ ἰσχύς μου; ἢ αἱ σάρκες μού εἰσιν χάλκειαι; ἦ οὐκ ἐπ' αὐτῷ ἐπεποίθειν; βοήθεια δὲ ἀπ' ἐμοῦ ἄπεστιν. ἀπείπατό με ἔλεος, ἐπισκοπὴ δὲ κυρίου ὑπερεῖδέν με.\" 171 παιδεῦσαι τοὺς φίλους ἀγαπητικὸς ὢν βούλεται, ὡς οὐ διά τι ἀνθρώπινον τὴν τοσαύτην ἐπιφορὰν τῶν ἀνιαρῶν ὑπομένει, καὶ παραστῆσαι αὐτῷ ὅτι· εἰ μὴ λογισμῷ θείῳ, ὅσον ἧκεν εἰς ἀνθρωπίνην ἀσθένειαν, οὐκ ἂν οὐκ ἀνήνεγκα ταῦτα–διὰ ποίαν γάρ, φησίν, ἰσχὺν ταῦτα ὑπομένω λογίσασθε, ἢ διὰ ποῖον χρόνον βιῶσαι δυνήσομαι ταῦτα ὑφιστάμενος. ἡ ἰσχὺς δέ μοι ἢ λίθου ἐστὶν ἢ χαλκείας ἔχω τὰς σάρκας, ὥστε μὴ ἐπαισθάνεσθαι τὸν πόνον αὐτοῖς; –ἵνα μὴ περὶ ἀναισθήτου διακείμενοι εὐτελίζωσι τὴν καρτερίαν. εἰσὶ γὰρ οἱ καὶ περὶ τῶν μαρτύρων διανοούμενοι, ὅτι τῶν ἀλγηδόνων οὐκ ἐπαισθάνονται, ὅπερ παραιρεῖται αὐτῶν τὴν ἀρετήν. ἀλλὰ κἀκεῖνα αὐ τοῖς ἐνθεῖναι τῆι διανοίᾳ βούλεται, ὅτι οὐ δι' ἁμαρτίας πάσχει, λέγων· \"ἦ οὐκ ἐπ' αὐτῷ ἐπεποίθειν;\" πρὸς δὲ τούτοις ἠρέμα καὶ τὴν ἀπὸ θεοῦ συνχώρησιν αἰνιττόμενος ἐπάγει· \"βοήθεια δὲ ἄπεστιν.","english":"Do not fear when a man becomes rich and when the glory of his house is multiplied, for when he dies he will not take all of it.\" For either he will leave these things behind, or they will leave him when a change has occurred. But the holy man, casting nothing upon himself, ascribes all things to God. \"For what is my strength, that I should endure? Or what is my time, that my soul should bear with me? Is my strength the strength of stones? Or are my flesh of bronze? Have I not trusted in him? But help is far from me. Mercy has rejected me, and the visitation of the Lord has overlooked me.\" Being affectionate, he wishes to instruct his friends, [to show] that he does not endure so great an onslaught of grievous things for any human reason, and to establish for them that—unless by divine reasoning, as far as it pertains to human weakness, I would not have borne these things—for on account of what strength, he says, do I endure these things? Consider, or for what length of time shall I be able to live while undergoing these things? But my strength is either of stone, or I have flesh of bronze, so as not to feel the pain in them—lest, being disposed concerning an insensible person, they should despise his endurance. For there are those who also think concerning the martyrs that they do not feel the pains, which removes their virtue. But he wishes to implant also those things in their mind, that he does not suffer on account of sin, saying: \"Have I not trusted in him?\" And in addition to these things, gently hinting at the permission from God, he adds: \"But help is absent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"ἀπείπατό με ἔλεος, ἐπισκοπὴ δὲ κυρίου ὑπερεῖδέν με\", ἵν' ἐκ τούτων κατανοήσωσιν, ὅτι καὶ ταῦτα συνειδὼς εἰς ἑαυτὸν γεγενημένα ὁ ἅγιος φέρει γενναίως ἱστάμενος πρὸς τὸν ἐξαιτησάμενον, πεπι172 στευκώς, ὅτι εἰ καὶ ἔπαισεν αὐτὸν κύριος συνχωρήσας τῷ\n\nἐξαιτήσαντι, ἀλλ' ἐπαμύνει καρτερήσαντι. τοιοῦ. τον γὰρ καὶ ὁ μακάριος Δαυὶδ ψάλλει λέγων· \"ὑπομένων ὑπέμεινα τὸν κύριον, καὶ προσέσχεν μοι.\" δυνατὸν δὲ καὶ τὴν αὐτῶν ἐλέγχοντα διάλημψιν ταῦτα λέγειν ὅτι· ὑμεῖς οὕτω νομίζετε, ὅτι καὶ ἡ βοήθεια καὶ ἡ ἐπισκοπὴ κυρίου ὑπερεῖδέν με. αὐτὸς οἶδεν, ὅτι του´̣τῳ θεὸς δοκιμασίας χάριν αὐτὸν παρέδωκεν, ὡς \"μακάριος ἀνὴρ ὃς ὑπομένει πειρασμόν, ὅτι δόκιμος γενάμενος λήμψεται τὸν στέφανον τῆς ζωῆς, ὃν ἐπηγγείλατο τοῖς ἀγαπῶσιν αὐτόν.\" \"οὐ προσεῖδόν με οἱ ἐγγύτατοί μου, ὥσπερ χειμάρρους ἐκλείπων ἢ ὥσπερ κῦμα παρῆλθόν με.\" καὶ τοῦτο αὐτῷ πρὸς δοκιμασίαν συνέβαινεν· οὐ γὰρ μικρὰ ἀνία ἐν τοῖς θλιβηροῖς ἀπουσία τῶν φίλων. ταύτην ὑπομένων τὴν θλῖψιν καὶ Δαυὶδ ὁ ἅγιος ἔψαλλεν· \"κατενόουν εἰς τὰ δεξιὰ καὶ ἐπέβλεπον, καὶ οὐκ ἦν ὁ ἐπιγιγνώσκων με.\" ει᾿̣ δὲ καὶ τὰς ἀοράτους δυνάμεις ἁγίας διὰ τὸ τὴν ἀρετὴν αὐτοῦ μεγάλην φανῆναι ὀλίγον παρελθούσας αὐτὸν δηλοῖ, συνεπίσκεψαι· συντρέχει γὰρ αὕτη ἡ διάνοια τῇ ἀποδοθείσῃ εἰς τό·","english":"Mercy has renounced me, and the visitation of the Lord has overlooked me,\" so that from these things they may understand that the saint, knowing that these things have come upon him, bears them nobly, standing against the one who demanded him, having been entrusted, that even if the Lord struck him, having yielded to the one who demanded him, yet he will come to his aid if he endures. For the blessed David also sings such a thing, saying: \"Waiting, I waited for the Lord, and he attended to me.\" But it is also possible that, reproving their own opinion, he says these things: you suppose thus, that both the help and the visitation of the Lord have overlooked me. He himself knows that God handed him over to this one for the sake of testing, as \"blessed is the man who endures temptation, because having become approved he will receive the crown of life, which he promised to those who love him.\" \"My nearest ones did not look upon me; like a winter torrent failing, or like a wave, they passed me by.\" And this also happened to him for testing; for no small distress in afflictions is the absence of friends. Enduring this affliction, the holy David also sang: \"I was considering on the right and looking, and there was no one who recognized me.\" But if he also means that the holy invisible powers, because his virtue appeared great, passed him by a little, consider this too; for this thought runs together with that which was assigned to the passage:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"\"ἐπισκοπὴ δὲ κυρίου ὑπερεῖδέν με.\" ὡς γὰρ ὁ τῶν ὅλων κύριος οὐ μισῶν οὐκ ἐπεσκέπτετο αὐτόν, ἀλλὰ πρὸς τὸ δεῖξαι τῶι ἀντικειμένῳ, ὅτι πρὸς ἀνθρώπου ἀρετὴν ἡ κακία αὐτοῦ οὐ δύναται, οὕτω μήποτε καὶ αἱ θεῖαι δυνάμεις, τὸ βούλημα τοῦ θεοῦ ἀξιωθεῖσαι εἰδέναι τὸ περὶ τὸν Ἰὼβ συνχωρῆσαι τὸν ἀγῶνα γενέσθαι, ἵνα λαμπρότερον τοῦ μακαρίου φανῇ τὸ κατόρθωμα. \"οἵτινές με διευλαβοῦντο, νυ῀̣ν ἐπιπεπτώκασίν μοι.\" ἠρέμα μὲν ἴσως τούτους ἐλέγχει ὅτι· ἀγνοοῦντες τὴν αἰτίαν τῶν ἐπαγωγῶν ἐπιβαίνετέ μοι τολμῶντες τοιαῦτα λέγειν, ἃ πρότερον οὐκ εἰρήκατε. εἰκὸς δ', ὅτι καὶ πολλοὶ τῶν ἄλλων διὰ τὸ πάθος κατεφρόνουν αὐτοῦ, καὶ τοῦτο τοῦ ἐξαιτησαμένου ὑποβάλλοντος. ὅρα δέ, μὴ ὥσπερ ἀποδεδώκαμεν τὰς θείας δυνάμεις ὀλίγου αὐτὸν παρεληλυθέναι ἵνα γνωσθῇ αὐτοῦ ἡ ἀρετή, οὕτω συνεχωρήθησαν τῶν ἐναντίων δυνάμεων καὶ ἄλλαι ἐπιπηδᾶν αὐτῷ καὶ προσπολεμεῖν. \"ὥσπερ χιὼν ἢ κρύσταλλος πεπηγώς, καθὼς τακεῖσα θέρμης γενομένης οὐκ ἐπεγνώσθη ὅπερ ἦν, οὕτω κἀγὼ κατελείφθην ὑπὸ πάντων. ἀπωλόμην δὲ καὶ ἔξοικος ἐγενόμην.\" ὑπερβάτως εἴρηται τό· \"ὥσπερ χιὼν ἢ κρύσταλλος πεπηγώς, καθὼς τακεῖσα\", οὕτως ἀποδιδόμενον· καθὼς τακεῖσα χιὼν ἢ κρύσταλλος. οἰκεῖον δὲ καὶ τὸ παράδειγμα πρὸς τὴν ὑπερβολὴν τῆς μεταβολῆς αὐτοῦ ἄγνωστον αὐτὸν παντελῆ ποιούσης κατὰ τὴν χιόνα ἢ κρύσταλλον τὴν ἀπὸ διακαύσεως διαλυομένην καὶ οὕτως ἄγνωστον ποιου῀̣σ̣αν το`̣ν τόπον ὅπου ἐτύγχαν̣ε̣ν̣. εὖ δὲ καὶ τὸ τοιούτῳ χρήσασθ̣αι παραδείγματι·","english":"The visitation of the Lord has overlooked me.\" For just as the Lord of all, not hating him, did not visit him, but to show to the adversary that his malice cannot prevail against human virtue, so perhaps also the divine powers, deemed worthy to know the will of God concerning Job, permitted the contest to take place, so that the blessed man's achievement might appear more brilliant. \"Those who revered me have now fallen upon me.\" Gently, perhaps, he reproaches them, saying: Ignorant of the cause of these afflictions, you dare to set upon me, speaking such things as you did not speak before. And it is likely that many others also, because of his suffering, despised him, and this too was suggested by the one who demanded him. But see, lest just as we have set forth that the divine powers passed him by for a little while so that his virtue might be known, so also other hostile powers were permitted to leap upon him and wage war against him. \"As snow or frozen ice, just as when melted by heat it is no longer recognized for what it was, so I too have been abandoned by all. I have perished and become an outcast.\" The phrase has been spoken with hyperbaton: \"as snow or frozen ice, just as when melted,\" being rendered thus: as snow or ice when melted. And the example is fitting for the excess of his change, which makes him entirely unrecognizable, like snow or ice dissolved by burning heat and thus making the place unrecognizable where it happened to be. And it is well that he used such an example.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"καθὼς ἡ χιὼν καὶ κρύσταλλος ἀδιάκριτον ποιοῦσι τὸν τόπον ὑπὸ θέρμης̣ δ̣ι̣α̣λυόμενα, οὕτω καὶ φίλος δοκῶν εἶναι πειρασμῶν ἐνστάντων φανεροῦται, καὶ ὅπερ πρὸ τούτου ἔκρυπτεν, φανερὸν καθίστησιν. ἐνστάντος θλιβηροῦ καιροῦ ἀντικειμένων δὲ τῶν σχηματιζομένων φίλων εἶναι οἱ ἅγιοι ἔχουσι βεβαιότητα, πρὸς τοὺς ἀγαπωμένους ἔχοντες καὶ ἐν ἀνέσει καὶ ἐν περιστάσει τοῦτον τὸν ὅρον τῆς φιλίας ἀδιάστροφον φυλάττοντες. καὶ οὐ θαῦμα, ὅπου γε καὶ πρὸς τοὺς ἐχθροὺς τὴν ἀγάπην ἐκτείνουσι, μετὰ τῶν μισούντων τὴν εἰρήνην εἰρηνικοὶ ὄντες κατὰ τὸ ὑπὸ κυρίου διὰ τοῦ προφήτου λεγόμενον· \"εἴπατε, ἀδελφοὶ ἡμῶν, τοῖς μισοῦσιν ὑμᾶς, ἵνα τὸ ὄνομα κυρίου δοξασθῇ, αὐτοὶ δὲ αἰσχυνθήσονται.\" ἅπαξ δὲ ἐπεὶ περὶ φιλίας ὁ λόγος τὴν ἀρχὴν ἐδέξατο, ἀκόλουθον τὰς διαφορὰς διαγνῶναι τῆς φιλίας. ἡ μὲν οὖν τίς ἐστιν ἡ δι' αὐτὸ τὸ καλόν, ἣν καὶ ἅγιοι κατορθοῦσιν, ἡ δέ τις διὰ τὸ χρήσιμον, οἷον ὅταν τις φέρε ἰατροῦ φίλος ὑπάρχῃ δι' αὐτὸ τοῦτο. αὕτη δ' ἡ φιλία εἰ καὶ μὴ τελεία ἐστίν, ἀλλὰ γοῦν οὐκ ἔχει τὸ ψεκτὸν ἀνθρωπίνη τις ὑπάρχουσα. ἑτέρα δὲ εἰ μὴ διὰ τὸ ἡδύ, οὗ μηκέτι ὑπάρχοντος μηδ' ὁ φίλος ἔστιν, καὶ διὰ φιλοδοξίαν, ἵνα δοκῶσι τοῖς πολλοῖς μειζ̣ο´̣νων εἶναι φίλοι αὐτοὶ οὐδὲν προσφέροντες εἰς φιλοτ̣ιμίαν ἐκείνων. εἰ δὲ καὶ ὁ διὰ τὸ χρήσι μον αἱρούμενος φίλον ἀβεβαιότατος κατὰ τὸ μηκέτι","english":"Just as snow and ice make the place indistinguishable when melted by heat, so also one who seems to be a friend, when temptations press in, is shown for what he is, and what he previously concealed he makes manifest. When a time of affliction has come and those who are formed as friends oppose them, the saints have assurance, keeping this boundary of friendship unswerving toward those who are loved, both in ease and in adversity. And it is no wonder, seeing that they even extend love to enemies, being peaceable with those who hate peace, according to what is said by the Lord through the prophet: \"Say, our brothers, to those who hate you, that the name of the Lord may be glorified, but they themselves shall be put to shame.\" And once the discourse has taken its beginning concerning friendship, it follows to distinguish the differences of friendship. One kind, then, is for the sake of the good itself, which even the saints achieve; another is for the sake of usefulness, as when someone, say, is a friend of a physician for this very reason. And this friendship, even if it is not perfect, at least does not have anything blameworthy, being a human sort of thing. Another is for the sake of pleasure, which when it no longer exists neither is the friend, and for the sake of love of glory, so that they may seem to the many to be friends of greater men while themselves contributing nothing to their honor. But if even the one who chooses a friend for the sake of usefulness is most unreliable, in that no longer","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"ητ ηδ ς χρείας ὑπαρχούσης ἀντιποιεῖσθαι φιλίας ἐξαλάττων κατὰ τοῦτο, π̣ρ̣οαιρεῖται τὰ χρήσιμα πρὸ τῶν ἡδέων, ἃ καὶ ὑπὸ μέμψιν ἐστίν. εἰς τὴν ὄντως φιλίαν προτρέπων ὁ λόγος φησίν· \"φίλον σὸν καὶ φίλον πατρῷον μὴ ἐνκαταλίπῃς.\" \"ὁ γὰρ πρόσφατος οὐκ ἔστιν ὅμοιος αὐτῷ.\" πρόσφατον λέγω τὸν ἀβέβαιον, \"ἀρχαῖον\" ἢ πατρῷον τὸν ἔχοντα βεβαιότητα, ἄλλως τε καὶ εἰ καὶ κατὰ χρόνον λαμβάνοις τ·ς ὁ διὰ πείρας ἐλθὼν ἀμελεῖ τοῦ προσφάτου· ὁ γὰρ τὰς καρδίας ὄντως ἐπιστάμενος ἐκ τῆς πείρας ω̣ς ποιεῖται τὴν ἐπίκρισιν. τὸ δ' \"ἀπωλόμην δὲ καὶ ἔξοικος ἐγενάμην\" φησὶν πρὸς τὴν διάλημψιν τὴν τῶν πολλῶν ἀπώλειαν λογιζομένων τὴν πάντων ἀφαίρεσιν κτημάτων χρημάτων καὶ ὅτι ἐπὶ κοπρίας ἐτύγχανεν. διὸ καὶ ἔξοικος ἐγεγόνει καὶ πάντων αὐτὸν τῶν οἰκείων καταλελοιπότων. \"ἴδετε ὁδοὺς Θαιμανῶν, ἀτραποὺς Ἀσεβῶν οἱ διορῶντες. καὶ αἰσχύνην ὀφειλήσουσιν οἱ ἐπὶ πόλεσιν καὶ χρήμασι πεποιθότες.\" ἐγὼ μέν, φησίν, ταῦτα ὑπέστην μεταπεσὼν ἀπὸ πλούτου καὶ πολυπαιδίας καὶ δόξης καὶ τῶν ἄλλων ἀνθρωπι´̣νων. καὶ ὅμως οὐδὲν αὐτῶν τεθαυμακὼς οὐ ξενίζομαι. καὶ γὰρ οἱ ἅγιοι τῇ φύσει τῶν ἀδιαφόρων ἐπιβάλλοντες οὐ βαρείαν τὴν τούτων ἀφαίρεσιν λογίζονται καὶ τοὺς ἄλλους προτρεπόμενοι καθὰ καὶ Δαυὶδ ὁ μακα´̣ρι̣ος ψάλλω̣ν \"πλοῦτος ἐὰν ῥέῃ μὴ προστίθεσθε καρδίαν.\" καὶ πάλιν· \"μὴ πεποίθατε ἐπ' ἄρχοντας καὶ ἐφ' υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστιν σωτηρία.\" διορθούμενος οὖν αὐτοὺς ἠρέμα ὁ ἅγιος οὕτω ποιεῖ τὸν λόγον λέγων· \"ἴδετε ὁδοὺς Θαιμανῶν, ἀτραποὺς Σαβῶν οἱ διορῶντες\", ὅ ἐστιν· μετὰ διανοίας ὁρῶντες, ἵν' ᾖ πᾶς αὐτοῦ ὁ νοῦς τοιοῦτος·","english":"When need is present, he who seeks friendship, failing in this, chooses what is useful before what is pleasant—things that are also subject to blame. The word, urging us toward true friendship, says: \"Do not forsake your friend and your father's friend.\" \"For the recent one is not like him.\" By \"recent\" I mean the unstable one; by \"ancient\" or \"paternal\" the one who has stability—especially if you take it also in terms of time. For he who has come through experience neglects the recent one; for he who truly knows the hearts makes his judgment from experience. And the phrase \"I have perished and become an outcast\" he says with reference to the opinion of the many, who reckon the loss of all possessions, goods, and money as perdition, and that he happened to be on a dung heap. Therefore he had also become an outcast, since all his own people had abandoned him. \"Behold the ways of the Temanites, the paths of the wicked, you who look through. And those who have trusted in cities and in riches shall owe shame.\" I, he says, endured these things, having been changed from wealth and many children and glory and the other human things. And yet, having admired none of them, I am not astonished. For the saints, when they set their hands on things indifferent by nature, do not reckon their removal a burden, and they urge others likewise, just as blessed David also sings: \"If riches flow, do not set your heart upon them.\" And again: \"Do not trust in rulers and in sons of men, in whom there is no salvation.\" So the saint, gently correcting them, makes his speech thus, saying: \"Behold the ways of the Temanites, the paths of the Sabaeans, you who look through\"—that is, seeing with the mind, so that his whole understanding may be of this sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"ἐγὼ δὲ ἔξοικος ἐγενόμην καὶ πάντων ἀφῃρέθην. κατανοήσατε τὰς ὁδοὺς τῶν Θαιμανῶν, τὰς ἀτραποὺς τῶν Σαβῶν κατακρίνατε, κἂν εὐπαθῶσιν, λογιζ̣ο´̣με̣ 177 νοι ὅτι πλούτῳ καὶ δόξῃ πεποιθότες οὐκ ὀρθὰς ὁδοὺς ἢ ἀτραποὺς ἔχουσιν. ταῦτα δὲ ἔλεγεν ὑπηχῶν καὶ τοῖς φίλοις οἰομένοις ὅτι ὁ περιπίπτων ἐν περιστάσεσιν ἐκ κακίας ταύταις ἐνέχεται ὅτι· ὑμεῖς εἰ καὶ βασιλεῖς ἐστε καὶ οὐ περιεπέσετε δυσπραγίᾳ, ἀλλὰ κατανοήσατε τὰς ὁδοὺς τῶν Θαιμανῶν καὶ Σαβῶν, ὁδ̣οὺς αὐτῶν ρ̣ σ̣ετε, ὅτι πεποιθότες ἐπὶ τοῖς ἀνθρωπίνοις αἰσχύνην ὀφλισκάνετε. εἰ δὲ καὶ τὰς ἑρμηνείας τῶν ὀνομάτων ἐκλαβεῖν θέλοις, γένοιτο ἂν νόησις τ αὕτη, Θαιμανῶν μὲν ἑρμηνευομένων ἐκλιπόντων, Σαβῶν δὲ ἐπιστρεφόντων. προτρέπεται οὖν τοὺς ἐκλιπόντας ἀρετὴν καταθεάσασθαι, οἳ καὶ ἐν πλούτωι πεποίθασιν, ἀλλὰ καὶ τοὺς ἐπιστρέφοντας τὴν φύσιν τῶν πραγμάτων κατανοεῖν προτρεπόμενος, ὅτι οὐ πάντως ἐν εὐετηρίᾳ ἀεὶ οὕτω διαμένει, ἀλλὰ καὶ ὑποστρέφει πολλάκις. διὸ αἰσχύνη ὑπάρχει τὸ πεποιθέναι ἐπὶ χρήμασιν ἢ πόλεσιν, πόλεις λέγων τὰς δό ξας τὰς ἀνθρωπίνας καὶ τὸ ὡσανεὶ ἐν ἀσφαλεῖ εἶναι. εἰ δὲ ἐπαινετοὶ εἶεν οἱ ἐκλιπόντες, προτρέπεται ὅτι· κατανοήσατε, ὡς εἰσὶ καὶ ἄλλοι κακὰ ἀπολιπόντες καὶ οὐ πάντως τοῖς ἀνθρωπίνοις πλουτοῦντες. εἰ οὖν ἐπιστῆσαι θελήσετε, ὅτι τὰ πράγματα πολλὴν δέχεται τὴν μεταβολὴν ἀπολαμβανόντων πολλα´̣κις πολλῶν ὧν ἐστερήθησαν, οὐκ ἂν ὡς ἐπὶ μονίμοις ἐπεποθε̣ῖτε̣ τεθηπότες αὐτά.","english":"But I became an outcast and was deprived of everything. Consider the ways of the Thaimanites; condemn the paths of the Sabeans, even if they prosper, considering that those who have trusted in wealth and glory do not have straight ways or paths. He said these things with a hint also to the friends who supposed that the one who falls into difficulties is involved in these through wickedness, saying: You, even if you are kings and have not fallen into misfortune, nevertheless consider the ways of the Thaimanites and Sabeans—their ways—that, having trusted in human things, you incur shame. And if you wish to grasp the interpretations of the names, this would be the meaning: Thaimanites being interpreted as \"those who have failed,\" and Sabeans as \"those who turn back.\" He urges, then, those who have failed in virtue to look closely, who have also trusted in wealth, but also urges those who turn back to consider the nature of things, that it does not always remain thus in prosperity, but often also reverses. Therefore it is a shame to have trusted in money or in cities—calling \"cities\" human reputations and the state of being, as it were, in safety. But if those who have failed are praiseworthy, he urges: Consider, that there are also others who have abandoned evils and are not entirely wealthy in human things. If, then, you wish to attend to this, that affairs admit great change, since many often receive back what they were deprived of, you would not have desired them with amazement as though they were lasting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"\"ὁ\" γὰρ \"πεποιθὼς ἐπὶ πλούτωι οὗτος πεσεῖται, ὁ δὲ ἀντιλαμβανόμενος δικαίων οὗτος ἀνατελεῖ\", καθὰ ὁ μὲν Λάζαρος εἰς κόλπον Ἀβραὰμ ἀνέτειλεν, ὁ δὲ πλούσιος τῇ κολ̣άσει παραδέδοται πεσὼν ἐπ' αὐτήν, ὃς διὰ ἀλαζονείαν παρεώρα τὸν Λάζαρον. καὶ γὰρ ὁ λόγος παρετηρήσατο, ὅτι \"πρὸς τῷ πυλῶνι\" α̣ὐτοῦ \"ἐβέβλητο\" καὶ ὅτι σφόδρα πλούσιος, ἵνα μὴ πρόφασιν ἔχοι ὅτι· ἠγνόουν αὐτὸν ἢ οὐκ εἶχον τὰ αὐτάρκη. καλῶς δὲ καὶ τὸ \"ἀνατέλλει\". ὡς γὰρ τὰ σπειρόμενα φθορὰν ὑπομένοντα ὕστερον ἐξανθεῖ, οὕτως ὁ περιστάσεσι πιεσθεὶς καὶ ὑπομείνας ἕξει τῆς καρτερίας μισθὸν τὴν ἀνατολήν, \"ἐκλάμπων ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρός\". πεποιθὼς γὰρ ἦν ἐπὶ κύριον προτραπεὶς ἐκ τῶν εἰρημένων· \"εὐλογημένος ὁ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ κυρίῳ· οἱ πεποιθότες ἐπὶ κύριον ὡς\n\nὄρος Σιών\", καὶ λέγων· \"ἐπὶ τῷ κυρίῳ πέποιθα\", οὐκ \"ἐπὶ χρήμασιν ἢ πόλεσιν\" ἀνθρωπίναις, ἀλλ' ἐπὶ τῷ θείῳ πλού179 τῳ καὶ \"τῇ πόλει τοῦ βασιλέως τοῦ μεγάλου\", ἧς \"οἱ θεμέλιοι ἐν τοῖς ὄρεσιν τοῖς ἁγίοις\", χρήματα λογιζόμενος τὰ λόγια κυρίου \"ἐπιθυμητὰ ὑπὲρ χρυσίον καὶ λίθον τίμιον πολύ\". \"ἄταρ δὴ καὶ ὑμεῖς ἐπέβητέ μοι ἀνελεημόνως.\" καὶ τοὺς ἐπ' αἰτίᾳ ψεκτῇ περιπεσόντας σκυθρωποῖς νουθετῶν τις οὐκ ἐλέγχει κατὰ λόγον κινούμενος. οὐ τοῦτο γὰρ πρόκειται, ἀλλὰ μᾶλλον εἰς ἀνδρείαν προτρέπεσθαι καὶ γενναίως ἐνεγκεῖν. τὸ γὰρ λέγειν· «διὰ τί γὰρ ἡμάρτανες;» βαρῦναί ἐστιν μᾶλλον ἢ πόνων κουφίσαι. καὶ γὰρ τῷ ὄντι ἀνελεημόνως ἐπέστησαν αὐτῷ ἐκ τοῦ πεπλανῆσθαι περὶ τὴν αἰτίαν τῆς ἐπαγωγῆς καὶ ὅτι τὸν μὴ ὑποκείμενον ἐλέγχῳ ἐλέγχειν ἐπειρῶντο.","english":"For he who has trusted in wealth, this one will fall, but he who takes hold of righteousness, this one will rise,\" just as Lazarus rose into Abraham's bosom, while the rich man, having fallen into it, was handed over to punishment—he who through arrogance overlooked Lazarus. For the account noted that \"he had been cast at his gate\" and that he was exceedingly rich, so that he might have no pretext, saying, \"I did not know him\" or \"I did not have the necessities.\" And well does it say \"he rises.\" For just as seeds, having undergone decay, later blossom forth, so he who has been pressed by circumstances and has endured will have the rising as the reward of his endurance, \"shining like the sun in the kingdom of his Father.\" For he had trusted in the Lord, having been prompted by the words: \"Blessed is the man who has trusted in the Lord; those who trust in the Lord are as Mount Zion,\" and saying: \"I have trusted in the Lord,\" not \"in money or human cities,\" but in the divine wealth and \"the city of the great King,\" whose \"foundations are in the holy mountains,\" counting as wealth the oracles of the Lord, \"desirable beyond gold and much precious stone.\" \"But indeed you also have set upon me mercilessly.\" And one who admonishes those who have fallen into blameworthy circumstances with gloomy words does not reprove, being moved according to reason. For this is not the aim, but rather to urge them to courage and to bear up nobly. For to say, \"Why then did you sin?\" is to weigh them down rather than to lighten their labors. For in truth they set upon him mercilessly, out of their having erred concerning the cause of the visitation, and because they tried to reprove one who was not subject to reproof.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"\"ὥστε ἰδόντες τὸ ἐμὸν τραῦμα φοβήθητε.\" κηδεμονικώτατα ὁ ἅγιος καὶ πρὸς τοὺς μὴ ὀρθῶς διακειμένους πρὸς αὐτὸν προσφέρεται ἀπὸ τῶν καθ' ἑαυτὸν κἀκείνους διορθούμενος καὶ ἐκ τῆς αὐτῶν διαλήμψεως δεχόμενος τὴν ἀρχὴν τῆς παραινέσεως· εἰ γὰρ πᾶς ὁ ἁμαρτάνων σκυθρωποῖς περιπίπτει καὶ ὁ περιπεσὼν ἐξ ἁμαρτιῶν τοῦτ' ἔπαθεν, καὶ ὑμεῖς φοβήθητε ἐκ τοῦ ἡμετέρου τραύματος τὸν φόβον δεχόμενοι. καὶ γὰρ δῆλον αὐτοῖς ὑ180 πῆρχεν ὅτι \"οὐδεὶς καθαρὸς ἀπὸ ῥύπου τῶν ἀνθρώπων\". καὶ ταῦτα μὲν ὁ μακάριος ὡς πρὸς τὴν ἐκείνων διάλημψιν διορθωτικῶς λέγει, χρήσιμα δὲ καὶ πρὸς συμπάθειαν καὶ πρὸς τὸ μὴ χαυνοῦσθαι τὰ ῥητά. \"τί γάρ; μή τι ὑμᾶς ᾔτησα ἢ τῆς παρ' ὑμῶν ἰσχύος ἐπιδέομαι, ὥστε με σῶσαι ἐκ χειρὸς ἐχθρῶν ἢ ἐκ χειρὸς δυναστῶν ῥύσεσθαί με;\" τὸ ἄλογον τῆς ἐπιπλήξεως τῆς κα θ' ἑαυτοῦ ἐλέγχων φησὶν ὅτι· εἰ μὲν ἐμοῦ ἐξαιτουμένου παρ' ὑμῶν τι οἷον εὐχὴν εἰς θεὸν ἐφάσκεστε μὴ δύνασθαι ἀνενεγκεῖν τὴν ὑπὲρ ἐμοῦ εὐχὴν διὰ τὸ ἐν ἁμαρτίᾳ εἶναι, λόγον τινὰ εἶχεν. ἐπεὶ δὲ τοῦτο οὐ γέγονεν, μάταιος ὁ κατ' ἐμοῦ ἔλεγχος. καὶ τοῦτο αὐτὸ ἔχομεν ἐν τοῖς θείοις γράμμασιν. γίνεται γάρ ποτε εὐχὴ ἐπὶ τῶν ἐπιτηδείως ἐχόντων εἰς μετάνοιαν, ὑπὲρ δὲ τῶν ἀντιτεινόντων οὐκ ἔχει λόγον τὸ γινόμενον. αὐτίκα γοῦν καὶ τῷ προφήτηι φησὶν ὁ θεός· \"καὶ σὺ μὴ προσεύχου περὶ τοῦ λαοῦ τούτου.\" καὶ ἐφεξῆς τὸν λογισμόν φησιν τοῦ μὴ δεῖν ἀναφέρειν πρὸς αὐτὸν εὐχὴν λέγων· \"οὐχ ὁρᾷς τί οὗτοι ποιου῀̣σιν;","english":"So that, having seen my wound, you may be afraid.\" The saint brings this forward most solicitously even toward those who are not rightly disposed toward him, correcting them from his own circumstances and taking the starting point of his exhortation from their own understanding. For if everyone who sins falls into gloom, and the one who has fallen into it has suffered this because of sins, then you also be afraid, receiving fear from our wound. For it was clear to them that \"no one among men is pure from filth.\" And the blessed man says these things in a corrective way with regard to their understanding, but the words are also useful for sympathy and for not being puffed up. \"For what? Did I ask anything of you, or do I need strength from you, so as to save me from the hand of enemies or rescue me from the hand of rulers?\" Exposing the irrationality of their reproach against him, he says: if I were begging something from you—for instance, you claimed you were unable to bring up a prayer on my behalf because of being in sin—there would be some reason for it. But since this has not happened, the accusation against me is vain. And we have this very thing in the divine writings. For at some time prayer is made for those who are suitably disposed toward repentance, but for those who resist, what is done has no reason. At any rate, God says even to the prophet: \"And you, do not pray for this people.\" And next he states the reasoning for why one ought not to bring up prayer to him, saying: \"Do you not see what these are doing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"οἱ υἱοὶ αὐτῶν συλλέγουσι ξύλα καὶ οἱ πατέρες καίουσιν πῦρ καὶ αἱ γυναῖκες ποιοῦσιν χαυῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ\", κοινῷ ἁμαρτήματι κοινὴν σπουδὴν εἰσαγαγόν181 τες· διόπερ μὴ προσεύχου περὶ αὐτῶν. δεῖ οὖν, εἴ ποτε πρεσβεία θεῷ ἀναπέμπεται ὑπὸ ἁγίου περί τινος, συντρέχειν κἀκεῖνον ὑπὲρ οὗ ἡ πρεσβεία γίνεται. ἐὰν γὰρ ἐναντίως τῷ πρεσβεύοντι ποιῇ, ὅμοιόν τι ποιεῖ περὶ ὧν λέγεται· \"εἷς οἰκοδομῶν καὶ εἷς καθελών. τί ὠφέλησαν πλέον ἢ κόπους;\" ἄλλως τε καὶ ὡσανεὶ καταισχυνεῖται ὁ πρεσβεύων. τούτου μαρτυρία τὰ κατὰ Μωσέα· ἀνελθόντι γὰρ αὐτῷ πρὸς θεὸν εἴρηται τοῦ λαοῦ κάτω παραβαίνοντος· \"σπεύσας κατάβηθι· ὁ λαός σου ἥμαρτεν.\" καὶ παρατήρησαι τὸ εἰρημένον· ὅτε γὰρ ἐπέμπετο καὶ ἄρξαι αὐτῶν καὶ στρατηγῆσαι καὶ νομοθετῆσαι, αὐτὸς ὁ θεὸς ἐκ προσώπου τοῦ ἰδίου λέγει· \"πορεύου καὶ ἐξάγαγε τὸν λαόν μου.\" ἄξιος γὰρ ἦν αὐτοῦ λαὸς εἶναι. ὅτε ἀπέστη τῆς πρὸς αὐτὸν εἰλικρινοῦς θεραπείας, οὐκέτι θεοῦ ἀλλ' ἀνθρώπου ἐστίν. φησὶν γάρ· \"ὁ λαός σου ἥμαρτεν\", καὶ οὐ τούτῳ φιλανθρωπευόμενος. ἑαυτοῦ γὰρ ἀνάξιον τὸν λαὸν θεασάμενος οὐ παντελῶς ἀπέρριψεν, ἀλλὰ πάλιν αὐτὸν ὑπὸ Μωσέα ἀφίησιν, ἀνάγων αὐτὸν εἰς τὴν περὶ αὐτοῦ κηδεμονίαν διὰ τοῦ λέγειν· \"ὁ λαός σου\", ἵν' οὕτω πρεσβεύσηται ὑπὲρ αὐτῶν καὶ πάλιν αὐτοὺς ἐπιστρέψῃ ἐκ τῆς πλάνης, ὃ καὶ γέ182 γονεν. εἶπεν γοῦν εὐχόμενος· \"εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἄφες. εἰ δὲ μή, ἐξαλεῖψον κἀμὲ ἐκ τῆς βίβλου σου ἧς ἔγραψας.\" ὅμοιον τούτῳ Παῦλος λέγει·","english":"Their sons gather wood, and the fathers kindle fire, and the women make cakes for the host of heaven,\" having introduced a common zeal by a common sin; therefore do not pray for them. It is necessary, then, that whenever an intercession is sent up to God by a saint on behalf of someone, that person also, on whose behalf the intercession is made, should run together with him. For if he acts in opposition to the one interceding, he does something similar to what is said concerning such people: \"One building and one tearing down. What have they gained more than labors?\" And besides, the one interceding will be put to shame, so to speak. A testimony to this is what happened in the case of Moses; for when he went up to God, it was said to him while the people below were transgressing: \"Hurry, go down; your people has sinned.\" And observe what was said; for when he was sent both to rule over them and to lead them as general and to legislate, God himself says on his own behalf: \"Go and lead out my people.\" For they were worthy to be his people. But when they departed from the sincere worship of him, they are no longer God's but a man's. For he says: \"Your people has sinned,\" and not out of indulgence toward this man. For having seen the people unworthy of himself, he did not reject them entirely, but again he entrusts them to Moses, leading him back to his care for them by saying \"your people,\" so that he might thus intercede on their behalf and again turn them back from their error, which indeed happened. At any rate, he said in prayer: \"If you forgive them their sin, forgive. But if not, blot me out also from your book which you have written.\" Paul says something similar to this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"\"ηὐχόμην γὰρ ἐγὼ ἀνάθεμα εἶναι ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν μου κατὰ σάρκα.\" καὶ ὅτι προθέσει ἀγαθῇ οἱ ἅγιοι ὑπέρ τινων εὔχονται, κἂν φαῦλοι ὦσιν,\n\nμάλιστα ὅταν ἐνοῦσαν ᾐ῀̣ α̣ὐτοῖς εἰς μετάνοιαν ἐπιτηδειότητα θεάσασθαι, ταῦτα εἴρηται. ἐμφαίνει δὲ τό· \"μή τι ὑμᾶς ᾔτησα;\" καὶ τὸ ἀδυνάτους αὐτοὺς εἶναι ἐπαμῦναι· οἶδα γὰρ ὅτι θεοῦ μόνου ἐστὶν τὸ σῶσαι τοῦ καὶ τὴν συγχώρησιν δεδωκότος. ἐπιστημονικῶς γὰρ οἱ ἅγιοι καὶ τὰς αἰτήσεις ποιοῦνται. \"διδάξετέ με, ἐγὼ δὲ κωφεύσω. εἴ τι πεπλάνημαι, φράσετέ μοι.\" καὶ τοῦτο μετὰ πλείστης ὅσης πραότητος ὁ ἅγιος παιδεύει αὐτούς, πῶς χρήσωνται λόγοις πρὸς τοὺς ἐν περιστάσει λέγων· διδάσκειν ὀφείλετε, οὐκ ἐλέγχειν ἀκαίρως, εἰ μὴ καὶ τοῦτο πρὸς παίδευσιν ποιεῖ κατὰ τὸ λεγόμενον ὑπὸ Παύλου· \"ἔλεγξον, ἐπιτίμησον, παρακάλεσον\". ἔτι δὲ καὶ μετριότητος χαρακτὴρ ὑπάρχων ἀπαιτεῖ καὶ παρὰ τοιούτων λόγον διδασκαλί183 ας, μή που εὕρῃ τι χρήσιμον. εἰ δὲ οὕτω ποιεῖ ὁ ἅγιος, οὐ δεῖ τινα ὑπερηφανεύεσθαι καὶ ὀκνεῖν παρ' ὁτουοῦν παιδεύεσθαι. \"ἀλλ' ὡς ἔοικεν, φαῦλα ἀληθινοῦ ῥήματα.\" ἔλεγχός ἐστιν οὗτος κατὰ τῶν ὑπερορώντων τὰς τῶν δικαίων ἢ ἄλλως ὀρθῶν ἀνθρώπων γνώμας, ὅπερ ὑπερήφανοι ποιεῖν εἰώθασιν, οὐ γνώμῃ καὶ βίῳ προαιρέσει ὀρθῇ προσέχοντες, ἀλλὰ τοῖς ἔξωθεν κατὰ τὸ εἰρημένον· \"πλούσιος ἐλάλησεν καὶ πάντες ἐσίγησαν καὶ ᾔνεσαν τὸν λόγον αὐτοῦ, πτωχὸς ἐλάλησεν καὶ εἶπαν· «τίς οὗτος;».\" καὶ δῆλα ταῦτα ἐκ τῆς ἐν̣αργείας. δῆλον δὲ ὅτι ἀληθινὸς ἦν ὁ μακάριος, ὃ καὶ θεὸς μαρτυρεῖ. τὸ δὲ \"φαῦλα\" ἀντὶ τοῦ εὐτελῆ, λε γομένου ποτὲ τοῦ φαύλου ἀντὶ κακοῦ.","english":"For I myself was praying to be accursed for the sake of my brothers, my kinsmen according to the flesh.\" And that the saints pray with good intent on behalf of certain people, even if they are base, especially whenever they see in them a fitness for repentance that is present, these things have been said. And the phrase \"Did I ask anything of you?\" also makes clear both that they are unable to help and that I know that it belongs to God alone to save, who has also granted forgiveness. For the saints make their requests knowledgeably. \"Teach me, and I will be silent. If I have gone astray in anything, tell me.\" And this the saint teaches them with the greatest gentleness—how they ought to use words toward those in distress—saying: you ought to teach, not to reprove inopportunely, unless indeed he does this too for the sake of instruction, according to what is said by Paul: \"Reprove, rebuke, exhort.\" Moreover, being a character of moderation, he also demands an account of teaching from such people, in case he might find something useful. But if the saint does this, no one ought to be arrogant and shrink from being instructed by anyone at all. \"But as it seems, the words of a true man are base.\" This is a reproof against those who despise the opinions of the righteous or otherwise upright people, which the proud are accustomed to do, not attending to opinion and life and right choice, but to outward things, according to what is said: \"A rich man spoke and all were silent and praised his word; a poor man spoke and they said, 'Who is this?'\" And these things are clear from the evidence. And it is clear that the blessed man was true, to whom God also bears witness. And \"base\" is used instead of \"cheap,\" since \"base\" is sometimes said instead of \"evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"\"οὐ γὰρ παρ' ὑμῶν ἰσχὺν αἰτοῦμαι.\" τοῦτο σύμφωνον τοῖς ἄνω, ἔνθα ἔλεγεν· \"τί γάρ; μή τι ὑμᾶς ᾔτησα;\" διὰ μέσου εἰρημένου τοῦ· \"διδάξετέ με\" ἕως τοῦ· \"ἀλλ' ὡς ἔοικεν\". καὶ α̣ὐτοῖς οὖν ἐκείνην τὴν διάνοιαν ἐφαρμοστέον. \"οὐδὲ ὁ ἔλεγχος ὑμῶν ῥήμασί με παύσει.\" λόγος γὰρ χωρὶς ἔργων προφερόμενος ἀβέβαιός ἐστιν καὶ ἄπιστος, ἄλλως τε καὶ μὴ ἀληθῶς προϊὼν ἔτι τὸ ἀσθενὲς ἔχει. φησὶν ὅτι· ὑμεῖς τοιούτωι ἐλέγχωι χρώμενοι οὐ παύετέ με οὔτε τοῦ τὰ ἀληθῆ προφέρειν οὔτε ἀποκάμνειν πρὸς ἀρετήν. \"οὐδὲ γὰρ ὑμῶν φθέγμα ῥήματος ἀνέξομαι.\" καὶ τοῦτο ἀνδρείας· πολλοὶ γὰρ πολλάκις τῶν ἐν περιστάσεσιν φορτικῶν ἀκούοντες λόγων ἀποκάμνουσιν, ὥστε καὶ δι' αὐτοὺς ἐξασθενεῖν. ἀλλ' ὁ ἅγιος οὔτε τὸν ἔλεγχον τὸν ἀπὸ τῶν φίλων οὔτε τοὺς λόγους πρὸς ὀλιγωρίαν ἐδέξατο, ὅλως μηδὲ τὴν ἀρχὴν καταδεχόμενος αὐτὰ ὡς δυνάμενα αὐτὸν σεῖσαι. \"πλὴν ὅτι ἐπ' ὀρφανῷ ἐπιπίπτετε, ἐνάλλεσθε δὲ ἐπὶ φίλῳ ὑμῶν.\" διὰ τοῦτο οὐ δέχομαι ὡς ὀρθοὺς γινομένους τοὺς παρ' ὑμῶν ἐλέγχους, ὅτι καθάπερ ὀρφανῷ καὶ ἀβοηθήτῳ ἐπιπίπτετε μὴ ἐνορῶντες ἁπάντων βοηθῷ, ἀλλὰ καὶ ἐνάλλεσθε ἐπὶ φίλῳ τὰ τῆς φιλίας καθήκοντα μὴ ἐπιγιγνώσκοντες. ὠφέλιμον τὸ ῥητὸν πρὸς τὸ μὴ ἐπεμβαίνειν ταῖς ἑτέρων δυσπραγίαις. \"νυνὶ δὲ εἰσβλέψας εἰς πρόσωπα ὑμῶν οὐ ψεύσομαι.\" διδακτικὸν τὸ ῥητὸν πρὸς τὸ μὴ περὶ ἀπόντων προφέρειν λόγους καταλαλιᾶς, ἀλλ' εἰς πρόσωπον λέγειν ἃ δεῖ. εἴρηται γάρ· \"μὴ καταλάλει μηδὲ ἡδέως ἄκουε κα185 ταλαλοῦντος.\" εὐπαρρησίαστον δὲ καὶ τὸ λέγειν· \"οὐ ψεύσομαι\", καθὰ καὶ Παῦλος· \"ὅτι οὐ ψεύδομαι\". \"καθίσατε δὴ καὶ μὴ εἴη ἄδικον.","english":"For I do not ask for strength from you.\" This agrees with what was said above, where he said: \"For what? Did I ask anything of you?\" — the words \"Teach me\" having been spoken in between, up to \"but as it seems.\" So that same thought must be applied to them as well. \"Nor will your reproof stop me with words.\" For a word uttered without deeds is unreliable and untrustworthy, and especially when it does not proceed truthfully it still has weakness. He says: You, employing such a reproof, do not stop me either from bringing forth the truth or from growing weary in pursuit of virtue. \"For I will not endure the utterance of a word from you.\" And this is a mark of courage; for many, often hearing burdensome words in times of trial, grow weary, so as even through them to become weak. But the saint received neither the reproof that came from friends nor their words as grounds for contempt, not accepting them at all in the first place as able to shake him. \"Except that you fall upon the orphan, and you rush upon your friend.\" For this reason I do not accept your reproofs as becoming upright, because just as upon an orphan and one without help you fall, not looking to the helper of all, but you also rush upon your friend, not recognizing what is due to friendship. The saying is useful for not trampling upon the misfortunes of others. \"But now, having looked into your faces, I will not lie.\" The saying is instructive for not bringing forth words of slander about those who are absent, but for saying what is necessary to one's face. For it has been said: \"Do not slander, nor gladly listen to one who slanders.\" And the statement \"I will not lie\" is also full of boldness, just as Paul says: \"that I do not lie.\" \"Sit down now, and let there be nothing unjust.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"καὶ πάλιν τῷ δικαίῳ συνέρχεσθε.\" ἐπιτρεπτικὰ ταῦτα καὶ ἀνεξίκακα παιδεύοντα σχολῇ καὶ προσοχῇ, ὃ δηλοῦται διὰ τοῦ \"καθίσατε\", καὶ ἐξετάσει φθέγγεσθαι. τοῦτο καὶ ἀλλαχόσε εἴρηται· \"πρὶν ἐξετάσῃς μὴ μέμψῃ.\" μέγα δὲ καὶ τὸ ἐπίταγμα τό· \"μὴ εἴη ἄδικον.\" μέγα γὰρ τὸ μὴ ἐν λόγῳ ἀδικεῖν καθὸ εἴρηται· \"εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σ̣ῶμα.\" \"πάλιν τῷ δικαίῳ συνέρχεσθε.\" τὸ πάλιν ὡς πρότερον αὐτῶν ὅτε οὐκ ἦν ἐν περιστάσει συνερχομένων παιδεύει, ὅτ̣ι δεῖ αὐτοὺς μὴ ἐκ τῆς τῶν θλιβηρῶν ποιεῖσθαι ἀνάγκης τὴν ἐπίκρισιν, ἀλλὰ πρὸς τὸ δίκαιον ἀποβλέποντας. εὐλαβῶς δὲ καὶ τὴν ὑπόσχεσιν ἀποπληροῖ λέγων· \"εἰσβλέψας εἰς πρόσωπα ὑμῶν οὐ ψεύσομαι\", παραινῶν αὐτοῖς σχολάσαι τῆι ζητήσει τοῦ δ̣ικαίου.\n\n209 μ̣ι̣. ἐπειδὴ τοὺς ἐν κακώσει ὑπάρχοντας ὡς ὀφείλοντας ἐντυγχάνειν τῷ θεῷ περὶ ἁμαρτίας ὡς ἂν ταύτης αἰτίας οὔσης τῶν ἀνιαρῶν ἐνόμιζον οἱ φίλοι, εὔχεται, ὅπως γνωρίσῃ αὐτοῖς, διὰ τί αὐτὸν ἔθετο κατεντευκτὴν ἑαυτοῦ, ὅτι δι' ἀγῶνα καὶ οὐ διὰ ἁμαρτίαν· οὐ γὰρ πᾶς ὁ ἐντυγχάνων θεῷ δι' ἁμαρτίας τοῦτο πάσχει. εἰμὶ δὲ ἐπὶ σοὶ φορτίον; δοκῶ φορτίον εἶναι ἐπὶ σοί· βαροῦσι γάρ με λέγοντες ὅτι· δι' ἁμαρτίας πάσχεις. καὶ διὰ τοῦτο τρόπον τινὰ φορτίον σοι ἐκεῖνοι δι' ἐμὲ ἐπιτιθέασιν ὡς κολάζοντος τὸν ἀνεύθυνον. ἐγὼ δὲ λέγω, ὅτι οὐ κολάζεις με, ἀλλὰ γυμνάζεις, κἂν ἐκεῖνοι ἀδιακρίτως νομίσωσιν πάνθ' ὁντινοῦν τὸν πεῖραν δεχόμενον ἀηδῶν δι' ἁμαρτίας πάσχειν. καὶ διὰ τί οὐκ ἐποιήσω τῆς ἀνομίας μου λήθην καὶ καθαρισμὸν τῆς ἁμαρτίας;","english":"And again, \"you come together with the righteous.\" These things are instructive and forbearing, teaching one to speak with leisure and attention—which is indicated by \"sit down\"—and with examination. This is also said elsewhere: \"Before you examine, do not blame.\" And great is the command: \"Let there not be injustice.\" For it is a great thing not to do injustice in word, in accordance with what is said: \"If anyone does not stumble in word, this one is able to bridle the whole body also.\" \"Again, come together with the righteous.\" The word \"again\" teaches, as when they formerly came together when he was not in distress, that they ought not to make their judgment from the necessity of afflictions, but looking to what is just. And he fulfills the promise cautiously, saying: \"Having looked into your faces, I will not lie,\" exhorting them to devote themselves to the investigation of what is just.\n\n209. Since the friends supposed that those who are in affliction are, as it were, obliged to appeal to God concerning sin, as though sin were the cause of their distresses, he prays that he might make known to them why he set him as an accuser of himself—that it is because of a contest and not because of sin. For not everyone who appeals to God suffers this because of sin. \"Am I a burden upon you?\" I seem to be a burden upon you; for they weigh me down by saying: \"You suffer because of sin.\" And for this reason, in a certain way, they impose a burden upon you on my account, as though you were punishing one who is not guilty. But I say that you are not punishing me but training me, even if they indiscriminately suppose that anyone at all who undergoes trial of unpleasant things suffers because of sin. And why did you not make forgetfulness of my lawlessness and a cleansing of my sin?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"ἐπιζητεῖν τὰ κατ' αὐτὸν διδάσκει τοὺς φίλους καὶ λογίζεσθαι, «ὅτι», εἰ καὶ ἥμαρτέν τι, ἀλλ' ὁ φιλάγαθος θεὸς παρορᾷ τὰ πταίσματα ὡσπεροῦν καὶ τὰ τῶν φίλων, εἴ γε οὐκ ἔπασχον αὐτοί, ἵν' ἐκ τούτου νοήσωσιν, ὡς οὐ διὰ ἁμαρτίας, ἀλλὰ δι' ἀγωνίσματα πάσχει. πεῦσις δέ ἐστι καὶ ταῦτα εἰσάγουσα ἐκείνους εἰς σύννοιαν καὶ οὐκ ὀλιγωρι´̣α τοῦ δικαίου, ὡς εἰρήκαμεν, ὅπως αὐτὸν διὰ τὴν ἑαυτοῦ ἀγαθότητα καθάρῃ μὴ παρατηρούμενος τὰ κατ' αὐτόν· καθαρισμὸς δὲ ὑπὲρ ἁμαρτίας γίνεται οὐχ ἑπομένης κολάσεως. νυνὶ δὲ εἰς γῆν ἀπελεύσομαι, ὀρθρίζων δὲ οὐκέτι εἰμί. τὴν τῶν οὐκ ὀρθῶς διαλαμβανόντων ἐξηγεῖται διάθεσιν ὅτι· εἰ ἁμαρτωλόν με καὶ διὰ ἁμαρτίαν πάσχοντα οὗτοι ἐκλάβωσιν, ὡς μηδενὸς ὄντος μετὰ ταῦτα οὕτω με βεβιωκέναι νομίζ̣ουσιν \"ἐν τῇ ζωῇ ταύτῃ μόνῃ ἠλπικότα\", καὶ κατ' αὐτούς, εἰ ἀπέλθοιμι εἰς γῆν, οὐκέτι ἔσομαι· καὶ διαδεχομένης ἡμέρας οὐκέτι ἔσομαι· οὐδ' ὅλως γάρ με κατ' αὐτοὺς διαδέξεται ἕτερος αἰών. ἀλλὰ ἁγίου φωνή ἐστιν, ἐφ' ᾗ καὶ ὁ μακάριος ἤλπιζεν, λέγοντος· \"ἐξεγερθήσομαι ὀρθρίου\", καὶ πάλιν· \"«ἐκ» νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός\", καί· \"ὁ θεός, ὁ θεός μου, πρὸς σὲ ὀρθρίζω\"· ὅπερ καὶ τὸ καθ' ἡμέραν ἐπαγρυπνεῖν δηλοῖ καὶ τὴν ἀπὸ τοῦ αἰῶνος τούτου εἰς τὸν μέλλοντα αἰῶνα ἔγερσιν. εἴποι δ' ἄν τις πιθανῶς ὅτι· ἕως ἐν τοῖς σκυθρωποῖς εἰμι, ἐν νυκτὶ τυγχάνω, ὀρθρίσας δὲ καὶ ἐν ἡμέρᾳ γενόμενος οὐκέτι εἰμὶ ἐν περιστατικοῖς. ὡς καὶ πρότερον δὲ ἐπεσημηνάμεθα, οὐκ ἐξ ὀλιγωρίας ταῦτα φθέγγεται· ἦ γὰρ ἂν οὐκ ἐμαρτυρεῖτο ὡς δίκαιος. ὑπολαβὼν δὲ βαλδὰδ ὁ Σαυ_6_χ_ί6της λέγει·","english":"He teaches his friends to examine his circumstances and to consider that, even if he has sinned in something, the God who loves goodness overlooks transgressions just as he does those of friends—if indeed they themselves were not suffering—so that from this they might understand that he suffers not because of sin but because of contests. These things also are a question, bringing them to attentiveness and not to a slighting of the righteous man, as we have said, so that he might purify him through his own goodness, not observing narrowly his circumstances; and purification for sin takes place when punishment does not follow. But now I shall go to the earth, and rising at dawn I am no longer. He explains the disposition of those who do not judge rightly, that: if they suppose me to be a sinner and suffering because of sin, as though there were nothing after this, they think that I have lived in such a way as \"having hoped in this life only,\" and according to them, if I depart to the earth, I shall be no more; and when the day succeeds, I shall be no more; for according to them no other age will succeed me at all. But it is the voice of a saint, in which the blessed man also hoped, saying: \"I shall be raised at dawn,\" and again: \"My spirit rises at dawn from the night to you, O God,\" and: \"O God, my God, I rise at dawn to you\"—which indicates both the daily vigilance and the awakening from this age into the age to come. One might plausibly say that: while I am in gloomy circumstances, I am in night; but having risen at dawn and come into day, I am no longer in adversities. And as we noted earlier, he does not utter these things from slighting; for otherwise he would not be testified to as righteous. And Baldad the Sauchite, taking up the discourse, says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"μέχρι τίνος λαλήσεις ταῦτα; πνεῦμα πολυρῆμον τοῦ στόματός σου. μὴ ὁ κύριος ἀδικήσει κρίνων ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον; τῆς αὐτῆς τῷ φθάσαντι διαλήμψεως ὑπάρχων καὶ οὗτος–τῆς ὅτι δι' ἁμαρτίας τὰ κακωτικὰ πάντως ἐπιπέμπεται–καὶ κοινωνῶν τῷ προτέρῳ φίλῳ κατὰ τὸ μίαν αἰτίαν θέσθαι τῶν ἐπιπόνων ποιεῖται πρὸς τὸν Ἰὼβ τοὺς λόγους. ἔδει δὲ λογίζεσθαι, ὅτι ὅσα κακώσεώς εἰσιν, οὐ μόνοις φαύλοις, ἀλλὰ καὶ σπουδαίοις συμβαίνει· ἀδιάφορα γάρ. καὶ ἔτι πλέον ἔδει ἐννοεῖν, ὅτι θαυμαστότερος ὁ δίκαιός ἐστιν ὑπομένων θλίψεις καὶ πόνους. ἐπιτιμᾶ οὖν καὶ οὗτος τῷ μακαρίῳ λέγων· μέχρι τίνος–μονονουχὶ λέγων· ἕως πότε; –οὐκ ἐννοεῖς τὴν αἰτίαν τῶν πόνων; καὶ πολυλογίαν δὲ αὐτῷ ἐπικαλεῖ, ὃς ὤφειλεν πλέον αὐτὸν θαυμάζειν, ὅτι καθάπερ τῶν πόνων ἐπιλαθόμενος περὶ δογμάτων ἐποιεῖτο τούτους λόγους, ὧν οἱ φίλοι ἠγνόουν οὐδὲ εἰς ἔρευναν ἑαυτοὺς ἐπιβάλλοντες, καίτοι μη212 δὲν ἐξ ἀνιαρῶν συνεχόμενοι. εἶτα ἔτι βεβαιῶν ἑαυτοῦ τὴν διάλημψιν ὡς καὶ αὐτῷ λογισμὸν προσάγων λέγει· \"μὴ ὁ κύριος ἀδικήσει κρίνων ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον;\" ταραχὴ γὰρ ἦν τῆς δικαιοσύνης κατὰ τὴν αὐτῶν ὑπόλημψιν, εἰ δίκαιος ὢν ἔπασχεν. ἀλλὰ ταῦτα ἀγνοοῦσιν· πρὸς γὰρ ἀνάδειξιν καὶ σκοπὸν ἀνδρείας ἡ κατ' αὐτοῦ συνχώρησις γέγονεν. εἰ οἱ υἱοί σου ἥμαρτον ἐναντίον αὐτοῦ, ἀπέστειλεν ἐν χειρὶ ἀνομίας αὐτῶν. συνχεῖ καὶ οὗτος τὸν λόγον καὶ συν περιφέρεται τοῖς δόγμασιν λέγων ὅτι· εἰ καὶ μὴ αὐτὸς ἥμαρτες, ἀλλ' οἱ υἱοί σου, οὐ προσνοήσαντες ὅτι ἕτερος ὑπὲρ ἑτέρου οὐκ ἂν κολάζοιτο. ἀλλὰ","english":"How long will you say these things? A spirit of many words is in your mouth. Will the Lord not do injustice when he judges, or will the one who made all things disturb what is just?” This man too shares the same opinion as the one who came before—namely, that afflictions are certainly sent on account of sin—and, sharing with the first friend in positing a single cause for hardships, he addresses his words to Job. But he ought to have considered that whatever things are afflictions happen not only to the wicked but also to the earnest; for they are indifferent. And still more he ought to have understood that the righteous man is more wonderful when he endures tribulations and toils. So this man too rebukes the blessed one, saying, “How long”—all but saying, “Until when? Do you not consider the cause of your toils?” And he accuses him of much speaking, though he ought rather to have marveled at him, because, as if forgetting his toils, he was making these arguments about doctrines, which his friends did not understand, not even applying themselves to investigation, although they were oppressed by nothing distressing. Then, further confirming his own opinion, as if bringing the reasoning to bear on himself as well, he says: “Will the Lord not do injustice when he judges, or will the one who made all things disturb what is just?” For according to their supposition it would be a disturbance of justice if, being righteous, he suffered. But they do not know these things; for the concession against him came for the demonstration and aim of courage. “If your sons sinned against him, he sent them into the hand of their lawlessness.” This man too confuses the argument and is carried about by his doctrines, saying that even if you yourself did not sin, but your sons did—not perceiving that one would not be punished for another. But","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"καὶ τοῦτο τυχὸν ὑπέκρουεν, ὅτι διὰ τὰς ἰδίας ἁμαρτίας ἀπεστάλη ἐν χειρὶ αὐτῶν ἀνομία, αἰνιττόμενος τὰ τῆς πτώσεως καθ' ἣν τὰ τέκνα αὐτοῦ ἀπώλοντο. υἱοῦ δὲ μνημονεύει ἀπὸ τοῦ ἀρίστου μέρους τὸν λόγον ποιούμενος· εἶχεν γὰρ καὶ θυγατέρας Ἰώβ. ἐμφαίνοι οὖν, ὅτι υἱῶν ἁμαρτόντων καὶ πολλὴν ὠφέλειαν ἐκ τοῦ Ἰὼβ ἐχόντων δῆλον, ὡς καὶ θυγατέρες ἥμαρτον. κατ' αὐτὸν δὲ πάλιν καὶ τὴν διάλημψιν αὐτοῦ καὶ ταῦτα ἐκλημπτέον. σὺ δὲ ὄρθριζε πρὸς κύριον παντοκράτορα δεόμενος· εἰ καθαρὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεταί σου, ἀποκαταστήσει δέ σοι δίαιταν δικαιοσύνης. μαχόμενα καὶ ἐν τούτοις λέγει. εἰπὼν γὰρ ὅτι \"ἀπέστειλεν «ἐν» χειρὶ ἀνομίας τῶν υἱῶν σου\", αὐτῷ φησι_6_ν6· \"σὺ ὄρθριζε πρὸς κύριον· εἰ καθαρὸς εἶ, δεήσεως καὶ ἐπακούσεταί σου\". πῶς γὰρ καθαρός, περὶ οὗ διελάμβανεν, ὅτι δι' ἁμαρτίας ἀνιᾶται; –μάλιστα, ὅτι ἐπάγει· \"ἀποκαταστήσει δέ σοι δίαιταν δικαιοσύνης\", ἀντὶ τοῦ· δώσει σοι ὡς καθαρῷ πάλιν τὰ ἡδέα ἀποκαθιστὰς αὐτά. ἔχομεν δὲ τὸ καθαρὸν σημαινόμενον ἀντὶ τοῦ ἐναρέτου, καθὸ καὶ εἴρηται· \"μακάριοι οἱ καθαροὶ τῇ καρδίᾳ\"· καθὸ εἴρηται διὰ γὰρ τοῦτο καθαροί εἰσιν, ὅτι οὐκ ἔχουσι τὴν ἐκ κακίας ἀκαθαρσίαν· «καθὸ εἴρηται» περὶ τῶν φαύλων· \"συντρίβεται δὲ δι' ἀκαθαρσίαν ψυχῆς\"· καὶ ἔτι περί τινος· \"ἀκαθαρσία αὐτῆς πρὸς ποδῶν αὐτῆς.\" τοιοῦτοι δέ εἰσιν καὶ ὧν \"οἱ πόδες ἐπὶ πονηρίαν τρέχουσιν\". εἰ δὲ ἀποκαθίσταται αὐτῷ ἡ δικαιοσύνη, νῦν οὐκ ἔχει αὐτήν· εἰ δὲ νῦν οὐκ ἔχει, πῶς καθαρός ἐστιν; ἢ πῶς ἀμφιβάλλει, ὅτι καθαρός ἐστιν, διακείμενος, ὅτι περιπίπτων περιστάσεσιν ἁμαρτωλὸς ὑπάρχει;","english":"And this too he perhaps hinted at, that because of his own sins lawlessness was sent upon them by his hand, alluding to the circumstances of the fall through which his children perished. But he mentions a son, making his argument from the better part; for Job also had daughters. He would indicate, then, that since the sons sinned and plainly had great benefit from Job, it is clear that the daughters sinned as well. And again, in his case, these things must be understood in accordance with his own judgment and his own view. But you, rise early to the Lord Almighty in supplication; if you are pure and true, he will hear your supplication, and he will restore to you a manner of life of righteousness. In these words too he speaks things that conflict. For having said that \"he sent lawlessness upon your sons by his hand,\" he says to him: \"But you, rise early to the Lord; if you are pure, he will hear your supplication as well.\" For how is he pure, concerning whom he had concluded that he is distressed because of sin? — Especially since he adds: \"And he will restore to you a manner of life of righteousness,\" which means: he will give you, as to one who is pure, again restoring to you pleasant things. And we have \"pure\" used in the sense of \"virtuous,\" as it is also said: \"Blessed are the pure in heart\"; as it is said, for on this account they are pure, because they do not have the impurity that comes from evil; \"as it is said\" concerning the wicked: \"But it is crushed through the impurity of the soul\"; and again concerning someone: \"Her impurity is at her feet.\" And such are also those whose \"feet run to evil.\" But if righteousness is restored to him, he does not have it now; and if he does not have it now, how is he pure? Or how does he doubt that he is pure, being disposed as one who, falling into circumstances, is a sinner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"αὕτη δὲ ἡ ἐναντιότης αὐτῶν ἠκολούθησεν ἐκ τοῦ ἐσφαλμένην ἀρχὴν θεῖναι, ὅπερ πάσῃ αἱρέσει ἕπεται. λέγων γὰρ τῷ ἐν κακοπραγίᾳ· \"εἰ καθαρὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεταί σου καὶ ἀποκαταστήσει σοι δίαιταν δικαιοσύνης\", δείκνυσιν, ὅτι ἐνεχώρει τὸν ἀγαθὸν καὶ ἀληθινὸν ὑποπεσεῖν τούτοις· ᾧ ἀναγκαίως ἕπεται, ὅτι οὐ πᾶς ὁ ἐν περιστάσεσιν ὢν φαῦλός ἐστιν καὶ ἐν ἁμαρτίαις· ἔσται οὖν τὰ μὲν πρῶτά σου ὀλίγα, τὰ δὲ ἔσχατά σου ἀμύθητα. πάλιν καὶ νῦν τῇ ἀρχῇ ἑαυτοῦ μάχεται· ὡς γὰρ ἑπόμενον λαμβάνει, ὅτι τῷ καθαρῷ μετὰ ἀλγηδόνας ὁ θεὸς ἀποκαθίστησιν τὰ ἡδέα πολυπλασίως. φαίνεται γὰρ διὰ τούτων εἰσάγειν τὸν τρόπον τῆς ἐπ̣αγωγῆς τῶν ἀνιαρῶν, ὃν οὐ πρότερον ἐτίθετο, δι' ὧν φησιν εἶναι \"τὰ ἔσχατα αὐτοῦ ἀμύθητα\" δηλονότι ὡς γενναίως ὑπομείναντος, εἰ μή πού τις λέγοι, ὅτι μετανοήσαντι αὐτῷ ταῦτα λέγει συμβῆναι ἐκ τῆς πρὸς θεὸν εὐχῆς· ἀλλὰ τοῦτο «οὐ» συνχωρεῖ τὸ λέγειν· \"εἰ καθαρὸς εἶ\", καίτοι πρὸς ἀντιδιαστολὴν τὸ εἰρημένον τό· \"σὺ δὲ ὄρθριζε πρὸς κύριον παντοκράτορα.\" ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων. βεβαιῶσαι βούλεται τὸν ἑαυτοῦ λόγον ἐκ τῶν προτέρων ἀνδρῶν ἢ συγγραμμάτων, ἃ περιεῖχεν τοὺς βίους αὐτῶν. οὐδὲν γὰρ ἀπεικὸς καὶ γράμματα εἶναι, μάλιστα διὰ τὸ λέγεσθαι· \"τίς ἂν δῴη γραφῆναι τὰ ῥήματά μου;\" καὶ τὰ ἑξῆς· ἄλλως τε καὶ νόμοι ὑπῆρχον, καθ' οὓς καὶ οὗτοι ἦρχον, οἱ φίλοι φημί. χθιζοὶ γάρ ἐσμεν καὶ οὐκ οἴδαμεν, σκιὰ γὰρ ἡμῶν ἐστιν ὁ βίος ἐπὶ τῆς γῆς.","english":"But this their opposition followed from their having laid a mistaken foundation, which attends every heresy. For in saying to the man in misfortune, \"If you are pure and true, he will hear your prayer and restore to you a manner of life of righteousness,\" he shows that it was possible for the good and true man to fall into these things; to which it necessarily follows that not everyone who is in circumstances of distress is base and in sins. \"Your former things will be few, but your latter things will be beyond telling.\" Again even now he fights against his own beginning; for he takes it as a consequence that God restores pleasant things to the pure man after pains many times over. For through these words he appears to introduce the manner of the bringing on of grievous things, which he did not set forth before, through what he says—that \"his latter things are beyond telling\"—evidently as one who endured nobly, unless perhaps someone should say that he speaks these things as having happened to him after repentance, from his prayer to God. But this does not allow the saying, \"If you are pure,\" although what was said was for the sake of distinction: \"But you, rise early to the Lord Almighty.\" For ask the first generation, and search out by the kindred of fathers. He wishes to confirm his own argument from earlier men or writings, which contained their lives. For it is nothing unlikely that there were also writings, especially because it is said, \"Who would grant that my words be written?\" and what follows; and besides, there were laws according to which these men also were governed—I mean the friends. For we are of yesterday and do not know, for our life on the earth is a shadow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"συνετῶς γὰρ δεῖ ἀκούειν τοῦ \"χθιζοὶ γάρ ἐσμεν\", ὅτι ὡς πρὸς τὴν ἀνθρωπίνην γένεσιν τοῦτό φησιν, μάλιστα ὅτι λέγει· \"ἐπερώτησον γὰρ γενεὰν πρώτην\". δεῖ γὰρ τὰ λεγόμενα περὶ τοῦ ἀνθρώπου φρονίμως ἀκούειν, οἷον–ἵνα ἀπὸ τῶν γραφῶν εἴπωμεν–περὶ τοῦ Δαυὶδ εἴρηται πολλάκις, ὅτι \"πυρράκης μετὰ κάλλους ὀφθαλμῶν\" ἐτύγχανεν. τοῦτο δὲ οὐ περὶ τῆς ψυχῆς, ἀλλὰ περὶ τοῦ σώματος ἀκούομεν. ὅταν δ' αὐτὸς \"τὰ ἄδηλα\" λέγῃ \"καὶ τὰ κρύφια τῆς καρδίας μου ἐδήλωσάς μοι\", περὶ τῆς ψυχῆς τοῦτο ἐκλαμβάνομεν. καὶ τὸ \"χθιζοὶ\" οὖν μὴ κατὰ τὴν ψυχήν, ἀλλὰ κατὰ τὸ ἄνθρωπον γενέσθαι ἀκούομεν. οὕτω καὶ συνῆπται· \"σκιὰ γὰρ ἡμῶν ἐστιν ὁ βίος ἐπὶ τῆς γῆς.\" περὶ τοῦ βίου οὖν τοῦ ἐπὶ γῆς φησιν, ὅτι σκιὰ τυγχάνει. ἅπαξ δὲ ἐπεὶ τῆς λέξεως ταύτης μνήμη γέγονεν, ἀναγκαῖον ἡμᾶς περὶ αὐτῆς διαλαβεῖν. λέγεται τοίνυν ἡ σκιὰ\n\nκαὶ πρὸς πρωτότυπον, καθὸ καὶ εἴρηται· \"σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν\". σκιὰ δὲ καὶ τὸ παρακολούθημα, καὶ ὁ προσεγγισμὸς πολλάκις σκιὰ λέγεται, καθὸ εἴρηται παρηγμένως· \"πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ καὶ δύναμις ὑψίστου ἐπισκιάσει σοι.\" λέγεται δὲ καὶ σκιαγραφία ἡ πρὸ τῆς φανερᾶς γραφῆς εἰκόνι τύπωσις ἄδηλο̣σ· δυνατὸν οὖν ἐκλαβεῖν σκιὰν εἶναι τὸν βίον τὸν ἀνθρώπινον κατὰ τὸ εὔσειστον καὶ εὐπαράγωγον. δύναται δὲ καὶ κατα πρὸς πρωτότυπον ἀντιδιαστέλλεσθαι· ὡς γὰρ πρὸς τὴν μέλλουσαν ζωὴν ὁ παρὼν αἰὼν σκιὰ ὑπάρχει, ματαιότης ὑπάρχων. δύναται δὲ καὶ σκιαγραφία ὁ βίος οὗτος λέγεσθαι, καθὸ ἐνταῦθα μὲν \"ἐκ μέρο»υ»ς\" ἡ γνῶσίς ἐστιν τελειότητος ἐν τῷ μέλλοντι αἰῶνι ἐσομένης.","english":"For one must understand \"for we are yesterday\" intelligently, that he says this in relation to human birth, especially since he says, \"For ask the first generation.\" For one must hear the things said about man prudently, as—to speak from the Scriptures—it is often said about David that he happened to be \"ruddy with beauty of eyes.\" But this we understand not about the soul but about the body. But when he himself says, \"You have made known to me the hidden and secret things of my heart,\" we take this as about the soul. So also \"yesterday\" we understand not according to the soul but according to man's having come to be. Thus it is also connected: \"For our life on the earth is a shadow.\" So he speaks about the life on earth, that it happens to be a shadow. And once mention of this word has arisen, it is necessary for us to discuss it. So the shadow is said\n\nalso in relation to the archetype, inasmuch as it is also said: \"For the law, having a shadow of the good things to come.\" A shadow is also the attendant consequence, and approach is often called a shadow, inasmuch as it is said in a derivative sense: \"The Holy Spirit will come upon you and the power of the Most High will overshadow you.\" Shadow-drawing is also said of the impression of an image before the visible drawing, unclear; so it is possible to take the human life to be a shadow in respect of its being easily shaken and easily led astray. But it can also be contrasted in relation to the archetype; for as compared with the life to come, the present age is a shadow, being vanity. But this life can also be called a shadow-drawing, inasmuch as here knowledge is \"in part,\" while perfection will be in the age to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"δύναται δὲ καὶ ἀνηγμένως θεωρεῖσθαι σκιά, καθὸ παρακολούθημα λέγομεν εἶναι καὶ τὴν τῶν σωμάτων σκιάν· καὶ ὅρα, μὴ τοῦτο δηλοῦται ἐν τῷ· \"ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης.\" οὐ γὰρ ἁπλῶς τὰ θεοῦ κτίσματα ματαιότης, ἀλλ' ὡς πρὸ»ς» τὰ οὐράνια αἰώνια ὄντα τὰ πρόσκαιρα καὶ ῥᾳδίως μεταβάλλοντα ματαιότης ὑπάρχει. καὶ ὁ βίος δὲ πολλὰ σημαίνει, ἤτοι τὸ ζῆν τοῦτο ἢ τὴν πολιτείαν· δηλοῖ δὲ καὶ τὴν κτῆσιν, καθὸ εἴρηται· \"ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα.\" καὶ τὰ χρήματα δὲ εἴρηται βίος, καθὸ εἴρηται· \"ἐὰν δῷ ἄνθρωπος τὸν βίον αὐτοῦ ἐν τῇ ἀγάπῃ ἐξουδενώσουσιν αὐτόν.\" ἦ οὐχ οὗτοί σε διδάξουσιν «καὶ» ἀναγγελοῦσιν καὶ ἐκ καρδίας ἐξάξουσιν ῥήματα; ἐκ τῶν παλαιοτέρων πιστοῦσθαι τὰ καθ' ἑαυτὸν οὗτος βουλόμενος ταῦτά φησιν ὡς ἂν ἐκείνων πλείστοις παρατυχόντων πράγμασιν, οἷς οἱ εἰς τὸν καιρὸν αὐτοῦ οὐ παρέτυχον. ἅπαξ δὲ ἐπεὶ περὶ διδασκάλων ἐστὶν ὁ λόγος, λέγωμεν, ὅτι ἐστὶν μέγας ἔπαινος τῷ διδάσκοντι, ἐάν, πρ̣ὸς οἷς ἔμαθεν ἢ αὐτὸς ἀναγνοὺς ἢ παρ' ἑτέρου μαθών, συνιστᾷ π̣οτε κα̣ὶ αὐτὸς οὐκ ἐναντία, ἀλλὰ σύμφωνα. ὡς γὰρ οὐκ ἄν τις ἀποδέξοιτο γῆν τὴν τὰ καταβαλλόμενα σπέρματα ἀποδιδοῦσαν, οὕτως οὐκ ἄν τις «ἐν» τῇ γῇ τῇ ἰδία παραδεξάμενος παίδευσιν καὶ μόνα, ἃ ἤκουσεν, παρέχων θαυμάσιος, ἀλλὰ πρὸς τούτοις ἕτερα γεννήσας, θαυμάσια δέ, καὶ ὁ ἃ ἔμαθεν προενεγκεῖν διὰ γλώττης δυνάμενος· εἰσὶν γὰρ οἱ πρὸς τοῦτο ἀδυνατοῦντες ἑαυτοὺς μόνους καὶ οὐχ ἑτέρους ὠφελεῖν δυνάμενοι.","english":"But \"shadow\" can also be contemplated in a higher sense, insofar as we say that the shadow of bodies is a concomitant. And see whether this is not indicated in the saying, \"Vanity of vanities, all things are vanity.\" For the creatures of God are not vanity in an absolute sense, but in comparison with the heavenly and eternal things, the things that are temporary and easily change are vanity. And \"life\" signifies many things—either this living, or one's manner of life; but it also indicates possessions, as it is said, \"Whoever has the life of the world and sees his brother in need.\" And possessions are called \"life,\" as it is said, \"If a man gives his life in love, they will despise him.\" Was it not these who will teach you and declare to you and bring forth words from the heart? Wishing to confirm his own circumstances from those older, he says these things, as though those men had been present at very many events, at which those in his own time were not present. And since once for all the discussion is about teachers, let us say that it is a great praise for the teacher if, in addition to what he learned either by reading himself or by learning from another, he himself also sometimes contributes things not contrary but in agreement. For just as no one would approve of land that gives back the seeds sown, so no one would accept as wonderful a man who in his own land has received instruction and provides only the things he heard, but in addition to these has begotten other things—and wonderful things—and is able to bring forth through his tongue what he has learned. For there are those who are unable for this, being able to benefit only themselves and not others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"εἰ δὲ δύναται τὸ διδάσκειν καὶ ἀναγγέλλειν εἶναι διάφορα, ἐπίσκεψαι, ὡς τοῦ μὲν διδάσκειν ἀποδείξεις ἐπάγοντος, τοῦ δὲ ἀναγγέλλειν διήγησιν περιέχοντος τῶν σαφῶν, ἐξ ὧν τὰ ἀσαφῆ γνωρίζεται. ὅτι δὲ ἐκ καρδίας οἱ λογισμοὶ τὰ ῥήματα παραπέμπουσιν, ἐκ τοῦ ἐναντίου ὁ ςωτήρ φησιν· \"ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί.