{"slug":"khazarzar-john-chrysostom-fragmenta-in-job","id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-job","title":"Fragmenta in Job","title_source":"Fragmenta in Job","author":"John Chrysostom","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:13:23Z","cost_usd":0.015779},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-job","work_id":"khazarzar-john-chrysostom-fragmenta-in-job","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":130,"english_words":37719,"coptic_letters":0,"source_letters":142933,"commentary_units":0,"commentary_kinds":0,"derived_notes":19,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-fragmenta-in-job","status":"pass","blocking":[],"warnings":[],"stats":{"passages":130,"translated":130,"commentary_passages":0,"commentary_units":0,"english_words":37719,"source_letters":142902,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed 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: 130 narrative."},{"kind":"caution","severity":"caution","text":"19 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."}],"derived_structure":{"narrative":130},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΠΡΟΟΙΜΙΟΝ Ὅτι δὲ παντὶ χρήσιμον τὸ βιβλίον, ἐν ἰδέᾳ πάσῃ καὶ βίων καὶ περιστάσεων, ἀνδρὶ καὶ γυναικὶ, πρεσβυτέρῳ καὶ νέῳ, ἰδιώτῃ καὶ ἄρχοντι, πλουσίῳ καὶ πένητι, τοῖς δεξιοῖς εὐθηνουμένῳ, καὶ τοῖς ἀριστεροῖς πιεζομένῳ, ἐγγύθεν ἔστι λαβεῖν τὴν ἀπόδειξιν. Ὁ γάρτοι θαυμαστὸς καὶ μέγας οὗτος ἀνὴρ, ὁ πανταχοῦ τῆς οἰκουμένης ἀοίδιμος, ὁ τῆς εὐσεβείας ἀθλητὴς καὶ στεφανίτης, ὁ διὰ πάντων τῶν ἄθλων ἐλθὼν, ὁ μυρία κατὰ τοῦ διαβόλου τρόπαια στήσας, οὗτος ἐγένετο πλούσιος καὶ πένης, ἔνδοξός τε καὶ εὐκαταφρόνητος, πολύπαις τε καὶ ἄπαις, ἐν βασιλικαῖς αὐλαῖς καὶ ἐν κοπρίᾳ, ἐν λαμπρᾷ στολῇ, καὶ μετ' ἐκείνην ἐν πηγῇ σκωλήκων· μυρίας ἀπήλαυσε θεραπείας, καὶ μετὰ ταῦτα μυρίας ὑπέμεινεν ὕβρεις, οἰκετῶν ἐπανισταμένων, φίλων ὀνειδιζόντων, γυναικὸς ἐπιβουλευούσης. Πάντα αὐτῷ καθάπερ ἐκ πηγῶν ἀπέῤῥει [ἴσ. ἐπέῤῥει], χρημάτων περιουσία, δυναστείας μέγεθος, δόξης περιφάνεια, εἰρήνης ἀσφάλεια, τιμὴ, καὶ θεραπεία, καὶ σώματος ὑγίεια, καὶ παίδων εὐκοσμία. Οὐδὲν ἦν λυπηρὸν, παρῆν αὐτῷ πλοῦτος μετὰ ἀσφαλείας, καὶ εὐημερία ἀδιάπτωτος· καὶ μάλα εἰκότως· ὁ γὰρ Θεὸς πανταχόθεν αὐτὸν ἐτείχισεν· ἀλλ' ὕστερον πάντα ἐκεῖνα ἀπέπτη, καὶ μυρίοι χειμῶνες κατεσκήνουν εἰς τὴν οἰκίαν ἐκείνου, καὶ πάντες ἐπάλληλοι καὶ συνεχεῖς, καὶ μεθ' ὑπερβολῆς ἅπαντες· τὰ γὰρ αὐτῷ ὄντα πάντα ἀθρόον ἡρπάζετο, οἵ τε παῖδες κατεχώννυντο ἀώρῳ καὶ βιαίῳ θανάτῳ ἐπὶ τῆς τραπέζης καὶ τοῦ συμποσίου κατασφαγέντες, οὐ μαχαίρᾳ καὶ ξίφει, ἀλλὰ πνεύματι πονηρῷ τὴν οἰκίαν καταδήσαντι.","english":"PREFACE: That this book is useful to everyone, in every form of life and circumstance—to man and woman, old and young, private citizen and ruler, rich and poor, to those prospering on the right hand and to those pressed on the left—one may readily obtain the proof. For this wondrous and great man, celebrated throughout the whole inhabited world, the athlete and prize-winner of piety, who passed through all the contests, who set up countless trophies against the devil—this man became both rich and poor, both renowned and despised, both a father of many children and childless, in royal courts and on a dung-heap, in splendid attire and after that in a spring of worms; he enjoyed countless services, and afterward endured countless insults, with servants rising up against him, friends reproaching him, and a wife plotting against him. All things flowed to him as if from springs—abundance of wealth, greatness of power, splendor of glory, security of peace, honor and service, health of body, and good order of children. Nothing was grievous; wealth was present with him in safety, and prosperity without a fall; and very reasonably so, for God had walled him round on every side. But later all those things flew away, and countless storms settled upon his house, all of them successive and continuous, and all of them beyond measure; for all that he had was suddenly snatched away, and his children were buried in an untimely and violent death, slaughtered at the table and the banquet—not by dagger and sword, but by an evil spirit that bound the house.","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":2,"ref":"p2","source":"Καὶ γυνὴ μετὰ ταῦτα ὡπλίζετο, καὶ τὰ μηχανήματα προσῆγε τῷ δικαίῳ· καὶ φίλοι καὶ οἰκέται, οἱ μὲν ἐνέπτυον εἰς τὸ πρόσωπον, οἱ δὲ ἐπέβαινον καὶ ἐνήλλοντο· καὶ οἰκίας ἐξεβάλλετο πάσης, καὶ ἐνδιαίτημα αὐτῷ ἡ κοπρία ἦν, καὶ πηγαῖς σκωλήκων ἔβρυε πανταχόθεν, καὶ αἵματι καὶ ἰχῶρι κατεῤῥεῖτο ὁ ἀδάμας, καὶ λαβὼν ὄστρακον ἐξέχεε τοὺς ἰχῶρας, δήμιος αὐτὸς ἑαυτῷ γινόμενος. Καὶ ὀδύναι ἐπάλληλοι καὶ ἀκαρτέρητοι, καὶ νὺξ ἡμέρας χαλεπωτέρα, καὶ ἡμέρα νυκτὸς φορτικωτέρα, καὶ πάντα κρημνοὶ καὶ σκόπελοι· καὶ ὁ μὲν παρακαλῶν, οὐδεὶς, οἱ δὲ ἐπεμβαίνοντες, μυρίοι· ἀλλ' ὅμως ἐν τοσούτῳ χειμῶνι, καὶ κύμασιν οὕτως ἀποῤῥήτοις, ἔστη γενναίως καὶ ἀπεριτρέπτως. Τὸ δὲ αἴτιον, ὅτι τὴν τῶν πραγμάτων φύσιν καλῶς ἐλογίζετο, καὶ τὴν τούτων εἰδὼς μεταβολὴν, προωρᾶτο τὸ μέλλον, καὶ πράττων καλῶς, τὴν ἀθυμίαν οὐκ ἀπηλπίζετο, διὰ τοῦτο καὶ ἐν ταῖς εὐπραξίαις ἐμετρίαζεν. Οὐ μόνον δὲ φερεπονίας καὶ ὑπομονῆς, ἀλλὰ καὶ τῆς ἄλλης ἀρετῆς, ὁ πολύτλας οὗτος τοῖς προσέχουσιν ὑπόδειγμα πρόκειται· ἀνδρείας μὲν καὶ καρτερίας, ἐν πειρασμοῖς· τοῦ δὲ μὴ ὑβρίζειν, ἀλλὰ πραεῖς εἶναι, καὶ μετρίους, καὶ κοινωνικοὺς μετὰ ἱλαρότητος, ἐν πλούτῳ καὶ δυναστείᾳ· σωφροσύνης δὲ, ἐν ἡδοναῖς· καὶ δικαιοσύνης, ἐν δίκαις καὶ συναλλάγμασι· καὶ ἐπὶ πᾶσιν, ὁμονοίας, καὶ τοῦ κεφαλαίου τῶν ἀρετῶν, τῆς ἀγάπης· πᾶσαν γὰρ ἀρετὴν μετὰ τῆς προσηκούσης ἀκριβείας κατώρθου. Ταύτην τὴν εἰκόνα τὴν ὑπογραφοῦσαν ἀναλαβὼν, ἔμπηξον τῷ συνειδότι τῷ σῷ· κἂν ἐν ἀθυμίᾳ ᾖς, πρὸς αὐτὴν κατάφευγε·","english":"And after this his wife too took up arms and brought her devices against the righteous man; and friends and servants—some spat in his face, others trampled on him and leaped upon him; and he was cast out of every house, and his dwelling was the dung-heap, and he swarmed with springs of worms from every side, and the adamant was flowing down with blood and ichor, and taking a potsherd he scraped off the ichor, becoming his own executioner. And pains came one upon another and unbearable, and night was harsher than day, and day more burdensome than night, and everything was cliffs and crags; and there was no one to comfort him, but countless were those who trampled on him; yet nevertheless in so great a storm, and with waves so unspeakable, he stood nobly and unswervingly. And the reason was that he reckoned well the nature of things, and knowing their mutability, he foresaw what was to come, and doing well, he did not despair of courage, and for this reason he was moderate even in his successes. And not only of endurance and patience, but also of the rest of virtue, this much-suffering man stands as an example to those who attend to him: of courage and steadfastness in trials; of not being insolent but being gentle and moderate and generous with cheerfulness in wealth and power; of self-control in pleasures; and of righteousness in judgments and dealings; and above all, of concord and of the chief of the virtues, love; for he accomplished every virtue with the fitting exactness. Take up this image that sketches him, and fix it in your conscience; and even if you are in despondency, flee to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"κἂν ἐν πλούτῳ, τὸ φάρμακον ἐντεῦθεν λάμβανε, ὥστε μήτε πτωχείᾳ βαπτισθῆναι, μήτε πλούτῳ φυσηθῆναι· κἂν παῖδας ἀποβάλῃς, ἔχεις ἐντεῦθεν τὴν παράκλησιν· τὴν γὰρ ὑπερβολὴν ἐνταῦθα εὑρήσεις καὶ τῶν συμφορῶν καὶ τῆς καρτερίας· κἂν νόσῳ περιπέσῃς, ἐννόησον τὰς πηγὰς τῶν σκωλήκων, καὶ οἴσεις ἅπαντα πράως· κἂν φίλος ἐπιβουλεύσῃ, πάλιν τὸν\n\nἅγιον εἰς μέσον ἄγε, καὶ περιέσῃ τοῦ πάθους· κἂν οἱ τυχόντες ἀποχρήσωνται, ἐννόησον ἅπερ ἔπασχε παρὰ τῶν οἰκετῶν, καὶ πολλὴν δέξῃ τὴν ἰατρείαν· κἂν πονηρᾷ τις ὑπολήψει σε περιβάλῃ, λόγισαι οἷα περὶ τούτου ἔλεγον, ὅτι οὐδέπω τῶν ἡμαρτημένων αὐτῷ δέδωκεν ἀξίαν δίκην, καὶ οἷα ὠνείδιζον, καὶ περιέσῃ τούτου τοῦ πάθους. Οὐ γὰρ ἔστιν ἐν ἀνθρώποις συμφορὰ, ἣν οὐχ ὑπέμεινεν οὗτος, ὁ παντὸς ἀδάμαντος στεῤῥότερος, λιμὸν, καὶ πενίαν, καὶ νόσον, καὶ ἀποβολὴν παίδων, καὶ ζημίαν τοσούτων χρημάτων ἀθρόον ὑπενεγκών· καὶ μετ' ἐκεῖνο παρὰ γυναικὸς ἐπιβουλευθεὶς, παρὰ φίλων ἐπηρεασθεὶς, παρὰ οἰκετῶν ἐπιβουλευθεὶς, διὰ πάντων ἀπεδείκνυτο πέτρας ἁπάσης στεῤῥότερος ὤν· καὶ ταῦτα, πρὸ τοῦ νόμου καὶ τῆς χάριτος. Καὶ γὰρ οὐ τὴν τυχοῦσαν ἕξομεν ἀπολογίαν, ὅταν οἱ μετὰ νόμον καὶ χάριν τοσαύτης ἀπολαύσαντες δωρεᾶς, ἐλάττω φέρωμεν τούτου, τοῦ ἐν ἀρχῇ καὶ προοιμίοις τοῦ βίου τῶν ἀνθρώπων τοσαύτην ἐπιδειξαμένου φιλοσοφίαν.","english":"And if you are in wealth, take the remedy from this, so as neither to be sunk by poverty nor puffed up by wealth; and if you lose children, you have consolation from this; for here you will find the excess both of misfortunes and of endurance; and if you fall into sickness, consider the sources of the worms, and you will bear all things gently; and if a friend plots against you, again bring the saint into the midst, and you will get the better of the passion; and if those who happen to be present treat you harshly, consider what he suffered at the hands of his servants, and you will receive great healing; and if anyone surrounds you with an evil suspicion, reckon what they said about him, that he had not yet paid the deserved penalty for his sins, and what they reproached him with, and you will get the better of this passion. For there is no misfortune among men that this man did not endure, he who was harder than any adamant, having suddenly borne famine, and poverty, and sickness, and the loss of children, and the loss of so much money; and after that, plotted against by his wife, abused by his friends, plotted against by his servants, through all things he was shown to be harder than any rock; and this, before the law and the grace. For we will not have any ordinary defense, when those after the law and grace, who have enjoyed so great a gift, bear less than this man, who in the beginning and firstfruits of the life of men displayed so great a philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ «Ἄνθρωπός τις ἦν ἐν χώρᾳ τῇ Αὐσίτιδι, ᾧ ὄνομα Ἰώβ.» Τί βούλεται τὸ προοίμιον, καὶ τίνος ἕνεκεν ὁ συγγραφεὺς οὕτως ἤρξατο; Ἔμελλε βίον ἐνάρετον διηγεῖσθαι, καὶ πολὺ τὴν ἡμετέραν ὑπερνικῶντα κατάστασιν· ἵνα γοῦν μή τις εἰς τὴν ὑπερβολὴν τῶν ἀγώνων καὶ τῆς ὑπομονῆς ἀναβλέψας, νομίσῃ ξένην εἶναί τινα φύσιν, καὶ οὐκ ἀνθρωπίνην, προλαβὼν δεικνύει τὴν φύσιν, ἵνα σὺ θαυμάσῃς τὴν πρόθεσιν, ὅτι ἄνθρωπος ἦν, κατὰ φύσιν μὲν εἷς τῶν πολλῶν, κατ' ἀρετὴν δὲ τῶν πολλῶν ὑψηλότερος. Εἶπε τὸ κοινὸν τῆς φύσεως, ἵνα δείξῃ τὸ ἰδιάζον τῆς προαιρέσεως, ὅτι τῆς αὐτῆς φύσεως ἅπασι κοινωνήσας, ὑπὲρ φύσιν, καὶ μεῖζον ἢ κατ' ἄνθρωπον, ἐπολιτεύσατο. Κηρύττει δὲ αὐτὸν καὶ ἀπὸ τῆς χώρας, ἵνα κἀντεῦθεν θαυμάσῃς, ὁποῖον ῥόδον ἐξ ἀκάνθης ἐβλάστησεν. Ὅρα δὲ πρῶτον ἐγκώμιον, ὅτι τοιοῦτον βλαστὸν ἤνεγκεν ἡ Αὐσῖτις χώρα. Τὸ γὰρ ἐν Ἀραβίᾳ οὕτως εἶναί τινα δόκιμον, ἔνθα πάντες διεφθαρμένοι, ἔνθα ὑπόδειγμα οὐδὲν ἦν εὐνομίας, τοῦτο ἦν θαυμαστόν. «Καὶ ὁ ἄνθρωπος ἐκεῖνος ἦν ἀληθινὸς, ἄμεμπτος, δίκαιος, θεοσεβὴς, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος.» Οἱ μὲν ἔξωθεν σοφοὶ τὸν ἄνθρωπον ὁριζόμενοί φασιν· Ἄνθρωπός ἐστι ζῶον λογικὸν θνητὸν, ἡ δὲ θεία Γραφὴ, τὸν τηρήσαντα τὸ κατ' εἰκόνα, καὶ ἐκ τῆς ἀρετῆς γνωριζόμενον, τοῦτον εἶναι ἄνθρωπον ὁρίζεται, τὸν δὲ συγχέαντα καὶ διαφθείραντα τοὺς θεουδεὶς τύπους καὶ χαρακτῆρας οὐδὲ ἄνθρωπον καλεῖν βούλεται· εἰ γάρ τις ἔχει μὲν τὸν χαρακτῆρα τῆς φύσεως, ὑβρίζει δὲ αὐτὸν τῇ κακίᾳ τῆς προαιρέσεως, ἀκούει παρὰ τοῦ Προφήτου·","english":"CHAPTER ONE: \"There was a certain man in the land of Ausitis, whose name was Job.\" What does the preface intend, and for what reason did the writer begin in this way? He was about to narrate a virtuous life, one that far surpassed our own condition; so then, lest anyone, looking up at the excess of the struggles and the endurance, should think it was some foreign nature and not human, he first sets forth the nature, so that you may marvel at the purpose—that he was a man, by nature one of the many, but by virtue higher than the many. He stated what is common to nature, in order to show what was peculiar to his choice, that having shared the same nature as all, he lived beyond nature and greater than according to man. He proclaims him also from the land, so that from this too you may marvel what kind of rose blossomed from thorns. See the first encomium, that the land of Ausitis bore such a shoot. For that there should be someone approved in Arabia, where all were corrupted, where there was no example of good order—this was wonderful. \"And that man was true, blameless, just, god-fearing, abstaining from every evil thing.\" The wise men outside say, when defining man: Man is a rational mortal living being; but the divine Scripture defines as man the one who has kept what is according to the image and is known from virtue, while the one who has confounded and corrupted the God-given types and characters it does not wish even to call a man; for if someone has the character of nature but outrages it by the wickedness of his choice, he hears from the Prophet:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Κἀνταῦθα τοίνυν τῇ συνήθῃ ἑαυτῆς ἡ Γραφὴ κεχρημένη, καὶ δεικνῦσα ὅτι τὸν ἄνθρωπον οὐδὲν οὕτω χαρακτηρίζει, ὡς τὸ ἄμεμπτον, τὸ δίκαιον, τὸ θεοσεβὲς, ἐντεῦθεν καὶ τὸν Ἰὼβ γνωριζόμενον ἀποφαίνει, καί φησιν, ὅτι ἦν ἄνθρωπος ἀληθινός. Οἱ γὰρ φαῦλοι, ψευδεῖς ἄνθρωποι, ὥσπερ οἱ ζωγραφούμενοι. Ταῦτά τοι καὶ ὁ Ἐκκλησιαστὴς, πάσας ἐπὶ τέλει τὰς ἐντολὰς εἰς τὸν τοῦ Θεοῦ φόβον συγκεφαλαιούμενος, Πέρας, φησὶ, λόγου τὸ πᾶν ἄκουε· τὸν Θεὸν φοβοῦ, καὶ τὰς ἐντολὰς αὐτοῦ φύλασσε, ὅτι τοῦτο πᾶς ἅνθρωπος. Ἕτερος δέ τις προφητεύων ἐν Ἱερουσαλὴμ, ἐπειδὴ οὐδένα ἑώρα τὸν ἀκούοντα, Ἦλθον, φησὶν, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων. Καὶ ἡμεῖς δὲ κατὰ τὴν κοινὴν συνήθειαν ἐπειδ' ἂν ἐπί τινα πρᾶξιν τὸν οἰκέτην ἢ τὸν υἱὸν ἀποστέλλωμεν, εἰώθαμεν μὲν λέγειν πρὸς αὐτὸν, ὡς ἄνθρωπος ἅψαι τῆς πράξεως, τουτέστι τὴν ἀνθρωπίνην","english":"Man, being in honor, did not understand; he is compared to the senseless beasts, and is likened to them.