\" εἰ δὲ καὶ τὸ ἐξάξαι ῥήματα τὸ εἰς ἔργα αὐτὰ μεταβαλεῖν λέγοις, οὐκ ἂν ἁμάρτοις ἄλλων ἐκ παραλλήλου ἀκουόντων τοῦ ἐξάξαι καὶ ἀναγγεῖλαι. μὴ θάλλει πάπυρος ἄνευ ὕδατος, ἢ ὑψωθήσεται βούταμον ἄνευ πότου; ἔτι ὂν ἐπὶ ῥίζης καὶ οὐ μὴ θερισθῇ. εἰπών, ὅτι πα̣ρὰ τῶν παλαιῶν καὶ πατέρων ἡ διδασκαλία τοῖς μεταγενεστέροις παραγίνεται, ἐκ παραβολῆς αὐτὸ παρασκευάζει φάσκων ὅτι· ὡς ἄνευ ὕδατος πάπυρος οὐ θάλλει οὐδὲ ὑψοῦται βούταμον μὴ ἀρδευόμενον, ἕως ἔτι ἐπὶ γῆς ἐστιν–οὕτω γὰρ αὐτὰ συμβήσεται μηδὲ θερίζεσθαι–, οὕτως ἀδύνατον μὴ δεχόμενον ἐν διανοία ὠφέλειαν τῶν κρειττόνων καρπὸν προενεγκεῖν ὠφέλιμον. δύναται δὲ καὶ περὶ τῶν ἀνθρωπίνων πραγμάτων λέγειν, ὅτι κα θάπερ ὑπὸ ὕδατος ὑπὸ τῆς προνοίας ταῦτα ἄρδεται, ἧς μὴ ἐπιούσης αὐτὰ ῥᾳδίαν καὶ εὐμάραντον ἕξει τὴν διάλυσιν. κἂν οὖν τις ἀνιαροῖς περιπέσῃ, εἶτα πάλιν μεταβολὴν ἔχῃ ἐκ τούτω»ν», προνοίᾳ τοιοῦτον γε»γέ»νηται. ἐὰν δὲ καὶ τὴν δοκοῦσαν ἀνθρωπίνην ῥίζαν ἔχῃ τὰ γιγνόμενα ὑπ' ἀνθρώπων, οὐχ ἕξει ὑπόστασιν μὴ τῆς προνοίας αὐτὰ διοικούσης. τούτῳ ὅμοιον καλῶς παρὰ τοῦ ψαλμῳδοῦ εἰρημένον· 219 \"ἐὰν μὴ ὁ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν.\" πρὸ τοῦ πιεῖν πᾶσα βοτάνη","english":"But if \"to teach\" and \"to announce\" can be different things, consider that teaching brings demonstrations, while announcing contains a narration of things that are clear, from which unclear things are known. And that the thoughts send forth words from the heart, the Savior says by way of contrast: \"For out of the heart come evil thoughts.\" And if you should say that \"to bring forth words\" means to turn them into deeds, you would not be wrong, since others understand \"to bring forth\" and \"to announce\" as parallel. Does the papyrus flourish without water, or is the rush raised without drink? While it is still on its root, it will certainly not be cut down. Having said that instruction comes to later generations from the ancients and fathers, he establishes this by way of comparison, saying that just as without water the papyrus does not flourish nor is the rush raised when not watered, while it is still on the earth—for thus it will happen that they are not even reaped—so it is impossible for one who does not receive benefit in his mind from those who are better to bring forth useful fruit. But he can also be speaking about human affairs, that just as they are watered by water, so by providence, and if this does not come upon them, they will have an easy and readily withering dissolution. And even if someone falls into troubles, and then again has a change from these, such a thing has happened by providence. But if what is done by men has what seems to be a human root, it will not have substance unless providence governs them. Similar to this is what was well said by the psalmist: \"Unless the Lord builds the house, those who build it have labored in vain.\" Before drinking, every plant","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ξηρανθήσεται. ταὐτὸ τῷ προτέρῳ τοῦτο ἐπὶ πάσης βοτάνης λεγόμενον. λέγοι οὖν, ὅτι, κἂν μικρὸν κἂν μέγα ᾖ, το`̣ ἐν τῷ βίῳ ὑπὸ πρόνοιάν ἐστιν, ξηραινόμενον, εἰ μὴ αὕτη ἐφοπτεύοι. οὕτως τοίνυν ἔσται πάντα τὰ ἔσχατα τῶν ἐπιλανθανομένων τοῦ κυρίου. λέγει τι ἔνδοξον ἀπὸ ἐννοίας οὐκ ἀπολειπομένης ἐντρεχείας, ὅτι ὥσπερ τὰ φυτὰ μὴ ἀρδευόμενα ὑπὸ ὕδατος ξηραίνεται, οὕτω τὰ ἀνθρώπινα πράγματα ἔξω προνοίας γιγνόμενα ὑπόστασιν οὐκ ἔχει. εἰ δὲ καὶ οὗτος ἔσχατα λέγει ἔννοιαν ἔχων περὶ τοῦ μέλλοντος αἰῶνος, συνεπίσκεψαι· οὐ γὰρ ἀναντιρήτως οἱ ἐπιλανθανόμενοι τοῦ κυρίου τ»οι»ούτοις κατὰ τὸ αἰσθητὸν ἐσχάτοις περιτεύξονται τῷ περί τινων εὐετηρίᾳ διαγόντων εἰρῆσθαι· \"ἐν δὲ ἀναπαύσει ᾅδου ἐκοιμήθησαν.\" ἐλπὶς δὲ ἀσεβῶν ἀπολεῖται. τῷ ὄντι ἡ τῶν ἀσεβῶν ἐλπὶς οὐ περὶ ὑφεστηκότα γίνεται. ἡ γὰρ ἐλπὶς οὐδὲν ουδεν ἕτερόν ἐστιν κατὰ γένος ἢ προσδοκία ἀγαθῶν. καὶ ὁ φοβούμενος δὲ προσδοκᾷ, ἀλλ' οὐκ ἀγαθά· κακῶν γὰρ προσδοκία ἐστὶν ὁ φόβος, ἀγαθῶν δὲ ἡ ἐλπίς. ἐπεὶ οὖν οὐχ ὑφεστηκότα πράγματα οἱ ἀσεβεῖς προσδοκῶσιν, ἀπόλλυται αὐτῶν ἡ ἐλπίς· ὡς γὰρ μένουσιν τοῖς ἡδέσιν χρῶνται, καὶ ἐν τούτῳ ματαίαν ἔχουσιν ἐλπίδα. ἔχεις τοῦτο ἐν Παροιμίαις τῆι μὲν λέξει πολὺ διαφέρον, συνᾷδον δὲ τῷ νῦν λεγομένῳ· \"ἀποθανὼν δίκαιος ἔλιπεν μετάμελον·\" ἂν γὰρ ἀποθάνῃ ὁ δίκαιος, εὑρίσκει τὰ προσδοκώμενα καὶ οὐ μετεμελήθη πονήσας ὑπὲρ αὐτῶν. ἐνταῦθα μὲν οὖν εἴρηται· \"ἐλπὶς ἀσεβῶν ἀπόλλυται\", ἐν δὲ τῷ Ἠσαίᾳ· \"ἐλπὶς τῶι εὐσεβεῖ.\" οἱ δὲ \"ἐν τῇ ζωῇ ταύτῃ ἠλπικότες μόνον\" καὶ \"λέγοντες·","english":"It will be dried up. This is said in the same sense as the former, concerning every plant. Let him say, then, that whether it be small or great, what is in life is under providence, being dried up unless this providence watches over it. So, then, all the last things of those who forget the Lord will be like this. He says something glorious from a thought that does not abandon exactness, that just as plants not watered by water are dried up, so human affairs, when they come to be outside providence, have no substance. But if he also says \"last things\" with a thought about the age to come, consider it together; for those who forget the Lord will not indisputably meet such last things in the perceptible sense, since it was said of certain people who live in prosperity: \"But in the rest of Hades they slept.\" And the hope of the impious will perish. In truth, the hope of the impious does not come to be about things that have substance. For hope is nothing other than, by its kind, an expectation of good things. And the one who fears also expects, but not good things; for fear is an expectation of evils, while hope is of good things. Since, then, the impious expect things that have no substance, their hope perishes; for as they persist in pleasures, they also have a vain hope in this. You have this in Proverbs, differing greatly in wording but agreeing with what is now said: \"A just man who has died left regret behind\"; for if the just man dies, he finds the things he expected and did not regret toiling for them. Here, then, it has been said: \"The hope of the impious perishes,\" but in Isaiah: \"Hope belongs to the pious.\" But those who \"have hoped only in this life\" and \"saying—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"φάγωμεν καὶ πίωμεν\", ματαίαν καὶ κενὴν ἔχουσιν ἐλπίδα πρὸς τὰ βλεπόμενα ταύτην τείνοντε»ς»· φυσικώτατα δὲ ὁ Παῦλός φησιν· \"ἐλπὶς δὲ βλεπομένη οὐκ ἔστιν ἐλπίς· ὃ γὰρ βλέπει τις, «τί» καὶ ἐλπίζει;\" ἀοίκητος δὲ αὐτοῦ ἔσται ὁ οἶκος. πρὸς τὸ αἰσθητὸν τοῦτο οὐ πάντως ἐστὶν ἀληθές. δῆλον δέ ἐστιν, ὅτι ὁ τοὺς Ἰησοῦ λόγους εἰς ἔργα μεταβαλὼν μένουσαν οἰκίαν οἰκοδομεῖ· αὕτη δέ ἐστιν ἡ ἀρετή, ἧς ὁ ἀντεχόμενος οὐδέποτε ἕξει τὴν οἰκίαν ταύτην ἀοίκητον· δεῖ γὰρ τὸν δίκαιον μένειν ἐν τῇ αὑτοῦ ἀρετῇ· \"ἡ δικαιοσύνη\" γὰρ \"αὐτοῦ μένει εἰς τὸν αἰῶνα τοῦ αἰῶνος.\" ἐπειδὴ δὲ ἀνυπόστατός ἐστιν ἡ κακία, διὰ τοῦτο ἄοικός ἐστιν̣ ὁ φαῦλος ἄ ν τακτος ὑπ̣άρχων̣ ἀεὶ καὶ οὐδὲν ἔχων ἑδ̣ραῖον διὰ τὸ καὶ τὴν κακίαν αὐ τὴν εἶναι παρακολούθημα· εἰ δέ τις καὶ περὶ τοῦ ἀγαθοῦ τοῦτο λέγοι φάσκων, ὅτι καὶ τὴν ἀρετὴν ἄνθρωποι ἐκ σπουδῆς κτῶνται, ἀλλ' υ῾̣φέστηκεν αὐτὸ τὸ ἀγαθόν. \"ἀοίκητος\" ο̣ὖν \"ἔσται̣ τοῦ ἀσεβοῦς ὁ οἶκος·\" φανερῶς γὰρ ἡ ἀλήθεια διαλύει τὴν ἀπάτην. ἀράχνη δὲ αὐτοῦ ἀποβήσεται ἡ σκηνή. ἡ «α᾿̣»ράχνη ποικιλίαν ἐπιδείκνυται ἐξ ὑφάσματος φυσικοῦ κατεσκευασμένη_6_ν_,_ _ἥ6τις ῥᾷστα διαλύεται ἐπιψαύσαντός τινος. τὰ τῶν φαύλων οὖν ἔργα καὶ ἡ κατασκευὴ τῆς πολιτείας ἀράχνῃ ἔοικεν οὐχ ὑφισταμένῃ. καὶ ἐν Ἠσαίᾳ οὖν λέγεται περὶ τῶν φαύλων κυησάντων ἀνομίαν καὶ λαλούντων ἀδικίαν· \"ἱστὸν ἀράχνης ὑφαίνουσιν, ὅτι κύουσιν πόνον καὶ τίκτουσιν ἀνομίαν·\" διηγεῖται δὲ αὐτῶν καὶ τὴν πρᾶξιν φάσκων· \"ᾠὰ ἀσπίδων ἔρηξαν καὶ ὁ μέλλων τῶν ᾠῶν αὐτῶν φαγεῖν συντρίψας οὔριον εὗρεν καὶ ἐν αὐτῷ βασιλίσκον·","english":"Let us eat and drink,\" they have a vain and empty hope, stretching this out toward visible things. And Paul says most naturally: \"But hope that is seen is not hope; for what a man sees, why does he also hope for?\" And his house shall be desolate. In reference to this perceptible sense, this is not altogether true. But it is clear that the one who turns the words of Jesus into deeds builds a house that remains; and this is virtue, and the one who holds fast to it will never have this house desolate. For the righteous man must remain in his own virtue; for \"his righteousness remains forever and ever.\" But since wickedness is without substance, for this reason the base man is without a house, being always unsettled and having nothing stable, because wickedness itself is a mere accompaniment. But if someone should say this also about the good, claiming that men acquire virtue by earnest effort, nevertheless the good itself subsists. \"Therefore the house of the ungodly shall be desolate\"; for truth plainly dissolves deceit. And his tent shall become a spider's web. The spider displays variety, being constructed from a natural web, which is very easily dissolved when someone touches it. Therefore the works of the base and the constitution of their way of life resemble a spider's web, which does not stand. And in Isaiah it is said concerning the base, who conceived lawlessness and spoke unrighteousness: \"They weave a spider's web, because they conceive toil and bring forth lawlessness.\" And he describes their deed also, saying: \"They broke the eggs of asps, and he who is about to eat of their eggs, having crushed one, found it empty, and in it a basilisk.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"ὁ ἱστὸς αὐτῶν οὐκ ἔσται εἰς ἱμάτιον, ἱστὸν δὲ ἀράχνης ὑφαίνουσιν.\" καὶ ὅρα, ὅτι πρὸς τῷ ἀνυποστάτῳ αὐτῶν καὶ τὸ δολερὸν διὰ τῶν ἀσπίδων σημαίνει. εἰ μέντοι τις εἴη περιστερὰ κατὰ τὸ λεγόμενον· 222 \"τίνες οἵδε; ὡς νεφέλαι πέτανται καὶ ὡς περιστεραὶ σὺν νεοσσοῖς\", ἔχοι ἂν ᾠά, ἅπερ διαιρεθέντα εὐγεν̣ε̣ι´̣α̣ς̣ ἕνεκεν παρέχει γόνον ζω̣τικόν· τὰ δὲ τῶν φαύλων ἀπατῶντα ἀγαθοὺς ὄφεις ἀναιρετικοὺς γεννᾷ, οἵτινες ὑπὸ τοῦ ἁγίου καταπατοῦνται κατὰ τὸν ψαλμὸν λέγοντα περὶ τοῦ τελείου· \"ἐπ' ἀσπίδα καὶ βασιλίσκον βήσεις καὶ καταπατήσεις λέοντα καὶ δράκοντα.\" οἱ δὲ τοιοῦτοι οὐχ ἱματίων εἰσὶν ὑφάνται τῶν καλυπτόντων τὴν ἀσχημοσύνην τῆς ἁμαρτίας, ἀλλὰ ἀράχνης ἀνωφελοῦς καὶ εὐδιαλύτου, ὅπερ δηλοῦται καὶ ἐκ τοῦ· \"οὐ μὴ\n\nπεριβάλλωνται ἀπὸ τῶν ἔργων τῶν χειρῶν αὐτῶν\" το»ῦ» σπουδαίου περιβαλλομένου ἀπὸ τῶν ἔργων τῶν χειρῶν ἑαυτοῦ, ὡς παρρησιαζόμενον καὶ εὐχαριστοῦντα λέγειν· \"ἀγαλλιάσεται ἡ ψυχή μου ἐπὶ τῷ κυρίῳ· ἐνέδυσεν γάρ με ἱμάτιον σωτηρίου·\" ὅπερ ἱμάτιον προστάττει Παῦλος ἐνδύεσθαι λέγων· \"ἐνδύσασθε σπλάγχνα οἰκτιρμοῦ\" καὶ τὰ ἑξῆς. καὶ πάλιν· \"ἐνδύσασθε τὸν κύριον Ἰησοῦν Χριστόν.\" τοῦτο τὸ ἱμάτιον οὐκ ἔστιν ἀράχνη· ἀφθαρσία γάρ ἐστιν καὶ διὰ τοῦτο μένον· τὸ σ δὲ τῶν φαύλων ἀνυπόστατόν ἐστιν· κακία γάρ. διὸ εἴρηται· \"ζητηθήσεται ἡ ἁμαρτία αὐτοῦ καὶ οὐ μὴ εὑρεθῇ δι' αὑτήν·\" ἀράχνῃ γὰρ ἔοικεν διαλυομένη· διὸ καὶ σκηνήν, ἀλλ' οὐκ οἶκον ἔχει ὡς ὁ τοὺς Ἰησοῦ λόγους φυλάττ̣ων. ἐὰν ἐπερείσῃ τὴν οἰκίαν αὐτοῦ, οὐ μὴ στῇ. ο῾̣ ἀσεβὴς̣ γοῦν·","english":"Their web shall not become a garment, and they weave the web of a spider. And observe that, besides their instability, he also signifies their deceitfulness through the vipers. If, however, one should be a dove, according to what is said: \"Who are these that fly as clouds, and as doves with their young?\" he would have eggs which, when divided, for the sake of noble birth provide living offspring; but the eggs of the wicked, being deceptive, breed good-for-nothing destructive serpents, which are trampled down by the holy one, according to the psalm that says concerning the perfect man: \"You shall tread upon the asp and the basilisk, and you shall trample down the lion and the dragon.\" Such people are not weavers of garments that cover the shame of sin, but of a useless and easily dissolved spider's web, which is also made clear from the words: \"They shall not be clothed from the works of their hands,\" while the diligent man is clothed from the works of his own hands, so as to say with boldness and thanksgiving: \"My soul shall rejoice in the Lord, for he has clothed me with the garment of salvation.\" This garment Paul commands us to put on, saying: \"Put on bowels of mercy,\" and so on. And again: \"Put on the Lord Jesus Christ.\" This garment is not a spider's web, for it is incorruption and therefore abides; but the hope of the wicked is unstable, for it is wickedness. Therefore it has been said: \"His sin shall be sought out, and shall not be found because of it,\" for it is like a spider's web that is dissolved. Therefore he has a tent, but not a house, unlike the one who keeps the words of Jesus. If he leans upon his house, it shall not stand. The impious man, then—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"ὃς δ' ἂν κομψείᾳ καὶ πιθανότητι μὴ ἀγαθῇ συνιστᾷ τὰ οἰκία ἀπάτης, οὗτος ὑπὸ τῆς ἀληθείας ἐλεγχόμενος οὐ μὴ στῃ῀̣, ὡς μηδὲ στάσιν δύνασθαι ἔχειν αὐτοῦ τὴν ἀπάτην. ἐπι̣λαμβανομένου δὲ αὐτοῦ οὐ μὴ ὑπομείνῃ. ῥᾷστα γὰρ ἡ τῶν φαύλων ἐπίνοια σκηνὴ ὀνομαζομένη καταπίπτουσα εὐάλωτός ἐστιν οὕτως, ὡς μηδὲ δοκεῖν γεγονέναι ποτέ. ὑγρὸς γάρ ἐστιν ὑπὸ ἡλίου, καὶ ἐκ σαπρίας αὐτοῦ ὁ ῥάδαμνος αὐτοῦ ἐξελεύσεται. ὑποτίθεται χαῦνόν τινα εἶναι τὸν βίον τοῦ ἀσεβοῦς ὡς ὑπὸ θέρμης βραχείας διαλυόμενον. οὐ ξενιστέον δέ, εἰ \"ὑγρὸς ὑπὸ ἡλίου\" λέγεται εἶναι· ἔστιν γάρ, ἃ διαλύεται ὑπὸ ἡλίου ὡς κηρός, ἐπεὶ καὶ ὑπὸ πυρός. οὕτως οὖν ἔσται ὁ ἀσεβής. εἴρηται γάρ· \"ὡς τήκεται κηρὸς ἀπὸ προσώπου πυρός, οὕτως ἀπόλοιντο οἱ ἁμαρτωλοὶ ἀπὸ προσώπου τοῦ θεοῦ.\" διυγραινόμενος δὲ ὑπὸ \"ἡλίου\"–οὐ τοῦ \"τῆς δικαιοσύνης\", ἀλλ' ἐκείνου, περὶ οὗ λέγεται· \"ἡμέρας ὁ ἥλιος οὐ συνκαύσει σε\"– ῥάδαμνον ἐξάγει ἐκ κακίας καὶ σαπρίας βλαστῶντα \"ὑπ' ἐκείνην\" γινόμενος \"τὴν φυτείαν, ἣν ὁ πατὴρ οὐκ ἐφύτευσεν, ἥτις καὶ ἐκριζωθήσεται.\" ἐπὶ συναγωγὴν λίθων κοιμᾶται, ἐν δὲ μέσῳ χαλίκων ζήσεται. τοῦτο λέγει, ὅτι ὁ ἀσεβὴς ἀντίθεος εἶναι καὶ ἀντι´̣χριστος εἶναι βούλεται. ὁ μὲν γὰρ θεὸς ἐν ναῷ καὶ Χριστὸς οἰκεῖ κατὰ τὸ εἰρημένον· \"οὐκ οἴδατε, ὅτι ναὸς θεοῦ ἐστε καὶ τὸ πνεῦμα τοῦ θεοῦ οἰκεῖ ἐν ὑμῖν;\" καὶ πάλιν λέγεται·","english":"But whoever builds the houses of deceit with elegance and no good persuasiveness, when he is convicted by the truth, he shall by no means stand, so that his deceit cannot even have any standing. And when he is seized, he shall not endure. For the device of the wicked, called a tent, falling down is most easily captured, so as not even to seem to have ever existed. For he is moist under the sun, and from his rottenness his branch shall come forth. He suggests that the life of the impious is something slack, as if dissolved by a brief heat. And it is not to be thought strange if he is said to be \"moist under the sun\"; for there are things that are dissolved by the sun as wax is, since also by fire. So then the impious shall be like this. For it is said: \"As wax melts from the face of fire, so let the sinners perish from the face of God.\" And being made wet by the \"sun\"—not the \"sun of righteousness,\" but that one about which it is said: \"The sun shall not burn you by day\"—he brings forth a branch budding from evil and rottenness, becoming \"under that planting which the Father did not plant, which also shall be uprooted.\" He sleeps upon a gathering of stones, and among the pebbles he shall live. This he says, that the impious wishes to be antigod and antichrist. For God dwells in a temple, and Christ likewise, according to what is said: \"Do you not know that you are a temple of God and the Spirit of God dwells in you?\" And again it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"\"ἐάν τις ἀγαπᾷ με, ἐλευσόμεθα ἐγὼ καὶ ὁ πατὴρ καὶ μονὴν παρ' αὐτῷ ποιησόμεθα·\" \"Χριστοῦ γὰρ οἶκός ἐσμεν ἡμεῖς, ἐὰν τὴν παρρησίαν καὶ τὸ καύχημα μέχρι τέλους βεβαίαν κατάσχωμεν.\" οἶκος δέ ἐστιν λίθων σύνθεσις κατὰ τέχνην πρὸς ἑτέροις ἕνωσιν ἔχων· τοιοῦτον δὲ ἡ ἀρετὴ καὶ ἡ ἁγνότης καὶ αὐτὴ ἡ μετουσία τοῦ ἑνός. ἐσκορπισμένον δέ τί ἐστιν ἡ συναγωγὴ τῶν λίθων καὶ ἡ μίξις τῶν χαλίκων, παραπλησίον τῇ κακίᾳ τῇ μὴ ἐχούσῃ ἕνωσιν, ἀλλ' ἀταξίαν. ὁ ἀσεβὴς οὖν ἅπασαν τὴν διαγωγὴν ἐν οἴκῳ κακίας ἔχει διαλελυμένος κατὰ τοὺς ἔξω οἰκοδομῆς λίθους, οἳ οὐχ ἁρμόζουσιν \"τῇ οἰκοδομῇ τοῦ πύργου\" κατὰ τὸν Ποιμένα. ἐὰν καταπίῃ, ὁ τόπος ψεύσεται αὐτόν. εἰ καὶ τὰ τού_6_τ_ο_υ6 ῥήματα, ὅσα ἐντρεχῆ ὑπάρχει, ὑπάγωμεν διανοίαις, ὧν εἰσι πλησίον αἱ ὑπὸ σπουδαίων εἰρημέναι, οὐ δεῖ ξενίζεσθαι. εἶπεν γάρ· \"ἐπερώτησον γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων\", ὡς καὶ αὐτὸς ἀπ' αὐτῶν μαθών· καὶ μὴ διόλου σώζει τοὺς λογισμοὺς διὰ τὸ μὴ οἴεσθαι, εἰ μὴ δι' ἁμαρτίας, μὴ περιπίπτειν ἀνιαροῖς τινα. τὸ \"καταπίῃ\" οὖν πολλάκις ἐπὶ νίκης ἐν τῇ γραφῇ λαμβάνεται ὡς τό· \"κατεπόθη Ἰσδραήλ, ἐγένετο ἐν τοῖς ἔθνεσιν ὡς σκεῦος ἄχρηστον,\" τουτέστι νενίκηται. καὶ πάλιν· \"ἐν τῷ ἐπαναστῆναι ἀνθρώπους ἐφ' ἡμᾶς, ἆρα ζῶντας ἂν κατέπιον ἡμᾶς;\" καὶ πάλιν· \"ἵνα καταποθῇ τὸ θνητὸν ὑπὸ τῆς ζωῆς.\" λέγεται οὖν καὶ περὶ τῶν σοφιστῶν καὶ τῶν πρεσβευόντων τὰς \"σοφίας τοῦ αἰῶνος τούτου\" καὶ τῶν \"ἀρχόντων αὐτοῦ\"· \"κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ αὐτῶν·\" ποίας δὴ πέτρας ἢ τοῦ Χριστοῦ;","english":"If anyone loves me, we will come—I and the Father—and make our dwelling with him.” “For we are Christ’s house, if we hold fast our boldness and our boasting firm to the end.” And a house is a composition of stones, having union with others according to craft; and such is virtue, and purity, and the very participation in the One. But the gathering of stones and the mixing of pebbles is something scattered, akin to evil, which has no union but disorder. The impious man, then, spends his whole life in a house of evil, dissolved like the stones outside the building, which do not fit “the building of the tower,” according to the Shepherd. “If he swallows,” the place will prove false to him. Even if we trace out by our thoughts all his words, however fluent they are, near which are those spoken by earnest men, we ought not to be surprised. For he said: “Ask the first generation, and search out according to the family of the fathers,” as though he too had learned from them; and he does not altogether preserve his reasonings, because he does not think that anyone falls into troubles except through sin. The word “swallow” is often taken in Scripture for victory, as in: “Israel is swallowed up, he has become among the nations as a useless vessel,” that is, he has been conquered. And again: “When men rose up against us, would they have swallowed us alive?” And again: “that what is mortal may be swallowed up by life.” It is said, then, also concerning the sophists and those who promote “the wisdom of this age” and “its rulers”: “Their strong ones were swallowed up, clinging to the rock.” What rock, indeed, but Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"\"ἡ γὰρ πέτρα ἦν ὁ Χριστός.\" οὕτω καὶ \"ἡ ῥάβδος Ἀαρὼν τὰς ῥάβδους τῶν ἐπαοιδῶν τῶν Αἰγυπτίων κατέπιεν\", συμβολικῶς δεικνυμένου, ὅτι \"τὰς ψευδωνύμους\n\nγνώσεις\" ἡ τῆς ἀληθέιας ὁμολογία νικᾷ. ἐὰν οὖν \"καταπίῃ\" καὶ ἄρξῃ νικᾶν, \"ὁ τόπος\", ὃν ἐπέχει διὰ \"τῆς συναγωγῆς τῶν λίθων\", \"ψεύσεται αὐτόν\", ἀνυπόστατος ὢν κατὰ τὸ εἰρημένον· \"καὶ ἡ ἀδικία ἐψεύσατο «ἑ»αυτὴν\" διὰ τὸ μὴ ἔχειν ἀσφαλὲς πεῖσμα. ὑπὸ τοῦ τε αὐτῆς ἐξάρχοντος λέον τος καταποθέντων \"τῶν δύο σκελῶν καὶ τοῦ λοβοῦ τοῦ ὠτίου\" ὁ διὰ τὴν σωτηρίαν ἐλθὼν αὐτὰ ἐξέσπασεν διορθωσάμενος τα`̣»ς» διαβατικὰς ἡμῶν δυνάμεις καὶ τὴν παρακοήν. λέγεται δὲ πολλάκις ὁ τόπος καὶ ἀντὶ βαθμοῦς καὶ τάξεως· \"ἀφ' οὗ Ἰούδας παρέβη\". οὕτω δὲ καὶ ἐπὶ ψεκτοῦ, ὃς καὶ ψεύδεται τὸν χρώμενον οὐδὲν αὐτῷ βέβαιον προξενῶν. οὐχ ἑόρακας τοιαῦτα, ὅτι καταστροφὴ ἀσεβοῦς τοιαύτη; καὶ αὐτὸν ἐπάγεται μάρτυρα τῶν προειρημένων ἁπάντων περὶ τοῦ ἀσεβοῦς, ἃ καὶ καταστροφὴν ἀσεβοῦς ὠνόμασεν, διότι οὐ μένει, ἐφ' οἷς κομπάζει, μεταπιπτόντων αὐτῷ τούτων. τοῦτο δηλοῦται ἐκ τοῦ· \"μὴ φοβοῦ, ὅταν πλουτήσῃ ὁ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα, οὐδὲ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου αὐτοῦ.\" καὶ ἢ μὲν ἔνδειαι ἢ εὐετηρίαι ἀντιμεταβάλλουσαι οὐδὲν μὲν ποιοῦσιν· τῶν γὰρ ἀδιαφόρων εἰσίν. ὁ δὲ ἄχρι τέλους ἐν κακίᾳ διαμένων μεγάλην ἑ´̣ξει τὴν καταστροφήν. ἐκ δὲ γῆς ἄλλον ἀναβλαστήσει· οὐ γὰρ ὁ κύριος οὐ μὴ ἀποποιήσεται τὸν ἄκακον. ἐμφαίνει, ὅτι οὐκ, ἐὰν ὁ ἀσεβὴς καταστροφὴν ὑπομείνῃ, οὐχ οἱ πάντες ἀπώλοντο·","english":"For the rock was Christ.\" So too \"Aaron's rod swallowed up the rods of the Egyptian enchanters,\" symbolically showing that \"the falsely named knowledges\" are conquered by the confession of the truth. If then it \"swallows up\" and begins to conquer, \"the place\" which it occupies through \"the gathering of stones\" \"will prove false to him,\" being without substance, according to what is said: \"and injustice proved false to itself,\" because it has no firm persuasion. And when \"the two legs and the tip of the ear\" were swallowed up by the lion that leads them, he who came for salvation tore them out and corrected our passable powers and our disobedience. And \"place\" is often used also for rank and order: \"from which Judas transgressed.\" So too in the case of the blameworthy one, who also proves false to the one who uses him, procuring nothing firm for him. Have you not seen such things, that such is the overthrow of the impious? And he brings him as a witness of all the things said before about the impious, which he also called the overthrow of the impious, because he does not remain in the things he boasts of, since these fall away from him. This is made clear from: \"Do not fear when a man grows rich and when the glory of his house increases, for he will not take all things with him when he dies, nor will the glory of his house go down with him.\" And either want or prosperity, alternating, do nothing; for they are among things indifferent. But the one who remains in wickedness until the end will have a great overthrow. And from the earth another will spring up; for the Lord will certainly not reject the innocent. He indicates that it is not the case that, if the impious man undergoes overthrow, all have perished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"ἔσται γὰρ σπουδαῖος ἀναθάλλων. οὐ γὰρ ἀποστραφήσεται ὁ θεὸς τὸν ἄκακον, τουτέστιν οὐκ ἐκλείψει παντελῶς δικαιοσύνη. ἄκακον ἐνταῦθα λέγει τὸν μὴ ἔχοντα κα227 κίαν, οὐ τὸν εὐήθη· ἀμφότερα γὰρ σημαίνει τὸ ὄνομα. ὅταν γὰρ λέγῃ περὶ τῶν αἱρετικῶν, ὅτι \"διὰ τῆς χρηστολογίας καὶ εὐλογίας ἐξαπατῶσιν τὰς καρδίας τῶν ἀκάκων\", ἀκάκους λέγει τοὺς εὐήθεις, τοὺς βραδεῖς τὴν νόησιν. καὶ πάλιν· \"ἄκακοι καὶ εὐηθεῖς ἐκολλῶντό μοι\", ὅπερ τοὺς δικαίους σημαίνει, τοῦ \"ἄκακος πιστεύει παντὶ λόγῳ\" δηλοῦντος τὸν ἀνεξέλεγκτον καὶ μὴ δυνάμενον φωρᾶσαι τὸ ἐν τοῖς λόγοις ψεῦδος παντὶ πιθανῷ πιστεύοντα. καὶ ὁ λέγων δέ· \"ἐμοῦ δὲ διὰ τὴν ἀκακίαν ἀντελάβου\" τὴν ἀρετὴν σημαίνει. πᾶν δὲ δῶρον ἀσεβοῦς οὐ δέξεται. κατάλληλον τῷ κυρίῳ τῷ μὴ ἀποποιουμένῳ τὸν ἄκακον τὸ μηδὲν τῶν δώρων τοῦ ἀσεβοῦς προσδέ χεσθαι. \"οὐκ ἀγαθαὶ γὰρ εὐχαὶ ἀπὸ μισθώματος ἑταίρας\", καὶ \"ὁ ἁμαρτωλὸς θύων μοι μόσχον ὡς ὁ ἀποκτέννων κύνα.\" παρατη_6_ρ_η_τ_έ_ο_ν6 δέ, ὅτι τὸ \"πᾶν δὲ δῶρον\" ἀντὶ τοῦ οὐδὲν δῶρον εἴρηται κατὰ γραφικὴν συνήθειαν, ὡς ὅταν λέγῃ ἐν τῷ προφήτῃ θεός· \"ἐὰν μίαν ἁμαρτίαν ποιήσῃ ὁ δίκαιος, πᾶσαι αἱ δικαιοσύναι αὐτοῦ οὐ μὴ μνησθήσονται\", ἀντὶ τοῦ οὐδεμία. ἀληθινῶν δὲ στόμα ἐμπλήσει γέλωτος. δι' ὅλου τοῦ βιβλίου μνημονεύει τοῦ ἀληθινοῦ ἐπὶ τοῦ δικαίου. οὕτω γοῦν καὶ αὐτὸς ὁ Ἰὼβ ἐν ἀρχῇ μεμαρτύρηται, ὅτι \"ἀληθινὸς\" ἦν 228 \"ἀπεχόμενος ἀπὸ πονηροῦ πράγματος\".","english":"For he will be a diligent man flourishing again. For God will not turn away from the guileless man—that is, righteousness will not utterly fail. Here he calls \"guileless\" the one who does not have vice, not the simpleton; for the name signifies both. For when he says concerning the heretics, that \"through smooth speech and blessing they deceive the hearts of the guileless,\" he calls \"guileless\" the simpletons, those slow in understanding. And again: \"The guileless and simpletons cleaved to me,\" which signifies the righteous, while \"the guileless believes every word\" indicates the undiscerning man who cannot detect the falsehood in words, believing every plausible thing. And the one who says, \"But because of my guilelessness you took hold of me,\" signifies virtue. But he will not accept any gift of the impious. It is fitting to the Lord, who does not reject the guileless man, that he receive none of the gifts of the impious. \"For the prayers from the wages of a harlot are not good,\" and \"the sinner who sacrifices a calf to me is as one who kills a dog.\" But it must be observed that \"every gift\" is said in place of \"no gift,\" according to scriptural custom, as when God says in the prophet: \"If the righteous man commits one sin, all his righteous deeds shall not be remembered,\" in place of \"not one.\" But the mouth of the truthful he will fill with laughter. Throughout the whole book he mentions \"the truthful\" in reference to the righteous. Thus indeed Job himself was testified at the beginning, that he was \"truthful,\" \"abstaining from an evil thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"καὶ τῷ ὄντι ἀληθινός ἐστιν ἐκεῖνος ὁ μὴ ὑποκρινόμενος μηδ' ἐπιμορφαζόμενος τὴν ἀρετήν, ὁ μὴ ὑποκρινόμενος σωφροσύνην, ἀλλ' ὁ σώφρων, ὁ τὸ \"δίκαιον δικαίως διώκων.\" τούτων οὖν \"τῶν ἀληθινῶν ἐμπλήσει γέλωτος τὸ στόμα θεός\". καὶ ἔστιν ἐκ τούτου ἐπιβαλεῖν, μήποτε κ̣αὶ οὗτος κατὰ τὸ \"ἐπερώτησον γὰρ γενεὰν πρώτην\" μαθὼν ἦν περὶ μέλλοντος αἰῶνος κατὰ τὸ εἰρημένον ἐν εὐαγγελίῳ· \"μακάριοι οἱ κλαίοντες νῦν, ὅτι γελάσονται.\" διττὸς γὰρ ὁ γέλως, ὁ μὲν σὺν ἡδονῇ φαῦλος τυγχάνων, ὃν καὶ διαδέχεται κλαυθμός, ὁ δὲ δῶρον τοῦ πνεύματος χαρὰ ὑπάρχων, ὅστις ἐν τῷ μέλλοντι βίῳ τοῖς κλαύσασιν νῦν ἀποδοθήσεται. \"μακάριοι\" γὰρ \"οἱ κλαίοντες νῦν, ὅτι γελάσονται\", ἀπεντεῦθεν τούτου τὸν ἀραβῶνα ἔχοντες διὰ τὴν ἀρετήν· τούτου πεῖραν, ὡς ἔφην, ἀπεντεῦθεν λαβὼν ὁ ἅγιος ἔλεγεν· \"ἔστρεψας τὸν κοπετόν μου εἰς χαρὰν ἐμοῦ, διέρρηξας τὸν σάκκον μου καὶ περιέζωσάς με εὐφροσύνην.\" τούτου παράδειγμα Λάζαρος ἐνταῦθα\n\nμὲν κλαίων διὰ τῆς κακοπαθείας, ἐν δὲ τοῖς κόλποις Ἀβραὰμ ἀναπαυόμενος· ὁ δὲ πλούσιος γελῶν δι' ἡδονῆς ἔκλαυσεν ἐν κολάσει βασανιζόμενος πικρῶς ἐπὶ τῷ εἰρημένῳ γέλωτι. προε229 τίμησεν θεοποιῶν αὐτὸν τρόπον τινά, καθὰ καὶ ἕτεροι τὴν κοιλίαν, περὶ ὧν λέγεται· \"ὧν ὁ θεὸς ἡ κοιλία.\" εἴρηται γοῦν καὶ περὶ τοῦ γέλωτος· \"ἀρθήσον ται βωμοὶ τοῦ γέλωτος, ἁμαρτήματα τοῦ Ἰσδραήλ.\" αἱ γὰρ περὶ τὰ πάθη καὶ τὰς ἡδονὰς σπουδαὶ τοῦ γέλωτός εἰσι βωμοί· ἀναθυμμιῶντες αὐτὰ τὰ πάθη ἑαυτῶν / 241 ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός. ὁ μέγας μεγάλα ποιεῖ ἀναγκ̣αίως·","english":"And truly that one is genuine who does not play a part or counterfeit virtue, who does not feign self-control, but is self-controlled, who \"pursues righteousness righteously.\" God, then, \"will fill the mouth of these genuine ones with laughter.\" And from this one may infer that perhaps this man too, in accordance with \"for inquire of the first generation,\" had learned about the age to come, according to what is said in the Gospel: \"Blessed are those who weep now, for they will laugh.\" For laughter is twofold: the one accompanied by pleasure is base, and weeping succeeds it; the other is a gift of the Spirit, being joy, which in the life to come will be given back to those who weep now. For \"blessed are those who weep now, for they will laugh,\" having from here the pledge of this through virtue. Having received a taste of this from here, as I said, the saint said: \"You turned my lamentation into joy for me; you tore my sackcloth and girded me with gladness.\" An example of this is Lazarus, here weeping because of hardship, but resting in the bosom of Abraham; while the rich man, laughing through pleasure, wept in punishment, tormented bitterly for the laughter that was spoken of. He preferred... deifying it in a certain manner, just as others do the belly, about whom it is said: \"whose god is the belly.\" At any rate, it is also said about laughter: \"The altars of laughter, the sins of Israel, will be taken away.\" For the pursuits concerned with passions and pleasures are the altars of laughter; those who burn up their own passions... who does great and inscrutable things, glorious and wondrous, of which there is no number. The great one does great things necessarily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"οὐκ ἀνάγκη δ̣ὲ το`̣ν π̣οιοῦντα μ̣ε̣γάλα μὲν μέγαν εἶναι. οὐ γὰρ ἀντιστρέφει. μεγάλα γοῦν ποιοῦντες οἱ μαθηταὶ παρὰ τοῦ μεγάλου θεοῦ αὐτὰ εἶχον. ἵνα καὶ ἀνθρωπι´̣ν̣ῳ̣ χρήσωμαι παραδείγματι, λέγω, ὁ´̣τ̣ι̣ ο῾̣ γραμματικὸς γραμματικῶς γράφει· οὐ πάντως δὲ πᾶς ὁ γράφων ὀρθ̣ῶς ἀπὸ τῆς γραμματικῆς αὐτὸ ἔχει, ἀλλὰ καὶ α᾿̣π̣ο`̣ τύχης καὶ συνηθείας. ἐμφαίνει̣ οὖν̣ κατὰ τὸ μέγεθος, ὅτι μόνος̣, ἁ`̣ π̣ο̣ιε̣ι῀̣, μ̣εγάλα ποιεῖ, ὃς μέγας ἐστίν· ἀναλόγ̣ως δὲ καὶ κατὰ τὴν ἡμετέραν δύναμιν ἐκ μεγέθους τῶν κτισμάτων θεωροῦμεν θεὸν καὶ αὐτοῦ τοῦ θεοῦ ἔννοιαν δεχόμεθα. ἔλεγεν δὲ τοῦτο, ἵνα οἱ φίλοι οἱ μίαν αἰτίαν πόνων νομίζοντες ἐννοήσωσιν, ὅτι ὁ ποιῶν μεγάλα καὶ φ̣οβερὰ καὶ βαθέα κρίματα ἔχει καὶ ἀνεξιχνίαστα, ἅπερ καὶ ἔνδοξά ἐστιν, ὡς λέγειν δόξης πεπληρωμένα. τούτῳ ὅμοιον καὶ Παῦλος γράφει λέγων· \"ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ· ὡς ἀνεξεραύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ· τίς γὰρ ἔγνω νοῦν κυρίου̣;\" κ̣αὶ ἐν ψαλμοῖς δέ ἐστιν τὸ παραπλησίον· \"τὰ κρίματά σου ἄβυσσος πολλή.\" τίς γὰρ ἐπιστήσας οὐρανῷ, ἡλίῳ, σελήνῃ, ἀστράσιν καὶ ταῖς τούτων κινή σεσιν οὐ θαυμάσει τὸν δημιουργόν; εἰ δὲ καὶ εἰς τὸ καθ' ἕκαστον διέλθοις ἄχρι τῶν μικροτάτων α̣ὐτο̣ῦ, ὡς̣ τοῦ242 τ̣ο διδάσκει τό· \"ἴθι πρὸς τὸν μύρμηκα, ὦ ὀκνηρέ\" καὶ τὰ ἑξῆς, ὑπερθαυμάσεις τὴν̣ τ̣ο̣υ῀̣ θεοῦ σοφίαν. ἐὰν ὑπερβῇ με, οὐ μὴ ἴδω, καὶ ἐὰν παρέλθῃ με, οὐδ' ὧς ἔγνω_6_ν6. τὸ ἀκατάλημπτον τῶν θεοῦ κριμάτων καὶ ἐνταῦθα σημαίνει· καὶ γὰρ ἀνθρώπῳ, μᾶλλον δὲ γεννητῇ φύσει, ταῦτα καταλαβεῖν ἀμήχανον ἰδίᾳ ἐπιβολῇ.","english":"It is not necessarily the case that the one who does great things is great. For the converse does not hold. At any rate, the disciples, doing great things, had them from the great God. To use a human example as well, I say that the grammarian writes grammatically; but not every one who writes correctly has this from grammar, but also from chance and habit. He indicates, then, in accordance with greatness, that only the one who does great things does great things, who is great; and analogously, according to our own capacity, from the greatness of the created things we behold God and receive a conception of God himself. He said this so that the friends, who thought there was one cause of sufferings, might understand that the one who does great and fearful things has judgments both deep and unsearchable, which are also glorious, so as to say they are filled with glory. Paul writes something similar to this, saying: \"O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord?\" And in the Psalms there is something very similar: \"Your judgments are a great deep.\" For who, fixing his attention on heaven, sun, moon, stars and their motions, will not marvel at the Creator? And if you go through each individual thing of his down to the very smallest, as the text teaches this: \"Go to the ant, you sluggard,\" and what follows, you will marvel exceedingly at the wisdom of God. \"If he passes by me, I shall not see; and if he passes by me, I shall not know.\" He signifies here too the incomprehensibility of God's judgments; for for a human being, or rather for created nature, to grasp these by its own effort is impossible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"τοῦτο δὲ αὐτῷ ω τοῦτο ὁ ἅγιος ε̣λ̣θον ι̣ς̣ τὴν νόησιν, ὅπως ἐκ τ̣οῦ μὴ δ̣υ´̣νασθαι τὰ θεοῦ κρίματα καταλαμβάνειν καὶ περὶ αὐτοῦ ἐνθυμηθῶσιν καὶ τῶν συμβάντων αὐτω῀̣ι ὡς οὐκ ἐκλημπτῶν καὶ ὅπως̣ ἀπόσχωνται τοῦ μίαν αἰτίαν περὶ τὰ συμβάντα λογίζεσθαι. εἴτε οὖν εἴτε οὖν, φησίν, ὑπερβαίνοι με εἴτε παρέλθοι με ὁ κύριος οὕτως ὥστε καὶ πλησίον μου αὐτὸν εἶναι, οὐ δύναμαι γνῶναι ὑπὸ τοῦ ἐμοῦ νο̣ῦ τοῦ γινομένου ἀνθρώποις. λαθεῖν γάρ τι»ς» θέλων τινὰ καὶ ὑπερβαίνων αὐτὸν καὶ παρερχόμενος οὐχ ἱκανῶς λήσεται. δυνατὸν δ̣ὲ καὶ λέγειν, ὅτι εἴ τε συ τὰ ὑπὲρ γη῀̣ς̣ ἐμοὶ πλησίον γένοιτο, γνῶναι δύναμαι καθ' ἡμετέραν ἐπιβολήν· πῶς γὰρ ἡ τοῦ οὐρανοῦ καὶ τῶν ἐν αὐτῷ γίνεται οἰκονομία, ἐμοὶ ἄγνωστον· εἴ τε εἰς τὰ γήϊνα πάλιν ἔλθω θεοῦ με παρερχομένου καὶ τρόπον τινὰ ἐνγυμνάζοντός με ἐν αὐτοῖς, οὐδὲ οὕτως αὐτάρκης ἐγὼ εἰς τὸ γνῶναι. ἐὰν ἀπαλλάξῃ, τίς ἀποστρέψει; ἢ τίς ἐρεῖ αὐτῷ· τί ἐποίησας; αὐτὸς γὰρ ἀπέστραπται ὀργῇ. τὸ ἀπαλλάξαι ἐπὶ παντὸς λα̣βεῖν πράγματος δυνατόν, οὗ τελεσιουργεῖ θεός· εἴ τε γὰρ διαλῦσαι τὸ ἀνθρώπινον ζῆν ἐθέλοι, τίς ἀποστρέψαι δύναται αὐτοῦ τὸ θέλημα; εἴ τε ἀνιαρὰ ἐπαγαγεῖν ἢ παῦσαι ταῦτα, καθόλως οὐδὲν τῶν παρ' αὐτοῦ γινομένων δύναται κώλυμ̣α ὑποσχεῖν οὐδενὸς σθένοντος εἰπεῖν αὐτῷ· \"τί ἐποίησας;\" κατὰ τὸν ἀποστολικὸν λόγον· \"μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτως;\" σθωσαν οἱ βλασφήμως λέγοντες αὐτῷ·","english":"This came to him—this the holy one came to his understanding—so that from their inability to comprehend God's judgments they might also reflect about him and about the things that happened to him, as not to be grasped, and so that they might refrain from reckoning a single cause for the things that happened. Whether then, he says, he should pass over me or pass me by, the Lord, so as even to be near me, I cannot know by my own mind of what happens to humans. For one who wishes to escape someone's notice, passing over him and passing by, will not sufficiently escape notice. But it is also possible to say that whether the things above the earth should come near to me, I can know according to our own attempt; for how the governance of heaven and of the things in it comes about is unknown to me; or whether I come again to earthly things, with God passing me by and in some way exercising me in them, not even so am I sufficient to know. If he removes, who will turn back? Or who will say to him, What have you done? For he himself has turned away in anger. The removing can be understood in the case of every matter that God brings to completion; for if he should wish to dissolve human life, who can turn back his will? Or if he should bring on grievous things or stop them, in general none of the things done by him can offer any hindrance, since no one is strong enough to say to him, What have you done?—according to the apostolic word: Shall the thing formed say to the one who formed it, Why did you make me thus? Let those who blasphemously say to him be silenced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"\"τί ἐποίησας;\" οὐ γὰρ σιν τὸ λόγιον, ἀλλ' ἐπιδ ξιν αὐτοῦ ἀξίαν τοῦ α̣ \"τί ἐποίησας;\" οἱ γὰρ ἐξ ὀλιγωρίας τὰ πικρὰ λογιζόμενοι μὴ ἐπιστάμενοι αὐτῶν τὸν σκοπὸν βλασφήμως λέγουσιν· \"τί ἐποίησας;\" κατὰ τὸν ἄφρονα ἐν καρδίᾳ ἑαυτοῦ λέγοντα· \"οὐκ ἔστιν\n\nθεός.\" ἐπάγει δὲ καὶ τὴν αἰτίαν τοῦ μὴ δύνασθαί τινα εἰπεῖν αὐτῶι· \"τί ἐποίησας;\" φάσκων· \"αὐτὸς γὰρ ἀπέστραπται ὀργῇ·\" κρίματι γὰρ ὀργῆς τὴν ἀποστροφὴν πεποίηται. εὐγνωμόνως γοῦν τις τοῦτο ἐπι»γι»γνώς»κ»ων εἶπεν· \"ὀργὴν κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῶι.\" ὀργῇ οὖν ἀποστρέφεται τὸν ἄξιον· ὁ δὲ δίκαιος οὐκ ἄξια ὀργῆς ἔχει, οὐκ ἄρα ἀπέστραπται τὸν δίκαιον. κἄν γε πάθῃ ὁ δίκαιος, οὐχ ὑπ' ὀργῇ ἐστιν, ἀλλ' ἀγ̣ῶνα ὑφίσταται. φέρε γάρ, εἰ τύπτοιτό τις ἀγωνιζόμενος, ἕτερος δὲ κεκλοφώς, μὴ ὁ αὐτὸς τρόπος ἐστὶν τῶν πληγῶν· οὕτω κἂν ἀνιαρὰ δικαίωι καὶ φαύλῳ συμβαίνῃ, οὐ κατὰ ταὐτὸ συνέβη, ἀλλ' ὁ μέν ἐστιν ὑπ' ὀργῇ, ὁ φαῦλος, λέγω, ὁ δὲ οὐχί, ἀλλὰ μᾶλλον ἀπέστρεψε ἀπὸ τοῦ δικαίου τὴν ὀργήν, νικητὴν αὐτὸν ἀποδεῖξαι βουλόμενος, ὡς τοὺς μάρτυρας καὶ αὐτὸν τὸν Ἰώβ. τὴν γὰρ ὀργὴν τὴν ἐπὶ φαύλοις πεμπομένην ἀπὸ αὐτοῦ ἀπέστρεψεν ὁ τὴν ἀρετὴν αὐτοῦ φανερῶν. ὑπ' αὐτοῦ δὲ ἐκάμφθησαν κήτη τὰ ὑπ' οὐρανόν. καὶ τῷ τῆς ἱστορίας λόγῳ τοῦτ' ἔστιν ἀληθές· εἰ μὴ γὰρ αὐτὸς αὐτὰ ὑπέταξεν, ἀνύποιστα ἦν ἀνθρώποις ταῦτα. δε καὶ ἐν τοῖς ἄλλοις δὲ θηρίοις ἰοβόλοις διαβὰς τῷ λογισμῷ τοῦτο εὑρήσεις. ἀλλὰ καὶ τὰ πονηρὰ πνεύματα τὰ κήτη ἀλληγορικῶς ὀνομαζόμενα αὐτὸς ἔκαμψεν· οὐδὲ γὰρ οἵα τε ἦν ἀνθρωπίνη φύσις πρὸς αὐτὰ μὴ καμφθέντα ὑπὸ θεοῦ.","english":"Why have you done this?\" For the oracle is not empty, but has a meaning worthy of the \"Why have you done this?\" For those who reckon bitter things out of carelessness, not knowing their purpose, say blasphemously, \"Why have you done this?\"—like the fool who says in his heart, \"There is no God.\" And he adds also the reason why no one can say to him, \"Why have you done this?\" saying, \"For he himself has turned away in anger\"; for by a judgment of anger he has made the turning away. At any rate, one who recognized this with good sense said, \"I will bear the anger of the Lord, because I have sinned against him.\" By anger, then, he turns away from the one who is worthy; but the righteous man has nothing worthy of anger, so then he has not turned away from the righteous man. And even if the righteous man suffers, he is not under anger, but undergoes a contest. For consider: if someone is being struck while contending in a contest, and another while stealing, are the blows of the same kind? So even if distressing things happen to the righteous and the wicked alike, they have not happened in the same way; rather, the one—I mean the wicked man—is under anger, but the other is not; instead, he has turned his anger away from the righteous man, wishing to prove him a victor, as he did the martyrs and Job himself. For he who makes his virtue manifest has turned away the anger that is sent upon the wicked. And by him the sea-monsters under heaven were bent. And by the account of the history this is true; for unless he himself had subjected them, these things would have been unbearable for humans. And passing over the other venomous beasts as well in thought, you will find this so. But also the evil spirits, allegorically called sea-monsters, he himself bent; for human nature was not able to face them unless they were bent by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"εἰκότως δὲ καὶ τὰ ὑπ' οὐρανὸν εἶπεν, ἵνα τὰ πάντα δηλώσῃ καὶ τὰ ἐν ἀέρι καὶ ἐν γῇ καὶ ἐν καταχθονίοις. ἅπαντα γὰρ ὑποτέτακται· \"ἐπιστήμῃ γὰρ ἔστρωται τὸ κῆτος.\" καὶ εἰ μὴ γὰρ θεὸς συνεχώ ρησεν, οὐδὲ τῷ Ἰὼβ π̣ ι¨̣· ὁ ἀρχέκακος διάβολος. οὐ γὰρ τῇ ἑαυτῶν ἰώδει προθέσει αἱ ἀντικείμεναι χρώμεναι ἐπέρχονται. ἐξουσίαν γὰρ οὐκ ἔχουσιν κακοῦν καὶ ἐπίπονα προσάγειν, εἰ μὴ θεὸς συνχωρήσοι. τὴν δὲ κακίαν ὑποβάλλειν ἰδίᾳ ὁρμῇ σπεύδουσιν. οὕτω γὰρ καὶ κατ' ἰδίαν πρόθεσιν \"εἰς τὴν καρδίαν Ἰούδα\" τῶν π̣αθῶν̣ αὐτῷ παρεχόντων συνάγ̣ει κακὰ ἐκεῖ μένων. ἐὰν δέ μου ὑπακούσηται, ἦ διακρινεῖ τὰ ῥήματά μου; διδάξαι βούλεται, ὅτι οὐκ, εἴ τι προσευχόμεθα, τοῦτο πάντως «καὶ» συμφώνως πρὸς τὰ ῥήματα ἡμῶν εἰς διάκρισιν γίνεται τοῦ θεοῦ. \"τὸ γὰρ τί προσευξώμεθα καθὸ δεῖ, οὐκ οἴδαμεν.\" ὃ οὖν λέγει, τοιοῦτόν ἐστιν, ὅτι, εἰ καὶ ὑπακούσετ̣α̣ι̣, οὐ διακρινεῖ τὰ ἀνθρώπινα ῥη´̣ματα οὕτως ἐνκρῖναι, ἀλλ̣α`̣ τὸ ἑαυτοῦ κρίμα σοφ οι ῶς ἐπάξει καθ' η῾̣μῶν καὶ φιλάνθρωπος ὑπάρχων καὶ οὐδὲν ἀκρίτως ποιῶν. ἐάν τε γὰρ ὦ δίκαιος, οὐκ εἰσακούσεταί μου· τοῦ κρίματος αὐτοῦ δεηθήσομαι. βεβαιοῖ τὰ προειρημέ να παιδεύων, ὅτι κἂν τέλειός τις ᾖν ἐν ἀνθρώποις, ἀλλ' ὁ ὀφθαλμὸς τοῦ θεοῦ \"τὰ τῆς καρδίας ἐραυνῶν\" καταλαμβάνει καὶ τὰ ἄδηλα. τοιοῦτον ὁ ἀπόστολός φησιν· \"οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι· ὁ δὲ ἀνακρίνων με κύριός ἐστιν·\" διόπερ τοῦ κρίματος αὐτοῦ δέεται ὁ ἅγιος κατὰ τό· \"πύρωσον τοὺς νεφροὺς καὶ τὴν καρδίαν μου\", ὅπερ οὐδεὶς ἁμαρτάνων λέγει.","english":"Reasonably he also said \"under heaven,\" in order to indicate all things both in the air and on the earth and in the underworld. For all things have been subjected; \"for in knowledge the sea-monster has been spread out.\" And unless God had permitted, not even against Job did the author of evil, the devil, have power. For the opposing powers do not come upon us by their own venomous purpose. For they have no authority to harm and to bring on distresses, unless God should permit it. But to suggest wickedness they hasten by their own impulse. For thus also by his own purpose \"into the heart of Judas\" — the passions supplying him — he gathers evils, remaining there. But if you will listen to me, will he discern my words? He wishes to teach that it is not the case that, if we pray for something, this altogether and in agreement with our words comes to pass for God's discernment. \"For what we should pray for as we ought, we do not know.\" What he says, then, is of this sort: that even if he listens, he will not discern human words so as to judge them, but he will bring his own judgment wisely upon us, being both philanthropic and doing nothing without judgment. For even if I am righteous, he will not listen to me; I shall entreat his judgment. He confirms what was said before, teaching that even if someone were perfect among men, still the eye of God, \"searching the things of the heart,\" comprehends even hidden things. Such a thing the apostle says: \"I am conscious of nothing against myself, but I am not justified in this; but the one who examines me is the Lord.\" Therefore the saint entreats his judgment, according to \"test my reins and my heart,\" which no one who sins says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ἔτι πρὸς τούτοις παιδεύει αὐτοὺς πάλιν τὸ μὴ κατὰ μίαν αἰτίαν ἐκλαμβάνειν τὰ ἐπίπονα, ὑποβάλλων οτι ἔννοιαν, ὅτι, ἐάν τις δίκαιος ᾖ καὶ καθ' ὑπόθεσιν εὔχηται τὰ ἡδέα, οὐ πάντως εἰςακούσεται· χρῄζει γὰρ καὶ οὗτος του῀̣ θεοῦ κρίματος. εἰσί τινες, οἳ ἄνευ ὑποστιγμῆς τὸν στίχον ἀνέγνω̣σαν, ἵν' ᾖ· δικαίου μου οὐκ εἰσακούσεται μου. ἐπίστησον δ', ὅτι ἔχει λόγον ἡ ἀπόδοσις, ὅτι ἐπε̣ὶ ὁ προειπὼν φίλος ἔλεγεν· \"σὺ δὲ ὄρθριζε πρὸς κύριον δεόμενος· εἰ ἀγαθὸς εἶ καὶ ἀληθινός, δεήσεως ἐπακούσεται\", διδάσκων αὐτόν, ὅτι οὐ πάντως τὰ ἡμῖν αἱρετὰ ὁ θεὸς δίδωσιν, ἀλλὰ τὰ συμφέροντα, ὑποθετικῶς φησιν, ὅτι \"ἐὰν γὰρ ὦ δίκαιος, οὐκ εἰσακούσεταί μου·\" οὕτω γὰρ νικᾷ τὸ κρίμα. ὑποθετικῶς δὲ εἶπον διὰ τὸ καὶ τὸν ἅγιον εἰδότα τὸ κρίμα πειθάρχειν αὐτῷ καὶ μὴ ἀκαίρως ἀπαιτεῖν αὐτοῦ λύσιν. ἐάν τε καλέσω καὶ ὑπακούσῃ, οὐ πιστεύ247 ω, ὅτι εἰσακήκοέν μου, μὴ γνόφῳ με ἐκτρίψῃ. ἐπεὶ εὐχερὲς καὶ εὔκολον ὑπὸ του῀̣ Βαλδὰδ πρὸς τὸν μακάριον Ἰὼβ εἴρητα̣ι̣, ὡς καὶ προείπομεν, τὸ \"σὺ δὲ ὄρθριζε\" καὶ τὰ ἑξῆς, πρὸς αὐτὴν αὐτοῦ τὴν οὐ μετὰ","english":"Furthermore, in addition to these things, he instructs them again not to interpret hardships as having a single cause, suggesting the thought that, even if someone is righteous and prays for pleasant things by way of hypothesis, he will not altogether be heard; for he too needs God's judgment. There are some who have read the line without a comma, so that it means: \"He will not hear me, a righteous man.\" But consider that the rendering has reason, because since the friend who spoke before said, \"But you, rise early to the Lord, entreating him; if you are good and true, he will hear your entreaty,\" teaching him that God does not altogether give us the things we choose, but the things that are beneficial, he says hypothetically, \"For even if I am righteous, he will not hear me\"; for thus the judgment prevails. I said \"hypothetically\" because even the saint, knowing the judgment, obeys it and does not demand release from it at the wrong time. And if I call and he answers, I do not believe that he has heard me, unless he destroys me with darkness. Since it is a simple and easy thing that has been said by Baldad to the blessed Job, as we also said before—\"But you, rise early\" and what follows—with reference to his own [condition], not with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"διακρίσεως εἰρημένην λέξιν ἀπαντᾷ παιδεύων, ὡς οὐ πάντως ὁ εὐχόμενος τεύξεται οὐδὲ \"ἀνίπτοις χερσὶν\" πάντα αἰτεῖν τὸν θεὸν προσήκει· ὁ γὰρ ὀρθῶς εὐχὴν ἀναπέμπων τῷ θεῷ ἐκεῖνα ἀξιοῖ λαβεῖν, ἃ αὐτῶι λυσιτελεῖ καὶ ἁρμόζει τῷ χαριζομένῳ. καὶ γὰρ ἐπεὶ διττὸν τὸ εἶδος τῶν ἀγαθῶν–τ̣ὰ μὲν κυρ»ί»ως ἀγαθά εἰσιν, αἱ ἀρεταί, τὰ δὲ ἡδέα καὶ νενομισμένα ἀγαθά–, οὐ δεῖ αἰτεῖν ἀκαίρως θεὸν τὰ νομιζόμενα, ἀλλὰ τὰ κυρίως ἀγαθά· θεοῦ ἐπικρίσει ἢ ἀπα̣λ̣λαττόμεθα ἀνιαρῶν ἢ ἐν αὐτοῖς ε᾿̣ν̣εχόμεθα. συνετῶς δὲ καὶ τὰ κυρίως ἀγαθά, οἷον χαρίσματα, αἰτεῖ ὁ σπουδαῖος εἰδώς, ὅτι \"ἑκάστῳ δίδοται ἡ φανέρωσις τοῦ πνεύματος πρὸς τὸ συμφέρον τοῦ πνεύματος.\" πολλάκις γοῦν τι̣ν̣ε̣ς̣ λέγουσιν· πῶς λ̣ιτ̣ε̣υτο \"χάρισμα ἰάσεως\" ἢ ἕτερόν τι, \"λόγον\" φημὶ \"γνώσεως\" καὶ τὰ λοιπά; ἀλλὰ ταῦτα λέγουσιν ἀγνοοῦντες, ὅτι συμφερόντως παρὰ θεοῦ ταῦτα γίνεται. οὐ γὰρ πάντες τοῖς ὑπάρ248 χουσιν καλῶς χρῶνται. πρὸς τὴν τούτων̣ οὖν, τῶν φίλων λέγω, ὑπόλημψιν ἀποκρίνεται παιδεύων πάλιν ὑποθετικῶς, πῶς δεῖ προσεύχεσθαι. εἰ γάρ, φησίν, καλέσαντός μου διὰ προσευχῆς, ὧν νομίζεται ἡδέων, ὑπακούσῃ, δέος, μὴ διὰ τὸ μή με γιγνώσκειν τῶν δοθέντων τὴν αἰτίαν ἀσαφίᾳ καλυπτομένην– τοῦτο γὰρ ὁ γνόφος δηλοῖ–ἐκτρίβ̣ω̣ν̣ με ᾖ, ὅ ἐστιν ἀποπέμπων τοῦ τος· ὥστε δεόντως δεῖ τὴν πρὸς θεὸν ποιεῖσθαι παράκλησιν. ἐὰν γὰρ δῷ θεὸς τὴν αἴτησιν, οὐ πάντως̣ κατὰ τὸν τρόπον τῆς αἰτήσεως δίδωσιν, ἀλλὰ κατὰ λόγον, ὅντινα οἶδε»ν̣» συμφέροντα. ὅτι δὲ ὁ γνόφος τὴν ἀσαφίαν δηλοῖ, ἔστι καὶ ἀπὸ ἄλλων γραφῶν σαφῶς παραστῆσαι·","english":"He encounters the word spoken with discernment, teaching that the one who prays will not by all means obtain, nor is it fitting to ask God for everything \"with unwashed hands\"; for the one who sends up prayer rightly to God deems worthy to receive those things which are profitable to him and fitting for the one who grants them. For since the species of good things is twofold—some are good in the proper sense, the virtues, and others are pleasant and conventionally regarded as good—one ought not to ask God inopportunely for the conventionally regarded things, but for the things that are good in the proper sense; by God's judgment we are either released from distressing things or held fast in them. And the earnest man asks even the things that are good in the proper sense—such as charisms—with understanding, knowing that \"to each is given the manifestation of the Spirit for what is profitable.\" Often, then, some say: How does one petition for a \"charism of healing,\" or something else—\"a word,\" I mean, \"of knowledge\" and the rest? But they say these things in ignorance, not knowing that these things come to be from God in a profitable way. For not all use well what they possess. To their supposition, then—I mean that of the friends—he responds, teaching again hypothetically how one ought to pray. For if, he says, when I call through prayer for the pleasant things that are conventionally regarded as such, he should answer, there is a fear that, because I do not know the cause of the things given, hidden in obscurity—for the darkness signifies this—he may be wearing me away, that is, dismissing me; so that one ought to make the appeal to God as is fitting. For if God grants the petition, he does not by all means give according to the manner of the petition, but according to the reason that he knows to be profitable. And that the darkness signifies obscurity can be clearly established also from other scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"\"εἰσῆλθεν\", φησίν, \"Μωσῆς εἰς τὸν γνόφον, οὗ ἦν ὁ θεός.\" κ̣αι`̣ ὁ περὶ θεοῦ λόγος οὐκ ἔστιν εὐφ̣ώρατος οὐδὲ σαφὴς οὐδὲ γνωστός, εἰς τοῦτον δ' εἰσῆλθε Μωσῆς ὡς δυνατός. ἀλλὰ καὶ ἐν ἑπτακαιδεκάτῳ ψαλμῷ περὶ τοῦ ςωτῆρος λέγεται· \"καὶ ἔκλινεν οὐρανὸν καὶ κατέβη καὶ γνόφος περὶ τοὺς πόδας αὐτοῦ.\" ἡ γὰρ π̣ορεία τῆς καθόδου α σαφής ἐστιν μόνον τούτοις μέν, ὅτι ἐπεδήμησεν, οὐ σαφὴς δὲ ἡ γνῶσις, διὰ τί ἐν τῷδε τῷ καιρῷ. ὅ φησιν ὁ μακάριος Ἰὼβ ἐν ὑποθέσει, τοῦτό ἐστιν, ὅτι εἰ καὶ τολμηρῶς καλέσω καὶ ὑπακούσει, δέος, μὴ τῇ ἀσαφίᾳ τῶν πραγμάτων συντριβὴν ὑπομείνω. πολλὰ δέ μου τὰ συντρίμματα πεποίηκεν διὰ κενῆς· οὐκ ἐᾷ γάρ με ἀναπνεῦσαι, ἐνέπλησεν δέ με πικρίας. πάλιν ταῦτα λέγει πρὸς τὴν αὐτῶν διάλημψιν ἅπαντα. εἰ γὰρ δι' ἁμαρτήματα λέγετέ με ἐπιτιμίαν ἐσχηκέναι, παραμένει δὲ ἡ ἐπιτιμία οὐκ ἐπιτρέπουσά μοι ουκ ἀναπ̣ν̣ε̣ῦσαι, πῶς δύναμαι διαδρᾶναι τὴν αἰτίαν τοῦ κακῶς βεβιωκέναι. ματαίως γὰρ καθ' ὑμᾶς γέγονεν τὰ τῆς ἐπαγωγῆς, εἴ γε οὐδὲν ἐμαυτῷ συνειδὼς ὡς ἁμαρτὼν κολάζομαι, καὶ τὰ τῆς διορθώσεως δι̣ὰ τὸ μηδένα καιρὸν ἔχειν ἐν̣δ̣όσ̣εως ἀνήνυτα. ὅτι μὲν γὰρ ἰσχύει κράτει, τίς οὖν τῷ κρίματι αὐτοῦ ἀντιστήσεται; εἰ ὄνομά ἐστιν τὸ \"κράτει\", ῥῆμά ἐστιν τὸ \"ἰσχύει\"· ὅτι ἰσχύει ἐν τῷ κράτει. εἰ δὲ ἰσχὺς ὄνομα, οὕτως ἂν εἴη· τῇ ἰσχύι κρατεῖ· ῥῆμα τοῦτο γάρ. ὅπως δ' ἂν ἔχοι, τὸ αὐτὸ δηλοῦται· ἰσχύων γὰρ κρατ»ε»ῖ θεὸς καὶ κρατῶν ἰσχύει, βασιλεύων ἰσχύει καὶ ἰσχύων βασιλεύει. διά τοι τοῦτο οὐ λεκτέον, ὅτι δι' ἁμαρτήματα ἡμέτερα ἰσχύει ὥστε ἐξουσιάζων·","english":"Moses,\" he says, \"entered into the darkness, where God was.\" And the word concerning God is not easy to find, nor clear, nor knowable, but Moses entered into it as one who was able. But also in the seventeenth psalm it is said concerning the Savior: \"And he bowed the heaven and came down, and darkness was under his feet.\" For the path of his descent is clear only to these, that he came among us, but the knowledge is not clear—why at this particular time. What blessed Job says in his hypothesis, that is, that even if I call boldly and he will answer, there is a fear lest by the obscurity of the matters I undergo crushing. \"For he has made many crushings for me in vain; for he does not allow me to breathe, and he has filled me with bitterness.\" Again he says all these things with a view to their own understanding. For if you say that I have received punishment because of sins, and the punishment remains, not permitting me to breathe, how can I escape the charge of having lived badly? For in vain, according to you, the things of the visitation have happened, if indeed, conscious of nothing in myself as having sinned, I am punished, and the things of correction, because I have no time of respite, are unaccomplished. For that he is strong in power—who then will stand against his judgment? If \"in power\" is a noun, \"he is strong\" is a verb: that he is strong in power. But if \"strength\" is a noun, it would be thus: by strength he rules; for this is a verb. But however it is, the same thing is made clear: for God, being strong, rules, and ruling is strong; reigning he is strong, and being strong he reigns. Therefore on this account it must not be said that because of our sins he is strong so as to exercise authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"μηδὲ τοῦτο ὑμεῖς τίθεσθε καὶ μὴ ἁμαρτόντες μ ρ̣ ο̣υ̣δ̣·ν̣· ἐξουσίαν ἔχει του ω῾̣ς̣ ἐπιστάμενος τὸ σ̣υμφέρον̣· βασιλέα γὰρ αὐτὸν οἶδα. οὐκ ἔστιν δὲ βασιλέως τὸ παρανόμως ἄρχειν, ἀλλ' οὐδὲ ἄλλα προτιθέμενος δι' ἀσθένειαν ἕτερα ποιεῖ· κύριος γὰρ \"δίκαιος, ἰσχυρὸς καὶ μακρόθυμος\", διόπερ οὐδεὶς \"τῷ κρίματι αὐτοῦ ἀντιστήσεται\" μηδενὸς δυναμένου εἰπεῖν· \"τί ἐποίησας;\" καθὰ προεθέμεθα τὸ ἀποστολικὸν ἐν τοῖς προλαβοῦσιν· \"μὴ ἐρεῖ τὸ πλάσμα τῶι πλάσαντι· τί με ἐποίησας οὕτως;\" ἐάν τε γὰρ ὦ δίκαιος, τὸ στόμα μου ἀσεβήσει. δίκαιος ὢν οὐκ ὤφειλον λέγειν αὐτὸ τοῦτο, ὅτι δίκαιός εἰμι· οὐ γὰρ περὶ αὑτοῦ ὁ δίκαιος ᾗ περὶ ἀ´̣λλου λέγει. τούτῳ ὅμοιον τὸ \"γέγονα ἄφρων, ὑμεῖς με ἠναγκάσατε.\" τῶν γὰρ φίλων τιθεμένων, ὅτι δι' ἁμαρτίας πάσχει, τρόπον τινὰ ἠναγκάζετο λέγειν, ὅτι οὐ δι'\n\nἁ μαρτίας, ἀλλὰ δίκαιός εἰμι. ἔστιν γὰρ εὑρεῖν τὸ εἶδος τοῦτο ἐν τῇ γραφῇ, καθὰ καὶ Κορινθίοις γράφει Παῦλος· \"εἰ νεκροὶ οὐκ ἐγείρονται, οὐδὲ Χριστὸς ἐγήγερται.\" οὐ γὰρ ἐξ ἰδίου προσώπου τοῦτο λέγει, ἀλλὰ πρὸς τὴν ἐκείνων ὑπόνοιαν. ἐάν τε ὦ ἄμεμπτος, σκολιὸς ἀποβήσομαι. τῆς αὐτῆς διανοίας ἐστὶν καὶ τοῦτο δηλοῦντος αὐτοῦ, ὅτι εἰ οὐδὲν ἐμαυτῷ συνειδὼς περιστάσεσιν ὑποβέβλημαι, τοῦτό φατε δι' ἁμαρτίας γίνεσθαι· \"ἄμεμπτος\" ὢν \"σκολιὸς ἀποβήσομαι\" «κ»αθ' ὑμᾶς· ἄμεμπτος δὲ καὶ δίκαιος τῇ ἐπινοίᾳ διαφέρει. ἔστιν δὲ τὸ ἄμεμπτον διττόν, τὸ μὲν τῷ μηδὲν ἐνεργεῖν, τὸ δὲ τῷ δικαιοπραγεῖν· ὅπερ ἐπαινετόν ἐστιν, ω῾̣ς καὶ τῷ Ἀβραὰμ εἰρῆσθαι·","english":"Do not set this down either, and do not suppose that one who has not sinned has no authority over his own words, since he knows what is advantageous; for I know that he is a king. But it is not the part of a king to rule lawlessly, nor does he, by reason of weakness, set one thing before himself and do another; for the Lord is \"just, strong, and long-suffering,\" and therefore no one \"will withstand his judgment,\" since no one is able to say, \"What have you done?\" — just as we set forth the apostolic word in what preceded: \"Shall the thing formed say to him who formed it, Why have you made me thus?\" For if I am righteous, my mouth will speak impiously. Being righteous, I ought not to say this very thing, that I am righteous; for the righteous man does not speak about himself as he does about another. Similar to this is \"I have become a fool; you compelled me.\" For when his friends maintained that he was suffering because of sin, he was in a certain way compelled to say that it was not because of sin, but that I am righteous. For one can find this figure in the Scripture, just as Paul also writes to the Corinthians: \"If the dead are not raised, neither has Christ been raised.\" For he does not say this in his own person, but with a view to their supposition. And if I am blameless, I shall come out crooked. This too is of the same meaning, as he shows that if, though conscious of nothing in myself, I have been subjected to circumstances, you say that this happens because of sin: being \"blameless,\" I shall come out \"crooked\" according to you. But blameless and righteous differ in conception. And the blameless is twofold: the one by doing nothing, the other by acting righteously — which is praiseworthy, as it was also said to Abraham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"\"εὐαρέστει ἐναντίον μου καὶ γίνου ἄμεμπτος,\" τὸ δὲ τῶν Ἑβραίων ἄμεμπτον οὐκ ἐξ ἀρετῆς ἐστιν. τοῦτο δὲ αὐτῷ καὶ ἐξ ἀρχῆς τὸ συνγραφικὸν ἐμαρτύρησεν πνεῦμα. εἴ τε γὰρ ἠσέβησα, οὐκ οἶδα τῇ ψυχῇ, πλὴν ἀφαιρε»ῖ»ταί μου ἡ ζωή. ἤτοι τῇ ψυχῇ ἀσεβήσας οὐκ οἶδα ἢ ἀσεβήσαντα ἐμαυτὸν οὐκ ἐπίσταμαι, οὐδὲ σύνοιδεν ἡ ψυχή μου τοῦτο· καὶ ὁ Παῦλος δὲ ὅμοιον τούτῳ φησίν· \"οὐδὲν ἐμαυτῷ σύνοιδα.\" πλὴν εἰ καὶ οὐκ οἶδα, φησίν, ἀσεβήσας, ἀλλ' ἀφαιρεῖταί μου ἡ ζωή· ὅ ἐστιν· ἐν κακοπαθείαις ἄχρι θανάτου τυγχάνει. τοῦτο δὲ εἶπεν ἐφιστάνων αὐτούς, ὅτι ἔστιν καὶ μὴ ἁμαρτήσαντα περιπεσεῖν ἐπιπόνοις. μεγάλη δὲ μαρτυρία ἐστὶν τὸ μηδὲν ἑαυτῶι συνειδέναι. διὸ εἶπον· μέγαν καὶ δυνάστην ἀπολλύει ὀργή, ὅτι φαῦλοι ἐν θανάτῳ ἐξαισίῳ. παιδεῦσαι βούλεται, ὅτι τὰ ἐπίπονα, ἅπερ ὀργὴν λέγει, ἢ καὶ τὸν θάνατον κοιν̣ὰ εἰ῀̣ναι καὶ βασιλεῦσιν καὶ ἰδιώταις. ἔοικεν δὲ καὶ διεγείρειν αὐτο»ὺς» πρὸς τὸ μὴ νομίζειν, ὅτι δι' ἃ περίκεινται ἀξιώματα τῶν ὁμοίων ἀπηλλάγησαν· ταῦτα γὰρ κοινὰ καὶ σπουδαίῳ καὶ φαύλῳ καὶ ἐλευθέρῳ καὶ δούλωι καὶ ἰδιώτῃ καὶ ἄρχοντι καὶ ἁπαξαπλῶς ἅπασιν. τὰ δὲ διὰ φαυλότητα ε᾿̣π̣ιπεμπόμενα ἴδια τῶν ἁμαρτ»αν»όν»τ»ων καθέστηκεν κεχωρισμέ να πάντῃ τῶν δικαίων· \"τίμιος\" γὰρ \"ἐναντίον κυρίου ὁ θάνατος τῶν ὁσίων αὐτοῦ.\" περὶ δὲ τῶν φαύλων εἴρηται· \"θάνατος ἁμαρτωλῶν πονηρός.\" καὶ τὸ μὲν τῆς διαλύσεως τῆς ψυχῆς ἀπὸ τοῦ σώματος ταὐτόν· διαδέχεται δὲ τὸν φαῦλον κόλασις, ὡς διὰ τοῦτο εἶναι αὐτοῦ τὸν θάνατον ἐξαίσιον, τὸν δὲ σπουδαῖον ἐπαγγελία καὶ ἀμοιβαὶ θεῖαι διαδέχονται·","english":"Be well-pleasing before me and become blameless,\" but the Hebrew word for \"blameless\" does not come from virtue. And the scriptural Spirit testified this to him from the beginning as well. For whether I have acted impiously, I do not know in my soul, except that my life is taken away. Either, having acted impiously in my soul, I do not know it, or I do not understand that I myself have acted impiously, nor does my soul know this about me; and Paul says something similar to this: \"I know nothing against myself.\" Except, he says, even if I do not know that I have acted impiously, nevertheless my life is taken away; that is: he finds himself in hardships even unto death. He said this to make them understand that it is possible even for one who has not sinned to fall into painful circumstances. And it is a great testimony to know nothing against oneself. Therefore I said: anger destroys the great and the mighty, because the worthless die in a sudden death. He wishes to teach that the painful circumstances, which he calls anger, or also death, are common both to kings and to private individuals. He also seems to stir them up so that they do not think that because of the dignities they possess they have been exempted from the same things as others; for these things are common to the earnest and the worthless, the free and the slave, the private individual and the ruler, and simply to all. But the things sent upon them because of worthlessness are the peculiar possession of those who have sinned, wholly separated from the righteous; for \"precious in the sight of the Lord is the death of his holy ones.\" But concerning the worthless it has been said: \"The death of sinners is evil.