\" Here too, then, Scripture, employing its customary manner and showing that nothing so characterizes a man as being blameless, just, and God-fearing, declares that Job too is known from this, and says that he was a true man. For the worthless are false men, like those painted in pictures. This is why the Ecclesiastes too, summing up all the commandments at the end into the fear of God, says, \"The end of the matter, hear it all: fear God, and keep his commandments, for this is every man.\" And another prophet in Jerusalem, since he saw no one listening, said, \"I came, and there was no man; I called, and there was no one to answer.\" And we too, according to common custom, whenever we send a servant or a son to some task, are accustomed to say to him, \"As a man, take up the task,\" that is, the human","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"κατάστασιν τήρησον, ὡς νουνεχὴς, ὡς λόγον ἔχων, οὕτω διανόησαι, οὕτω πρᾶξον, ἐκ τῆς ἐνεργείας δεῖξον ὅτι ὄντως ἄνθρωπος εἶ. Οὐ γὰρ ἐκ τοῦ σχήματος, ἀλλ' ἐκ τῆς ἐνεργείας, ὅπερ ἐστὶν ἕκαστος γνωρίζεται· εἰ δὲ μὴ, ὁμωνύμως λέγεται, ὃ λέγεται. Μόνος δὲ ἀληθὴς ἐκεῖνός ἐστιν ἄνθρωπος ὁ τὴν εἰκόνα σώζων, ὁ τὸ θεόσδοτον κάλλος μὴ ἀφανίζων, οἷος ὁ Ἰὼβ, ἀληθινὸς, οὐκ ἐπίπλαστος, ἔργοις τὴν τοῦ ἀνθρώπου δεικνὺς ἀρετὴν, οὐ σχήματι προσποιούμενος, ἢ σκηνικῶς ταύτην ὑποκρινόμενος. Ὅπερ δὲ πρότερον ἀπῄτει τὸν Ἀβραὰμ ὁ Θεὸς λέγων· Σὺ δὲ εὐαρέστει ἐνώπιόν μου, καὶ γίνου ἄμεμπτος· τοῦτο καὶ νῦν ἡ Γραφὴ τῷ Ἰὼβ μαρτυρεῖ· Εἰποῦσα γὰρ ὅτι ἦν ἀληθινὸς, ἐπήγαγεν ὅτι καὶ ἄμεμπτος. Καί μοι τὴν λέξιν βασάνισον, ἵνα γνῷς τὴν πολλὴν τοῦ δικαίου ἀκρίβειαν· διὰ τί οὐκ εἶπεν ἀνέγκλητος, ἀλλὰ ἄμεμπτος; ὅτι τὸ μὲν ἔγκλημα ἐπὶ τῶν μεγίστων ἁμαρτημάτων τίθεται, ἡ δὲ μέμψις ἐπὶ μικρῶν τε καὶ ἐλαχίστων· οὐ μόνον οὖν, φησὶ, τῶν βαρυτάτων κακῶν ἀπείχετο, ἀλλὰ οὐδὲ τοῖς κουφωτάτοις ἁλῶναι ἠνείχετο, ἃ μέμψις μᾶλλόν ἐστιν, ἢ ἔγκλημα, καὶ κατάγνωσιν μόνον φέρει, οὐ κόλασιν. Ἀκύλας γε μὴν, καὶ Σύμμαχος, ἀντὶ τοῦ ἄμεμπτος, ὁ μὲν ἁπλοῦς ἐξέδωκεν, ὁ δὲ ἄμωμος· ὁ μὲν, τὸ ἀπόνηρον τοῦ δικαίου καὶ ἄπλαστον, ὁ δὲ, τὸ πρὸς ἀκρίβειαν ἠσκημένον εἰς ἀρετὴν αἰνισσόμενος. Ἄμωμος γάρ ἐστιν, ὁ μηδενὸς τῶν ἀγαθῶν ἐλλιπὴς, ὁ ἀπὸ πάσης κακίας ἀπταίστως τὸν βίον αὐτοῦ διεξάγων· εἶτα μετὰ τὸ ἄμεμπτος, προστίθησι ὅτι καὶ δίκαιος, συναγωγὴ δὲ καὶ ἕνωσις πάντων τῶν καλῶν καὶ ἀγαθῶν ἐστιν ἡ δικαιοσύνη.","english":"Keep your condition, as one who is sensible, as one who has reason: so understand, so act; from your activity show that you are truly a man. For it is not from appearance but from activity that each person is known for what he is; otherwise, he is called by the name he is called only homonymously. That one alone is truly a man who preserves the image, who does not destroy the God-given beauty, such as Job was—true, not counterfeit, showing the virtue of a man by deeds, not pretending by appearance, nor playing it out theatrically. What God formerly required of Abraham, saying, \"But you, be well-pleasing before me, and become blameless\"—this Scripture now also testifies of Job. For having said that he was true, it added that he was also blameless. And examine the expression for me, so that you may know the great exactness of the righteous man: why did it not say \"unaccused\" but \"blameless\"? Because an accusation is applied to the greatest sins, while blame is applied to small and least things. Not only, then, he says, did he keep away from the heaviest evils, but he did not endure being caught even in the lightest things, which are rather blame than accusation, and bring only condemnation, not punishment. Indeed, Aquila and Symmachus, instead of \"blameless,\" rendered it—the one \"simple,\" the other \"without blemish\"—the one hinting at the righteous man's freedom from pain and freedom from pretense, the other at his being trained with exactness toward virtue. For \"without blemish\" is he who is lacking in no good thing, who conducts his life without stumbling from every evil. Then after \"blameless\" he adds that he was also \"just,\" and justice is the gathering and union of all things noble and good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Εἰ γάρ τι τῶν δοκούντων ἐπαινετῶν εἶναι, καθ' αὑτὸ δίχα τῆς λοιπῆς ἀρετῆς ἔν τινι γένοιτο, ἀτελὲς τοῦτο καὶ ἄχρηστον, μᾶλλον δὲ καὶ πολλάκις ἐναντίον καὶ ψεκτὸν εὑρίσκεται. Οἷον νοήμων καὶ συνετός τίς ἐστιν, εἰ μὴ δίκαια βουλεύοιτο, κακεντρεχὴς καὶ κακοήθης, οὐ φρόνιμος οὗτος. Περὶ γὰρ τῶν τοιούτων εἴρηται, Σοφοί εἰσι τοῦ κακοποιῆσαι, τὸ δὲ καλῶς ποιῆσαι οὐκ ἔγνωσαν· πάλιν ἀνδρεῖος ἕτερος πρὸς τοὺς ἀγῶνας ἐστὶ καὶ κινδύνους· εἰ μὴ δικαιοπραγεῖν βούλοιτο, ὠμός ἐστι καὶ βίαιος, ὡς οἱ λέγοντες· Ἔστω δὲ ἡμῖν ἡ ἰσχὺς νόμος τῆς δικαιοσύνης· τὸ γὰρ ἀσθενὲς ἄχρηστον ἐλέγχεται. Τῶν περὶ τὸ σῶμα [εἴ] τις ἡδονῶν κρατεῖ, ἀλλ' οὐκ ἂν εἴη σώφρων, φιλάργυρος, ἐρασιχρήματος, ἄσωτος, οὐκ ἐλευθέριος, ὁ χρημάτων εἰς ἐπιθυμίαν ἀφειδής. Καθόλου, πᾶν μόριον δικαιοσύνης, ἀπὸ τοῦ λοιποῦ καθάπερ σώματος, ἀποτετμημένον, οὐδέν ἐστιν. Ἡ δὲ πάντων ἁρμονία καὶ σύνοδος τῶν ἀγαστῶν, εἷς ἂν καὶ νομίζοιτο εὐλόγως δικαιοσύνη· εἰ δέ τι τῶν θαυμαστῶν ἀπείη, σκάζει κατὰ τοῦτο καὶ ἠκρωτηρίασται, καὶ τὸ τῆς δικαιοσύνης ὄνομα ψεύδεται. Ὁ γὰρ δίκαιος πρῶτον ἐξ ἀνάγκης ἐστὶ σοφός· πῶς γὰρ ἂν τὰ δέοντα πράττοι, καὶ πᾶσιν εὐαρμόστως προσφέροιτο, μὴ τὴν ἑκάστου τάξιν καὶ δύναμιν συνιείς; Εἶτα σωφρονῶν, ἀκολασία γὰρ ἀδικία· φιλόθεος, Οἱ γὰρ εὐσεβεῖς, φησὶν, δίκαια ἐβουλεύσαντο, ἤπιος, φιλάνθρωπος, εὐεργετικός· καὶ καθάπαξ ἡ πάντων τῶν κατὰ τὸν ὀρθὸν λόγον πρακτέων συμφωνία, τὸν δίκαιον συμπληροῖ· καὶ τοῦτ' ἀκριβῶς ὁ Ἰεζεκιὴλ ἡμᾶς ἐσόφισε, δι' οὗ φησιν ὁ Θεὸς, Ὁ δὲ ἄνθρωπος ὃς ἔσται δίκαιος, ὁ ποιῶν δικαιοσύνην.","english":"For if any of the things that seem praiseworthy were to exist in someone by itself, apart from the rest of virtue, it is incomplete and useless—or rather, it is often found to be contrary and blameworthy. For example, if someone is intelligent and shrewd but does not deliberate on just things, he is malicious and ill-disposed; this man is not prudent. For it has been said of such people, They are wise to do evil, but to do good they have not known. Again, another is brave in contests and dangers; if he does not wish to act justly, he is savage and violent, like those who say, Let our strength be the law of justice; for what is weak is shown to be useless. If someone masters the pleasures of the body, but is not temperate—being greedy of money, a lover of wealth, prodigal—he is not generous, who is lavish of money toward desire. In general, every part of justice, cut off from the rest as from a body, is nothing. But the harmony and union of all admirable things would reasonably be considered one justice; and if any of the wonderful things is absent, it limps in that respect and is mutilated, and the name of justice is falsified. For the just man is first of all necessarily wise; for how could he do what is needful and conduct himself fittingly toward all, without understanding each person's order and capacity? Then he is temperate, for licentiousness is injustice; he is a lover of God—for the pious, it says, have deliberated just things—gentle, philanthropic, beneficent; and, in a word, the concord of all things that must be done according to right reason completes the just man. And Ezekiel taught us this precisely, through whom God says, But the man who shall be just, who does justice.","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":8,"ref":"p8","source":"Εἶτα διαγράφει τὸν δίκαιον, τὴν παντελῆ καὶ ὁλόκληρον ἀρετὴν ἐκ τῶν κατὰ μέρος συντιθείς· καὶ πρῶτον αὐτῷ τὴν εὐσέβειαν προσάπτει, λέγων· Ἀπὸ τῶν ὀρέων οὐ φάγεται· ἐν γὰρ τοῖς ὄρεσι τὰς εἰδωλολατρείας ἐπετέλουν. Εἶτα σωφροσύνην αὐτῷ προσεῖναι δεῖν λέγει· Καὶ τὴν γυναῖκα, φησὶν, τοῦ πλησίον οὐ μὴ μιάνῃ, καὶ πρὸς γυναῖκα ἐν ἀφέδρῳ οὖσαν οὐ προσεγγιεῖ. Εἶτα καὶ τὸ πρᾶον αὐτῷ καὶ τὸ ἐπιεικὲς προσγράφει, Καὶ ἄνθρωπον, φησὶν, οὐ μὴ καταδυναστεύσῃ· πρὸς τοῦτο ἰδιοπραγεῖν αὐτὸν ἀποφαίνεται ἐν τῷ λέγειν· Καὶ ἅρπαγμα οὐχ ἁρπάσει· ἐλεήμονά τε καὶ κοινωνικὸν διατυποῖ λέγων· Τὸν ἄρτον αὐτοῦ τῷ πεινῶντι δώσει, καὶ γυμνὸν περιβαλεῖ, τὸ ἀργύριον αὐτοῦ οὐ δώσει ἐπὶ τόκῳ, καὶ\n\nπλεονασμὸν οὐ λήψεται· εὐσυνάλλακτόν τε καὶ εἰρηνικὸν ἀποφαίνει, ὡς καὶ διαιτᾷν ἄριστα τοῖς ἀμφισβητοῦσι δύνασθαι· Καὶ ἐξ ἀδικίας γὰρ, φησὶν, ἀποστρέψει τὴν χεῖρα αὐτοῦ καὶ κρῖμα δίκαιον ποιήσει ἀναμέσον ἀνδρὸς καὶ ἀναμέσον τοῦ πλησίον αὐτοῦ. Τοῦτο γὰρ τὸ ἐξαίρετον καὶ διαπρεπέστατον, τοῖς ἄλλοις ἅπασι συγκείμενον τοῖς τῆς δικαιοσύνης κατορθώμασιν, ἡ πολιτικὴ καὶ δικαστικὴ ἕξις, ἑκάστῳ πρόσφορον ἐπιφέρουσα, διὸ καὶ τῆς δίκης ἐστὶν ἐπώνυμος. Διεξελθὼν δὲ, πάντα τά τε πρακτέα, καὶ τὰ μὴ, τὸν κοινὸν κανόνα καὶ τύπον πᾶσιν ἐφήρμοσεν, εἰς ὃν ἀφορῶν τις, ἐν οὐδενὶ διαμαρτήσεται. Ἐν τοῖς προστάγμασί μου, φησὶν, πεπόρευται, τὰ δικαιώματά μου πεφύλακται τοῦ ποιῆσαι αὐτά. Καὶ ταῦτα πάντα συνδεθέντα καὶ ἀνακραθέντα, καὶ ὥσπερ σῶμα ἓν πολυμερὲς καὶ παναρμόνιον κρατηθὲν, ὁ δίκαιος γίνεται.","english":"Then he describes the righteous man, composing complete and whole virtue out of its individual parts; and first he attaches piety to him, saying: \"He shall not eat from the mountains\"—for on the mountains they used to perform idolatries. Then he says that self-control must be present in him: \"And he shall not defile his neighbor's wife,\" he says, \"and he shall not approach a woman in her impurity.\" Then he also ascribes to him gentleness and equity: \"And he shall not oppress a man,\" he says; and for this he declares that he acts for himself in saying: \"And he shall not seize by robbery.\" He portrays him as merciful and generous, saying: \"He will give his bread to the hungry, and clothe the naked; he will not give his silver at interest, and\n\nhe will not take an increase.\" He shows him to be fair in dealings and peaceable, so as even to be able to arbitrate best for those who dispute: \"For from injustice,\" he says, \"he will turn back his hand, and he will execute just judgment between a man and between his neighbor.\" For this is the preeminent and most distinguished thing, composed together with all the other achievements of righteousness—the political and judicial disposition, bringing what is fitting to each, and therefore it is also named after justice. And having gone through all things, both what is to be done and what is not, he applied the common rule and pattern to all, looking to which a person will not err in anything. \"In my commandments,\" he says, \"he has walked; my statutes he has kept to do them.\" And all these things, bound together and mingled, and, as it were, held together as one body of many parts and fully harmonious, make the righteous man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Καὶ διὰ τῶν τοσούτων ἀπαρτίσας αὐτὸν, καὶ ὥσπερ ὅρον αὐτῷ καὶ περιγραφὴν μίαν ἐκ τῶν τοσούτων συνθεὶς, εἰς ἓν πάντα κατέκλεισεν ὄνομα, καὶ λέγει· Δίκαιος οὗτος ζωῇ ζήσεται. Ἐπεὶ οὖν ἠκούσαμεν τίνα ἐστὶ τὰ τὸν δίκαιον χαρακτηρίζοντα, φέρε παρὰ ταῦτα καὶ τὰ κατὰ τὸν Ἰὼβ θεωρήσωμεν. Εὐσεβής ἐστιν ὁ δίκαιος, τί δὲ ὁ Ἰώβ; οὐχὶ ταῖς θυσίαις τὸν Θεὸν ἐφ' ἑκάστης ἱλάσκετο; σώφρων, καὶ οὗτος, Διαθήκην, φησὶν, ἐθέμην τοῖς ὀφθαλμοῖς μου, τοῦ μὴ κατανοῆσαι εἰς παρθένον· πρᾶος καὶ ἐπιεικὴς, καὶ τί τούτου πραότερον; οὗ καὶ οἱ οἰκέται διὰ τὴν ἄγαν χρηστότητα οὕτως ἐξεκρέμαντο, ὡς μικρῷ καὶ καταπιεῖν αὐτὸν ἐπιθυμεῖν· ἔλεγον γάρ· Τίς ἂν δῷ ἡμῖν τῶν σαρκῶν αὐτοῦ ἐμπλησθῆναι; Ἐλεήμων καὶ κοινωνικὸς, καὶ τίς ἐνταῦθα τῷ Ἰὼβ ἐφάμιλλος; Οὐχ ἡ θύρα παντὶ ἐλθόντι ἀνέῳκται, καὶ οὐδεὶς ἐξῆλθε κόλπῳ κενῷ· διαιτήσει δικαίως τοῖς ἀμφισβητοῦσιν ὁ δίκαιος ἔξεστι κἀνταῦθα τῷ Ἰὼβ καυχήσασθαι, καὶ εἰπεῖν· Δίκην ἣν οὐκ ᾔδειν ἐξιχνίασα, καὶ συνέτριψα μύλας ὀδόντων· οὐκ ἀδικήσει οὐδένα ὁ δίκαιος, ὁ δὲ Ἰὼβ καὶ ἐπαρᾶται ἑαυτῷ, Εἰ ἐπῆρα ὀρφανῷ χεῖρα, ἀποσταίη ἄρα ὁ ὦμός μου ἀπὸ τῆς κλειδός. Ἐπειδὴ τοίνυν ὁ Ἰὼβ ἅπαν μόριον ἀρετῆς μεθ' ὑπερβολῆς ἠκριβώσατο, διὰ τοῦτο ἄμεμπτός τε καὶ δίκαιος ὀνομάζεται. Οὕτω καὶ ὁ Ἰὼβ δίκαιος ἦν, οὐ μέρος ἀρετῆς ἐν αὑτῷ ἔχων, ἀλλὰ πᾶσαν ἀρετὴν ἀνθρωπίνην ὁλόκληρον καὶ καθολικὴν, οὐκ ἀπὸ τούτου μὲν ἀπεχόμενος τοῦ πονηροῦ, ἑτέρου δὲ ἀντεχόμενος· οὕτω καὶ ἡμεῖς δίκαιον στάθμιον τοῦτο λέγομεν, τὸ πανταχοῦ ἴσον, οὐκ ἐὰν χρυσὸν μὲν ἐξ ἴσης ἱστᾷν δύνηται, μόλυβδον δὲ ἐναντίως·","english":"And having completed him through so many things, and having set, as it were, a boundary and a single outline for him out of so many things, he shut them all up into one name, and says: \"This righteous man shall live by life.\" Since, then, we have heard what are the things that characterize the righteous man, come, let us consider the things concerning Job alongside these. The righteous man is pious; but what of Job? Did he not propitiate God with sacrifices each day? He is temperate—and this man too: \"I made,\" he says, \"a covenant with my eyes, that I should not look upon a virgin.\" He is gentle and equitable—and what is gentler than this man? His very servants so hung upon him because of his excessive kindness that they desired almost to swallow him down; for they said: \"Who would give us to be filled with his flesh?