\" And the dissolution of the soul from the body is the same for both; but punishment succeeds the worthless one, so that for this reason his death is sudden, while the earnest one is succeeded by promise and divine recompenses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"\"ἀναλαμβάνων\" γὰρ \"πραεῖς ὁ κύριος.\" καὶ ἑκάστῳ τῶν δικαίων ὁμοία φωνή, καθ' ἣν λέγουσιν· \"ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου.\" ποίου δὴ θανάτου ἢ τοῦ κατασπῶντος τὴν ψυχὴν ἀπὸ τῆς μακαρίας ζωῆς; οὗτος γὰρ ἐκ τῶν πυλῶν τοῦ θανάτου ὑψωθεὶς εἰς τὰς πύλας ἔρχεται τῆς μακαρίας ζωῆς ἑξῆς ἐπιφέρων· \"ὅπως ἂν ἐξαγγείλω πάσας τὰς αἰνέσεις σου ἐν ταῖς πύλαις τῆς θυγατρὸς Σίων.\" αὕται δέ εἰσιν ἐνάιρετοι πράξεις καὶ εἴσοδοι εἰς τὰ ἀγαθὰ ἔργα. ἀλλὰ δίκαιοι καταγελῶνται, παραδέδονται δὲ εἰς χεῖρας ἀσεβοῦς. οἱ μὲν φαῦλοι, φησίν, τῷ ὄντι ἐν τῷ θανάτῳ, ὡς εἴρηται, τῷ ἐξαισί ω τυγχάνουσιν, οἱ δὲ δίκαιοι καταγελῶνται τῶν φαύλων τοῦτο ποιούντων, ὅταν αὐτοὺς θεάσωνται ὄντας ἐν περιστάσεσιν. οὐκ ἔστιν τοῦτο ψόγος τῶν δικαίων, ἀλλὰ τῶν διαχλευαζόντων ἀγνοούντων, ὅτι παραδέδονται εἰς χεῖρας ἀσεβοῦς· ὅπερ φησὶ φανεροποιῶν πως λοιπὸν τὴν αἰτίαν τῆς κακοπραγίας ἑαυτοῦ. οὐ γὰρ ἦν πρέπον αὐτόθεν εἰπεῖν, ὅτι ἀγῶνος ἕνεκα εἰς χεῖρας ἀσεβοῦς παραδέδομαι καὶ πειρασμὸς τοιοῦτόν ἐστιν· ἐνίοτε γὰρ ὡς περιαυτιζόμενος ἐδίδου χώραν τῷ ἀντικειμένῳ λαβῆς. πρόσωπα κριτῶν αὐτοῦ συνκαλύψει. τὴν χαλεπότητα τοῦ ἀσεβοῦς ἐμφαίνει καλύπτοντος αὐτοῦ τὰ πρόσωπα πρὸς τὸ δολίως ἀπάτην προσάγειν. εἴρηται οὖν· \"τίς ἀποκαλύψει ἔνδυμα προσώπου αὐτοῦ, εἰς δὲ πτύξιν θώρακος αὐτοῦ, τίς ἂν εἰσέλθοι;\" ἐσθότε γὰρ διὰ τῶν αὐτῶν ἐξαλλάττων «τὰ» πρόσωπα ἀπάτῃ πολλάκις πρόσεισί τινι ἀλείφων αὐτὸν εἰς φιλαργυ254 ρίαν διὰ τοῦ τὰς χρείας προβάλλεσθαι.","english":"For \"the Lord takes up the meek.\" And there is a like voice for each of the righteous, according to which they say: \"You who lift me up from the gates of death.\" What death is this, if not the one that drags the soul down from the blessed life? For this one, lifted up from the gates of death, comes to the gates of the blessed life, adding next: \"that I may declare all your praises in the gates of the daughter of Zion.\" And these are virtuous deeds and entrances into good works. But the righteous are laughed at, and they are handed over into the hands of the impious. The wicked, he says, are truly in death, as it is said, in that extraordinary death; but the righteous are laughed at, the wicked doing this when they see them in difficulties. This is not a reproach of the righteous, but of those who mock in ignorance, that they are handed over into the hands of the impious; which he says, making clear in some way henceforth the cause of his own misfortune. For it was not fitting to say outright that I have been handed over into the hands of the impious for the sake of a contest, and that such a thing is a trial; for sometimes, as if speaking about himself, he gave the adversary an occasion to seize him. He will cover over the faces of his judges. He shows the cruelty of the impious man, who covers their faces in order to bring deception deceitfully. It has been said, then: \"Who will uncover the garment of his face, and into the folding of his breast, who would enter?\" For often, changing faces through the same means, he frequently comes to someone by deception, anointing him toward love of money by putting forward needs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"ἀπὸ τῆς αὐτ̣ῆς κακίας καὶ ὑποκριταὶ συνίστανται \"ἔσωθεν\" ὄντες \"λύκοι ἅρπαγες\", ἔξωθεν δὲ πρόβατα φαινόμενοι, φοβεροὶ μὲν κα»ὶ» ὅ\n\nεἰσι ν φαινόμενοι τοῖς δειλοῖς, πρὸς ἑτέρους δὲ ἄλλως σχηματιζόμενοι. καλύπτουσιν δὲ ἑαυτοὺς πολλάκις καὶ οἱ σπουδαῖοι οὐ διὰ κακουργίαν, ἀλλ' ἵνα ἁρμόσωνται πρὸς τοὺς ἀσθενεῖς, καθὸ λέγει· \"γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα.\" καὶ \"σοφίαν\" μὲν \"ἐν τοῖς τελείοις ἐλάλει\", \"γενόμενος Ἰουδαίοις Ἰουδαῖος καὶ ἀνόμοις ἄνομος\", οὐκ ἂν Τιμοθέῳ ἢ τῷ εὐαγγελιστῇ Λουκᾷ τοιοῦτος φαινόμενος. κριτὰς δὲ διαβόλου τοὺς ὑπ' αὐτὸν δαίμονας ἐκδεκτέον. εἰ δὲ μὴ αὐτός, τίς ἐστιν; εἰ μὴ ὁ ἀσεβής ἐστιν ὁ ταῦτα ποιῶν, ὁ καταγελῶν τῶν σπουδαίων, ὁ συνκαλύπτων τὰ πρόσωπα τῶν κριτῶν αὐτοῦ κατὰ τὴν προτέραν ἐκδοχήν, τίς ἐστιν ἕτερος; δύναται καὶ οὕτως· εἰ μὴ \"μετεσχηματίζετο\" τολμηρῶς καὶ \"εἰς ἄγγελον φωτὸς\" καὶ ὅλως ποικίλος ἦν τῇ κακία, τίς ἂν ἦν αὐτὸς φανερῶς φαι νόμενος; –ἀντὶ τοῦ· εὐτελὴς καὶ τὸ μηδέν. τὸ δὲ πολύπλοκον αὐτοῦ λυμαίνεται τοὺς ὑποπίπτοντας αὐτῷ. ὁ δὲ βίος μού ἐστιν ἐλαφρότερος δρο255 μέως. ὁ δρομεὺς ταχυτῆτι δόξει μὴ ἐπιψαύειν τῆς γῆς, ἀλλ' ὡς πτηνὸν εἶναι. ὁ βίος μου οὖν δρομέως ἐστὶν ἐλαφρότερος· τὰ γὰρ ἄνω σκοπῶ \"οὕτω τρέχων ὡς οὐκ ἀδήλως\", οὐ προσπταίων τῇ γῇ. πόθῳ δὲ τοῦ σκοποῦ οἱ δίκαιοι, κἂν προσπταίσωσιν–οἷον κἂν ἐν θλίψεσιν γένωνται–, ἀδιάκοπον ἔχουσι τὸν δρόμον. οὕτω καὶ Δαυὶδ ἔτρεχεν λέγων· \"ἄνευ ἀνομίας ἔδραμον καὶ κατηύθυνα,\" καὶ \"ὁδὸν ἐντολῶν σου ἔδραμον, ὅταν ἐπλάτυνας τὴν καρδίαν μου.\" ἀπέδρασαν καὶ οὐκ εἴδοσαν·","english":"From the same wickedness hypocrites also arise, being \"inwardly ravening wolves\" but outwardly appearing as sheep, fearsome both in what they are and in how they appear to the cowardly, yet shaping themselves differently toward different people. But the earnest also often cover themselves, not out of malice, but so that they may adapt themselves to the weak, in accordance with what he says: \"I gave you milk to drink, not solid food.\" And \"wisdom\" he \"spoke among the mature,\" \"becoming to Jews a Jew and to those without law as without law,\" though he would not appear as such to Timothy or to Luke the evangelist. But the demons subject to him must be understood as judges of the devil. And if it is not he, who is it? If it is not the impious man who does these things, who mocks the earnest, who covers the faces of his judges according to the former interpretation, who else is it? It can also be understood thus: if he did not boldly \"transform himself\" \"into an angel of light\" and was not altogether varied in wickedness, who would he be when appearing openly? —instead of: worthless and nothing. But his intricacy destroys those who fall under him. But my life is lighter than a runner. The runner by his speed will seem not to touch the ground, but to be like a winged creature. My life, then, is lighter than a runner; for I look to the things above, \"running thus not aimlessly,\" not stumbling against the earth. But by longing for the goal the righteous, even if they stumble—for instance, even if they fall into afflictions—have an unbroken course. Thus David also ran, saying: \"Without iniquity I ran and directed my way,\" and \"I ran the way of your commandments, when you enlarged my heart.\" They fled and did not see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"ἦ καὶ ἔστιν ναυσὶν ἴχνος ὁδοῦ ἢ ἀετοῦ πεταμένου ζητοῦντος βοράν; ὑποβάλλει νοεῖν, ὅτι τὸν τοῦ δικαίου βίον ἐλαφρότερον ὑπάρχοντα δρομέως οἱ κριταί, ὧν τὰ πρόσωπα συνκαλύπτει ὁ ἐξάρχων αὐτῶν, ἀποδιδράσκοντες τῷ φόβῳ τοῦ δικαίου οὐχ ὁρῶσιν αὐτοῦ τὴν τοῦ δρόμου κατόρθωσιν· οὐ γὰρ ἄξιοί εἰσιν. εἰ δὲ καὶ περὶ τῶν δικαίων τοῦτό φησιν, ὅτι τοὺς κριτὰς ἀποδράσαντες κατὰ τὸ \"ἀλλὰ ἀποπήδησον, μὴ ἐνχρονίσῃς ἐν τῷ τόπῳ\" οὐκ εἶδον τῇ ὀξύτητι τῆς ἀρετῆς, ἐπίστησον, καὶ εἰ καίριόν ἐστιν συμβαλεῖν τούτῳ τὸ \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον.\" κατανόησον δέ, εἰ καὶ τρίτη διάνοια ὡς ἐν δυσ256 χωρίᾳ λεχθῆναι δύναται ἀπὸ ἄλλου ῥητοῦ συνισταμένου ἐν Ἀμὼς τῷ προφήτῃ τῷ δευτέρῳ τῶν δώδεκα. πρὸς τοὺς σπαταλῶντας καὶ φιληδόνους καὶ αὐτὸ τοῦτο χαίροντας τοῖς ἡδέσιν τοῦ βίου λέγει· \"οἱ καθεύδοντες ἐπὶ κλινῶν ἐλεφαντίνων, οἱ σπαταλῶντες ἐπὶ τῶν στρωμνῶν αὐτῶν, οἱ ἐπικροτοῦντες πρὸς τὰς φωνὰς τῶν ὀργάνων καὶ τὰ πρῶτα μύρα χριόμενοι, οἱ πίνοντες τὸν διυλισμένον οἶνον ὡς ἑστῶτα ἐλογίσαντο, οὐχ ὡς φεύγοντα.\" ἐνόμισαν γὰρ τὰ τοῦ βίου ἡδέα παράμονα εἶναι καὶ ἐφεστηκότα καὶ ἀδιάλειπτα εἶναι. λέγει οὖν, ὅτι οἱ θαυμάζοντες τὴν εὐπάθειαν, οἷον τὸ ὑγιαίνειν, τὸ πλουτεῖν, τ»ὸ» ἄρ χειν, οὐ λογίζονται, ὅτι ἀποδιδ»ρ»άσκουσιν οὕτως ταῦτα, ὥστε μὴ γνῶναι αὐτούς, καθὰ οὐδὲ \"νεὼς ποντοπορούσης\" ἔστιν διαγνῶναι ὁδὸν ἢ ἀετοῦ πετομένου ὀξέως διὰ τὸ ζητεῖν βοράν. καὶ τῷ ὄντι ταχεῖαν ἔχει τὴν πάροδον τὰ ἡδέα καὶ ἀνθρώπινα, ὡς ἀπὸ τοῦ περὶ τοῦ πλούτου εἰρημένου ἔστιν μαθεῖν λέγοντος τοῦ ψαλμῳδοῦ·","english":"Or is there even a track of a path for ships, or of an eagle flying and seeking prey? He suggests the thought that the judges, whose faces their leader covers over, do not see the uprightness of the righteous man's course, since his life is lighter than a runner's, as they flee from him in fear of the righteous man; for they are not worthy. But if he says this also about the righteous, that having fled from the judges according to \"But leap away, do not linger in the place,\" they did not see by the sharpness of virtue, consider also whether it is fitting to compare with this the saying \"When the wicked man turned away from me, I did not know it.\" And observe whether a third meaning can also be stated, as it were in a difficult place, from another passage established in Amos the prophet, the second of the Twelve. To those who live in luxury and are lovers of pleasure and rejoice in this very thing, in the pleasant things of life, he says: \"Those who sleep on ivory beds, who sprawl on their couches, who clap to the sounds of instruments and anoint themselves with the finest perfumes, who drink the strained wine, reckoned it as standing, not as fleeing.\" For they thought that the pleasant things of life were permanent and standing firm and unceasing. He says, then, that those who marvel at well-being—such as being healthy, being rich, ruling—do not reckon that these things flee away so that they do not know them, just as neither is it possible to discern the path of \"a ship crossing the sea\" or of an eagle flying swiftly because it seeks prey. And in truth the pleasant and human things have a swift passage, as one can learn from what is said about wealth by the psalmist:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"\"μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα οὐδὲ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου αὐτοῦ.\" ἐάν τε γὰρ εἴπω, ἐπιλήσομαι λαλῶν, συνκύψας τῷ προσώπῳ στενάξω. μεγαλοψυχίας γνώρισμα ἐν τούτοις ὑποφαίνεται. φησὶν γάρ, ὅτι καὶ ἐάν τινα τῶν ἀηδ̣ω῀̣ν ἔννοιαν δεξάμενος εἴπω τι περὶ αὐτῶν, εὐθὺς ἐπιλανθάνομαι οὐ δουλούμενος αὐτῇ ς̣, ἀλλὰ τῇ θεωρίᾳ τῆς ἀρετῆς σχολάζων. τούτῳ ὅμοιον τὸ ὑπὸ τοῦ Δαυὶδ λεγόμενον, ὅτι \"ἐπελαθόμην τοῦ φαγεῖν τὸν ἄρτον μου\". ἡ γὰρ τῶν θείων καὶ οὐρανίων μνήμη λήθην ἐμποιεῖ τῶν κατασπώντων ἀπ' αὐτῶν. εἰ δὲ καὶ στενάζω, φησίν, ποιῶν τοῦτο συνκύπτων τῷ προσώπῳ, δι' οὗ τρόπον τινὰ τὴν πρὸς θεὸν ἐπιδείκνυται προσκύνησιν· καὶ ἂν _6_α6 λέγειν αὐτὸν ποιῇ τὰ ἀνιαρὰ πρὸς τὴν ἑαυτοῦ καρδίαν,\n\nλέγων εὐπαρησιάστως κατὰ τὸν μακάριον Παῦλον· \"ἐν παντὶ θλιβόμενοι ἀλλ' οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ' οὐκ ἐξαπορούμενοι, διωκόμενοι ἀλλ' οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ' οὐκ ἀπολλύμενοι.\" σείομαι πᾶσιν τοῖς μέλεσίν μου. δῆλόν ἐστι τοῦτο κατὰ τὸ αἰσθητὸν νοοῦσιν. οὐδὲ γὰρ μέλος τι αὐτοῦ ὑγιαῖνον ἐτύγχανεν· \"ἀπὸ ποδῶν\" γὰρ \"ἕως κεφαλῆς\" λελώβητο. εἰ δὲ καὶ μέλη αὐτοῦ λέγοις πάντας τοὺς ἔχοντας πρὸς αὐτὸν οἰκειότητα, οἳ καὶ ἐσαλεύθησαν οὕτως ὡς τοὺς μὲν καταλιπεῖν αὐτόν, τοὺς δὲ τρόπον τινὰ ἐπιτίθεσθαι διὰ τοῦ διακεῖσθαι, ὡς δι' ἁμαρτίας ταῦτα πάσχει, συνεπίσκεψαι. οἶδα γὰρ ὅτι οὐκ ἀθῷόν με ἐάσεις. ἡ μετριότης τοῦ ἁγίου διὰ τούτου γνω ρίζεται καὶ μεγάλη εὐγνωμοσύνη.","english":"Do not fear when a man becomes rich and when the glory of his house is multiplied, because when he dies he will not take all things, nor will the glory of his house go down with him.\" For if I say, I will forget while speaking, I will bow down with my face and groan. A mark of greatness of soul shines forth in these words. For he says that even if, having received some thought of unpleasant things, I say something about them, I immediately forget them, not being enslaved to them, but devoting myself to the contemplation of virtue. Similar to this is what is said by David: \"I forgot to eat my bread.\" For the remembrance of divine and heavenly things produces forgetfulness of the things that drag us down from them. And if I groan, he says, doing this while bowing down with my face, by which in some way he displays worship toward God; and if he makes unpleasant things speak to his own heart, speaking with boldness according to the blessed Paul: \"In everything afflicted but not distressed, perplexed but not in despair, persecuted but not forsaken, struck down but not destroyed.\" I am shaken in all my limbs. This is clear to those who understand it in a perceptible sense. For not even one of his limbs happened to be healthy; for \"from feet to head\" he was maimed. But if you also call his limbs all those who have familiarity with him, who were also shaken in such a way that some abandoned him, while others in some way attacked him because of the situation, as though he suffered these things because of sin, consider it as well. For I know that you will not leave me unpunished. The moderation of the saint is made known through this, and his great discernment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"φησὶν γάρ, ὅτι ἐξεταστής μου γινόμενος ἀκριβής–θεὸς γὰρ εἶ–οὐκ ἀθῷόν με ἐάσεις. εἰ γὰρ καὶ εἶπεν \"οἶδα ὅτι κα δίκαιος ἀναφανοῦμαι\", ἀλλ' οὖν οἶδεν καὶ πέπεισται, ὅτι ὡς πρὸς θεὸν δοκιμαστὴν \"ἄστρα οὐκ ἔστιν καθαρὰ ἐνώπιον αὐτοῦ\" καὶ αὐτὸς δηλονότι. τοιοῦτον ὁ μακάριος Παῦλος λέγει γράφων· \"οὐδὲν ἐμαυτῶι σύνοιδα\". εἶτα μὴ διδοὺς ἑαυτῶι ἐπάγει· \"ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι, ἀλλ' ὁ ἀνακρίνων με κύριός ἐστιν.\" οἶδεν δὲ καθὰ καὶ οὗτος ὁ ἅγιος τῆς ἀνθρωπίνης φύσεως τὸ ἀσθενὲς λέγων, ὅτι \"καθ' ὑπερβολὴν ὑπὲρ δύναμιν ἐβαρήθημεν, ὥστε ἐξαπορηθῆναι ἡμᾶς καὶ τοῦ ζῆν. ἀλλ' αὐτοὶ ἐν ἑαυτοῖς καὶ τὸ ἀπόκριμα τοῦ θανάτου ἐσχήκακαμεν, ἵνα μὴ πεποιθότες ὦμεν ἐφ' ἑαυτοῖς ἀλλ' ἐπὶ τῷ θεῷ.\" εἰ δὲ καὶ κάμνουσιν οἱ ἅγιοι ἐν τοῖς ἐπιπόνοις, ἀλλ' ἐν ἑαυτοῖς ἔχουσι τὸ ἀπόκριμα, ἵνα τῷ θεῷ τὴν πεποίθησιν καὶ μὴ ἑαυτοῖς ἀποδῶσιν· ὡς οὗτος αὐτὸς ὁ μακάριος λέγων· οἶδα ὅτι οὐκ ἐξ ἐμαυ τοῦ ἔχω τὸ ἀθῶος εἶναι μὴ σοῦ συνεργοῦντος, καθὰ καὶ ὁ σοφὸς Παῦλος λέγων \"οὐκ ἐγὼ δὲ ἀλλ' ἡ χάρις σὺν ἐμοὶ\" καὶ ὁ ἅγιος Δαυίδ· \"ἐταράχθην καὶ οὐκ ἐλάλησα.\" ἐπειδὴ δέ εἰμι ἀσεβής, διὰ τί οὐκ ἀπέθανον; μεταβαίνει ἐπὶ τὴν περὶ τῶν φίλων ὑπόλημψιν. ἐπεὶ γὰρ διάκεινται, ὅτι τοῖς ἁμαρτάνουσιν ἕπεται τὸ κακωτικοῖς περιπεσεῖν, πάντων δὲ χεῖρον τὸ ἀποθανεῖν κατὰ τοὺς φιλοζώους, ἐρωτᾷ αὐτούς· ἐπεὶ καθ' ὑμᾶς ἀσεβής εἰμι, διὰ τί οὐκ ἀπέθανον; ἵνα ἐν τῇ ἐρωτήσει παράσχῃ αὐτοῖς νόησιν, ὅτι αἰτία τις ἔστιν ἑτέρα ἡ ἐπάγουσα τὰ ἐπίπονα. τὸ δ' αὐτὸ καὶ ἐν ἑτέροις ποιεῖ ἐρωτῶν πάλιν·","english":"For he says that, since you are a precise examiner of me—for you are God—you will not let me go unpunished. For even if he said, \"I know that I shall appear righteous,\" nevertheless he knows and is persuaded that, as before God the examiner, \"the stars are not pure before him,\" and evidently he himself as well. The blessed Paul says something like this when he writes: \"I am conscious of nothing against myself.\" Then, not conceding to himself, he adds: \"But I am not justified by this; rather, the one who examines me is the Lord.\" And this holy man also knows the weakness of human nature, saying that \"we were burdened beyond measure, beyond our strength, so that we despaired even of living. But we ourselves had the sentence of death in ourselves, so that we might not be confident in ourselves but in God.\" And if the saints also grow weary in painful circumstances, nevertheless they have the sentence in themselves, so that they may assign their confidence to God and not to themselves—as this same blessed man says: I know that I do not have it from myself to be innocent unless you cooperate, just as the wise Paul also says, \"Not I, but the grace with me,\" and the holy David: \"I was troubled and did not speak.\" Since I am impious, why did I not die? He moves on to the supposition concerning the friends. For since they hold that those who sin are followed by falling into afflictions, and that death is worse than all things, according to those who love life, he asks them: since according to you I am impious, why did I not die? So that by the question he might give them the understanding that there is some other cause that brings on painful circumstances. He does the same in other places too, asking again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"\"διὰ τί ἀσεβεῖς ζῶσιν, πεπαλαίωνται δὲ καὶ ἐν πλούτῳ, ὁ σπόρος αὐτῶν κατὰ ψυχήν, ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησεν;\" ἵνα καὶ διὰ τούτων παιδεύσῃ, ἐπιζητεῖ τὰς οὔσας αἰτίας παρὰ θεοῦ τῶν συμβαινόντων ἀνθρώποις ἐπιπόνων καὶ ἡδέων. ἐπὶ τοσοῦτον γὰρ πολλάκις οἱ φαῦλοι διετέλεσαν ἐν ταῖς νομιζομέναις εὐπραγίαις, ὡς εἰπεῖν περὶ αὐτῶν Σολομῶντα, ὅτι ––· καθὰ καὶ ὁ μακάριος Ἰὼβ λέγει, ὅτι \"καὶ ἐν ἀναπαύσει ᾅδου ἐκοι260 μήθησαν\". ἐὰν γὰρ ἀπολούσωμαι χιόνι καὶ ἀποκαθαίρωμαι χερσὶν καθαραῖς, ἱκανῶς ἐν ῥύπωι με ἔβαψας, ἐβδελύξατο δέ με ἡ στολή μου. πάλιν, ἵνα μὴ περίαυτον αὐτὸν νομίσωσιν, φησὶν ταῦτα, ὅτι κἂν καθαρῶς ὑπάρξω οὕτω, ὡς διὰ πραξέων ἐναρέτων, ἃς χεῖρας ὠνόμασεν, καθᾶραι ἐμαυτόν, ἔχω πάλιν ῥύπον· περὶ οὗ ζητητέον παραβάλλοντα τὸ ὅμοιον ῥητόν· \"οὐδεὶς καθαρὸς ἀπὸ ῥύπου, οὐδ' εἰ μία ὥρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.\" καὶ \"ἡ διάνοια τῶν ἀνθρώπ̣ων ἐπιμελῶς ἔνκειται ἐπὶ τὰ πονηρὰ ἐκ νεότητος\", ὅπερ τὸ νεωτεροποιὸν ἦθος δηλοῖ, καθὰ καί τινι εἴρηται ἀκροατὴν νέον μὴ παραδέχεσθαι. ταῦτα μὲν οὖν θλίψει τοὺ»ς» μηδὲν πρὸς τῆς ζωῆς ταύτης τιθεμένους· πῶς γὰρ οὐ καθαρὸς ὁ νῦν πεπλασμένος; συνετῶς δὲ καὶ τὸ τῆς διαδοχῆς ἁμάρτημα ἐκλαβεῖν δεῖ τὸ κατὰ τὸν Ἀδάμ, ὅπερ παρ' ἐκείνων ἀσυνέτως προφέρεται. καὶ γὰρ καὶ οἱ ἅγιοι, εἰ καὶ μὴ ἄλλου χάριν εἰς τὸν βίον ἐληλύθασιν, ἐν τῇ παιδικῇ ἡλικίᾳ τὸν ῥύπον ἔχουσιν, ὃς οὐκ ἔστιν ἁμάρτημα. κατὰ τοῦτο εἴρηται περὶ τοῦ Σαμουήλ· \"καὶ Σαμουὴλ πρὶν ἢ γνῶναι θεόν\". ἠγνόει δὲ θεὸν βρέφος ὤν, οὐ διὰ τὸ κακίαν ἔ261 χειν, ἀλλὰ μήπω ἐπίγνωσιν λόγου ἐσχηκέναι.","english":"Why do the impious live, and have grown old in wealth, their seed according to the soul, their ox has not miscarried?\" So that through these things too he may instruct, he seeks from God the existing causes of the painful and pleasant things that happen to human beings. For often the base have continued so long in what are thought to be prosperities, that Solomon said of them that ––; just as also the blessed Job says, that \"they slept even in the rest of Hades.\" For if I wash myself with snow and cleanse myself with pure hands, you have sufficiently dipped me in filth, and my garment has loathed me. Again, so that they may not consider him self-exalted, he says these things, that even if I should be pure in such a way as to cleanse myself through virtuous deeds, which he called hands, I have filth again; concerning which one must inquire, comparing the similar passage: \"no one is pure from filth, not even if his life on earth is one hour.\" And \"the mind of human beings is earnestly set upon evil things from youth,\" which indicates the innovation-loving character, just as it has been said by someone that one should not accept a young hearer. These things, then, will afflict those who set nothing by this life; for how is he not pure who has now been formed? But one must also intelligently take up the sin of succession, that according to Adam, which is brought forward by them without understanding. For even the saints, even if they have come into life for no other reason, have in childhood the filth which is not sin. In this sense it was said concerning Samuel: \"and Samuel before he knew God.\" But he did not know God as an infant, not because he had wickedness, but because he had not yet acquired knowledge of reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"καὶ τὸ \"πάντες δὲ\n\nἥμαρτον\" συνετῶς νοήσεις, ἐὰν τὰ κατ' ἄγνοιαν, τὰ κατὰ τὴν παιδικὴν ἡλικίαν ἐκλάβοις. καὶ ἔστω ἐπὶ παραδείγματος· ὁ ἑκατὸν βαθμῶν ὄντων εἰς τὸν ἑκατοστὸν ὑπάρχων, εἰ ὑποβαίη τρεῖς, λέγοιτ' ἂν ἐνδεῖν, τοῦ ἀρχομένου ἀπὸ τοῦ πρώτου καὶ ἐλθόντος εἰς τὸν τρίτον μὴ ψεγομένου. ὁ ὑποβὰς οὖν τοὺς ἑκατόν, εἰ καὶ μὴ ἀπέστη τῶν βαθμῶν, ἀλλὰ γοῦν ἔν τινί ἐστιν ῥύπῳ. πλὴν ὁ Ἰώβ φησιν, ὅτι εἰ καὶ καθαρός εἰμι, ἔχω ῥύπον, καὶ οὐ μικρόν γε ῥύπον, ἀλλὰ βαφῇ ἐοικότα. μήποτ' οὖν, ἐπεὶ οὐ μόνον δι' ἁμαρτίας ἔστιν ἐλθεῖν ἐν τῷδε τῷ βίῳ, ἀλλὰ καὶ δι' ὠφέλειαν ἄλλων, ὡς Ἰωάννην φέρε ἢ Ἰερειμίαν, διὰ τοῦτό φησιν, ὅτι εἰ κα»ὶ» καθαρός εἰμι διὰ πράξεων, ὅμως ἔχω ῥύπον. ῥύπος γὰρ ὡς πρὸς τὴν καθαρὰν ζωήν, οὐ καθ' αὑτό, ὁ τόπος ὁ ἐπίγειος· καθὸ καὶ εἴρηται· \"ὡς ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν ἐναντίον σοῦ, κύριε.\" ὅνπερ ἐκπλύνει κύριος κατὰ τὸ ἐν Ἠσαίᾳ λεγόμενον· \"ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σίων καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν.\" ῥύπος μὲν οὖν εἴη ἂν τὰ ἀκούσια, αἷμα δὲ «τὰ» κατὰ πρόθεσιν ἐνεργούμενα. τίνι δὲ ἐκπλύνεται ἢ \"πνεύματι κρίσεως καὶ πνεύματι καύσεως\", τοῦ μὲν πνεύματος τῆς κρίσεως τὴν διάκρισιν δηλοῦντος, τοῦ δὲ πνεύματος τῆς καύσεως τὴν κόλασιν; ἀμφότερα δὲ διόρθωσιν ἐργάζεται. διὰ δὲ τοῦτο καὶ \"ἐβδελύξατό\", φησίν, \"με ἡ στολή μου\", αἰνιττόμενος τὸ βάρος τῆς ἐνταῦθα διατριβῆς· ὅπερ δηλοῦται καὶ διὰ τοῦ \"μισοῦντες καὶ τὸν ἀπὸ τῆς σαρκὸς ἐσπιλωμένον χιτῶνα,\" ὅστις ἐστὶν ἡ των ἀπὸ τῶν ἀνθρωπίνων σύνχυσις.","english":"And you will understand wisely the \"all have sinned\" if you take the things done in ignorance, the things belonging to childhood age. And let it be by way of example: he who is at the hundredth step, being among a hundred steps, if he should go down three, he would be said to be lacking, while the one who begins from the first and comes to the third is not blamed. He who has gone down, then, from the hundred—even if he has not departed from the steps, yet he is in some filth. Except Job says that even if I am clean, I have filth, and not a little filth, but like to a dye. Perhaps, then, since it is possible to come into this life not only through sin but also for the benefit of others, as for instance John or Jeremiah, for this reason he says that even if I am clean through actions, nevertheless I have filth. For filth, as compared with the pure life—not in itself—is the earthly place; inasmuch as it is also said: \"As a rag of a menstruous woman is all our righteousness before you, Lord.\" Which the Lord washes out according to what is said in Isaiah: \"The Lord will wash out the filth of the sons and daughters of Zion and will cleanse the blood from their midst.\" Filth, then, would be the involuntary things, and blood the things done by intention. And by what is it washed out but \"by a spirit of judgment and a spirit of burning,\" the spirit of judgment indicating the discernment, and the spirit of burning the punishment? And both work correction. And for this reason also \"my garment,\" he says, \"has loathed me,\" hinting at the weight of the sojourn here; which is also indicated by \"those who hate even the garment spotted from the flesh,\" which is the confusion of human affairs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"λέγει οὖν, ὅτι ἐμίσησέν με ἣν εἶχον διαγωγὴν ἀνθρωπίνην. ὅτι δὲ ἡ στολὴ τὴν κατάστασιν σημαίνει, δῆλον ἐκ τοῦ εἰρημένου πρὸς τὸν ἄσωτον ὑπὸ τοῦ πατρός· \"ἐξενέγκατε αὐτ̣ῷ τὴν πρώτην στολήν.\" ὅτι δὲ τὸ αἷμα τὴν ἁμαρτίαν δηλοῖ, φανερὸν ἐκ τοῦ πρὸς τὸν διάβολον εἰρημένου· \"ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ ἔσῃ καθαρός.\" διὰ τοῦ ἐν αἵματι πεφύρθαι τὸ μέγεθος τῆς κακίας ἐμφαίνεται. οὐ χρὴ δὲ ξενίζεσθαι, εἰ πρὸς μὲν τοὺς φίλους ἕτερα, πρὸς δὲ τὸν θεὸν ἕτερα λέγει ὁ μακάριος. τότε γὰρ ἐναντίωμα ἐτύγχανεν, εἰ πρὸς τὸν αὐτὸν λέγων καὶ δίκαιον ἑαυτὸν καὶ ἁμαρτωλὸν ἔφασκεν. μετριότητι οὖν πρὸς θεὸν καὶ ὡς πρὸς τὴν ε αὐτοῦ καθαρότητα λέγει βεβάφθαι ἐν ῥύπῳ, πρὸς δὲ ἀνθρώπους ἑτέρως διαλέγεται φάσκων· \"ο_6_ἶ6δα ὅτι δίκαιος ἀναφανοῦμαι.\" ὅτι οἱ ἅγιοι χρῶνται τοιούτῳ εἴδει λόγων, ἔστιν καὶ ἀπὸ τῶν Παύλου γραμμάτων μαθεῖν λέγοντος· σεπτεμ λινεαε ῃαξαντ πολλὰ οὖν ὑπομένοντες οἱ ἅγιοι κατὰ ψυχὴν ὑπὸ τῆς ἀντικειμένης δυνάμεως πάσχουσιν μὲν ὡς ἀνθρωπίνης φύσεως τυγχάνοντες, οὐ μὴν ἐκπίπτουσι τοῦ σκοποῦ τοῦ θείου. καὶ ὁ Δαυὶδ γοῦν ἐν τοιούτῳ γενάμενος πολέμῳ ψάλλει· \"ἐταράχθην καὶ οὐκ ἐλάλησα·\" καὶ πάλιν· \"ἵνα τί περίλυπος εἶ, ἡ ψυχή μου, καὶ ἵνα τί συνταράσσεις με;\" καὶ καθάπερ κλονουμένῃ τῇ ἰδίᾳ διανοίᾳ προσάγει παράκλησιν λέγων· \"ἔλπισον ἐπὶ τὸν θεόν, ὅτι ἐξομολογήσομαι αὐτῷ.\" οὕτω καὶ ὁ μακάριος Ἰὼβ εὐγνωμοσύνῃ λέγει τὰ προσεκτεθέντα τῷ θεῷ φανερῶν ἑαυτοῦ τῆς διανοίας τὸ ἄδολον. οὐ γὰρ εἶ ἄνθρωπος κατ' ἐμέ, ᾧ ἀντικρινοῦμαι.","english":"He says, then, that he has hated the human manner of life that I had. And that the garment signifies the condition is clear from what was said by the father to the prodigal: \"Bring out for him the first garment.\" And that the blood signifies sin is evident from what was said to the devil: \"Just as a garment soiled in blood will not be clean, so neither will you be clean.\" Through being soiled in blood the magnitude of the evil is shown. And one should not be surprised if the blessed man says different things to his friends and different things to God. For it would then be a contradiction if, speaking to the same person, he called himself both righteous and a sinner. In humility, then, before God and in relation to His purity, he says that he has been dipped in filth, but to men he speaks otherwise, saying: \"I know that I shall appear righteous.\" That the saints employ this kind of speech can also be learned from the letters of Paul, who says: septem lineae jaxant. Enduring many things, then, the saints suffer in soul under the opposing power, as being of human nature, yet they do not fall away from the divine goal. And David, at any rate, having come into such a war, sings: \"I was troubled and I did not speak\"; and again: \"Why are you very sorrowful, my soul, and why do you trouble me?\" And just as if his own mind were being shaken, he applies consolation, saying: \"Hope in God, for I will confess to Him.\" So also the blessed Job speaks with good sense, revealing the guilelessness of his mind by the things set before God. For you are not a man according to me, to whom I may be compared.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"ἀκόλουθος ὁ λόγος οὕτως ἐξομαλιζόμενος· ἐγὼ μὲν ἐπίσταμαι τὰ κατ' ἐμαυτόν. ἐπειδὴ δὲ οἱ φίλοι οὐ λογισμῷ ὀρθῷ κινούμενοι, ἐκ δὲ τῶν περιεστηκότων θλιβηρῶν οἴονται δι' ἁμαρτίας με πεπονθέναι, ἀρκοῦμαι τῇ σῇ δοκιμασίᾳ. εἶτα δι' αὐτούς, τρόπον τινὰ παιδεύων πάλιν αὐτούς, ὅτι τὰ κατ' αὐτὸν οὐκ ἔστιν ἀνθρώπινα, φησίν· \"οὐκ εἶ ἄνθρωπος κατ' ἐμέ, ᾧ ἀντικρινοῦμαι\", ὡς πάντα αὐτοῦ ἐπισταμένου καὶ διὰ τοῦτο φέροντος, ὅτι θεοῦ κρίματι ἕπεται, ὅπως καὶ οἱ φίλοι μιμήσωνται αὐτὸν λογιζόμενοι, ὅτι ἀπόρρητός ἐστιν ὁ λόγος ὁ κατ' αὐτόν, καὶ οὕτως ἀποστῶσιν τῆς μιᾶς διαλήμψεως. ἵνα ἔλθωμεν ὁμοθυμαδὸν εἰς κρίσιν. ὡς προείρηται, παιδεύει τοὺς φίλους αἰσθηθῆναι, ὅτι εὐπαρησίαστον ἔχει τὸ συνειδὸς καὶ ἕτοιμον εἰς κρίσιν· ὁ γὰρ\n\nσυνειδὼς ἑαυτῷ εἰς κρίσιν ἐλθεῖν οὐ βούλεται. λέγει δὲ ταῦτα οὐ πρὸς θεὸν ἀπαυθαδιζόμενος, ὁ μαρτυρούμενος π»α»ρ' αὐτοῦ ἐπὶ δικαιοσύνῃ, ἀλλ' ἵνα διδάξῃ, ὡς εἴρηται, τοὺς φίλους, ὅτι οὐ δέδοικεν ἔλεγχον. οὐ γὰρ εἶχέν τι ἄξιον ἐλέγχου. ταύτης τῆς παρρησίας μέτοχος ὑπάρχων ὁ Δαυὶδ ἔψαλλεν· \"ἑτοίμη ἡ καρδία μου, ὁ θεός, ἑτοίμη ἡ καρδία μου.\" εἴθε ἦν ὁ μεσίτης ἡμῶν καὶ διελέγχων καὶ διακρίνων ἀνὰ μέσον ἀμφοτέρων. ἀπὸ κοινοῦ πάλιν καὶ ταῦτα λέγεται τῷ τρόπῳ, «ᾧ» καὶ τὰ πρῶτα εἴρηται, τῆς ἐλευθερίας τῆς ψυχῆς αὐτοῦ δεῖγμα σαφέστατον ὑπάρχοντα. εὔχεται οὖν ἐξεταστήν τινα ὑπάρξαι τὸν παραδεικνύντα τοῖς φίλοις, ὅτι οὐ δι' ἁμαρτίας ταῦτα πάσχει, ἀλλὰ ἀγῶνος χάριν.","english":"The account is consistent when leveled out in this way: I know my own circumstances. But since my friends are not moved by right reasoning, but from the distressing circumstances surrounding me think that I have suffered because of sin, I am content with your testing. Then, for their sake, in a way instructing them again that his circumstances are not human, he says: \"You are not a man like me, with whom I might enter into judgment,\" as one who knows all things and therefore endures, because he follows the judgment of God, so that the friends too might imitate him, reasoning that the account concerning him is ineffable, and thus might desist from their single opinion. Let us come with one accord into judgment. As has been said before, he instructs the friends to perceive that he has a conscience free in its speech and ready for judgment; for the one who\n\nis conscious of guilt does not wish to come into judgment. He says these things not in arrogance against God, being testified by him for righteousness, but in order to teach the friends, as has been said, that he does not fear reproof. For he had nothing worthy of reproof. David, being a partaker of this freedom of speech, sang: \"My heart is ready, O God, my heart is ready.\" Would that there were our mediator, both reproving and judging between the two. Again these things are said in common in the manner in which the first things were also said, being the clearest demonstration of the freedom of his soul. He prays, then, that there might be some examiner who would show to the friends that he suffers these things not because of sin, but for the sake of the contest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"ταῦτα δὲ ἐβούλετο ὁ ἅγιος οὐκ ἀλαζονευόμενος, ἀλλὰ πρῶτον μέν, ἵνα ὀρθὰς περὶ τῶν πραγμάτων οἱ φίλοι τὰς διαλήμψεις ἔχωσιν, ἔπειτα, ἵνα μὴ εἰς θεὸν ἁμαρτάνουσιν ἀποδυσπετοῦντες πολλάκις τοιούτων γινομένων ἢ ἐν ἑαυτοῖς ἢ ἐν ἑτέροις, μὴ εὑρίσκοντες ἢ μὴ συνειδότες ἑαυτοῖς ἁμάρτημα. ἐπεὶ δὲ ἅπαξ ἡ τοῦ μεσίτου ὀνομασία πρόκειται, ἄξιον ἐπιστῆσηαι, πῶς εἴρηται ὁ ςωτὴρ \"μεσίτης θεοῦ καὶ ἀνθρώπων\". ὁ ἄνθρωπος τοίνυν– καὶ τί λέγω ὁ ἄνθρωπος–τὸ κτίσμα τοῦ κτιστοῦ πολὺ ἀφέστηκεν. εὑρίσκεις δὲ ἐν τῇ φύσει τῶν πραγμάτων, ὅταν πολὺ διεστηκότα εἰς ταὐτὸ συνάγηται, μέσον τι ἔχοντα. καὶ ὡς ἐπὶ παραδείγματος προχείρου τὸ λέπος τοῦ ᾠοῦ σκληρόν ἐστιν, τὸ δὲ τρόφιμον ὑδατῶδες, ὁ ὑμὴν μεταξὺ κεῖται, ἰσχνότερος ὢν τοῦ λέπους, ξηρότερος δὲ τοῦ ὑγροῦ, καὶ οὕτω συνάπτονται· τοῦτο δὲ καὶ ἐν καρύοις καὶ ῥοαῖς κατίδοις. ἐπεὶ τοίνυν πολὺ διέστηκεν θεὸς ἀνθρώπου, ὁ ὁμοούσιος τῷ θεῷ υἱὸς ἐν αὐτῷ ἔσχεν τὸ ἀνθρώπινον, ἵνα καὶ τῇ πρὸς ἀνθρώπους οἰκειότητι καὶ τῇ πρὸς θεὸν ὁμοουσιότητι συνάψῃ τὰ ἀμφότερα \"καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσῃ, τὴν ἔχθραν, ἐν τῇ σαρκὶ αὐτοῦ\", ἀρχιερέως τάξιν ἀναδεχόμενος. μέσος δέ ἐστιν τοῦ θεοῦ καὶ τῶν ἱερωμένων «ὁ» ἀρχιερεύς, τὰ μὲν τοῦ θεοῦ φέρων ἀνθρώποις, τὰ δὲ τῶν ἀνθρώπων πρὸς θεόν· τὰς εὐχὰς καὶ τὰς ἱκεσίας προσφέρει τῶι θεῷ οἷα θυσίας, καὶ τὴν γνῶσιν αὐτοῦ παρέχει τοῖς ἀνθρώποις. εὐχὴν γοῦν ἀναπέμπει λέγων·","english":"The saint wished these things, not out of boastfulness, but first, so that his friends might have correct judgments about matters, and then, so that they might not sin against God by complaining bitterly when such things often happen either in themselves or in others, finding no sin in themselves or not being conscious of one. But since the designation of mediator has once been set before us, it is worth considering how the Savior is said to be \"mediator between God and men.\" Man, then—and why do I say man?—created nature is far removed from the Creator. But you find in the nature of things that when things far separated are brought together into the same place, they have something in between. And as in a readily available example, the shell of an egg is hard, but the nourishing part is watery; the membrane lies between, being thinner than the shell and drier than the moist part, and thus they are joined together. You may observe this also in nuts and pomegranates. Since, then, God is far removed from man, the Son, consubstantial with God, took the human nature in himself, so that both by his kinship with men and by his consubstantiality with God he might join both together \"and break down the middle wall of the partition, the enmity, in his flesh,\" assuming the rank of high priest. And the high priest is a mediator between God and those who are consecrated: bringing the things of God to men, and the things of men to God; he offers prayers and supplications to God as sacrifices, and provides the knowledge of himself to men. At any rate, he sends up a prayer, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"\"ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, ἵνα καὶ οὗτοι ἐν ἡμῖν ἓν ὦσιν.\" τότε δὲ τοῦτο ἔσται, ὅταν ὁ θεὸς \"πάντα ἐν πᾶσιν\" γένηται, ἵνα ἀμεσιτεύτως συνάπτονται λοιπὸν τῷ θεῷ ἓν πνεῦμα πρὸς αὐτὸν γινόμενοι. ὅτι δὲ καὶ τοῦτον τὸν μεσίτην προεώρα τῷ θείῳ ὀφθαλμῷ ὁ μακάριος Ἰώβ, δῆλον ἐκ τοῦ \"ὁ μέλλων τὸ μέγα κῆτος χειρώσασθαι\" καὶ ἐκ τοῦ ως \"ὁ περιπατῶν ὡς ἐπ' ἐδάφους ἐπὶ θαλάσσης\". θεοῦ γὰρ φανεροῦντος αὐτῷ οὐκ ἔστιν ἀμφιβαλεῖν, ὅτι περὶ πά267 σης τῆς οἰκονομίας πεπληροφόρητο. ἀπαλλαξάτω ἀπ' ἐμοῦ τὴν ῥάβδον, ὁ δὲ φόβος αὐτοῦ μή με στροβείτω. ἡ ἐπίπονος ἀγωγὴ τῷ ὀνόματι τῆς ῥάβδου σημαίνεται, καὶ μάλιστα ἐπὶ ἐπιτιμίας ὅταν λέγηται. εἴρηται γοῦν περὶ τῶν τοῦ Δαυὶδ υἱῶν· \"ἐὰν ἐνκαταλίπωσιν οἱ υἱοὶ αὐτοῦ τὸν νόμον μου καὶ ἐν τοῖς κρίμασίν μου μὴ πορεύωνται, ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἁμαρτίας αὐτῶν καὶ ἐν μάστιξιν τὰς ἀνομίας αὐτῶν.\" αὕτη δὲ ἡ ἐπιτιμία καὶ πᾶσα ἡ ἐκ θεοῦ οὐ βλάπτει τὸν ἐπιτιμώμενον, ἀλλὰ παιδεύει. καὶ ὅτι τοῦτο οὕτως ἔχει, Παῦλος Κορινθίοις γράφει· \"τί θέλετε, ἐν ῥάβδῳ ἔλθω πρὸς ὑμᾶς ἢ ἐν ἀγάπῃ;\" ὅ ἐστιν· εν ἀγαπητοῖς προσέλθω ἢ ὡς χρῄζουσιν διορθώσεως; τρόπον γάρ τινα ὁ διορθούμενός τιν»α» διὰ ἐπιπόνων δοκεῖ διὰ ταῦτα μὴ ἀγαπᾶν αὐτόν. εἴρηται δὲ καὶ λόγος συνετὸς ῥάβδος· \"ὃς προφέρει γὰρ ἐκ χειλέων σοφίαν, ῥάβδῳ τύπ»τ»ει ν ἄνδρα ἀκάρδιον,\" τὸν ἔλεγχον καὶ τὸν ἐπιτιμητικὸν λόγον ῥάβδον καλοῦντος τοῦ λόγου. ὅτι δὲ χρήσιμον τοῦτο, ὁ θεῖος παριστᾷ λόγος φάσκων·","english":"Just as I and you are one, so that these also may be one in us.\" But this will be then, when God becomes \"all in all,\" so that from then on they are joined to God without any mediator, becoming one spirit toward him. And that the blessed Job also foresaw this mediator with the divine eye is clear from \"the one who is about to subdue the great sea monster\" and from \"the one who walks as on dry ground upon the sea.\" For when God reveals it to him, there is no room to doubt that he had been fully assured concerning the whole dispensation. Let him remove his rod from me, and let his fear not torment me. The painful discipline is signified by the name of the rod, and especially when it is spoken of in the context of rebuke. Indeed, it is said concerning the sons of David: \"If his sons forsake my law and do not walk in my judgments, I will visit their sins with a rod and their lawless deeds with scourges.\" But this rebuke, and every rebuke from God, does not harm the one rebuked but disciplines him. And that this is so, Paul writes to the Corinthians: \"What do you want? Shall I come to you with a rod, or in love?\" That is: shall I come among those who are beloved, or as those who need correction? For in a certain way the one who is corrected by someone through painful means seems, on account of these things, not to love him. And a wise word is also called a rod: \"For he who brings forth wisdom from his lips strikes a foolish man with a rod,\" the word calling reproof and the rebuking word a rod. And that this is useful, the divine word sets forth, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"\"ὃς φείδεται τῆς βακτηρίας αὐτοῦ, μισεῖ τὸν ἑαυτοῦ υἱόν\", καίτοι κατὰ τοὺς ἀνθρώπους νομισθήσεται ἀγαπᾶν μὴ τύπτων τὸν υἱόν. ταῦτα οὖν ἀπαλλαγῆναι ἀφ' ἑαυτοῦ βούλεται, οὐκ ἐξ ὀλιγωρίας, ἀλλ' ἵνα παιδευθῶσιν οἱ ἄλλην αἰτίαν τιθέμενοι τῶν πόνων, ὅτι οὐ δι' ἁμαρτίας ταῦτα\n\nὑπομένει. καὶ οὐ μὴ φοβηθῶ, ἀλλὰ λαλήσω. οὐ γὰρ οὕτως συνεπίσταμαι κάμνων τῇ ψυχῇ. στένων ἐπαφήσω ἐπ' αὐτὸν τὰ ῥήματά μου. λαλήσω πικρίας ψυχῇ συνεχόμενος. παιδεῦσαι αὐτοὺς βούλεται, μὴ ἔχειν τὸ φορτικὸν μηδὲ ἐπιτίθεσθαι κάμνουσιν συννοῆσαί τε, ὅτι καὶ ἐν θλίψεσιν ὑπάρχων ἐρρωμένῳ τῷ λογισμῷ ἀποκρίνεται. φησὶν οὖν, ὅτι εἰ «ὁ» μεσίτης ὑπῆρχεν ἀπαλλαγείς τε ἐτύγχανον. τῶν ἐπιπόνων, ἃ ὑμεῖς οἴεσθε δι' ἁμαρτίας ἐπῆχθαί μοι, εἰ καθ' ὑμᾶς δουλωθεὶς ἐτύγχανον αὐτοῖς, ἀφόβως ἂν ἐλάλησα, ἀπαλλαγεὶς αὐτῶν· μετριάζων τε λέγει· οὐχ οὕτως νοῆσαι δύναμαι κάμνων ἐκ τῶν πόνων· εἰ δὲ καὶ, ὡς ὑμεῖς λέγετε, ὅτι δι' ἁμαρτίας ταῦτα ἦν, στένων ἂν ἐλάλησα καὶ ὑπὸ πικρίας συνεχόμενος ἐφθεγγόμην αποδιξαι τὴν καθαρότητα τῆς συνειδήσεως ἐπιδεικνύμενος. καὶ ἐρῶ πρὸς κύριον· μή με ἀσεβεῖν δίδασκε, καὶ διὰ τί με οὕτως ἔκρινας; ἔλεξα δ' ἂν τῷ κυρίῳ, εἰ μόνη αἰτία καθ' ὑμᾶς ἡ δι' ἁμαρτίας τῶν κολάσεων ὑπῆρχεν· \"μή με ἀσεβεῖν δίδασκε.\" εἰ γὰρ καὶ ὁ μηδὲν ἁμαρτὼν δι' ἁμαρτίας κολάζεται, τὸ ἁμαρτάνειν αἱρετώτερον ἂν εἴη. ἄλλως τε καὶ διδάσκεται ἁμαρτάνειν ὁ μὴ τοιοῦτος, εἰ μία μόνη αἰτία ἐστὶν τοῦ πάσχειν. ἔλεξα δ' ἂν καὶ τὸ \"διὰ τί με οὕτως ἔκρινας,\" \"ὁ τὰς καρδίας ἐπιστάμενος\", εἰ μὴ συνῄδειν, ὅτι διὰ τὸν ἐξαιτησάμενον ταῦτα ὑπομένω.","english":"Whoever spares his rod hates his own son,\" although among men he will be thought to love him if he does not strike his son. These things, then, he wishes to be removed from himself, not out of negligence, but so that those who assign another cause to his pains may be instructed, that he endures these things not because of sin. And I will not be afraid, but I will speak. For I am not so conscious of being weary in my soul. Groaning, I will lay my words upon him. I will speak, constrained in soul by bitterness. He wishes to instruct them not to be burdensome nor to impose upon those who are weary, and to understand that even when in afflictions he answers with a strong reasoning. He says, then, that if the mediator had existed and I had been released from the painful things which you think were brought upon me because of sin, if I had been enslaved to them according to your view, I would have spoken without fear, having been released from them; and moderating his words he says: I cannot so understand, being weary from the pains; but even if, as you say, these things were because of sin, I would have spoken groaning and would have uttered words constrained by bitterness, demonstrating the purity of my conscience. And I will say to the Lord: Do not teach me to be impious, and why have you judged me thus? And I would have said to the Lord, if the only cause according to you of the punishments were that which comes through sin: \"Do not teach me to be impious.\" For if even he who has sinned in nothing is punished because of sin, then to sin would be preferable. And in another way, he who is not such is taught to sin, if there is one single cause of suffering. And I would have said also the words \"why have you judged me thus,\" \"he who knows the hearts,\" if I were not conscious that I endure these things because of the one who petitioned for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"ταῦτα δὲ λέγει δυνάμει ὑποβάλλων αὐτοῖς πόθον ἐρωτήσεως, ἵνα ἐξ αὑτῶν προτροπῆς δοκοίη εἶναι ἡ περὶ τῆς καθαρότητος αὐτοῦ ἀπόκρισις καὶ μὴ αὐτοῦ ὑπαρξαμένου, ὅπερ ἐδόκει εἶναι ἀλαζονικόν. ἦ καλόν σοι, ἐὰν ἀδικήσω, ὅτι ἀπείπω ἔργα χειρῶν σοῦ; καὶ τοῦτο δ' ἂν εἶπον, εἰ, ὡς ὑμεῖς διάκεισθε, δι' ἁμαρτίας εἶναι τὰς ἐπαγωγὰς ὑπῆρχεν· καλόν σοι, ἐὰν ἀδικήσω, ὅτι μηδὲν ἁμαρτόντα ἀπείπω, ἔργον χειρῶν σου τυγχάνοντα; εἰ γὰρ ὡσαύτως τιμωρεῖται τῷ φαύλῳ ὁ σπουδαῖος ὡς φαῦλος ὑπάρχων, περιττὴ ἡ ἀφορμὴ καθ' ὑμᾶς. βουλῇ δὲ ἀσεβῶν προσέσχες. ἢ ὥσπερ βροτὸς ὁρᾷ καθορᾷς «ἢ» ὁ βίος σου ἀνθρώπινός ἐστιν ἢ τὰ ἔτη σου ἀνδρός. δυνατὸν λέγειν αὐτόν, ὅτι τῷ ἐξαιτησαμένῳ προσέσχες, ὑποβάλλοντα τὸ ἀληθές, ὅτι οὐ κατὰ τὸν προηγούμενον λόγον πάσχει, λέγω δὴ δι' ἁμαρτίας. δυνατὸν δὲ καὶ τούτους ἀριθμεῖν εἰς τὴν βουλὴν τῶν ἀσεβῶν· οὐ γὰρ εὐσεβῆ λέγουσι, μονοτρόπως τὴν κάκωσιν ἐκλαβόντες, ὅτι πᾶς θλιβόμενος δι' ἁμαρτίας θλίβεται. ἔλεξα δ' ἂν καὶ τὸ \"ὡς βροτὸς ὁρᾷ καθορᾷς\", εἰ ὡς ὑμεῖς διάκεισθε, μίαν ἦν αἰτία τῶν θλίψεων, καὶ \"ὁ βίος σου ἀνθρώπινός ἐστιν ἢ τὰ ἔτη σου ἀνδρός\". πάντα ταῦτα ἂν εἶπον, εἰ τῆς αὐτῆς ὑμῶν γνώμης ἐτύγχανον· ἀλλ' ἐπιστάμενος, ὅτι οὐ μία αἰτία τῶν ἐπαγωγῶν ἐστιν, ἀλλὰ καὶ δι' ἀγῶνα τυγχάνουσα, οἶδα, ὅτι οὐχ ὡς ἄνθρωπός ἐστιν ὁ θεὸς τὰ φαινόμενα μόνα σκοπῶν, ἀλλ' ἐπιβατεύων τῷ βάθει τῆς ψυχῆς οὕτως τε ἕκαστα δοκιμάζων δικαίως. σημειωτέον, ὡς καὶ ἀλλαχοῦ, ὅτι πολύσημόν ἐστιν ὁ βίος ὄνομα. σημαίνει γὰρ τὰ χρήματα, καθὰ ἐν τῷ ᾄσματι τῶν ᾀσμάτων εἴρηται·","english":"He says these things, in effect suggesting to them a desire to question, so that the answer concerning his purity might seem to come from their own prompting and not from his having initiated it, which would have seemed arrogant. Or is it good for you if I do wrong, that I reject the works of your hands? And I would have said this too, if, as you are disposed, afflictions came about because of sin: is it good for you if I do wrong, that I reject, though I have sinned in nothing, one who is a work of your hands? For if the virtuous man is punished in the same way as the wicked man, as though he were wicked, then according to you the occasion is superfluous. But you have paid attention to the counsel of the ungodly. Or do you see as a mortal sees? Or is your life human, or your years those of a man? He is able to say that you have paid attention to the one who begged it off, suggesting the truth, that he suffers not according to the preceding account, I mean because of sin. But it is also possible to count these men in the counsel of the ungodly; for they do not call him pious, having taken the affliction in a one-sided way, that every man who is afflicted is afflicted because of sin. And I would have said also the phrase \"do you see as a mortal sees,\" if, as you are disposed, there were one cause of afflictions, and \"your life is human, or your years those of a man.\" All these things I would have said, if I had shared the same opinion as you; but knowing that there is not one cause of afflictions, but that they also occur because of a contest, I know that God is not like a man, looking only at appearances, but entering into the depth of the soul and thus testing each thing justly. It should be noted, as also elsewhere, that the word \"life\" is multivalent. For it signifies wealth, as is said in the Song of Songs:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"\"ἐὰν δῷ ἀνὴρ πάντα τὸν βίον αὐτοῦ ἐν τῇ ἀγάπῃ, ἐξουδενώσειν ἐξουδενώσουσιν αὐτόν.\" σημαίνει δὲ καὶ τὰ ὑπάρχοντα ὁ βίος, ὡς ἐὰν λέγῃ ὁ Ἰωάννης· \"ὃς δ' ἂν ἔχῃ τὸν βίον τοῦ κόσμου καὶ θεωρῇ τὸν ἀδελφὸν αὐτοῦ χρείαν ἔχοντα, κλείσῃ δὲ αὐτοῦ τὰ σπλάγχνα.\" λέγεται δὲ καὶ ἡ ὀρθὴ πολιτεία καὶ ἡ η φαύλη βίος, ὡς ἐὰν λέγωμεν· βίον ἔχει πρακτικόν, ἢ ὅτι φαῦλον βίον ὁ δεῖνα ἔχει. ἐνταῦθα δὲ τὴν ἐν τῷ αἰῶνι τούτῳ παρεπιδημίαν βίον ἀνθρώπου εἶπεν. λέγει οὖν, ὅτι εἰ τοσοῦτον βίον εἶχες–ἀντὶ τοῦ χρόνον περιγραφόμενον–ὡς ἄνθρωπος, διεκρινόμην ἂν ὡς πρὸς ἀγνοοῦντα. ὁ θεὸς δὲ αἰώνιος· εἴρηται γάρ· \"σὺ γὰρ εἶ ὁ αὐτὸς καὶ τὰ ἔτη σου οὐκ ἐκλείψουσιν.\" καὶ πάλιν· \"ἐν γενεᾷ γενεῶν τὰ ἔτη.\" ἀπερίγραφός ἐστιν ἡ τοῦ θεοῦ ὕπαρξις· ἀίδιος γάρ. διόπερ οὐδὲν ἀγνοεῖς τῶν κατ' ἐμέ, λέγοι ἂν ὁ Ἰώβ. ὅτι ἀνεζήτησας τὴν ἀνομίαν μου καὶ τὰς ἁμαρτίας μου ἐξιχνίασας. ἐκείνους πάλιν ἐλέγχων ταῦτά φησιν, ὅτι ἡ συμφορὰ ἡ περὶ ἐμὲ πολλὰ ἡμαρτηκότων ἐστίν. ἐπεὶ οὖν οἱ φίλοι ὡς δι' ἁμαρτίας πάσχοντα","english":"If a man should give his whole life in love, they will utterly despise him.\" And \"life\" also signifies one's possessions, as when John says: \"Whoever has the world's life and sees his brother in need, and shuts up his compassion from him.\" And both the upright conduct of life and the base one are called \"life,\" as when we say: \"He has a practical life,\" or \"So-and-so has a base life.\" But here he called a man's \"life\" his sojourning in this age. He says, then, that if you had such a life—meaning a circumscribed span of time—as a man, I would have contended with you as with one who does not know. But God is eternal; for it is said: \"For you are the same, and your years shall not fail.\" And again: \"In generation of generations are your years.\" The existence of God is uncircumscribed, for it is everlasting. Therefore you know nothing of what concerns me, Job would say. Because you have searched out my lawlessness and traced out my sins. He says these things, again refuting them, that the calamity that has come upon me is the lot of those who have sinned greatly. Since, then, the friends, as though he were suffering because of sin,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"ἐλογίζοντο, δείκνυσιν αὐτοῖς ἠρέμα, ὅτι οὐκ ἔχει τοῦτο οὕτως, διὰ τοῦ λέγειν, ὅτι τὰ ἔτη σου, ὦ θεέ, μὴ ἀνθρώπου ὑπάρχει, ὅτι ἀνεζήτησας τὴν ἀνομίαν μου. κατὰ τούτων γὰρ λόγον ὡς ἡμαρτηκότα μετέρχῃ καὶ ἐπιζητεῖς ἀνομίας ἢ ἁμαρτίας ἡμετέρας διὰ τῶν ἐπαγωγῶν κατὰ τοὺς οὕτω διακειμένους. οἶδας γάρ, ὅτι οὐκ ἠσέβησα. τὴν γνῶσιν τοῦ πράγματος ἀνακαλύπτει αὐτοῖς λέγων πρὸς θεόν· \"οἶδας, ὅτι οὐκ ἠσέβησα.\" ἀλλ' οὗτοι οἴονται τὰ ἐπιφερόμενα ὡς κατὰ ἀσεβοῦς ἐπενεχθῆναι. ἀλλὰ τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος; πάλιν ὑποβάλλει νοεῖν, ὅτι ἔστιν καὶ μὴ ἡμαρτηκότα ἐπιπόνοις περιπίπτειν· καὶ γὰρ οἶδεν ὁ θεός, ὅτι οὐκ ἠσέβησεν ὁ Ἰώβ. ἐπάγει δὲ τὸ \"ἀλλὰ τίς ἐστιν ἐκ τῶν χειρῶν σου ἐξαιρούμενος;\" τοὺς φίλους παιδεύων̣ ο̣ἰ´̣ε̣σθαι καὶ τὸν μὴ ἡμαρτηκότα μηδὲ ἠσεβηκότα ὑπὸ χεῖρα τοῦ θεοῦ γίνεσθαι ἐν ἐπιπόνοις διὰ ἀγῶνα καὶ καρτερίας ἐπίδ»ε»ιξιν. λέγουνσιν γοῦν οἱ θλιβόμενοι μέν, μὴ πίπτοντες δὲ διὰ τὰς θλίψεις· \"ἐν παντὶ θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι.\" καὶ πάλιν λέγεται· \"πολλαὶ αἱ θλίψεις τῶν δικαίων, καὶ ἐκ πασῶν αὐτῶν ῥύσεται αὐτούς.\" οὐκ ἔστιν δὲ τὸ ῥυ σθῆναι ἐκ τῶν θλίψεων τὸ μὴ θλίβεσθαι πάντως, ἀλλὰ τὸ μὴ ἡττηθῆναι προηγουμένως ὑπ' αὐτῶν, τὸ μὴ παγιδευθῆναι ὑπὸ τῶν τὰ δίκτυα τῶν θλίψεων ἐπιφερόντων. αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με. καὶ τοῦτο οἰκείως ἐπήνεγκεν·","english":"They were reasoning, he shows them gently that this is not so, by saying, \"Your years, O God, are not those of a man, because you have searched out my lawlessness.\" For you pursue me with a reckoning as one who has sinned, and you seek out our lawless deeds or sins through the visitations, in the manner of those who are so disposed. For you know that I have not acted impiously. He reveals the knowledge of the matter to them, saying to God: \"You know that I have not acted impiously.\" But these men think that the things brought upon him were brought upon him as upon an impious man. But who is there that delivers out of your hands? Again he suggests the thought that it is possible even for one who has not sinned to fall into hardships; for God knows that Job did not act impiously. And he adds, \"But who is there that delivers out of your hands?\" — teaching his friends to think that even one who has not sinned nor acted impiously comes under the hand of God in hardships, for the sake of struggle and the demonstration of endurance. At any rate, those who are afflicted but do not fall because of their afflictions say: \"In everything afflicted, but not constrained.\" And again it is said: \"Many are the afflictions of the righteous, and out of them all he will deliver them.\" But to be delivered from afflictions is not at all to not be afflicted, but to not be defeated by them in the first place, to not be ensnared by those who bring on the nets of afflictions. \"Your hands made me and fashioned me.\" And this he added fittingly:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"ἵνα γὰρ μή τις ὡς ὠμὸν καὶ ἀπαραίτητον τὸν θεὸν ὑπονοήσῃ αὐτὸν λέγειν διὰ τοῦ \"ἀλλὰ τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος\", ἐπιφέρει τὸ \"αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με\", λέγων ὅτι κἂν ἐπάγει θλίψεις, ἀλλὰ φείδεται τῶν ἰδίων ποιημάτων· εἴρηται γάρ· \"φείδῃ δὲ πάντων, ὅτι σά ἐστιν, δέσποτα φιλόψυχε.\" εὖ δὲ τὸ \"αἱ χεῖρές σου ἐποίησάν με καὶ ἔπλασάν με\", ἵνα τὸ μὲν \"ἐποίησαν\" ἐπὶ τῆς ψυχῆς λαμβάνηται, τὸ δὲ \"ἔπλασαν\" ἐπὶ τοῦ σώματος· ἀντέρεισιν γὰρ σημαίνει τὸ \"ἔπλασάν με\", ὅπερ οἰκεῖον σώματι. καὶ ἐν τῇ Γενέσει δὲ εἴρηται· \"ἐποίησεν ὁ θεὸς τὸν ἄνθρωπον, κατ' εἰκόνα θεοῦ ἐποίησεν αὐτόν·\" οὐ γὰρ τὸ σῶμα κατ' εἰκόνα, ἀλλ' ἡ ψυχή· οὐ γὰρ ἀνθρωπόμορφος ὁ θεός. καὶ μεθ' ἕτερα εἴρηται· \"ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον, χοῦν ἀπὸ τῆς γῆς\" τὸ σῶμα λαμβάνων, ἵν' ὡς εἴπομεν τὴν μὲν ποίησιν ἐπὶ τῆς ψυχῆς δεχώμεθα, τὴν δὲ πλάσιν ἐπὶ τῆ»ς» σαρκός. εἰ δὲ καὶ ἐπὶ τῆς σαρκὸς κεῖται ἡ ποίησις, οὐ ξενιστέον· καὶ γὰρ τὸ πλάσαι τῷ γένει ποιῆσαί ἐστιν. ἀντιθήσει μὲν οὖν τις λέγων λεγων καὶ τὸ πεπλάσθαι ἐπὶ τῆς ψυχῆς κεῖσθαι καὶ τοῦτο σημαίνεσθαι ἐκ τοῦ· \"ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν.\" πρὸς ὃ σο̣φῶς δὲ καὶ τὰ περὶ χειρῶν θεοῦ νοητέον· καὶ ὁ μὲν ἁπλουστέρως εἰρῆσθαί φησι τὰς χεῖρας πληθυντικῶς ἢ δυϊκῶς τὴν δραστήριον τοῦ θ̣εου῀̣ δύναμιν· ἔστι ν δὲ καὶ ἀκριβέστερον λαβεῖν χεῖρα τὸν υἱόν– εἴρηται γάρ· \"ἡ χείρ μου ἐποίησεν ταῦτα πάντα\"–καὶ τὸ πνεῦμα, καθὸ εἴρηται· \"τῷ λόγῳ τοῦ κυρίου οἱ οὐρανοὶ ἐστερεώθησαν καὶ τῷ πνεύματι τοῦ στόματος αὐτοῦ πᾶσα ἡ δύναμις αὐτοῦ.\" εἴρηται δὲ καί·","english":"For lest anyone suspect that he is saying this of God as though he were cruel and inexorable, through the words \"But who is there that delivers from your hands?\", he adds, \"Your hands made me and fashioned me,\" saying that even if he brings afflictions, yet he spares his own handiwork; for it has been said, \"But you spare all things, because they are yours, O Master who loves the soul.\" And well is it said, \"Your hands made me and fashioned me,\" so that \"made\" may be understood of the soul, and \"fashioned\" of the body; for \"fashioned me\" signifies a shaping, which is proper to the body. And in Genesis too it is said, \"God made man, in the image of God he made him\"; for the body is not in the image, but the soul; for God is not in human form. And after other things it is said, \"God fashioned man, dust from the earth,\" taking the body, so that, as we said, we may accept the making as of the soul, and the fashioning as of the flesh. But if the making is also applied to the flesh, it is not to be thought strange; for to fashion is, for the race, to make. Someone, then, will object, saying that \"to be fashioned\" is also applied to the soul, and that this is signified by \"He who fashioned the hearts of them individually.\" To which one must also understand the matters concerning the hands of God wisely; and the simpler view says that the hands are spoken of in the plural or dual to mean the active power of God; but it is also possible to take it more precisely: the hand is the Son—for it is said, \"My hand made all these things\"—and the Spirit, inasmuch as it is said, \"By the word of the Lord the heavens were established, and by the Spirit of his mouth all their power.\" And it is also said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"\"πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σέ, καὶ ἡ δύναμις ὑψίστου ἐπισκιάσει σοι, διὸ τὸ γεννώμενον ἐν σοὶ ἅγιον κληθήσεται υἱὸς θεοῦ.\" ἵνα γὰρ συστῇ ὁ ναὸς τοῦ ςωτῆρος, καὶ πνεύματος ἁγίου ἐπέλευσις γέγονεν καὶ τῆς τοῦ ὑψίστου δυνάμεως, ἥτις ἐστὶν ὁ υἱός. μετὰ ταῦτα μεταβαλών με ἔπαισας. τὸ δημιουργικὸν ἅμα καὶ προνοητικὸν τοῦ θεοῦ διὰ τούτων παρίστησιν, διὰ μὲν τοῦ \"αἱ χεῖρές σου ἐποίησάν με\" τὸ δημιουργικόν, διὰ δὲ τοῦ \"μετὰ ταῦτα μεταβαλών με ἔπαισας\" τὸ προνοητικόν. καὶ τοῦτο γὰρ προνοίας ἐστὶν θεοῦ ἔργον τὸ ἐν θλίψεσιν δι' ἀγῶνα περιβαλεῖν τὸν ἀνδρεῖον, ἵνα χαρακτῆρα καὶ σκοπὸν τοῖς ἀνθρώποις στήσῃ, πρὸς ὃν ἀποβλέποντες μιμηταὶ καταστῶσιν. τὸ δὲ \"μεταβαλὼν\" νοητέον ἀντὶ τοῦ μεταβολὴν περὶ ἐμὲ ποιήσας τοῦ σώματος· εἵλ κωτο γὰρ καὶ λελώβητο ἀνι̣αρω῀̣ς πάντων ἁπαξαπλῶς τῶν περὶ αὐτὸν μεταβληθέντων. μνήσθητι, ὅτι πηλόν με ἔπλασας, εἰς δὲ γῆν με πάλιν ἀποστρέφεις. ἀκολούθως καὶ\n\nτῆς δημιουργίας καὶ τῆς προνοίας αὐτὸν ἐπιστάμενος ἀρχηγὸν καὶ κύριον εἰς εὐχὴν τρέπει τὸν λόγον λέγων· εἰ καὶ ἐπήγαγες ὡς ἐξουσιάζων τὰ ὀδυνηρά, ἀλλὰ μνήσθητι, ὅτι ἀσθενής εἰμι καὶ ἐκ πήλου τὴν σύστασιν ἔχω –τοῦτο δὲ κατὰ τὸ σῶμα νοητέον– καὶ πλάσας εἰς γῆν με πάλιν ἀποστρέφεις. καὶ δῆλον ἐκ τούτου, ὅτι περὶ τοῦ σώματος λέγει· οὐ γὰρ εἰς γῆν ἡ ψυχὴ ἀποστρέφεται. τὰ δὲ περὶ τῆς ἀσθενείας τῆς ἀνθρωπίνης φύσεως διεξέρχεται προτρέπων καὶ τοὺς φίλους εἰς καρτερίαν καὶ ἐπίγνωσιν τῆς ἀρετῆς αὐτοῦ καὶ τῆς ὑπομονῆς. καὶ νῦν δὲ ὡς οἰκεῖον τὸ πλάσαι τῷ σώματι συνῆψεν· ἀντιτύπῳ γὰρ ἡ πλάσις οἰκεῖον·","english":"The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born in you will be called the Son of God.\" For in order that the temple of the Savior might be established, both the coming of the Holy Spirit and that of the power of the Most High took place, which is the Son. After these things, having changed me, you struck me. Through these words he sets forth both the creative and the providential power of God: by \"your hands made me,\" the creative; and by \"after these things, having changed me, you struck me,\" the providential. For this too is a work of God's providence—to surround the brave man with afflictions for the sake of his struggle, so that he may set before men a pattern and a goal, looking to which they may become imitators. And \"having changed\" must be understood in place of \"having made a change concerning me\" of the body; for he was wounded and mutilated grievously, since absolutely all things concerning him had been changed. Remember that you molded me as clay, and you turn me back again to earth. Consequently, knowing him to be the author and lord both of creation and of providence, he turns his speech to prayer, saying: even if you brought upon me painful things as one having authority, nevertheless remember that I am weak and have my constitution from clay—and this must be understood with respect to the body—and having molded me, you turn me back again to earth. And it is clear from this that he is speaking about the body; for the soul does not turn back to earth. And he goes through the matters concerning the weakness of human nature, urging his friends also to endurance and to recognition of his virtue and his patience. And now too he has joined the molding to the body as something proper to it; for molding is proper to that which is molded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"καὶ γὰρ περὶ τῶν ἀγγέλων οὐκ εἴρηται· ὁ πλάσας ἀγγέλους, ἀλλ' \"ὁ ποιῶν ἀγ γέλους αὐτοῦ πνεύματα.\" καὶ περὶ τῆς γῆς εἴρηται ὡς παχέος σώματος· \"καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν.\" ταῦτα δὲ οὐχ, ὅτι κατὰ τοὺς ἀνθρώπους θεὸς χερσὶ διαπλάττει, εἴρηται, ἀλλ' ὅτι ἑκάστῳ τὸ οἰκεῖον ἡ θεία παίδευσις ἐπιφέρει ὄνομα, τὴν μὲν πλάσιν ὡς εἴπομεν τῷ σώματι, τὴν δὲ ποίησιν τῇ ψυχῇ. ὅμοιον τῷ \"εἰς δὲ γῆν με πάλιν ἀποστρέφεις\" τὸ τῷ Ἀδὰμ εἰρημένον· \"γῆ εἶ καὶ εἰς γῆν ἀπελεύσει.\" παρατηρητέον ὅτι, ἐάν τι περὶ συνθέτου λέγηται, οὐκ ἀνάγκη περὶ παντὸς μέρους αὐτὸ νοεῖν. ἐὰν γὰρ λέγηται· καὶ ἦν Δαυὶδ πρᾶος ἢ Μωσῆς, οὐ περὶ τοῦ σώματος αὐτοῦ τοῦτο νοοῦμεν. ἐὰν δέ· καὶ ἦν Δαυὶδ \"πυρράκης μετὰ κάλλους ὀφθαλμῶν\", περὶ τοῦ σώματος αὐτὸ διανοούμεθα, οὐ περὶ ψυχῆς. καὶ ἐνταῦθα εἰ λέγεται· \"εἰς δὲ γῆν με πάλιν ἀποστρέφεις\", οὐ δεῖ λογίζεσθαι, ὅτι περὶ τῆς ψυχῆς τοῦτο λέγεται. ἦ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύρωσας δέ με ἴσα τυρῷ; τὸ σπέρμα, ἐξ οὗ συνίσταται τὸ ζῷ ον, ὡς γάλα ἀμελχθὲν λέγει· καὶ ὥσπερ τὸ γάλα συστρεφόμενον τυρὸς γίνεται, οὕτω καὶ τὸ σπέρμα συστραφὲν φύσις γίνεται· κατάστασις δέ ἐστιν αὕτη πρὸ τοῦ ἐμβρύου· τὸ γὰρ καταβληθὲν εἰς τοὺς αὔλακας τῆς ὑστέρας σπέρμα, ὅταν συστραφῇ οἷα τυρός, γίνεται φύσις· ὅπερ λοιπὸν διαπλάττεται ἤ, ὡς ἡ γραφή φησιν, \"ἐξεικονίζεται\" καὶ δέχεται ὥσπερ χαρακτῆρας. ὅταν δὲ διαστῇ τὰ μέλη καὶ ἕκαστον ἰδίᾳ γένηται καὶ κινῆται λοιπὸν οἷα ζῴου χεὶρ ἢ πούς, τότε ἐμβρύου μ̣ὲν ἡ ἀπότεξις ἀποδείκνυσιν εἰς τὸ φανερὸν τὸ ζῷον.","english":"For it is not said concerning the angels, \"He who molded angels,\" but \"He who makes His angels spirits.\" And concerning the earth it is said, as of a dense body: \"And His hands molded the dry land.\" But these things are not said because God, like men, fashions with hands, but because divine instruction brings to each its proper name—molding, as we said, to the body, and making to the soul. Similar to \"and You turn me back again to earth\" is what was said to Adam: \"You are earth and to earth you will go.\" It must be observed that, if something is said concerning a composite being, it is not necessary to understand it of every part. For if it is said, \"And David was gentle,\" or Moses, we do not understand this of his body. But if, \"And David was ruddy with beautiful eyes,\" we understand it of the body, not of the soul. And here, if it is said, \"and You turn me back again to earth,\" one must not reckon that this is said concerning the soul. Or did You not milk me like milk, and curdle me like cheese? The seed, from which the living being is constituted, he calls milk that has been milked; and just as milk, when it coagulates, becomes cheese, so also the seed, when it has been compacted, becomes a nature; and this is a constitution before the embryo. For the seed cast into the furrows of the womb, when it has been compacted like cheese, becomes a nature; which thereafter is molded, or, as the Scripture says, \"is formed,\" and receives, as it were, impressions. But when the members are separated and each comes to be on its own and thereafter moves, like a hand or foot of a living being, then the bringing forth of the embryo shows the living being into the open.