\" He is merciful and generous—and who here is comparable to Job? Was not his door open to everyone who came, and no one went out with an empty bosom? The righteous man will judge justly those who dispute—and here too it is permitted for Job to boast, and to say: \"I searched out the cause that I did not know, and I broke the molars of the teeth of the unrighteous.\" The righteous man will wrong no one—and Job even curses himself: \"If I lifted up my hand against an orphan, then let my shoulder fall from its socket.\" Since, therefore, Job accurately fulfilled every part of virtue with excess, for this reason he is called blameless and righteous. So also Job was righteous, not having a part of virtue in himself, but all human virtue complete and whole, not abstaining from this evil while clinging to another; so also we call this a just balance—the one equal everywhere, not if it can weigh gold equally but lead in the opposite way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ἀλλὰ τὸ ἐν πάσαις ὕλαις τὴν ἰσότητα παρεχόμενον, καὶ μέτρον πάλιν πανταχοῦ ἴσον. Οὕτω καὶ ὁ Ἰὼβ δίκαιος πανταχοῦ ἴσος ὤν· οὐδὲ γὰρ ἐπὶ χρήμασι τὴν ἰσότητα ταύτην ἐφύλαττε μόνον, ἀλλὰ καὶ ἐν τοῖς ἄλλοις ἅπασιν, οὐδαμοῦ τὸ μέτρον ὑπερβαίνων· οὐδὲ γὰρ ἔχοι τις ἂν εἰπεῖν ὅτι ἐν χρήμασι μὲν τὴν ἰσονομίαν ἔστεργεν, ἐν δὲ τῇ πρὸς τοὺς πλησίον ὁμιλίᾳ τὸ μέτρον ὑπερέβαινεν, ἀλλὰ ζῶν τις καὶ ὑπεροπτικὸς ὢν, ἀλλὰ καὶ τοῦτο ἐκ πολλῆς τῆς περιουσίας ἔφυγε λέγων· Εἰ δὲ καὶ ἐφαύλισα κρῖμα θεράποντος ἢ θεραπαίνης, κρινομένων αὐτῶν πρός με, ἢ οὐχ ὡς ἐγὼ ἐγενόμην, καὶ αὐτοὶ ἐγένοντο; Ἄρα καὶ τοῦτο ἀδικία μεγίστη τὸν ἀλαζόνα εἶναι καὶ ὑπερήφανον· ὥσπερ γὰρ πλεονέκτην, τὰ τῶν ἄλλων βουλόμενον λαβεῖν καλοῦμεν, καὶ τοῖς οἰκείοις οὐκ ἀρκούμενον, οὕτω καὶ ἀλαζονικὸν λέγομεν, ὅταν πλέον ἀπαιτεῖ τῶν ὀφειλομένων ἀνθρώπῳ, παρὰ τοῦ πλησίον, ὅταν τις ἑαυτὸν μὲν ἐν πάσῃ καθιστᾷ τιμῇ, ἕτερον δὲ ἀτιμάσαι θέλῃ, τοῦτο δὲ οὐδαμόθεν ἄλλοθεν γίνεται ἢ ἐξ ἀδικίας· ὅτι γὰρ ἀδικία τοῦτο, μίαν οὐσίαν ἁπάντων ὁ Θεὸς ἐποίησεν, πάντα κοινὰ καὶ ἴσα δέδωκε πρὸς τὸν πλησίον· πῶς οὖν αὐτὸν ἐκβάλλεις καὶ ἀποστερεῖς τῆς τιμῆς, ἧς ἔδωκεν ὁ Θεός· οὐκ ἀφεὶς εἶναι κοινωνὸν, ἀλλὰ τὸ πᾶν σὸν ποιῶν, οὐκ ἐν χρήμασιν, ἀλλ' ἐν δόξῃ ποιῶν αὐτὸν πένητα; Μίαν οὐσίαν ἀμφοτέροις ὁ Θεὸς ἐχαρίσατο καὶ τὴν τῆς οὐσίας προεδρίαν· τὸ γὰρ, Ποιήσωμεν ἄνθρωπον, κοινὸν τοῦ γένους παντός· πῶς οὖν αὐτὸν τῆς πατρῴας","english":"But that which provides equality in all materials, and again an equal measure everywhere. Thus Job too was righteous, being equal everywhere; for he did not preserve this equality only in matters of money, but also in all other things, never overstepping the measure. For no one could say that in money he cherished fair dealing, but in his dealings with neighbors he overstepped the measure, being overbearing and contemptuous in his life; but he fled from this too, saying out of his great abundance: \"But if I also despised the judgment of my male servant or female servant when they were judged before me, or did they not become as I also became?\" So this too is the greatest injustice—to be boastful and arrogant. For just as we call someone greedy who wishes to take what belongs to others and is not content with his own, so too we call him arrogant when he demands more than is owed to a man from his neighbor, when someone sets himself in all honor but wishes to dishonor another. And this comes from nowhere else than from injustice. For that this is injustice: God made one substance of all, and gave all things common and equal in relation to one's neighbor. How then do you cast him out and deprive him of the honor that God gave? Not allowing him to be a partner, but making everything your own—not in money, but in reputation making him poor? God granted to both one substance and the preeminence of that substance; for \"Let us make man\" is common to the whole race. How then is he deprived of the ancestral","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ἐκβάλλεις οὐσίας, εἰς ἐσχάτην εὐτέλειαν κατάγων, καὶ τὸ κοινὸν ἰδιοποιούμενος; Ἀλλ' οὐχ ὁ μακάριος Ἰὼβ τοιοῦτος, διὸ καὶ ἔλεγεν· Οὐκ ἐφαύλισα κρῖμα θεράποντος ἢ θεραπαίνης· διὰ τοῦτο καὶ ὁ συγγραφεὺς δίκαιον αὐτὸν λέγων, παρίστησιν, οὐ τὴν μερικὴν δικαιοσύνην, τὴν ἐν συναλλάγμασι καὶ δίκαις, ἀλλὰ τὴν καθόλου ἀρετὴν ἔχοντα, κατ' ἐκεῖνον περὶ οὗ γέγραπται, Τῷ δικαίῳ νόμος οὐ κεῖται. Ἐπάγει δὲ ὅτι καὶ θεοσεβὴς, ἵνα δείξῃ ὅτι καὶ τὰ πρὸς ἀνθρώπους, καὶ τὰ πρὸς Θεὸν τέλειος ἦν· ἡ μὲν γὰρ δικαιοσύνη πρὸς ἀνθρώπους, ἡ δὲ θεοσέβεια πρὸς Θεόν. Ὅρα δὲ, ἀντακολουθοῦσιν ἀλλήλαις αἱ ἀρεταὶ, καὶ συγκροτοῦσιν ἀλλήλας· βίος γὰρ καλὸς τὸν Θεὸν ἐπιγνῶναι ποιεῖ, καὶ ἡ τοῦ Θεοῦ γνῶσις, τοῦ βίου γίνεται φυλακή. Ὅθεν καὶ ὁ Ἰὼβ, ἐπειδὴ δίκαιος, διὰ τοῦτο καὶ θεοσεβής· καὶ ἐπειδὴ πρὸ ὀφθαλμῶν ἀεὶ τὸν Θεὸν εἶχε, διὰ τοῦτο καὶ τὸ δίκαιον δικαίως ἐδίωκε, δι' αὐτὸ τὸ καλὸν, καὶ οὐ δι' ἕτερόν τι· οὐκ ἔστι δὲ δίκαιον γενέσθαι μὴ πρότερον γενόμενον ἄμεμπτον. Διὰ ταῦτα προηγεῖται μὲν ὁ ἀληθινὸς ἄνθρωπος, ὁ μὴ πλάσμα καὶ σκηνὴν τῆς εὐλαβείας περικείμενος, ἀλλ' ἀληθείᾳ καὶ πράγματι τὴν ἀρετὴν μετερχόμενος, καὶ κατ' αὐτὴν μορφαζόμενος· ἕπεται δὲ τούτῳ, ὁ ἄμεμπτος· ὁ γὰρ γνήσιος ἐργάτης τῆς ἀρετῆς, καὶ ἀπὸ τῶν μικρῶν δοκούντων φυλάττεται· ἐκείνῳ δὲ πάλιν ἀκολουθεῖ ὁ παρωνύμως ἀπὸ τῆς τελείας δικαιοσύνης ὀνομαζόμενος δίκαιος, ὁ κατὰ πᾶν εἶδος ἀρετῆς ἀπηρτισμένος· εἶτα ὁ θεοσεβὴς μετὰ τούτους λαμπρότερος ἐπεισέρχεται, ἔργοις ὁμοῦ ἀγαθοῖς καὶ δόγμασιν ὀρθοῖς διαπρέπων·","english":"You cast away substances, bringing them down to the utmost worthlessness, and making the common thing your own? But the blessed Job was not such a man, which is why he also said: I did not despise the judgment of my servant or my maidservant; for this reason the writer also, calling him righteous, presents him as possessing not partial righteousness—the righteousness found in contracts and lawsuits—but universal virtue, according to that one about whom it is written, The law is not laid down for the righteous. He adds that he was also godly, in order to show that he was perfect both in matters toward men and in matters toward God; for righteousness is toward men, while godliness is toward God. Observe that the virtues follow one another and support one another; for a good life makes one know God, and the knowledge of God becomes a guard of one's life. Hence Job too, because he was righteous, was for this reason also godly; and because he always had God before his eyes, for this reason he also pursued righteousness righteously, for the sake of the good itself and not for anything else; and it is not possible to become righteous without first becoming blameless. For these reasons the true man comes first—the one who does not wear a molded mask and outward show of piety, but pursues virtue in truth and in deed, and is formed according to it; and after him follows the blameless man; for the genuine worker of virtue guards himself even from things that seem small; and after him again follows the one named righteous by a name derived from perfect righteousness, the one made complete in every form of virtue; then after these the godly man enters in more brightly, distinguished alike by good works and by correct doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τούτοις ἐπάγεται τὸ, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος, ὃ καὶ αὐτὸ οὐδεμίαν ὑπερβολὴν καταλείπει· οὐ γὰρ εἴρηται, ὅτι τοῦδε μὲν τοῦ φαύλου ἀπείχετο, τοῦ δὲ οὒ, ἢ πολλῶν μὲν ἐκράτει, ὑπὸ ὀλίγων δὲ ἐκρατεῖτο, ἀλλ' οὐδεμιᾶς πονηρίας θιγγάνειν ἤθελε. Οὐκ ἀρκεῖ μέντοι μόνον ἡ ἀποχὴ τῶν κακῶν, ἀλλὰ δεῖ προσεῖναι καὶ τὴν ἐργασίαν τῶν ἀγαθῶν· καὶ γὰρ ἡ ἀργία τῆς ἀρετῆς, κόλασιν οἶδε προξενεῖν, οὐχ ἡ ἐργασία τῆς πονηρίας μόνον. Ἐπεὶ κἀκεῖνοι, οἱ πεινῶντα μὴ θρέψαντες, ἐπειδὴ ἐλεημοσύνην οὐκ εἰργάσαντο, διὰ τοῦτο τῇ ἀθανάτῳ παραδίδονται κολάσει. Ὅθεν μανθάνομεν ὅτι οὐ τὸ ἀπέχεσθαι κακῶν, ἀρχὴ σωτηρίας ἡμῖν, ἐὰν μὴ προσῇ καὶ τῶν ἀγαθῶν ἡ κτῆσις, καὶ τῆς ἀρετῆς ἡ ἐργασία. Σὺ δέ μοι θέα πῶς ἐν ὀλίγῳ τὸν ἔπαινον τοῦ ἀνδρὸς, ὁ τοῦ θείου Πνεύματος συνήγαγε νόμος, ἀληθινὸν μὲν εἰπὼν τὸν Ἰὼβ κατὰ τὴν δημιουργίαν, ὥσπερ πατρίδα ταύτην καὶ προγόνους ἀπογραφόμενος, ἄμεμπτον δὲ κατὰ τὴν πρᾶξιν, δίκαιον κατὰ τὴν εὐνομίαν, καὶ τὴν τῶν ὄντων αὐτῷ κοινωνίαν, καὶ ἔτι κατὰ τὸ ὀρθὰς τὰς ψήφους ἐπὶ τοῖς κρινομένοις ἐκφέρειν, καὶ τὸ κῦρος πάντων, θεοσεβῆ κατὰ τὴν πίστιν, καὶ τὸ πρὸς τὰ εἴδωλα μῖσος, ἀπεχόμενον ἀπὸ παντὸς πονηροῦ πράγματος κατὰ τὴν τῶν πονηρῶν θερμοτάτην ἀπέχθειαν. Καὶ ἵνα συνελὼν εἴπω, οὐδὲν, φησὶ, πώποτε μέμψεως ἄξιον διεπράξατο, ἀλλὰ καὶ τὰ πρὸς ἀνθρώπους ἐφύλαττε δίκαια, καὶ τὰ περὶ τὴν θρησκείαν μετῄει καθαρῶς, πάντα κατὰ Θεὸν πράττων, καὶ γνησίως εὐσεβῶν τὸ Θεῖον. «Ἐγένοντο δὲ αὐτῷ υἱοὶ ἑπτὰ, καὶ θυγατέρες τρεῖς.» Πρῶτον εἶπε τὴν ἀρετὴν, καὶ τότε τὰ παρὰ Θεοῦ δεδομένα.","english":"To these things is added, \"abstaining from every evil thing,\" which itself leaves no room for excess; for it is not said that he abstained from this evil but not from that, or that he mastered many but was mastered by a few, but he wished to touch no evil at all. Yet abstinence from evils alone is not sufficient, but the practice of good things must also be present; for idleness in virtue is known to bring punishment, not only the practice of evil. Since even those who did not feed the hungry, because they did not perform almsgiving, are for this reason handed over to immortal punishment. From this we learn that abstaining from evils is not the beginning of salvation for us, unless the possession of good things and the practice of virtue are also present. But look with me how in brief the law of the divine Spirit gathered the man's praise, calling Job true according to his creation, as if registering this as his homeland and ancestry, blameless according to his action, righteous according to his obedience to law and his sharing of his possessions, and further according to his bringing forth upright verdicts in judgments, and the authority of all things, godly according to faith, and his hatred toward idols, abstaining from every evil thing according to his most fervent hatred of evil things. And to speak concisely, he says, he never at any time did anything worthy of blame, but he also kept what is just toward men, and pursued matters of religion purely, doing all things according to God, and genuinely revering the Divine. \"And there were born to him seven sons and three daughters.\" First he spoke of his virtue, and then of the things given by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἐξ ἀρετῆς γὰρ πάλαι ταῦτα ἐγένετο, εὐπαιδία, λέγω, καὶ πολυπαιδία· Οὐκ ἔσται γὰρ ἐν σοὶ, φησὶν, ἄγονος, οὐδὲ στεῖρα ἐπὶ τῆς γῆς σου. Ὁ δὲ Ἀβραὰμ διὰ τοῦτο ἄγονος ἦν, ἵνα μάθῃς ὅτι οὐ ταῦτα ὄντως ἀρετῆς ἔπαθλα, ἀλλ' ἕτερα· διὰ δὲ τοῦτο ταῦτα ὑπέσχετο συγκαταβαίνων. Συνάγομεν δὲ, ὅτι οὐδὲν ὁ γάμος ἐμπόδιον πρὸς ἀρετήν· ἦ γὰρ ἂν καὶ τῷ Ἰὼβ ἐγένετο κώλυμα. Ἀλλὰ μὴν ὁ δεσμὸς οὗτος, τὸν δίκαιον τρέχειν ὀρθῶς οὐκ ἐκώλυσεν, ὥστε καὶ τοῦτο μάτην τινὲς προφασίζονται. «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.» Ὅρα λοιπὸν πλοῦτον\n\nἔχοντα τὸν ἀγροικότερον· οὐ γὰρ δανείσματα καὶ τόκους κατέλεξεν, οὐδὲ χρυσορόφους οἰκίας· ὅθεν οὐδὲν ἄπορον ἦν, ὥστε καὶ εὐποιεῖν δύνασθαι· ἀλλὰ καὶ πρόβατα, καὶ βόας, καὶ τὰ ἐξ ὡρῶν καὶ γεωργίας, ἐξ ὧν τοῖς δεομένοις ἐπήρκει. Ὅπερ γὰρ ἔφην, οὐκ ἐκ τιμίας ὕλης μεγαλαυχούμενον, ἀλλὰ τοῖς τῇ χρείᾳ συμμετρουμένοις ἀρκούμενον, τοῦτον ἡμῖν ἡ Γραφὴ τὸν βασιλέα παρίστησιν. Οὐχ ἵππων μέμνηται, καὶ ἁρμάτων χρυσοκολλήτων, ἢ ἀργυρίου καὶ χρυσίου θησαυρῶν, καὶ λίθων τιμίων, καὶ ἑτέρων τῶν τὴν φιλόπλουτον νόσον ἀναφλεγόντων, ἀλλὰ τῶν ἥκιστα τὴν χρείαν ἐκβαινόντων. Παῖδας γὰρ ἔχων, τοῖς χρήμασιν ἔμεινεν ἄτρωτος, εὐπορίαν τιθέμενος καὶ περιουσίαν, τῆς ἐπιθυμίας τὴν ἔνδειαν, καὶ φιλοτιμίαν, τὸ μὴ δεδουλῶσθαι τοῖς πάθεσιν.","english":"For these things came from virtue long ago—I mean, having good children and having many children. For it says, \"There shall be no barren male or barren female in your land.\" But Abraham was childless for this reason, so that you might learn that these things are not truly the prizes of virtue, but other things; and for this reason these things were promised by way of condescension. And we conclude that marriage is no obstacle to virtue; for otherwise it would have been a hindrance even to Job. But indeed this bond did not prevent the righteous man from running rightly, so that some who make this excuse do so in vain. \"And his livestock were seven thousand sheep, three thousand camels, five hundred yoke of oxen, five hundred female donkeys grazing in herds, and a very great household, and his works were great upon the earth.