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"ταῦτα πάντα οὖν ἐμπεριλαμβάνει, διὰ μὲν τοῦ \"μνήσθητι, ὅτι πηλόν με ἔπλασας\" τὴν ἐξ ἀρχῆς κτίσιν τοῦ Ἀδὰμ σημαίνων, διὰ δὲ τοῦ \"ἦ οὐχ ὥσπερ γάλα με ἤμελξας\" τὰς κατὰ διαδοχὴν συνισταμένας γενέσεις. πάντα οὖν ταῦτα διέξεισιν, τὸ δημιούργημα τοῦ θεοῦ ὑποδεικνύς, ἵν' δι ἐκ τούτου ἢ δι' εὐχῆς εἰς ἔλεον ἐκκαλέσηται. τὸ \"ἤμελξας\" οὖν λέγει τῷ θεῷ δεικνύς, ὅτι αὐτοῦ ἐνεργείᾳ ἡ γνησία τῶν σπερμάτων καταβολὴ γίνεται. δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας. τούτῳ χρῶνται οἱ βουλόμενοι δεῖξαι, ὅτι, οὓς ἐνέδυσεν ὁ θεὸς δερματίνους χιτῶνας, τὰ σώματά ἐστιν ταῦτα τὰ παχέα. καὶ γὰρ ἐν τῇ Γενέσει εἴρηται· \"καὶ ἐποίησεν ὁ θεὸς τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ χιτῶνας δερματίνους καὶ ἐνέδυσεν αὐτούς.\" ἀλλ' 278 \"ἐποίησεν τῷ Ἀδὰμ καὶ τῇ γυναικὶ αὐτοῦ\", ἵνα δείξῃ, ὅτι κατάλληλον \"ἄρρενι καὶ θηλείᾳ\" ἔνδυμα πεποίηκεν. σαφές, ὅτι \"δέρμα καὶ κρέας\" ἐνταῦθα τὸ σῶμά φησιν· συνάπτει γὰρ ἑξῆς τὰ διακρατητικὰ τούτου λέγων· \"ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας.\" ὅλην οὖν τὴν ὁδὸν καὶ ἁρμονίαν τῆς συστάσεως τοῦ σώματος ἀπαγγέλλει διά τε τῶν πρὸ τούτων καὶ αὐτῶν τῶν ἐγκειμένων. σημειωτέον, ὅτι φαίνεται τῆς ψυχῆς ταῦτα ῥήματα· αὕτη γάρ ἐστιν ἡ ἐνδυσαμένη τὸ δέρ μα καὶ τὸ κρέας ὀστέοις τε καὶ νεύροις ἐνερθεῖσα· ὅπερ σημαίνει προτέραν αὐτὴν εἶναι τῶν ἐνδυμάτων καὶ τοῦ ἐνδεδύσθαι· ὑποκειμένη γὰρ ἐνδέδυται. ζωὴν δὲ καὶ ἔλεος ἔθου παρ' ἐμοῦ, ἡ δὲ ἐπισκοπή σου ἐφύλαξέν μου τὸ πνεῦμα.","english":"All these things, then, he encompasses, by \"Remember that you molded me as clay\" signifying the original creation of Adam, and by \"Have you not milked me like milk?\" the generations that come into being in succession. All these things, then, he sets forth, pointing out the handiwork of God, so that through this, or through prayer, he might call him forth to mercy. \"You milked,\" then, he says to God, showing that by his activity the genuine conception of seeds takes place. \"You clothed me with skin and flesh, and wove me together with bones and sinews.\" Those who wish to show that the ones whom God clothed with tunics of skin are these dense bodies use this. For in Genesis too it is said: \"And God made for Adam and for his wife tunics of skin and clothed them.\" But \"he made for Adam and for his wife,\" to show that he made a fitting garment \"for male and female.\" It is clear that here he calls the body \"skin and flesh\"; for he joins next the things that hold it together, saying, \"and wove me together with bones and sinews.\" The whole path, then, and harmony of the constitution of the body he declares both through the things before these and through the things lying in them. It should be noted that these words appear to be the soul's; for this is she who has put on the skin and the flesh, and has been woven together with bones and sinews—which signifies that she is prior to the garments and to being clothed; for being the subject, she is clothed. \"And you set life and mercy with me, and your visitation kept my spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"ἐπεὶ μὴ αὐτὰ καθ' ἑαυτὰ τὸ δέρμα καὶ το κρέας καὶ «τὰ» ὀστᾶ καὶ νεῦρα ζωὴν ἔχει, παρουσίᾳ δὲ ψυχῆς ζωτικὰ κινήματα ἔχει– ἀναχωρησάσης γοῦν αὐτῆς οὐδὲν ἔχει ζωτικόν–, φησίν, ὅτι οὐκ ἔπλασας μόνον καὶ κρέας καὶ δέρμα καὶ ὀστᾶ καὶ νεῦρα πεποιηκὼς ἐνέδυσάς με, ἀλλὰ καὶ \"ζωὴν καὶ\n\nἔλεον ἔθου παρ' ἐμοῦ\". καὶ διὰ μὲν τοῦ ζω279 ὴν τεθηκέναι τὸ τῆς δημιουργίας οἰκεῖον σημαίνει, διὰ δὲ τοῦ ἐλέου τὴν προνοητικὴν χάριν. ἐπεὶ γὰρ συμβαίνει καὶ ἐπιβουλὴν ὑπομείνειν τὴν ζωὴν τὴν το̣ιαύτην, ἐλέου χρεία, δι' ὅπερ εἴρηται· \"ζωὴν καὶ ἔλεον ἔθου παρ' ἐμοῦ.\" οὐ γὰρ κατὰ χρέος, ἀλλὰ κατ' ἔλεον καὶ ἀγαθότητα δημιουρ γεῖ θεός· τὸ γὰρ εὐπαθεῖ ὕλ̣ῃ̣ ζ̣ω̣ὴν δωρήσασθαι ἐλέῳ μᾶλλον ἢ ἑτέρῳ τινὶ γέγονεν. ἔτι δὲ σ̣αφέστερον τὰ περὶ τῆς προνοίας καὶ κηδεμονίας αὐτῆς τὸ ἑξῆς δηλοῖ φάσκον· \"ἡ δὲ ἐπισκοπή σου ἐφύλαξέν μου τὸ πνεῦμα\", πνεῦμα λέγων τὴν ψυχήν. εἰ γὰρ καὶ πολλὰ σημαίνει τὸ πνεῦμα, ἀλλὰ νῦν τὴν ψυχὴν δηλοῖ· ἐὰν γὰρ λέγῃ Ἰάκωβος· \"ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν\", καὶ Στέφανος ἐντυγχάνων τῷ θεῷ καὶ λέγων· \"κύριε, δέξαι τὸ πνεῦμά μου\", τὴν ψυχὴν σημαίνει. ταῦτα ἔχων ἐν σεαυτῷ οἶδα ὅτι πάντα δύνασαι· ἀδυνατεῖ δέ σοι οὐδέν. οὐκ ἔξωθεν ὁ θεὸς ἔχει, ἃ ἔχειν λέγεται· πᾶν γάρ, ὅ ἐστιν, ἁπλοῦς ὤν ἐστιν καὶ ἀσύνθεντος ὑπάρχων, οὐ προσλαμβάνων ἔξωθέν τι· ἀπροσδεὴς γάρ. καὶ γὰρ δημιουργὸς καὶ ἀγαθὸς καὶ φῶς καὶ πᾶν, εἴ τι ὀρθῶς θεολογεῖται, κατ' οὐσίαν αὐτῷ πρόσ280 εστιν. πιστῶς δὲ καὶ φ̣ρονίμως ἀκουστέον τοῦ \"πάντα δύνασαι\", ἵνα μὴ ὑποπέσωμεν τῇ τῶν δοκητῶν ἀνοίᾳ.","english":"Since skin and flesh and bones and sinews do not in themselves have life, but by the presence of the soul have vital motions—for once the soul has departed, nothing has any vitality—he says that you did not merely mold me and, having made flesh and skin and bones and sinews, clothe me with them, but also \"you placed life and mercy with me.\" And by the placing of life he signifies what is proper to creation, and by mercy the providential grace. For since it happens that such a life also endures plots, there is need of mercy, on which account it is said: \"you placed life and mercy with me.\" For God creates not by obligation but by mercy and goodness; for to bestow life on well-disposed matter has come about by mercy rather than by anything else. And what follows makes still clearer the matters concerning his providence and care, saying: \"but your visitation guarded my spirit,\" calling the soul \"spirit.\" For even if \"spirit\" signifies many things, yet now it indicates the soul; for when James says, \"just as the body without spirit is dead,\" and Stephen, addressing God and saying, \"Lord, receive my spirit,\" he signifies the soul. Having these things in yourself, I know that you can do all things, and nothing is impossible for you. God does not have from outside the things he is said to have; for everything that he is, being simple and uncompounded, he is, not receiving anything from outside; for he is without need. For both creator and good and light and whatever else is rightly theologized about him are present to him by essence. And one must hear \"you can do all things\" faithfully and prudently, so that we may not fall into the folly of the Docetists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"ἔστιν δὲ σαφὲς τὸ λεγόμενον διαιρέσει χρησαμένοις οὕτως· τῶν δυνάμεων αἱ μέν εἰσιν ἐνεργητικαί, αἱ δὲ παθητικαί. καὶ ἐνεργητικαὶ μέν εἰσιν, καθ' ἃς ποιοῦμεν, παθητικαὶ δέ, καθ' ἃς γινόμεθα, αἱ καὶ λ̣ουσα̣ι πρὸς τὰς ἐνεργείας. ε᾿̣ὰν οὖν λέγηται ὁ θεὸς πάντα δύνασθαι, οὐ δεῖ προσάπτειν αὐτῷ καὶ τὰς παθητικὰς δυνάμεις· οὐ γὰρ οἷόν τε εἰπεῖν αὐτὸν γενέσθαι ἄλλο τι–οὐ γὰρ ὑπάρχουσιν αὐτῶι αἱ κατ' ἐπιτηδειότητα δυνάμεις–οὐδὲ λεκτέον, ὅτι δύναται ψεύδεσθαι ἢ μεταβάλλεσθαι ἢ ἀρνήσασθαι ἑαυτόν. ἃ ἁρμόζει οὖν θεῷ, δυνατὰ αὐτῷ λέγω. σοφίζονται γάρ τινες, ὧν ἐστι καὶ Πορφύριος καὶ ὅμοιοι, ὅτι εἰ πάντα δυνατὰ τῷ θεῷ, καὶ τὸ ψεύσασθαι, καὶ εἰ πάντα δυνατὰ τῷ πιστῷ, δύναται καὶ κλίνην ποιῆσαι καὶ ἄνθρωπον ποιῆσαι. οὐ τοῦτο δὲ σημαίνεται, ἀλλ' ὥσπερ, ἐὰν λέγηται πάντα δυνατὰ τῷ ἰατρῷ, περὶ ἰατρικῆς λέγω, καὶ πάντα δυνα τὰ τῷ κυβερνήτῃ, τὰ ἁρμόζοντα τῇ τέχνῃ αὐτοῦ φημι, οὕτως ἐὰν λέγω πάντα δυνατὰ τῷ θεῷ ἢ τῷ πιστῷ, τοῦτο λέγω, ὅτι ἃ ἁρμόζει θεῷ θεῷ δυνατά, καὶ ἃ ἁρμόζει πιστῷ δύναται πιστός. ταῦτα δέ ἐστιν τὰ διὰ πίστεως κατορθούμενα. ὅτι δὲ καὶ ἡ γραφὴ τοῦτο οἶδεν, φησὶν περὶ θεοῦ· \"εἰ ἀρνησόμεθα, αὐτὸς πιστὸς μένει. ἀρνήσασθαι γὰρ ἑαυτὸν οὐ δύναται.\" καὶ πάλιν· \"ἐν οἷς ἀδυνατὸν ψεύσασθαι τὸν θεόν.\" ὡσα̣υ´̣τως δὲ καὶ μετὰ συ̣νέσ̣εως τὸ \"ἀδυνατεῖ δέ σοι οὐδὲν\" ἐκλημπτέον, ὅπερ ἐκ παραλλήλου οἷόν τε νοῆσαι τῷ φθάσαντι κατὰ τὸ λεχθὲν ἐν τῷ εὐαγγελίῳ· \"πάντα δι' αὐτοῦ ἐγένετο καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν.\" συνεπίσκεψαι δέ, εἰ καὶ οὕτως αὐτὸ νοῆσαι προσήκει·","english":"What is said is clear if we make a distinction as follows: of the powers, some are active and some are passive. Active powers are those by which we act, passive powers those by which we are acted upon, which are also receptive toward activities. If, then, God is said to be able to do all things, one must not attribute to him the passive powers as well; for it is not possible to say that he became something else—for the powers that depend on a disposition do not exist in him—nor must one say that he is able to lie or to change or to deny himself. I therefore call those things possible for him which are fitting for God. For some are being clever, among whom is Porphyry and those like him, arguing that if all things are possible for God, then lying is too, and if all things are possible for the faithful one, he can also make a bed and make a man. But this is not what is meant; rather, just as if it is said that all things are possible for the physician, I mean the things pertaining to medicine, and all things are possible for the pilot, I mean the things fitting for his craft, so if I say that all things are possible for God or for the faithful one, I mean this: that the things fitting for God are possible for God, and the things fitting for the faithful one the faithful one is able to do. And these are the things accomplished through faith. That Scripture also knows this, it says concerning God: \"If we deny him, he remains faithful. For he cannot deny himself.\" And again: \"in which it is impossible for God to lie.\" In the same way, the phrase \"nothing is impossible for you\" must be understood with understanding, which one can grasp as parallel to what was said earlier in the Gospel: \"All things came to be through him, and without him nothing came to be.\" Consider also whether it is fitting to understand it in this way too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"ἡ κακία «μὴ» ὄν ἐστιν ἀμέλει γοῦν οἱ μετέχοντες αὐτῆς μὴ ὄντες λέγονται· \"μὴ παραδῷς γὰρ τὸ σκῆπτρόν σου τοῖς μὴ οὖσιν.\" εἴρηται καί· \"ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα\", \"ἵνα τὰ ὄντα καταργήσῃ\"–ἵν' ᾖ τοῦτο λέγων· τὸ μὴ ὂν καὶ ἡ κακία «ἀ»δυνατεῖ σοι· τρεπτοῦ γὰρ τὸ ἁμαρτάνειν οἰκεῖον. ἐάν τε γὰρ ἁμάρτω, φυλάξεις με· ἀπὸ δὲ ἀνομίας οὐκ ἀθῷόν με πεποίηκας. εἰκότως τοῦτο λέγει· ἐπεὶ γὰρ δημιουργὸν καὶ προνοητὴν ἑαυτοῦ τε καὶ τῶν ὅλων οἶδε_6_ν_ _α_ὐ6τόν, ἀκολούθως καὶ περὶ μακροθυμίας αὐτοῦ διδάσκει. ἐπίσταται γὰρ καὶ αὐτὸς κατὰ τὸν μακάριον Δαυίδ, ὅτι \"οὐκ ὀργὴν ἐπάγει καθ' ἑκάστην ἡμέραν.\" φυλάττει δὲ τὸν ἁμαρτάνοντα θεὸς οὐ βουλόμενος αὐτὸν ἁμαρτάνειν–\"οὐ βούλεται γὰρ τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὴν μετάνοιαν\"–ἀλλὰ ἵνα νόμον διδοὺς τὸν κωλύοντα ἁμαρτάνειν, ὅπως μισήσῃ κακίαν ὁ ἐνεργῶν αὐτήν. ἠρέμα δὲ καὶ ἐλέγχει τοὺς φίλους οἰομένους, ὅτι δι' ἁμαρτίας πάσχει, διδάσκων αὐτούς, ὅτι οὐχ ἅμα τῷ ἁμαρτῆσαι θεὸς ἀποδίδωσιν, ἵνα καὶ αὐτοὶ ἐκ τῶν καθ' ἑαυτοὺς τοῦτο λογίσωνται. διδάσκει δὲ καὶ τὸ τρεπτὸν τῆς φύσεως τῶν ἀνθρώπων διὰ τοῦ \"ἀ πὸ δὲ","english":"Evil is that which is not. At any rate, those who partake of it are said to be \"not being\": \"For do not hand over your scepter to those who are not.\" And it is also said: \"He who calls the things that are not as though they were,\" \"so that he might bring to nothing the things that are\"—that is, he is saying this: that which is not, and evil, is powerless against you; for sinning is proper to a mutable nature. \"For if I sin, you will guard me; but from lawlessness you have not made me innocent.\" He says this reasonably; for since he knows him to be the creator and provider of himself and of all things, he accordingly also teaches about his long-suffering. For he himself knows, according to the blessed David, that \"he does not bring wrath upon them every day.\" God guards the one who sins, not wishing him to sin—\"for he does not wish the death of the sinner as he wishes his repentance\"—but so that, by giving the law that prevents sinning, the one who practices it may hate evil. Gently too he reproves the friends, who think that he suffers because of sin, teaching them that God does not repay at the same moment as the sin, so that they too may reckon this from their own circumstances. He also teaches the mutability of human nature through the words \"but from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"ἀνομίας οὐκ ἀθῷόν με πεποίηκας\", ἅμα καὶ μετριότητος δ»ε»ῖγμα ἐκφέρων καὶ τὴν κατὰ διαδοχὴν τοῦ Ἀδὰμ ὑποδ»ε»ικνὺς ἁμαρτίαν κοινὴν οὖσαν ἀνθρώπων. οὐ τοῦτο δέ φαμεν, ὅτι οἱ ἅγιοι ὑπόκεινται τῇ παραβάσει κατὰ προαίρεσιν, ἀλλὰ κατὰ διαδοχήν, ὡς ἐλέχθη. ὡς γὰρ ὁ γεγεννημένος παρ' εἰδωλολάτρῃ βρέφος ὢν οὐκ ἔχει ἁμαρτίαν, τοῦτ' αὐτὸ δὲ ὥσπερ μολυσμὸν ἔχει παρὰ τοιούτοις γεννηθῆναι τῆς ἀνατροφῆς μεμπτῆς οὔσης, οὕτω καὶ περὶ τοὺς ἁγίους δεῖ νοεῖν παράπτωμα οὐχ ἑκούσιον. οὕτω καὶ εἴρηται· \"πάντες γὰρ ἥμαρτον\". λέγομεν δὲ τῶν ἁγίων τὰ ἁμαρτήμα283 τα ὁδὸν ἐπ' ἀρετὴν εἶναι. καὶ ὥσπερ, εἴ τις γράφειν μανθάνων, ἐπεὶ οὐ δύναται ἁθρόως καλῶς γράψαι, διαπταίει ἐν τῷ μανθάνειν τοῦ πταίσματος αὐτοῦ οὐχ οὕτω τυγχάνοντος μεμπτοῦ, ὡς εἰ ἐθελοκάκως τις γράφοι κακόν, οὕτω καὶ ὁ ἐπὶ τὴν ἀρετὴν ὁρμώμενος, εἰ πρῶτον ἀγνοίαι σ̣φάλλεται, οὐ κολαστ̣έος. ἐάν τε γὰρ ἀσεβὴς ὦ, οἴμμοι. ἐάν τε ὦ δίκαιος, οὐ δύναμαι ἀνακύψαι. λέγοι ἄν, ὅτι εἴ τε προαιρετικῶς ἁμάρτω, οἴμμοι, εἴ τε, ὡς προαποδεδώκαμεν, τὸ ἐκ διαδοχῆς μόνον ἔχω τοῦ Ἀδάμ, πάλιν οὐδ' οὕτω ἀνακύψαι δυνήσομαι ὡς παντὸς ἀπηλλαγμένος ῥύπου. τῶν γὰρ ἁμαρτημάτων τὰ μὲν ἐκ τῆς ἡμετέρας προαιρέσεως φαύλως ὑφίσταται, τὰ δὲ ὡς προείρηται· καὶ τοῖς μὲν ἐκ προαιρέσεως κόλασις ἕπεται, τοῖς δὲ ἐξ ἀγνοίας κάθαρσις χρεωστεῖται. δύναται δὲ λέγειν, ὅτι εἰ καὶ δίκαιός εἰμι, ἀλλ' οὐ μεγαφρονῶ τὸ ἀ´̣δ̣η̣λον ἐπιστάμενος. πολλοὶ γὰρ περιαυτολογήσαντες πράγματι ἐπέπεσαν. καὶ πρόσσχες γε δὴ ὁ Φαρισαῖος ἐπὶ θεοῦ λέγων μὴ ἄρα ἀληθῶς ἔλεγεν;","english":"You have not made me innocent of lawlessness,\" at the same time bringing forth a proof of moderation and showing that the sin according to the succession of Adam is common to human beings. We do not say this, that the saints are subject to transgression by choice, but by succession, as was said. For just as a child born to an idolater, being an infant, does not have sin, yet this very thing is like a defilement—to have been born among such people, since the upbringing is blameworthy—so also concerning the saints one must understand an involuntary fall. Thus it is also said: \"For all have sinned.\" And we say that the sins of the saints are a road to virtue. And just as, if someone learning to write, since he cannot write well all at once, makes mistakes in learning, his mistake not being blameworthy in the same way as if someone out of deliberate wickedness were to write badly, so also the one who sets out toward virtue, if he first errs through ignorance, is not to be punished. For if I am impious—woe is me! And if I am righteous, I cannot lift up my head. One might say: whether I sin by choice—woe is me!—or, as we have set out above, I have only what comes by succession from Adam, again not even so shall I be able to lift up my head as one freed from all defilement. For of sins, some arise basely from our own choice, and some, as has been said before; and upon those from choice punishment follows, but for those from ignorance cleansing is owed. And he can say: even if I am righteous, I do not pride myself, knowing that which is unclear. For many who have boasted of themselves have fallen into trouble. And indeed, take note: was the Pharisee, speaking before God, saying, \"Am I not truly [righteous]?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"τῷ δὲ περίαυτα εἶναι τὰ ῥήματα οὐκ ἔσχεν ἀποδοχήν. ἀμέλει εἴρηται περὶ τοῦ ταπ»ε»ινοῦ, ὅτι \"κατέβη οὗτος δεδικαιωμένος παρ' ε ἐκεῖνον.\" πλήρης δὲ ἀτιμίας εἰμί. τὸ τῆς ἀνθρωπίνης ἀσθεν»ε»ίας σαθρὸν σημαίνει πλήρης γὰρ ἀτιμίας ἐστὶν ὁ ἄνθρωπος τῷ περικεῖσθαι σῶμα τοιοῦτο, περὶ οὗ Παῦλός φησιν· \"σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ.\" ἀγρεύομαι δὲ ὥσπερ λέων εἰς σφαγήν. πλήρης με ἀτιμίας ὄντα κατὰ τὴν̣ προαποδοθεῖσαν ἔνν̣οιαν οἰόμενος καταβάλλειν ὁ ἐχθρὸς διὰ τῶν περιεστηκότων ὡσπερεὶ κυσὶν καὶ δικτύοις περιβάλλειν πειρᾶται. ὁ λέων δὲ μέγα ζῷον ὑπάρχει. εἴρηται· \"λέων ἰσχυρότερος κτηνῶν.\" \"δίκαιος γὰρ ὥσπερ λέων πέποιθεν.\" ὅμως ὁ παρατεταγμένος πρὸς ἀντίπαλον οἶδεν, ὅτι ἀγρ α εῦσαί τις αὐτὸν πειρᾶται· οὗτος δέ ἐστιν ὁ ἀντίδικος διάβολος. σφαγὴν δὲ λέγει νῦν τὴν ὑπόπτωσιν εἰς ἁμαρτίαν· λέγεται γὰρ καὶ ἐπὶ κολάσεως ἡ σφαγὴ πολλάκις. ἐμφαίνει τὸ μέγεθος τῆς καθ' ἑαυτοῦ ἐπιβουλῆς ὑπερβαλλούσης διὰ τοῦ λέγειν, ὅτι οὕτως \"ἀγρεύομαι ὥσπερ λέων\" τοῦ ἐχθροῦ καθάπερ λέοντι ἐπάγοντος τὰς πάγας καὶ μη δὲν παραλιπόντος εἰς πειρασμόν. τοῦτο δὲ οὐχ ὑπεροψίᾳ, ἀλλὰ φανερώσει τῆς ἐπιβουλῆς εἴρηται. πάλιν γὰρ μεταβα285 λὼν δεινῶς με ὀλέκεις. παρίστησιν, ὅτι εἰ καὶ ἀγρεύομαι ὥσπερ λέων αλλα τοσούτων μοι περιεστηκότων, ἀλλ' οὐκ αὐθεντοῦσιν αὐτοὶ τῆς ἐπιφορᾶς· σὴ γάρ ἐστιν ἡ συνχώρης ε ις. εἰ μὴ γὰρ θεὸς συνεχώρησεν, ὁ ἀγρεύων οὐκ εἶχεν ἐξουσίαν.","english":"But because these words were excessive, they did not find acceptance. Indeed, it has been said of the humble man, that \"this man went down justified rather than that one.\" But I am full of dishonor. He signifies the rottenness of human weakness; for man is full of dishonor because he is clothed with such a body, about which Paul says: \"It is sown in dishonor, it is raised in glory.\" But I am hunted like a lion for slaughter. Thinking to cast me down, though I am full of dishonor according to the meaning given above, the enemy tries to surround me through the things that stand around me, as it were with dogs and nets. The lion is a great animal. It has been said: \"A lion is stronger than cattle.\" \"For the righteous man has trusted like a lion.\" Nevertheless, the one drawn up against an adversary knows that someone is trying to hunt him; and this is the adversary, the devil. And by \"slaughter\" he now means the fall into sin; for slaughter is often said also of punishment. He indicates the greatness of the plot against himself, which is excessive, by saying that he is thus \"hunted like a lion,\" the enemy bringing snares upon him as upon a lion and leaving nothing undone for temptation. But this was said not out of arrogance, but to make the plot manifest. For again, having changed, you destroy me terribly. He shows that even if I am hunted like a lion by so many things standing around me, nevertheless they are not themselves the authors of the attack; for the permission is yours. For unless God had permitted it, the one who hunts would not have had authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"τὸ δὲ \"μεταβαλὼν\" ἐνεργητικῶς α᾿̣κ̣ούειν δεῖ ὡς τῆς μεταβολῆς περὶ τὸν Ἰὼβ γεγενημένης ε᾿̣κ̣ πλούτου εἰς πενίαν κα̣ὶ ἐξ ὑγιαίνον̣τος εἰς νοσοῦντα, ω̣ν πολλὴ της προσγέγονεν. ἐπανακαινίζων ἐπ' ἐμὲ τὴν ἔτασίν μου. τὴν ἀλλεπάλληλον τῶν ἐπιπόνων ἐπίτασιν σημαίνει. καθάπερ γὰρ πολέμιος ἀποκρουόμενος ἐκ τῶν ἐναντίων πάλιν ἑαυτὸν παρασκευάζει πρὸς τὸ καταπολεμεῖν, τὸν αὐτὸν τρόπον ὡς πρὸς ἀνδρ»ε»ῖον ἀεὶ καινὰς ὁ λαβὼν τὴν ἐξουσίαν ἐπινοῶν ἀλγηδόνας εἰς μέγεθος ἐξῆρεν τὴν θλῖψιν. τοῦτο δ»ε»ίκνυται ἐκ τοῦ· \"ἔτι τούτου λαλοῦντος ἦλθεν ἕτερος ἄγγελος·\" πυκναὶ γὰρ καὶ ἀλλεπάλληλοι αἱ ἀνίαι ἐγίγνοντο. ὀργῇ δὲ μεγάλῃ μοι ἐχρήσω· ἐπήγαγες δὲ ἐπ' ἐμὲ πειρατήρια. καὶ ἐνταῦθα πάλιν τὸ μέγεθος τῶν θλιβηρῶν ἐμφαίνει, οὐκ ἀποκάμνων, ἀλλὰ παριστῶν τοῖς φίλοις γνῶναι, ὅτι ἡ ὑπερβάλλουσα αὕτη ὀργὴ οὐχ, ὡς ὑπε286 νόουν, δι'\n\nἁμαρτίας ἐστιν, εἰ συμβάλοιεν αὐτοῦ τὸν βίον. ὀργὴν δὲ ἐνταῦθα οὐ πάθος ἐκλαβεῖν δεῖ, ἀλλὰ τὴν ἐπίπονον ἀγωγήν, καθὰ καὶ Μωσῆς πρὸς θεόν φησιν· \"ἐξαπέστειλας τὴν ὀργὴν καὶ κατέφαγεν αὐτοὺς ὡς καλάμην,\" ε οι μὲν δι' ἁμαρτίας· ἐνφαίνει δὲ ἐνταῦθα διὰ τοῦσ \"ἐπήγαγες δὲ ἐπ' ἐμὲ πειρατήρια\", ὅτι οὐ δι' ἁμαρτ̣ι´̣α̣ς̣· ο̣ἱ γὰρ τούτῳ τῷ τρόπῳ κολαζόμενοι οὐ πειρατήρια ὑφεστάναι λέγονται. οὕτω δὲ νοητέον τὸ ἐπῆχθαι τὰ πειρατήρια, οὐχ ὡς ὑποπέσῃ αὐτοῖς. γ ε ίνεται δὲ καὶ τοῦτο, ὅπερ μὴ γενέσθαι ἐδιδάσκοντο ἐν τῇ εὐχῇ λέγειν οἱ μαθηταί· \"μὴ ε»ἰ»σενέγκῃς ἡμᾶς εἰς πειρασμόν.\" ἵνα τί οὖν ἐκ κοιλίας με ἐξήγαγες, καὶ οὐκ ἀπέθανον; ὀφθαλμὸς δέ με οὐκ εἶδεν, καὶ ὥσπερ οὐκ ὢν ἐγενόμην.","english":"But the word \"having changed\" must be understood actively, as the change having taken place concerning Job from wealth to poverty and from health to sickness, of which a great deal came upon him. Renewing your scrutiny against me. He signifies the successive intensification of hardships. For just as an enemy, being repelled by those opposing him, again prepares himself to wage war, in the same way, as against a brave man, the one who has received authority, always devising new pains, raised the affliction to greatness. This is shown from the words: \"While this one was still speaking, another messenger came;\" for the griefs were frequent and successive. But you used me with great anger; and you brought trials upon me. And here again he makes clear the greatness of the afflictions, not growing weary, but presenting it to his friends to know, that this excessive anger is not, as they supposed, because of sin, if they should compare his life. But \"anger\" here must not be taken as a passion, but as the painful mode of treatment, just as Moses also says to God: \"You sent out your anger and it devoured them like stubble,\" — they were [devoured] because of sin; but he makes clear here through the words \"and you brought trials upon me,\" that it was not because of sin; for those who are punished in this way are not said to have trials brought upon them. And so the bringing of trials must be understood, not as though he fell under them. But this also happens, which the disciples were taught to say in prayer should not happen: \"Do not lead us into temptation.\" Why then did you bring me out of the womb, and I did not die? And an eye did not see me, and I became as though I were not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"τοῦτο οἰηθείη τις εἶναι ἐξ ἀποκακήσεως, ἀλλὰ ἀνατρέπεται ἐκ τοῦ εἰρημένου πρὸς τοῦ θεοῦ· \"ο»ἴ»ει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;\" οὐκ ἀντιδοξῶν οὖν τοῦτο λέγει ὁ πρὸ βραχέος εἰπών· \"ἐάν τε γὰρ ἀσεβὴς ὦ, οἴμμοι\", ἀλλὰ τὸ πικρὸν τοῦ βίου δηλῶσαι βουλόμενος, ὅπερ οὐκ ἂν ποιήσειεν φαῦλος· ἥδεται γὰρ ἐπὶ τῷ ζῆν τούτῳ. ἄλλως τε καὶ τὴν αἰτίαν δ»ε»ιχθῆναι βούλεται φανερῶς καὶ τοῖς φίλοις, δι' ἣν οὐκ ἀπέθανεν ἅμα τῷ ἐκ κοιλίας ἐξελθεῖν· δῆλον δέ, ὅτι διὰ τὸ μέλλειν εἶναι σκοπὸς ἀνδρ»ε»ίας. ὑποδείκνυται δὲ καὶ ἄλλως ἡ μετὰ σαρκὸς ἀγωγη´̣ σ̣, περὶ ἧς γράφει Παῦλος· \"εἰ ἐν ταύτῃ τῇ ζωῇ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.\" καὶ τὰ ἡδέα τοῦ βίου καὶ τὰ π̣ικρὰ αἰσθάνεται. οὐδ̣εὶς γὰρ ἀπολ̣υ̣όμενος σαρκὸς ἥδεται ἐπὶ πλούτῳ, ἐπὶ ἀκολασίᾳ, οὐδὲ ἐπὶ τοῖς κακωτικοῖς ἀνιᾶται. πε»ι»ραθεὶ»ς» οὖν τῆς ζωῆς ταύτης καὶ τῶν ἐν αὐτῇ ἡδέων–εὐ´̣παι̣ς γὰρ καὶ πολύπαις καὶ πλούσιος γεγένηται ὑγίειάν τε σώματος ἔσχεν–μεταπεσόντων τῶν πραγμάτων εἰς τὰ τούτων ἐναντία καὶ τούτων ἐν πείρᾳ γενα´̣μενος καὶ αὐτοῖς ἔργοις τὸ ματαῖον αὐτῶν ἐγνωκώς, παιδεύει καὶ ἡμᾶς μὴ πόθον ἔχειν πρὸς αὐτὰ διὰ τοῦ λέγειν· \"ἵνα τί οὖν ἐκ κοιλίας με ἐξήγαγες καὶ οὐκ ἀπέθανον\", ὀφθαλμοῦ με μὴ θεασαμένου, ἵν' ὡς μὴ ὢν γένωμαι. δ»ε»ίκνυται τὸ ματαῖον τῶν ἐν τῶι βίῳ τούτῳ περιμαχήτων οἷον πλούτου ἐκ τοῦ·","english":"One might suppose this to be from faintheartedness, but it is refuted by what was said by God: \"Do you think I have dealt with you otherwise than that you might appear righteous?\" He does not say this in disagreement, then—he who shortly before said, \"For if I am impious, woe is me\"—but wishing to make clear the bitterness of life, which a worthless man would not do; for he takes pleasure in this life. And besides, he wishes the reason to be shown plainly also to his friends, for which he did not die as soon as he came forth from the womb; and it is clear that it was because he was going to be a model of courage. But the conduct in the flesh is also indicated in another way, about which Paul writes: \"If in this life only we have hoped, we are more pitiable than all men.\" And he perceives both the pleasant things of life and the bitter things. For no one who is being released from the flesh takes pleasure in wealth, in licentiousness, nor is he grieved by things that cause distress. Having been tested, then, in this life and in its pleasant things—for he became well-off and the father of many children and rich, and he had bodily health—when circumstances changed to their opposites and he had experience of these too and by the deeds themselves had come to know their vanity, he teaches us also not to have a desire for them, by saying: \"Why then did you bring me out of the womb, and I did not die,\" when my eye had not seen me, that I might become as though I were not. The vanity of the things fought over in this life, such as wealth, is shown from the fact that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"\"μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος ἢ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνήσκειν αὐτὸν λήμψεται τὰ πάντα\"–οὐ γὰρ ἕπεται τῷ ἀπαλλαττομένῳ ταῦτα–\"οὐ γὰρ συνκαταβήσεται αὐτῷ ἡ δόξα τοῦ οἴκου αὐτοῦ.\" ἐν γὰρ τούτῳ τῷ ζῆν οἱ τοιοῦτοι μόνον πεποίθασιν. εἰ δὲ καὶ θέλουσιν οἱ ἅγιοι ὡς ὁ μακάριος Παῦλος \"ἐπιθυμίαν ἔχων εἰς τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\" ἀπαλλαγῆναι τοῦ βίου, ἀλλ' οὖν̣ ἐκδέχονται τὸ παρὰ τοῦ θεοῦ κρίμα. ἔχουσι δὲ πόθον τοῦ ἔξω̣ εἶναι σώματος οἱ ἅγιοι προσφο´̣ρως. οὐ γὰρ ἅγιοι̣ μόνοι, ἀλλὰ καὶ οἱ ἔξω τοῦ κηρύγματος τῆς ἀληθείας περὶ τῆς ψυχῆς τῆς ἀνθρώπου ὡς ἀθανάτου ἐκ̣λαμβάνουσιν. καὶ δῆλόν γε τ̣ὸ τοιοῦτον ἐκ τῶν συμβαινόντων αὐτῇ· μετέχει γὰρ ἁγίου πνεύματος, γνῶσιν δέχεται τῆς τριάδος· ὁμοιοῦται γὰρ τῷ θεῷ κατὰ τὸ δυνατόν, ἅπερ αὐτῇ συμβαίνει ἁπλῇ κατ' οὐσίαν ὑπαρχούσῃ, ἐξ ὧν τὸ ἀθάνατον αὐτῆς κυροῦται. δῆλον δέ, ὅτι κρ»ε»ίττων τυγχάνουσα τοῦ σώματος, ὅτε ἀμίγως ἔχει πρὸς αὐτό, καθαρωτέραν καὶ εἰλικρινεστέραν ἔχει τὴν ἐνέργειαν. καὶ ἔστω παράδ»ε»ιγμα τούτου πρόχειρον εἰς παράστασιν τοῦ τὰ κρ»ε»ίττονα μειγνύμενα τοῖς ἐλάττοσιν ἐλαττοῦσθαι, οἷον τὸ μέλι μιγὲν ἀψινθίῳ ἐλαττοῦται καὶ οἶνος ὕδατι. συνεζεύχθη δὲ οὐ κατὰ Μανιχαῖον, ἀλλ' ἀκολου289 θήσασα α ἐν ἑτέροις λο συνῆψεν δὲ αὐτὴν ως ὁ δημιουργὸς τῷ σώματι εἰς ἕνωσιν πρὸς αυ᾿̣τὴν πλασθέντι, η῾̣ σύστασις τῆς ζ̣ω̣ῆς ηται. ἐβούλετο τα αἴτια τοῦ ι· ἐβούλετο δὲ μὴ πειραθῆναι, ἀλλ' ὡς ε̣ ῆναι· ἀγαθὸν γὰρ ι̣ ὑπὲρ ἀμφοτέρους τὸ ἔκτρωμα· ου᾿̣ γὰρ ἂν ἀγαθὸν ἐλέγετο, εἰ μὴ ὑπὲρ.","english":"Do not fear when a man becomes rich or when the glory of his house is multiplied, for when he dies he will not take all of it\"—for these things do not follow the one who departs—\"for the glory of his house will not go down with him.\" For such people have placed their confidence only in this present life. But even if the saints, like the blessed Paul, \"having a desire to depart and to be with Christ,\" wish to be released from life, nevertheless they await the judgment from God. And the saints have a fitting longing to be outside the body. For not only the saints but also those outside the proclamation of the truth understand concerning the soul of man that it is immortal. And this is clear from what happens to it: for it partakes of the Holy Spirit, it receives knowledge of the Trinity; for it is made like God as far as possible, and these things happen to it because it is simple in essence, from which its immortality is confirmed. And it is clear that, being better than the body, when it is unmixed with it, it has a purer and more genuine activity. And let this be a ready example for the demonstration that better things, when mixed with lesser things, are diminished—as honey mixed with wormwood is diminished, and wine with water. But it was joined not according to Mani, but having followed... in other words... And the Creator joined it to the body, which was formed for union with it, ... the constitution of life... He wished... the causes of... But he wished not to have experienced it, but to be as it were... for good... better than both is the untimely birth; for it would not have been called good, unless beyond...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"ἀλλὰ καὶ περὶ τοῦ Ἰούδα λέγετ̣αι· \"καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη.\" εἰ μὴ γὰρ αὐτῷ γεννηθῆναι οὐκ ἂν ἐκέκλ̣ητο. διὰ τί γὰρ ἐκ γαστρὸς εἰς μνῆμα οὐκ\n\nἀπηλλάγην; ἦ οὐκ ὀλίγος ἐστὶν ὁ χρόνος τοῦ βίου μου; τὸν τῆς ἀθανάτου ζωῆς χρόνον ἐννοῶν καὶ τοῦτον συνκρίνων τῇ παρούσῃ ζωῇ φησιν· οὐκ ὀλίγος ἐστὶν ὁ χρόνος τοῦ βίου μου, ὥστε βέλτιον̣ ἦν μὴ γεννηθῆναι; ταῦτα δὲ δ ν λέγει πα ων ας μὴ ἐνδου̣ αἰτια· τῆς ἐνταῦθα γενέσ̣εως. ἔασόν με ἀναπαύσασθαι μικρὸν πρὸ τοῦ με πορευθῆναι, ὅθεν οὐκ ἀναστρέφω. εὐχῆς τρόπῳ ταῦτα προφέρει. οὐ γὰρ αἱ ἐπικείμεναι ἀνίαι μικραὶ ἐτύγχανον οὐδ' ἀναισθήτως ἔφερεν τὰς ἀλγηδόνας. τοῦτο γὰρ οὐκ ἦν ἀνδρ_6_ε6ῖον, εἰ οὐκ ᾐσθάνετο. διδάσκει δέ, ὅτι θεοῦ δυνάμει ὑπέμεινεν, δι' ὧν εὔχεται εὐχαρίστως. ταῦτα καὶ Παῦλός φησιν· \"οὐκ ἐγὼ δέ, ἀλλ' ἡ χάρις σὺν ἐμοί.\" θέλει δ' ἀνεθῆναι \"πρὸ τοῦ πορευθῆναι, ὅθεν οὐκ ἀναστρέφει\". οὔκουν διὰ τὸ ἑαυτὸν, ἀλλὰ διὰ τὸ τοὺς φίλους παιδεῦσα̣ι̣ ταῦτα ηὔχετο, οἳ τοὺς μὲν ὑφισταμένους τὰ ἐπίπονα φαύλους ἐτίθεντο, τοὺς δ' ἀπαλλαττομένους σπουδαίους. ἐβούλετο πληροφορηθῆναι τὸ περὶ α̣ὐτοῦ κρίμα. οὐ δεῖ λογίζεσθαι, ὅτ̣ι̣ ἀνα´̣στασιν νεκρῶν ἀναιρεῖ ὁ Ἰώβ, ἀλλ' οὕτ̣ω \"ὅθεν οὐκ ἀναστρεφ \" ω̣ ι̣ν κατ' ἐπίκηρον ζωήν· οἶδεν γάρ, ὅτι ἄφθαρτος ἀναστήσεται. εἰς γῆν σκοτ_6_ε6ινὴν καὶ γνοφεράν, εἰς γῆν σκότους αἰωνίου, οὗ «οὐ»κ ἔστιν φέγγος οὐδὲ ὁρᾶν ζωὴν βροτῶν. καὶ ἐν ταῖς ἀλγηδόσιν τυγχάνων ὁ ἀνδρ»ε»ιότατος ἐκήρυττεν περὶ μέλλοντος αἰῶνος· οὕτω»ς» οὐκ ἀναιρῶν ἀνάστασιν ἔλεγεν τὸ \"πρὸ τοῦ με πορευθῆναι, ὅθεν οὐκ ἀναστρέφω\".","english":"But it is also said about Judas: \"It would have been good for him if he had not been born.\" For if he had not been born, he would not have been called. For why was I not released from the womb to the grave? Is not the time of my life small? Considering the time of immortal life and comparing it with the present life, he says: Is not the time of my life small, so that it would have been better not to be born? But he says these things, not being responsible for the causes of generation here. Leave me to rest a little before I go, whence I do not return. He brings these things forward in the manner of a prayer. For the distresses that lay upon him were not small, nor did he bear his pains without feeling. For this would not have been manly, if he had not felt. But he teaches that he endured by the power of God, through the things for which he prays thankfully. Paul also says these things: \"Not I, but the grace with me.\" But he wishes to be released \"before I go, whence I do not return.\" So it was not for his own sake, but to instruct his friends that he prayed these things—those who were setting down as worthless those who endured hardships, but as earnest those who were released from them. He wished to be fully assured of the judgment concerning him. One must not reckon that Job abolishes the resurrection of the dead, but that \"whence I do not return\" is in accordance with the life subject to decay; for he knows that he will rise incorruptible. Into a dark and gloomy land, into a land of eternal darkness, where there is no light nor seeing the life of mortals. And while he was in pains, the most manly man proclaimed concerning the age to come; thus, not abolishing the resurrection, he said, \"before I go, whence I do not return.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"γνοφερὰν δὲ καὶ σκοτεινὴν γῆν τοῦ σκότους αἰωνίου, ἔνθα φέγγος οὐκ ἔστιν οὐδὲ ζωὴ βροτῶν, φησὶν αὐτὴν πρῶτ̣ον μὲν τὰ ἐλάττονα διδοὺς ἑαυτῷ ὁ ἅγιος· οὐ γὰρ ἥρμοζεν λέγειν αὐτόν· πρίν με εἶναι ἐν τῇ \"βασιλείᾳ τῶν οὐρανῶν\" καὶ τῇ ἐν ἐπαγγελίαις σ̣ου τοῦ θεοῦ γῇ ἐτύγχανεν ἐλαττ υτων τυγχάνουσιν̣. ἔπειτα βούλεται τοὺς ἀκούοντας π̣αιδευθῆναι περὶ τῆς κρίσεως, ὅτι οὔπω συνέβαινεν διόρθωσις ταῖς πράξεσιν. σημ»ε»ιωτέον δέ, ὅτι τὸ γῆς ὄνομα πολλάκις καὶ γνώμην τὴν φαύλην φησίν. του´̣τῳ δὲ δηλοῦται τὸ \"ἐ βαθύνατε εἰς τὴν κάθισιν\" καὶ τὸ \"εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς\". ἐπεκαλεσαν το τα ν̣ ν ἐπὶ τῶν γεώδων. τοῦτο δὲ τοῖς \"φοροῦσι τὴν εἰκόνα τοῦ χοϊκοῦ\" ἁρμόζει. λέγεται δὲ πολλάκις γῆ καὶ ἡ ψυχή, ἀλλ' ὅτε μὲν ἀρετὴν ἔχει, ἀγαθή, ὅτε δέ ἐστιν πετρώδης καὶ ἀκανθοφόρος, κακή. πρὸς τοὺς φιλοῦντας δὲ τὴν ἐν τῷ βίωι τούτῳ ἡδονὴν λέγει τὸ πληκτικόν· \"οὐκ ἔστιν φέγγος οὐδὲ ὁρᾶν ζωὴν βροτῶν.\" ὑπολαβὼν δὲ Σωφὰρ ὁ Μιναῖος λέγει· ὁ τὰ πολλὰ λέγων καὶ ἀντακούσε»ται», ἢ καὶ ὁ εὔλαλος οἴεται εἶναι δίκαιος. οὐ τὴν καθήκουσαν εὐλάβειαν περὶ τὸν ἅγιον ἔχοντες θρασύτερον ἢ προσῆκεν αὐτῷ προσεφέροντο, πολλὰ λέγειν αὐτὸν οἰόμενοι, ἐπεὶ τὸν σκοπὸν τῶν π̣ροσαγγελλομένων ἠγνόουν. κρίνεται δὲ τὸ πολλὰ λέγειν οὐκ ἐκ τ̣οῦ πλήθους τῶν̣ λόγων· ἔστιν γὰρ ὅτε τῶν πραγμάτων ἔχει· ἀλλ' ὅτε ἀλληνάλλως λεγο´̣μενα ὅπερ συμβαίνει πεντε ῥήματι ασ σιν. καταδρομῇ δὲ χρώμενος πρὸς αὐτὸν ὡς πολλὰ λέγοντα ἐπιφέρει καὶ τὸ \"ἢ «ὁ» εὔλαλος οἴεται εἶναι δίκαιος\", πιθα̣νὸν τυγχάνον.","english":"And a dark and gloomy land of eternal darkness, where there is no light nor life of mortals, he calls it first, giving himself the lesser things; for it was not fitting for him to say: before I was in the kingdom of heaven and in your land of God's promises, he happened to be among the lesser things. Then he wishes the hearers to be instructed about judgment, that correction had not yet come to their deeds. And it should be noted that the name \"land\" often means also the base mind. By this is shown the saying \"you have deepened into the seat\" and \"they will enter into the lowest parts of the earth.\" They called upon the earthly things. This fits those who bear the image of the earthly man. And the soul is often called land, but when it has virtue, it is good, and when it is rocky and thorn-bearing, it is bad. And to those who love pleasure in this life he says the striking word: there is no light nor to see the life of mortals. And Zophar the Minaean, taking up the word, says: he who says many things will also be answered, or does the eloquent man think he is righteous? Having toward the saint not the fitting reverence, they approached him more boldly than was proper, thinking he said many things, since they did not know the aim of the things announced. And saying many things is judged not by the abundance of words—for sometimes it accords with the facts—but when things are said in various ways, which happens in a word to them. And using an attack against him as one who says many things, he adds also: or does the eloquent man think he is righteous, which is persuasive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"πολλοὶ γὰρ τῶν ἁμαρτανόντων λόγους ἐκ λόγων ἐξάπτ̣οντες οἴονται κρύπτειν τὰ ἁμαρτήματα τῇ πιθανότητι τῶν λόγων, ὑποκλέπτειν θέλοντες τῶν πεπραγμένων αὐτοῖς τὴν χαλεπότητα· ἀλλ' οὐ τοιοῦτος ὁ δίκαιος Ἰὼβ πρὸς θεοῦ μαρτυρούμενος. οὐ καθηκόντως οὖν, ὡς ἐλέχθη, αὐτῷ προσεφ̣έροντο διὰ τὸ τὴν αἰτίαν τῶν ἐπαγομένων αὐτῷ ἐπιπόνων ἁμαρτίαν̣ λογίζεσθαι· δι' ἣν πλάνην αἰνίττεται αὐτῷ, ὅτι εἰ καὶ διεξε τοὺς λόγους ι̣, οὐ δι̣ὰ τοῦτο δίκαιός ἐστιν. εὐλογημένος γεννητὸς γυναικὸς ὀλιγόβιος. πιθανῷ μὲν χρῆται λόγῳ νῦν, τῆς δὲ καθηκούσης γνώσεως τοῦ ἀνδρὸς ἀπολείπεται. λέγει τοίνυν, ὅτι κἂν εὔλαλός τις ᾖ καὶ διὰ τῆς τῶν λόγων τῶν παρ' ἑαυτοῦ προφερομένων πιθανότητος οἴ293 ηται δίκαιος εἶναι, ἀλλά γε γιγνώσκειν δεῖ αὐτόν, ὅτι ὀλιγόβιός ἐστιν. κἂν οις τις\n\nεὐλογημένος ὑπὸ θεοῦ νομισθῇ ὡς πολυετής– γενέσθαι γὰρ καὶ πολυχρόνιον ἄνθρωπον εὐλογημένον ἐνόμιζον–, ἀλλὰ καὶ οὗτο̣ς ὡς πρὸς τὸν μέλλοντα αἰῶνα ὀλιγόβιός ἐστιν· διὰ τ̣ δεῖξαι αὐτῷ βουλόμενος, ὅτι οὐκ ἔχει τῶν πραγμάτων ἐπιστήμην ἀκριβῆ, ὀλιγόβιος γ̣ὰρ ὢν κατὰ τοὺς ἀνθρώπους. δῆλον δὲ τοῦτο ἐκ τῶν ἑξῆς ἐπιφερομένων· γεννητὸν δὲ γυναικὸς περιφραστικῶς τὸν ἄνθρωπον ση̣μ̣αίνει. ἔχομεν τοῦτο ὑπὸ τοῦ κυρίου λεγόμενον· \"μείζων ἐν γεννητοῖς γυναικῶν Ἰωάννου οὐδείς ἐστιν.\" χαριέντως οἱ εἰς τοῦτο λ̣όγοι παρατίθενται διαστέλλοντες τὸν Ἰησοῦν ἀπὸ τῶν γεννητῶν διὰ γυναικὸς διὰ τὸ παρθένιον εἶναι αὐτόν· χαριέντως δὲ ἐροῦμ̣εν, ὅτι αὐτου῀̣ ηται· \"γενόμενος ἐκ γυναικός\", δηλοῦντος ἐνταῦθα τοῦ τῆς γυναικὸς ὀνόμ̣ατος τὴν θήλειαν.","english":"For many of those who sin, stringing words upon words, think to hide their sins by the persuasiveness of their words, wishing to steal away the severity of what they have done; but Job the righteous was not such a man, being testified to by God. Not fittingly, then, as was said, did they bring these things against him, because they reckoned the cause of the hardships brought upon him to be sin; through which error he hints to him that even if he expounds his words, he is not righteous for this reason. \"Blessed is one born of a woman, short-lived.\" He now uses persuasive speech, but falls short of the fitting knowledge of the man. He says, then, that even if someone is eloquent and through the persuasiveness of the words uttered by him thinks he is righteous, nevertheless he must know that he is short-lived. And even if someone\n\nis thought blessed by God as being of many years—for they considered a man of long duration also to be blessed—yet even this man, in comparison with the age to come, is short-lived; wishing to show him that he does not have exact knowledge of things, for he is short-lived according to the measure of men. And this is clear from what follows: he signifies man periphrastically as \"one born of a woman.\" We have this spoken by the Lord: \"No one is greater among those born of women than John.\" Charmingly the words are brought forward for this purpose, distinguishing Jesus from those born of a woman because he is virgin-born; and charmingly we shall say that he himself said, \"born of a woman,\" the name \"woman\" here signifying the female.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"κ̣αὶ τῷ ὄντι ὀλίγος ἐστὶν ὁ χρόνος ἀνθρώπινος· καὶ τούτου δ»ε»ῖγμα τὸ παρὰ Παύλου εἰρημένον· εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.\" αὕτη γὰρ ἡ τοῦ συνθέτου ἀνθρώπου ζωή ἐστιν. εἰ δὲ τὴν τῷ λογικῷ προσοῦσαν ζωὴν νοήσοις, οὐκ ὀλιγοψυχήσαις ἄν· ἀθάνατος γὰρ ἡ ψυχή. εἰ γοῦν τὴν Μαθουσάλα ζωὴν συνκρίνοις, καὶ αὕτη ὀλίγη ἂν εἴη πρὸς τὴν ἐν τῷ μέλλοντι αἰῶνι ζωὴν καὶ τὴν τῆς ψυχῆς ἀθανασίαν. μὴ πολὺς ἐν ῥήμασιν γίνου, οὐ γάρ ἐστιν ὁ ἀντικρινόμενός· σοι. ο τη`̣ν ἀρετὴν τοῦ ὑπο̣τ̣, ω῾̣ς προείρηται, ἀγνοῶν καὶ τὸν σύμφωνον σκοπὸν τῶν ἀπαγγελλομένων πρὸς αὐτοῦ, λέγει αὐτῷ· \"μὴ πολὺς ἐν ῥήμασιν γίνου.\" ὁ δὲ θεῖος λόγος παι̣δ̣εύων τὸ ἐν λόγ̣οις περιττὸν ἐπ̣έχειν φησίν· \"ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν,\" πολυλογίαν ἐνταῦθα μὲν τὴν μὴ προσηκόντων ἀπαγγελίαν λέγων. ἔστιν δὲ σ̣του αν καὶ κα λ̣αλεῖν. ὅτι δὲ οὐ τὸ πλῆθος τῶν ἀπαγγελλομένων λ̣όγων τὸ πολύλογον ποιεῖ, δ̣ηλοῖ ὁ ἀπόστολος \"μέχρι μ̣εσονυκτίου παρατείν̣ω̣ν̣ τὸν λόγον\" πρὸς τοὺς ἀκούοντας̣. θαυμάσαι δέ ἐστιν αὐτοῦ τὴν κατὰ τοῦ Ἰὼβ θρασύτητα, ὅτι καίτοι ἀποκρινόμενος πρὸς αὐτὸν ἔφασκεν μὴ εἶναι τὸν ἀνταποκρινόμενον αὐτῷ· διὰ τού295 του δεῖ θρασύτερόν τιν̣α ενεχθῆναι του το μενει τῷ διὰ φαυλότητα αὐτὸν πάσχειν, τὴν ἑτέραν ἀγνοῶν αἰτίαν. μὴ γὰρ λέγε, ὅτι καθαρός εἰμι τοῖς ἔργοις καὶ ἄμεμπτος ἐναντίον αὐτοῦ. ὡς πρὸς τὴν ἰδίαν ὑπόλημψιν ἀγνοῶν αὐτοῦ τὴν καθαρότητα τρόπον τινὰ παραίνεσιν αὐτῷ προσάγει οἰόμενος, ὅτι ἀθέτησίς ἐστιν τῆς προνοίας ἡ τούτου τῆς καθαρότητος καὶ τοῦ ἀμέμπτου ὁμολογία·","english":"And in truth, the time of man is short; and the proof of this is what was said by Paul: \"If in this life only we have hoped, we are of all men most miserable.\" For this is the life of the composite man. But if you understand the life that belongs to the rational soul, you would not be faint-hearted; for the soul is immortal. If, then, you compare the life of Methuselah, even this would be small compared to the life in the age to come and the immortality of the soul. Do not be abundant in words, for there is no one who contends with you. He who, as has been said before, is ignorant of the virtue of the one being answered and of the harmonious purpose of the things announced by him, says to him: \"Do not be abundant in words.\" But the divine word, instructing us to restrain what is superfluous in words, says: \"By much speaking you shall not escape sin,\" calling \"much speaking\" here the proclamation of things that are not fitting. And it is possible also to speak well. But that it is not the multitude of words spoken that makes one a babbler, the apostle makes clear, \"extending his speech until midnight\" to those who were listening. And one must marvel at his boldness against Job, that although he was answering him he kept saying that there was no one who could answer him in return; for this reason someone bolder had to be brought in, who would remain in the belief that he suffers because of wickedness, being ignorant of the other cause. For do not say, \"I am pure in my works and blameless before him.\" As one who, in relation to his own supposition, is ignorant of his purity, he brings an exhortation to him in a certain manner, thinking that the confession of his purity and blamelessness is a setting aside of providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"οἴ ονται γὰρ οἱ φίλοι, ὅτι εἰ μὴ ἦν ἁμαρτήσας, οὐ περιέπιπτεν σκυθρωποῖς. οὐκ ἔχουσιν δὲ δεῖξαι, ὅτι εἶπεν ὁ Ἰὼβ πρὸς θεόν· ἄμεμπτός εἰμι ἐναντίον σου. ᾔδει γάρ, ὅτι \"ἄστρα οὐ καθαρὰ ἐνώπιον αὐτοῦ\", καὶ τὸ ὑπὸ τῶν δικαιοσύνην κατορθωσάντων λεχθέν· \"ὡς α ῥάκος ἀποκαθημένης πᾶσα ἡ δικαιοσύνη ἡμῶν ἐναντίον σου.\" ὡς πρὸς σὲ γὰρ τὸν δικαστὴν ὄντα δικαιοσύνην, κἂν ἔχωμεν δικαιοσύνην, ἀμαυρὰν αὐτὴν ἔχομεν ὡς πρὸς σέ. καὶ Παῦλος δὲ λέγων· \"οὐδὲν ἐμαυτῷ σύνοιδα\" καὶ ἐπάγων· \"ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι\" δ»ε»ίκνυσι τὸ τῆς γενητῆς φύσεως ἀσθενές. ἀλλὰ πῶς ἂν ὁ κύριος λαλήσαι πρὸς σέ; καὶ ἀνοίξῃ χείλη αὐτοῦ μετὰ σοῦ; ἐπειδὴ φαι´̣νονται οι ὄντες καὶ αὐτοὶ λόγων ἐχόντων ἐντρέχε̣ιαν, εἰ καὶ περὶ ἓν ἐσφάλησαν–εἴρηται γὰρ πρός τινος αὐτῶν· \"ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων\"– δῆλον, ὅτι λαλιὰν θεοῦ καὶ χειλέων αὐτοῦ ἄνοιξιν οὐκ ἀνθρωποπαθῶς φησιν. λέγει οὖν, ὅτι \"μὴ λέγε σύ· καθαρός εἰμι·\" εὐτρέπιζε δὲ σεαυτὸν εἰς καθαρότητα, ἵνα οὕτω πρὸς σὲ λαλήσῃ θεὸς καὶ ἀνοίξῃ τὰ χείλη αὐτοῦ μετὰ σοῦ δι' ἀγαθότητα. λαλιὰν δὲ αὐτοῦ καὶ χείλη αὐτοῦ τὴν ἐν διανοίᾳ ἀοράτως γιγνομένην ὁμιλίαν ἐκλημπτέον. ὅτι δὲ τὰ χείλη τὸν λόγον δηλοῖ, διδάσκει τὸ παροιμιῶδες λόγιον· \"χείλη δὲ σοφῶν δέδεται αἰσθήσει·\" ἀλλὰ καὶ τὸ \"ἄδικα χείλη μακρὰν ἀπὸ σοῦ ἄπωσαι.\" εἶτα ἀναγγέλλει σοι δύναμιν σοφίας, ὅτι διπλοῦς ἔσται τῷ κατὰ σέ. δηλοῖ, ὅτι λαλῶν πρὸς σὲ θεὸς διδάξει σε, ὅτι σοφῶς ταῦτα","english":"For his friends think that if he had not sinned, he would not have fallen into gloomy circumstances. But they cannot show that Job said to God: \"I am blameless before you.\" For he knew that \"the stars are not clean before him,\" and also what was said by those who have achieved righteousness: \"All our righteousness is like a rag of a woman in separation before you.\" For in relation to you, who are righteousness as a judge, even if we have righteousness, we have it dimmed in relation to you. And Paul, saying \"I know nothing against myself\" and adding \"but I am not justified by this,\" shows the weakness of created nature. But how would the Lord speak to you, and open his lips with you? Since those who are themselves men of fluent words appear—even if they erred in one thing (for it was said by one of them: \"For ask the first generation, and search out according to the race of the fathers\")—it is clear that he does not speak of the speech of God and the opening of his lips in a human way. He says, then: \"Do not say, 'I am pure'\"; but prepare yourself for purity, so that in this way God may speak to you and open his lips with you through his goodness. But his speech and his lips must be understood as the converse that takes place invisibly in the mind. And that the lips signify the word, the proverbial saying teaches: \"But the lips of the wise are bound by perception\"; and also, \"Unjust lips put far from you.\" Then he announces to you the power of wisdom, that it will be double for the one according to you. It shows that God, speaking to you, will teach you that these things wisely","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"ἐπήγαγεν. διακείμενος δέ, ὅτι ὡς περὶ ἀνταποδόσεως διδάξει αὐτὸν ὁ θεὸς δικαίας, ταῦτα τῷ Ἰὼβ ἔλεγεν. ἔστιν μὲν οὖν ἀληθῶς, ὅτε δι' ἁμαρτίας θεὸς ἐπάγει ἐ297 πίπονα, κατανοῆσαι τῷ δυναμένῳ τὴν μετὰ σοφίας αὐτοῦ καὶ ἐν τοῖς πικροῖς ἐπαγωγήν, ὅτι οὐκ ἀμυνόμενος, ἀλλ' ἰατρικῶς καὶ πρὸς ὑγίειαν ψυχῆς ἐπάγει τὰς θλίψεις· ὅπερ ἐπιστάμενος εἷς τῶν ἁγίων ἔφη· \"εὐλογήσω σε, κύριε, ὅτι ὠργίσθης μοι εἰς σωτηρίαν.\" χαρίσματος δὲ θείου ἐστὶν τὸ δέξασθαι γνῶσιν τῶν τοῦ θεοῦ κριμάτων, περὶ ὧν εἴρηται· \"τὰ κρίματά σου ἄβυσσος πολλή.\" τοσοῦτον δὲ γιγνώσκομεν, ὅτι πρὸς τὸ συμφέρον ἐπιτελοῦνται, κἂν μὴ καταλαμβάνωμεν. καὶ ἔστω ὡς ἐπὶ παραδ»ε»ίγματος νῆσός τις ἀφωρισμένη, εἰς ἣν τοὺς πταίοντας καὶ σφαλλομένους ἄρχων ἐκπέμπει· δίκαιος δὲ οὗτος ὑποκεῖσθαι δῆλος, ὡς πᾶς, ὅστις γοῦν εἰς τὴν νῆσον ἀποστέλλεται ἐκεῖσε οἰκῆσαι, ἁμαρτὼν τοῦτο ὑπομένει, κἂν μὴ τὴν ἀκριβῆ αἰτίαν τοῦ σφάλματος γιγνώσκωμεν. ἀπόδ»ε»ιξιν δὲ τοῦ σοφίᾳ πάντα ποιεῖν τὸν θεὸν ἐπάγει λέγων, ὅτι \"διπλοῦς ἔσται τῷ κατὰ σέ\", διπλοῦν, ὡς ἡγοῦμαι, λέγων τὸν ἀσυνκρίτῳ ὑπεροχῇ διαφέροντα, ἀσθενῶς τῆς λέξεως ὑπ' αὐτοῦ προενεχθ»ε»ίσης. ὅτι δὲ τὰ κρίματα τοῦ θεοῦ βαθεῖαν ἔχει τὴν γνῶσιν, διδάσκει Δαυὶδ μακάριος, ᾧ \"τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας\" πεφανέρωται λέγων· \"ἐθαυμαστώθη ἡ γνῶσίς σου ἐξ ἐμοῦ· ἐκραταιώθη, οὐ μὴ δύνωμαι πρὸς αὐτήν.\" καὶ ἕτερος περὶ τῆς σοφίας λέγει· \"ε»ἶ»πα· σοφισθήσομαι, καὶ αὐτὴ ἐμακρύνθη μακρὰν ἀπ' ἐμοῦ ὑπὲρ ὃ ἦν. καὶ βαθὺ βάθος· τίς εὑρήσει αὐτήν;\" καὶ τότε γνώσῃ, ὅτι ἄξιά σοι ἀπέβη ἀπὸ κυρίου ὧν ἡμάρτηκας.","english":"He added this. And being disposed to think that God would teach him as concerning a just recompense, he said these things to Job. It is true, then, that God sometimes brings grievous things upon people because of sin—for one who is able to understand the visitation that comes with His wisdom even in bitter circumstances, that He brings afflictions not in vengeance but medicinally and for the health of the soul. Knowing this, one of the saints said: \"I will bless you, Lord, because you were angry with me for salvation.\" And it is a gift of God to receive knowledge of God's judgments, concerning which it is said: \"Your judgments are a great deep.\" But we know this much, that they are accomplished for our benefit, even if we do not comprehend them. And let it be, as it were, by way of example: a certain island set apart, to which a ruler sends those who stumble and fall. And this ruler is clearly shown to be just, so that everyone who is sent to that island to dwell there suffers this because he sinned, even if we do not know the exact cause of the fall. And as a demonstration that God does all things in wisdom, he adds, saying: \"It will be double for one like you,\" calling \"double,\" as I think, the one who surpasses by incomparable excellence—the expression having been brought forward by him in a weak manner. And that God's judgments have a deep knowledge, blessed David teaches, to whom \"the hidden and secret things of wisdom\" have been revealed, saying: \"Your knowledge has been made wonderful from me; it has been strengthened, I cannot attain to it.\" And another says concerning wisdom: \"I said, I will become wise, and she was far removed far from me, beyond what she was. And a deep depth: who will find her?\" And then you will know that what has come upon you from the Lord is worthy of the sins you have committed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"ἔτι τῆς αὐτῆς ἐχόμενος διανοίας ὡς πρὸς ἁμαρτήσαντα διαλεγόμενός φησιν, ὅτι εἰ λαλήσαι κύριος πρὸς σὲ καὶ ἐπιστήσαι σε κατὰ τὴν σοφίαν ἑαυτοῦ, ἐξ̣ οὗ γνοὺς τὴν ὑπεροχὴν αὐτοῦ μαθήσει, \"ὅτι ἄξιά σοι ἀπέβη ἀπὸ κυρίου ὧν ἡμάρτηκας\". προπετείᾳ δὲ ταῦτα οὗτος λέγει μὴ ἐπιστάμενος τῶν ὑπὸ θεοῦ γιγνομένων τὰς αἰτίας πρὸς ἐπιστάμενον, ὅτι ἀνδρ»ε»ίας ἕνεκεν ταῦτα ὑπέμενεν τὸν ἀπὸ θεοῦ ἔπαινον ἀπεκδεχόμενος τὸν εἰπόντα· \"οἴει δέ με ἄλλως σο»ι» κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;\" αὐτὸς γὰρ \"ὁ ποιῶν πάντα καὶ μετασκευάζων\" οἶδεν ἑκάστου τὸ κρίμα. μὴ ἴχνος κυρίου εὑρήσεις, ἢ εἰς τὰ ἔσχατα ἀφίκου, ἃ ἐποίησεν ὁ παντοκράτωρ. ἀπό τινος πιθανοῦ θρασέως διαλέγεται τῷ ἁγίῳ· ἐπεὶ γὰρ οἶδεν, ὅτι μέγα ἐστὶν τὰ»ς» τῆς προνοίας διοικήσεις καταλαβεῖν, ποιεῖται λόγον πρὸς αὐτὸν φάσκων· \"μὴ ἴχνος κυρίου εὑρήσεις ἢ εἰς τὰ ἔσχατα ἀφίκου\", ἔσχατα λέγων τὰς τῶν γιγνομένων ἐκβάσεις. ἐλέγχεται δὲ καὶ οὗτος καὶ οἱ ἄλλοι φίλοι· ὡς γὰρ κατειληφότες, ὅτι δι' ἁμαρτίας ταῦτα πάσχει, κατέτρεχον αὐτοῦ. ἔστιν δὲ καὶ ἄλλως τὰ ἔσχ̣ατα νοῆσαι· καθὸ καὶ εἴρηται· \"ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς.\" καὶ ἔτι τὸ ἔσχατον τοιοῦτον, οὗ χάριν τὰ ἄλλα πάντα, αὐτὸ δὲ οὐδενὸς ἕνεκεν. ε᾿̣π̣ὶ δὲ παραδείγματος· τέλος ἡ ὑγίεια· διὰ γὰρ ταύτην τὰ ἄλλα, βοηθήματα λέγω, καὶ κάματοι καὶ σπουδαὶ εἰς τοῦτο. λέγεται δὲ καὶ τὰ πέρατα τοῦ κόσμου ἔσχατα· καθὸ εἴρηται·","english":"Still holding to the same opinion, he speaks as though addressing one who has sinned, saying that if the Lord should speak to you and set his wisdom before you, from which, having learned his superiority, you will understand \"that the things for which you have sinned have come upon you worthily from the Lord.\" But this man says these things rashly, not knowing the causes of what is brought about by God—unlike one who knows that Job endured these things for the sake of courage, awaiting the praise that comes from God, who said: \"Do you think that I have spoken to you otherwise than that you might be shown righteous?\" For he himself \"who makes all things and transforms them\" knows the judgment of each one. You will not find a trace of the Lord, or have you reached the uttermost parts, which the Almighty has made? From some plausible notion he speaks boldly to the saint; for since he knows that it is a great thing to grasp the administrations of providence, he addresses him, saying: \"You will not find a trace of the Lord, or have you reached the uttermost parts,\" calling \"uttermost parts\" the outcomes of what comes to be. But this man too is refuted, as are the other friends; for as though they had grasped that he suffers these things because of sin, they ran him down. But the \"uttermost parts\" can be understood in another way also, as it is said: \"bringing up clouds from the uttermost part of the earth.\" And further, the ultimate is such that all other things exist for its sake, while it itself exists for the sake of nothing. By way of example: health is an end, for other things exist on account of it—I mean aids, toils, and efforts directed toward this. And the ends of the world are also called \"uttermost parts,\" as it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"\"ὠκεανὸς ἀπέραντος ἀνθρώποις καὶ οἱ μετ' αὐτὸν κόσμοι ταῖς αὐταῖς ταγαῖς τοῦ δεσπότου διιθύνονται.\" ἔννοιαν ἔχων ὁ ψαλμῳδὸς περὶ θεοῦ ὡς ἐκπεριειληφότος καὶ τὰς ἀρχὰς καὶ τὰ τέλη καὶ συνόλως πάντα τὰ ὑπ' αὐτοῦ γιγνόμενα ἔλεγεν· \"ἰδού, σύ, κύριε, ἐποίησας πάντα τὰ ἔσχατα καὶ τὰ ἀρχαῖα.\" ὑψηλὸς ὁ ο»ὐ»ρανός, καὶ τί ποιήσεις; βαθύτερα δὲ τῶν ἐν ᾅδου τί οἶδας; ἢ μα300 κρότερα μέτρου γῆς ἢ εὔρους θαλάσσης; δ»ε»ῖξαι βούλεται διὰ πάντων τούτων, ὅτι ἡ τῶν ἀνθρώπων γνῶσις μεμετρημένη ἐστίν, μὴ ἐφικνουμένη τὰ τοῦ θεοῦ κρίματα. καὶ νῦν γοῦν· οὐρανός, φησίν, ἔστιν καὶ ᾅδου βαθύτερα καὶ μακρότερα γῆς καὶ τοῦ εὔρους τῆς θαλάσσης· λέγε τι περὶ αὐτῶν, εἰ δύνασαι. αἰνίττεται δὲ ἴσως, ὅτι κἂν ἐπιχειρήσῃ τις περὶ γῆς καὶ θαλάττης καὶ οὐρανοῦ περιλαλῆσαι, ἀλλὰ τὰ ὑπερέκεινα ἀγνοεῖ. δύναται τοῦτο ἐλέγχειν τοὺς περὶ Ἑλληνικὴν σοφίαν ἐπ̣ειρημένους καὶ ἐξ\n\nαὐτῆς οἰομένους λέγειν τι περὶ οὐρανοῦ φύσεως ἢ γῆς καὶ θαλάττης, ὅταν καὶ περὶ τούτων κενὸν ὑποτίθενται καὶ περὶ ᾅδου πολλὰ λέγοντες, ὅτι τε ψυχῶν ἐστιν χωρίον καὶ ἄλλα, καὶ ῥάπτουσιν λόγους, ὧν τὴν ἀπόδ»ε»ιξιν φανερὰν καταστῆσαι οὐ δύνανται· ἀμέτοχοι γὰρ ὄντες πνεύματος ἁγίου τὴν περὶ τούτων ἀκριβῆ γνῶσιν οὐκ ἔχουσιν τῶν ἁγίων \"ἐπὶ γῆς περιπατούντων καὶ ἐν οὐρανῷ ἐχόντων τὸ πολίτευμα\", ὥστ' ἂν εἰπεῖν· \"ὁ θεὸς δέδωκέ»ν» μοι τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων\" καὶ τὰ ἑξῆς. ἐὰν δὲ κατασκάψῃ τὰ πάντα, τίς ἐρεῖ αὐτῷ· τί ἐποίησας;","english":"An ocean impassable for humans, and the worlds after it are steered by the same ordinances of the Master.\" The psalmist, holding a conception of God as having encompassed both the beginnings and the ends and in general all things that come to be by him, said: \"Behold, you, Lord, made all things, the last and the first.\" High is heaven, and what will you do? And deeper than the things in Hades, what do you know? Or broader than the measure of the earth or the width of the sea? He wishes to show through all these things that human knowledge is measured out, not reaching the judgments of God. And now, at any rate, he says: heaven exists, and things deeper than Hades and broader than the earth and the width of the sea; say something about them, if you can. He hints perhaps that even if one undertakes to speak at length about earth and sea and heaven, still he does not know what lies beyond them. This can refute those who have set their hands to Greek wisdom and from it suppose that they say something about the nature of heaven or of earth and sea, since they also set down empty things about these, and say many things about Hades, that it is a place of souls and other such things, and they stitch together arguments whose demonstration they cannot make evident; for being without a share in the Holy Spirit, they do not have the precise knowledge concerning these things that the saints have, \"walking on earth and having their citizenship in heaven,\" so as to say: \"God has given me unerring knowledge of the things that exist, to know the constitution of the world and the activity of the elements, the beginning and the end and the middle of times,\" and the rest. But if he overturns all things, who will say to him: What have you done?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"καὶ τοῦτο ἀληθῶς λέγει, εἰ καὶ πρὸς τὸν σκοπὸν μὴ βλέπων τὸν πρέποντα. \"τίς γὰρ ἀνθίσταται τῷ βουλήματι τοῦ θεοῦ;\" ὅμοιον τούτῳ· \"μὴ ἐρεῖ τὸ πλάσμα τῷ πλάσαντι· τί με ἐποίησας οὕτω;\" θρασέως δὲ αὐτῷ εἴρη ται τὸ \"ἐὰν καταστρέψῃ τὰ πάντα\". ἐξὸν δὲ περὶ διοικήσεως εἰπεῖν, ἴσως δὲ αἰνιττόμενος τῷ Ἰώβ, ὅτι εἰ καὶ ἀλγεῖς, ἀλλ' οὐ δύνασαι εἰπεῖν· τί ἐποίησας; δικαίως γὰρ γέγονεν· ἥμαρτες γάρ. ἀμέλει, το̣υ῀̣τ̣ο οὐ π̣ιστου῀̣ται αὐτοῦ τὴν διάλημψιν. αὐτὸς γὰρ οἶδεν ἔργα ἀνόμων· ἰδὼν δὲ ἄτοπα, οὐ παρόψεται. σαφὲς δή, ὅτι δι' αὐτὸν εἶπεν τὸ \"ἐὰν δὲ καταστρέψῃ\"· οἶδεν γάρ, φησίν, τὰ τῶν ἀνθρώπων ἔργα μὴ παρορῶν τὰ πταίσματα–δ»ε»ικνὺς τοῦ θεοῦ τὸ ἀναπόδραστον–ὁρᾷ δὲ αὐτὰ ἐν τοῖς φαύλοις. χρήσιμον πρὸς τοὺς ἀμελεῖς τὸ ῥητόν. ἄνθρωπος δὲ ἄλλως νήχεται λόγοις, βροτὸς δὲ γυναικὸς γεννητὸς ἴσα ὄνῳ ἐρημίτῃ. τὸ τῆς τοῦ θεοῦ τῆς γνώσεως ἀσφαλὲς παραβάλλων ταῖς τῶν ἀνθρώπων ἐπιβολαῖς νήχεσθαι αὐτοὺς ματαίως φησὶν ἐρημίτῃ αὐτὸν ὄνῳ παραβάλλων, διὰ τούτου παριστῶν τὸ σφόδρα τῶν ἀνθρώπων νωθὲς πρὸς τὴν κατάλημψιν τῶν κριμάτων ὑπερβολικῷ χρώμενος τῷ λόγῳ. οἱ μὲν γὰρ ἐθάδες ὄνοι καὶ περὶ πόλιν ὄντες ἔχουσί τι ἐκ τῆς συνηθείας ἐπιγνωστικὸν τοῦ ἐρημίτου καὶ διὰ τὸ φύσει νωθὲς καὶ τὸ ἄγριον καὶ τὰ τῆς συνηθείας τῶν ἡμέρων ἀφῃρημένου, ᾧ παρεικάζει τὸ ἀνθρώπινον γένος εἰς τὴν τῶν κριμάτων γνῶσιν. τοῦτο βεβαιοῦται καὶ ἐκ τοῦ μακαρίου Δαυὶδ προσωποποιουμένου τὴν τῶν ἀνθρώπων περὶ κρίματα ἄγνοιαν ἐν τῷ λέγειν· \"ἰδού, οὗτοι ἁμαρτωλοὶ καὶ εὐθηνοῦνται, εἰς τὸν αἰῶνα κατέσχον πλούτου. καὶ εἶπα·","english":"And he says this truly, even if he does not look to the fitting purpose. \"For who resists the will of God?\" Similar to this: \"Will the thing formed say to the one who formed it, 'Why have you made me thus?'\" But the phrase \"if you overturn all things\" has been spoken by him boldly. It was possible to speak concerning governance, and perhaps he is hinting to Job that even if you are in pain, you cannot say, \"What have you done?\" For it has come about justly; for you have sinned. Indeed, this is not believed of his understanding. For he himself knows the works of the lawless; and having seen improper things, he will not overlook them. It is clear, then, that it was on his account that he said \"if he overturns\"; for he knows, he says, the works of humans, not overlooking their transgressions—demonstrating the inescapability of God—and he sees them among the wicked. The passage is useful against the negligent. \"But man is carried about in words, and a mortal born of woman is like a desert donkey.