\" Observe now wealth\n\nof the more rustic kind; for he did not list loans and interest, nor houses with golden roofs; whence nothing was lacking, so that he was also able to do good; but sheep, and oxen, and the produce of seasons and farming, from which he supplied those in need. For, as I said, the Scripture presents to us this king as one who does not pride himself on costly material, but is content with what is measured to need. It does not mention horses, and chariots fitted with gold, or treasures of silver and gold, and precious stones, and other things that inflame the disease of the love of wealth, but those things that least exceed need. For having children, he remained unwounded by his possessions, counting as wealth and abundance the lack of desire, and as honor, not being enslaved to the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Ἐπειδὴ δὲ ὠβέλισται, τὸ, καὶ ὑπηρεσία πολλὴ σφόδρα, χρὴ εἰδέναι, ὅτι ὅσα ὠβέλισται, ἐν τῷ Ἑβραϊκῷ οὐ κεῖται, ὑπὸ δὲ τῶν Ἑβδομήκοντα μόνον πρὸς σαφήνειαν ἐτέθη. Τό γε μὴν τῇ τῶν ζώων ἐν διαφόρῳ γένει καταγραφῇ, πνευματικὴν θεωρίαν ἐπάγειν, ὀνειροκριτικὸν ἅμα καὶ περιττόν. «Καὶ ἦν ὁ ἄνθρωπος ἐκεῖνος εὐγενὴς, τῶν ἀφ' ἡλίου ἀνατολῶν.» Ὁ μέντοι Σύμμαχος, μέγιστος πάντων τῶν ἀνατολικῶν, ἐκδέδωκε. Πάντων, φησὶ, λαμπρότερος ἦν καὶ περιφανέστερος, καὶ προγόνους εἶχεν ἀριθμεῖν ἐπισήμους καὶ λαμπροὺς, ἀλλ' οὐδὲν τούτων ἐπῆρεν αὐτὸν εἰς ὑπερηφανίαν. «Συμπορευόμενοι δὲ οἱ υἱοὶ αὐτοῦ πρὸς ἀλλήλους, ἐποίουν πότον καθ' ἑκάστην ἡμέραν, συμπαραλαμβάνοντες ἅμα καὶ τὰς τρεῖς ἀδελφὰς αὐτῶν, ἐσθίειν καὶ πίνειν μετ' αὐτῶν.» Σύμφωνον δὲ ἔχοντες τὴν ἀρετὴν, καὶ ἐν τοῖς αἰσθητοῖς ἦσαν ἀστασίαστοι, πρὸς ἀλλήλους πορευόμενοι, καὶ οὐ πόῤῥω, οὐδὲ πρὸς ἄλλους ἐπιμιξίας ποιούμενοι· ἐποιοῦντο δὲ καὶ τὰς ἀδελφὰς, τοῦ σώφρονος μάρτυρας· οὐ γὰρ ἀλλοτρίας τινὰς ἐπὶ τὰς φιλοτησίας καὶ τὰ δεῖπνα ἐκάλουν, ἀλλὰ τὰς ἀδελφὰς συμπαρελάμβανον, ὅπερ σημεῖον ἐναργὲς σωφροσύνης καὶ κοσμιότητος. Ἀλλὰ τὴν τούτων ὁμόνοιαν καὶ συνουσίαν, εἰς τὴν ἀθρόαν κατ' αὐτῶν ἐπιβουλὴν, εὗρεν ὁ διάβολος, τοῦ πάντας ἅμα καταβαλεῖν ἐν τῷ οἴκῳ τοῦ ἀδελφοῦ τοῦ πρεσβυτέρου. «Καὶ ὡς ἂν συνετελέσθησαν αἱ ἡμέραι τοῦ πότου, ἀπέστειλεν Ἰὼβ καὶ ἐκαθάριζεν αὐτοὺς, ἀνιστάμενος τὸ πρωΐ.» Ὁρᾷς καθαρισμὸν οὐχὶ Μωσαϊκὸν, ἀλλ' ἀποστολικὸν, τὴν διάνοιαν αὐτοῖς, ἀλλ' οὐ τὸ σῶμα, ταῖς εὐχαῖς ἀποσμήχοντα.","english":"Since it has been marked with an obelus—the phrase \"and service very great\"—one should know that whatever is marked with an obelus does not stand in the Hebrew, but was placed there by the Seventy alone for clarity. To bring a spiritual interpretation to the catalog of living things according to their various kinds is at once dream-interpretation and superfluous. \"And that man was noble, of those from the rising of the sun.\" Symmachus, however, has rendered it: \"greatest of all the eastern peoples.\" He says: He was brighter and more conspicuous than all, and he had ancestors to count who were distinguished and illustrious, yet none of these lifted him up into arrogance. \"And his sons, going about together, made a drinking-feast each day, taking along at the same time also their three sisters, to eat and drink with them.\" Having virtue in harmony, they were also free from faction in things perceptible, going about with one another, and not far off, nor making associations with others; and they made their sisters witnesses of their temperance; for they did not invite certain strangers to their friendly gatherings and dinners, but took along their sisters, which is a clear sign of temperance and orderliness. But their concord and fellowship the devil found to be an occasion for a sudden plot against them, so as to cast them all down at once in the house of the elder brother. \"And when the days of the drinking-feast were completed, Job sent and purified them, rising at dawn.\" Do you see a purification not Mosaic but apostolic, cleansing their mind—not their body—with prayers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Τινὲς δέ φασιν, ὅτι καὶ οἱ ἱερεῖς τὸ παλαιὸν ἦσαν, ὥσπερ ὁ Μελχισεδὲκ, ἀχειροτόνητοι· τοῦτο οὖν δηλοῖ τὸ, ἀπέστειλεν. «Καὶ ἐγένετο ὡς ἡ ἡμέρα αὕτη, καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἐνώπιον τοῦ Κυρίου, καὶ ὁ διάβολος ἦλθε μετ' αὐτῶν.» Ὁ μὲν Θεὸς ἀόρατος πάσῃ γενητῇ κτίσει, ἄποσος, ἀμεγέθης, πανταχοῦ παρὼν, καὶ τοῖς πᾶσιν ἐφιστάμενος, τὰ πάντα περιλαμβάνων, καὶ οὐκ ἔστι τόπος ἔξω τῆς αὐτοῦ δεσποτείας, πάρεστιν ἑκάστῳ, καθὸ προσήκει· τοῖς μὲν γὰρ ἁγίοις ἀγγέλοις, ὡς ἁγίοις, ἀποῤῥήτους φωνὰς ἐπιταγμάτων ἐπιπέμπων, τῷ πονηρῷ δὲ, ὡς πονηρῷ, συγχωρήσεις πειραστικὰς ἀνθρώπων ἐφιείς· οὐ γὰρ δύναταί τινα πράττειν ὁ διάβολος, εἰ μὴ ὅσα συγχωρεῖται παρὰ Θεοῦ. Καὶ οὐχ ἵσταται μὲν εἰς τοὺς ὑπερουρανίους τόπους, μὴ γένοιτο· ἐκεῖθεν γὰρ ἐξεκυλίσθη· Πῶς γὰρ, φησὶν, ἐξέπεσεν ἐκ τοῦ οὐρανοῦ Ἑωσφόρος, ὁ πρωῒ ἀνατέλλων; Λέγεται δὲ παρίστασθαι μετὰ τῶν ἀγγέλων, ὡς καὶ αὐτὸς ἐν τοῖς τόποις τῆς δεσποτείας τοῦ Θεοῦ τυγχάνων, καὶ ἀναμένων ἐπιτραπῆναι, ἢ συγχωρηθῆναι τοὺς κατὰ τῶν ἀνθρώπων ποιεῖσθαι πειρασμούς· οὐ λειτουργίαν τινὰ ταύτην ἐκπληρῶν τῷ Θεῷ, ἀλλ' ἐπειδήπερ ὑπὲρ τῆς παρατροπῆς καὶ τῆς κακίας εἰς τοῦτο κατηνέχθη, καὶ μέμηνε καθ' ἡμῶν. Συγχωρεῖται ὑπὸ τοῦ τὰ ἡμέτερα καλῶς διοικοῦντος, πρὸς ἃ φέρειν δυνάμεθα, τοὺς πειρασμοὺς ἡμῖν ἐπάγειν· ταῦτα οὖν αὐτὰ διατυπώσασα ἡ Γραφὴ, διὰ τὴν ἡμετέραν νόησιν κατὰ σχηματισμὸν τὸν λόγον προήγαγε. Τὸ δὲ, Ἐγένετο ὡς ἡ ἡμέρα αὕτη, ἀντὶ τοῦ, ἧκέ τις ἡμέρα, ἐν ᾗ τὸ θέατρον ἠνοίχθη, καὶ ὁ ἀθλητὴς κατέβη","english":"Some say that priests in ancient times were also unordained by the laying on of hands, like Melchizedek; this, then, is what \"he sent\" makes clear. \"And it came to be as this day, and behold, the angels of God came to stand before the Lord, and the devil came with them.\" God is invisible to all created creation, without quantity, without magnitude, present everywhere, and standing over all things, encompassing all things, and there is no place outside His dominion; He is present to each one as is fitting. For to the holy angels, as holy, He sends forth ineffable utterances of commands; but to the evil one, as evil, He permits temptations that test men. For the devil cannot do anything except what is permitted by God. And he does not stand in the regions above the heavens—may it not be! For from there he was cast down. \"How,\" it says, \"did the Morning Star, who rises early, fall from heaven?\" But he is said to stand with the angels, as though he too is in the places of God's dominion and awaits being commanded or permitted to make temptations against men—not fulfilling some service to God by this, but because he has been brought down to this by perversion and wickedness, and rages against us. He is permitted by the One who rightly governs our affairs to bring temptations upon us, up to what we are able to bear. These very things, then, the Scripture having shaped, brought the account forward in a figurative form for the sake of our understanding. And the phrase \"It came to be as this day\" is instead of \"a certain day arrived, on which the theater was opened, and the athlete descended.