\" Comparing the firmness of the knowledge of God to the undertakings of humans, he says they are carried about in vain, comparing him to a desert donkey, thereby establishing the great sluggishness of humans toward the comprehension of judgments, using hyperbolic language. For the tame donkeys, being also around a city, have something from habit that is cognizant of the desert one, both because of what is naturally sluggish and wild and because what belongs to the habit of tame animals has been taken away, to which he likens the human race in regard to the knowledge of judgments. This is confirmed also from the blessed David, who personifies the ignorance of humans concerning judgments when he says: \"Behold, these sinners and they prosper; they have possessed wealth forever. And I said—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"ἄρα ματαίως ἐδικαίωσα τὴν καρδίαν μου καὶ ἐνιψάμην ἐν ἀθῴοις τὰς χεῖράς μου. καὶ ἐγενόμην μεμαστιγμένος ὅλην τὴν ἡμέραν.\" καὶ μετὰ ταῦτά φησιν· \"κτηνώδης «ἐγενήθην» παρὰ σοί.\" εὖ δὲ τὸ \"παρὰ σοί\"· ὡς γὰρ πρὸς τὴν τοῦ θεοῦ γνῶσιν κτηνώδης, φησίν, ἐγενόμην. εἶτα ἵνα δ»ε»ίξῃ, ὅτι ἀνθρώπων πρόσωπον ἦν, ὃ ἀνέλαβεν, φησίν· \"ἐ γὼ δὲ διὰ παντὸς μετὰ σοῦ\", δηλῶν ὅτι· τῇ σῇ μετουσίᾳ καὶ μετοχῇ ὅτι γιγνώ303 σκω, οἶδα. τῷ \"κτηνώδης ἐγενόμην παρὰ σοὶ\" ὅμοιον τὸ \"ἐγὼ δὲ ἄλογός εἰμι\" καὶ τὸ \"ἐγώ εἰμι γῆ καὶ σποδός\". εἰ γὰρ σὺ καθαρὰν ἔθου τὴν καρδίαν σου, ὑπτιάζεις δὲ χεῖρας πρὸς αὐτόν, εἰ ἄνομόν τι ἐστὶν ἐν χερσίν σου, πόρρω ποίησον αὐτὸ ἀπὸ σοῦ· ἀδικία δὲ ἐν διαίτῃ σου μὴ αὐλισθήτω. καθάπερ διδάσκαλον ἑαυτὸν εἰσάγων προτροπὴν δῆθεν αὐτῷ προσάγει λέγων, ὅτι εἰ καὶ σφόδρα καθαρὸς εἶ οὕτως, ὡς ἀεὶ εἰς εὐχὴν τὰς χεῖρας ἀνατείνειν αἰτοῦντα τὰ ἀπὸ τοῦ θεοῦ, εὐτρεπὴς ἔσο καὶ τὸ ὑπολειπόμενον ἐν σοὶ φαῦλον ἀπώσασθαι, ἀλλὰ καὶ ἀδικία ἐν σοὶ μὴ αὐλιζέσθω. ὅ ἐστιν· κἄν πως γένηταί σε ἐν ἀρχῇ τοῦ ἀδικεῖν γενέσθαι, ἀλλὰ μὴ παραμενέτω ἡ κακία ὡς αὐλίζεσθαι ἐν τῷ βίῳ τῷ σῷ. ταῦτα δέ φησιν, ὅτι κατάλληλος τῇ τῆς ψυχῆς καθαρότητι τῇ κατὰ σύνεσιν ἔστω καὶ ἡ ἠθικὴ ἀρετή. τούτῳ ὅμοιον τὸ \"ἐπαίροντες ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμοῦ.\" διασφάλλεται δέ πως οἰόμενος μὲν δυνατὸν εἶναι καθαρὰν ἔχειν καρδίαν καὶ πράξεις ἀδίκους.","english":"Then in vain I justified my heart and washed my hands in innocence. And I became one scourged all the day.\" And after this he says: \"I became beast-like before you.\" And well does he say \"before you\"; for, he says, as compared with the knowledge of God I became beast-like. Then, in order to show that it was the face of men that he took up, he says: \"But I am with you continually,\" making clear that: by your participation and sharing I know, I understand. Similar to \"I became beast-like before you\" is \"But I am irrational\" and \"I am earth and ashes.\" For if you set your heart pure, and you lift up your hands to him, if there is anything lawless in your hands, put it far from you; and let not injustice lodge in your dwelling. Just as introducing himself as a teacher, he brings exhortation, as it were, to him, saying that even if you are so exceedingly pure as always to stretch out your hands in prayer, asking for the things from God, be ready also to thrust away the remaining evil in you, but also let not injustice lodge in you. That is: even if at some point it happens that you come to the beginning of doing injustice, yet let not the evil remain so as to lodge in your life. And he says these things because the ethical virtue should be in accord with the purity of the soul in respect of understanding. Similar to this is \"lifting up holy hands without anger and disputation.\" But he is somehow mistaken, thinking that it is possible to have a pure heart and unjust deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"τούτου δὲ τὸ ἐναντίον λέγοι ἄν τις δυνατὸν εἶναι «πράξεις δικαίας καὶ μὴ» καθαρὰν ἔχειν καρδίαν φάσκων τὸν ἐλεημοσύνην ποιοῦντα πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις τῆς καρδίας ῥερυπωμένης τὴν πρᾶξιν φαίνεσθαι ἴσην.\n\nοὕτως γὰρ ἀναλάμψει σου τὸ πρόσωπον ὥσπερ ὕδωρ καθαρόν. λέγει, ὅτι πάσης ἀπηλλαγμένος κηλῖδος καὶ ἀδικίας καθαρὸν ὥσπερ ὕδωρ ἕξεις τὸ πρόσωπον· δῆλον δέ, ὅτι τὸ τῆς ψυχῆς λέγει. παντὸς γὰρ μολυσμοῦ χωρισθεὶς τῷ ὄντι ὁ ἄνθρωπος καθαρὸν καὶ εἰλικρινὲς τὸ \"κατ' εἰκόνα\" ἐπιδ»ε»ίξει. ἐκδύσῃ δὲ ῥύπον καὶ οὐ μὴ φοβηθήσῃ. ἀνωμάλως μὲν κινεῖται τῷ λόγῳ. μετὰ γὰρ τὸ \"ἀναλάμψει τὸ πρόσωπον ὥσπερ ὕδωρ καθαρὸν\" λέγειν πάλιν \"ἐκ δύσῃ ῥύπον\" ἀνωμαλία πολλή. ὅμως δὲ τοῦτο λέγει, ὅτι εὐτρεπίζων σεαυτὸν εἰς καθαρότητα παντὸς ἀπαλλαγήσῃ ῥύπου ὥστε ἄφοβον εἶναι καὶ μηκέτι δεδοικέναι ἀνταπόδοσιν. πιθανῶς δὲ καὶ τοῦτο λέγει, ὅτι μετὰ ἔκδυσιν ῥύπου ἄφοβός ἐστι· \"διανοίας\" γὰρ καὶ \"τὰ κρυπτὰ\" ὁρῶν ὁ θεὸς οὐ κολάζει τὸν τοιοῦτον· ἄνθρωποι μὲν γὰρ ἅτε τὸ κρυπτὸν ἀγνοοῦντες καὶ μεταγνόντα τ̣ι̣νὰ λαβόντες ἐλεγχόμενόν τε ὡς πάλαι ἁμαρτόντα κολάζουσιν. θεὸς δὲ τὴν παροῦσαν ἀρετὴν ἀπο305 δεχόμενος τῶν παλαιῶν ἁμαρτημάτων ἀμνημονεῖ, καθὼς τὸ μετανοοῦν παριστᾷ πρόσωπον λέγον· \"μὴ μνησθῇς ἡμῶν ἀνομιῶν ἀρχαίων. καὶ τὸν κόπον ἐπιλήσῃ ὥσπερ κῦμα παρελθὸν καὶ οὐ μὴ πτοηθήσῃ. τὸν ἐκ τῶν π̣ληγῶν κόπ̣ον, ὃν ἐνόμιζον δι' ἁμαρτίας παθεῖν τὸν ἅγιον, φησὶν ἔνθα ἐπιλησθήσεσθαι καὶ ῥᾳδίως παρελθεῖν ὡς κῦμα μηδὲν αὐτοῦ πτοουμένου.","english":"But one might say the opposite of this is possible, asserting that a person has \"righteous deeds and not\" a pure heart, claiming that the one who does almsgiving to be seen by men, while his heart is defiled, shows his deed to be of equal weight.\n\nFor thus your face will shine like pure water. He says that, freed from every stain and injustice, you will have your face pure like water; and it is clear that he means the face of the soul. For the man who has been separated from every defilement will truly display the \"according to the image\" as pure and unmixed. And you will put off filth and you shall certainly not be afraid. He moves somewhat unevenly in his argument. For after saying \"your face will shine like pure water,\" to say again \"you will put off filth\" is a great unevenness. Nevertheless he says this: that by preparing yourself for purity you will be released from all filth, so as to be fearless and no longer to dread recompense. And he says this persuasively too, that after putting off filth one is fearless; for God, seeing \"the thoughts\" and \"the hidden things,\" does not punish such a person. For men, since they are ignorant of what is hidden, even when they receive someone who has repented and is being examined, punish him as one who sinned long ago. But God, accepting the virtue that is present, is unmindful of old sins, just as he presents the penitent face saying: \"Do not remember our ancient lawless deeds. And you will forget the toil like a wave that has passed by, and you shall certainly not be terrified. The toil from the blows, which they supposed the holy man suffered because of sin, he says will be forgotten and will easily pass by like a wave, with him fearing nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"λήθην δὲ λέγει δηλονότι οὐ τὴν παντελῆ τῆς μνήμης φθίσιν, ἀλλὰ τὴν πάροδον τῶν ἀνιῶν· καθὸ καὶ περὶ τῶν δικαίων εἴρηται· \"ἐπιλήσονται γὰρ τὴν θλῖψιν αὐτῶν τὴν πρώτην καὶ οὐ μὴ ἀναβῇ αὐτῶν ἐπὶ τὴν καρδίαν.\" \"ἐν ἡμέρᾳ γὰρ ἀγαθῶν ἀμνηστία κακῶν.\" ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος, ἐκ δὲ μεσημβρίας ἀνατέλλει σοι ζωή. ὡς ἑπόμενον τοῦτο λέγει τοῖς φθάσασιν, ὅτι εἰ καθήραις σεαυτὸν ὡς μηδὲ εἰ»ς» ῥύπον γενέσθαι, ἡ εὐχή σου λάμψει ὥσπερ ἑωσφόρος. σημαίνει δὲ αὐτῷ τοῦτο τὸν ἑωθινὸν τάχα φωτισμόν, καθ' ὃν ἄρχεται τὸ τῆς ἀρετῆς φέγγος· οὕτω δὲ ἰσχύσει τὸ φῶς ὡς τὸ ἀκμαῖον. σκόπει δέ, τί αὐτῷ βούλεται τὸ \"ἀνατέλλει σοι ζωή\", μή που τὴν ἀρετήν φησιν ἢ τὴν μέλλουσαν ζωὴν ἢ τὴν ἄνευ πόνων ζωὴν μεταβα306 λόντων τῶν ἐπιπόνων. ἡ δὲ φωτεινὴ ζωὴ ὑπὸ τοῦ \"ἡλίου τῆς δικαιοσύνης\" πεφωτισμένη τυγχάνει. εἴρηται· \"τὸ πρωὶ παραστήσομαί σοι καὶ ἐφόψομαι.\" πεποιθώς τε ἔσῃ, ὅτι ἔστιν σοι ἐλπίς. καὶ π̣άλιν αὐτόν φησιν ἐκ τῆς προπαρασκευῆς πιστεύειν περὶ τῶν ἐλπιζομένων ἀγαθῶν. ταῦτα μὲν δῆλον δέ, ὅτι ἡ τῆς ψυχῆς ι̣ τὴν θείαν ἐλπίδα πρ ἕπεται γὰρ τῷ \"κατὰ θεὸν ζῆν\" βουλομένῳ τὰ ἀίδια, καθὰ Παῦλος λέγει· \"νυνὶ μένει πίστις, ἐλπίς, ἀγάπη.\" ἐκ δὲ μερίμνης καὶ φροντίδος ἀναφανεῖταί σοι εἰρήνη. τοῦτο λέγει, ὅτι ἀπαλλαγεὶς τῶν ἐπιπόνων καὶ ἀνιαρῶν διὰ τὴν ἐλπίδα τὴν γεγε_6_ν_η_μ_έ6νην ἐκ τῆς προπαρασκευῆς \"ἀναφανεῖταί σοι εἰρήνη\", εἰρήνην λέγων τὴν τῶν περιστάσεων ἀνάπαυσιν. ἔχομεν δὲ ἐν τοῖς θείοις γράμμασιν περὶ εἰρήνης λεγόμενα τῆς κατὰ ψυχήν, περὶ ἧς λέγεται·","english":"He calls it \"forgetfulness,\" clearly not the complete destruction of memory but the passing away of sorrows, in accordance with what is also said concerning the righteous: \"For they shall forget their former affliction, and it shall not come up into their heart.\" \"For in the day of good things there is forgetfulness of evils.\" And your prayer shall be like the morning star, and from midday life shall rise for you. He says this as following from what has gone before, that if you should purify yourself so as not even to become any defilement, your prayer will shine like the morning star. This signifies to him perhaps the morning illumination, by which the light of virtue begins; and thus the light will be strong as its full vigor. Consider what \"life shall rise for you\" means to him—whether he means virtue, or the life to come, or the life without toils when toilsome things are changed. The luminous life is that which has been enlightened by the \"sun of righteousness.\" It is said: \"In the morning I will present myself to you and I will look upon you.\" And you shall be confident that there is hope for you. And again he says that from the prior preparation one believes concerning the good things hoped for. These things are clear, that the soul's hope is divine; for eternal things follow the one who wishes \"to live according to God,\" as Paul says: \"Now abide faith, hope, love.\" And from care and thought peace shall appear to you. He says this, that having been released from toilsome and grievous things through the hope that has come from the prior preparation, \"peace shall appear to you,\" calling peace the rest from adversities. And we have in the divine writings things said concerning the peace that is according to the soul, about which it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"\"εἰρήν̣η ν πολλὴ ν τοῖς ἀγαπῶσίν σε καὶ οὐκ ἔστ»ι» ἐν αὐτοῖς «ς»κάνδαλον.\" αὕτη δὲ ἀταραξία οὖσα τῆς ψυχῆς καρπός ἐ»ς»τι τοῦ ν πνεύματος· \"ὁ γὰρ καρπὸς τοῦ πνεύματος ἀγάπη, χαρά, εἰρήνη.\" ἀπὸ ταύτης μακαρίζονται περὶ ὧν λέγεται· \"μακάριοι οἱ εἰρηνοποιοί, ὅτι υἱοὶ θεοῦ κληθήσονται.\" ἐπὰν γάρ τις τὴν ἑαυτοῦ \"μέριμναν ἐπὶ κύριον ἐπιρίψῃ\", ἕξει ταύτη̣ν τὴν εἰρήνην· ὁ ἁμαρτωλὸς δὲ οὐκ ἔσται ἐν ταύτῃ τῇ εἰρήνῃ· \"πᾶς γὰρ βίος ἀσεβοῦς ἐν φροντίδι\" τεταραγμένῃ. ἡσυχάσεις δὲ καὶ οὐκ ἔσται ὁ πολεμῶν σε· μεταβαλόμενοι δὲ πολλοί σου δεηθήσονται. ἐπίστησον, εἰ πάλιν τη`̣ν ἡσυχίαν οὗτός φησιν τὸ μηκέτι τρόπον τινὰ διὰ τα`̣ς κακώσεις ὀνειδίζεσθαι ὡς φαῦλον· τούτου ἐπιφερομένου ἐπάγει τὸ \"μεταβαλόμενοι δὲ πολλοί σου δεηθήσονται\" δηλῶν, ὅτι οἱ πρότερον κατατρέχοντες διὰ τὴν περὶ σὲ μεταβολὴν δεηθήσονταί σου. ἡ κυρίως δὲ ἡσυχία ἡ τῆς ψυχῆς ἀταραξία τῷ ἁγίῳ δίδοται λέγοντος τοῦ λόγου· \"ἀναπαύσεται ἑ´̣καστος ὑποκάτω ἀμπέλου αὐτοῦ καὶ ὑποκάτω","english":"Great peace have those who love you, and there is no stumbling block in them.\" And this, being a tranquility of the soul, is a fruit of the Spirit; for \"the fruit of the Spirit is love, joy, peace.\" From this, those concerning whom it is said are called blessed: \"Blessed are the peacemakers, for they shall be called sons of God.\" For whenever someone \"casts his anxiety upon the Lord,\" he will have this peace; but the sinner will not be in this peace, for \"the whole life of the ungodly is in\" troubled \"care.\" \"You shall be at rest, and there will be no one warring against you; but many, having changed, will entreat you.\" Consider whether again he calls \"rest\" the state of no longer being reproached in some way on account of afflictions as though worthless; when this is brought forward, he adds \"but many, having changed, will entreat you,\" showing that those who previously ran against you will entreat you because of the change concerning you. But the rest in the proper sense—the tranquility of the soul—is given to the saint, when the word says: \"Each one shall rest under his own vine and under","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"συκῆς αὐτοῦ καὶ οὐκ ἔσται ὁ ἐκφοβῶν.\" τοῦτο δὲ οὐκ αἰσθητῶς· ἀλλ' ὁ ἔχων τὸν πρακτικὸν βίον διὰ τῆς συκῆς δηλούμενον καὶ τὸν θεωρητικόν, ὃς διὰ τῆς ἀμπέλου σημαίνεται–εὐφροσύνης ποιητικὸν τυγχάνον–, ἄφοβος λοιπόν ἐστιν οὐκ ἔχων διάβολον ἐκφοβοῦντα ἢ δαίμονας. ὁ δ' ἐν κακία οὐχ ἡσυχάζει ὧδε κἀκεῖ τοῦ λογισμοῦ περιφερομένου ὑπὸ παθῶν καὶ δαιμόνων. αὐτίκα γοῦν πρὸς Κάϊν ὡς οὐ δεῖ κινούμενον εἴρηται· \"ἥμαρτες, ἡσύχασον·\" οἰκ»ε»ῖον γὰρ τῇ τοῦ ἀνθρώπου φύσει ἡ ἡσυχία τῆς ἀταραξίας, ἡ δὲ ἀταξία ἐπ»ε»ισόδιον. α καὶ νῦν σύμβολον τη ης ἐν ψυχῇ οἰκεῖν τη ος ἑρμηνευομένη \"γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεόν.\" ὅταν γὰρ οἱ τὰ γήινα πράττοντες διὰ τὸν φόβον τῆς κρίσεως ἐν μετανοίᾳ γένωνται, ἡσυχίαν ἀντι`̣ ταραχῆς ἀναλαμβάνουσιν ἀκούοντες· \"καὶ ἡσυχάσεις ἀφόβως ἀπὸ παντὸς κακοῦ.\" σωτηρία δὲ αὐτοὺς ἀπολείψει. αἰνίττεται, ὅτι οἱ πολεμοῦντες πάλαι δικαίου λοιπὸν τοῦ ἀνθρώπου γεγενημένου ἐγκαταλείπονται ὑπὸ σωτηρίας, δῆλον δ' ὅτι ἧς ἑαυτοῖς ἀνεπλάσαντο σωτηρίας ἡγούμενοι τὴν τῶν πολεμουμένων κάκωσιν καὶ κατὰ ψυχὴν καὶ σῶμα. ἡ γὰρ ἐλπὶς αὐτῶν ἀπώλ»ε»ια. τῶν κακοθελῶν, φησίν, ἡ προσδοκία ἀπώλειά ἐστιν· λέγοι δ' ἂν αὐτῶν προσδοκίαν οὐ πάντως ὡς αὐτῶν τοῦτο προσδοκώντων, ἀλλ' ὡς ἑπόμενον τοῦτο ἐχόντων· καθὸ λέγομεν τῷ κολάσει ὑποπίπτοντι· σὺ σεαυτῷ ταῦτα παρήγαγες, οὐχ ὅτι αὐτὸς τοῦτο προέθετο, ἀλλ' ὅτι ἠκολούθησεν αὐτῷ ταῦτα. ὀφθαλμοὶ δὲ ἀσεβῶν τακήσονται.","english":"his fig tree, and there will be no one to terrify.\" This is not in a sensory sense; but the one who has the practical life, signified by the fig tree, and the contemplative life, which is signified by the vine—being productive of gladness—is thereafter without fear, having no devil or demons to terrify him. But the one in wickedness does not rest, his reasoning being carried about here and there by passions and demons. Indeed, at once to Cain, as one who ought not to be moved, it was said: \"You have sinned; be still.\" For stillness of tranquility is proper to human nature, while disorder is an intrusion. And now a symbol of the dwelling of tranquility in the soul is what is interpreted, \"The earth feared and was still when God arose for judgment.\" For when those who practice earthly things, through fear of judgment, come to repentance, they take up stillness in place of turmoil, hearing: \"and you shall rest without fear from every evil.\" But salvation will abandon them. He hints that those who war against the righteous man—who has now become such—are left behind by salvation, clearly that salvation which they fashioned for themselves, supposing the affliction of those warred against, both in soul and body, to be their salvation. For their hope is destruction. The expectation of the evil-willed, he says, is destruction; he might mean their expectation not in the sense that they themselves expect this, but that they have this as a consequence; just as we say to one who falls under punishment: \"You brought these things upon yourself,\" not because he himself proposed this, but because these things followed him. But the eyes of the ungodly shall waste away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"ἴσως τοὺς φθονεροὺς αἰνίττεται καὶ τὴν λύπην αὐτῶν τὴν γιγνομένην ἐπὶ μεταβολῇ τοῦ ἀνιαροῖς περιπεπτωκότος, ὡς διέγραψεν. οὐ δε τούτους δὲ τοὺς ὀφθαλμούς φησι–πολλοὶ γὰρ τῶν ἀσεβῶν μέχρις ὑστέρας ἀναπνοῆς ὀξυωποῦντες ἔμειναν–, ἀλλὰ τοὺς ψυχῆς. ἔχεις ἐν τοῖς θείοις γράμμασιν περὶ ὀφθαλμῶν τῶν τοῦ ἀνθρώπου· \"ἡ ἐντολὴ κυρίου τηλαυγὴς φωτίζουσα ὀφθαλμούς\", δηλονότι τοὺς τοῦ σ ἔσω ἀνθρώπου ὀφθαλμοὺς ἐπὶ τῷ καὶ τυφλοὺς σώζειν τὰς θεοῦ ἐντολάς.\n\n309 ὑπολαβὼν δὲ Ἰὼβ λέγει· εἶτα ὑμεῖς ἐστε ἄνθρωποι; ἢ μεθ' ὑμῶν #τελευτήσει σοφία; φησὶν ὅτι «ἄνθρωποι μέν ἐστε, μέγα δὲ περὶ αὑτῶν οἰόμενοι καὶ ὡς μόνους ἑαυτοὺς ἀνθρώπους λογιζόμενοι νομίζετε μέχρις ὑμῶν εἶναι τὴν σοφίαν· οἴεσθε δὲ δύνασθαι καὶ τὰ κρίματα τοῦ θεοῦ καταλαμβάνειν καὶ ἀποφαίνεσθαί τι περὶ αὐτῶν· καὶ τῷ ὄντι ὑπερβαίνει τὰ ἀνθρώπινα.» \"τὰ κρίματά σου\" γάρ φησιν \"ἄβυσσος πολλή.\" ἀλλὰ καὶ Παῦλος \"ἀνεξεραύνητα\" αὐτὰ εἶναι γράφει. ἐμφαίνει δὲ διὰ τοῦ \"μεθ' ὑμῶν τελευτήσει σοφία;\" ὅτι ἡ τοῦ θεοῦ σοφία οὐκ ἄχρι τῶν ἀνθρωπίνων ἐστὶν πρα310 γμάτων. οἶδεν καθὰ καὶ ὁ ἀπόστολος ὅτι \"ἐκ μέρους\" κα̣ὶ τοῖς τελείοις ἐνταῦθα ἡ \"γνῶσις\" \"ἀραβῶνα πνεύματος\" ἐχόντων καὶ τούτ̣ων· ὁ δὲ ἀραβῶνά τινος ἔχων οὐ τὸ ὅλον αὐτὸ ἔχει, ἀλλὰ \"μέρος\" αὐτοῦ. τοῦ δὲ \"τελείου ἐλθόντος\" ἔχει σὺν τῷ ὅλῳ τὸ μέρος· #τοῦτο γάρ ἐστιν ὁ ἀραβών. #κἀμοὶ μὲν καρδία καθ' ὑμᾶς ἐστιν. παραστῆσαι αὐτοῖς βούλεται, ὅτι ἀναπλασμοὺς ἐν τῇ διανοίᾳ ἑαυτῶν ἔχουσιν, φάσκων· «\"κἀμοὶ καρδία καθ' ὑμᾶς ἐστιν\" καὶ οὐ συμφέρομαι ὑμῖν εἰς τὴν αὐτὴν διάνοιαν.","english":"Perhaps he is hinting at the envious and at their grief that arises at the change of fortune of one who has fallen into troubles, as he has described. But he does not mean these eyes—for many of the impious remained sharp-sighted until their last breath—but the eyes of the soul. You have in the divine writings concerning the eyes of the man: \"The commandment of the Lord is radiant, enlightening the eyes,\" clearly the eyes of the inner man, so that it even saves the blind through God's commandments.\n\n309 And Job, taking up the discourse, says: Then are you men? Or will wisdom die with you? He says that \"you are men, but thinking great things about yourselves and reckoning yourselves alone to be men, you suppose that wisdom extends only as far as you; and you think you can grasp the judgments of God and pronounce something concerning them; and in truth they surpass human understanding.\" For \"your judgments,\" he says, \"are a great deep.\" But Paul also writes that they are \"unsearchable.\" And he makes clear by \"will wisdom die with you?\" that the wisdom of God does not extend only as far as human affairs. 310 He knows, just as the apostle also does, that \"in part\" even for the perfect here below is \"knowledge,\" since they have \"the earnest of the Spirit\"—and these too. But one who has the earnest of something does not have the whole of it, but \"a part\" of it. But when \"the perfect\" has come, he has the part together with the whole; for this is the earnest. And my heart is according to you. He wishes to show them that they have fancies in their own mind, saying: \"And my heart is according to you,\" and I do not agree with you in the same mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"ἢ μὴ νομίζετε ὑπερβαλλόντως νοεῖν; κἀγὼ γὰρ συνίημι· λογικὸν γὰρ λογικοῦ οὐ διαφέρει. τῇ δὲ ἐπιβολῇ ἡ διαφορὰ γίνεται.» περὶ φαύλων γοῦν λέγεται· \"ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν.\" οὐ γὰρ τὴν οὐσίαν, ἀλλὰ τὴν ἐνέργειαν αὐτῆς τὴν φαύλην ἀπώλειαν αὐτῆς #λέγει. δίκαιος γὰρ καὶ ἄμεμπτος ἀνὴρ ἐγε#νήθη εἰς χλεύασμα. ὅταν τὰ ἐλάττονα λέγῃ, ἑαυτῷ αὐτὰ προσάπτει· ἐλαττωτικὸς γὰρ ἑαυτοῦ διὰ ἀτυφίαν ὑπάρχει. ὅταν δὲ ἐπαίνου χρεία ᾖ, τῷ δικαίῳ καὶ τῶι ἔχοντι τὴν ἀρετὴν αὐτὰ ἕπεσθαι λέγει, ὡς ὁ μακάριος Παῦλος \"οἶδα ἄνθρωπον ἐν Χριστῷ\" λέγων̣. ὁ θεὸς γὰρ αὐτῷ ἐμαρτύρησεν λέγων· \"οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;\" εἰ δὲ ὁ Ἰὼβ εἶπέν ποτε\n\nἐκβιαζόμενος διὰ τὸ τοὺς φίλους ἐναντίον δοξάσ̣αι· \"οἶδα ὅτι δίκαιος ἀναφανοῦμαι\", χαρακτὴρ γινόμενος τοῦτο εἰ῀̣πεν ἐκ τῶν καθ' ἑαυτὸν ἀπαγγείλ̣ας τοὺς ἀρετῇ χρωμένους καὶ ἐργαζομένους λέγων· «οἶδα ὅτι εἰ χρησαίμην τῇ ἀνδρείᾳ ἕως τ̣ε´̣λους, \"δίκαιος ἀναφανοῦμαι\".» οὐ γὰρ εἶπεν· «δίκαιός εἰμι», ἀλλ' εἰς μέλλοντα χρόνον ἀνέκλινεν τὴν προσδοκίαν, τὸ ἴδιον τῶν ἀρετῶν ἀπαγ#γέλλων. εἰς χρόνον γὰρ τακτὸν ἡτοίμαστο πεσεῖν ὑπὸ ἄλλους οἴκους τε αὐτοῦ ἐκπορθεῖσθαι ὑπὸ ἀνό#μων. δηλοῖ ὅτι παρεδόθη τοῖς ἐξαιτησαμένοις πειράσαι αὐτόν. τινὲς καὶ ἐκ ταύτης τῆς λέξεως οὐ καλῶς αὐτῇ χρησάμενοι εἱμαρμένην ἐλογίσαντο εἶναι, τὸ \"τακτὸν χρόνον\" εἰς αὐτὴν ἀναφέροντες. ψεῦδος δὲ τοῦτο· οὐ γὰρ πᾶς χρόνος τεταγμένος τὴν εἱμαρμένην σημαίνει.","english":"Or do you not think that I understand beyond measure? For I too understand; for a rational being does not differ from a rational being. But the difference lies in the application. Concerning the wicked, then, it is said: \"Hear me, you who have lost your heart.\" For he does not mean its substance, but its wicked activity—her destruction, he calls it. For a just and blameless man has become a laughingstock. When he speaks of lesser things, he attributes them to himself; for he is self-diminishing because of his freedom from vanity. But when there is need of praise, he says that these things follow the just man and the one who possesses virtue, as the blessed Paul says, \"I know a man in Christ.\" For God testified to him, saying: \"Do you think I have dealt with you otherwise than that you might be shown to be just?\" But if Job once said, being forced because his friends had formed the opposite opinion: \"I know that I shall be shown to be just,\" he said this as a type, declaring from his own circumstances those who practice and work virtue, saying: \"I know that if I practice courage to the end, I shall be shown to be just.\" For he did not say, \"I am just,\" but he deferred the expectation to a future time, declaring what is proper to the virtues. For at an appointed time he was prepared to fall under others, and his houses to be plundered by the lawless. He shows that he was handed over to those who had asked to test him. Some, also from this expression, not using it well, have reckoned that fate exists, referring the \"appointed time\" to it. But this is false; for not every appointed time signifies fate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ὃ παρίστησιν οὖν, τοῦτ' ἔστιν, ὅτι εἰ καὶ εἰς χλεύασμα ἐγενήθη, ἀλλά γε οὐκ εἰς ἄπειρον τοῦτο ἐγίνετο, ἀλλὰ καιρῷ τοῦ θεοῦ συνχωρήσαντος τοῦτο γενέσθαι, καθὰ καὶ οι῾̣ \"δοθέντες εἰς χεῖρας τῶν θλιβόντων\". \"χρόνον\" δὲ \"τακτὸν\" εἰ῀̣πεν, ὃν ἔστιν̣ τῇ ἀρετῇ τῇ τοιαύτῃ χρῆσθαι τὸν ἄνθρωπον, καθ' ἣν καὶ λέγεται ἱκανὸς εἶναι πολεμεῖν. \"οἴκους\" δὲ λέγει \"πορθουμένους\" τὰς ἀρετάς· τούτους γὰρ σπουδ̣άζουσιν̣ οἱ ἀντικείμενοι διὰ τῶν ἐπιπόνων σεῖσαι καὶ κλο̣νῆσαι· ὅτι δὲ οἶκοι ἀντὶ ἀρετῶν παραλαμβάνονται, εἴρηται· \"ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας.\" ἆρά γε ἄοικοι ἦσαν πρὶν φοβηθῶσι τὸν θεόν; ἀλλὰ δῆλον ὡς τὰς ἀρετάς, κατὰ τὸν ἀκούοντα τοὺς λόγους Ἰησοῦ καὶ οἰκοδομοῦντα τὴν ἑαυτοῦ οἰκίαν, ὅ ἐστιν τὸν βίον, οὐκ ἐπὶ πέτραν αἰσθητήν, ἀλλ' ἐπὶ τὸν Χριστὸν τὸν εἰπόντα Πέτρῳ· \"σὺ εἶ Πέτρος καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν ἐκκλησίαν\", τοῦ Πέτρου δηλονότι ἔχοντος οἰκίαν ἐν τῇ τοιαύτῃ πέτρᾳ. οἰκοδομεῖ δὲ ὁ σωτὴρ τὴν ἐκκλησίαν, αὐτὸς καὶ πέτρα καὶ οἰκοδόμος ὤν· συνεργεῖ γὰρ ὁ θεὸς τῷ σπουδαίῳ. οὕτω καὶ ὁ ψαλμῳδός φησιν· \"ἐν πέτρᾳ ὕψωσάς με.\" οὐ μέγα δὲ δῶρον θεοῦ ἐν αἰσθητῇ πέτρᾳ ὑψωθῆναι, ἀλλὰ δῆλον ὡς τῶι λόγωι τῷ ἀσφαλεῖ, καθὸ πάλιν ὁ ψαλμῳδός φησιν· \"ἔστησας ἐπὶ πέτραν τοὺς πόδας μου.\" σημειωτέον δὲ ὅτι δίκαιος ἢ ἀλλοτιν π ἀλλ' ἄνομοι. τὸ δὲ \"ἐκπορθεῖσθαι\" ἐμφαίνει τὸ ἀνδρεῖον τοῦ δικαίου καταμηχανηθέντος· εἴρηται κ̣αὶ ἐν ψαλμοῖς· \"πλεονάκις ἐπολέμησάν με ἐκ νεότητός μου καὶ γὰρ οὐκ ἠδυνήθη σάν μοι\", ὡς καὶ Παῦλο̣ς·","english":"What he sets forth, then, is this: that even if it became a mockery, it did not go on to infinity, but it happened when God permitted it to happen, just as also those \"given into the hands of those who afflict them.\" And he said \"an appointed time,\" which is for a man to use such virtue as this, according to which he is also said to be able to wage war. And he calls \"houses being plundered\" the virtues; for the adversaries hasten to shake and unsettle these through hardships. That \"houses\" are taken in place of virtues has been said: \"Since the midwives feared God, they made houses for themselves.\" Were they, then, without houses before they feared God? But it is clear that they made the virtues, according to the one who hears the words of Jesus and builds his own house, that is, his life, not on a perceptible rock, but on Christ, who said to Peter: \"You are Peter, and on this rock I will build my church,\" Peter, obviously, having a house on such a rock. And the Savior builds the church, being himself both rock and builder; for God works together with the diligent man. Thus also the psalmist says: \"You exalted me on a rock.\" But it is not a great gift of God to be exalted on a perceptible rock, but it is clear that it is by the secure word, inasmuch as again the psalmist says: \"You set my feet on a rock.\" And it should be noted that the righteous man is something else, but the lawless are not. And \"to be plundered\" indicates the courage of the righteous man when he has been plotted against; it is also said in the Psalms: \"They have fought against me often from my youth, and indeed they were not able to prevail against me,\" as also Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"\"τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ;\" καὶ τὰ ἑξῆς. οἴκους δὲ πληθυντικῶς δεῖ νοεῖν τὸ πλῆθος τῆς ἀρετῆς· σωφροσύνη οἶκος, ἀνδρεία οἶκος, πραότης καὶ ἄλλαι, καθὸ εἴρηται· \"ὀχύρωμα ὁσίου φόβος κυρίου·\" οὕτω καὶ δικαιοσύνη. τούτων τῶν οἴκων εἰσὶν ἐναντίοι, οὓς κατασπᾷ κύριος· \"οἴκους γὰρ ὑβριστῶν καστασπᾷ κύριος· ἐστήριξεν δὲ ὅριον χήρας.\" τὰς γὰρ τῶν ὑπερηφάνων πολιτείας κατασπᾷ ω῾̣ς εἴρηται· \"Καφαρναούμ, ἢ ἕως οὐρανοῦ ἀναβήσῃ, ἕως ᾅδου καταβιβασθήσῃ.\" καὶ \"ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται.\" \"στηρίζει δὲ χήρας τὸ ὅριον\", ὅ ἐστιν· τὸν οἶκον, τὸν βίον τῶν κατὰ θεὸν χηρευόντων ἀπὸ κακῶν. δηλοῖ καὶ τὸ \"οἰκίαι παρανόμων ὀφειλήσουσιν καθαρισμόν, οἰκίαι δὲ δικαίων δεκταὶ\" τοὺς ἑκάστου βίους. οὐ μὴν δὲ ἀλλὰ μηθεὶς πεποιθέτω πονηρὸς ὢν ἀθῷος ἔσεσθαι. ὅσοι παροργίζουσι τὸν κύριον, οὐχὶ καὶ ἔτασις αὐτῶν ἔσται; διδάσκει ὅτι κἂν χλευάζῃ τις τὸν δίκαιον καὶ καταδυναστεύῃ, οὐκ ἔσται ἀθῷος, κἂν ἐκνικήσῃ αὐτὸν τῷ δοκεῖν. παροργίζει γὰρ τὸν θεὸν ὁ τοιοῦτος. ἔσται γὰρ ἐξέτασις τῶν πραττομένων, δι' οὗ αἰνίττεται κρίσιν, καθὰ καὶ Παῦλός φησιν· \"δεῖ γὰρ ἡμᾶς πάντας παραστῆναι τῷ βήματι τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπραξεν.\" νοεῖν δὲ ὑποβάλλει ὅτι «εἰ καὶ οἱ ἐξαιτησάμενοι πονηρεύονται εἰς ἐμὲ λαβόντες ἐξουσίαν, οὐδ' οὗτοι ἀθῷοί εἰσιν ὄργανον καὶ \"σκεύη ὀργῆς\" γεγ̣ενημένοι, κἂν ἐπὶ ἁμαρτάνοντα τοῦτο ποιῶσιν.» χαίρουσιν γὰρ τῇ τοιαύτῃ ὑπηρεσίᾳ. πρός τινα γοῦν λέγεται· \"ἐγὼ ἔδωκα αὐτοὺς εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος\" καὶ","english":"Who will separate us from the love of God?\" and the verses that follow. But \"houses\" in the plural must be understood as the abundance of virtue: self-control is a house, courage is a house, gentleness and the others, inasmuch as it is said: \"The fear of the Lord is the stronghold of the holy man\"; so also righteousness. There are opposites of these houses, which the Lord pulls down: \"For the Lord pulls down the houses of the insolent, but he has established the boundary of the widow.\" For he pulls down the ways of life of the proud, as it is said: \"Capernaum, will you be exalted to heaven? You will be brought down to Hades.\" And \"he who exalts himself will be humbled.\" \"But he establishes the boundary of the widow,\" that is, the house, the life of those who are widowed from evils according to God. The saying also makes clear: \"The houses of the lawless will incur cleansing, but the houses of the righteous are acceptable,\" meaning the ways of life of each. Nevertheless, let no wicked man be confident that he will be innocent. Will there not also be an examination of all who provoke the Lord? He teaches that even if someone mocks the righteous man and oppresses him, he will not be innocent, even if he prevails over him in appearance. For such a man provokes God. For there will be an examination of what is done, by which he hints at judgment, just as Paul also says: \"For we must all appear before the judgment seat of Christ, so that each may receive according to what he did through the body.\" He suggests that we understand this: \"Even if those who have obtained their request do evil against me, having received authority, not even these are innocent, having become an instrument and 'vessels of wrath,' even if they do this against one who sins.\" For they rejoice in such service. At any rate, it is said to someone: \"I gave them into your hands, but you did not give them mercy\" and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"\"ἐγὼ ὠργίσθην αὐτοῖς ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά.\" οὐ γὰρ ἵνα ἀνηλεῶς χρήσωνται παραδίδωσιν θεός· αὐτοὶ δὲ σὺν πολλῇ προθυμίᾳ τοῦτο ποιοῦντες ἀνηλεῶς ποιοῦσιν· καὶ Φαραὼ δὲ πρὸς τοὺς υἱοὺς Ἰσδραὴλ τοιοῦτος. τοιοῦτον τὸ \"γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου χαίροντες ἅμα καὶ ὑβρίζοντες.\" χαίρουσιν γὰρ τοιούτοις οἷς ὑπηρετοῦσιν. ἀλλὰ ἐρώτησον τετράποδα, ἐάν σοι εἴπωσιν, πετεινὰ δὲ οὐρανοῦ, ἐάν σοι ἀπαγγείλωσιν· ἐκδιήγησαι γῇ, ἐάν σοι φράσῃ, καὶ ἐκδιηγή#σονταί σοι οἱ ἰχθύες τῆς θαλάσσης. τὴν τῶν κριμάτων βαθύτητα καὶ τὴν ἀξίαν τοῦ ἀνθρώπου ἐνταῦθα δηλῶσαι βούλεται λέγων, ὅτι ἀκατάλημπτά εἰσ̣ι̣ τὰ κρίματα ὧν \"ἐκ μέρους\" ἄνθρωπος ἐπιστήμην δέχεται. οὐ πάντως δὲ οὕτως ἐκλαβεῖν προσήκει, ὅτι ἐρωτῆσαι δεῖ τὰ τετράποδα ὡς παρ' αὐτῶν ἐκδέχεσθαι ἀπόκρισιν, ἀλλὰ «τὴν ἐν τοῖς τετραπόδοις ἐραύνησον καὶ ἐν πετεινοῖς καὶ τῇ γῇ δημιουργίαν καὶ κρίματα καὶ σκόπησον, εἰ δυνήσει καταλαβεῖν τοὺς βαθυτάτους ἐν αὐτοῖς λόγους.» ταῦτα δέ φ̣ησ̣ιν ἐπιστῆσαι αὐτοῖς βουλόμενος, ὅτι ἡ τοῦ θεοῦ διοίκησις ἐναποκρύπτεται καὶ οὐ πρέπει αὐτοὺς ἐπιτρέχειν αὐτῇ ἀγνοοῦντας, καθ̣ὰ κατέτρεχον αὐτοῦ ὡς δι' ἁμαρτίας πάσχοντος οὐκ εἰδότες τὸ κρίμα. καὶ γὰρ τῷ ὄντι ἐκ προχείρου ἡ τῶν ζῴων ὕπαρξις οὐ παραστήσει τὸ εὔλογον· τὰ γοῦν ἰοβόλα τοῖς πολλοῖς δοκεῖ οὐκ ἔχειν τῆς παραγωγῆς τὸ εὔλογον. ἀλλ' ὁ ἅγιός φησιν· \"πάντα εἰς χρείαν αὐτῶν ἔκτισται.\" 316 καὶ τὸ κεκρυμμένον δὲ αὐτῶν παρίστησιν· \"α τ̣·","english":"I was angry with them a little, but they set upon evil.\" For God does not hand them over so that they may treat them mercilessly; but they themselves, doing this with great eagerness, act mercilessly. And Pharaoh too was like this toward the sons of Israel. Such is the saying, \"Giants come to fulfill my wrath, rejoicing and at the same time insolent.\" For they rejoice in such things as they serve. But ask the four-footed animals, if they will tell you, and the birds of heaven, if they will report to you; recount to the earth, if it will declare to you, and the fish of the sea will recount to you. He wishes here to make clear the depth of the judgments and the worth of man, saying that the judgments are incomprehensible, of which man receives knowledge \"in part.\" But it is not altogether fitting to take it thus, that one must question the four-footed animals as though receiving an answer from them, but rather, \"Examine the creation and the judgments among the four-footed animals and among the birds and in the earth, and consider whether you will be able to grasp the deepest reasons in them.\" And he says this wishing to draw their attention to the fact that God's governance is hidden and it is not fitting for them to run over it in ignorance, just as they ran over him as though he were suffering because of sin, not knowing the judgment. For in truth the existence of living creatures will not readily present what is reasonable; at any rate, venomous creatures seem to many not to have the reasonable principle of their production. But the saint says, \"All things have been created for their use.\" And he sets forth what is hidden in them: \"a...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"τῶν ἔργων αὐτοῦ ἐστιν ἐν ἀποκρύφοις.\" καὶ γὰρ ἐπὶ ἰατρικῆς ἐστι τοῦτο θεωρῆσαι τοῦ μὲν ἰατροῦ τέχ̣ν̣ῃ καὶ ἐπιστήμῃ προσάγοντος τὰ ἰατικά, τοῦ δὲ ἀνιάτρου δυσαρεστουμένου πολλάκις τοῖς παρὰ τοῦ ἰατροῦ ἐπιβαλ#λομένοις φαρμάκοις. τίς οὖν οὐκ ἔγνω ἐν πᾶσι τούτοις, ὅτι #χεὶρ κυρίου ἐποίησεν ταῦτα; τὸν καθ' ἕκαστον λόγον τῶν γεγενημένων ἀποκεκρυμμένον εἰπών, δι' οὗ ἐδίδαξεν τοὺς φίλους ἐπιστῆσαι καὶ τῷ καθ' αὑτὸν ὡς κεκρυμμένῳ καὶ μὴ προχείρως φάσκειν ἁμαρτίας χάριν τοῦτο γεγονέναι, ἕτερόν τι παιδεύει παριστῶν, ὅτι ὁ καθόλου λόγος φανερός ἐστιν, κἂν̣ ὁ ἕτερος κεκρυμμένος τυγχάνῃ, λέγω δή, ὅτι \"χεὶρ κυρίου ταῦτα πεποίηκεν,\" ἵνα ἔμφασιν παραστήσῃ τῆς ἑτέρας αἰτίας, ὅτι εἰ καὶ οὐ διὰ ἁμαρτίας, ἀλλ' ὑπὸ χειρὸς κυρίου ταῦτα γίνεται συνχωροῦντος. καὶ γὰρ εἰ μὴ ἦν ὁ ἐξα̣ι̣τησάμενος λαβὼν τὴν ἐπιτροπὴν πρὸς τοῦ θεοῦ, οὐδὲν ἠδύνατο. ἐλεγκτέον ἐκ τούτων τοὺς τὸ αὐτόματον εἰσάγοντας, ὅτι τάξει καὶ προνοίᾳ τὰ πάντα διοικεῖται. ἡ γὰρ σύνπνοια τοῦ παντὸς ἱκανὴ διδασκαλία τοῦ ἐφεστάναι 317 #τοῖς ὅλοις τὴν πρόνοιαν τοῦ θεου῀̣. εἰ μὴ ἐν χειρὶ αὐτοῦ ψυχὴ πάντων τῶν ζώντων καὶ πνεῦμα #παντὸς ἀνθρώπου; βεβαιοῖ τὰ τῆς παιδεύσεως διδάσκων αὐτούς, ὅτι ὑπὸ τὴν χεῖρα τοῦ θεοῦ πάντα ἐστιν καὶ ἡ ζωὴ τῶν ἀνθρώπων καὶ ὁ θάνατος –τούτῳ ὅμοιον τὸ ἐν τῷ εὐαγγελίω· \"οὐχὶ δύο στρουθία ἀσσαρίου πωλεῖται;","english":"His works are in secret.\" For this can be observed also in medicine: the physician applies remedies with skill and knowledge, while the quack is often displeased with the drugs administered by the physician. Who then has not known in all these things that the hand of the Lord has done these things? Having said that the account of each of the things that have happened is hidden—through which he taught the friends to attend also to what is hidden in his own case, and not to say readily that this happened because of sins—he teaches something else as well, showing that the general account is clear, even if the other is hidden; I mean, that \"the hand of the Lord has done these things,\" so as to convey the impression of the other cause, that even if not because of sins, yet these things happen by the hand of the Lord, who permits them. For if the one who demanded it had not received the commission from God, he could have done nothing. From these things one must refute those who introduce chance, [showing] that all things are governed by order and providence. For the concord of the universe is sufficient teaching that the providence of God presides over all things. Is not the soul of all living things and the spirit of every human being in his hand? He confirms the matters of instruction, teaching them that all things are under the hand of God—both the life of humans and death—similar to this is the saying in the Gospel: \"Are not two sparrows sold for an assarion?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"καὶ οὐχ ἓν αὐτῶν ἐμπεσεῖται εἰς παγίδα ἄνευ τοῦ πατρὸς τοῦ ἐν τοῖς οὐρανοῖς\"–οὐδὲν ἕτερον διὰ τούτου κατασκευάζων ἢ τὸ ε᾿̣πιστῆσα̣ι τὴν ἑαυτῶν διάνοιαν ἐπὶ τὰ τοῦ θεοῦ κρίματα καὶ·ι μὴ εἰκ̣αίως λέγειν δι' ἁμαρτίας αὐτὸν #πεπονθέναι. νοῦς μὲν γὰρ ῥήματα διακρί#νει, λάρυξ δὲ σῖτα γεύεται. ἐπίστησον, εἰ ταῦτα ἀποδίδοται πρὸς ἐκεῖνα· \"ἀλλὰ ἐρώτησον τετράποδα, ἐάν σοι εἴπωσιν.\" δῆλον ἐκ τῆς ἀκολουθίας, ὅτι οὐκ ἀλόγων ἢ ἀψύχων ἐστὶν εἰδέναι τὰ τῆς προνοίας κρίματα, ἀλλὰ τοῦ νοῦ. καὶ παράδειγμα λαμβάνει, ὅτι καθάπερ ὁ λάρυγξ κριτικός ἐστι τῶν σιτίων, οὕτως ὁ νοῦς τῶν τε λεγομένων καὶ τῶν ἐγκειμένων ἐν τῇ φύσει τοῦ παντός. «διακρίνετε τοίνυν καὶ ὑμεῖς», λέγοι ἂν πρὸς τοὺς φίλους, «ταῦτα καὶ εὑρήσετε τὸν τρόπον τῶν ἐμοὶ συμ#βεβηκότων.» ἐν πολλῷ χρόνῳ σοφία, ἐν #δὲ πολλῷ βίῳ ἐπιστήμη. παιδευτικώτατα καὶ ταῦτά φησιν· ἵνα γὰρ μὴ πρόχει ρον καὶ εὐχερῆ τὴν τῶν ὄντων γνῶσιν οἰηθῶσιν διὰ τὸ εἰρῆσθαι \"νοῦς μὲν γὰρ ῥήματα διακρίνει\" καὶ λογίσωνται,","english":"And not one of them will fall into a snare without the Father who is in the heavens\"—by this establishing nothing other than that they should fix their own mind upon the judgments of God and not say rashly that he has suffered because of sin. For the mind discerns words, and the throat tastes foods. Consider whether these things are given in answer to those: \"But ask the four-footed beasts, if they will tell you.\" It is clear from the sequence that it belongs not to irrational or soulless creatures to know the judgments of providence, but to the mind. And he takes an example, that just as the throat is a discerner of foods, so the mind is a discerner of both the things spoken and the things implanted in the nature of the whole. \"Discern therefore also yourselves,\" he would say to the friends, \"these things and you will find the manner of the things that have befallen me.\" In much time is wisdom, and in much life is knowledge. These things too he says most instructively; for lest they should suppose the knowledge of beings to be ready at hand and easy because it has been said, \"For the mind discerns words,\" and should reckon,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"ὅτι εὐχερὲς αὐτοῖς τοῦτο ἅτε νοῦν̣ ἔχουσιν, ἐνάγει αὐτοὺς ε̣ἰς ἐπιμέλειαν τῆς σοφίας λέγων· \"ἐν πολλῷ χρόνῳ σοφία, ἐν δὲ πολλῷ βίῳ ἐπιστήμη.\" ἐλεγκτέον ἐκ τούτου τοὺς μὴ βουλομένους πονεῖν, ἀλλ' οἰομένους αὐτοῖς ἀρκεῖν τὴν ὅπως ποτὲ γιγνομένην ἐπιβολὴν ἐπιστήμης τινός. οὐ γὰρ ἅμα τῷ ἄρξασθαί τινα ἡ γνῶσις τῶν τελείων παραγίνεται. πρὸς δὲ τούτωι ἐλέγχονται καὶ οἱ φύσει νομίζοντες εἶναι τὰς μαθήσεις· οὐδὲν γὰρ τῶν κατὰ φύσιν καὶ ἀναγκαίως τῇ οὐσίᾳ τοῦ ἀνθρώπου προσόντων χρόνῳ κατορθοῦται. οὐδεὶς γοῦν θνητὸς ᾗ ζῷον χρόνῳ προστίθεται· τὸ δὲ σοφὸς εἶ319 ναι χρόνῳ προσγίνεται· \"ὅτε γὰρ ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου.\" πρὸς ταῦτα ἀντιθήσει τις τὸ \"οὐχ οἱ πολυχρόνιοί εἰσιν σοφοί, οὐδὲ οἱ γέροντες οἴδασιν κρίμα,\" ἐναντίον τοῦτο τῷ ὑπὸ τοῦ Ἰὼβ εἰρημένῳ οἰόμενοις. δυνατὸν δὲ ἀμφότερα ἀκολούθως εἰρημένα συνιδεῖν· ὁ μὲν γὰρ μακάριος Ἰώβ φησιν, ὅτι ὁ ἀρχόμενος σοφίας καὶ σπεύδων αὐτὴν ἀναλαβεῖν οὐχ ὡς ἔτυχεν αὐ τήν, ἀλλ' ἐν πολλῷ χρόνῳ ἀναλήμψεται. ἀλλὰ καὶ ὁ Ἐλιοὺς οὐκ ἀπιθάνως ἂν λέγοι· οὐδὲ γάρ, εἰ μὴ ἐπεθύμησέν τις σοφίας, τῇ δὲ ἡλικίᾳ προβέβηκεν, ἤδη σοφὸς ἂν εἴη· οὐ γὰρ ἐξ ἀνάγκης ὁ γέρων σοφός. ἐπιστήσεις τῷ ὑπὸ τοῦ ὑμνῳδοῦ λεγομένῳ, εἰ συμβάλλεται τῷ ἐν πολλῷ χρόνῳ τὴν σοφίαν ἀναλαμβάνεσθαι ἐν τῷ λέγειν·","english":"Because this is easy for them, since they have understanding, he leads them to diligence in wisdom, saying: \"In much time is wisdom, and in a long life is knowledge.\" From this one must refute those who are unwilling to labor, but think that the mere onset of some knowledge, however it happens, suffices for them. For knowledge of perfect things does not come at the same moment one begins. In addition to this, those who think that learning is by nature are also refuted; for none of the things that belong to man's essence by nature and necessarily is accomplished by time. No mortal, then, qua living being, is added to by time; but being wise comes to one by time: \"For when I was an infant, I spoke as an infant, I thought as an infant, I reasoned as an infant; when I became a man, I put away the things of the infant.\" Against these things someone will set the saying, \"Are not the long-lived wise, nor do the aged know judgment,\" thinking this to be contrary to what was said by Job. But it is possible to see both as said consistently: for blessed Job says that one who begins wisdom and hastens to take it up will receive it not as it happens, but in much time. But Elihu too would say not implausibly: for not even if someone has not desired wisdom, but has advanced in age, would he already be wise; for the old man is not wise by necessity. You will note the saying of the psalmist, whether it contributes to the taking up of wisdom in much time, in his saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"\"γνώρισόν μοι, κύριε, τὸ πέρας μου καὶ τὸν ἀριθμὸν τῶν ἡμερῶν μου, τίς ἐστιν, ἵνα γνῶ, τί ὑστερῶ ἐγώ.\" ἀναλημπτὴ γὰρ δείκνυται καὶ οὐ φύσει ἡ ἀρετή, ἀλλὰ καὶ χρόνῳ κατορθουμένη ἐν τῷ \"ἵνα γνῶ, τί ὑστερῶ ἐγώ\". τί δέ ἐστιν σοφία, ἐν τοῖς ἑξῆς εἴρηται οὕτως· \"ἰδοὺ ἡ θεοσέβειά ἐστιν σοφία, καὶ τὸ ἀπέχεσθαι ἀπὸ κακῶν ἐστιν ἐπιστήμη.\" καὶ πρῶτον δεῖ κατορθῶσαι τὴν ἀποχὴν τῶν κακῶν, ἵνα οὕτω ἡ θεοσέβεια προσγένηται σοφία οὖσα. εἴρηται γάρ· \"ἐπιθυμήσας σοφίαν διατήρησον ἐντολὰς καὶ κύριος χορηγήσει σοι αὐτήν·\" ἡ γὰρ σοφία καθαρθείσης τῆς ψυχῆς προσγίνεται. παρ' αὐτῷ σοφία καὶ δύναμις, αὐτῷ βουλὴ καὶ σύνε#σις. εἰπὼν \"ἐν πολλῷ χρόνῳ σοφία\" πρὸς τὸ μὴ νομίσαι αὐτοὺς λέγειν αὐτὸν περὶ ἀνθρωπίνης σοφίας λέγειν μηδὲ ζητεῖν αὐτὴν ἐν τοῖς γενητοῖς διδάσκει, πῶς εὑρίσκεται, λέγων· \"παρ' αὐτῷ σοφία καὶ δύναμις.\" οὐ γὰρ ἔξωθεν αὐτοῦ ἐστιν̣, ἀλλ' ἐν αὐτῷ ἐστιν ὁμοούσιος αὐτῷ τυγχάνουσα· πηγὴ γὰρ αὐτῆς ὑπάρχει, ἡ πηγὴ δὲ οὐκ ἄλλοθεν δέχεται. καὶ ἡ δύναμις δὲ παρ' αὐτῷ ἐστιν ὁ Χριστός· \"Χριστὸς γὰρ θεοῦ δύναμις καὶ σοφία.\" αὐτῶι δὲ καὶ βουλὴ καὶ σύνεσις πρόσεστιν, ὥστε μὴ ἀνθρωπίναις ἐπιβολαῖς ταῦτα ζητεῖται, ἀλλὰ παρ' αὐτοῦ. ταῦτα δὲ πάντα ὁ υἱός ἐστιν· τὸ γὰρ \"ἡτοίμασεν #οὐρανοὺς ἐν φρονήσει\" περὶ υἱοῦ λέγεται. ἐὰν καταβάλῃ, τίς οἰκοδομήσει; ἐὰν κλείσῃ κατὰ ἀνθρώπων, τίς ἀνοίξει; ἐὰν κωλύσῃ τὸ ὕδωρ, ξηρανεῖ τὴν γῆν· ἐὰν δὲ ἐπαφῇ, ἀπώλεσεν #αὐτὴν καταστρέψας. τὸν περὶ προνοίας λόγον, ὡς καὶ πρότερον ἐλέχθη, ἠρέμα διδάσκει τοὺς ἀντιλέγοντας αὐτῷ.","english":"Make known to me, Lord, my end and the number of my days, what it is, that I may know what I lack.\" For virtue is shown to be something acquired and not by nature, but also perfected by time, in the words \"that I may know what I lack.\" And what wisdom is, is stated in what follows thus: \"Behold, godliness is wisdom, and to abstain from evils is knowledge.\" And first one must achieve abstinence from evils, so that godliness may then be added, being wisdom. For it is said: \"Having desired wisdom, keep the commandments, and the Lord will supply it to you\"; for wisdom is added when the soul has been purified. With him are wisdom and power, with him are counsel and understanding. Having said \"in much time is wisdom,\" so that they might not think he was speaking about human wisdom, nor seek it among created things, he teaches how it is found, saying: \"With him are wisdom and power.\" For it is not outside him, but is in him, being consubstantial with him; for he is its source, and the source does not receive from elsewhere. And the power with him is Christ; for \"Christ is the power of God and the wisdom of God.\" And counsel and understanding are present with him, so that these things are not sought by human undertakings, but from him. And all these things are the Son; for \"he prepared the heavens in understanding\" is said of the Son. If he casts down, who will build up? If he shuts against men, who will open? If he hinders the water, he will dry up the earth; but if he touches it, he has destroyed it, having overturned it. The account concerning providence, as was also said before, he gently teaches those who contradict him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"εἰ γὰρ καὶ ἐτίθεντο πρόνοιαν, ἀλλά γε ἐναντιώμασιν περιέπιπτον. λέγει οὖν ὅτι \"τῷ βουλήματι αὐτοῦ τίς ἀνθέστηκεν;\" ἔστι γοῦν εὑρεῖν τὸν μὲν πενόμενον, τὸν δὲ ἐν περιστάσει, τὸν δὲ νόσῳ πεπιεσμένον καὶ ὅλως ἐν διαφόροις συνπτώμασιν ἄλλον καὶ ἄλλον κατειλημμένους καὶ μὴ σθένοντας ἀπώσασθαι τὸ κεκριμένον. θεοῦ γὰρ βουλήσει συμβαίνουσιν. οὐ μόνον περὶ οἰκοδομῆς, ἀλλὰ καὶ τῶν προειρημένων οὐδείς ἐστιν, ὃς δυνήσεται εἰπεῖν κατὰ τὸν ἀπόστολον· \"τί με ἐποίησας οὕτως;\" ἀλλὰ καὶ οἱ χωρὶς βουλῆς θεοῦ τολμῶν322 τές τι, ἐπεὶ οὐκ ἐπεκαλέσαν322 το αὐτόν, καταστρέφονται κατὰ τὸ \"αὐτοὶ οἰκοδομήσουσι καὶ ἐγὼ καταστρέψω, λέγει κύριος.\" καὶ περὶ τῶν κακὴν οἰκοδομὴν ἐχόντων λέγεται· \"καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς.\" οὕτω καὶ ἐὰν ἐνκλείσῃ κατὰ ἀνθρώπων, οὐδεὶς ἀνοίξει· θεοῦ γὰρ μὴ εὐοδοῦντος ἐπὶ πρᾶξίν τινα, ἣν προῄρηταί τις, δι' οὓς οἶδεν λόγους, τίς ἀνοῖξαι\n\nδύναται; συνέκλεισεν τῷ Φαραὼ καὶ τοῖς Αἰγυπτίοις τὴν ἀποφυγὴν καὶ ἀνοίγων οὐχ εὑρίσκετο. καὶ ὅλως πολλὰ τοιαῦτα εὑρήσεις. κλείει γὰρ πρὸς τὸ χρήσιμον μὴ ἐῶν ἔχειν τῶν ἀνθρωπίνων ἀπόλαυσιν, ἀλλ' ἐν ἐνδείᾳ εἶναι· πρὸς δὲ τίνα; πρὸς τὸν σωτήριον εἶναι ἐπάγων τὰ ἐπίπονα. κλείει δὲ καὶ ἄλλως κατὰ ἀνθρώπων, ὅτε οὐκ ἐᾷ εὐοδοῦσθαι αὐτοὺς ἐν κακοῖς καὶ τούτου δεόντως γινομένου πρὸς θεοῦ, οὐ καθὼς Φαρισαῖοι ἐποίουν· εἴρηται γὰρ πρὸς αὐτούς·","english":"For even if they set up providence, they nevertheless fell into opposition. He says, then, \"Who has resisted his will?\" At any rate, one can find one person in poverty, another in distress, another oppressed by disease, and generally others caught in various misfortunes, one after another, and unable to thrust aside what has been decided. For these things happen by the will of God. Not only concerning building, but also concerning the things previously mentioned, there is no one who will be able to say, in the words of the apostle, \"Why have you made me thus?\" But even those who dare something without the will of God, since they did not call upon him, are brought down, according to \"They themselves will build, and I will tear down, says the Lord.\" And concerning those who have a bad building it is said: \"You shall pull them down, and you shall not build them up.\" So also if he shuts against men, no one will open; for when God does not grant success to some action that someone has chosen, for reasons he knows, who is able to open? He shut off escape for Pharaoh and the Egyptians, and when he opened, he was not found. And in general you will find many such things. For he shuts against what is useful, not allowing them to have enjoyment of human things, but to be in want; and against what? Against their being saved, bringing on hardships. And he shuts in another way against men, when he does not allow them to prosper in evils, and this happens rightly from God, not as the Pharisees did; for it has been said to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"\"κλείετε τὴν βασιλείαν τῶν οὐρανῶν, αὐτοὶ οὐκ εἰσέρχεσθε οὐδὲ τοὺς εἰσερχομένους ἀφίετε εἰσελθεῖν.\" κλείεται δ' ἡ βασιλεία τῶν οὐρανῶν, ὅταν οἱ δοκοῦντες εἶναι διδάσκαλοι δι' ὧν ἐνεργοῦσιν φαύλων μιμητὰς ἑαυτῶν ποιῶσίν τινας, ὡς μήτε αὐτοὶ μήτε οἱ μιμούμενοι αὐτοὺς εἰσιέναι εἰς τὴν βασιλείαν. ἐὰν οὖν τῷ ἑαυτῷ κλείσαντι καὶ θεὸς κλείσῃ διὰ τὴν πολιτείαν αὐτοῦ, τίς τούτῳ ἀνοίξει; οὕτω καὶ τὸ ὕδωρ καὶ τὸ κατὰ αἰσθητὸν κωλύων κατὰ τὸ εἰρημένον \"μερὶς μία βραχήσεται καὶ μερίς, ἐφ' ἣν οὐ βρέξω, ξηρανθήσεται\" κωλύων ξηραίνει τὴν γῆν· καὶ τούτου ἔχεις ἐν ταῖς Βασιλείαις τὸ παράδειγμα· αὐτὸς γάρ ἐστιν \"ὁ ἀνάγων νεφέλας ἐξ ἐσχάτου τῆς γῆς, ἀστραπὰς εἰς ὑετὸν ποιῶν.\" καὶ κατὰ τὴν ἑαυτοῦ ἐξουσίαν ἐπαφίεται τῇ γῇ καὶ εἰς ἀρδείαν καὶ εἰς φθορὰν τῶν ἐν αὐτῇ, ὡς ἐν τῷ κατὰ Νῶε κατακλυσμῷ. ταῦτα δὲ εἰ μετὰ συνέσεως ἀνάγοις, εὑρήσεις καὶ τὸ ἀπὸ τού#των ὄφελος. παρ' αὐτῶι κράτος καὶ ἰσχύς, #αὐτῷ ἐπιστήμη καὶ σύνεσις. τὸ εὔλογον τῆς ἀποδείξεως τοῦ ἕκαστα τῶν παρ' αὐτοῦ τοῦ θεοῦ γιγνομένων μὴ ἂν ἄλλον δύνασθαι ποιεῖν ἢ αὐτὸν διὰ τούτων διδάσκει φάσκων· \"παρ' αὐτῷ κράτος καὶ ἰσχύς.\" καὶ ἵνα μή τις ἀβέβαιος λογίσηται, ὅτι δυνάμει καὶ ἰσχύι μόναις θεὸς ποιεῖ, ἐπάγει· \"αὐτῶι ἐπιστήμη καὶ σύνεσις.\" κἂν γὰρ δυσαρεστῇ τις τοῖς γιγνομένοις λέγων ὅτι «διὰ τί μὲν ἥδε ἡ χώρα ἡ εὔφορος καὶ πολύπλουτος πάλιν ἄρδεται, ἡ δὲ δεομένη ἄβροχος διατελεῖ;», ἀκουέτω τὸ \"αὐτῷ ἐπιστήμη καὶ σύνεσις.\" αὐτὸς γὰρ \"σταθμῶι καὶ μέτρῳ πάντα τα διαταξάμενος\" ἑκάστῳ κατὰ τοὺς λόγους τῆς προνοίας ἑαυτοῦ ἐπιχορηγεῖ ἃ βούλεται·","english":"You shut the kingdom of heaven; you yourselves do not enter, nor do you allow those who are entering to go in.\" The kingdom of heaven is shut when those who seem to be teachers, through the evil things they practice, make some people imitators of themselves, so that neither they themselves nor those who imitate them enter into the kingdom. If, then, God shuts the door for one who has shut it for himself, on account of his manner of life, who will open it for him? In the same way also, he who withholds the water and what is perceptible, according to the saying, \"One portion will be watered, and the portion on which I do not send rain will be dried up,\" by withholding he dries up the land; and you have the example of this in the Books of Kings. For he is the one \"who brings up the clouds from the end of the earth, who makes lightnings for the rain.\" And according to his own authority he lets them fall upon the earth, both for irrigation and for the destruction of what is in it, as in the flood in the time of Noah. But if you understand these things with understanding, you will find also the benefit that comes from them. With him are strength and power; to him belong knowledge and understanding. The reasonableness of the demonstration that no other could do each of the things done by God himself except he alone, he teaches through these words, saying, \"With him are strength and power.\" And so that no one may reckon it uncertain that God acts by power and strength alone, he adds, \"To him belong knowledge and understanding.\" For even if someone is displeased with what happens, saying, \"Why is this fertile and very wealthy land watered again, while the land that needs it remains without rain?\", let him hear, \"To him belong knowledge and understanding.\" For he himself, \"having ordered all things by weight and measure,\" supplies to each according to the principles of his own providence whatever he wills.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"οὐ γὰρ ὡς ἔτυχεν ἡ τῶν ὄντων παραγωγὴ ἢ διοίκησις ἔχει τὴν σύστασιν, ἀλλὰ καὶ τὸ τῶν δημιουργημάτων διάφορον καὶ τὸ τῆς διοικήσεως συνέσει θείᾳ πέπηγέν τε καὶ ἕστηκεν. ἐπιστατέον ὅτι οὐχ ὡς συνθέτου ὄντος τοῦ θεοῦ \"ἰσχὺς παρ' αὐτῷ καὶ κράτος\" καὶ \"αὐτῷ ἐπιστήμη καὶ σύνεσις\" εἴρηται· πάντα γὰρ ταῦτα ὁ υἱός ἐστιν #ἁπλοῦς καὶ ἀσύνθετος ὑπάρχων. διάγων βουλευτὰς αἰχμαλώτους, κριτὰς δὲ γῆς ἐξέστη#σεν. καὶ ταῦτα τῆς προνοίας ἔργα· καὶ γὰρ τῷ θελήματι καὶ τῇ κρίσει καὶ βουλευταὶ αἰχμάλωτοι διάγονται καὶ κριταὶ μεθίστανται. καὶ εἰ μὲν βουλευτὰς λέγοι τοὺς ἐν πολιτεία μεγάλα φυσῶντας, ἔστιν καὶ τούτων πολλοὺς εὑρεῖν ἐν αἰχμαλωσίᾳ διαχθέντας· ὅπερ δῆλον ἐκ τῆς τοῦ Ἰσδραὴλ αἰχμαλωσίας, περὶ οὗ θρῆνον ὁ Ἰερημίας θρηνῶν ἐπὶ τὴν πόλιν αὐτῶν ἔλεγεν· \"πῶς ἐκάθισεν μόνη ἡ πόλις ἡ πεπληθυμμένη λαῶν, ἐγενήθη ὡς χήρα πεπληθυμμένη ἐν ἔθνεσιν, ἄρχουσα ἐν χώραις ἐγενήθη εἰς φόρον.\" εἰ δὲ τοὺς συμβουλεύοντας σημαίνοι τὸ τῆς βουλῆς ὄνομα, καὶ οὕτως τοὺς ἐπὶ κακῷ τοῦτο ποιοῦντας αἰχμαλώτους διάγει θεός· καὶ τούτου παράδειγμα Ἀχιτόφελ, οὗκ ἡ βουλὴ καὶ ἡ ζωὴ διεστράφη. καὶ γὰρ καὶ ἐκ τούτου κατανοῆσαί ἐστιν τὸ ἔργον τῆς προνοίας, ὅτι καὶ οἱ συνετώτατοι τῶν συμβουλευόντων καὶ σκοπῷ τοῦ συμβουλεύειν ἑπόμενοι ἀποτυγχάνουσιν πρὸς τὰς ἐκβάσεις οὐχ ὡς κακῶς συμβουλεύσαντες, ἀλλ' ὡς τῆς προνοίας ἑτέρως δοκιμαζούσης. οὕτω καὶ κυβερνῆται πάντα τ̣ὰ παρ' ἑαυτοῖς πεποιηκότες ἀποτυγχάνουσιν· θεοῦ γάρ ἐστιν τὸ τέλος. τῆι ἑαυτοῦ δυνάμει καὶ τοὺς \"κριτὰς ἐξέστησεν\".","english":"For the production or administration of existing things does not have its constitution as it happens, but both the diversity of created things and the understanding of administration are fixed and stand firm by divine intelligence. It must be noted that it is not as though God were composite that \"strength and might are with him\" and \"knowledge and understanding are his\" are said; for all these things are the Son, who is simple and incomposite. He leads counselors away captive, and he removes judges of the earth from their place. And these things are works of providence; for by his will and judgment both counselors are led away captive and judges are removed. And if one should call \"counselors\" those who in public life are puffed up with great things, it is possible to find many even of these led away into captivity; which is clear from the captivity of Israel, concerning which Jeremiah, lamenting in a lamentation over their city, said: \"How has the city that was full of peoples sat alone; she has become as a widow, full of nations; she who ruled in lands has become subject to tribute.\" But if the name of counsel means those who give advice, even so God leads away captive those who do this for evil; and the example of this is Ahithophel, whose counsel and life were perverted. For from this too it is possible to understand the work of providence, that even the most intelligent of those who give counsel, and who follow the aim of counseling, fail in the outcomes, not as having counseled badly, but as providence testing otherwise. So too pilots, having done everything in their power, fail; for the end belongs to God. By his own power he also \"removed the judges from their place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"καὶ εἰ μὲν τὸ \"ἐξέστησεν\" σημαίνει τὴν παραφροσύνην, καὶ τοῦτο γίγνεται τοῖς μὴ ὃν δεῖ τρόπον τῇ κρίσει τῶν πραγμάτων χρωμένοις· ἐξιστᾷ δὲ θεὸς τοὺς τοιούτους ἀποδεικνύων αὐτοὺς ἄφρονας. δυνατὸν δὲ καὶ τὴν μετάστασιν αὐτῶν σημαίνειν τὸ \"ἐξέστησεν\"· αὐτοῦ\n\nγὰρ τοῦ θεοῦ λόγου προνοίαι καὶ #οἱ κριταὶ μεθίστανται. καθιζάνων βασιλεῖς ἐπὶ θρό#νους. ὅμοιον τούτῳ τὸ \"δι' ἐμοῦ βασιλεῖς βασιλεύουσιν\" καὶ τὸ \"κύριος καθιστᾷ βασιλεῖς καὶ μεθιστᾷ\". πολλάκις τούτους καὶ κατ' ὀργὴν δίδωσιν και κατὰ τὸ \"ἔδωκα αὐτοῖς βασιλέα ἐν ὀργῇ μου\". ὅτι δὲ σαθρὰ τὰ χωρὶς τῆς τοῦ θεοῦ ἐπικρίσεως, αὐτὸς καταμεμφόμενός φησιν· \"ἐβασίλευσαν καὶ οὐ δι' ἐμοῦ, ἦρξαν καὶ οὐκ ἐγνώρισάν μοι,\" δι' ὅπερ ἐν ὀργῆι οἱ τοιοῦτοι πάλιν ἀφίενται, τῆς συνχωρήσεως πάλιν τὴν ἐπιτροπὴν παρεχούσης ἄχρι καιροῦ. ὅτι δὲ ὁ θρόνος ἀντὶ βασιλείας πολλάκις παραλαμβάνεται, εἰ καὶ ἐσθότε ἀντὶ διδασκαλίας, δῆλον ὡς τὸ \"καθιεῖται κύριος βασιλεὺς εἰς τὸν αἰῶνα\", καὶ πάλιν· \"ὁ θρόνος σου, ὁ θεός, εἰς τὸν αἰῶνα τοῦ αἰῶνος\", καὶ ἔτι· \"μετὰ γὰρ δικαιοσύνης ἑτοιμάζεται θρόνος ἀρχῆς.\" ἀλλὰ καὶ τοῖς μαθηταῖς εἴρηται· \"καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσδραήλ.\" ὅταν δὲ λέγηται· \"ἐπὶ τῆς καθέδρας Μωσέως ἐκάθισαν οἱ γραμματεῖς,\" ἡ καθέ#δρα αὕτη διδασκαλίας ἐστιν. καὶ περιέζωσεν ζώνῃ ὀσφύ#ας αὐτῶν. εἰ μὴ αὐτὸς ζώσῃ, οὐκ ἔχει ἰσχὺν ὁ ζωσθείς, ὥστε θεός ἐστιν ὁ καὶ ταῦτα τῇ ἑαυτοῦ προνοίᾳ διοικῶν. καὶ τὸ τῆς ζώνης δὲ ἀρχὴν σημαίνει ὡς τὸ \"καὶ ἄρχοντες #δι' ἐμοῦ κρατήσουσι γῆς.\" ἐξαποστέλλων ἱερεῖς αἰχμα#λώτους.","english":"And if \"he drove out\" means madness, this also happens to those who use the judgment of things not in the way they ought; and God drives such people out of themselves, showing them to be foolish. But \"he drove out\" can also mean their removal; for by the providences of God the Word himself, even judges are removed. \"Setting kings upon thrones.\" Similar to this is \"through me kings reign\" and \"the Lord sets up kings and removes them.\" Often he gives these also in anger, according to \"I gave them a king in my anger.\" But that things are unsound when apart from God's judgment, he himself says in reproach: \"They reigned and not through me, they ruled and did not know me,\" on which account such people are again sent away in anger, the concession again providing the permission until a time. But that \"throne\" is often taken for kingship, though sometimes for teaching, is clear from \"the Lord shall sit as king forever,\" and again: \"Your throne, O God, is forever and ever,\" and further: \"for with righteousness a throne of rule is prepared.\" But also to the disciples it was said: \"You also shall sit upon twelve thrones, judging the twelve tribes of Israel.\" But when it is said, \"the scribes sat upon the seat of Moses,\" this seat is of teaching. \"And he girded their loins with a belt.\" Unless he himself girds, the one girded has no strength, so that it is God who administers these things too by his own providence. And the belt signifies rule, as \"and rulers through me shall hold the earth.\" \"Sending priests into captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"εἰ μὲν τοὺς οὐκ ὀρθῶς χρωμένους τῷ πράγματι λέγοι, δηλοῖ, ὅτι οὐδὲ ἐκείνων φείδεται καιροῦ καλοῦντος. εἰ δὲ τοὺς εἰς δέον χρωμένους σημαίνει, καὶ τούτους πολλάκις ὡς τοὺς περὶ Δανιὴλ καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ εἰς τὴν αἰχμαλωσίαν ἐξαποστέλλει θεὸς διὰ τὸ χρήσιμον τοῦ ἄλλου πλήθους· ὅσον γὰρ ἐφ' οἷς ἔπραττον οὗτοι, οὐκ ἦσαν ἄξιοι τοῦ αἰχμαλω σίαν ὑποστῆναι. ἀμέλει γοῦν τὸ μέγεθος αὐτῶν σκόπει, ὅτι καὶ ἐν τῇ αἰχμαλωσίᾳ γεγενημένοι καὶ ἐν τῇ Βαβυλῶνι ἔμειναν ἀσάλευτοι. κἂν οὖν εἰς τὸν βίον τοῦτον ἐξαποστελλομένους τοὺς ἁγίους ὁρῶμεν, λογιζώμεθα ὅτι οὐ διὰ ἑαυτούς, ἀλλὰ τὸ τῶν ἄλλων ὄφελος τοῦθ' ὑπέστησαν. τοῦτο αὐτὸ ὁ ἀπόστολος αἰνιττόμενος γράφει· \"τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν #μορφὴν δούλου λαβών.\" #δυνάστας δὲ γῆς κατέστρεψεν. αὐτοῦ γὰρ τοῦ θεοῦ κρίσει καὶ οὗτοι τὴν καταστροφὴν ὑπομένουσιν καθὰ καὶ Φαραὼ καὶ Ναβουχοδονοσόρ. καὶ τὸν ἀρχέκακον διάβολον ὁ θεὸς κατέστρεψεν· εἴρηται γάρ· \"ἀγγέλους δὲ τοὺς μὴ τηρήσαντας τὴν ἑαυτῶν ἀρχὴν ὑπὸ ζόφον τετήρηκεν.\" 329 #διαλλάσσων χείλη πιστῶν. ἔνιοι δοκοῦσιν πιστοὺς λόγους ἔχειν καὶ ἀνελέγκτους, καὶ τούτους διαλλάττει θεός. ἀμέλει γοῦν περὶ τοῦ Ἀχιτόφελ λέγεται τοῦ συμβούλου τοῦ βασιλέως Ἰσδραήλ, ὃς πρότερον τοῦ Δαυὶδ ἐτύγχανε σύμβουλος, ὕστερον δὲ τοῦ Ἀβεσαλώμ–ἐλέγετο γὰρ περὶ αὐτοῦ, ὅτι ἔμπροσθεν ἡ βουλὴ Ἀχιτόφελ ὡς βουλὴ θεοῦ·","english":"If he means those who use the matter incorrectly, he shows that he does not spare even them when the time calls. But if he signifies those who use it as needed, God often sends even these into captivity, as he did Daniel and Jesus the son of Josedek, for the usefulness of the rest of the multitude; for as far as their own actions were concerned, they were not worthy to undergo captivity. At any rate, consider their greatness, that even when they had been brought into captivity and remained in Babylon, they stood unshaken. So even if we see the saints sent out into this life, let us reckon that they endured this not for their own sake but for the benefit of others. The apostle, hinting at this very thing, writes: \"Have this mind in you which was also in Christ Jesus, who, being in the form of God, did not consider equality with God something to be grasped, but emptied himself, taking the form of a servant.\" But he has cast down the mighty of the earth. For by the judgment of God himself these also undergo overthrow, just as Pharaoh and Nebuchadnezzar did. And God has cast down the devil, the author of evil; for it is said: \"But angels who did not keep their own principality he has kept in darkness.\" Reconciling the lips of the faithful. Some seem to have faithful and irrefutable words, and God reconciles these. At any rate, it is said of Ahithophel, the counselor of the king of Israel, who was formerly David's counselor but later Absalom's—for it was said of him that formerly the counsel of Ahithophel was as the counsel of God—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"τοῦτο δὲ περὶ αὐτοῦ περιεφέρετο ὡς ἀδιαπτώτου ἐν ταῖς συμβουλαῖς–ἀμέλει γοῦν ὁ Δαυίδ, ᾧ \"τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας\" πεφανέρωτο, εὐχόμενος τῷ θεῷ ἔλεγεν· \"διασκέδασόν μοι τὴν βουλὴν τοῦ Ἀχιτόφελ,\" #ὃ καὶ γέγονεν. #σύνεσιν δὲ πρεσβυτέρων ἔγνω. καὶ τῶν πρεσβυτέρων τῶν ἐχόντων ἀντὶ πολιᾶς τὴν φρόνησιν καὶ τὸν βίον τὸν ἀκηλίδωτον ἀντὶ τοῦ γήρως τὴν σύνεσιν αὐτὸς ἔγνω· ἀξία γὰρ ἦν τῆς γνώσεως αὐτοῦ. τοῦ δὲ \"ἔγνω\" συνετῶς ἀκούειν προσήκει· καὶ τοὺς ἀσυνέτους γὰρ καὶ τὰς τούτων βουλὰς γιγνώσκει· ἀλλὰ δῆλον, ὡς ἐκείνας γιγνώσκων–τὰς τῶν πρεσβυτέρων λέγων κατὰ τὸν Ἀβραάμ–καὶ ἀποδέχεται. ἐκχέων ἀτιμίας ἐπ' ἄρχοντας, #ταπεινοὺς δὲ ἰάσατο. αὐτοῦ γὰρ τοῦ \"καθιστῶντος καὶ μεθιστῶντός\" ἐστιν κατὰ μὲν τὸ καθιστᾶν τιμὰς παρ̣έχειν, κατα`̣ δὲ τὸ μεθιστᾶν ἀτιμίαν καταχεῖν· τὸ δὲ ἐκχεῖν τὸ δαψιλῶς τοῦτο ποιεῖν σημαίνει· πολλάκις γὰρ τοῦτο παρετηρήσαμεν, ὡς ἐν τῷ \"ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν,\" ἀντὶ τοῦ «μεγάλως δέδοται» κατὰ τὸ εἰρημένον· \"μύρον ἐκκενωθὲν ὄνομά","english":"This was said about him, that he was unerring in his counsels—indeed, David, to whom \"the hidden and secret things of wisdom\" had been revealed, said in prayer to God: \"Scatter my counsel of Ahithophel,\" which also came to pass. And he knew the understanding of elders. And the elders who have understanding in place of gray hair, and a blameless life in place of old age—their understanding he himself knew; for it was worthy of his knowledge. But \"he knew\" must be understood with discernment; for he knows even the unintelligent and their counsels. But it is clear that, knowing those—meaning those of the elders according to Abraham—he also receives them. Pouring dishonor upon rulers, but he healed the humble. For it belongs to the one \"who sets up and removes\"—by setting up, to bestow honors; by removing, to pour out dishonor. And \"to pour out\" signifies to do this abundantly; for we have often observed this, as in \"the love of God has been poured out in our hearts,\" in place of \"has been greatly given,\" according to what is said: \"Ointment poured out, your name","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"σου,\" ὅπερ \"ἐν πάσῃ τῇ γῇ θαυμαστὸν\" γέγονεν κατὰ τὸν ψαλμῳδόν, πρὸ τούτου ἄχρι μόνης τῆς Ἰουδαίας τὴν εὐωδίαν ἐκπέμπον, ὕστερον δὲ ἐπὶ πάντας φθάσαν ὡς λέγεσθαι· \"ἐμεγάλυνας ἐπὶ πάντας τὸ ὄνομα τὸ ἅγιόν σου.\" ἀλλὰ καὶ τὸ \"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα\" τῆς πλου σίως διδομένης χάριτος παραστατικὸν ὑπάρχει. λέγει οὖν, ὅτι ὀργῆς ἐπιπεμπομένης κατ' ἀξίαν ἐπ' ἄρχοντας ἔκχυσις ἀτιμίας ἐπ' αὐτοὺς ἔσται τῶν ταπεινῶν ἰωμένων παρὰ θεοῦ· αὐτὸς γὰρ ἐξ ἐντίμων ἀτίμους ποιεῖ, ἐκ πενήτων πλουσίους, ἐξ ἀσθενῶν δυνα331 τοὺς κατὰ τὸ \"ἐγείρων ἀπὸ γῆς πτωχὸν καὶ ἀπὸ κοπρίας ἀνιστῶν πένητα.\" ἐὰν δὲ ταπεινοὺς λάβῃς τοὺς κατὰ γνώμην καὶ προαίρεσιν, τούτους \"εἰς ὕψος ποιῶν\" ἰάσατο τὴν δοκοῦσαν συντριβὴν ἐκ τοῦ ἐξευτελίζεσθαι καταστήσας κατὰ τὸ \"ὁ καλῶν τὰ μὴ ὄντα ὡς ὄντα.\" οὕτω γοῦν λέγει· \"ταπεινώθητε οὖν ὑπὸ τὴν χεῖρα τοῦ θεοῦ τὴν κραταιάν, ἵν' ὑμᾶς ὑψώσῃ ἐν καιρῷ.\" καὶ πάλιν· \"κύριος ὑπερηφάνοις ἀντιτάσσεται, ταπεινοῖς δὲ δίδωσιν χάριν.\" τοὺς γὰρ τὴν τῆς ταπεινοφροσύνης ἀρετὴν κατορθώσαντας εἰσάγει εἰς τὴν βασιλείαν τῶν οὐρανῶν· αὐτὸς γάρ ἐστιν, περὶ οὗ εἴρηται· \"καὶ τοὺς #ταπεινοὺς τῷ πνεύματι σώσει.\" ἀνακαλύπτων βαθέα ἐκ σκό#τους. εἰπὼν τὰ περὶ τῆς δημιουργίας καὶ προνοίας διέξεισιν καὶ τὰ περὶ προγνώσεως καὶ τοῦ ἀναποδράστου αὐτοῦ ὡς καὶ τὰ ἐν ἀποκρύφῳ πραττόμενα ἐπισταμένου. τούτῳ ὅμοιον τὸ ὑπὸ Δαυὶδ λεγόμενον·","english":"of you,\" which has become \"wonderful in all the earth,\" according to the psalmist, before this sending forth its fragrance only as far as Judea, but later reaching all, so that it is said: \"You have magnified your holy name over all.\" But also \"I will pour out of my Spirit upon all flesh\" is indicative of the grace richly given. He says, then, that when wrath is sent according to desert upon rulers, there will be a pouring out of dishonor upon them, while the humble are healed by God; for he himself makes the dishonored honored, the poor rich, the weak mighty, according to \"raising the poor from the earth and lifting the needy from the dunghill.\" But if you take the humble to be those in mind and purpose, \"making them into a height,\" he healed them, setting right the apparent crushing that comes from being despised, according to \"who calls the things that are not as though they were.\" So at any rate he says: \"Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.\" And again: \"The Lord opposes the proud, but gives grace to the humble.\" For those who have achieved the virtue of humility he brings into the kingdom of heaven; for he himself is the one of whom it is said: \"And he will save the humble in spirit,\" uncovering deep things out of darkness. Having spoken about creation and providence, he goes through also the matters concerning foreknowledge and his inescapability, as also that he knows the things done in secret. Similar to this is what is said by David:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"\"κύριε, ἐδοκίμασάς με καὶ ἔγνως με, σὺ ἔγνως τὴν κα332 θέδραν μου καὶ τὴν ἔγερσίν μου, σὺ συνῆκας πάντας τοὺς διαλογι σμούς μου ἀπὸ μακρόθεν·\" οὐ γάρ, ὅτε λογίζομαι, γινώσκεις τοὺς διαλογισμούς, ἀλλ' ὥσπερ τῶν πραγμάτων προγνώστης ὑπάρχεις, οὕτω καὶ τῶν διαλογισμῶν. \"ποῦ γὰρ πορευθῶ ἀπὸ τοῦ πνεύματός σου, ἢ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; ἐὰν ἀναβῶ εἰς τὸν οὐρανόν, σὺ εἶ ἐκεῖ· ἐὰν καταβῶ εἰς τὸν ᾅδην, πάρει· ἐὰν ἀναλάβω τὰς πτέρυγάς μου κατ' ὀρθὸν καὶ κατασκηνώσω εἰς τὰ πέρατα τῆς θαλάσσης, καὶ γὰρ ἐκεῖ ἡ χείρ σου ὀδηγήσει καὶ καθέξει με ἡ δεξιά σου.\" ἀλλὰ καὶ ὑπὲρ ταῦτα ἕτερόν τι λέγει ἐν τῷ \"εἶπα· ἄρα σκότος καταπατήσει με,\" ἀντὶ τοῦ «κρύψει με». ἀλλὰ καὶ τοῦτο πάλιν παιδεύων, ὅτι οὐ δύναται κωλῦσαι τὴν γνῶσιν τοῦ θεοῦ, φησὶν ὅτι \"τὸ σκότος οὐ σκοτισθήσεται ἀπὸ σοῦ καὶ νὺξ ὡς ἡμέρα φωτισθήσεται.\" ἀνθρώποις μὲν γὰρ ἡ νὺξ διαφορὰν ποιεῖ πρὸς ἡμέραν, σοὶ δέ, ὦ κύριε, καὶ ταῦτα πεφώτισται, ἀντὶ τοῦ «φανερὰ τυγχάνει»· ὅπερ καὶ ὁ ἀπόστολος φανεροῖ λέγων· 333 \"πάντα δὲ γυμνὰ καὶ τετραχηλισμένα τοῖς ὀφθαλμοῖς αὐτοῦ.\" καὶ ἐν τῷ Δανιὴλ εἴρηται· \"γιγνώσκων πάντα τὰ ἐν τῷ σκότει, καὶ τὸ φῶς μετ' αὐτοῦ ἐστιν,\" ὅ ἐστιν ὁ ςωτὴρ ἡμῶν, ὃς \"φωτίζει πάντα ἄνθρωπον\". φανερὰ οὖν αὐτῷ καὶ τὰ ενκατα τὰς πράξεις τῶν ἀνθρώπων τὰς ἐν ἀποκρύφῳ καὶ σκότε̣ι γιγνομένας φανερὰς ποι ῶν ὅτε δεῖ. δύναται δὲ καὶ τὰ ἀσαφῆ τῶν λόγων κατὰ τὸ \"νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον\" ἀποκαλύψαι διὰ φωτισμοῦ ἐν διανοίᾳ γενο#μένου. ἐξήγαγεν δὲ εἰς φῶς σκιὰν θανά#του.","english":"Lord, you have tested me and known me; you have known my sitting down and my rising up; you have understood all my thoughts from afar.\" For it is not when I think that you come to know my thoughts, but just as you are the foreknower of deeds, so also of thoughts. \"For where shall I go from your Spirit, or where shall I flee from your face? If I ascend to heaven, you are there; if I descend to Hades, you are present; if I take up my wings at dawn and make my dwelling at the ends of the sea, even there your hand shall guide me and your right hand shall hold me.\" But beyond these things he says something else in \"I said: Surely darkness will trample me,\" meaning \"will hide me.\" But again, teaching this too—that it cannot hinder the knowledge of God—he says that \"darkness shall not be darkened from you, and night shall be lightened as day.\" For to humans night makes a distinction from day, but to you, O Lord, even these things are illuminated, meaning \"are manifest\"—which the apostle also makes clear when he says: \"But all things are naked and laid bare to his eyes.\" And in Daniel it is said: \"He who knows all things that are in darkness, and the light is with him,\" which is our Savior, who \"enlightens every man.\" Manifest, then, to him are also the deeds of humans that are done in secret and in darkness, making them manifest when it is necessary. And he is able also to reveal the unclear things of the words, according to \"He will understand a parable and a dark saying,\" through illumination that comes to be in the mind. And he brought out into light the shadow of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"σκιὰν θανάτου νῦν τὴν κακίαν λέγει τὴν ἐπικεκρυμμένην καὶ ἐνεργουμένην μετὰ δόλου πρός τινος ὡς αὐτὸν λέγεσθαι τὴν σκιὰν τοῦ θανάτου· πολλάκις γὰρ τῷ τῶν ἕξεων ὀνόματι οἱ ἐνεργοῦντες σημαίνονται, ὡς ὁ δίκαιος δικαιοσύνη καλεῖται ἐν τῷ \"ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ\". καὶ τοὺς ἔχοντας δὲ ἀγάπην ὁ ἀπόστολος τῶι ὀνόματι τῆς ἀγάπης ἐδήλωσεν λέγων· \"ἡ ἀγάπη μακροθυμεῖ, οὐ φυσιοῦται, οὐ περπερεύετα̣ι, οὐ λογίζεται τὸ κακόν, πάντα πιστεύει.\" ταῦτα δὲ οὐ περὶ τῆς ἕξεως λέγει, ἀλλὰ περὶ τοῦ ἔχοντο̣ς τὴν ἀγάπην. εἶτα δὲ πάλιν ἐπιλέγει· \"ἡ ἀγάπη οὐδέποτε πίπτει·\" καὶ οὐ μέγα ὅτι ἀρετὴ \"οὐ πίπτει\"· οὐ πέφυκεν, ἀλλὰ περὶ τοῦ ἐν ταύτῃ τεθεμελιωμένου λέγει· ἐς ὅσον γάρ τις ἔχ̣ε̣ται αὐτῆς, ἄπτωτός ἐστιν· ἐὰν οὖν λέγῃ \"τὴν σκιὰν τοῦ θανάτου εἰς φῶς ἄγειν\", οὐ τὴν κακίαν, ἀλλὰ τὸν ἐνεργοῦντα αὐτὴν\n\nλέγει κατὰ τὸ \"ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ\". ὅτε γὰρ σκότος ἦσαν ἐν ἀγνοία ὄντες, σκιὰ θανάτου ἐτύγχανον. ὅτε δὲ μεταγνόντας ἐφώτισεν, τότε ἀπὸ τῆς σκιᾶς τοῦ θανάτου αὐτοὺς ἐξήγαγεν, ἵνα λεχθῇ περὶ αὐτῶν· \"ἐν οἷς ἐστε ὡς φωστῆρες ἐν κόσμῳ,\" οἵτινες \"ἀποθέμενοι τὸ ψεῦδος\", ὅ ἐστιν «σκότος», \"ἀλήθειαν λαλοῦσιν\", ὅπερ #ὑπάρχει φῶς. πλανῶν ἔθνη καὶ ἀπολλύων #αὐτά. ἡ πλάνη ὁμώνυμός ἐστιν. λέγεται γὰρ καὶ ἡ ἀπάτη πλάνη, λέγεται καὶ ἡ ἀνομία, κατὰ τὸ λεγόμενον· \"καὶ ἐγένοντο πλανῆται ἐν τοῖς ἔθνεσιν.\" πλανᾷ δὲ θεὸς οὐκ ἀσυμφόρως τοῦτο ποιῶν, ἀλλ' ἀπὸ τῆς κακίας ἀποσπῶν.","english":"Now he calls evil a shadow of death—the evil that is hidden and worked with deceit by someone—so that the shadow of death is said to be that person himself. For often those who act are signified by the name of the states of character, as the righteous man is called righteousness in the passage \"so that we might become the righteousness of God in him.\" And the apostle indicated those who have love by the name of love, saying: \"Love is patient, is not puffed up, does not behave rudely, does not reckon evil, believes all things.\" But he says these things not about the state of character, but about the one who has love. Then again he adds: \"Love never falls.\" And it is no great thing that virtue \"does not fall\"—that is not its nature—but he speaks about the one who is founded in it; for as long as one holds fast to it, he is incapable of falling. If, then, he says \"to lead the shadow of death into light,\" he means not the evil, but the one who works it,\n\naccording to the saying \"for you were once darkness, but now light in the Lord.\" For when they were darkness, being in ignorance, they happened to be a shadow of death. But when he enlightened them after their repentance, then he led them out from the shadow of death, so that it might be said of them: \"among whom you shine as lights in the world,\" who \"having put away falsehood,\" which is darkness, \"speak the truth,\" which is light. Deceiving the nations and destroying them. Deceit is homonymous. For both error and lawlessness are called deceit, according to the saying: \"and they became wanderers among the nations.\" But God deceives, doing this not unprofitably, but drawing them away from evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"εἰ δὲ καὶ τὸ \"π̣αραδοῦναι εἰς ἀδόκιμον νοῦν\" πλανᾶν λέγει, καὶ τοῦτο οὐκ ἀσυμφόρως ποιεῖ, ὡς ἔστιν ἀκοῦσαι λε´̣γοντος τοῦ κυρίου· \"ἰδοὺ ἐγὼ πλανῶ αὐτήν\", ὅ ἐστιν· ἐπεὶ ἐπὶ τὰ κακ̣ὰ τρέπεται, τῆς σωτηρίας ἐπιμελούμενος αὐτῆς διαστρέφει α̣ὐτήν, ἀντὶ τοῦ τὴν εὐοδουμένην ἐν κακοῖς ψυχήν. διαστρέφει̣ δὲ πλάνην χρησίμην αὐτῇ ἐντιθείς. τῷ δ' αὐτῷ τρόπῳ καὶ α̣ὐτὸν τὸν φαῦλον ἢ κολάσει ὑπ̣ο̣βάλλων ἢ διὰ ἐπιστροφ̣ῆς ἀπο̣λλύων τὴν ἐπὶ κακὰ αὐτοῦ ἕξ̣ιν ἀπολλύειν τοὺς φαύλους λέγεται. ἑκατέρως οὖν ὁ θεὸς ἀπόλλυσιν τὰ ἔθνη ἢ τ̣ιμ̣ωρούμενος αὐτὰ ἢ ἀπολλύων τὴν κακίαν αὐτῶν. οὕτω καὶ \"ζητῆσαι καὶ σῶσαι τὸ ἀπολω#λὸς ἐλήλυθεν\". καταστρωννύων ἔθνη καὶ καθοδηγῶν #αὐτά. τῶν τιθεμένων πρόνο̣ι̣αν καὶ λεγόντων θ̣εὸν διοικεῖν τὰ ὅλα διαφορὰ φε´̣ρεται· οἱ μὲν γὰρ λέγουσι τὸ καθόλου διοικεῖν θεόν, οὐ μὴν τὰ καθ' ἕκαστα· ἡ μεῖς δὲ καὶ τοῦτο λέγομεν. χρῶνται δὲ καὶ παραδείγματι τοιούτῳ· ὁ ἀγορανόμος, φασίν, προνοεῖται τῆς πόλεως, τὰ ὤνια δαψιλῆ ποιεῖ, τὴν ἄλλην διοίκησιν οὐ μέντοι φερε 336 τῷ δήμῳ τῆς πόλεως. και`̣ περὶ δημιουργοῦ φασιν ἐκεῖνοι, ὅτι τὰ γένη τῶν ὄντων δημιουργεῖ, οὐ μέντοι τὰ καθ' ἕκαστα. ἡμεῖς δὲ καὶ τοῦτο λέγομεν ἀκούοντες τοῦ \"ὅτι σὺ ἐποίησάς με\" καὶ \"αἱ χεῖρές σου ἔπλασάν με καὶ ἐποίησάν με\" καὶ \"πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε\", ὃ ἐκεῖνοι φέρουσι̣ν ἐπ̣ὶ τὸν τρόπον τῆς πλάσεως̣, οὐ μὴν τόνδε ἢ τόνδε σφαλλόμενοι. τὸ «καταστρωννύειν» οὖν τοῦτο δηλοῖ· αὕτη γὰρ ἡ λέξις καὶ ἐπὶ τῶν ἐνγραφομένων τῇ πολιτείᾳ παραλαμβάνεται.","english":"And if he also says that \"to hand them over to an unfit mind\" means to lead astray, he does this not inappropriately either, as one may hear the Lord saying: \"Behold, I will lead her astray,\" that is: since she turns to evil things, in caring for her salvation he perverts her—instead of the soul that is prospering in evils. And he perverts her by implanting in her a useful leading-astray. In the same way, when he subjects the wicked man himself either to punishment or through conversion destroys his disposition toward evil, he is said to destroy the wicked. In either way, then, God destroys the nations, either by punishing them or by destroying their wickedness. Thus also \"he has come to seek and to save what was lost.\" Laying low the nations and leading them down. There is a difference among those who posit providence and say that God administers the whole: for some say that God administers the universe, but not the particulars; we, however, say this too. And they use an example of this sort: the market-overseer, they say, takes forethought for the city, makes the wares abundant, and [attends to] the rest of the administration, but not for the people of the city. And concerning the craftsman, they say that he crafts the kinds of beings, but not the particulars. We, however, say this too, hearing \"that you made me\" and \"your hands shaped me and made me\" and \"before I shaped you in the womb I know you,\" which they refer to the manner of the shaping, but not to this one or that one, being mistaken. \"To lay low,\" then, means this; for this expression is also employed for those who are enrolled in the citizen body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"ὃ λέγει ἐστὶν ὅτι προνοίᾳ θεου῀̣ εὖ καὶ τεταγμένως ἅπαντα εῖται καὶ ἐπὶ τῶν καθ' ἕκαστα τοῦτο ποιῶν· τοῦτο γὰρ δηλοῦται μάλιστα ἐκ τοῦ \"καθοδηγῶν αὐτά\". οὐ μὴν δὲ ἀλλ' ἐγὼ πρὸς κύριον λαλήσω, ἐλέγξω δὲ ἐναντίον αὐτοῦ, #ἐὰν βούληται. αἰτιασάμενος αὐτοὺς ὡς σφαλλομένους φησὶν ὅτι \"πρὸς κύριον λαλήσω\" τὸ εὐπαρησίαστον ἑαυτοῦ δεικνύς. τὸ δὲ \"ἐλέγχω ἐναντίον αὐτοῦ\" ἀντὶ τοῦ «ἀποδείκνυμι τὰ κατ' ἐμαυτόν, εἰ καθ' ὑπόθεσιν ἤθελεν· οἶδα γὰρ ὅτι αὐτὸς τὴν αἰτίαν τῆς κακώσεως ἐπίσταται». ὅμοιον τούτῳ τὸ \"ἄρτι γὰρ ἀνθρώπους πείθω ἢ θεόν;\" καὶ τὸ \"ὁ δὲ ἀνακρίνων με κύριός ἐστιν\". οὐ μικροῦ δὲ ἀλλὰ τελείου καὶ ὡς ὁ θεὸς ἐν ἀρχῇ ἐμαρτύρησεν \"δικαίου καὶ ἀμέμπτου\" τὸ λέγειν \"πρὸς κύριον λαλήσω\" καὶ τὸ \"ἐλέγξω δὲ ἐναντίον αὐτοῦ, ἐὰν βούληται\". χωρὶς γὰρ τῆς αὐτοῦ βουλήσεως ποιῆσαι τοιοῦτό #τι οὐ θεμιτόν. ὑμεῖς δέ ἐστε ἰατροὶ #ἄδικοι καὶ ἰαταὶ κακῶν πάντες. ἄδικος ἰατρός ἐστι κατὰ τὸ πρόχειρον ὁ ἄλλα βοηθήματα παρὰ τὰ συμφέροντα προσάγων τοῖς κάμνουσιν. διττῶς δὲ τοῦτο γίνεται, ἢ ἐξ ἀπειρίας τοῦ ἰατροῦ ἢ κακοηθείας. οὗτοι δὲ οἱ ἐλεγχόμενοι ἔλεγον ἐξ ἀμαθίας μᾶλλον ἢ ἐκ κακουργίας τῷ Ἰὼβ ὅτι «δι' ἁμαρτήματα πάσχεις», οἰόμενοι παρακλήσεως προσάγειν λόγους, ἄδικοι οὖν κατὰ τὸ ἀγνοεῖν τὴν αἰτίαν. τὸ δὲ \"ἰαταὶ κακῶν πάντες\" εἴη ἂν #λέγων κατὰ τῶν οἰομένων μεγάλα περὶ ἑαυτῶν ὡς δυναμένων ἰάσασθαι τὰ περιστατικῶς ἑτέροις συμβαίνοντα. εἴη δὲ ὑμῖν κωφεῦσαι, καὶ ἀπο#βήσεται ὑμῖν εἰς σοφίαν. εὔχεται αὐτοὺς καιρῶν ἐπιστήμην ἔχειν ὅτε δεῖ λαλοῦντας καὶ ὅτε δεῖ σιωπῶντας, ἐγνωκότας ὅτι σφάλλονται·","english":"What he says is that by the providence of God all things are well and orderly, and he does this also in the case of individual things; for this is especially made clear from \"guiding them.\" \"But indeed I will speak to the Lord, and I will reprove before him, if he wishes.\" Having accused them as being mistaken, he says \"I will speak to the Lord,\" showing his own boldness in speech. And \"I reprove before him\" is instead of \"I demonstrate my own circumstances, if by hypothesis he wished it; for I know that he himself understands the cause of the affliction.\" Similar to this is \"For now do I persuade men or God?\" and \"But he who examines me is the Lord.\" And it is not of a small but of a perfect man, and as God testified in the beginning, \"righteous and blameless,\" to say \"I will speak to the Lord\" and \"I will reprove before him, if he wishes.\" For without his will it is not lawful to do such a thing. \"But you are unjust physicians and all healers of evils.\" An unjust physician is, in the obvious sense, one who applies remedies other than those beneficial to the sick. And this happens in two ways, either from the inexperience of the physician or from malice. But these who are being reproved were saying to Job from ignorance rather than from wickedness that \"you suffer because of sins,\" thinking to bring words of consolation; unjust, then, in that they did not know the cause. And \"all healers of evils\" would be said against those who think great things of themselves, as being able to heal the circumstances that befall others. \"And would that you would be silent, and it will turn out for you as wisdom.\" He prays that they may have knowledge of the times when they ought to speak and when they ought to be silent, knowing that they are mistaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"τοῦτο γὰρ αὐτοῖς σοφίας ἀρχὴ καὶ προοίμιον γενήσεται. εἰ γὰρ μάθοιεν, ὅτι ἔστι καὶ ἑτέρως θλίβεσθαι ὑπὲρ τοῦ\n\nἀναφανῆναι τὴν ἐνοῦσαν ἀρετήν, σοφία αὐτοῖς ἔσται. 338 υ̣σ̣ιν φρονη α̣ι̣ τὸ ἐπέχειν πε, καθὰ ἐν Παροιμίαις λέγεται· \"ἀνοήτῳ ἐπερωτήσαντι σοφίαν σοφία λογισθήσεται.\" ὅταν γ̣άρ τις ἐπιγνῷ, ὅτι χρῄζει παιδευμα´̣των καὶ διδασκάλου τοῦ φωτ̣ίζοντος, ἀποβήσεται αὐτῷ εἰς σοφίαν. ὥσπερ γὰρ ὁ λέγειν δυνάμενος περὶ σοφίας καὶ διδα´̣σκ̣ειν σοφός ἐστι καὶ διδάσκαλος, οὕτως ἀπὸ μέρους σοφός ἐστιν ὁ δυνάμενος ἐρωτῆσαι ἃ δεῖ ἐρωτῆσαι. \"ἀνόητον\" δ' αὐτὸν εἶπεν οὐχ ὡς πάντῃ ἐστερημένον, ἀλλ' ὡς ἔχοντά τι ἐλλεῖπον. ὅμοιον τῷ \"εἴη δὲ ὑμῖν κωφεῦσαι\" τὸ \"καιρὸς τοῦ σιγᾶν\" – – – #επι \"καιρὸς\" δὲ \"τοῦ λαλεῖν\". ἀκούσατε ἔλεγχον στόματός μου, κρίσιν δὲ χειλέων μου προσέχετε. στόμα καὶ χείλη ἀντὶ τοῦ λόγου φησίν. ἐλέγχει δὲ ὁ ἅγιος ὡς ἅγιος καὶ κρίνει ὡς πρέπει αὐτῷ· ἐπιστημονικῶς καὶ νομίμως χρῆται τῷ ἐλέγχῳ καὶ τῇ κρίσει· οὐ γὰρ ἄκαιρον ἔλεγχον ἔχει ὁ δίκαιος οὐδὲ ψευδῶς τοῦτο ποιεῖ, ἀλλὰ κεκριμένως. \"στόμα γὰρ δικαίου μελετήσει σοφίαν καὶ ἡ γλῶσσα αὐτοῦ λαλεῖ κρίσιν. ὁ νόμος τοῦ θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ, καὶ οὐχ ὑποσκελισθήσεται τὰ διαβήματα αὐτοῦ.\" ὅτι γὰρ ὁ νόμος τοῦ θεοῦ ἐν τῇ καρδίᾳ τοῦ δικαίου ἐστίν, σοφίαν μελετᾷ καὶ τὰ διαβήματα οὐχ ὑποσκελίζονται, ὅ ἐστιν «αἱ πορευτικαὶ τῆς ψυχῆς δυνάμεις». τοιοῦτόν τι καὶ σημαίνει τὸ τῶν Παροιμιῶν λόγιον \"λογισμοὶ δικαίων κρίματα\". τῶν δὲ λογισμῶν τοιούτων ὄντων ἀκολουθεῖ καὶ τὸν λόγον εἶναι τοιοῦτον·","english":"For this will be for them the beginning and prelude of wisdom. For if they should learn that there is also another way of being afflicted, for the sake of revealing the virtue that is within, it will be wisdom for them. ... to hold back ... as is said in Proverbs: \"To the foolish one who has asked for wisdom, it will be reckoned as wisdom.\" For whenever someone recognizes that he needs instructions and a teacher who enlightens, it will turn out to be wisdom for him. For just as the one able to speak about wisdom and to teach is wise and a teacher, so in part the one who is able to ask what ought to be asked is wise. He called him \"foolish\" not as though he were wholly deprived, but as having something lacking. Similar to \"would that it be for you to be silent\" is \"a time to be silent\" — and \"a time to speak.\" Hear the reproof of my mouth, and attend to the judgment of my lips. He says \"mouth\" and \"lips\" instead of \"word.\" The holy one reproves as holy and judges as is fitting for him; he employs reproof and judgment in a knowledgeable and lawful manner; for the righteous man does not have an untimely reproof, nor does he do this falsely, but with discernment. \"For the mouth of the righteous will meditate on wisdom, and his tongue speaks judgment. The law of his God is in his heart, and his steps will not be tripped up.\" For because the law of his God is in the heart of the righteous man, he meditates on wisdom, and his steps are not tripped up, that is, \"the powers of the soul that are capable of movement.\" Something of this sort is also signified by the saying of Proverbs, \"the thoughts of the righteous are judgments.\" And since the thoughts are of such a kind, it follows that the word is also of such a kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"\"ὁ γὰρ ἀγαθὸς ἄνθρωπος ἐκ τοῦ ἀγαθοῦ θησαυροῦ τῆς #καρδίας προφέρει τὸ ἀγαθόν.\" πότερον οὐκ ἔναντι κυρίου λαλεῖτε, ἔναντι δὲ αὐτοῦ φθέγγεσθε #δόλον, ἢ ὑποστελεῖσθε; ἀπὸ τῆς συνειδήσεως αὐτῶν ἀπάρχεται τοῦ ἐλέγχου διδάσκων αὐτούς, ὅτι πᾶν ὃ προφέρουσιν ὁρῶντος τοῦ θεοῦ φθέγγονται· ἀλλὰ καὶ τὸν δόλον ὡς κατέναντι αὐτοῦ προφερόμενον αὐτοῖς ἀπαγγέλλει διορθώσεως ἕνεκεν, ἵνα παύσωνται τῆς τοιαύτης διαθέσεως ὡς ἔχοντες τὸν ἐφορῶντα κύριον. καὶ τῆς τόλμας οὖν αὐτοὺς ἀποκωλύει, ὅτι καθάπερ ἄνθρωπον ὑπεστέλλοντο τὸν θεὸν κρύπτοντες τὸν δόλον καὶ ἐναντίον αὐτοῦ φθεγγόμενοι. δόλον δὲ ξα. 11 ν̣με̣ νοι ξα. χρήσιμα τὰ ῥήματα πρὸς τοὺς ψευδομένους καὶ δόλῳ χρωμέν̣ους, περὶ ὧν καὶ Δαυὶδ λέγει· \"τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν, κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν.\" ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε. καλόν γε, ἐὰν ἐξιχνιάσῃ ὑμᾶς. λέγοι ἄν τις ὅτι «πῶς ο̣ἷς εἶπεν ἄρτι τὸ \"ὑμεῖς δέ ἐστε ἰατροὶ ἄδικοι\" καὶ \"πότερον οὐκ ἀπέναντι κυρίου λαλεῖτε, ἔναντι α δὲ αὐτοῦ φθέγγεσθε δόλον;\" λέγει νῦν· \"ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε\";» πρὸς ὃ λε̣κτέο̣ν, ὅτι ἕκαστος τῶν ἁμαρτανόντων ἡδονῇ θελγόμενος τὸν ἔφορον τοῦ θεοῦ ὀφθαλμὸν οὐχ ὑπείδεται. ἐπὰν δὲ δίκαιος καὶ σοφὸς ἀνὴρ ἢ καὶ ἄλλος οὐ τοιοῦτος προκαλῆται τὸ συνειδὸς τοῦ ἁμαρτάνοντος ἐνάγων αὐτὸν εἰς τὸ διακεῖσθαι, ὅτι ὁρᾷ ἑκάστου τὰ ἐνθυμήματα ὁ θεός, πλήττει αὐτὸν εἰς συναίσθησιν. τοῦτ' οὖν αὐτὸ ποιεῖ ὁ ἅγιος λέγων· \"ὑμεῖς δὲ αὐτοὶ κριταὶ γένεσθε.","english":"For the good man out of the good treasure of the heart brings forth good.\" Is it not before the Lord that you speak, and before him that you utter deceit, or will you conceal it? He begins the refutation from their own conscience, teaching them that everything they bring forth they utter while God sees. But he also declares to them that the deceit is brought forth as it were in his presence, for the sake of correction, so that they may cease from such a disposition, since they have the Lord as an overseer. And so he restrains them from their audacity, because they were concealing God as though he were a man, hiding their deceit and speaking before him. But \"deceit\"—the words are useful against those who lie and employ deceit, concerning whom David also says: \"those who speak peace with their neighbors, but evil is in their hearts.\" \"But you yourselves become judges.\" It is good, if he searches you out. One might say: \"How is it that to those to whom he just said, 'But you are unjust physicians,' and 'Is it not before the Lord that you speak, and before him that you utter deceit?' he now says, 'But you yourselves become judges'?\" To this it must be said that each of those who sin, charmed by pleasure, does not regard the overseeing eye of God. But whenever a righteous and wise man, or even another who is not such, challenges the conscience of the sinner, bringing him to the state of realizing that God sees the thoughts of each, he strikes him into awareness. This very thing, then, the holy one does when he says: \"But you yourselves become judges.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"καλόν γε, ἐὰν ἐξιχνιάσῃ ὑμᾶς.\" οἱ γὰρ συνειδότες ἑαυτοῖς σφάλματος οὐδ' ὑπὸ δικαίου ἀνδρὸς ἐραυνηθῆναι βούλονται, μή τί γε δὴ τοῦ θεοῦ· ἁγίων γὰρ τοιοῦτόν ἐστιν κατὰ τὸν Δαυὶδ λεγόντων· 341 \"πύρωσον τοὺς νεφρούς μου καὶ τὴν καρδίαν μου.\" εἰ γὰρ τὰ πάντα ποιοῦντες προστεθήσεσθε αὐτῷ, οὐθὲν ἧσσον ἐλέγχει ὑμᾶς. «κἂν τὰ πάντα ποιήσαντες ἃ δεῖ ποιῆσαι προστεθῆτε αὐτῷ»–ἀντὶ τοῦ «οἰκεῖοι αὐτοῦ καταστῆτε»–, «ὑπόκεισθε πάλιν ἐλέγχῳ δι' ἀγνοήματα.» τοῦτο γοῦν ὁ μακάριος ἀπόστολος ἔλεγεν· «\"οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι.\" ἐγχωρεῖ με γὰρ παριδεῖν τι τῶν ἀγνοημάτων, καὶ οὐ δεδικαίωμαι δι' ἐκεῖνο. ὅσον δὲ δ̣οκῶ μηδὲν ἐμαυτῷ συνειδέναι, δοκῶ ἀνυπεύθυνος εἶναι. οὐκ ἐμο̣ῦ δὲ ἡ κρίσις δείκνυσίν με δεδικαιωμένον, ἀλλ' ἡ τοῦ θεοῦ.» βεβαιοῖ τὸ τοιοῦτον καὶ ὁ μακάριος Δαυὶδ λέγων· \"παραπτώματα τίς συνήσει; ἐκ τῶν κρυφίων μου καθάρισόν με.\" καὶ γὰρ τῷ ὄντι ἁμαρτήματα μὲν\n\nγιγνώσκει τις, παραπτώματα δέ, ἅπερ τρόπον τινὰ ἀκούσιά ἐστιν, δυσκόλως συνίησίν τις. «καὶ ἐὰν οὖν,» φησίν, «πάντα ποιήσητε πρὸς καθαρότητα, ἐκ τῶν ἀκουσίων ὡς θεοῦ κρίνοντος ἕξετε τὸν ἔλεγχον.» δι' ὅπερ καὶ ὁ κύριος τοῖς ἑαυτοῦ μαθηταῖς ἔλεγεν· \"ὅταν πάντα ποιήσητε, εἴπατε· δοῦλοι ἀχρεῖοί ἐσμεν, ὃ ὀφείλο342 μεν ποιῆσαι, πεποιήκαμεν.\" εἰ δὲ καὶ κρυφῇ πρόσωπα θαυμάσετε, πότερον οὐχὶ δεινὰ αὐτοῦ στροβήσει ὑμᾶς, φόβος δὲ παρ' αὐτοῦ ἐπιπεσεῖται ὑμῖν; ὁ ἄριστος κριτὴς πραγμάτων ἐστὶν ἐξεταστής, οὐκ εἰς πρόσωπα βλέπει τῶν κρινομένων.","english":"Fine indeed, if he searches you out.\" For those who are conscious of wrongdoing in themselves do not wish to be searched out even by a righteous man, much less by God. For such is the saying of the saints according to David: \"Purify my reins and my heart.\" For if, doing all things, you are added to him, none the less he convicts you. \"And even if, having done all things that it is necessary to do, you are added to him\"—instead of \"you are established as his own\"—\"you are subject again to conviction because of ignorances.\" This, at any rate, the blessed apostle was saying: \"I am conscious of nothing against myself, but I am not justified by this.\" For it is possible for me to overlook something among my ignorances, and I am not justified on that account. But insofar as I seem to be conscious of nothing against myself, I seem to be free from accountability. It is not my own judgment that shows me to be justified, but God's. The blessed David also confirms this, saying: \"Who will understand his trespasses? Cleanse me from my hidden faults.\" For in truth, sins one knows, but trespasses—which are in a certain way involuntary—one understands with difficulty. \"And so,\" he says, \"even if you do all things for purity, you will have conviction from involuntary faults, since God judges.\" For this reason the Lord also said to his own disciples: \"When you have done all things, say: We are unprofitable servants; what we were obliged to do, we have done.\" But if you also secretly admire persons, will not his terrors stir you up, and fear from him fall upon you? The best judge is an examiner of matters; he does not look at the persons of those being judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"ἐὰν γὰρ ὦσιν οἱ κρινόμενοι πλούσιοι ἢ ἄρχοντες ἢ ἄλλην ὑπερέχοντες ἀξίαν, οὐκ εἰς τὸ πρόσωπον αὐτῶν σκοπεῖ, ἀλλ' εἰς τὰς πράξεις, ἃς κρίνει. τοῦτο καὶ ἐν τῇ ἐπιστολῆι τῇ καθολικῇ φέρεται· \"θαυμάζοντες πρόσωπα ὠφελείας χάριν\", δῆλον δὲ ὅτι οἱ δωροδόκοι δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες. θεὸς δὲ προστάττων οὐχ οὕτω βούλεται, ἀλλὰ νομοθετεῖ· \"κατὰ τὸν μέγαν καὶ τὸν μικρὸν κρινεῖς, οὐ λήμψει πρόσωπον\", τοῦ πλουσίου δηλονότι, καὶ \"πένητα οὐκ ἐλεήσεις ἐν κρίσει.\" καὶ ἑτέρωθι δὲ λέγεται· \"δικαίως τὸ δίκαιον διώξει.\" οὔτε γὰρ πλουσίῳ προστίθεσθαι δεῖ οὔτε πένητος τὴν ἔνδειαν ἐλεοῦντα παρορᾶν τὸ δίκαιον. ἔργον δὲ ὀρθοῦ κριτοῦ τυγχάνει, καθάπερ καὶ τῇ περὶ τοῦ Δαυὶδ ἱστορίᾳ παραδέδοται, ἵνα μετὰ τὰς κρίσεις καὶ ἐκβάσεις τῶν πραγμάτων, εἰ συμβαίη πένητα εἶναι ἢ τὸν ἀγνοήσαντα τὸ δίκαιον ἢ ἀδικοῦντα, παρακα λεῖν τὸν πλούσιον ὥστε φιλανθρωπίαν εἰς αὐτὸν ἐνδείξασθαι. ἑτοιμότερος δὲ ἔσται πρὸς τοῦτο τὴν ὀρθότητα τοῦ κριτοῦ ἀποδεχόμενος. οὕτω γοῦν λέγεται περὶ τοῦ Δαυίδ· \"π̣οιῶν κρίμα καὶ δικαιοσύνην\" φιλο̣ ὁ Ἰὼβ ὑπ·τ̣ \"εἰ καὶ κρυφῇ πρόσωπα θαυμάζετε·\" πᾶς γὰρ δωροδόκος οὐκ ἐκ τοῦ φανεροῦ ἀποδέχεται τὰ τῶν παρεχόντων πρόσωπα, ἀλλὰ κεκρυμμένως, πολλάκις καὶ σχηματιζομένως κατ' ἐκείνου, ω ρο αδ· συνελθεῖν βούλεται. καὶ ἐπάγει φόβον λέγων, ὅτι εἰ καὶ δόλῳ τις τολμᾷ κρύπτειν τὸ τῆς προσωπολημψίας, ἀλλά γε ὁ θεὸς ὀργιζόμενος διὰ τῆς ἐπιφορᾶς τῆς κατὰ τῶν ἁμαρτανόντων στροβώσει αὐτούς, ἀντὶ τοῦ «πεῖραν αὐτοῖς παρέξει τοῦ θυμοῦ».","english":"For if those being judged are rich or rulers or preeminent in some other rank, he does not look at their person, but at the deeds which he judges. This is also borne out in the catholic epistle: \"showing partiality for the sake of gain,\" and it is clear that those who take bribes justify the ungodly for the sake of gifts and take away the right of the righteous. But God, when he commands, does not will it so, but legislates: \"You shall judge the great and the small alike; you shall not show partiality,\" clearly toward the rich man, and \"you shall not pity the poor man in judgment.\" And elsewhere it is said: \"You shall pursue justice justly.\" For one must neither side with the rich man nor, pitying the poor man's want, overlook justice. And it is the task of a righteous judge, just as is also handed down in the account concerning David, that after the judgments and the outcomes of affairs, if it should happen that the poor man is either the one who was ignorant of justice or the one doing injustice, to exhort the rich man to show kindness toward him. And he will be more ready for this, accepting the judge's uprightness. Thus, then, it is said concerning David: \"doing judgment and justice.\" Job, being a lover of... \"if even in secret you show partiality to persons.\" For every taker of bribes does not openly accept the persons of those who give, but secretly, often even under a pretense against that man... he wishes to come together. And he brings in fear, saying that even if someone dares to conceal the act of showing partiality by deceit, yet God, being angered, will through the infliction upon those who sin confound them, which means \"he will give them a trial of his wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"δῖναν δὲ λέγει τὴν μεθ' ὁρμῆς τοῦ θυμοῦ ἐπιφορὰν ἀπὸ μεταφορᾶς τῶν συστρεφομένων ὑδάτων κατὰ τοὺς εἰλίγγους, ἵν' ᾖ ὃ λέγει συντόμως τοιοῦτον· «ἦ φέρετε αὐτοῦ κίνησιν, ἐὰν ἀγανακτήσῃ;» τούτῳ ὅ344 μοιον, ὃ ἐν Ζαχαρίᾳ φέρεται λεγόμενον πρὸς̣ τοὺς ἁμαρτάνοντας· \"πορεύσεται κύριος ἐν σάλῳ ἀπειλῆς αὐτοῦ.\" σάλον δὲ ἀπειλῆς τὴν ὀργὴν τὴν διὰ τὰ ἁμαρτήματα αὐτῶν σημαίνει, αὐτὸς γὰρ ἐστίν. τὸ δὲ \"πορεύσεται\" ἴσως ἂν ὅμοιον εἴη τοῦ ἐν τῇ Γενέσει λεγομένου περὶ τοῦ Ἀδάμ, ὅτι ἤκουσεν τοῦ θεοῦ περιπατοῦντος ἄρτι ἁμαρτάνων· δι' αὐτοῦ τούτου αἴσθησιν δέχεται τῆς τοῦ θεοῦ ἀναχωρήσεως διὰ τὸυ μηδὲν ἔχειν ἔτι ἐν ἑαυτῷ φωτεινόν. οἱ γὰρ μακρύνοντες ἑαυτοὺς ἀπὸ τοῦ θεοῦ ἀκου´̣ουσιν· \"μακρὰν ἀπέχει ὁ κύριος ἀπὸ ἀσεβῶν\", οὐ τόπῳ τούτου λ̣εγομένου, ἀλλὰ τῷ τὸν μὲν θεὸν ἀγαθόν, τὸν δὲ φαῦλον ἀφεστάναι τούτου. καὶ ταῦτα μὲν διὰ τὸ \"πορεύσεται ἐν σάλῳ\". ἐπανελθετέον ἐπὶ τὸ ἐξ ἀρχῆς, τοὺς \"κρυφῇ πρόσωπα θαυμάζοντας\", οὓς καὶ στροβώσει, ὡς ἀποδέδοται, ὁ κατὰ δίνησιν θυμὸς τοῦ θεοῦ· ἐπ' αὐτοὺς δὲ καὶ ἐπιπίπτει φόβος παρὰ θεοῦ, καὶ τοῦτο ἐπ' εὐεργεσίᾳ, ἵνα γνῶσιν, ὅτι ἀπειλὴ κατ' αὐτῶν ὡς ἁμαρτανόντων ἐπάγεται. τούτου δὲ τοῦ φόβου, τοῦ κατὰ τὴν ἀπειλὴν λέγω, ἕτερός ἐστιν καθ' ὃν εἴρηται· \"φόβος κυρίου πάντας ὑπερέβαλεν\", ὅστις καὶ κυρίως εὐλάβειά ἐστιν. οὐδὲν γὰρ ἕτερόν ἐστιν φόβος θεοῦ ἢ ἐπιτεταμένος σεβασμός, δι' οὗ ἀνυστέρητοι γίνονται οἱ ἔχοντες αὐτόν· \"οὐκ ἔστιν γὰρ ὑστέρημα τοῖς φοβουμένοις αὐτόν.\" ὁ δὲ παθητικὸς φόβος τοῖς ἁμαρτάνουσιν ἕπεται.","english":"He calls a \"whirlwind\" the onset of anger with impulse, by a metaphor from waters swirling in eddies, so that what he says is briefly this: \"Or do you bring his motion, if he is provoked to anger?\" Similar to this is what is said in Zechariah to those who sin: \"The Lord will go forth in the tossing of his threat.\" By \"tossing of threat\" he means the anger because of their sins—for he himself is that. And \"will go forth\" would perhaps be similar to what is said in Genesis about Adam, that he heard God walking when he had just sinned; through this very thing he receives a perception of God's withdrawal, because he has nothing luminous left in himself. For those who distance themselves from God hear: \"The Lord is far from the wicked,\" not said in respect of place, but because God is good and the wicked man is far from him. And these things are said because of \"he will go forth in tossing.\" We must return to the beginning: those \"who secretly admire persons,\" whom the anger of God according to a whirlwind will also whirl away, as has been explained; and fear from God also falls upon them, and this for their benefit, so that they may know that a threat is brought against them as sinners. But of this fear—I mean the fear according to the threat—there is another, of which it is said: \"The fear of the Lord surpasses all things,\" which is also properly reverence. For the fear of God is nothing other than intensified awe, through which those who have it become lacking in nothing: \"For there is no want to those who fear him.\" But the passive fear follows those who sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"ἕτερος γὰρ τοῦ τοιούτου κατὰ κόλασιν α῾̣μαρτωλοῖς ἐπιπέμπεσθαι λέγεται· σκόπει δέ, εἰ μηδὲν ἕτερον σημαίνει διὰ τοῦ ὀνόματος τοῦ φόβου ἢ τὴν τῆς ὀργῆς ἀποφ̣υγήν.\n\nαὕτη οὐ πάθος θεοῦ ἐστιν· εἴρηται γάρ· \"ἐξαπέστειλας τὴν ὀργήν\"· πάθος οὐκ ἐξαποστέλλεται· ἀποβήσεται δὲ ὑμῖν τὸ γαυρίαμα ἴσα σποδῷ. τὴν μετὰ τὴν ὀργὴν τῶν ἁμαρτανόντων κατάστασιν ἐνφαίνει ὁ λόγος, εὐτελιζομένων αὐτῶν ἐν τῇ φανερώσει τῇ διὰ τῆς ὀργῆς γινομένῃ καταπινούσης τὸ οἴημα τῶν λαθραίως κρινόντων. ὅτι δὲ τὴν εὐτέλειαν ἡ σποδὸς δηλοῖ, ἔστιν ἐξ ἑνὸς τῶν δώδεκα προφητῶν μαθεῖν λέγοντος· \"καὶ καταπατήσετε ἀνόμους καὶ ἔσονται ὡς σποδὸς ὑπὸ τοὺς πόδας ὑμῶν.\" ἡ γὰρ σποδὸς καυστόν τί ἐστιν ἀπολέσαν τὴν ἰδίαν δύναμιν. ἀμέλει γοῦν ἀπειλὴ ἐν τῷ Δευτερονομίῳ περὶ καύσεως φέρεται ὡς διὰ τοῦ τῶν καρπῶν ἐμποδιζομένων διὰ τὸ ἀπολωλεκέναι τὴν γῆν τὴν ἑαυτῆς δύναμιν. ἔστι δὲ ἐπ' ὠφελείᾳ τινὸς τὰ ἁμαρτήματα τεφροῦσθαι· καθάπερ ἄκανθαι καὶ τρίβολοι καυθέντες οὐκ ἐλαχίστην ἐπιφέρουσιν βλάβην, οὕτω καὶ τὰ ἁμαρτήματα, εἰ καίεται κατὰ τὸ εἰρημένον \"καυθήσεται ὡς πῦρ ἡ ἀνομία καὶ ὡς ἄγρωστις ξηρὰ βρωθήσεται ὑπὸ πυρός\", οὐκ̣έτι τὴν ψυχὴν λυμαίνετ̣αι̣, ἀλλ' εἰς μετάνοιαν ἐκκαλε̣ι῀̣τ̣α̣ι̣ κατὰ τὸ ἐν εὐαγγελίῳ εἰρημένον· \"εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν.\" εἰ γάρ τις δέχεται ἐν τῇ διανοίᾳ τὸ σωτήριον π̣υ῀̣ρ, π̣ε̣ρὶ οὗ εἶπεν ὁ Σωτήρ· \"πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν καὶ τί θέλω, εἰ ἤδη ἀνήφθη\", τὰς μὲν προτέρας ἁμαρτίας τεφροῖ·","english":"For another [punishment] of this kind is said to be sent upon sinners for chastisement. Consider whether the name \"fear\" signifies nothing other than the avoidance of anger.\n\nThis is not a passion of God; for it is said: \"You sent forth anger\"—a passion is not sent forth. But your boasting shall become like ashes. The word makes plain the condition of sinners after anger, when they are made contemptible in the manifestation that comes through anger, which swallows up the presumption of those who judge in secret. That ashes signify contemptibility can be learned from one of the twelve prophets, who says: \"And you shall trample the lawless, and they shall be as ashes under your feet.\" For ash is a thing that has been burned, having lost its own power. At any rate, a threat concerning burning is brought forward in Deuteronomy, as when fruits are hindered because the earth has lost its own power. But it is for the benefit of someone that sins be reduced to ashes; just as thorns and briars, when burned, bring no small harm, so too sins, if they are burned according to what is said—\"lawlessness shall be burned as fire, and as dry grass it shall be devoured by fire\"—no longer corrupt the soul, but are called forth to repentance, according to what is said in the Gospel: \"If the mighty works that were done in you had been done in Tyre and Sidon, they would long ago have repented, sitting in sackcloth and ashes.\" For if someone receives in his mind the saving fire, of which the Savior said: \"I came to cast fire upon the earth, and how I wish it were already kindled,\" it reduces former sins to ashes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"καθήμενος δέ, ἀντὶ τοῦ «ἀργήσας ἀπὸ τοῦ ἁμαρτάνειν», εἰς μετάνοιαν τρέπεται αὐστηρόν τινα βίον ἑλόμενος καὶ ἐπίπονον. τὸ δὲ σῶμα πήλινον. ὁ ἄνθρωπος σύνκειται ἐκ ψυχῆς καὶ σώματος. καὶ ἔστιν ὅτε δουλαγωγεῖται τὸ σῶμα ὑπὸ τῆς ψυχῆς καὶ τρόπον τινὰ οὐκέτι πήλινόν ἐστιν ἀγόμενον †ὑποκειμένη μετὰ λογικὰ† ὑπηρετοῦν λοιπὸν ψυχῇς σὺν λόγῳ καὶ σὺν νῷ ἐνεργούσῃ. ὅτ̣αν δὲ μηδὲν φροντίσῃ τις τῆς σ̣ωτηρίας αὐτοῦ τῆς ψυχῆς πρὸς κ̣ακίαν τραπεὶς καὶ τῇ σαρκὶ λοι̣πὸν δουλεύῃ ποιῶν τοιαῦτα, ἃ οὐδὲν διαφέρει ἀλόγου ζῴου, δείκνυσιν, ὅτι αὐτοῦ τὸ σῶμα πήλινόν ἐστιν ὡς οὐδὲν βοηθούμενον ἀπὸ τῶν ψυχικῶν κινημάτων. ἑτερούσιον γάρ ἐστιν τὸ σῶμα παρὰ τὴν ψυχήν, ὡς αὐτὸς ὁ Σωτὴρ ἐδίδαξεν λέγων· \"μὴ φοβεῖσθε ἀπὸ τῶν ἀποκτεννόντων τὸ σῶμα, τὴν δὲ ψυχὴν μὴ δυναμένων ἀποκτεῖναι.\" ἐπεὶ τὸ σῶμα ἀνθρώπου δύνανται ἀποκτεῖναι, τὴν ψυχὴν δὲ οὐ´̣, σα̣φὲς ὅτι οὐχ ἡ αὐτὴ οὐσία ψυχῆς καὶ σώματός ἐστιν. ὅταν τοίνυν ἐμποδισθῇ ἡ ψυχὴ τῶν ἰδίων καὶ οἰκείων ὁρμῶν, τότε ὁ ἄνθρωπος ὡς πήλινον σῶμα φαίνεται, οὐ τῆς ψυχῆς εἰς σῶμα μεταβαλλούσης, ἀλλὰ τῷ τὰς πράξεις αὐτῆς οὐκέτι εἶναι οὐρανίους, ἀλλὰ σωματικάς, καθὰ καὶ \"τοὺς κατὰ σάρκα περιπατοῦντας\" καὶ \"κατ' ἄνθρωπον\" ἀνθρώπους καλεῖ ὁ Παῦλος τῷ ἀνθρωπίνας ἔχειν καὶ μὴ θείας ἐνεργείας λέγων. εἴρηται γοῦν π̣αρὰ τοῦ μακαρίου Παύλου πρὸς ὅλους τοὺς τοῖς σωματικοῖς ἑαυτοὺς ἐπιδεδωκότας καὶ διὰ τοῦτο ἀνθρωπί348 νους ὄντας·","english":"Sitting down, instead of \"having ceased from sinning,\" he turns to repentance, having chosen a strict and laborious manner of life. And the body is clay. Man is composed of soul and body. And sometimes the body is enslaved by the soul and in a certain way is no longer clay, being led †subject with rational things†, serving thereafter a soul that acts with reason and with mind. But whenever someone takes no thought for the salvation of his soul, having turned to vice and thereafter serving the flesh, doing such things as differ in no way from an irrational animal, he shows that his body is clay, as being in no way helped by the soul's movements. For the body is of a different nature from the soul, as the Savior himself taught, saying: \"Do not fear those who kill the body, but are not able to kill the soul.\" Since they can kill a man's body but not the soul, it is clear that the substance of soul and body is not the same. Whenever, then, the soul is hindered from its own proper impulses, then the man appears as a clay body—not that the soul changes into a body, but because its actions are no longer heavenly but bodily, just as Paul also calls \"those who walk according to the flesh\" and \"according to man\" men, saying they have human and not divine activities. At any rate, it has been said by the blessed Paul to all those who have given themselves over to bodily things and for this reason are human:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"\"ὅπου γὰρ ἔρις ἐν ὑμῖν, οὐ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;\" ὅτε δὲ \"ἐπὶ γῆς περιπατοῦντες ἐν οὐρανῷ τὸ πολίτευμα ἔχουσι\" καὶ \"φοροῦσι τὴν εἰκόνα τοῦ ἐπουρανίου\", οὐκ εἰσὶν πήλινον σῶμα· κωφεύσατε, ἵνα λαλήσω καὶ ἀναπαύσωμαι θυμοῦ. αὐτ̣ο̣ὺς̣ ε᾿̣πιστῆσαι τοῖς παρ' αὐτοῦ ἐπιφερομένοις προτρεπόμενος ταῦτά φησιν ἐπάγων τὴν αἰτίαν ἐν τῷ λέγειν· \"καὶ ἀναπαύσωμαι θυμοῦ\" παιδεύων ὁ´̣τ̣ι, ει᾿̣ διορθώσεως τύχοιεν ἐκ τοῦ συνκεχωρηκέναι αὐτῷ λέγε̣ιν, ἀναπαύσεται αὐτοῦ τοῦ θ̣υμ̣ο̣υ῀̣, ο̣ὗ εἶχεν δικαίως κατὰ τῆς ἀν̣ο̣ίας αὐτῶν ὀργιζόμενος οὐκ ε᾿̣μπαθῶς, ἀλλ' ὡς ἂν ἔκειτο ὁ νόμος κατὰ τῶν ἁμαρτανόντων ὀργίζεσθαι. σημαίνει δὲ τὸ τῆς κωφώσεως ὄνομα τὴν σιωπὴν ὡς ἐν τῷ \"ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ εἶ ὁ ποιήσας με\". τὸ γὰρ μὴ λαλῆσαι κώφωσιν λέγει. καὶ πάλιν· \"ἐν τῶι συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησαν ἐξ ἀγαθῶν.\" ὅταν γὰρ ὁ ἁμαρτωλός, ὅστις ἐστὶν ὁ διάβολος, πείσας ψυχὴν ἁμαρτάνειν σ̣τῇ κατενώπιον","english":"For where there is strife among you, are you not fleshly and walking according to man?\" But when \"walking on earth they have their citizenship in heaven\" and \"bear the image of the heavenly one,\" they are not a clay body. Be silent, that I may speak and be refreshed from wrath. Urging them to attend to what is brought forward by him, he says these things, adding the reason in saying, \"and I may be refreshed from wrath,\" teaching that, if they obtain correction from his having conceded to speak, he will be refreshed from his own wrath, which he had righteously against their folly, being angry not in a passionate way, but as the law lay, to be angry against those who sin. And the word \"silence\" signifies speechlessness, as in \"I was dumb and did not open my mouth, because you are the one who made me.\" For not speaking he calls dumbness. And again: \"When the sinner stood before me, I was dumb and was humbled and kept silent from good things.\" For when the sinner, who is the devil, having persuaded a soul to sin, stands before","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"αὐτῆς ὀνειδίζων αὐτῇ, \"ἐχθρὸς ὑπάρχων καὶ ἐκδικητής\", τότε αἰσχυνομένη σιωπᾷ κώφωσιν ἀναδεχομένη. λέγει οὖν ὅτι «ἐπέχετε τὴν πολυλογίαν», ἵνα διὰ τοῦ αὐτὸν εἰπεῖν παίδευσις αὐτοῖς ἐνγένηται. ἀναλαβὼν τὰς σάρκας μου τοῖς ὀδοῦσιν. τρόπον τινὰ ὑπαναπαύει αὐτούς. ἐπεὶ γὰρ αὐ τὸς ᾐτιάσατο αὐτοὺς πρότερον ὡς \"παρακλήτορας κακῶν\" ὄντας–οὐ γὰρ παρεκάλουν ὡς ἔδει, ἀλλὰ μᾶλλον τὴν λύπην ἤγειρον καὶ τὴν ὀδύνην τοῦ δῆθεν παρακαλουμένου–, λέγει ὅτι «\"ἀναλαμβάνω τὰς σάρκας μου τοῖς ὀδοῦσιν\", οὐκέτι καθ' ὑμῶν ὀργίζομαι, ἀλλὰ κατ' ἐμαυτοῦ». ἐξομαλισθείη οὕτως τὸ τῶν σαρκῶν ὄνομα. πολλάκις γάρ, ὅτε τις ἀπαγγεῖλαι βούλεται ἑαυτῷ συντριβὴν γεγενημένην, τῶν σαρκῶν μνημονεύει καθὸ εἴρηται· \"ἐν τῷ ἐγγίζειν ἐπ' ἐμὲ κακοῦντας τοῦ φαγεῖν τὰς σάρκας μου,\" ἀντὶ τοῦ «τοῦ κακῶσαί με»· οὐ γὰρ τὰς σάρκας αὐτοῦ τὰς ὑπὸ δέρμα ἦσαν φαγόντες, ἀλλὰ θλίψαντες αὐτόν. ὅμοιον τούτῳ καὶ τὸ \"ἄρα ζῶντας ἂν κατέπιον ἡμᾶς\" δηλοῦν τὴν σφο350 δρὰν ἐπίθεσιν τῶν βιαζομένων. λέγοι ἂν ὅτι «\"ἐγὼ τὰς σάρκας μου τοῖς ὀδοῦσιν ἀναλαμβάνω.\" οὕτω τρέφομαι τὰς ὀδύνας μου. καὶ ὥσπερ τροφὴ ἀναλαμβανομένη εἰς τοὺς ὀδόντας λεπτύνεται καὶ τὸ ἐπωφελὲς αὐτῆς δείκνυσιν, οὕτω καὶ τὰς ὀδύνας μου τρεφόμενος καὶ τὰς ἐκ τούτων κακώσεις ἕψων αὔξησιν ὠφελείας δέχομαι.» εἰ δὲ τὴν καρτερίαν ἐμφαίνει διὰ τοῦ λέγειν \"ἀναλαβὼν τὰς σάρκας τοῖς ὀδοῦσιν\", ἀντὶ τοῦ «τῆς κακώσεως οὐδὲν φροντίσας», συνεπίσκεψαι. ψυχὴν δέ μου θήσω ἐν χειρί, ἐάν με χειρώσηται #ὁ δυνάστης, ἐπεὶ καὶ ἦρκται.","english":"Reproaching her for it, \"being an enemy and an avenger,\" then, ashamed, she is silent, undergoing deafness. He says, then, \"Hold back your much speaking,\" so that by his saying it, discipline may come to them. \"Taking up my flesh with my teeth.\" In a certain way he gives them rest. For since he himself previously accused them of being \"comforters of evils\"—for they were not comforting as they ought, but rather were stirring up the grief and pain of the one supposedly being comforted—he says, \"'I take up my flesh with my teeth,' I am no longer angry against you, but against myself.\" May the name of \"flesh\" be thus made level. For often, when someone wishes to report to himself a crushing that has occurred, he mentions \"flesh,\" as it is said: \"when evildoers drew near to me to eat my flesh,\" in place of \"to afflict me\"; for they had not eaten his flesh that is under the skin, but had afflicted him. Similar to this is also \"then they would have swallowed us alive,\" showing the violent assault of those who use force. He might be saying: \"'I take up my flesh with my teeth.' Thus I feed on my pains. And just as food taken up into the teeth is thinned and shows its benefit, so also, feeding on my pains and digesting the afflictions from them, I receive an increase of benefit.\" But if he is displaying endurance by saying \"taking up my flesh with my teeth,\" in place of \"having no concern at all for the affliction,\" consider it as well. \"But I will place my soul in my hand, if the ruler should overpower me,\" since he has also begun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"συν φώνως τῷ \"ἀναλαβὼν τὰς σάρκας μου τοῖς ὀδοῦσιν\" ἐκλημπτέον καὶ τὸ \"ψυχὴν δέ μου θήσω ἐν χειρί\", ἵν' ᾖ λέγων ὅτι «καὶ τῆς ψυχῆς τῆς ἐμαυτοῦ καταφρονῶ ὑπὲρ τοῦ τινα ὠφέλειαν ὑμᾶς ὠφελῆσαι ὑποκείμενος τῷ χειρουμένῳ με καὶ ἤδη τούτου ὑπαρξαμένῳ» δηλῶν τὸν θεὸν τὸν τῷ ἐξαιτήσαντι αὐτὸν συνκεχωρηκότα. «ἕτοιμος οὖν εἰμι θανάτῳ ἐκδοθῆναι.» εἰ δὲ τὴν εἰς αὐτὸν μέλλουσαν μεταβολὴν ἔσεσθαι τοῦτο λέγει, σκοπῆσαι ἄξιον ἐννοοῦντα, μὴ ἀντίκειται τὸ \"ἐπεὶ καὶ ἦρκται\", δυνάστην καλῶν τὸν θεὸν διὰ τὸ ῥύεσθαι ἐκ τῶν καταπονούντων· ἦ μὴν λαλήσω καὶ ἐλέγξω ἐναντίον αὐτοῦ, καὶ τοῦτό μοι ἀποβήσεται εἰς σωτηρίαν. δι' ὅλων σπουδὴ αὐτῷ ἐστιν παιδεῦσαι τοὺς φίλους τὴν αἰτίαν τῶν ἐπιπόνων, ἵνα κερδήσῃ αὐτοὺς μὴ ἐναντία δοξάζειν. σωτηρίαν γὰρ ταύτην ἐλογίζετο τὸ τούτους γνῶναι τὸν καὶ περὶ τούτου τῆς προνοίας λόγον, ὅντινα φανερῶσαι βουλόμενος ἔλεγεν τὸ \"καὶ ἐλέγξω\"· πολλάκις γὰρ ὁ ἔλεγχος τὴν ἀπόδειξιν σημαίνει, καθὸ καὶ Παῦλός φησιν· \"τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται,\" καὶ πάλιν δὲ \"πίστις ἐστὶν ἐλπιζομένων ὑπόστασις, πραγμάτων ἔλεγχος οὐ βλεπομένων\", ἀντὶ τοῦ «ἀπόδειξις». οὐ γὰρ ἐναντίον αὐτοῦ δόλος εἰσελεύσεται. τὸ ἀψευδὲς αὐτοῦ παραστῆσαι βουλόμενος καὶ τὸ εὐλαβὲς λέγει ὅτι «ἃ λ̣ε´̣γω θεοῦ ὁρῶντος φθέγγομαι. οὐ γὰρ οἷόν τε ἀπάτην τινὰ γενέσθαι θεῷ, ὡς δόλον εἰσελθεῖν ἐνώπιον αὐτοῦ.» τοῦτο δὲ δι̣ττ̣ῶς ἂν νο352 ηθείη τῇ τοῦ ὁμοίου παραθέσει, ὅπερ οὕτως ἔχει εὐαγγελικὸν ὑπάρχον·","english":"Along with the words \"taking up my flesh with my teeth,\" one must also take \"and I will place my soul in my hand,\" so that he is saying: \"I even despise my own soul, in order that I may benefit you in some way, submitting to the one who overpowers me and has already begun this,\" indicating God, who has permitted him to the one who asked for him. \"I am ready, then, to be handed over to death.\" But if he says this of the change that is going to happen to him, it is worth considering, bearing in mind whether \"since he has also begun\" is not opposed, calling God a ruler because he rescues from those who oppress. \"Indeed I will speak and I will convict before him, and this will turn out for me unto salvation.\" Throughout, his zeal is to teach his friends the cause of his hardships, so that he may win them over not to hold contrary opinions. For he reckoned this to be salvation—that they should know the account of providence concerning this very matter, which, wishing to make clear, he said \"and I will convict.\" For often \"conviction\" signifies \"proof,\" inasmuch as Paul also says: \"All things that are convicted are made manifest by the light,\" and again: \"Faith is the substance of things hoped for, the conviction of things not seen,\" meaning \"proof.\" For no deceit will enter before him. Wishing to establish his truthfulness and his reverence, he says: \"What I say, I utter with God seeing. For it is not possible for any deception to arise in God, so as for deceit to enter before him.\" But this could be understood in two ways by the juxtaposition of the similar, which stands thus, being evangelical:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"\"καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.\" ἠ`̣ γὰρ συνσκιάζον λύεται μὴ ὑφιστάμενον τοῦ φωτὸς τῇ παρουσίᾳ, ἠ`̣ ὅστις ἀπάτην προσάγει ἐπὶ τῷ ἐγγὺς τοῦ φωτὸς γενέσθαι ἀποστρέφετα̣ι̣ λυομένης τῆς ἀπάτης̣, και`̣ ὅλως οὐ καταλαμβάνει. π̣ᾶσα γὰρ τῶν ἀπατώντων καὶ μηχανωμένων ἀνόνητος ἡ σπουδή· οὐ γὰρ καταλήμψονται τῆς ἀληθείας τὸ κάλλος. δόλος οὖν οὐκ ἐγγίζει τῆι πηγῇ τῆς ἀληθείας διὰ τὸ μὴ τολμᾶν τοὺς χρω̣μ̣ε´̣νους αὐτῷ αὐτῇ αὐτὸν προσαγαγεῖν. καὶ ἄλλως δόλος οὐκ ἔστιν ἐν θεῷ· οὐ γὰρ πε´̣φ̣υκεν̣ ἐν αὐτῶι γίνεσθαι. \"πιστὸς γὰρ ὁ θεὸς καὶ οὐκ ἔστιν ἀδικία ἐν αὐτῷ.\" καὶ πάλιν· \"εἰ ἀρνησόμεθα, αὐτὸς πιστὸς μένει.\" ἄτρεπτος γάρ ἐστιν καὶ ἀναλλοίωτος. ἀκούσατε, ἀκούσατε τὰ ῥήματά μου· ἀναγγελῶ γὰρ ὑμῶν ἀκουόντων. ἐπαναδιπλασιάζει τὸ ῥῆμα, ἵνα βεβαίως αὐτοὺς πρὸς τὸ\n\nἀκοῦσαι καλέσῃ. ἔνεστι γάρ ποτε πληγείσης τῆς ἀκοῆς τῇ φωνῇ διὰ τὸ μὴ προσέχειν τὸν νοῦν μὴ ἀκηκοέναι. διὰ τοῦτο ὁ Σωτὴρ διεγείρων τοὺς ἀκούοντας εἰς τὸ γνησίως ἀκούειν ἔλεγεν· \"ὁ ἔχων ὦτα ἀκούειν ἀκουέτω.\" καὶ πά353 λιν πρὸς ἄλλους μὴ προσέχον τας λέγει· \"οὔτε φωνὴν αὐτοῦ ἀκηκόατε οὔτε εἶδος αὐτοῦ ἑωράκατε,\" καὶ ἑρμηνεύων πως ἐπάγει· \"οὔτε τὸν λόγον αὐτοῦ ἔχετε ἐν ὑμῖν μένοντα\", ὅπερ συνέβαινεν̣, εἰ γνησίως ἤκουον. οὕτως δὲ καὶ ὁ μακάριος Ἰὼβ προευτρεπίσαι αὐτῶν τὴν ἀκοὴν βουλόμενος ἔλεγεν τὸ «\"ἀκούσατε\"· οὕτω γὰρ ὑμῶν εὐτρεπισθέντων εὐδοκῶ λέγειν», σοφοὺς ἀκροατὰς αὐτοὺς γενέσθαι βουλόμενος· \"οὖς γὰρ ἀκροατοῦ ἐπιθυμία σοφοῦ.\" ἰδοὺ ἐγὼ ἐγγύς εἰμι τοῦ κρίματός μου.","english":"And the light shines in the darkness, and the darkness did not overcome it.\" For either the shadowing thing is dissolved, not subsisting at the presence of the light, or whoever brings deception, when he comes near the light, is turned away as the deception is dissolved, and altogether he does not overcome it. For every zeal of those who deceive and contrive is unprofitable; for they will not grasp the beauty of the truth. Deceit, then, does not draw near to the fountain of truth, because those who use it do not dare to bring it near to it. And in another way, deceit is not in God; for it has not naturally come to be in him. \"For God is faithful, and there is no injustice in him.\" And again: \"If we deny, he remains faithful.\" For he is unchangeable and immutable. Hear, hear my words; for I will declare them while you listen. He doubles the word, so that he may call them securely to\n\nlisten. For it is possible that, when the hearing has been struck by the voice, because the mind does not attend, they have not heard. For this reason the Savior, rousing his hearers to listen genuinely, said: \"He who has ears to hear, let him hear.\" And again he says to others who do not attend: \"You have neither heard his voice nor seen his form,\" and interpreting this in some way he adds: \"nor do you have his word remaining in you,\" which would have been the case if they had listened genuinely. And so also the blessed Job, wishing to prepare their hearing beforehand, said, \"Hear\" — for thus, when you have been well prepared, I am pleased to speak — desiring them to become wise hearers; \"for the ear is the desire of a wise hearer.\" Behold, I am near to my judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"διδασκαλίας ἀρχὴν αὐτοῖς καὶ νῦν καταβάλλεται παιδεύουσαν, ὅτι οὐ δι' ἁμαρτίας, ἀλλὰ διὰ ἀγῶνα αὐτῷ παθεῖν κέκριται οὕτως ὡς καὶ τὸν καιρὸν εἰδέναι, καθ' ὃν λήξει τὸ κρίμα. οἶδα ἐγώ, ὅτι δίκαιος ἀναφανοῦμαι. τίς γάρ ἐστιν ὁ κριθησόμενός μοι, #ὅτι νῦν κωφεύσω καὶ ἐκλείψω; οὐκ ἀλαζονείᾳ τοῦτό φησιν, ἀλλὰ πρὸς τὸ παιδεῦσαι αὐτοὺς μὴ ἑτέραν παρὰ τὴν ἀληθῆ διάλημψιν ἔχειν περὶ αὐτοῦ. ἐσθότε γάρ τις περὶ ἑαυτοῦ λέγει χρηστὰ μὴ προθέμενος τοῦτο ποιεῖν, ὅταν ἄλλως ᾖ διαθέμενός τις περὶ αὐτόν. φέρε γὰρ εἴ τις ἐγκεχειρισμένον τινὰ διακονίαν εἰς τοὺς δεομένους ἀποπληρῶσαι, εἰ διαβάλλοι ὡς σφετεριζόμενόν τι, οὐκ ἂν αἰτιασαίμεθα ἐν ἀπολογίας εἴδει λέγοντα ὅτι «τὰ ἡμέτερα πάντα παρέσχον δεομένοις», πρότερον τοῦτο μὴ εἰρηκότα. οὕτως οὐδὲν αἰτιατέον τὸν Ἰὼβ οὐ φιλαυτίας, ἀλλὰ τῆς εἰρημένης αἰτίας ἕνεκα ταῦτα λέγοντα καὶ μετὰ παρρησίας καθαρᾶς λέγοντα· \"τίς ἐστιν ὁ κριθησόμενός μοι ἵνα κωφεύσω\", ἀντὶ τοῦ «σιωπήσω», \"καὶ ἐκλείψω;\", ἀντὶ τοῦ «παύσομαι λέγων». δυεῖν δέ μοι χρήσει· τότε ἀπὸ τοῦ προσώπου σου κρυβήσομαι· τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου, ὁ δὲ φόβος σου μή με καταπλησ#σέτω. τὸ ἀσαφὲς τῶν προκειμένων οὕτως ἂν ἐξομαλισθείη λέγοντος αὐτοῦ ὅτι «εἰ ὡς οἱ φίλοι λέγουσιν οὕτω μοι χρήσει ὡς φαῦλον δεικνύς, \"ἀπὸ τοῦ προσώπου σου κρυβήσομαι\", εἰ δὲ ὡς ἐγὼ λέγω, \"τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου καὶ ὁ φόβος σου μή με καταπλησσέτω\". « κρύπτεται δ' ἀπὸ προσώπου τοῦ θεοῦ πᾶς ὁ ἁμαρτάνων ἀνάξια αὐτοῦ ἐνεργῶν, καθὰ καὶ Ἀδὰμ ἐκρύπτετο ἀπὸ προσώπου τοῦ θεοῦ.","english":"He is now laying for them a foundation of teaching, instructing them that it was not because of sin, but because of a contest, that he was judged to suffer in such a way that he even knows the time at which the judgment will cease. I know that I shall appear righteous. For who is he that will judge me, that I should now keep silent and fail? He says this not out of boastfulness, but in order to teach them not to hold any other view concerning him besides the true one. For sometimes a person says good things about himself without intending to do so, when he is otherwise disposed toward himself. For suppose someone had been entrusted with a ministry to fulfill for those in need, and someone slandered him as appropriating something for himself; would we not blame him if, in the form of a defense, he said, \"I provided all my own possessions to those in need,\" when he had not said this before? Thus Job is not to be blamed for self-love, but for the reason stated, saying these things and saying them with clear boldness: \"Who is he that will judge me, that I should keep silent,\" instead of \"that I should be silent,\" \"and fail,\" instead of \"that I should cease speaking.\" But you will deal with me in two ways: then I shall be hidden from your face; withdraw your hand from me, and let not your fear terrify me. The obscurity of the present passage might be smoothed out thus, as he says: \"If you deal with me as my friends say, showing me to be worthless, I shall be hidden from your face; but if as I say, withdraw your hand from me and let not your fear terrify me.\" And everyone who sins, doing things unworthy of him, is hidden from the face of God, just as Adam also was hidden from the face of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"τούτῳ ἐναντίον ἐστὶν τὸ ὑπὸ θεοῦ κατακρύπτεσθαι κατὰ τὸ εἰρημένον· \"κατακρύψεις αὐτοὺς ἐν ἀποκρύφῳ τοῦ προσώπου σου ἀπὸ ταραχῆς ἀνθρώπων.\" σωτήριον καὶ τοῦτο σκεπάζοντος τοῦ θεοῦ τὸν σπουδαῖον, ἵνα μὴ ταραχαῖς ἀνθρωπίναις ἐκπέσῃ. ἀπόκρυφον δὲ τοῦ προσώπου τοῦ θεοῦ εἴη ἂν τὰ μυστικὰ θεωρήματα ἀντιδιαστελλόμενον πρὸς τὸ φανερόν. τὸ γὰρ ἐξ ἔργων τῆς προνοίας καὶ τῶν δημιουργημάτων θεὸν ὁρᾶν οὐκ ἔστιν ἐν ἀποκρύφῳ, ἀλλ' ἐν τῷ φανερῷ. εἴρηται· \"διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς· ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται.\" τὸ κατακρύπτεσθαι οὖν, ὡς προείρηται, ὑπὸ θεοῦ σωτήριον, τὸ δὲ κρύπτεσθαι αὑτὸν κατὰ τὸν Ἀδὰμ ἀλυσιτελές, οὗ μὴ γινομένου διὰ τὸ μὴ ὑποκεῖσθαι ἁμαρτίᾳ φησίν· \"τὴν χεῖρα ἀπ' ἐμοῦ ἀπέχου\" καὶ τὰ ἑξῆς, «ἵν' οὗτοι παιδευθῶσιν, ὅτι οὐ δι' ἁμαρτίας τοῦτο πάσχω. « οἱ γὰρ φίλοι οὐδὲν ἕτερον διενοοῦντο ἢ ὅτι δι' ἁμαρτίας πάσχει. εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι· ἢ λαλήσεις, ἐγὼ δέ σοι δώσω ἀνταπόκρισιν. διὰ πλειόνων ἑαυτοῦ τὴν πρὸς θεὸν παρρησίαν γνωρίζει, ἵν' ἐν τούτῳ ἀναγάγῃ αὐτοὺς εἰς τὴν ἀληθῆ τῶν περὶ αὐτὸν συμβαινόντων γνῶσιν. καὶ γὰρ παραστατικόν ἐστιν τοῦτο τοῦ εἶναι αὐτὸν δίκαιον. ἔχεις δὲ τοῦτο καὶ περὶ τοῦ ἱεροφάντου Μωσέως καταξιωθέντος λαλεῖν πρὸς αὐτὸν ἐν τῷ \"Μωυσῆς ἐλάλε̣ι καὶ ὁ θεὸς ἀπεκρίνετο αὐτῷ φωνῇ\". οὐ δεῖ δὲ τὴν ἀπόκρισιν τὴν πρὸς θεοῦ γινομένην ψιλὴν φωνὴν οἴεσθαι, ἀλλ' ἐνεργείας θείας, ἐξ ὧν εὐπαρησιάστως πρὸς θεὸν λαλεῖ. πόσαι εἰσὶν αἱ ἁμαρτίαι μου καὶ ἀνομίαι μου;","english":"Contrary to this is being hidden by God, according to what is said: \"You will hide them in the secret place of your presence from the tumult of men.\" This too is saving, when God covers the earnest man, so that he may not fall away through human tumults. The secret place of God's presence would be the mystical contemplations, set in contrast to what is manifest. For to see God from the works of providence and of created things is not in the secret place, but in the manifest. It is said: \"For what is knowable of God is manifest in them; for God made it manifest to them. For his invisible things, understood from the creation of the world, are clearly seen in his works.\" Being hidden by God, then, as was said before, is saving; but hiding oneself like Adam is unprofitable. Since this does not happen because he is not subject to sin, he says: \"Keep your hand from me,\" and what follows, \"so that these may be instructed that I suffer this not because of sin.\" For his friends thought nothing else than that he suffered because of sin. Then you will call, and I will answer you; or you will speak, and I will give you a reply. Through many things he makes known his boldness toward God, so that by this he may lead them up to the true knowledge of the things that happen concerning him. For this is also a proof that he is righteous. You have this also concerning the hierophant Moses, who was deemed worthy to speak with him in the words \"Moses spoke and God answered him with a voice.\" But one must not think that the answer that comes from God is a bare voice, but divine energies, from which he speaks to God with good boldness. How many are my sins and my iniquities?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"δίδαξόν με, τίνες εἰσίν. πάλιν δι' ἐκείνους τὰ τοιαῦτα λέγει, ἵν' ἐκεῖνοι μάθωσιν, ὅτι ὁ ἔχων ἁμαρτίας καὶ ἀνομίας οὐ λέληθεν θεόν. καὶ αὐτὸς δὲ εἰπὼν τὸ \"οἶδα ὅτι δίκαιος ἀναφανοῦμαι\" πρὸς τοὺς φίλους πρὸς θεὸν εὐλαβῶς λέγει ὅτι \"σύ με δίδαξον, πόσαι εἰσὶν αἱ ἁμαρτίαι μου\". ὅμοιον τούτῳ τὸ \"οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι, ὁ δὲ ἀνακρίνων με κύριός ἐστιν\". καλὸν δὲ καὶ τὸ μανθάνειν τὰ σφάλματα, ἵνα ἐκ τούτων ἐκτρεπώμεθα. διὰ τί ἀπ' ἐμοῦ κρύπτῃ, ἥγησαι δέ με ὑπεναντίον σου; καὶ τοῦτο πρὸς τὴν ἐκείνων διάλημψιν· οὐ γὰρ ἐκρύπτετο ἀπ' αὐτοῦ θεὸς ἐνοικῶν ἐν αὐτῷ, ἀλλὰ διὰ τὸ ἐκείνους τοῦτο οἴεσθαι καὶ ταῦτα εἴρηται. «τοῦτο γὰρ οὗτοι νομίζουσιν, ὅτι ὑπεναντίος μου τυγχάνεις, νομίζοντές με δι' ἁμαρτίας πάσχειν.» ἢ ὡς φύλλον κινούμενον ὑπὸ ἀνέμου εὐλαβηθήσει ἢ ὡς χόρτῳ φερομένῳ ὑπὸ #πνεύματος ἀντίκεισαί μοι; τὸ ὅλον τῆς νοήσεως οὕτως ἂν εἴη· «διὰ τί με ἀποκρύπτῃ ἡγούμενός με εἶναι ὑπεναντίον σου καὶ φύλλον ὑπ' ἀνέμου κινούμενον καὶ χόρτον ὑπὸ πνεύματος φερόμενον;» ἅπερ παραστατικὰ τυγχάνει εὐμεταβόλου τρόπου καὶ φαυλότητος κατὰ τὸ ὑπὸ τοῦ Σωτῆρος λεγόμενον περὶ Ἰωάννου· \"τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι; κάλαμον ὑπὸ ἀνέμου σαλευόμενον;\"– ἀντὶ τοῦ «εὐκαταφρόνητόν τινα καὶ ὑπὸ τοῦ τυχόντος μεταπίπτοντα». ταῦτα δέ, ὡς καὶ πρότερον εἴρηται, πρὸς τὴν τῶν φίλων διάλημψιν ὁ Ἰὼβ λέγει. ὅτι κατέγραψας κατ' ἐμοῦ κακά, περιέθηκας δέ μοι νεότητος ἁμαρτίας. σαφὲς ὅτι πρὸς τὴν ἐκείνων ὑπόλημψιν λέγει· \"κακὰ\" γὰρ νῦν τὰς κακώσεις φησίν.","english":"Teach me what they are. Again he says such things on their account, so that they may learn that the one who has sins and lawless deeds has not escaped God's notice. And he himself, having said, \"I know that I shall appear righteous,\" speaks to his friends cautiously, as before God: \"Teach me how many my sins are.\" Similar to this is \"I am conscious of nothing against myself, but I am not thereby justified; the one who examines me is the Lord.\" And it is good also to learn one's errors, so that from them we may turn away. Why do you hide from me, and consider me your adversary? This too is spoken with a view to their opinion; for God, dwelling in him, was not hidden from him, but because they thought this, these things were said. «For these men suppose this, that you are my adversary, thinking that I suffer because of sin.» Or, will you be cautious of me as a leaf moved by the wind, or as grass carried by the spirit, do you oppose me? The whole of the thought would be as follows: «Why do you hide from me, considering me to be your adversary, and a leaf moved by the wind, and grass carried by the spirit?» These things are indicative of a fickle character and of baseness, according to what the Savior said concerning John: \"What did you go out into the wilderness to see? A reed shaken by the wind?\"—instead of «something contemptible and shifting under whatever comes along.» And these things, as was also said before, Job says with a view to the opinion of his friends. Because you have written evils against me, and you have wrapped around me the sins of my youth. It is clear that he speaks with a view to their supposition; for \"evils\" here he means the afflictions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"τοῦτο γὰρ νομιζόντων τῶν φίλων, ὅτι δι' ἁμαρτίας πάσχει, αὐτὸς τῷ \"κατέγραψας κατ' ἐμοῦ κακὰ\" συνῆψεν τὸ \"περιέθηκας δέ μοι νεότητος ἁμαρτίας\" σημαίνων ὅτι «ἐξ ὧν οἱ φίλοι μου κατατρέχοντές μου διάκεινταί με δι' ἁμαρτίας πάσχειν, ἑπόμενον ἔχουσι τὸ νομίζειν, ὅτι αἱ τῆς νεότητος ἁμαρτίαι νῦν μοι περιετέθησαν». ἔθου δέ μου τὸν πόδα ἐν κωλύματι. οὐ κατὰ βούλησιν τὴν ἑαυτοῦ ταῦτα λέγει, ἀλλὰ πρὸς τὸν ὑποτιθέμενον, ὅτι πᾶς θλιβόμενος ἁμαρτὼν τοῦτο ὑφίσταται. ἐξομαλιζόμενον δὲ οὕτως ἂν εἴη· «τὴν πορευτικήν μου δύναμιν, καθ' ἣν κατορθῶ, ἑτέρως παρ' ἐκείνων ὑπονοουμένην ὡς ἁμαρτόντος μου καὶ διὰ τοῦτο περιστάσεσιν κοινωνοῦντος ἐν κωλύματι ἔθηκας.» τρόπον γάρ τινα αὐτὸς τοῦτο ἐνήργησεν ἐκδοὺς αὐτὸν τῷ αἰτησαμένῳ, ἐξ οὗ συνέβη ἐν κωλύματι τεθεῖσθαι αὐτοῦ τὸν πόδα, π̣αρ' αὐτοι῀̣ς ὡς εἴρηται κωλυόμε̣νον ἐξ ἁμαρτιῶν, μὴ βουλομένων αὐτῶν τὴν προκοπὴν τοῦ δικαίου, ἥτις ἐστιν πούς, ὀρθῶς ἐκλαμβάνειν. ὅτι δὲ σύνηθες τ̣ῇ γραφῇ καὶ τὰ ἀπὸ γνώμης συνιστάμενα τοῦ ἐνεργοῦντος ὡς παρὰ θεοῦ λέγειν διὰ τὸ συνκεχωρηκέναι, σαφὲς ἔσται σοι ἐκ τοῦ \"παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας\" καὶ \"εἰς ἀδόκιμον νοῦν\" καὶ \"ταῖς ἐπιθυμίαις τῶν καρδιῶν αὐτῶν\". εἰ δὲ καὶ διὰ τ̣ὴν ὁλοσώματον κάκωσιν μηκέτι συνχωροῦσαν αὐτῷ αὐτουργεῖν τὰ πρὸς τὰς χρείας ἢ τῶν δεομένων ἢ ἄλλων τινῶν–καθὰ καὶ εἴρηκεν. \"θύρα μου δὲ παντὶ ἐλθόντι ἠνέῳκτο\"–τοῦτο ἔλεγεν, συνεπίσκεψαι, ὅπερ οὐκ ἠγνόει διὰ ἀγῶνα αὐτῷ γεγενῆσθαι.","english":"For this is what the friends think, that he suffers because of sin; he himself, by \"you have written down evils against me,\" joined \"you have wrapped around me the sins of my youth,\" signifying that \"from the things on account of which my friends, pursuing me, are disposed toward me as one who suffers because of sin, they have as a consequence the belief that the sins of my youth have now been wrapped around me.\" You have placed my foot in a hindrance. He does not say these things according to his own will, but in response to the one who supposes that everyone who is afflicted suffers this because he has sinned. And \"being made smooth\" would be as follows: \"My power of walking, according to which I set things right, supposed by them in another way, as though I had sinned and for this reason shared in circumstances, you have placed in a hindrance.\" For in a certain way he himself brought this about, delivering himself over to the one who asked, from which it came about that his foot was placed in a hindrance, hindered, as has been said, among them because of sins, since they do not wish rightly to understand the progress of the righteous man, which is the foot. And that it is customary for Scripture to speak of things that come about from the intention of the one acting as though from God, because he has permitted them, will be clear to you from \"God handed them over to passions of dishonor\" and \"to a reprobate mind\" and \"to the desires of their hearts.\" But if also because of the whole-body affliction no longer permitting him to perform by himself what is needed either for those in need or for certain others—as indeed he has said, \"But my door was open to everyone who came\"—consider whether he was saying this, which he did not fail to know had come about for him because of the struggle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"πολλὰ γὰρ διὰ τὸ συμφέρον τοιαῦτα θεὸς ποιεῖ, ὡς ἐκ τῶν κατὰ τὸν λαὸν α̣υ᾿̣τοῦ ἔστιν μαθεῖν, ὃν διήγαγεν ὁ θεὸς διὰ τῆς ἐρήμου †εξον† διὰ τριῶν ἡμερῶν χρησίμως, ἵνα μὴ ταχεῖαν οἰηθῶσιν τὴν εἰς Αἴγυπτον ὑποστροφήν. κατανόησον δέ, μήποτε καὶ τὴν πρὸς σῶμα κοινωνίαν β̣άρος οὖσαν καὶ δι' οἰκονομίαν ἀπόρρητον γινομένην τοῦτο λέγει ὡς τῆς ἄκρας καθαρότητος μὴ ἐπιτελουμένης. τοῦτο δὲ πάλιν ἔκ τινος αἰτίας· οὐ γὰρ ἡμᾶς, οὐ γὰρ τὸν θεὸν αἰτιατέον. ἐφύλαξας δέ μου πάντα τὰ ἔργα. οἶδεν ὁ μακάριος τὸ ὑπὸ τοῦ Δαυὶδ εἰρημένον ἅγιος ὤν, ὅτι ὁ θεὸς οὐ παρατηρεῖται πάσας τὰς ἀνομίας τῶν πταιόντων, ἀλλὰ παιδεύων ἐκείνους πάλιν, δι' ἣν αἰτίαν πάσχει–ὅτι δι' ἀγῶνα–, τὸ προκείμενον εἴρηκεν ὡς πάντα αὐτοῦ τὰ ἔργα φυλάξαντος καὶ οὕτως ἐπαγαγόντος αὐτῷ τὰ\n\nἀνιαρά, ἵνα ἐκ τούτου ἐννοήσωσιν, ὅτι τὸ μέγεθος τῶν τοσούτων ἐπαγωγῶν οὐ διὰ ἁμαρ τίας ἐστίν, ἀλλὰ διὰ ἀγῶνα καὶ σκοπὸν ἀνδρείας. τὸ \"ἐφύλαξας\" ἐνταῦθα οὐκ ἀντὶ τοῦ «ἐτήρησας», ἀλλὰ «παρετηρήσω». εἰ δὲ καὶ \"νεότητος ἁμαρτίας\" ἑαυτοῦ λέγει καὶ τὸ \"ἐφύλαξας δέ μου πάντα τὰ ἔργα\" ἔμφασιν παρέχων ὡς ἁμαρτήσας, οὐ ξενιστέον· καὶ γὰρ πάντες οἱ ἅγιοι καὶ μετριότητος ἕνεκεν καὶ εὐγνωμοσύνης προφέρονται τοιαύτας φωνάς, καθὰ οἱ ἐν τῇ καμίνῳ ἄνδρες καὶ ὁ μακάριος Δαυὶδ λέγων· \"ἁμαρτίας νεότητός μου καὶ τὰς ἀγνοίας μου μὴ μνησθῇς.\" εἰς δὲ ῥίζας τῶν ποδῶν μου ἀφίκου. ἀντὶ τοῦ «ἠκρίβωσας πάντα τὰ κατ' ἐμὲ οὕτως ὡς τὰς ῥίζας, τουτέστιν καὶ τὰς αἰτίας καὶ τὰς ἀρχὰς τῶν διαβάσεών μου τῶν πρακτικῶν, ἐπιτηρῆσαι ἵνα μοι κόλασιν ἐπαγάγῃς».","english":"For God does many such things for the sake of what is beneficial, as one can learn from the events concerning his people, whom God led through the desert—by a useful detour—over three days, so that they might not think the return to Egypt was quick. Consider, moreover, whether he is saying this also of the soul's association with the body, which is a burden and comes about through an ineffable dispensation, since the highest purity is not attained. And this again is from some cause; for neither we nor God are to be blamed. You have watched over all my works. The blessed man, being holy, knows what was said by David, that God does not keep watch over all the lawless deeds of those who stumble, but disciplines them again; for this reason—that it is for the sake of a contest—he has said what is set before us, as though God had watched over all his works and had thus brought upon him\n\nthe grievous things, so that from this they might understand that the magnitude of so many afflictions is not because of sin, but because of a contest and a purpose of courage. The word \"you have watched over\" here is not in place of \"you have kept,\" but \"you have observed.\" And if he speaks of the \"sins of his youth\" and of \"you have watched over all my works,\" giving the impression that he has sinned, this is not strange; for all the saints, both for the sake of moderation and of good sense, utter such expressions, just as the men in the furnace and the blessed David saying: \"Do not remember the sins of my youth and my ignorances.\" You have reached the roots of my feet. Instead of \"you have examined all things concerning me so as to observe the roots,\" that is, both the causes and the beginnings of my practical steps, \"in order to bring punishment upon me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"τοῦτο δὲ πάλιν κατὰ τὴν ἐκείνων ὑπόλημψίν φησιν. ὃ παλαιοῦται ἴσα ἀσκῷ ἢ ὥσπερ ἱμάτιον σητόβρωτον. «ἐκείνων,» φησίν, «κατὰ τούτους ἐμνήσθης τῶν φθασάντων ἁμαρτημάτων, ἅπερ πεπαλαίωται ἴσα ἀσκῷ.» ἀσκὸς δὲ παλαιωθεὶς ἀνενέργητός ἐστιν πρὸς τὴν χρείαν ἣν κατεσκεύασται· οὐ γὰρ κατέχει τὰ ἐμβαλλόμενα ὑγρά. οὕτω δὲ καὶ τὰ τῆς νεότητος πεπαλαίωται ἁμαρτήματα καὶ ὡς ἱμάτιον σητόβρωτον οὐκέτι παρέχον τὴν χρείαν. παλαιοῦται δὲ ἁμαρτήματα, ὅταν αὐτὰ διαδέξηται ἀρετή· ᾗ ἐνεργούμενα γὰρ ἀεὶ νεάζει, κἂν πολυχρόνιος ὑπάρχῃ ὁ ἐνεργῶν αὐτά, νεώ τερος καὶ αὐτὸς ἐκ τοῦ νεωτεροποιοῦ ἤθους καλούμενος. βροτὸς δὲ γεννητὸς γυναικὸς ὀλιγόβιος καὶ πλήρης ὀργῆς. βούλεται αὐτοῖς παραστῆσαι τὴν αἰτίαν τῆς κακώσεως ἑαυτοῦ συνκρινόντων αὐτῶν τὸν ὄγκον τῆς ἐπαγωγῆς καὶ τὸν ἀνθρώπινον βίον· διεξελθὼν γὰρ ὅτι «\"τὰς τῆς νεότητος ἁμαρτίας μοι περιέθηκας\" καὶ \"ἐφύλα362 ξάς μου πάντα τὰ ἔργα\" οὕτως ὡς τοσαῦτά μοι ἐπιπέμψαι», ἐπάγει ὡσανεὶ παραστατικὸν τοῦ μὴ οὕτως ἔχειν τὸ πρᾶγμα τὸ \"βροτὸς δὲ γεννητὸς γυναικὸς ὀλιγόβιος καὶ πλήρης ὀργῆς\". τῷ δὲ ὀλιγοβίῳ καὶ πλήρης ὀργῆς δ̣ιὰ τὸ μοχθηρὸν τοῦ βίου οὐκ ἂν ἐπήγαγε τοσαύτην κόλασιν, εἰ μὴ ἀγῶνος χάριν ἐτύγχανε. τὴν γὰρ ἀγαθότητα τοῦ θεοῦ εἰ συνέβαλλον καὶ τὸ τῶν ἀνθρώπων ὀλιγόβιον, οὐκ ἂν ἔτι ὡς δι' ἁμαρτίας ταῦτα πεπονθότα ἐλογίζοντο. ἐπίσκεψαι δέ, μήποτε καὶ τοιαύτην ἔχει διάνοιαν· ὁ μὴ γεγενημένος θεὸς δι' α᾿̣ρετήν, ἀλλ' ἐν τῇ ἀνθρώπου καταστάσει μένων, οὗτος ἐν ὀργῇ ἐστιν καὶ ὀλιγόβιος τρόπον τινὰ \"ἐν ταύτῃ τῇ ζωῇ μόνῃ ἠλπικώς\".","english":"He says this again according to their supposition: that which grows old like a wineskin or like a moth-eaten garment. \"You,\" he says, \"remembered those former sins of theirs, which have grown old like a wineskin.\" A wineskin that has grown old is ineffective for the use for which it was made; for it does not hold the liquids poured into it. So too the sins of youth have grown old, and like a moth-eaten garment no longer serve their purpose. Sins grow old when virtue succeeds them; for when virtue is at work, they always remain young, even if the one practicing them is long-lived—he himself is called younger because of the character that makes one young. But man, born of woman, is short-lived and full of wrath. He wishes to set before them the cause of his own affliction, as they compare the magnitude of the visitation with human life. For after setting out that \"you have wrapped around me the sins of my youth\" and \"you have watched all my works,\" so as to send so many things upon me, he adds, as though to establish that the matter is not so, \"But man, born of woman, is short-lived and full of wrath.\" For upon one short-lived and full of wrath because of the wretchedness of life, he would not have brought such great punishment, unless it happened for the sake of a contest. For if they had considered the goodness of God together with the short-livedness of human beings, they would no longer have reckoned that he suffered these things on account of sin. Consider also whether it has this meaning: he who has not become God through virtue, but remains in the condition of a human being, this one is in wrath and short-lived, having hoped, in a manner of speaking, \"in this life only.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"ὁ δὲ πιστεύων εἰς τὸν Σωτῆρα ὥστε ἐκ τούτου γενέσθαι θεὸς ο᾿̣ργῇ ἐκ τούτου οὐχ ὑπόκειται τῇ κατὰ κόλασιν, κἂν θλίβηται, ὀργῆς καλουμένης τῆς θλίψεως ἑτέρως. λέγοι οὖν ὅτι «εἰ κἀγὼ κατὰ ἄνθρωπο̣ν ἐπολιτευσάμην, σκοπήσατε̣, ἵν' ἐκ τούτου ἀποφαίνησθε, ὅτι ὀρ̣γῇ ὑπέπ̣εσον». ἢ ὥσπερ ἄνθος ἀνθῆσαν ἐξέπεσεν, ἀπέδρα δὲ ὥσπερ σκιὰ καὶ οὐ μὴ στῇ. ταῦτα συναπτέον τῷ πρὸ αὐτῶν. ὅτι τῷ παρερχομένῳ ἀνθρώπῳ ὡς ἄνθει καὶ σκιᾷ τοσαύτην ἐπήνεγκε κάκω̣σιν, οὐκ ἔστιν κατὰ τὸν παρόντα δ̣ι' ἁμαρτήματα. \"ἐὰν γὰρ ἀνομίας παρατηρήσῃ, κύριε, κύριε, τίς ὑποστήσεται; ὅτι παρὰ σοὶ ὁ ἱλασμός ἐστιν.\" ὥστε ἐννοητέον τοῖς φίλοις ἦν, ὅτι οὐ διὰ σφάλματα, ἀλλ' ὡς προείρηται διὰ τὸ προβληθῆναι αὐτὸν ἀνδρείας σκοπὸν ταῦτα αὐτῷ συνέπεσεν. καὶ ταῦτα μὲν κατὰ πρώτην διάνοιαν. κατὰ δευτέραν δὲ οὕτως ἂν λεχθείη· ὡς ἄνθος ἐκπίπτει \"ὁ κατὰ σάρκα περιπατῶν\" καὶ ὡς σκιὰ παρακολουθήματι ἐοικὼς καὶ οὐδὲν πράττων προηγούμενον. ὅτι δὲ ὡς ἀντὶ ἀνυποστάτου η῾̣ σκιὰ παραλαμβάνεται, δηλοῖ τὸ \"αἱ ἡμέραι μου ὡσεὶ σκιὰ παράγουσιν\". οὐχὶ καὶ τούτου λόγον ἐποιήσω καὶ τοῦτον ἐποίησας εἰσελθεῖν ἐν κρίματι ἐνώπιόν σου; σύμφωνα τῇ προτέρᾳ ἀποδόσει λέγοι τις ἂν εἶναι ταῦτα συνάπτων αὐτὰ οὕτως· «εἰ καὶ ὁ γεννητὸς γυναικὸς ὀλιγόβιός ἐστιν καὶ μόχθου πεπληρωμένος οὕτως ὡς ἄνθει πεπτωκότι ἐοικέναι καὶ σκιᾷ τῇ φευγούσῃ ταχέως, ἀλλὰ μὴν καὶ τούτου λόγον ἐποιήσω οὐχ ὑπεριδὼν αὐτὸν ὥστε καὶ εἰς κρίμα 364","english":"But the one who believes in the Savior, so as to become from this a god, is not subject on this account to the anger that is according to punishment, even if he is afflicted—affliction being called anger in another sense. So he would say: \"Even if I too conducted myself as a man, consider, so that from this you may conclude that I fell under anger.\" Or, \"Like a flower he bloomed and fell away, and he fled like a shadow and shall not stand.\" These things must be joined to what precedes. For that to a man who passes away like a flower and a shadow he brought such great affliction is not, in the present life, on account of sins. \"For if you should watch for lawless deeds, Lord, Lord, who will stand? For with you there is propitiation.\" So it must be understood that it was [the view] of the friends that these things happened to him not because of errors, but, as was said before, because he was set forth as a model of courage. And these things are according to the first meaning. According to the second, it might be said thus: like a flower falls away \"the one who walks according to the flesh,\" and like a shadow, resembling a mere accompaniment and doing nothing that is primary. And that shadow is taken as equivalent to something without substance, the [passage] \"my days pass away like a shadow\" makes clear. Did you not also make account of this one and cause him to enter into judgment before you? One might say that these things are in agreement with the former interpretation, joining them thus: \"Even if one born of woman is short-lived and full of trouble, so as to resemble a fallen flower and a shadow that flees quickly, yet indeed you made account even of this one, not overlooking him, so that even into judgment—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ἐνώπιόν σου αὐτὸν εἰσέρχεσθαι.» τούτου ἀποδεικτικὸν ἂν εἴη τὸ πρὸς θεοῦ λεγόμενον· \"λαός μου, τί ἐποίησά σοι;\" καὶ πάλιν \"ἰδού, κρίνομαι πρὸς σέ\". οὐκ ἂν οὖν ὁ τοιαύτην περὶ ἀνθρώπων κηδεμονίαν εἰσάγων θεὸς οὕτως ἀτέγκτως καὶ ἀπαραιτήτως ἀπῄτει δίκας τὸν ἄνθρωπον, ὡς οἱ φίλοι αὐτὸν ὑπενόουν τιννύναι. ταῦτα δ' ἐπάγει πρὸς παράστασιν τοῦ μὴ ἑτέρως πάσχειν ἢ διὰ τὸ φανῆναι δίκαιον κατὰ τὸ \"οἴει δέ με ἄλλως σοι κεχρηματικέναι ἢ ἵνα ἀναφανῇς δίκαιος;\" τίς γὰρ καθαρός ἐστιν ἀπὸ ῥύπου; οὐδὲ εἷς, ἐὰν καὶ μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς, ἀριθμητοὶ δὲ μῆνες αὐτοῦ παρὰ σοί. καὶ ταῦτα, ἵνα ἐννοήσωσιν, ὅτι οὐ δι' ἁμαρτίας πάσχει, συνῆψεν. εἰ γὰρ τοῦτο οὕτως εἶχεν, οὐδεὶς ἂν ἔξω περιστάσεως ἦν, εἰ καὶ πρὸς βραχὺ ἐβίωσεν. ταῦτα δέ, ὅπως οἱ φίλοι παιδευθῶσιν τὴν αἰτίαν· ὡς γὰρ ἐνστάσεως ἂν λεχθησομένης πρὸς τὰ πρὸς αὐτοῦ εἰρημένα τοῦτο εἶπεν λέγοντός τινος ἐνισταμένου ὅτι «κἂν γὰρ ὀλιγόβιος ᾖς καὶ ὡς σκιὰ παρερχόμενος καὶ ὡς ἄνθος ἐκπίπτων, ἀλλ' οὐδὲν κωλύει δι' ἁμαρτίας σε πάσχειν». πρὸς ὃ εὐθυβολώτατα εἶπεν· \"τίς γὰρ καθαρὸς ἀπὸ ῥύπου; ἀλλ' οὐδείς\", ὥστε ἔδει πάντας, ὡς ἤδη εἴρηται, πάσχειν. ῥύπον δὲ καὶ ἁμαρτίαν ἄλλος τις ἂν εἴποι ταὐτὸ δηλοῦν, ἑτέρου ἐλάττω τὸν ῥύπον τῆς ἁμαρτίας λέγοντος. ἔχεις περὶ ῥύπου καὶ ἁμαρτίας παρὰ τῷ [̓Ησαίᾳ οὕτως· \"ἐκπλυνεῖ κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σειὼν καὶ τὸ αἷμα ἐκκαθαριεῖ ἐκ μέσου αὐτῶν\", τοῦ μὲν αἵματος τὴν ἁμαρτίαν ἐνταῦθα δηλοῦντος, τὸ ἀκάθαρτον, τοῦ δὲ ῥύπου τὰ ἀκούσια, ἃ καθ' αὑτὰ ὁ Σωτὴρ ἐπιδημήσας ἐκάθηρεν.","english":"to enter before you.\" A proof of this would be what is said by God: \"My people, what have I done to you?\" and again, \"Behold, I am judged against you.\" Therefore God, who introduces such care for human beings, would not in this way inexorably and implacably demand satisfaction from man, as his friends supposed he was punishing him. But he brings these things forward to establish that he suffers for no other reason than that he might appear righteous, according to \"Do you think that I have dealt with you otherwise than that you might appear righteous?\" For who is clean from filth? Not one, even if his life on earth is a single day, and his months are numbered before you. And these things he added so that they might understand that he does not suffer because of sin. For if this were so, no one would be outside affliction, even if he lived only a short time. But these things are said so that the friends might be taught the cause; for he said this as though an objection would be raised against what had been said by him, when someone objects saying, \"Even if you are short-lived and pass by like a shadow and fall away like a flower, still nothing prevents you from suffering because of sin.\" To this he said most directly: \"For who is clean from filth? But no one,\" so that, as has already been said, all ought to suffer. But another might say that filth and sin mean the same thing, while another says that filth is less than sin. You have concerning filth and sin in Isaiah as follows: \"The Lord will wash away the filth of the sons and daughters of Zion and will cleanse the blood from their midst,\" where blood signifies sin, the unclean thing, and filth signifies involuntary faults, which the Savior, having come, cleansed by themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":238,"ref":"p238","source":"ὅτι δὲ τὸ αἷμα πολλάκις τὴν ἁμαρτίαν δηλοῖ, εἴρηται πρὸς τὸν ἀρχέκακον διάβολον· \"ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρόν, οὕτως οὐδὲ σὺ ἔσει καθαρός.\" οὐ γὰρ αἵματι πεφυρμένος ἐτύγχανεν, ἀλλὰ δῆλον, ὡς τὴν \"πρὸς θάνατον ἁμαρτίαν\" δηλοῖ αὐτῷ τὸ αἷμα. ὁ οὖν ἔχων σφάλμα δυνάμενον πλυθῆναι ῥύπον ἔχει, ὁ δὲ ὡσανεὶ ἀμετανόητον ὡς ὁ \"εἰς τὸ ἅγιον πνεῦμα βλασφημήσας\" καὶ τὰ ὅμοια οὐχ ὑπὸ ῥύπον ἐστίν, ἀλλ' ἁμαρτίαν, καὶ ὁ ἐντολὰς παραβαίνων μετὰ τοῦ εἰδέναι. τὸ δὲ \"οὐδ' εἰ μία ἡμέρα ὁ βίος αὐ366 τοῦ ἐπὶ τῆς γῆς\" διττῶς ἂν ἐπιχειρηθείη· ἔστιν ὁ νῦν ἂν γεννώμενος ὁ κατὰ διαδοχὴν ἔχων τοῦ Ἀδὰμ τὸ ἁμάρτημα, ἔστιν ὁ ἐναρχόμενος λόγῳ κρίνειν τὰ πράγματα, ὅτε καὶ τὸν τοῦ ἀνθρώπου λόγον συμπλη̣ρο̣ῖ. οὐδ' ὁ τοιοῦτος ἡμέραν καθαρεύσει ἀγνοίας παρεπομένης τῷ καὶ νῦν ἀρξαμένῳ διακρίνειν τὸ φευκτὸν ἀπὸ τοῦ ἀγαθοῦ, κἂν ἡμέραν, κἂν ἀριθμητοὺς μῆνας βιώσῃ. ὁ μὲν οὖν φαῦλος \"ἐκ βίβλου ἐξαλειφόμενος ζώντων\" οὐκ ἔστιν ἐναρίθμιος παρὰ θεῷ, ὁ δὲ σπουδαῖος ἀριθμεῖται παρ' αὐτῷ. «κἂν τοιοῦτον οὖν,» φησίν, «ὑποθῇ, οὐδὲ οὗτος ἀπήλλακται ῥύπου.» τούτῳ ὅμοιον τὸ \"οὐδὲν ἐμαυτῷ σύνοιδα, ἀλλ' οὐκ ἐν τούτῳ δεδικαίωμαι\" καὶ τὸ \"ἀ πὸ τῶν κρυφίων μου καθάρισόν με\". εἰς χρόνον γὰρ ἔθου καὶ οὐ μὴ ὑπερβῇ. τὴν περὶ τὸν ἄνθρωπον πρόνοιαν ἐνταῦθα σαφηνίζει οὐχ ὡς εἰκαίως καὶ ὡς ἔτυχεν ἐν τῷ βίῳ παραμένοντος, ἀλλ' ἐκ κρίσεως θεοῦ οὐχ ὑπερβαίνοντος τὸν παρ' αὐτοῦ τεταγμένον χρόνον.","english":"That blood often signifies sin is stated to the devil, the author of evil: \"As a garment defiled in blood will not be clean, so neither will you be clean.\" For he did not happen to be defiled in blood, but it is clear that the blood signifies to him the \"sin unto death.\" He, then, who has a fault that can be washed has filth; but he who has something, as it were, unrepentant, like the one who \"blasphemes against the Holy Spirit\" and the like, is not under filth, but under sin—and so too the one who transgresses the commandments knowingly. But the phrase \"not even if his life on earth were one day\" might be taken in two ways: there is the one now being born who has Adam's sin by succession, and there is the one beginning to judge matters by reason, when he also completes the reason of man. Not even such a one will be pure for a day, since ignorance attends the one who has now begun to distinguish the avoidable from the good, whether he lives a day or numbered months. The worthless man, then, \"blotted out of the book of the living,\" is not counted before God, but the earnest man is counted by him. \"Even if such a one,\" he says, \"be supposed, not even he is free from filth.\" Similar to this is \"I know nothing against myself, but I am not justified in this\" and \"cleanse me from my secret faults.\" For you have set a time, and he will not overstep it. Here he makes clear the providence concerning man—that he does not remain in life at random and as it happens, but by the judgment of God he does not overstep the time appointed by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"ταῦτα δὲ οὐχ ὡς εἱμαρμένης κρατούσης λεκτέον, ἀλλ' ὡς τοῦ θελήματος τοῦ θεοῦ \"ὅροις καὶ μέτροις ἕκαστα διαταξαμένου.\" εἰ δὲ καὶ κατὰ ἀλληγορίαν λέγε̣ι τὸν ὑπὸ θεοῦ ἐναρέτως χειραγωγούμενον μὴ ὑπερβαίνειν τὰ καθήκοντα διὰ τὸ μεμετρημένην εἶναι τὴν ἀρετήν, συνεπίσκεψαι. ἀπόστα ἀπ' αὐτοῦ, ἵνα ἡσυχάσῃ καὶ εὐδοκήσῃ τὸν βίον ὥσπερ ὁ μισθωτός. ἐπεὶ δι' ἐπιπόνων πάρεστιν αὐτῷ θεός, τὸ \"ἀπόστα\" εἴρηκεν ἀντὶ τοῦ «παῦσον τὴν ὀργήν». τὸ γὰρ ἐγγίζειν θεὸν διάφορον, καὶ τὸ κατὰ μετουσίαν καὶ τὸ κατ' ὀργήν. τῶν γὰρ φίλων δι' ἁμαρτίας πάσχειν αὐτὸν τιθεμένων καὶ οὕτω γε σκληρῶς εἰπὼν τὰ φθάσαντα, ὅτι \"ὀλιγόβιός ἐστιν\" ὁ ἄνθρωπος καὶ \"ὡς ἄνθος ἐκπῖπτον\" καὶ \"ὡς σκιὰ\" καὶ ὡς ὅτι \"λόγον αὐτοῦ ποιεῖται θεός\", παριστὰς αὐτοῖς, ὅτι οὐ δι' ἁμαρτίας ἀνιᾶται, λέγει ὅτι \"ἀπόστα ἀπ' αὐτοῦ\". εἰ γὰρ τοσούτῳ πλήθει κακώσεων αὐτὸν ἐπιβάλλει,\n\nοὐκ ἔχει σχολὴν εἰς μετάνοιαν ὁ ἄνθρωπος. παιδεύει οὖν αὐτούς, ὅτι οὐ συνετῶς τοῦτο ὑπολαμβάνουσιν, διὰ τοῦ \"ἀπόστα ἀπ' αὐτοῦ, ἵνα ἡσυχάσῃ\". οὐδὲ γὰρ δύναται μετὰ τοσούτων περιστάσεων σχολὴν ἄγειν οὐδὲ εὐδοκῆσαι τὸν βίον. –– ἵν' ὡς μισθὸν ἐργάτῃ ἀποδῷ. ἄλλως τε αἰνίττεται· εἰ δι' ἁμαρτίας ἔπασχεν, ἀρκούντως εἶχον αἱ ἐπιτιμήσεις, ἵν' ἐκ τούτου ἡσυχία γένηται καὶ ὡς μισθωτὸς λοιπὸν ἐργάσηται. ταῦτα δὲ ὡς πρὸς αὐτοὺς πάλιν εἴρηται δήλου τυγχάνοντος, ὅτι ἀνοχὴν δίδωσι θεὸς εἰς μετάνοιαν, ὡς τὸν Παῦλον λέγειν·","english":"But these things must not be said as though fate were in control, but as though the will of God \"has ordered each thing by bounds and measures.\" And if he also says allegorically that the one guided virtuously by God does not overstep what is fitting, because virtue is measured, consider it as well. Depart from him, that he may be at rest and be pleased with his life like the hired servant. Since God is present to him through toils, the \"depart\" has been said instead of \"cease your anger.\" For God's drawing near is of different kinds, both that by participation and that by anger. For when his friends supposed that he was suffering because of sin, and had spoken so harshly the earlier things—that man \"is short-lived\" and \"like a flower falling\" and \"like a shadow,\" and that \"God makes account of him\"—he shows them that he is not distressed because of sin, saying, \"Depart from him.\" For if he lays upon him such a multitude of afflictions, man has no leisure for repentance. He therefore instructs them, that they do not understand this sensibly, through the words \"Depart from him, that he may be at rest.\" For neither can he, amid so many circumstances, have leisure nor be pleased with his life—so that he may give him his wage as to a worker. And in another way he hints: if he were suffering because of sin, the rebukes would have been sufficient, so that from this there might be rest and he might henceforth work like a hired servant. But these things are said again with reference to them, it being clear that God gives forbearance for repentance, as Paul says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"\"ἢ τῆς ἀνοχῆς αὐτοῦ καὶ μακροθυμίας καταφρονεῖς ἀγνοῶν, ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;\" ὅτι δὲ τὸ ἡσυχάσαι ἀντὶ τοῦ παύσασθαι κακίας καὶ ἀρετὴν ἀναλαβεῖν λέγεται, δῆλον ἐκ τοῦ \"ἥμαρτες, ἡσύχασον\" καὶ ἐκ τοῦ \"γῆ ἐφοβήθη καὶ ἡσύχασεν ἐν τῷ ἀναστῆναι εἰς κρίσιν τὸν θεόν\". οἱ γὰρ ἄνθρωποι ἔννοιαν λαβόντες, ὅτι κριτής ἐστιν ὁ θεός, ἡσύχασαν ἀπὸ τοῦ ἁμαρτάνειν. ἔστιν γὰρ δένδρῳ ἐλπίς· ἐὰν γὰρ ἐκκοπῇ, ἔτι ἐπανθήσει καὶ ὁ ῥόδαμνος αὐτοῦ οὐ μὴ ἐκλίπῃ. διὰ πολλῶν ἀποδείκνυσιν, ὅτι οὐ διὰ φαυλότητα ὑπέμεινεν τὰ ἀνιαρά, οὕτω σαφοῦς τοῦ λόγου γινομένου· καθ' ὑπόθεσιν γὰρ τοῦτο οὕτως ἐχέτω· ἀρκούντως αἱ κολάσεις γεγένην369 ται ὡς καιρὸν ἔχειν τοῦ ἀποστῆναι. οὐδὲ γὰρ ἀπέγνωσται τὰ τῆς μετανοίας οὐδὲ θεὸς ὡς ἀμεταβλήτου τῆς προαιρέσεως οὔσης ἀμέτρως κολάζει. ἔνκειται γὰρ ἡ ἐπιτηδειότης ἐν ταῖς ψυχαῖς, κἂν πολλὴ χύσις ἁμαρ τημάτων γένηται· δύναται οὖν γενέσθαι μετάνοια. δένδρον δὲ τὸν ἄνθρωπον καλεῖ ὡς καὶ πολλαχοῦ τῶν γραφῶν, καθὸ εἴρηται· \"ἤδη ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται· πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται.\" καὶ πάλιν· \"ἢ ποιήσατε τὸ δένδρον καλὸν καὶ τοὺς καρποὺς αὐτοῦ καλούς, ἢ ποιήσατε τὸ δένδρον σαπρὸν καὶ τοὺς καρποὺς αὐτοῦ σαπρούς.\" τοῦτο δὲ ἅπαξ παραθέμενοι οὐκ ἀβασάνιστον αὐτὸ ἐάσομεν. οὐ γὰρ ὁ Σωτὴρ προστάττει σαπρόν τινι γενέσθαι δένδρον ἢ σαπρὸν καρπὸν ἐνεγκεῖν, ἀλλὰ τὴν ἑνὸς ἑκάστου ἕξιν φανερὰν διὰ τῶν ἐνεργειῶν εἶναι καὶ μὴ προκρίνειν τούτου τὴν ὑπόκρισιν. ἔστιν δὲ καὶ ἑτέρως νοῆσαι τοῦτο·","english":"Or do you despise his forbearance and patience, not knowing that the goodness of God leads you to repentance?” And that “to be still” is said instead of “to cease from evil and take up virtue” is clear from “You have sinned; be still,” and from “the earth feared and was still when God arose for judgment.” For when people received the understanding that God is judge, they became still from sinning. “For there is hope for a tree: if it is cut down, it will bloom again, and its shoot will not fail.” Through many considerations he demonstrates that he did not endure these grievous things because of baseness, the argument thus becoming clear; for let this be so by way of hypothesis: the punishments have been sufficient so as to leave time to depart from evil. For the things of repentance have not been given up, nor does God punish without measure as though the will were unchangeable. For the capacity lies within souls, even if a great outpouring of sins should occur; repentance can therefore take place. He calls man a tree, as also in many places of the Scriptures, according to what is said: “Already the axe is laid to the root of the trees: every tree that does not bear good fruit is cut down and thrown into the fire.” And again: “Either make the tree good and its fruits good, or make the tree rotten and its fruits rotten.” Having set this forth once, we will not leave it unexamined. For the Savior does not command anyone to become a rotten tree or to bring forth rotten fruit, but that the disposition of each one be made manifest through his activities, and that one not prejudge his hypocrisy. But this can also be understood in another way:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"οἱ Ἰουδαῖοι ἔλεγον περὶ τοῦ Σωτῆρος· \"ἐν Βεεζεβοὺλ τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.\" διόπερ αὐτὸς ὁ Σωτήρ φησιν αὐτοῖς· \"ἢ ποιήσατε τὸ δένδρον καλὸν\" καὶ τὰ ἑξῆς. εἰ γὰρ τὸ ἐκβάλλειν δαίμονας ἀγαθόν, ἀγαθὸς ὁ τοῦτο ἐνεργῶν, εἰ δὲ φαῦλος ὁ ἐνεργῶν, φαῦλον καὶ τὸ γεγενημένον. ἐὰν γὰρ γηράσῃ ἐν γῇ ἡ ῥίζα αὐτοῦ, ἐν δὲ πέτρᾳ τελευτήσῃ τὸ στέλεχος αὐτοῦ, ἀπὸ ὀσμῆς ὕδατος ἀνθήσει, ποιήσει δὲ θερι#σμὸν ὥσπερ νεόφυτον. τοῦ δένδρου εἰς τὸν ἄνθρωπον μεταφερομένου δῆλον ἔσται, ὅτι ἡ ψυχὴ ἀσθένειαν ὑπομένει, ἥτις διὰ τοῦ \"ἐὰν γηρά σῃ ἐν γῇ ἡ ῥίζα αὐτοῦ\" δηλοῦται. ἔχει πάλιν προσδοκίαν μετανοίας, κἂν ἐν πέτρᾳ στέλεχος αὐτοῦ, δηλονότι τοῦ ἀνθρώπου, τελευτήσῃ. κἂν γὰρ προσαράξῃ τῇ ψυχῇ ἁμάρτημα ὥστε θάνατον αὐτῇ ποιῆσαι καὶ ἀπὸ τοῦ ὕψους τῆς ἀρετῆς αὐτὴν κατασπάσαι, ὅπερ τὸ στέλεχος δηλοῖ, ἀλλ' οὐκ ἐκκόπτει τὴν εἰς ἀρετὴν ἐπιτηδειότητα, ὅπερ δηλῶν ὁ κύριος ἔλεγεν· \"ἡ βασιλεία τοῦ θεοῦ ἐντὸς ὑμῶν ἐστιν,\" σημαίνων τὴν ἐνκειμένην δύναμιν, ἥντινα καὶ τὸ παρὸν ἀνάγνωσμα διδάσκει. \"ἀπὸ ὀσμῆς ὕδατός\" ἐστιν «ἀπὸ τοῦ λόγου τοῦ θείου εὐωδοῦς ὄντος». \"μύρον γὰρ ἐκκενωθὲν ὄνομά σου.\" ἀναλαμβάνει ποτὸν καὶ νεάσει διὰ μετανοία̣ς̣, ὥστε καὶ θερισμὸν π̣οιῆσαι καθὰ τοὺς ἐξ ἀρχῆς τοῦ λόγου ἀδιαπτώτως ἀκούοντας ὥστε εἰπεῖν περὶ αὐτῶν· \"ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν.\" δῆλον δὲ καὶ ἐκ τοῦ θ̣ερισμὸν εἰπ̣ε̣ι῀̣ν ποιεῖν τὸ δένδρον, ὅτι οὐ περὶ τοῦ αἰσθητοῦ λέγε̣ται·","english":"The Jews were saying about the Savior: “He casts out demons by Beelzebul, the ruler of the demons.” Therefore the Savior himself says to them: “Either make the tree good,” and what follows. For if casting out demons is good, the one who does this is good; but if the one who does it is worthless, then what has been done is also worthless. For “if its root grows old in the earth, and its stem dies in the rock, from the scent of water it will blossom, and it will produce a harvest like a new plant.” When the tree is transferred to the human being, it will be clear that the soul endures weakness, which is indicated by “if its root grows old in the earth.” Again it has the hope of repentance, even if its stem—clearly, the human being’s—dies in the rock. For even if sin dashes against the soul so as to cause death in it and drag it down from the height of virtue, which the stem indicates, it does not cut off the capacity for virtue, which the Lord was indicating when he said: “The kingdom of God is within you,” signifying the power that lies within, which the present reading also teaches. “From the scent of water” means “from the divine word, which is fragrant.” For “your name is ointment poured out.” It takes up drink and grows afresh through repentance, so as even to produce a harvest, just like those who from the beginning hear the word without falling away, so as to say concerning them: “And coming, they will come with exultation, carrying their sheaves.” And it is clear also from the fact that the tree is said to produce a harvest, that this is not said about the perceptible tree.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"οὐ γὰρ θερίζεσθαι τὰ δένδρα εἴποι τις ἄν, ἀλλὰ μᾶλλον τρυγᾶσθαι, ὥστε περὶ π̣όνω̣ν ψυχῆς ἠμελημένης καὶ ἐκ μετανοίας διὰ τὸν σωτήριον λόγον ἀναλαμπούσης οἱ προτεθέντες εἴρηνται στίχοι. –– λόγου ἐκείνου, ὃν ὁ κύριος ὕδωρ καλῶν ἔλεγεν· \"ὁ πιστεύων εἰς ἐμέ, ποταμοὶ ἐκ τῆς\n\nκοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.\" ἀνὴρ δὲ τελευτήσας ᾤχετο, πεσὼν δὲ βροτὸς οὐκέτι ἐστίν. ἐπίστησον, μὴ ἄρα πρὸς τὸ \"ἀπόστα ἀπ' αὐτοῦ, ἵνα ἡσυχάσῃ\" καὶ τὰ εἰς αὐτὸ εἰρημένα τοῦτο ἁρμόζει οὕτως· εἰ γὰρ δι' ἁμαρτίας οἱ φίλοι ἔφασκον αὐτὸν ἀνιᾶσθαι, εἰκότως τὸ \"ἀπόστα ἀπ' αὐτοῦ\" ἔλεγεν α᾿̣ντὶ τοῦ «ἔνδοσιν πονη̣ρῶν χ̣α´̣ρισαι, ἵν' ἐκ το̣ύτου γέν̣ηται̣ τὸ ἡσυχάσαι̣, τουτέστιν τὸ ἐν γαλήνῃ ἐνάρετον γε̣νέσθαι τὴν ψυχήν». εἶτα ἑξ̣ῆς ω῾̣ς ἀ`̣ν εἰ ἀντίθεσις ἠκολο̣ύθε̣ι ὅτ̣ι «διὰ τ̣ί μὴ πάλαι, ἀλλὰ νυ῀̣ν μεταγιγνώσκεις πάλ̣αι ἁμαρτίᾳ̣ ἐνεχόμενος;» ἐπι̣φέρ̣ει το`̣ \"ἔστιν γὰρ δένδρῳ ἐλπὶς\" καὶ τὰ ἑξῆς, οἷς̣ ε῾̣π̣όμενον ἔθηκεν· \"ἀνὴρ δὲ τελευτήσας ᾤχετο\" καὶ τὸ μετ' αὐτὸ δη̣λῶν̣, ὅτι̣ ἑ´̣ως ἐν τῷ βίῳ τούτῳ δι̣αμέν̣ε̣ι, κ̣ατὰ τὸν ῥάδαμνον κ̣αὶ τὸ δ̣ένδρον ἔχει τὴν προσδο̣κ̣ίαν τῆς μετανοίας̣· ἐπὰν δ̣ε`̣ τ̣ε̣λευτήσῃ, ἀκούει· \"νῦν μετανοεῖς, ὅτε οὐκ ἔστιν καιρὸς μετανοίας,\" ἵν' ᾖ ὅμοιον τῷ \"μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου\". οὐ γὰρ κατὰ τοὺς \"ἐν τῇ ζωῇ ταύτῃ ἠλπικότας μόνον\" καὶ ἄχρι τῶν ἐνταῦθα οἴεται εἶναι τὴν διαμονὴν ὁ ἅγιος ἐν τοῖς ἑξῆς λέγων· \"ὑπομενῶ, ἕως πάλιν γένωμαι.\" χρόνῳ δὲ σπανίζεται θάλασσα, ποταμὸς δὲ ἐρημωθεὶς ἐξηράνθη.","english":"For one would not say that trees are reaped, but rather that they are gathered, so that the verses set before us were spoken concerning the labors of a soul that has been neglected and that shines forth through repentance because of the saving word. — of that word which the Lord, calling it water, spoke: \"He who believes in me, rivers from his belly shall flow of water leaping up to eternal life.\" But a man, having died, has departed, and a mortal, having fallen, is no more. Consider whether this does not fit the words \"Depart from him, that he may be at rest\" and what was said concerning them, in this way: for if the friends were saying that he was distressed because of sin, he would reasonably say \"Depart from him\" in the sense of \"grant a respite from evils, so that from this there may come the being at rest, that is, that the soul become virtuous in calm.\" Then, in sequence, as if an objection followed — \"Why do you not repent long ago, but now, having been held in sin for a long time?\" — he adds \"For there is hope for a tree\" and what follows, to which he appended as a consequence: \"But a man, having died, has departed,\" and what comes after it, indicating that as long as he remains in this life, according to the branch and the tree he has the expectation of repentance; but when he has died, he hears: \"Now you repent, when it is not the time for repentance,\" so that it may be like \"Do not bring me up in the midst of my days.\" For the saint does not think, as do those \"who have hoped only in this life,\" that the continuance is even until the things here, when he says in what follows: \"I will wait until I become again.\" But in time the sea grows scarce, and a river, having been made desolate, has dried up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"πρόσσχες, εἰ καὶ ταῦτα τῇ φθασάσῃ διανοίᾳ ἁρμό373 ζει τ̣ρόπ̣ον α᾿̣λέξοντα ἀναύδως ει᾿̣π̣όντω̣ν· «ἕνεκα ἁμαρ τημάτων τίν̣ων δίκας, τί δὴ λέγε̣ι̣ς ὅτ̣ι \"ἔστιν γὰρ δένδρῳ ἐλπίς\";» οὐ γὰρ οἰ´̣ονται τὴν τοσαύτη̣ν τῆς κακίας ἀναστῆναι φοράν, πρὸς ὃ δεῖξαι βουλόμενος, ὅτι καὶ οἱ ἐν πολλοῖς κ̣ακοῖς ἐνεχόμενοι δυνατοί εἰσιν εἰς μετάνοιαν ἐλθεῖν, ἐπήγαγεν· \"χρόνῳ δὲ σπανίζεται θάλασσα.\" ὁ γὰρ τρόπος κα̣ὶ τὸ ἦθ̣ος τὸ θαλάσσῃ καὶ τῷ α᾿̣στάτῳ τοῦ κλύδωνος ἐοικὸς τ̣ τ̣ε κατάστασιν ι̣ου νον λόγῳ, ὡσαύτω̣ς κ̣αὶ ποταμός, ὃς δηλοῖ τὰ ῥευσ̣τὰ τοῦ βίου πράγματα, ἐρημωθεὶς̣ τοῦ ἐνεργοῦντος ξηραίνεται τοῦτο ποιοῦντος τοῦ διδασκαλικοῦ λόγου. ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ, ἕως ἂν ὁ οὐρανὸς οὐ μὴ συνραφῇ, καὶ οὐκ ἐξυπνισθήσονται ἐξ ὕπνου αὐτῶν. εἰ γὰρ ὄφελον ἐν ᾅδῃ με ἐφύλαξας, ἔκρυψας δέ με, ἕως ἂν παύσηταί σου ἡ ὀργὴ καὶ τάξῃ μοι χρόνον, ἐν ὧι #μνείαν μου ποιήσῃ. ἔμφασίς ἐστιν δηλουμένη ἐκ τῶν προκειμένων τοῦ μεγέθους τῶν ἀνιαρῶν, ἐξ οὗ παρίστη374 σιν τοῖς φίλοις ἐπ̣ίνο̣ιαν τῆς αι᾿̣τίας τῶν ἐπαγομένων οἰομένοις, ὅτι το̣σαύτη ἐπ̣ιτιμία οὐκ ἐγίγνετο μὴ ἁμαρτ̣όντι. δείκνυσιν δέ, ὅτι ὑπερβολικῶς ἠνιάθη, ἐκ τοῦ αἱρε̣τωτ̣έραν τὴν ἐν ᾅδῃ διατρ̣ιβὴν καὶ φυλακήν, οὐ τὴν κατὰ κόλασιν, ἀλ̣λ' ἐπὶ τῶν φυλ̣ α αι κρυφθησόμενον ε᾿̣ντα̣υ῀̣θα̣, \"ἕως ἂν παρε´̣λθῃ ἡ ὀργή\", ἐπ̣αγ̣ γελλομένου̣ θεοῦ μνημον̣εύειν αὐτοῦ, ἵν' ᾐ῀̣ σαφ̣έστερο̣ν λέγων, ὅτι το`̣ν τῆς ἀν̣αστάσε̣ως καιρὸν ἐν τῷ ᾅδῃ μᾶλλον ἐκδέξασθαι·οιη̣ αὐτὸν ἢ τοσαύτας ὑπ̣ομεῖναι ἀλγηδόνας.","english":"Pay attention, even if this fits the previously given thought in a manner that silently expresses what they say: \"For what sins are they paying the penalty, and why do you say, 'For there is hope for a tree'?\" For they do not think that such a great surge of evil can arise. Wishing to show that even those entangled in many evils are able to come to repentance, he added: \"But in time the sea is drained.\" For the manner and character resembling the sea and the most unstable surge, and its settling, as it were, by reason—likewise also a river, which signifies the flowing affairs of life, when deprived of what activates it, is dried up, the didactic word bringing this about. But a man who has fallen asleep shall surely not rise, until the heaven is not rolled together, and they shall not be awakened from their sleep. For would that you had kept me in Hades, and hidden me, until your wrath should cease, and you had appointed me a time in which you would make mention of me. There is an emphasis made clear from what is set before us, of the greatness of the distresses, from which they present to the friends the notion of the cause of what is brought upon them, who think that such great punishment would not have come upon one who had not sinned. And he shows that he was distressed beyond measure, from the fact that he chooses rather the stay and keeping in Hades—not the one that is for punishment, but to be hidden there until the wrath passes by—with God promising to remember him, so that he might say more clearly that he would rather await the time of resurrection in Hades than endure such pains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"κα̣ὶ γὰρ τῷ ὄντι̣ ἐν ᾅδῃ τυγχάνων καθ' ἕκαστα δίκαιος κατὰ τὸν π̣ρὸ τῆς ἐπιδημίας τοῦ Χριστοῦ χρόνον βέλτιον διάγει ἅτε τοῦ ἐπ̣ικήρου καὶ νοσώδους ἀπηλλαγμένος σώματος μέλλων αὐτὸ ἄφθαρτον ἀπολαβεῖν. μόνος γὰρ ὁ Σωτὴρ κατὰ τὸν ἄνθρωπον οὐχ ὑπέκειτο τῶι ἐν ᾅδῃ εἶναι, εἰ καὶ ἐκεῖ γέγονε δι' ἄλλους. εἴρηται γὰρ ἐκ προσώπου αὐτοῦ· \"ἐγενήθην ὡς ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθερος.\" καὶ γὰρ τοὺς μὲν ἁγίους φωταγωγοὶ ἀπάγουσιν ἄγγελοι, τοὺς δὲ φαύλους σκότι̣οι. ὁ δὲ Σωτὴρ οὔτ̣ι ἀγγέλων ἐδεήθη ἐλεύθερος ὢν καὶ δεσπότης αὐτῶν καὶ παρ' αὐτῶν διακονούμενος καὶ χειραγωγούμενος. εἶπεν γοῦν· \"οὐδεὶς αἴρει τὴν ψυχήν μου ἀπ' ἐμοῦ, ἀλλ' ἐγὼ τίθημι αὐτὴν ἀπ' ἐμαυτοῦ.\" ἀλλὰ καὶ ἐν τῷ Ἄσματι τῶν ᾀσμάτων διὰ συμβόλων τὸν θάνατον σμύρναν καλῶν φησιν δεικνὺς ἑαυτοῦ τὸ ἐλεύθερον· \"πορεύσομαι ἐμαυτῷ πρὸς τὸ ὄρος τῆς σμύρνης.\" ἀλλὰ καὶ τὸ \"τῶν ἐθνῶν οὐδείς ἐστιν ἀνὴρ μετ' ἐμοῦ\" δείκνυσιν αὐτοῦ καὶ κατὰ τὸν ἄνθρωπον τὸ ἀπροσδεές. φέρεται ἀντὶ τούτου ἑτέρου ἑρμηνευ τοῦ \"ἐγὼ μόνος ἐξέπιον τὸ κεραμύλλιον\". ἀλλὰ καὶ Πέτρου λέγοντος· \"ὑπὲρ σοῦ τὴν ψυχὴν θήσω\" ἐπιτιμῶν εἶπεν· \"ὑπὲρ ἐμοῦ τὴν ψυχὴν θήσεις; πρὶν ἀλέκτορα","english":"For in truth, a righteous man who finds himself in Hades, in the time before the coming of Christ, fares better in each respect, inasmuch as he has been released from the perishable and sickly body and is about to receive it incorruptible. For the Savior alone, according to his humanity, was not subject to being in Hades, even if he did go there for the sake of others. For it is said in his person: \"I became as a man without help, free among the dead.\" For indeed guiding angels lead away the saints, but angels of darkness lead away the wicked. But the Savior had no need of angels, being free and their master, and being served and led by the hand by them. At any rate he said: \"No one takes my soul from me, but I lay it down of myself.\" But also in the Song of Songs, calling death myrrh through symbols, he says, showing his freedom: \"I will go of myself to the mountain of myrrh.\" But also the phrase \"of the nations there is no man with me\" shows his freedom from need, even according to his humanity. In place of this another translator's rendering is transmitted: \"I alone drank the cup.\" But also when Peter said, \"For you I will lay down my soul,\" he rebuked him, saying: \"Will you lay down your soul for me? Before the rooster","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"φωνῆσαι τρίς με ἀπαρνήσει.\" ὅτι ἀπ' ἀγγέλων φωταγωγοῦνται οἱ ἅγιοι καὶ πρὸς τῶν σκοτίων δαιμόνων οἱ φαῦλοι, εἴρηται· \"ἄφρων, ταύτῃ τῇ νυκτὶ ἀφαιροῦ376 σιν τὴν ψυχήν σου ἀπὸ σοῦ,\" δηλονότι κολασταί. περὶ δὲ Λαζάρου εἴρηται· \"ἐγένετο δὲ ἐν τῷ ἀποθανεῖν τὸν πτωχὸν καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων εἰς κόλπον Ἀβραάμ,\" δῆλον #δὲ ἀπὸ ἀγγέλων ἀγαθῶν. ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας #τοῦ βίου αὐτοῦ. οὐκ ἀπεικότως αἱρετωτέραν τὴν ἐντεῦθεν ἀπαλλαγὴν τῆς ἐπωδύνου ζωῆς τίθεται πεπεισμένος περὶ τῆς τῶν νεκρῶν ἀναστάσεως καὶ εἰδώς, ὅτι κάλλιόν ἐστιν τὸ \"ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\", λέγων· \"ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ,\" ἐξ οὗ παρίσταται καὶ δόγμα περὶ ἀναστάσεως καὶ κρίμα τῆς ἑκάστου ζωῆς ἐν τῷδε τῷ βίῳ οὐκ εἰκαίως καὶ ὡς ἔτυχεν συμβαίνοντος τοῦ θανάτου. εἰ δὲ καὶ τὸ \"συντελέσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ\" δύναται τὰς πρὸ τῆς ἀναστάσεως ἡμέρας δηλοῦν, μεθ' ἃς ἡ αἰώνιος ζωὴ διαδέξεται, συνεπίσκεψαι. ὑπομενῶ, ἕως ἂν πάλιν γένωμαι. τῇ αὐτῇ ἀκολουθίᾳ τῶν λόγων καὶ τὰς τῶν προδιαλεγομένων αὐτῷν δόξας ἀντι377 δοξ̣ούντων τίθεται καὶ τὰς ἀληθεῖς, ἵνα παραλλήλων αὐτῶν κ̣ειμένω̣ν ὁρῶμεν, ποῖαί εἰσιν αἱ ἀν̣ασκευαζο´̣μεναι καὶ ποῖαι αἱ κατασ̣κευαζόμεναι. ὡς πρ με`̣ν γὰρ̣ ἔλεγεν πρὸς τὴν δόξαν ἐκείνων τὴν ἐσφαλμένην·","english":"He will deny me three times.\" That the saints are enlightened by angels and the wicked by dark demons has been said: \"Fool, this night they will take your soul from you,\" clearly meaning punishers. And concerning Lazarus it has been said: \"It came to pass that the poor man died and was carried by the angels into Abraham's bosom,\" clearly by good angels. For if a man dies, he will live, having completed the days of his life. Not unreasonably does he set departure from here as preferable to a painful life, being convinced concerning the resurrection of the dead and knowing that it is better \"to depart and be with Christ,\" saying: \"For if a man dies, he will live, having completed the days of his life,\" from which is established both the doctrine concerning the resurrection and the judgment of each one's life in this world, death not occurring idly or by chance. But consider also whether \"having completed the days of his life\" can mean the days before the resurrection, after which eternal life will follow. I will wait until I come to be again. By the same sequence of arguments he sets forth both the opinions of those who previously spoke to him, who held opposing views, and the true ones, so that, when they are placed side by side, we may see which are being refuted and which are being established. For in the first place he spoke against their erroneous opinion:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"\"ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ\" καὶ \"ἀνὴρ τελευτήσας ᾤχετο, πεσὼν δὲ βροτὸς οὐκέτι ἐστιν.\" οὐ γὰρ οὕτως εἶχεν ἡ τοῦ ἀνθρώπου φύσις ὡς ἐκεῖνοι ἐνόμιζον, ὅτι μέχρι τῆς παρούσης ζωῆς̣ ἔχω̣ν τὴν ὑπόστασιν ἄνθρωπος ἀποβαλὼν ταύτην τὴν ζωὴν οὐκέτι ἔστιν ὡσαύτως τοῖς ἀλόγοις ζῴοις. τῶν γὰρ ἀλόγων ζῴων αἱ ψυχαὶ συνσπείρονται τοῖς σώμασιν αὐτῶν, διὸ καὶ συνφθείρονται. ἐπειδὴ δὲ ἡ τοῦ ἀνθρώπου οὐ συνσπείρεται, οὐδὲ συνφθείρεται· ἀθάνατος γάρ ἐστιν. καὶ ἐπεὶ οἱ φίλοι οὐ διέκειντο, ὡς ἔστι διὰ ἀγῶνα ἐπίπονα συνβαίνειν καθὼς αὐτῷ τῷ μακαρίῳ, λογιζόμενοι αὐτὸν διὰ ἁμαρτίας πάσχειν, πρὸς τὴν ἐκείνων δόξαν ἐναντιούμενος λέγει τὸν λογισμὸν τοῦ φέρειν τὰ ἐπίπονα εἶναι τὸ πάλιν γενέσθαι. \"ὑπομενῶ\", γάρ φησιν, \"ἕως πάλιν γένωμαι\", σημαίνων τὴν ἀνάστασιν, ἡ`̣ν ου᾿̣ παρα̣δέχονται οἱ συνφθειρομένην λέγοντες εἶν̣αι τὴν ψυχὴν καί τινες τῶν ατ τιθεμένων τ̣ σ̣ φύσιν ἀπολο̣ σ̣α̣ δὲ τὸ \"ὑπομενῶ, ἕως ἂν πάλιν γένωμαι\" τοῦ \"ἐὰν γὰρ ἀποθάνῃ ἄνθρωπος, ζήσεται συντελέσας τὰς ἡμέρας τοῦ βίου αὐτοῦ\". ταύτης τῆς ὑπ̣ολήμ̣ψεως ὑπάρχων καὶ ὁ μακάριος Παῦλος ἔγραψεν· \"εἰ ἐν τῇ ζωῇ ταύτῃ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμὲν\" καὶ \"εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν Ἐφέσῳ, τί μοι τὸ ὄφελος, εἰ νεκροὶ οὐκ ἐγείρονται;\" οὕτως ὡς πρὸς τὴν δόξαν τῶν φίλων μὴ τιθέντων, ὅτι δι' ἀρετὴν ἔστιν πάσχειν, τὸ \"ἄνθρωπος δὲ κοιμηθεὶς οὐ μὴ ἀναστῇ\" ἐλέγετο, τὸ δὲ \"ὑπομενῶ, ἕως ἂν πάλιν γένωμαι\" ἐναντιουμένου τῇ γνώμῃ τῶν φασκόντων·","english":"Man, having fallen asleep, shall surely not rise,\" and \"A man, having died, is gone, and a mortal, having fallen, is no more.\" For the nature of man was not as those men supposed—that a man, having his subsistence only until the present life, once he has lost this life is no more, in the same way as irrational animals. For the souls of irrational animals are sown together with their bodies, and therefore they also perish together. But since the soul of man is not sown together with the body, neither does it perish together; for it is immortal. And since his friends were not disposed as it is possible through struggle to undergo grievous things, just as happened to the blessed man himself, reckoning that he was suffering because of sin, contradicting their opinion he says that the thought of enduring grievous things is to be born again. \"I will wait,\" he says, \"until I am born again,\" signifying the resurrection, which those who say the soul perishes together with the body do not accept, and some of those who maintain its nature to be perishable. But \"I will wait until I am born again\" is opposed to \"For if a man dies, shall he live again, having completed the days of his life?\" Holding this understanding, the blessed Paul also wrote: \"If in this life only we have hoped, we are more pitiable than all men,\" and \"If after the manner of men I fought with beasts at Ephesus, what profit is it to me, if the dead are not raised?\" Thus, with regard to the opinion of the friends who did not hold that it is possible to suffer for the sake of virtue, \"Man, having fallen asleep, shall surely not rise\" was said, while \"I will wait until I am born again\" was said by him who opposes the view of those who claim—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"\"φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.\" τὸ δὲ \"ἕως πάλιν γένωμαι\" διεξοδευτέον οὕτως· γένεσίς τίς ἐστιν ἡ ἀνάστασις. διὰ γὰρ τοῦτο \"παλινγε379 νεσία\" πρὸς τοῦ Σωτῆρος εἴρηται. καὶ γὰρ ἡ μὲν προτέρα γένεσις δια´̣φ̣ορο̣ν ἔχ̣ουσα τρόπον κατὰ με̣τ̣αβολ̣ὴν̣ ὕλης συνίστατο, ἢ τοῦ χ̣οῦ ὡς̣ ε᾿̣ν τῷ πρωτοπλάστῳ ἢ τῆς πλευρᾶς ὡς ἐν τῇ Εὕᾳ ἠ`̣ τῶν σ̣π̣ερμα´̣των ὡς ἐν τοῖς γενν̣η̣θεῖσιν ἢ ἀπὸ παρθένου̣ χω̣ρ̣ὶς σπέρ̣ματος τρεψάσης τι αὐτ̣ῆς εἰς τὸν σωτήριον ν̣α̣όν, ο̣ὑ´̣τω γινομένης τῆς μεταβολῆς. οὑ´̣τ̣ω καὶ τῆς ἀναστάσεως καιρο`̣ς̣ ἢ εἰς χοῦν τοῦ σώματος μεταστάντος ἢ εἰς ἕτερόν τ̣ι κα̣τὰ μεταβολὴν τούτων ἐγείρει ἄφθαρτον τὸ ἀνιστάμενον σῶμα. γένεσις ἄρα τίς ἐστιν. εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι. δεῖξαι βουλόμενος, ὅτι οὐ μόνον τὸ σῶμα ἀνίσταται, ἀλλὰ καὶ ἡ ψυχὴ τὰς ἐννοίας τὰς περὶ θεοῦ ἔχουσα, φησὶν τὸ \"εἶτα καλέσεις, ἐγὼ δέ σοι ὑπακούσομαι\". τὸ γὰρ ὑπακοῦσαι θεοῦ καλοῦντος λογικῆς οὐσίας οἰκεῖον. τὰ δὲ ἔργα τῶν χειρῶν σου μὴ","english":"Let us eat and drink, for tomorrow we die.\" But the phrase \"until I come to be again\" must be expounded thus: the resurrection is a kind of birth. For it is for this reason that \"regeneration\" was spoken of by the Savior. For the former birth, having a different manner, came about through a change of matter—either of dust, as in the first-formed man, or of the rib, as in Eve, or of seeds, as in those who are born, or from a virgin without seed, she having turned something of herself into the saving temple—the change coming about in this way. So also the times of the resurrection, either when the body has passed into dust or into something else by a change of these things, raise up the risen body incorruptible. Therefore it is a kind of birth. Then you shall call, and I will answer you. Wishing to show that not only the body rises, but also the soul, which has the thoughts concerning God, he says, \"Then you shall call, and I will answer you.\" For to answer when God calls is proper to a rational nature. And the works of your hands do not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"ἀποποιοῦ. διδάξας περὶ ἀναστάσεως τοῦ ὅλου ἀνθρώπου καὶ τῆς ἀθανασίας τῆς ψυχῆς παιδεύει τοὺς φίλους πρὸς τὸ μὴ νομίζειν εὐτελῆ αὐτὸν παρὰ θεῷ κεκρίσθαι. ἠρίθμησας δέ μου τὰ ἐπιτηδεύματα καὶ οὐ μὴ παρέλθῃ σε οὐδὲν τῶν #ἁμαρτιῶν μου. ἀναπόδρασ̣τ̣ον αὐτοῦ τὴν γνῶσιν διδάσκων διὰ τούτων ἔτι καὶ τρόπον τινὰ παιδεύει τοὺς φίλους διακειμένους, ὅτι δι' ἁμαρτίας πάσχει, πῶς χρὴ με̣τ̣α̣νοει῀̣ν καὶ μὴ ἀλαζονεύεσθαι τῃ῀̣ ἐνυ̣παρχούσῃ καθαρότητ̣ι̣, μετριότητος ἕν̣εκα τ̣η῀̣ς ἑαυτοῦ καὶ τοῦ ἐκείνους διε̣γε̣ίρειν εἰς μετάνοι̣αν ταυ῀̣τ̣α̣ λ̣έγων. ἐπεσημήνω δέ, εἴ τι ἄκω̣ν̣ π̣αρέβην. ὡς πρὸς αὐτοὺς̣ πα´̣λιν λέγει ταῦτα διακειμένους ὡς ἁμαρτ̣όντα αὐτὸν ταῦτα ὑφίστασθαι καὶ μετριότητι καὶ πρὸς παίδευσιν αὐτῶν εἰς τὸ μιμήσασθαι αὐτὸν οὕτω καθαρὸν ὄντα καὶ μετανοίας προφέροντα ῥήματα. ἐσφράγισας δέ μου τὰς ἀνομίας ἐν βαλλαντίῳ. τουτέστιν· «ἐμπεριείληφας αὐτῶν καὶ τὴν ποιότητα καὶ τὸν ἀριθμόν». ὅμοια δὲ τῶν προλαβόντων καὶ ταῦτα νοῆσαι δεῖ. καὶ πλὴν ὄρος πῖπτον πεσεῖται. πιστεύων τῷ πάντων αἰτίῳ, ὅτι κατορθώσει τὸν ἀγῶνα συντριβέντος τοῦ ἐξαιτησαμένου ὄρους ἐνταῦθα καλουμένου, φη̣σ̣ι`̣ν̣ αὐτοῖς ὅτ̣ι «ἀσθενήσει οὕτως̣ ὡς ε᾿̣κ̣πι´̣πτειν τῆς προσδοκίας, ἣν πρ̣ο̣σεδόκησεν, ἑλεῖν με πειρώμενος». ν γὰρ καὶ παντ αιτη̣ ρ̣η̣ σιν, ὡς προείρηται, ἀλλ' οἰ῀̣δεν, ὁ´̣τι διαπεσεῖται τοῦ ἀντικε̣ιμένου τὸ βούλευμα. κ̣αὶ πέτρα παλαιωθήσεται ἐκ τ̣οῦ τ̣όπου αὐτῆς. κἂν πέτρα οἴηται εἶναι ὁ ἀντικείμενος, ἀλλὰ \"παλαιωθήσεται\"–ἀντὶ τοῦ «ἕωλος ο᾿̣φθ̣η´̣σεται»–τῆς κατορθώσεως φ̣α̣ν̣είσης.","english":"You have made him a reprobate. Having taught about the resurrection of the whole man and the immortality of the soul, he instructs his friends so that they may not think that he has been judged worthless before God. \"You have numbered my pursuits, and none of my sins shall escape you.\" By these words teaching that his knowledge is inescapable, he also in a certain way instructs his friends, who are disposed to think that he suffers because of sin, how one ought to repent and not boast in the purity that exists within him—for the sake of his own moderation and of rousing them to repentance, he says these things. \"You have marked, if I have transgressed anything unwillingly.\" Again he says these things to them as being disposed to think that he undergoes these sufferings as one who has sinned, both in moderation and for their instruction, so that they might imitate him, who is thus pure and yet utters words of repentance. \"You have sealed my lawless deeds in a bag.\" That is: \"You have encompassed both their quality and their number.\" These things must be understood similarly to the preceding. \"And except a mountain falling shall fall.\" Believing in the cause of all things, that he will bring the contest to success when the mountain that has been demanded—called here the mountain—is crushed, he says to them that \"he will be weakened so as to fall away from the expectation which he expected, trying to take me.\" For it is not possible, as has been said before, but he knows that the counsel of the adversary will fail. \"And a rock shall grow old from its place.\" Even if the adversary thinks he is a rock, yet \"he shall grow old\"—in place of \"he shall appear stale\"—when the success has been made manifest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"πέτρα δὲ εἴρηται δ̣ιὰ τὸ φαντασίαν ἐξαποστ̣έλλ̣ειν ὡς ἀκαταμάχη̣τ̣ος καὶ διὰ τὸ σχηματίζεσθαι εἶναι Χριστὸς καὶ μιμητὴς τῆς ἀληθοῦς πέτρας, περὶ ἧς εἴρηται· \"ἡ δὲ πέτρα ἦν ὁ Χριστός.\" τόπον δὲ ἐνταῦθα τὴν κατάστασιν καλεῖ, κ̣αθ̣' ἣν̣ ἑλεῖν βούλεται τὸν ἐνάρετον. ὅτι δὲ ὁ τόπος λέγεται καὶ ἀντὶ βαθμοῦ, εἴρηται ἐν ταῖς Πράξεσιν· \"δέσποτα καρδιογνῶστα πάντων, ἀνάδειξον ἑ´̣να λαβεῖν τὸν τόπον τῆς διακονίας τ̣αύτης ἀφ' ἧς παρέβη Ἰούδας.\" ει᾿̣ δὲ καὶ μετὰ τὸ εἰπ̣εῖν ὅτι \"ἐσ̣φ̣ράγισας δέ μου τὰς ἀνομίας ἐν βαλλαντίῳ\" καὶ ὡς περὶ ἁμαρτωλοῦ ἑαυτοῦ εἰρηκέναι τὰ προεκτεθέντα ἐπήγαγεν τὸ \"πλὴν ὄρος πῖπτον πεσεῖται καὶ πέτρα παλαιωθήσεται ἐκ τοῦ τόπου αὐτῆς\" δηλῶν ὅτι «κἂν ὄρος διὰ ὑπερηφανίαν ἤγ̣ουν̣ διὰ σκληρότητα γένηται, ἔσται αὐτοῦ ἡ κατάγνωσις», συνεπίσκεψαι. λίθους ἐλέαναν ὕδατα καὶ κατέκλυσεν ὕδατα ὕπτια τοῦ χω´̣ματος τῆς γῆς· καὶ ὑπομονὴν̣ ἀνθρώπου ἀπώλεσας; βεβαιοῖ διὰ τούτων τὰ προειρημένα δεικνύς, ὅτι μετάνοια ἰσχύει. διὰ γὰρ τοῦ \"λίθους ἐλέαναν ὕδατα\" παρίστησιν, ὅτι ὁ μετανοίας ἀρχόμενος ἐπιμένων τούτῳ κατὰ τὸ ὕδωρ τὸ περιαιρου῀̣ν τοῦ λίθου τὰ περιττὰ τ̣ῆς ἁμαρτίας ἑαυτὸν ἀπαλλάττει ὡς μηκέτι ἔχειν τὴν ἀπ' αὐτῆς τραχύτητα καὶ καθάπερ ἐν ὑπτίω χωμάτων κειμένων τὸν κατακλυσμὸν τῆς ἁμαρτία̣ς ἐργάζεται. «εἰ δὲ ταῦτα τοῦτον ἔχει τὸν τρόπον, μὴ ἀπογίγνωσκε ὑπομονὴν ἀνθρώπου μηδὲ λέγε, ὅτι αὕτη ἀπόλλυται ὑὦσας αὐτὸν καὶ εἰς τέλος ᾤχ̣ε̣το. μετάγει τὸν λόγον ἐπὶ τὸν θ̣εόν̣.","english":"He is called a rock because he sends forth an impression, as being invincible, and because he is shaped to be Christ and an imitator of the true rock, concerning which it is said: \"And the rock was Christ.\" And here he calls the place the state in which he wishes to take the virtuous man. And that \"place\" is said also in place of a rank is stated in the Acts: \"Lord, knower of the hearts of all, show which one you have chosen to receive the place of this ministry from which Judas departed.\" But if, after saying, \"You have sealed up my lawless deeds in a bag,\" and after he had spoken the things set forth above as though about himself as a sinner, he added, \"But a mountain falling shall fall, and a rock shall grow old from its place,\" making clear that \"even if through pride, that is, through hardness, it becomes a mountain, its condemnation shall be\"—consider this together. Waters have worn away stones, and waters have overwhelmed the upward-facing parts of the earth's dust; and have you destroyed the endurance of a man? By these things he confirms what was said before, showing that repentance is strong. For through \"waters have worn away stones\" he establishes that the one who begins repentance and persists in it, like the water that removes the excess of the stone, frees himself from the superfluities of sin, so as no longer to have the roughness that comes from it, and, as it were, with the dust of the earth lying upward-facing, he brings about the flood of sin. \"But if these things are so, do not give up on the endurance of a man, nor say that it is destroyed, having saved him, and has gone away to the end.\" He transfers the discourse to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"μετὰ γὰρ τὸ εἰπεῖν, ὅτι μετάν̣ο̣ι̣α δυνατὴ καὶ ὡς οὐ δεῖ ἀπογιγνώσκειν ὑπομονὴν ἀνθρώπου, ἐπάγει τὸ \"ὦσας αὐτὸν̣ καὶ εἰς τέλος ὤιχετο\" παιδευ´̣ω̣ν̣, ὅτι εἰ μὴ θεὸς σύνεργος ᾖ, μάτην τὰ τῆς ὑπομονῆς. \"ἐὰν γὰρ μὴ κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες αὐτόν.\" ὠθεῖ δὲ θεὸς οὐ το`̣ν ἀνάξιον, ἀλ̣λὰ τὸν ὑποκε̣ι´̣μ̣ενον τοιούτ̣ῳ τρόπῳ λέγων· \"ἀποχωρεῖτε ἀπ' ἐμοῦ, ἐργάται ἀνομι´̣ας, οὐδέποτε ὑμᾶς ἔγνων.\" ἐπέστησας αὐτῷ τὸ πρόσωπον καὶ ἐξαπέστειλας. εἴρηται· \"πρόσωπον κυρίου ἐπὶ ποιοῦντας κα̣κά·\" καὶ πάλιν οἱ ἅγιοι εὐχόμενοί φασιν· \"ἐπίφανον τὸ πρόσωπόν σου καὶ σωθησόμεθα·\" καὶ ἐν ἄλλοις· \"ἐπιφάναι τὸ πρόσωπον αὐτοῦ ἐπὶ σὲ καὶ δῴη σοι εἰρήνην.\" ἐπὰν οὖν διὰ πολλὴν μακροθυμίαν θεοῦ ἀναισθητῶν ὁ ἁμαρτάνων ἐμμένῃ τοῖς σφάλμασιν, μὴ οἰηθῇ εἶναι θεόν, ἀλλὰ δόξῃ λανθάνειν, καὶ λέγῃ· \"σκότος καλύπτει με πάντοθεν καὶ οἱ τοῖχοι, τίς με ὁρᾷ;\",\n\nὁ θεὸς λέγων· \"θεὸς ἐγγίζων εἰμὶ καὶ οὐ θεὸς πόρρωθεν. μὴ κρυβήσεταί τις ἐν κρυφαίοι̣ς κἀγὼ οὐκ ὄψομαι αὐτόν; οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει κύριος\" ἐπιστήσας τὸ πρόσωπον αὐτοῦ τῷ ἁμαρτάνοντι ἐξαποστέλλει αὐτόν, ἀντὶ τοῦ «ἀλλότριον ἑαυτοῦ αὐτὸν ἀποδείκνυσιν», κατὰ τὸ \"ἀπώ384 σεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰσήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν\" καὶ το`̣ \"ὡσεὶ τραυματίαι ἐρριμμένοι κ̣αθεύδοντες ἐν τάφῳ, ὧν ο̣ὐκ ἐμ̣ν̣ήσθης ἔτι, καὶ αὐτοὶ ἐκ τῆς χειρός σου ἀπώσθησαν\". πολλῶν δὲ γενομένων τῶν υἱῶν αὐτοῦ οὐκ οἶδεν, ἐάν τε ὀλίγοι #γένωνται, οὐκ ἐπίσταται.","english":"For after saying that repentance is possible and that one ought not despair of a man's endurance, he adds, \"You thrust him away, and he perished utterly,\" teaching that unless God is a fellow-worker, the things of endurance are in vain. \"For unless the Lord builds the house, those who build it have labored in vain.\" But God thrusts away not the unworthy man, but the one who is subject in such a manner, saying: \"Depart from me, workers of lawlessness, I never knew you.\" You set your face against him and sent him away. It is said: \"The face of the Lord is against those who do evil\"; and again the saints in prayer say: \"Show your face, and we shall be saved\"; and elsewhere: \"May he show his face upon you and give you peace.\" When, then, through God's great longsuffering, the sinner in his insensibility persists in his errors, let him not think that there is a God, but suppose that he escapes notice, and say: \"Darkness covers me on every side, and the walls—who sees me?\"—God says: \"I am a God who is near and not a God who is far off. Shall anyone hide in secret places and I not see him? Do I not fill heaven and earth? says the Lord.\" Having set his face against the sinner, he sends him away, which means \"he shows him to be estranged from himself,\" according to the text \"God will drive them away, because they did not listen to him, and they shall be wanderers among the nations,\" and \"like the wounded cast down, sleeping in the grave, whom you remember no more, and they were thrust away from your hand.\" Though his sons become many, he does not know it; and if they become few, he does not understand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"ἐπίστησον, μὴ τὸ ἀκατάλημπτον τῶν κριμάτων τοῦ θεοῦ ταῦτα δηλοῖ. ἀλλ' ἢ αἱ σάρκες αὐτοῦ ἤλγησαν, ἡ δὲ ψυχὴ αὐτοῦ ἐπένθησεν. παρίστησιν, ὅτι τῆς ὀργῆς κατὰ τοῦ ἁμαρτάνοντος χωρούσης κατὰ τοὺς ἀπορρήτους λόγους τῆς προνοίας ἀλγεῖ μὲν ὁ περιπίπτων καὶ πενθεῖ, ἀγνοεῖ δὲ τοὺς λόγους τῆς παραδόσεως. ταῦτα δὲ παιδευτικὰ πρὸς τὸ μὴ λέγειν τοὺς φίλους ὡς εἰδότας, ὅτι δι' ἁμαρτίας πάσχει. ἀλγεῖ μὲν οὖν καὶ ὀλοφύρεται ὁ μὴ ὑπομένων, ὅτε ἀνίαις περιπίπτει, ὁ δὲ ἀνδρεῖος, κἂν ἐπαίσθηται τῶν ἀνιαρῶν, ἀλλὰ φέρει γενναίως πρὸς τὸν σκοπὸν ἀποβλέπων. ἀλγεῖ μὲν γὰρ μόνον ὁ πρὸς μηδὲν ἀφορῶν χρηστὸν ἢ ὠφέλιμον, ἐὰν θλίβηται. ὁ δὲ ἐνάρετος ὡς στεφανίτης ἀθλητὴς οὐ385 δὲν ἡγεῖται τὰ ἐπίπονα διὰ τὴν τοῦ στεφάνου προσδοκίαν. ὑπολαβὼν δὲ Ἐλιφὰζ ὁ Θαιμανίτης λέγει· πότερον ὁ σοφὸς ἀπόκρισιν δώσει συνέσεως πνεύματος; καὶ οὗτος τῆς αὐτῆς ὑπάρχων διαλήμψεως καὶ οἰόμενος, ὅτι δι' ἁμαρτίας πάσχει, ἄρχεται τῶν λόγων φάσκων, ὅτι σοφοῦ ἐστιν μετὰ συνέσεως ἀποκρίνεσθαι, αἰνιττόμενος, ὅτι ὁ Ἰὼβ οὐ μετὰ συνέσεως ἀποκρίνεται. φορτικὸς οὖν καὶ οὗτος πλήττων τὸν ἅγιον ἐπὶ ἀσυνεσίᾳ. καὶ ἐνέπλησεν πόνον γαστρὸς ἐλέγχων ῥήμασιν, οἷς οὐ δεῖ, καὶ ἐν λόγοις, οἷς οὐδὲν ὄφελος. ὡς εἴρηται, πληκτικῶς ἄρχεται· φησὶν γάρ, ὅτι τῶν μὲν σοφῶν ἐστιν συνετῶς ἀποκρίνεσθαι, \"ἐνέπλησεν δὲ πόνον γαστρὸς ἐλέγχων ῥήμασιν, οἷς οὐ δεῖ,\" ἀντὶ τοῦ «ἐκ τῶν πόνων, ὧν ἐν καρδίᾳ ἔσχεν καὶ κατασχεῖν οὐ δεδύνηται, προφέρει ῥή ματα, ἃ μὴ δεῖ, καὶ τοὺς λόγους, οἷς μηδὲν ὄφελος,» διαχλευάζων αὐτοῦ τοὺς λόγους ὡς ἀνηνύτους καὶ μάτην ἐκπεμφθέντας.","english":"Consider, does not the incomprehensibility of God's judgments make these things clear? But rather his flesh suffered pain, and his soul grieved. He shows that when the wrath against the sinner proceeds according to the secret reasons of providence, the one who falls into it suffers pain and grieves, but is ignorant of the reasons of the tradition. And these things are instructive, so that the friends may not say as though they knew that he suffers because of sin. Therefore the one who does not endure suffers pain and laments when he falls into distresses, but the brave man, even if he perceives the distressing things, nevertheless bears them nobly, looking to the goal. For only the one who looks to nothing good or useful suffers pain, if he is afflicted. But the virtuous man, like a crowned athlete, considers the toils nothing because of the hope of the crown. And Eliphaz the Temanite, taking up the argument, says: \"Will the wise man give an answer of the understanding of the spirit?\" And this man also, being of the same opinion and thinking that he suffers because of sin, begins his words saying that it belongs to the wise man to answer with understanding, hinting that Job does not answer with understanding. Therefore this man also is burdensome, striking the saint for his lack of understanding. \"And he filled the pain of the belly with words of reproof, which one ought not,\" and with words in which there is no profit. As has been said, he begins in a striking manner; for he says that it belongs to the wise to answer understandingly, but \"he filled the pain of the belly with words of reproof, which one ought not,\" instead of \"from the pains which he had in his heart and could not contain, he brings forth words which one ought not, and words in which there is no profit,\" mocking his words as unaccomplishable and sent forth in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"οὐ καὶ σὺ ἀπεποιήσω φόβον; βεβαιοῦται τὰ προειρημένα· ἐλέγχει γὰρ αὐτὸν δῆθεν ὡς μὴ ἐσχηκότα φόβον, δῆλον δὲ ὅτι τὸν θεοῦ, ὑποβάλλων πάλιν καὶ οὗτος, ὅτι διὰ τὸ μὴ ἐσχηκέναι φόβον, ἀλλ' ἐν ἁμαρτίαις γεγενῆσθαι ταῦτα πέπονθεν, καὶ ὅτι μὴ φόβον ἔχοντος τὸ τοιούτοις χρῆσθαι λόγοις. θρασεῖς γ̣α`̣ρ αὐτοὺς ἐνόμιζον ἀγνοοῦντες αὐτοῦ τὴν ἀρετὴν οἰόμενοι, ὅτι ἀποποιησάμενος τὸν φόβον ταῦτα λέγει. συνετέλεσας δὲ ῥήματα τοιαῦτα ἔναντι κυρίου; ἴσως διὰ τὸ εὐπαρησίαστον αὐτοῦ τῶν λόγων, οὓς προέφερεν ἀπὸ καθαροῦ τοῦ συνειδότος, ταῦτα λέγει, ἅπερ οὗτος νομίζει ὡς βλάσφημα, ψευδῆ ἀρχὴν ὑποτιθέμενος τὴν ὅτι δι' ἁμαρτίας πάσχει. ἔνοχος εἶ ῥήμασιν στόματός σου. θρασέως αὐτῷ διαλέγεται ὡς πρὸς μὴ δίκαιον προφέρων τοὺς λόγους. οἴεται δὲ καὶ ἐκ τῶν αὐτοῦ λόγων ἐλέγχειν αὐτὸν φάσκων ὅτι «ἐκ τῶν σεαυτοῦ ἐλεγχθήσει λόγων». οὐδὲ διέκρινας ῥήματα δυναστῶν. συνεπίσκεψαι, μήποτε δυνάστας λέγει τοὺς ὑπερέχοντας συνέσει ἤτοι κατὰ τὸν αὐτοῦ καιρὸν ἢ κατὰ τὸν πρὸ αὐτοῦ, καθὰ λέγεται ἐν τοῖς ἔνπροσθεν· \"ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων,\" ἵν' ᾖ ὃ λέγει τοιοῦτον· «οὐ διέκρινας τὰ τῶν σοφῶν ῥήματα ὥστε δι' αὐτῶν ῥυθμίσαι σου τὰ ῥήματα καὶ ὅλον τὸν βίον.» πολλάκις γὰρ εἴρηται, ὅτι ὡς ἐξ ἁμαρτιῶν πάσχοντι ἐπιτιμῶσιν. ἐλέγξαι σε τὸ σὸν στόμα καὶ μὴ ἐγώ, τὰ χείλη σου καταμαρτυρήσαισάν σου. ἀπὸ θρασύτητος καὶ ταῦτα προφέρονται· οὐ γὰρ εἶχεν αὐτὸν οὕτως ἐλέγξαι. πρὸς γὰρ τὴν ἐξ ἀρχῆς διάλημψιν καὶ ταῦτα προφέρεται. τί γάρ; μὴ πρῶτος ἀνθρώπων ἐγεννήθης, ἢ πρὸ θινῶν ἐπάγης;","english":"Did you not also reject fear? What was said before is confirmed; for he accuses him, ostensibly, of not having fear—clearly, of God's fear—again insinuating, this one too, that because he did not have fear but was in sins, he suffered these things, and that it is not for one who has fear to use such words. For they considered them bold, not knowing his virtue, thinking that he says these things because he has rejected fear. And have you completed such words before the Lord? Perhaps because of the ready fluency of his words, which he brought forth from a pure conscience, he says these things which this one considers blasphemous, supposing a false premise—that he suffers because of sins. You are liable for the words of your mouth. He converses with him boldly, bringing forward his words as against one who is not righteous. And he thinks to convict him also from his own words, saying, \"You will be convicted by your own words.\" Nor did you distinguish the words of dynasts. Consider whether he calls dynasts those who excel in understanding, either in his own time or in the time before him, as it is said in what precedes: \"For inquire of the first generation, and search out according to the race of the fathers,\" so that what he says is something like this: \"You did not distinguish the words of the wise so as through them to order your words and your whole life.\" For it has often been said that they reprove him as one who suffers because of sins. Your own mouth will convict you, and not I; let your lips testify against you. These things too are brought forward from boldness; for he did not have it in him to convict him thus. For these things too are brought forward with a view to the original assumption. For what? Were you the first of men born, or were you brought forth before the hills?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"παριστᾶν αὐτῷ βούλονται ὅτι «οὐ διαφέρεις τῶν ἄλλων ἀνθρώπων\n\nοὐδ' ἔξω τῆς φύσεως αὐτῶν ὑπάρχεις ὥστε πλέον τι τῶν ἄλλων κατειληφέναι», ἵν' ἑαυτοὺς ὡς ἐφικνουμένους τῆς ἀκριβείας παραστήσωσιν, δι' ἣν ἀλγεῖ αἰτίαν. τούτῳ δὲ προσχρήσονται οἱ συσπειρομένην εἰσάγοντες τὴν ψυχήν, ὧν εἰσιν Ἱερακαῗται καὶ Στρατιῶται καὶ ὅμοιοι, λέγοντες ὅτι «εἰ μὴ πρὸ τῶν θινῶν»–ἀντὶ τοῦ «πρὸ τῆς γῆς»· ἀπὸ μέρους γὰρ τὸ ὅλον ὠνόμασεν–, «ἐπάγη μετὰ τὰς θῖνας», ἐξ οὗ συνάγειν οἰήσονται τὴν ψυχὴν συνσπείρεσθαι τῷ σώματι, ἑτέρου τούτους ἀνατρέποντος ἐκ τοῦ νοεῖν τὴν πῆξιν συστροφὴν εἶναι ὑγροῦ, ὅπερ οὐχ ἁρμόζει ψυχῇ, ἀλλὰ σώματι. ἢ σύνταγμα κυρίου ἀκήκοας, εἰς δὲ σὲ ἀφίκετο σοφία; προβαλλόμενος τὸ τῶν κριμάτων ἀνεξεραύνητον ἐκ τούτου οἴεται αὐτὸν περιτρέπειν εἰς τὸ μὴ οἴεσθαι, ὅτι δι' ἕτερον ἢ δι' ἁμαρτίας πάσχει, τούτῳ αὐτὸς ἐνεχόμενος. οὐδὲ γὰρ αὐτὸς συνταγὴν κυρίου ἦν ἀκηκοὼς ἢ ἀφικομένην εἶχεν πρὸς αὐτὸν τὴν σοφίαν, ἵνα διάλημψιν ἔχῃ περὶ τοῦ ἁγίου ὡς δι' ἁμαρτίας πάσχοντος. τί γὰρ οἶδας, ὃ οὐκ οἴδαμεν, ἢ τί συνίεις σύ, ὃ οὐχὶ καὶ ἡμεῖς; κοινοποιεῖ αὐτὸν τοῖς πᾶσιν ἀνθρώποις εἰκότως ἅτε ἀγνοῶν αὐτοῦ τὸ μέγεθος τῆς ἀρετῆς, ἐκ τούτου, ὡς προείρηται, ἀνατρέπων δῆθεν τὸ οἴεσθαι ἑαυτὸν δίκαιον· ὅπερ ἔδει καὶ αὐτὸν ἀγνοοῦντα μὴ προκαταλαμβάνειν τὸ κρίμα καὶ πεπεῖσθαι, ὅτι ὡς ἁμαρτὼν ἀνιᾶται. καί γε πρεσβύτης καί γε παλαιὸς ἐν ἡμῖν, βαρύτερος τοῦ πατρός #σου ἡμέραις.","english":"They want to establish for him that \"you do not differ from other men, nor are you outside their nature, so as to have grasped something more than others,\" in order that they may present themselves as having attained to precision, for which reason he grieves. And those who introduce the soul as being sown together with the body will make use of this, among whom are the Hieracites and Stratiotae and the like, saying that \"if it was not fixed before the sands\"—instead of \"before the earth\"; for he named the whole from a part—\"it was fixed after the sands,\" from which they will think it follows that the soul is sown together with the body, while another overturns them by understanding the \"fixing\" to be a concretion of moisture, which does not fit a soul but a body. Or have you heard the ordinance of the Lord, and has wisdom come to you? By putting forward the inscrutability of his judgments, he thinks from this to overturn him into not supposing that he suffers on account of another or on account of sin, being himself caught in this very thing. For neither had he himself heard an ordinance of the Lord, nor did he have wisdom as having come to him, so as to have a judgment about the holy man, that he suffers on account of sin. For what do you know that we do not know, or what do you understand that we do not also? He makes him common with all men, reasonably, since he is ignorant of the greatness of his virtue, from this, as has been said before, ostensibly overturning his supposing himself righteous; which he too, being ignorant, ought not to have prejudged the judgment and to have been persuaded that he is distressed as having sinned. And indeed he is old and indeed advanced in days among us, heavier than your father in days.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"«εἰ καὶ πρεσβύτης,» φησίν, «ὑπάρχεις καὶ παλαιὸς ἐν ἡμῖν προγενέστερος τυγχάνων ὡς καὶ τοῦ πατρός σου βαρύτερος»–ἀντὶ τοῦ «γηραλεώτερος»–»γεγονέναι, οὐ πλε̣ι῀̣όν̣ τι ἡμῶν ἐπίστασαι.» καὶ ταῦτα δὲ ἀπὸ αὐθεντίας ἀλαζονικῆς λε´̣γ̣ει. ἔχομεν τὸ «βαρὺς» ἀντὶ τοῦ «γέρων» κείμενον ἐν ταῖς Βασιλικαῖς Ἱστορίαις· καὶ γὰρ περὶ τοῦ Ἠλὶ πεσόντος δεῖξαι θέλων ὁ λόγος, ὅτι γέρων ἦν, λέγει· \"καὶ ὁ ἄνθρωπος βαρύς.\" δηλοῖ δὲ καὶ τὸ τίμιον καὶ πλῆθος, ὡς ἐὰν λέγῃ· \"ἐξομολογήσομαί σοι, κύριε, ἐν ἐκκλησίᾳ πολλῇ, ἐν λαῷ βαρεῖ αἰνέσω σε,\" ἀντὶ τοῦ «ἐν τιμίῳ καὶ πολλῷ». ὀλίγα ὧν ἡμάρτηκας μεμα#στίγωσαι. τοῦτο λέγει ὅτι «ἥμαρτες καὶ διὰ τοῦτο μάστιγας ὑπομένεις. ἐπειδὴ δὲ τοῦτο ὑφιστάμενος προσάπτεις ἀδικίαν τῷ θεῷ, βαρύτερον γέγονέ σοι τὸ ἁμάρτημα.» καὶ ταῦτα δὲ λέγει οὐ συνετῶς· οὐ γὰρ ᾔδει τὸ κατ' αὐτόν, ὥστε ψευδῶς ἔλεγεν. καὶ ποικίλον δέ ἐστιν τὸ ψεύδεσθαι. ἔστιν γὰρ ψεύσασθαι μὴ ψευδόμενον· πολλάκις γὰρ διακείμεθα περί τινος ὡς οὕτως ἔχοντος καὶ λέγομεν αὐτὸ διάθεσιν ἔχοντες ὡς περὶ ἀληθοῦς, καὶ τὸ μὲν ἀπαγγελλόμενον τῇ ἑαυτοῦ φύσει ψεῦδός ἐστιν, οὐκ ἀπὸ ψευδομένου δὲ λεγόμενον. ἔστιν δὲ καὶ μηδ' ὅλως τι ἐπιστάμενον προφέρειν λόγον ψευδῆ ἐξ ἀλαζονείας, ὅπερ τούτῳ συμβέβηκεν. εἰσὶν δὲ καὶ ἄλλως ψευδόμενοι, ὡς ἐπιστήσας γνώσει. μεγάλως ὑπερβαλλόντως λελάληκας. τί ἐτόλμησεν ἡ καρδία σου ἢ τί ὑπήνεγκαν οἱ ὀφθαλμοί σου; καὶ ταῦτα διακείμενοι περὶ αὐτοῦ ὡς ἁμαρτόντος ἀκούοντές τε καὶ τῶν ἐκ παρρησίας λόγων αὐτοῦ προήνεγκαν.","english":"Even if,\" he says, \"you are an elder and are older among us, so as to be weightier than your father\"—instead of \"more aged\"—\"you have come to be, you do not know anything more than we do.\" And he says these things from arrogant presumption. We have \"weighty\" used instead of \"old\" in the Books of Kingdoms; for indeed, wishing to show concerning Eli who fell that he was old, the text says: \"and the man was weighty.\" It indicates both honor and abundance, as when it says: \"I will give thanks to you, O Lord, in a great assembly; in a weighty people I will praise you,\" instead of \"in an honored and numerous one.\" You have been scourged for a few of the things you have sinned. He says this: \"You sinned, and for this reason you endure scourges. But since, while undergoing this, you attach injustice to God, your sin has become weightier for you.\" And he says these things not intelligently; for he did not know what was in his own case, so that he spoke falsely. And falsehood is manifold. For it is possible to lie without lying; for often we are disposed concerning something as being so, and we say it having a disposition as about something true, and what is reported is by its own nature false, yet it is not said by one who is lying. And it is possible, without knowing anything at all, to utter a false word from boastfulness, which has happened to this man. And there are those who lie in another way, as one who has attended to knowledge. You have spoken greatly and exceedingly. What did your heart dare, or what did your eyes endure? And being disposed concerning him as having sinned, and hearing his words of frankness, they brought these things forward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"ἐπεὶ γὰρ ἐκ καθαρότητος προέφερεν λόγους ὁ μακάριος, τόλμαν ἡγοῦντο τοῦτο καὶ ὑπερβολὴν ἀλαζονείας ματαίως καὶ ἀνοήτως. ὅτι θυμὸν ἔρρηξας ἔναντι κυρίου, ἐξήγαγες δὲ ἐκ στόμα#τος ῥήματα τοιαῦτα. θυμὸν ἡγοῦντο τὴν ἐκ καθαρότητος ὑπερβαλλούσης παρρησίαν, ὅπερ αὐτοῖς συνέβαινεν ἐκ τῆς σαθρᾶς αὐτῶν ἀρχῆς ἧς αὐτοὶ ἑαυτοῖς ὑπέθεντο βλασφημίαν ἡγούμενοι τὴν εὔλογον καὶ ὡς προαποδέδοται τῶν λόγων αὐτοῦ ἐλευθερίαν. τίς γὰρ ὢν βροτός, ὅτι ἔσται ἄμεμπτος ἢ ὡς ἐσόμενος δίκαιος γεννητὸς γυναικός; ἴδιον τῶν μὴ ἐχόντων ἀρετὴν τὸ δυσχερῆ λογίζεσθαι τὴν ταύτης ἀνάλημψιν καὶ δια391 κεῖσθαι ὡς μηδενὸς αὐτὴν ἔχοντος, καθάπερ καὶ ὁ προκείμενος λέγει σφαλλόμενος διὰ τὴν τοῦ σώματος ὡς εἰκὸς ἀσθένειαν. εἰ δὲ κατὰ τὴν ψυχὴν καὶ κατὰ τ̣ὴν διάνοιαν ἦν σκοπήσας, ἐθεώρει τῆς φύσεως τοῦ ἀνθρώπου τὸ μέγεθος, ὅπερ εἰδὼς ὁ ὑμνῳδὸς ἀμφότερα διδάσκει λέγων· \"τί ἐστιν ἄνθρωπος, ὅτι λογίζῃ αὐτόν; ἄνθρωπος ματαιότητι ὡμοιώθη,\" ὅπερ πρὸς","english":"For since the blessed man was uttering words from a state of purity, they regarded this as audacity and an excess of arrogance, vainly and foolishly. \"Because you have burst forth in anger before the Lord, and have brought forth from your mouth such words.\" They regarded as anger the exceedingly great frankness of speech that came from purity—which happened to them because of their own rotten foundation, which they themselves laid down for themselves, considering as blasphemy the reasonable freedom of his words, as has been set out above. \"For who, being mortal, shall be blameless, or as one who shall be just, born of a woman?\" It is characteristic of those who do not possess virtue to reckon the acquisition of it as difficult and to be disposed as though no one possessed it, just as the one presently speaking also says, erring through the weakness of the body, as is likely. But if he had looked according to the soul and according to the mind, he would have contemplated the greatness of human nature, which the psalmist, knowing, teaches both things, saying: \"What is man, that you take account of him? Man has been likened to vanity,\" which, toward","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"τὴν ἀσθένειαν τοῦ σώματος εἴρηκεν ὡς πρὸς τὰ θεῖα συνκρίνων. παιδεύων δὲ τὸ μέγεθος λέγει πάλιν· \"ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους, δόξῃ καὶ τιμῇ ἐστεφάνωσας αὐτόν.\" καὶ πάλιν ἕτερον λόγιον \"μέγα ἄνθρωπος\" φησὶν \"καὶ τίμιον ἀνὴρ ἐλεήμων\", ὅπερ οὐ κατὰ τὸ γεννᾶσθαι ἔχει, ἀλλὰ κατὰ τὸ οὐσίαν εἶναι ἐν τῷ συνθέτῳ δικαιοσύνης δεκτικήν. εἰ κατὰ ἁγίων οὐ πιστεύει. ὅμοιον τούτῳ η τὸ \"εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν\". ἁγίους οὖν ἐνταῦθα τοὺς ἀγγέλους λέγει παριστῶν ὅτι «εἰ καὶ ἄγγελοι τρεπτοί εἰσιν, πῶς οἷόν τε ἄνθρωπον εἶναι ἄμεμπτον.» σημειωτέον, ὅτι τὸ πιστεύειν πολλάκις τὸ βέβαιον δηλοῖ, καθὸ εἴ ρηται· \"πισταὶ πᾶσαι αἱ ἐντολαὶ αὐτοῦ.\" καὶ ἑρμηνεύει τὸ πιστὸν αὐτῶν λέγων· \"ἐστερεωμέναι εἰς τὸν αἰῶνα τοῦ αἰῶνος.\" καὶ πάλιν· \"πιστὸς ὁ λόγος καὶ πάσης ἀποδοχῆς ἄξιος.\" καὶ ἔτι· \"ὁ θεὸς πιστὸς καὶ οὐκ ἔστιν ἀδικία.\" οὐδὲ γὰρ ὁ θεὸς ἐκ τοῦ μετέχειν πίστεως πιστός, ἀλλ' ἐκ τοῦ βεβαιότητα ἔχειν. οὐρανὸς δὲ οὐ καθαρὸς ἐναντίον αὐτοῦ. ὡς οὐδὲ τὰ ἄστρα συνκρίσει θεοῦ φωτὸς ὄντος καὶ σκοτίαν οὐκ ἔχοντος οὐδεμίαν καὶ αὐτὸς ὁ οὐρανὸς οὐ καθαρός ἐστιν, οὐ καθάπαξ, ἀλλ' ἐπίπροσθεν θεοῦ. δυνατὸν δὲ οὐρανὸν ἐνταῦθα λέγειν αὐτοὺς τούτους τοὺς \"ἀπολιπόντας τὸ οὐράνιον οἴκημα\", οὓς εἶπεν \"παῖδας αὐτοῦ, καθ' ὧν οὐ πιστεύει\". λέγει γοῦν ἐν τῷ Ἠσαίᾳ αὐτὸς ὁ θεὸς ἀπὸ ἰδίου προσώπου· \"ἐμεθύσθη ἡ μάχαιρά μου ἐν τῷ οὐρανῷ.\" ἡ μάχαιρα δὲ κόλασιν σημαίνει, καθὸ εἴρηται·","english":"He has spoken of the weakness of the body, comparing it to divine things. And teaching its greatness, he says again: \"You made him a little lower than the angels; you crowned him with glory and honor.\" And again another oracle says, \"Great is man, and honorable is a merciful man,\" which he does not have by being born, but by having a nature in the composite that is receptive of righteousness. If he does not trust against holy ones. Similar to this is the saying, \"If he does not trust against his children, and against his angels he devised something crooked.\" Therefore he here calls the angels \"holy ones,\" showing that \"even if angels are mutable, how is it possible for a man to be blameless?\" It should be noted that \"to trust\" often signifies firmness, as it is said: \"All his commandments are faithful.\" And he interprets their faithfulness, saying: \"Established forever and ever.\" And again: \"Faithful is the word and worthy of all acceptance.\" And further: \"God is faithful and there is no injustice.\" For God is not faithful by partaking of faith, but by having firmness. And the heaven is not pure before him. As neither are the stars in comparison with God, who is light and has no darkness at all, and heaven itself is not pure, not absolutely, but in comparison with God. And it is possible to call \"heaven\" here those very ones who \"left the heavenly dwelling,\" whom he called \"his children, against whom he does not trust.\" At any rate, God himself says in Isaiah from his own person: \"My sword has been made drunk in heaven.\" And the sword signifies punishment, as it is said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"\"ἡ μάχαιρά μου φάγεται αἷμα τραυματιῶν καὶ μεθύσω τὰ βέλη μου ἀφ' αἵματος.\" ἐν τοῖς οὖν παραβεβηκόσιν ἀγγέλοις φησὶν μεθύσκεσθαι τὴν μάχαιραν οὐρανοῖς καλουμένοις τὴν κόλασιν ἐπιφέρων. οὗτος οὖν ὁ οὐρανὸς οὐ καθαρὸς ἐναντίον αὐτοῦ. ἔα δὲ ἐβδελυγμένος καὶ ἀκάθαρ393 τος ἀνὴρ πίνων ἀδικίας ἴσα ποτῷ. κἄν τις οὐρανὸς τυγχάνων ἐκ παραβάσεως γήϊνος γένηται, ὁμοιοῦται ἀνδρὶ οὐκέτι ἄγγελος εἶναι ἀξιούμενος διὰ τὸ ποτὸν ἡγεῖσθαι τὴν ἀδικίαν· ἀμέτρως γὰρ ἐμφορεῖται τὴν ἀδικίαν ὁ ἄδικος. δεικτικὸν δὲ τοῦτο μὴ κατὰ φύ σιν εἶναι τὸ κακόν· ἐπεισόδιον γάρ ἐστιν τὸ κακόν. φησὶν γοῦν, ὅτι ὁ οὐρανὸς οὐ καθαρὸς ὡς πρὸς τὸν θεόν. εἰ δὲ τοῦτο, ὁ ἄνθρωπος ἐν πίνουσιν ἀδικίαν ταχθείη. ἀδικίαν ἐνταῦθα λέγει τὴν γενικὴν κακίαν· ἔστιν γὰρ καὶ ἰδικὴ ἀδικία ἡ περὶ τὰ συναλλάγματα, ὥσπερ δικαιοσύνη ἡ ἰδικὴ καὶ ἡ πᾶσα ἀρετὴ πολλάκις καλεῖται. ἀναγγέλλω δέ σοι, σὺ δὲ ἄκουέ μου. δοκεῖ πως ἀλαζονικῶς ταῦτα τῷ Ἰὼβ λέγειν ἢ τάχα οὐ προθέσει ἀλαζονικῇ, ἀλλὰ τῷ νομίζειν αὐτὸν ἐν ἁμαρτίᾳ εἶναι καὶ διὰ τοῦτο δεῖσθαι τῆς πρὸς αὐτοῦ παραινέσεως. ἃ δὴ ἑώρακα ἀναγγέλλω σοι, ἃ σοφοὶ ἐροῦσιν καὶ οὐκ ἔκρυψαν πατέρες αὐτῶν. ὡς ἐνδόξων δῆθεν προσώπων χρῆσθαι βούλεται τῷ λόγῳ, ἵν' ἐκ τούτων πειστικῶς δοκοίη λέγειν. φησὶν γάρ· «ἃ σοφοὶ ἐροῦσιν, οἳ παρὰ πατέρων ἀκηκόασιν οὐ κρυψάντων ἀπ' αὐτῶν τὴν διδασκαλι´̣αν.» δηλοῖ δὲ δια`̣ τούτων ὡς εὐδιαθέτως ει᾿̣ς τὸν Ἰὼβ αὐτὸν κινου´̣μενον. ὅμοιον τούτῳ τὸ \"ἐπερώτ̣ησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων.\" αὐτοῖς μόνοις ἐδόθη ἡ γῆ καὶ οὐκ ἐπῆλθεν ἀλλογενὴς ἐπ' αὐτούς.","english":"My sword will devour the blood of the wounded, and my arrows will be drunk with blood.\" So among the angels who have transgressed, he says, the sword is made drunk—calling the heavens, and bringing punishment upon them. This heaven, then, is not pure before him. But let a man be abominable and unclean, drinking iniquities like a drink. And even if someone, being a heaven, becomes earthly through transgression, he is likened to a man no longer deemed worthy to be an angel, because he regards iniquity as his drink; for the unjust man fills himself with iniquity without measure. This shows that evil is not by nature; for evil is an intrusion. At any rate, he says that heaven is not pure in relation to God. And if this is so, man would be ranked among those who drink iniquity. Here he calls iniquity the general vice; for there is also a particular injustice concerning transactions, just as particular righteousness and every virtue are often so called. I announce to you, and you hear me. He seems in some way to say these things to Job boastfully—or perhaps not with a boastful intent, but because he thinks him to be in sin and for this reason to need his exhortation. What I have seen I announce to you, which the wise will say and their fathers did not hide. He wishes to use the argument of supposedly illustrious persons, so that from these he might seem to speak persuasively. For he says: \"What the wise will say, who have heard from their fathers, who did not hide their teaching from them.\" And by these words he shows that he is moved with goodwill toward Job himself. Similar to this is \"For inquire of the first generation, and search out according to the race of the fathers.\" To them alone the earth was given, and no foreigner came upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"ἔοικεν οὗτος, εἰ καὶ μὴ κατ' ἐπίγνωσιν θείαν, ἀλλὰ τῷ θαυμάζειν τοὺς συνέσει ὑπερβάλλοντας, ὅμοιον λέγειν τῷ ῥητῷ τῷ φάσκοντι· \"τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων, τοῦ δὲ ἀπίστου οὐδὲ ὀβολός.\" κἂν γὰρ πολυκτήμων ὑπάρχῃ ὁ ἄπιστος, οὐ δεσπότης αὐτῶν, ἀλλὰ δοῦλός ἐστιν. τῷ γὰρ μαμωνᾷ δουλεύει. ὁ δὲ δίκαιος ἀδούλωτον ἔχει τὸ φρονεῖν. διὸ \"οὐδὲ ἐπέρχεται ἀλλογενὴς ἐπ' αὐτούς\", ἀντὶ τοῦ «οὐκ αἰχμαλωτεύονται οὔτε ἀπὸ ἀοράτου δυνάμεως οὔτε ἀπὸ ἀνθρώπου». \"ἡ ἀγάπη γὰρ οὐδέποτε πίπτει\", ἀντὶ τοῦ «ὁ ἀγαπῶν». κἂν γάρ ποτε ἐν αἰχμαλωσίᾳ κρατηθῇ ὁ δίκαιος, ἀλλ' ὡς προείρηται ἀδούλωτός ἐστιν τὸν λογισμόν. οἰκ̣εῖον δὲ τῶν ἀλλογενῶν καὶ ἀοράτων καὶ ὁρατῶν τὸ ἐπέρχεσθαι. πᾶς ὁ βίος ἀσεβοῦς ἐν φροντίδι. θέλει λέγειν, ὅτι ὁ δίκαιος ἐν πάσῃ\n\nἐστὶν ἀναπαύσει, ὡς τὴν γῆν αὐτοῖς δίδοσθαι καὶ μὴ ἐπέρχεσθ̣αι ἀλλογενῆ ἐπ' αὐτούς, ὁ δὲ ἀσεβὴς ἐν φροντίσιν ἐστίν. καὶ ει᾿̣ μὴ κατὰ τ̣ὰ εἰρημένα τοῦτο ἔλ̣εγεν, ε̣ἰ῀̣χε λόγον. ἐπειδὴ δὲ εἶπεν̣, ὅτι ἁμαρτωλός ἐστιν, πα̣ραινίττεται ὅτι «διὰ τοῦτο ἐν φροντίσιν ὑπάρχεις, ἐπεὶ οὐκ εἶ δίκαιος, ᾧ μετὰ τῶν ὁμοίω̣ν ἐδόθη ἡ γῆ καὶ οὐκ ἐπέρχεται ἀλλογενής». οὗτος μὲν οὖν ὅπως τοῦτο εἶπεν, δεδήλωται. ὁ δ̣ε`̣ κύριος παραγγέλλων τοῖς ἑαυτ̣οῦ μαθηταῖς φησιν· \"μὴ μεριμνήσητε περὶ τῆς αὔριον.\" καὶ παραγγελία ἔστιν, ἵνα \"πᾶσαν μέριμναν ἐπὶ κύριον ῥίψωμεν\". ε̣ἰ δὲ καὶ τὰ χρ̣ήματα λέγει τὸν βίον, καὶ οὗτος \"ἐν φροντίδι\". ἔτη δὲ ἀριθμητὰ δεδομένα δυνάστῃ. ὁ δὲ φόβος αὐτοῦ ἐν ὠσὶν αὐτοῦ. τοῦτο λέγει, ὅτι κἂν δυναστεύων τις καταθρασύνηται, ἴστω ὅτι ἀριθμητὰ ἔτη ἔχει.","english":"This man seems—even if not by divine knowledge, yet by admiring those who excel in understanding—to be saying something similar to the saying that states: \"To the faithful man the whole world of wealth belongs, but to the unfaithful not even an obol.\" For even if the unfaithful man is possessed of many things, he is not their master but their slave. For he serves mammon. But the righteous man has his mind unenslaved. Therefore \"no foreigner comes upon them,\" which means \"they are not taken captive either by an invisible power or by man.\" For \"love never fails,\" which means \"the one who loves.\" For even if the righteous man is at some time held in captivity, yet, as has been said before, he is unenslaved in his reasoning. And it is proper to foreigners—both invisible and visible—to come upon. Every life of the impious man is in anxiety. He wishes to say that the righteous man is in all\n\nrest, so that the land is given to them and no foreigner comes upon them, but the impious man is in anxieties. And if he did not say this according to what has been said, he would have had reason. But since he said that he is a sinner, he hints that \"for this reason you are in anxieties, because you are not righteous, to whom along with those like him the land was given and no foreigner comes upon them.\" How this man spoke this, then, has been made clear. But the Lord, commanding his own disciples, says: \"Do not be anxious about tomorrow.\" And it is a command that \"we cast all anxiety upon the Lord.\" And if he also calls wealth \"life,\" this man too is \"in anxiety.\" And numbered years are given to the ruler. And his fear is in his ears. He says this: that even if someone exercising rule is emboldened, let him know that he has numbered years.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"οὐχ ἡ δυναστεία πολυχρόνιον αὐτὸν ποιεῖ· ἐπιμετρεῖται γὰρ τοῖς ἀνθρώποις χρόνος παρὰ τοῦ θεοῦ πρὸς τὸ αὐτοῦ κρίμα. κἂν ἀλαζονεύηται οὖν ὁ δυνάστης, ἀλλ' ὁ βίος αὐτοῦ καὶ τὰ ἔτη αὐτοῦ ὀλίγα τυγχάνει καὶ ἐπίφοβα ἀεὶ ἐν τοῖς ὠσὶν τὸν φόβον ἔχοντος διὰ τὸ ἀβέβαιον τοῦ τρόπου. τ̣ὸν δὲ παθητικὸν ὁ τοιοῦτος ἔχει φ̣όβον. ὅταν γὰρ ε᾿̣ν φ̣ρ̣οντίσιν τοῦ βίου ἐστίν, εὐλαβεῖται καὶ τὸν θάνατον. ο῾̣ δὲ σπουδαῖος εἰδώς, ὅτι κάλλιον \"ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι\", εὔελπίς ἐστιν, τοῦ φαύλου οὐχ οὕτως ὄντος, ἀλλὰ φοβουμένου· εἴρηται γάρ, ὅτ̣ι \"φεύγει ἀσεβὴς οὐδενὸς διώκοντος\". ὅταν δοκῇ ἤδη εἰρηνεύειν, ἥξει αὐτοῦ ἡ καταστροφή. κἂν ἐν πολλῇ εὐθηνίᾳ τις ὑπάρχῃ ὡς ὁ λέγων ἐν τῷ εὐαγγελίῳ· \"καθελῶ μου τ̣ὰς ἀποθήκας καὶ μείζονας οἰκοδομήσω καὶ ἐρῶ τῇ ψυχῇ· ψυχή, ἔχεις ἀγαθὰ πολλά, φάγε, πίε, εὐφραίνου\", ἀλλ' ὁ κύριος αὐτῷ λέγει· \"ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπὸ σοῦ· ἃ δὲ ἡτοίμασας, τίνι ἔσται;\" ὅτε γὰρ ἔδοξεν εἰρηνεύειν ἐν τῷ πλούτῳ, ἦλθεν ἡ καταστροφὴ αὐτοῦ. ταῦτα μὲν οὖν ὁ θεῖος ὑποβάλλει λόγος. ἔοικεν δέ, ὅτι οὗτος ἐκ παρακουσμάτων τῶν σοφῶν ταῦτα λέγει κατὰ τ̣οῦτο σφαλλόμενος, ὅτι περὶ τοῦ Ἰὼβ αὐτὰ ᾐνίττετο. μὴ πιστευέτω ἀποστραφῆναι ἀπὸ σκότους. ὅμοιον τῷ \"ὅταν λέγωσιν· εἰρήνη καὶ ἀσφαλία ἐστίν\" τὸ \"ὅταν δοκῇ εἰρηνευ´̣ειν, ἥξει αὐτοῦ ἡ καταστροφή\". \"τότε,\" φησίν, \"αἰφνίδιος αὐτοῖς ἐφίσταται ὄλεθρος ὥσπερ ἡ ὠδὶν τῇ ἐν γαστρὶ ἐχούσῃ.\" –– ξατ ιοβ 15,β–α ἐντέταλται γὰρ ἤδη εἰς χεῖρας σιδήρου, κατατέτακται δὲ εἰς σῖτα γυψίν.","english":"His dominion does not make him long-lived; for a span of time is measured out to men by God for His own judgment. So even if the ruler boasts, yet his life and his years are few and always fearful, having fear in his ears because of the instability of his condition. Such a man has the fear that belongs to the passionate nature. For when he is among those who are anxious about life, he is afraid even of death. But the earnest man, knowing that it is better \"to depart and be with Christ,\" is of good hope, since the base man is not so, but is afraid; for it has been said that \"the ungodly flees when no one pursues.\" When he seems already to be at peace, his overthrow will come. And even if someone is in great prosperity, like the one who says in the Gospel: \"I will pull down my barns and build larger ones, and I will say to my soul: Soul, you have many good things, eat, drink, be merry,\" yet the Lord says to him: \"Fool, this night they demand your soul from you; and the things you have prepared, whose will they be?\" For when he seemed to be at peace in his wealth, his overthrow came. These things, then, the divine word suggests. But it seems that this man says these things from hearsay of the wise, being mistaken in this respect, that he was hinting at them concerning Job. Let him not believe that he has been turned away from darkness. Similar to \"when they say: Peace and safety,\" is \"when he seems to be at peace, his overthrow will come.\" \"Then,\" he says, \"sudden destruction comes upon them as travail upon her who is with child.\" — Job 15:22a For it has already been commanded into the hands of iron, and it has been appointed for the food of vultures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"ἀπεντεῦθεν γὰρ ὁ ἁμαρτάνων ἐθησαύρισεν ἑαυτῷ κόλασιν, ἅπερ διὰ τοῦ σιδήρου καὶ τῶν γυπῶν σημαίνεται. οὐ δεῖ δὲ ξενίζεσθαι, ὅτι οὗτος τοιαῦτα λέγει. ἤδη γὰρ εἴρηται, ὅτι ἴσως ἐκ παρακουσμάτων τῶν ἀρχαίων αὐτὰ προφέρει. ιοβ15,β οἶδεν δὲ ἐν ἑαυτῷ, ὅτι μένει εἰς πτῶμα. λέγει, ὅτι τὸ συνειδὸς τῶν ἁμαρτανόντων οἶδε τὴν τῶν ἐπιτηδευμάτων τῶν φαύλων προσδοκίαν, ὅτι αὕτη πτῶμα ὑπάρχει. ιοβ 15,ξ ἡμέρα δὲ αὐτὸν σκοτεινὴ στροβήσει. ἀντὶ τοῦ «διαταράττεται ἐκ τῶν κολάσεων». ἔχεις ἐν Ἀμῶς περὶ ταύτης τῆς ἡμέρας· \"οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου, καὶ ἵνα τί ὑμῖν αὕτη ἡ ἡμέρα κυρίου; καὶ αὕτη ἐστὶ σκότος καὶ οὐ φῶς\" ̣αμος 5, 18–20̣ \"καὶ γνόφος οὗ οὐκ ἔστι φέγγος\" ̣ξφ. ιοβ 10,α̣. ιοβ 15,α ἀνάγκη δὲ καὶ θλῖψις αὐτὸν καθέξει. φησὶν οὖν, ὅτι οἱ φαῦλοι τούτοις περιπεσοῦνται, διὰ πάντων κατασκευάζων, ὅτι δι' ἁμαρτίας ταῦτα πάσχει. ιοβ 15,β ὥσπερ στρατηγὸς πρωτοστάτης πίπτων. εἰ καὶ μὴ ὁ Ἰώβ ἐστιν ὁ ταῦτα λέγων, ἀλλ' εἶχέ τινα τοῦ διαβόλου γνῶσιν, ἥντινα εἰκὸς ἐκ λόγων ἢ τοῦ Ἰὼβ ἢ ἄλλων παλαιῶν ἔσχεν. πρωτοστάτην οὖν αὐτὸν στρατηγὸν διὰ τὸ ἀρχέκακον λέγει. φησὶν οὖν, ὅτι οὕτως αὐτὸν καθέξει, ἀνάγκη καὶ θλῖψις λεγόμενος ἐν τοῖς προειρημένοις, ἔσται ὡς ὁ πρωτοστάτης στρατηγός· οὕτως καὶ αὐτὸς πεσεῖται ἀρχέκακος ὤν. ιοβ 15,α ἔδραμεν δὲ ἐναντίον αὐτοῦ ὕβρει. – – –·ς ἐμφαίνεται διὰ τοῦ μὴ κεκρυμμένως αὐτὴν ἐνεργεῖν, ἀλλ' ἐναντίον κυρίου. ὕβρις δὲ δύναται εἶναι καὶ ἡ ἀλαζονεία καὶ πᾶσα ἀδικία· ὕβρεως γὰρ ἀξίους ποιεῖ τοὺς ἐνεχομένους. ὁ ὑβρίζων τινὰ λόγους λέγει κ̣αὶ","english":"For from this the sinner has stored up punishment for himself, which is signified by the iron and the vultures. And one should not be surprised that he says such things. For it has already been said that perhaps he brings these things forth from things heard of old. Job 15:2 He knows in himself that he remains for a fall. He says that the conscience of sinners knows the expectation of base pursuits, that this is a fall. Job 15:5 A dark day will trouble him. Instead of \"he is disturbed by punishments.\" You have in Amos concerning this day: \"Woe to those who desire the day of the Lord, and why is this day of the Lord for you? And this is darkness and not light\" Amos 5:18–20 \"and gloom where there is no brightness\" cf. Job 10:1. Job 15:6 Distress and affliction will seize him. He says, then, that the wicked will fall into these things, establishing through all things that he suffers these things because of sin. Job 15:7 Like a commander, a leader falling. Even if it is not Job who says these things, yet he had some knowledge of the devil, which it is likely he had from the words either of Job or of other ancients. He calls him a leader and commander because he is the originator of evil. He says, then, that thus distress and affliction, spoken of in the preceding, will seize him, he will be like the leader and commander; thus he too will fall, being the originator of evil. Job 15:8 He ran against him in insolence. — It is made clear by his not working it secretly, but against the Lord. And insolence can be both arrogance and all injustice; for it makes those involved worthy of insolence. The one who insults someone speaks words and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"τούτους φαύλους. οὐ πάντ̣ως δὲ ποιεῖ αὐτὸν ὕβρεως ἄξιον· οὔτε γὰρ ἔπαινος ἀγαθὸν ποιεῖ οὔτε ψόγος κακόν. ἐν πάχει νώτου ἀσπίδος αὐτοῦ. ὅτι θρασύτης ἐν τῷ κακῷ ἐστιν, δηλοῖ ἐν τούτῳ· ὡς γὰρ ἀκατα̣μάχητος χρῆται τῇ ἀσπίδι χρησάμενος τῇ ταύτης παχύτητι καὶ τοῖς σαρκικοῖς ἐπιτηδεύμασιν. οὕτω καὶ οἱ ψευδοπροφῆται δορὰν προβάτου περιβεβλημένοι \"ἔσωθεν\" ἦσαν \"λύκοι ἅρπαγες\". περὶ τοῦ διαβόλου λέγεται ἐν αὐτῷ τούτῳ τῷ βιβλίῳ· \"τίς ἀποκαλύψει ἔνδυμα προσώπου αὐτοῦ, εἰς δὲ πτύξιν θώρακος αὐτοῦ τίς ἂν εἰσέλθοι;\" σπάνιος γὰρ ὁ ἀποκαλύπτων αὐτοῦ τὴν κακίαν. καὶ ὥσπερ ὁ ὑποκρινόμενος ἐν σκηνῇ ἄλλο ἔχων πρόσωπον ἄλλοις ἑαυτὸν ἐμφανίζει, οὕτω καὶ ὁ διάβολος \"μετασχηματι̣ζόμενος εἰς ἄγγελον φωτὸς\" ἀπατᾷ καὶ συναρπάζει, και οὐχ ὡς διάβολος· εἰ γὰρ αν προφανῶς, ἔφευγον ἂν αὐτόν. οὕτω καὶ ἡ ἐν Πα402 ροιμίαις προσωποποιουμένη πόρνη χρηστοῖς λόγοις τὸν ἰὸν ὑποβάλλει. εἰσέλθοι δὲ εἰς οἴκους ἀοικήτους. ἔοικεν ταῦτα περὶ διαβόλου λέγεσθαι ἢ περὶ πάσης πονηρᾶς καὶ ἀντικειμένης δυνάμεως καὶ ψυχῆς μετεχούσης τῆς αὐτῆς κακίας· τὰ γὰρ τῶν αὐτῶν δεκτικὰ ὁμοούσιά ἐστιν. καὶ ἐάν τι περὶ διαβόλου λέγηται ὡς πονηροῦ, ὡς κακούργου, δυνατὸν ταύτην τὴν κακίαν καὶ περὶ ἄλλην δύναμιν πονηρὰν λεχθῆναι. καθόλου οὖν περὶ παντὸς κακοῦ φαμεν, ὅτι εἰσέρχεται εἰς οἴκους ἀοικήτους· ἔνθα γὰρ οἴκησίς ἐστιν σπουδαία, οὐκ ἔχει χώραν ὁ κακός. καὶ ἔχομεν ἐξ εὐαγγελικοῦ παραστῆσαι τοῦτο·","english":"These are worthless. But he does not in every way make him worthy of outrage; for neither does praise make a good man nor blame a bad one. In the thickness of the back of his shield. That boldness is in the wicked man, he shows by this: for as though unconquerable he uses his shield, employing its thickness and fleshly practices. So too the false prophets, clothed in sheep's skin, were \"inwardly ravening wolves.\" Concerning the devil it is said in this very book: \"Who will uncover the garment of his face, and who would enter into the folds of his breastplate?\" For rare is the one who uncovers his wickedness. And just as the actor on the stage, having one mask, shows himself to others as another, so too the devil, \"transforming himself into an angel of light,\" deceives and carries off, and not as a devil; for if he appeared openly, they would flee from him. So too the harlot personified in Proverbs injects her venom with pleasant words. And he would enter into uninhabited houses. These things seem to be said concerning the devil or concerning every evil and opposing power and a soul that partakes of the same wickedness; for the things receptive of the same things are of the same substance. And if anything is said concerning the devil as wicked, as a malefactor, it is possible for this wickedness to be spoken also concerning another evil power. In general, then, we say concerning every evil thing that it enters into uninhabited houses; for where there is a diligent dwelling, the evil one has no place. And we have this to set forth from the Gospel:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"\"ὅταν τὸ ἀκάθαρτον,\" φησίν, \"πνεῦμα ἐξέλθῃ ἀπὸ τοῦ ἀνθρώπου, διέρχεται δι' ἀνύδρων τόπων ζητοῦν ἀνάπαυσιν καὶ οὐχ εὑρίσκει.\" ἄνυδροι δὲ τόποι ἐν τούτοις αἱ ψυχαί εἰσιν αἱ ἐστερημέναι κακίας. πολλαχοῦ γὰρ ἡ ὑγρότης τῆς κακίας ὕδωρ λέγεται· \"ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον.\" καὶ \"βασιλεύς\" ἐστιν ὁ διάβολος \"πάντων τῶν ἐν τοῖς ὕδασιν,\" οὐ τῶν αἰσθη τῶν–ταῦτα γὰρ τοῦ θεοῦ εἰσι δημι403 ουργήματα–, ἀλλὰ τῶν κακῶν καὶ ἁμαρτωλῶν τῶν ἐνεχομένων τῷ ὕδατι ἐκείνῳ, περὶ οὗ εἴρηται· \"ὕδωρ πολὺ οὐ δυνήσεται σβέσαι τὴν ἀγάπην,\" ἀντὶ τοῦ «κακία ἀγάπην οὐκ ἐμποδίζει». ὅταν οὖν τὸ ἀκάθαρτον πνεῦμα ἐκβληθὲν ἀπὸ τοῦ ἀνθρώπου ζητῇ ἄλλον οἶκον̣ ζητῇ ποῦ φωλεύει, διέρχεται δι' ἀνύδρων, ἀντ̣ὶ τοῦ «οὐ κάθηται ἐν ψυχῇ»–εὑρίσκει γὰρ αὐτὴν ἐστερημένην τῶν φαύλων ὑγρῶν ὥστε παρρησιάζεσθαί τινα ἐν τούτῳ καὶ λέγειν· \"ἡ ψυχή μου ὡς γῆ ἄνυδρος\" «καὶ οὐχ εὑρίσκει ἐκεῖ ἀνάπαυσιν». ἀνάλογ̣όν τι ὁ ὑμνῳδός που λέγει· \"ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον.\" \"οἶκοι\" οὖν \"ἀοίκητοί\" εἰσιν αἱ ἐκεῖναι αἱ ψυχαί, ὧν κεχώρισται πᾶσα ἀρετή, ἧς ἀπούσης ὁ θεὸς ἄπεστιν καὶ ὁ τούτου λόγος καὶ τὸ ἅγιον πνεῦμα· εἰς οὓς ὁ διάβολος, ἡ ἀντικειμένη δύναμις, εἴσεισιν. ἃ δὲ ἐκεῖνοι ἡτοίμασαν, ἄλλοι ἀποίσονται. εἰπὼν περὶ ἀντικειμένων δυνάμεων ἑνικῶς διὰ τοῦ \"εἰσέλθοι δὲ εἰς οἴκους ἀοικήτους\" ἐπάγει πληθυντικῶς·","english":"When the unclean spirit,\" he says, \"has gone out from the man, it passes through waterless places seeking rest and does not find it.\" And the waterless places in these words are the souls that have been deprived of evil. For in many places the moisture of evil is called water: \"So our soul has passed through the water that cannot be withstood.\" And the devil is \"king of all that are in the waters,\" not of the perceptible waters—for these are God's creations—but of the evil and sinful, who are held fast in that water about which it is said: \"Many waters will not be able to quench love,\" meaning \"evil does not hinder love.\" When, then, the unclean spirit, cast out from the man, seeks another house, seeks where it may lurk, it passes through waterless places, meaning \"it does not settle in a soul\"—for it finds it deprived of the foul moistures, so that one may speak boldly in this and say: \"My soul is like a waterless land\"—\"and it does not find rest there.\" The psalmist somewhere says something analogous: \"When the wicked one turned aside from me, I did not know it.\" So \"uninhabited houses\" are those souls from which every virtue has been separated; when virtue is absent, God is absent, and His Word, and the Holy Spirit; and into them the devil, the opposing power, enters. But what those men prepared, others will carry off. Having spoken about opposing powers in the singular through \"and it should enter into uninhabited houses,\" he continues in the plural:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"\"ἃ δὲ ἐκεῖνοι ἡτοίμασαν, ἄλλοι ἀποίσονται.\" ὅσα γὰρ παρασκευάζουσιν οἱ φαῦλοι εἰς κακίαν, ἄλλοι αὐτῶν ὄντες οἱ ἅγιοι λαμβάνουσιν ἀποσπῶντες αὐτοὺς ἀπὸ τῶν κατεχόντων διὰ τοῦ θείου κηρύγματος, ὅπερ οἱ μακάριοι ἀπόστολοι πεποιήκασι ἀποσταλέντες \"μαθητεῦσαι πάντα τὰ ἔθνη\". καὶ πρόσσχες, ὅτι οὐκ εἶπεν «ἃ ἐκεῖνοι ἔκτισανʹ, ἀλλ' \"ἃ ἐκεῖνοι ἡτοίμασαν\", ἡτοίμασαν δὲ διὰ κακίας, δι' ἡδονῶν, διὰ τῶν ἄλλων κ̣ακῶν. οὔτε μὴ πλουτισθῇ, οὔτε μὴ μείνῃ αὐ#τοῦ τὰ ὑπάρχοντα. τ̣ῶν σπο̣υ̣δ̣ῇ ἑτοιμασθέντων ε᾿̣ξαιτουμένων πῶς ἂν ἔτι π̣λουτοίη̣; πένης γὰρ καὶ ϊροσγ̣ ν̣ ἡτοιμασμένων α τῆς αὐτοῦ ἀπάτης ἀγαθοὺς διδασκαλ νων. τούτῳ ὅμοιον τὸ \"ἐφώνησεν πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκεν· ἐπ' ἐσχάτου αὐτοῦ ἐγκαταλείψουσιν αὐτόν, ἐπ' ἐσχάτου αὐτοῦ ἔσται ἄφρων.\" οὐ μὴ βάλῃ ἐπὶ γῆς̣ σκιάν. τὰ σώματα ποιητικὰ τῶν σκιῶν ει᾿̣σιν καὶ ἀδύνατον σώματος μὴ ὄντος σκιὰν εἶναι. καὶ οὗτος οὖν ἐπεὶ τρόπον τινὰ ὑφεστηκὼς οὐ μένει– οὐ λέγω, ὅτι ἡ οὐσία αὐτοῦ οὐ μένει, ἀλλ' οὕτως ὡς ἠθέλησεν εἶναι οὐ μένει–, διὸ οὐ","english":"But what those men prepared, others will carry off.\" For whatever the wicked prepare for evil, others—being holy—receive, snatching them away from those who hold them through the divine proclamation, which the blessed apostles did when they were sent \"to make disciples of all the nations.\" And note that he did not say \"what those men built,\" but \"what those men prepared,\" and they prepared through wickedness, through pleasures, through the other evils. Neither shall he be enriched, nor shall his possessions remain with him. When the things prepared with zeal are demanded back, how would he still be rich? For he is poor and a stranger to the good things prepared by his own deceit. Similar to this is \"The partridge cried out, it gathered what it did not beget; at its end they will abandon it, at its end it will be foolish.\" He shall not cast a shadow upon the earth. Bodies are the makers of shadows, and it is impossible for a shadow to exist without a body. And so this one too, since he has come to be in some manner, does not remain—I do not say that his substance does not remain, but as he willed to be, he does not remain—therefore he does not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"βάλλει σκιάν· \"οὔτε γὰρ ἦν ἀπ' ἀρχῆς\", φησίν, ἡ κακία \"οὔτε εἰς τὸν αἰῶνα ἔσται.\" οὐδὲ μὴ ἐκφύγῃ τὸ σκό#τος. καὶ εἰκότως· ὁ γὰρ τῶν ἄλλων παραίτιος εἰς κακίαν ἀναπόδραστον ἔχει τὴν κόλασιν. τὸν βλαστὸν αὐτοῦ μαράναι ἄνεμος. εἰ καὶ ἔδοξε βλαστάνειν ἐν οἷς ἠπάτησεν καὶ ἐν οἷς ἐκπληροῖ αὐτοῦ τὴν κακίαν, ἀλλ' ὁ βλαστὸς οὗτος ὑπὸ ἀνέμου μα405 ραίνεται· οὐ γάρ ἐστιν ῥίζαν ἔχων. οὐ γὰρ οὐσιώδης ἡ κακία, ἀλλὰ ἔξωθεν ἐπεισελθοῦσα, ἥτις προσβολῇ πειρασμοῦ, ὅστις ἄνεμος εἴρηται, ἐλέγχεται καὶ πίπτει καὶ μαραίνεται. ἐκπέσοι δὲ αὐτοῦ τὸ ἄνθος. τὸ ἄνθος ἀρχὴ καὶ προοίμιόν ἐστιν καρποῦ, καὶ τοῦτο οὖν ἐκπίπτει. κἂν γὰρ ἀλαζονεύηται ὁ μετέχων κακίας, ἀλλὰ μικρὸν ὕστερον ταπεινοῦται. τοῦτο δὲ πολλάκις καὶ εὐεργετικόν ἐστιν, καθὰ καὶ ὁ ἰατρὸς τὴν ἐπιφυομένην λύμην τῷ σώματι πολλάκις διὰ σιδήρου ἐκτέμνει καὶ οὐδὲ παύεται προσάγων τὰ ἀνιαρά, ἕως οὗ τὸν σκοπόν, τὸ ὑγιεινόν, ἀποπληρώσῃ. ξατ μὴ ἀσφαλῆ, φησίν, τὰ καθ' ἑαυτὸν νομιζέτω ὁ ἀσεβὴς πταίων εἰς θεόν. κενὰ γὰρ ἀποβήσεται αὐτῷ. ματαιότης γάρ ἐστιν αὐτοῦ πᾶσα πρᾶξις διὰ τὸ μηδὲν ὑφεστηκὸς ἔχειν. ἡ τομὴ αὐτοῦ πρὸ ὥρας φθαρήσεται. διὰ τοῦτο τὸ ἄνθος αυ᾿̣τ̣οῦ ἐκπίπτει καὶ ὁ βλαστὸς αὐτοῦ μαραίνεται, ὅτι οὐ μένει καιρὸν τελείου καρποῦ. ὅμοιον τούτῳ τὸ \"μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου.\" τινὲς ἐκ τῶν τοιούτων λέξεων ταραττόμενοι εἱμαρμένην εἰσηγοῦνται καὶ λέγουσιν ὅτι «ὑπὸ καιρόν ἐσμεν ἐν οἷς πράττομεν». τὸ δὲ \"πρὸ ὥρας\" ἐνταῦθα «πρὸ τῆς τελεσφορήσεως» λέγει, καθὸ λέγομεν ὥραν εἶναι τρυγητοῦ ἢ ἀμήτου.","english":"He casts a shadow; \"for neither was evil from the beginning,\" he says, \"nor will it exist forever.\" Nor shall darkness escape at all. And rightly so; for the one who is the cause of evil in others has an inescapable punishment. May the wind wither his shoot. Even if he seemed to sprout in the things in which he deceived and in which he fulfills his evil, yet this shoot is withered by the wind; for it has no root. For evil is not of the essence, but came in from outside, which by the assault of temptation—which is called a wind—is exposed and falls and withers. And may his flower fall off. The flower is the beginning and prelude of fruit, and so this too falls off. For even if the one who partakes of evil boasts, yet a little later he is humbled. And this is often even beneficial, just as the physician often cuts out with the knife the infection that has grown upon the body, and does not even cease applying painful remedies until he fulfills his aim, which is health. Let not the impious man, he says, consider his own affairs secure, since he stumbles against God. For they will turn out empty for him. For all his action is vanity, because it has nothing substantial. His cutting off shall be destroyed before its time. Therefore his flower falls off and his shoot withers, because it does not remain until the time of perfect fruit. Similar to this is \"Do not become hardened, lest you die in your untimely season.\" Some, disturbed by such expressions, introduce fate and say that \"we are under time in the things we do.\" But \"before its time\" here means \"before the bringing to completion,\" in the sense in which we say that there is a time of vintage or of harvest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"οὕτω γοῦν ὁ Ἰὼβ \"ἐλήλυθεν ἐν τάφῳ ὡς σῖτος ὥριμος κατὰ καιρὸν συνκομισθείς\". εὐεργεσία δὲ θεοῦ ἐστιν τῆς κακίας τὸν βλαστὸν πρὸ ὥρας φθαρῆναι. καὶ ὁ ῥόδαμνος αὐτοῦ οὐ πυκάσει· τρυγηθείη δὲ ὥσπερ ὄμφαξ πρὸ ὥρας, ἐκπέσοι δὲ ὡς ἄνθος ἐλαίας. οὐκ ἐπιτρέπεται εἰς τελείαν καρποφορίαν ἐλθεῖν τὸ ἄνθος αὐτοῦ. οὐδὲν δ' ἧττον καὶ τοῦτο ὡς προείρηται λυσιτελές ἐστιν καὶ χρήσιμον̣ ε̣λετην κακίαν εἶναι τῶν ἐν̣εργ̣ο̣ύν̣τ̣ων. τὰ δὲ τῶν δικαίων οὐχ οὕτως· τὰ γὰρ κλήματα τῆς ἀληθινῆς ἀμπέλου μένοντα ἐν τῇ συμφυίᾳ βλαστοῦσιν καὶ καρποφοροῦσιν. μαρτύριον γὰρ ἀσεβοῦς θάνατος. τὰ φθάσαντα διελθὼν τὸ πέρας τοῦ ἀσεβοῦς θάνατον ἀποφαίνεται. ἡ γὰρ τῆς κακίας τελεσιουργία θάνατον ἀπεργάζεται, οὐ τὸν κοινόν, ἀλλὰ τὸν τῆς κολάσεως. πῦρ δὲ καύσει οἴκους δωροδεκτῶν. καὶ κατὰ τὸ πρόχειρον ὠφέλειαν ἔχει, ὅτι οἱ δωροδοκοῦντες πάντως ἐπὶ ἀδικήμασι καὶ ἀσεβήμασιν τοῦτο ὑπομένουσιν. εἴρηται γάρ· \"ὁ ἄρχων αἰτεῖ καὶ ὁ κριτὴς εἰρηνικοὺς λόγους ἐλάλησεν, καταθύμιον ψυχῆς αὐτοῦ ἐστιν.\" πῶς δὲ καίεται τοῦ δωροδέκτου ὁ οἶκος, ἐπισ̣τῆσαι δεῖ. εἴρηται· \"καὶ ἐξελοῦμαι τὰ ἀγαθὰ αὐτῶν ὡς σὴς ἐκτρώγων καὶ βαδίζων ἐπὶ κανόνος ἐν ἡμέρᾳ σκοπιᾶς.\" ἐν γὰρ ἐξετάσει τῶν πραγμάτων ἔσται ἀπόδοσις κατὰ τὸ εἰρημένον· \"ὑπάγετε εἰς τὸ πῦρ τὸ αἰώνιον.\" ἔστιν δὲ ὅτε καὶ ἐν τῷ βίῳ τούτῳ ἡ ἀνταπόδοσις γενήσεται κατὰ τῶν δω407 ροδεκτῶν. ἐπεὶ γὰρ \"ἡ κρίσις τοῦ θεοῦ ἐστιν\", ὅσοι διαστρέφουσιν τὰ τοῦ θεοῦ κρίματα, οὗτοι ὑπὸ κόλασιν πίπτουσιν. ἐν γαστρὶ δὲ λήμψεται ὀδύνας. τοῦτο λέγει, ὅτι πατὴρ ἔσται κακῶν γεννημάτων αἴτιος γινόμενος κολάσεων.","english":"Thus at any rate Job \"has come to the grave like ripe grain gathered in due season.\" And it is a benefit from God that the shoot of evil be destroyed before its time. And his branch shall not be thick with foliage; may it be plucked like an unripe grape before its time, and may it fall like the flower of the olive tree. Its flower is not permitted to come to full fruitfulness. None the less, as has been said before, this too is advantageous and useful—that evil should be [checked] among those who practice it. But the things of the righteous are not so; for the branches of the true vine, remaining in their natural union, sprout and bear fruit. For the death of the ungodly is a testimony. Having gone through what came before, he declares the end of the ungodly to be death. For the completion of evil brings about death—not the common death, but the death of punishment. And fire shall burn the houses of those who take bribes. And in its plain sense it is beneficial, because those who take bribes assuredly endure this on account of their injustices and impieties. For it has been said: \"The ruler demands, and the judge has spoken peaceful words; it is the desire of his soul.\" But how the house of the bribe-taker is burned, one must consider. It has been said: \"And I will take away their goods as a moth devours and walks on a rule in the day of visitation.\" For in the examination of matters there will be repayment according to what has been said: \"Go into the eternal fire.\" And there are times when repayment also comes about in this life against those who take bribes. For since \"judgment belongs to God,\" as many as pervert the judgments of God, these fall under punishment. And in the womb he shall conceive pains. This means that he will be a father of evil offspring, becoming the cause of punishments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"τὰς δ' ἀμοιβὰς τὰς θείας οὐκ ἄνθρωπος γεννᾷ, ἀλλὰ θεὸς χαρίζεται· \"οὐ γὰρ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.\" καὶ οὐ τοῦτο λέγομεν, ὅτι τῶν ἀγαθῶν ὁ σπουδαῖος οὐκ̣ ἔστιν αἴτιος, ἀλλ' ὅτι αἱ χ̣άριτες τοῦ θεοῦ καὶ αἱ δωρεαὶ ἀνυ̣π̣ε̣ρβ̣λήτῳ ὑπεροχῇ παρ' αὐτοῦ παρέχονται· \"πᾶσα γ̣ὰρ δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν καταβαῖνον παρὰ τοῦ πατρὸς τῶν φωτῶν.\" ὅτι δὲ τοῖς μὲν φαύλοις ἕπεται τὰ τῆς κολάσεως τρόπον τινὰ αὑτοῖς αὐτῶν αὐτὰ ἐπαγόντων, τοῖς δὲ σπουδαίοις θεὸς ὀρέγει τὰς χάριτας, εἴρηται· \"τοὺς δοξάζοντάς με δοξάσω, οι῾̣ δὲ ἐμὲ ἐξουθενοῦντες ἀτιμασθήσονται.\" ἡ γὰρ ἐξουθένωσις τοῦ θεοῦ ἐπιφέρει αὐτοῖς τὴν ἀτιμίαν. τοῦτο καὶ ὁ Παῦλος γράφει· \"τοῖς\n\nμὲν καθ' ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν ζητοῦσιν ζωὴν αἰώνιον\" δίδωσιν θεός, \"τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσιν τῇ ἀληθείᾳ ὀργὴ καὶ θυμὸς\" ἕπεται. ἀποβήσεται δὲ αὐτῷ κενά, ἡ δὲ κοιλία αὐτοῦ ὑποίσει δόλον. πᾶσα γὰρ αὐτοῦ πρᾶξις, ὡς προείρηται, ματαιότητος πεπλήρωται ἐν γαστρὶ λαμβάνοντος ὀδύνας. \"συνέλαβεν γὰρ πόνον καὶ ἔτεκεν ἀδικίαν\", δηλονότι τῆς κοιλίας αὐτοῦ δόλον φερούσης. δόλον δὲ ἐνταῦθα τὴν πᾶ σαν κακίαν φησίν. ἔσ̣τ̣ι̣ν̣ μ̣ὲν οὖν καὶ εἶδος κακίας ὁ δόλος, οὐδὲν δ' ἧττον καὶ πᾶσα κακία̣ καλεῖται τῷ ὀνόματι κ̣ατὰ τὸ ει᾿̣ρημένον· \"ὦ πλήρης παντὸς δόλου καὶ πάσης ῥαδιουργίας\" καὶ \"διὸ ἀποθέμενοι πάντα δόλον καὶ ὑπόκρισιν\". κοιλίαν δὲ δε̣ι῀̣ νοεῖν τὴν τὸ δ ς ψ κα συνκατατ̣ι´̣θ̣ε̣τ̣αι τοῖς κακοῖς ἢ τοῖς ἀγαθοῖς. ὑπολαβὼν δὲ Ἰὼβ λέγει· ἀκήκοα τοιαῦτα πολλά·","english":"But the divine recompenses are not what man begets; rather, God bestows them: \"For the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us.\" And we do not say this, that the earnest man is not a cause of good things, but that the graces of God and his gifts are provided by him with incomparable excellence; \"for every good gift and every perfect gift is from above, coming down from the Father of lights.\" And that the things of punishment follow upon the wicked, as it were bringing them upon themselves, while God extends his graces to the earnest, it has been said: \"Those who glorify me I will glorify, but those who despise me shall be dishonored.\" For the despising of God brings dishonor upon them. This Paul also writes: \"To those who by perseverance in good work seek glory and honor, eternal life\" God gives, \"but to those who are factious and disobedient to the truth, wrath and fury\" follow. But his plans shall come to nothing, and his belly shall bear deceit. For his every action, as has been said before, is filled with vanity, since he conceives pains in the womb. \"For he conceived toil and gave birth to iniquity,\" evidently because his belly bears deceit. And here he calls deceit every wickedness. Deceit is indeed also a form of wickedness, but no less is every wickedness called by this name, according to what has been said: \"O full of all deceit and all villainy,\" and \"therefore, putting away all deceit and hypocrisy.\" And one must understand the belly as that which is disposed together with the wicked or the good. And Job, taking up the discourse, says: I have heard many such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"παρακλήτορες κακῶν πάντες. δείκνυσιν διὰ τούτων, ὡς συνὼν ἀνθρώποις οἶδεν πολλὰ ἀκούσας. καὶ ἐπεὶ ἀδιαφόρως τοῖς ἐν π̣ερισ̣τ̣άσεσιν οὖσιν προσάγουσιν τὰς παρακλήσεις μετὰ τοῦ διακεῖσθαι περὶ αὐτῶν ὡς φαύλων, εἰκότως, καθὰ καὶ οἱ τρεῖς πεποιήκασιν φίλοι, ἐπήγαγεν τὸ \"παρακλήτορες κακῶν πάντες\" σημαίνων ἤτοι ὅτι πάντες ἀγνοίᾳ τῶν συμβαινόντων ἑτέρως ἢ ὡς δεῖ φθέγγονται ἐγείροντες μᾶλλον ἢ συστέλλοντες τὰ ἀνιαρά, ἢ τοὺς τρεῖς \"πάντας\" εἶπεν· καὶ γὰρ ἀπὸ τούτου τοῦ ἀριθμοῦ τὸ πλῆθος. τί γάρ; μὴ τάξις ἐστὶν ῥήμασιν πνεύ409 ματος; – – – ξατ ιοβ 16,α ἐὰν γὰρ λαλήσω, οὐκ ἀλγήσω τὸ τραῦμα. θέλει τὴν διάθεσιν αὐτοῦ τὴν γνησίαν ἐπιδείξασθαι ὅτι «ἐμοὶ μέλει τῆς ὑμετέρας σωτηρίας, ὥστε εἰ καὶ ἀλγῶ, χρῶμαι τῇ παραινέσει». εἰ γὰρ καὶ ἄλλοι ἀλγοῦντες καὶ ἀνιώμενοι ἀρκοῦνται ταῖς καθ' ἑαυτοὺς ἀνίαις, ἀλλὰ τούτῳ ἡ σωτηρία τῶν φίλων προκριτέα. ιοβ 16,β ἐὰν δὲ καὶ σιωπήσω, τί ἔλαττον τρωθήσομαι; «εἰ δὲ καὶ σιωπῇ», φησίν, «ἐνέγκαι τὰ ὀνείδη βουληθείην, οὐ μόνον φιλοσοφίας δόξαν οὐκ ἀποίσομαι, ἀλλὰ τοὐναντίον μειζόνως ὡς παράνομος κριθήσομαι τῆς σιωπῆς ἀπὸ τοῦ περὶ τὰ λεγόμενα συνειδότος γίνεσθαι νομιζομένης.» ιοβ νῦν δὲ κατάκοπόν με πεποίηκεν, μωρόν, σεσηπότα κατ' αὐτοὺς καὶ τοῦτο λέγει φάσκων ἐκ θεοῦ τοῦτο αὐτῷ συμβεβηκέναι· οὐχ οὕτως δὲ εἶχε τὸ πρᾶγμα. εἰ γὰρ καὶ ὁ θεὸς συνεχώρησεν, ἀλλά γε οὐ προηγουμένως τοῦτο πεποίηκεν, ἀλλ' ἐξαιτησαμένου τοῦ ἀντικειμένου. \"μωρὸν\" δὲ ἐνταῦθα τὸ ἀναίσθητον· συνῆψε γὰρ τούτῳ τὸ \"σεσηπότα\".","english":"All are comforters of evils. By these words he shows that, being with men, he knows much from having heard. And since they bring consolations indiscriminately to those in difficult circumstances, while regarding them as worthless, reasonably—just as the three friends also did—he added, \"All are comforters of evils,\" signifying either that all speak otherwise than they ought through ignorance of what has happened, stirring up rather than diminishing their distresses, or he called the three \"all\"; for from this number comes the multitude. For what? Is there not an order in the words of the Spirit? – – – Job 16:1 For if I speak, I will not feel the pain of the wound. He wishes to display his genuine disposition, that \"I care for your salvation, so that even if I suffer, I employ exhortation.\" For if others also, suffering and distressed, are content with their own distresses, yet for this man the salvation of friends must be preferred. Job 16:2 But if I also keep silent, how shall I be wounded the less? \"If also by silence,\" he says, \"I should wish to endure reproaches, I shall not only fail to carry off the reputation of philosophy, but on the contrary I shall be judged more greatly as a transgressor, since silence is thought to come from consciousness regarding what is said.\" Job Now he has made me weary, a fool, one rotted according to them; and he says this, asserting that this has happened to him from God; but the matter was not so. For even if God permitted it, at any rate he did not do this as a primary act, but when the adversary had asked for it. And \"fool\" here means insensible; for he joined to this \"rotted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"ιοβ 16,α καὶ ἐλάβετό μου, εἰς μαρτύριον ἐγενήθη τὸ \"ἐπελάβετό μου\" ἀντὶ τοῦ «καθήψατο». τοῦτο δὲ εἰς μαρτύριόν μοι ἐγενήθη. καὶ γὰρ τῷ ὄντι ἡ ἀνδρεία τοῦ μακαρίου Ἰὼβ πᾶσιν ἐξάκουστος ἐξετέθη.","english":"Job 16:1. And he took hold of me; the phrase \"he took hold of me\" was used in place of \"he laid hold of me.\" But this became a testimony to me. For in truth the courage of the blessed Job was set forth as heard of by all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}