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"πρὸς τὰ παλαίσματα. Ἐπειδὴ δὲ οἱ ἅγιοι ἄγγελοι κήδονται ἡμῶν, καὶ περιέπουσιν· ὁ δὲ διάβολος ἀντιπράττει τῇ ἡμετέρᾳ σωτηρίᾳ, καὶ περὶ τὸ αὐτὸ πρᾶγμα, τουτέστι τὸν ἄνθρωπον, ἀντιφέρονται ἀλλήλοις· ὁμοῦ παρεστάναι λέγονται, τοῦ Θεοῦ τὰ πραττόμενα ἐφορῶντος· νικῶμεν δὲ ἡμεῖς, ἢ ἡττώμεθα, οὐ παρὰ [τὴν] τῶν ἀντιπραττόντων δύναμιν, ἢ τὴν τῶν συμμαχούντων ἀδυναμίαν, ἀλλὰ παρὰ τὴν ἡμετέραν προαίρεσιν. Ἑκατέρων γὰρ εἰς ἑαυτοὺς προτρεπόντων, τῶν μὲν ἁγίων ἀγγέλων εἰς τὰ ἀγαθὰ, τῶν δὲ ἀλιτηρίων δαιμόνων εἰς τὰ φαῦλα, ἡ ἡμετέρα προαίρεσις τῷ αὐτεξουσίῳ τετιμημένη, εἰς ὃ ἂν θελήσῃ μέρος προχωρεῖ. Οὔτε γὰρ Θεὸς βιάζεται, τιμήσας ἡμᾶς τῷ αὐτεξουσίῳ, οὔτε διάβολος ἀναγκαστικήν τινα δύναμιν κέκτηται καθ' ἡμῶν, ἀλλὰ κατὰ προαίρεσιν εἴτε κατορθοῦμεν, ἢ ἁμαρτάνομεν, ἀγγέλοις, ἢ δαίμοσι προσκλινόμενοι. «Καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ, Πόθεν παραγέγονας;» Τί δὲ ἄρα σὺν τῇ ἀγγελικῇ λειτουργίᾳ παρίσταται καὶ ὁ διάβολος, καὶ ἐν μέσῳ τῶν ἁγίων πνευμάτων, τὸ ἀκάθαρτον παῤῥησιάζεται; Οὔτε οἱ ἄγγελοι τῷ Θεῷ σωματικῶς παρέστησαν, οὔτε ὁ Σατανᾶς· ἀλλὰ πᾶσα ὑπουργία, παράστασις λέγεται· ὡς κτίσμα οὖν Θεοῦ, καὶ ὁ διάβολος κελεύεται ποιεῖν τὰ καθήκοντα· εἰ γὰρ καὶ ἀφηνίασε τῇ προθέσει, ἀλλ' ὑπὸ τὸν ζυγὸν κεῖται τῆς δουλείας, καὶ κελεύεται ὡς δήμιος πρᾶξαι τὰ προσταττόμενα. Καὶ ὥσπερ οἱ παρ' ἡμῖν ἄρχοντες, ὅταν μέν τινα μετὰ τιμῆς καλῶσι, τοὺς ἐντίμους ἀποστέλλουσιν, ὅταν δὲ μετὰ ἀτιμίας ἕλκωσιν, ὠμούς τινας στρατιώτας πέμπουσιν·","english":"For the struggles. Since the holy angels care for us and look after us, but the devil works against our salvation, and concerning the same matter—that is, man—they set themselves against one another, they are said to stand present together, while God oversees what is done. And we conquer or are defeated not by the power of those who oppose us, nor by the weakness of those who fight alongside us, but by our own free choice. For since both sides urge us toward themselves—the holy angels toward good things, the accursed demons toward base things—our free choice, honored with self-determination, advances toward whichever side it wishes. For neither does God use force, having honored us with self-determination, nor does the devil possess any compelling power against us; but according to our free choice we either succeed or sin, inclining to angels or to demons. \"And the Lord said to the devil, From where have you come?\" But why then does the devil also stand present together with the angelic service, and among the holy spirits does the unclean one speak boldly? Neither did the angels stand before God bodily, nor did Satan; but every service is called a standing present. As a creature of God, then, the devil too is commanded to do what is required; for even if he has thrown off the yoke by his intent, he nevertheless lies under the yoke of servitude, and is commanded, like an executioner, to carry out what is ordered. And just as our rulers, when they summon someone with honor, send the honored ones, but when they drag someone away with dishonor, they send certain savage soldiers—","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":17,"ref":"p17","source":"οὕτω καὶ ὁ Θεὸς, τοῖς μὲν ἁγίοις ἀποστέλλει διακόνους ἀγγέλους εἰς σωτηρίαν, ὅταν δὲ τιμωρήσασθαι βούλεται, ταῖς κακοποιοῖς ἐπιτρέπει δυνάμεσιν. Ὅθεν καὶ Παῦλος τὸν ἐν Κορίνθῳ παρανομήσαντα, τῷ Σατανᾷ Παραδίδωσιν εἰς ὄλεθρον τῆς σαρκὸς, καὶ ἄλλους πάλιν, ἵνα μὴ βλασφημῶσιν. «Καὶ ἀποκριθεὶς ὁ διάβολος τῷ Κυρίῳ εἶπε· Περιελθὼν τὴν γῆν καὶ ἐμπεριπατήσας τὴν ὑπ' οὐρανὸν, πάρειμι.» Διὰ τοῦ κατ' ἐρώτησιν καὶ ἀπόκρισιν προαγαγέσθαι τὸν λόγον, μᾶλλον διέγραψε τὴν ἀλήθειαν ἡ Γραφὴ, καὶ πᾶσαν ἐκκόπτει τῶν ἀναισχύντων τὴν πρόφασιν. Ἃ γὰρ λέγει πρὸς τὸν Θεὸν εἰρηκέναι τὸν διάβολον, οὐκ εἶπε μὲν, ἐνεθυμήθη δέ· οὐ γὰρ αὐτῷ μετέστη παῤῥησίας ταύτης. Ἐκ δὲ τοῦ λέγειν, ὅτι πανταχοῦ περίεισι, πρῶτα μὲν ἑαυτοῦ κατήγορος γίνεται, ὡς οὐκ ἔτι βεβαίαν ἔχει τὴν ἔνστασιν, ἀλλ' ἀστάτως πανταχοῦ περιφέρεται, τὴν κατὰ πάντων ἀνθρώπων ἀναδεξάμενος μάχην. Ἔπειτα μανθάνομεν, ὅτι καὶ δαιμόνων καὶ ἀγγέλων ἡ οἰκουμένη πεπλήρωται, καὶ ὅτι ἑκάτεροι ὑπὸ τὴν ἐξουσίαν εἰσὶ τοῦ Θεοῦ, καὶ ὅτι ἄγγελοι μὲν παραγίνονται πρὸς τὸν Θεὸν ἐπίταγμα δεχόμενοι· διάβολος δὲ οὐδὲν δυνήσεται ποιῆσαι τῶν καθ' ἡδονὴν αὐτῷ, μὴ συγχώρησιν ἄνωθεν λαβών. Εἰ γὰρ καὶ ἀφηνίασε, καὶ ἔξω τοῦ θεραπεύειν ἐστὶ τὸν Θεὸν, ἀλλ' ὅμως ὁ φόβος ἔγκειται καθάπερ χαλινὸς, καὶ οὐ συγχωρεῖται τῇ ἐξουσίᾳ χρήσασθαι τῇ ἑαυτοῦ. Ἀλλ' ὅρα, ἐκεῖνοι μὲν παραγίνονται καθάπερ οἰκέται, ἀναφέροντες τὰ πραττόμενα· οὗτος δὲ οὐδὲν ἔχει εἰπεῖν.","english":"Thus also God sends ministering angels to the saints for salvation, but when he wishes to punish, he hands them over to the evil powers. Whence also Paul hands over the one who transgressed in Corinth to Satan for the destruction of the flesh, and again others, so that they may not blaspheme. \"And the devil answered the Lord and said: Having gone around the earth and walked about under heaven, I am here.\" By bringing the account forward through question and answer, Scripture the more clearly depicted the truth, and cuts off every pretext from the shameless. For what he says the devil said to God, he did not say but thought—for such boldness was not granted to him. But from his saying that he goes around everywhere, first he becomes his own accuser, as no longer having his opposition secure, but being carried about everywhere unsettled, having taken up the battle against all men. Then we learn that the inhabited world is full of both demons and angels, and that both are under the authority of God, and that angels come to God receiving a command; but the devil will be able to do nothing of what is according to his own pleasure, unless he receives permission from above. For even if he has thrown off the yoke and is outside the service of God, nevertheless fear lies upon him like a bridle, and he is not permitted to use his own authority. But observe: those come like servants, reporting what is done; but this one has nothing to say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ὁ οὐρανὸς τοίνυν ἄβατος τῷ πονηρῷ δαίμονι τούτῳ, καὶ οὐδὲ κατὰ ταυτὸν πανταχοῦ πάρεστιν, ἀλλ' ἐκ περιόδου Τὴν ὑπ' οὐρανὸν δὲ, φησὶν, ἵνα αἰνίξηται καὶ τὴν ἔρημον, καὶ εἴ τι ὑπόκειται τῷ οὐρανῷ, καὶ τὸν ἀέριον τόπον· περινοστεῖ δὲ καὶ τὴν ἀοίκητον, κατά τινα ἴσως οἰκονομίαν Θεοῦ, ὡς ἂν μὴ διαπαντὸς ἐνοχλοίη ἡμῶν τῷ γένει. «Καὶ εἶπεν αὐτῷ ὁ Κύριος, Προσέσχες τῇ διανοίᾳ σου, κατὰ τοῦ θεράποντός μου Ἰώβ;» Ἐκ τούτου μανθάνομεν, ὅτι ἐβούλετο μὲν ὁ Θεὸς τὸν Ἰὼβ πειρασθῆναι, καθάπερ τις ἀθλητὴν ἔχων γενναῖον· διὰ γὰρ τοῦτο ἐρωτᾷ τὸν διάβολον, ἵνα αὐτῷ δῷ ἀφορμὴν τῆς πάλης, οὐκ ἤθελε δὲ αὐτὸς παρασχεῖν τὴν ἀφορμὴν, ἵνα μὴ δόξῃ φιλότιμός τις εἶναι. Ὅρα δὲ, πῶς κατὰ μικρὸν ὁ τῆς διαλέξεως τρόπος ἐλέγχεται· οὐκέτι γὰρ δεικνύει ῥημάτων αὐτὸν ἀπαγγελίαν ποιούμενον, ἀλλ' ὅτι Προσέσχες τῇ διανοίᾳ σου; ἢν ὡς\n\nφωνὴν ἐκδέδωκεν ἡ ἱστορία. Γνῶναι τοίνυν ὁ Θεὸς συνεχώρησε τὸν διάβολον καὶ δίχα φωνῆς, ὅτι οὐκ ἔλαθεν αὐτὸν ἡ πονηρὰ βουλή τε καὶ πρᾶξις, καὶ οἱονεὶ φθέγγεται πρὸς αὐτὸν, Πόθεν παραγέγονας; οὐ μαθεῖν βουλόμενος τὴν τοῦ πονηροῦ διατριβὴν (πῶς γὰρ, ὁ παρεστῶσαν ἔχων πάντων τὴν γνῶσιν;), ἀλλ' εἴωθεν ὡς τὰ πολλὰ ἐν ἐρωτήσεως σχήματι ἠθοποιεῖν τὰ λεγόμενα, καθάπερ καὶ ἐν Εὐαγγελίοις τοῖς περὶ τὸν Κλεόπαν προσάγει τὰς πεύσεις ὁ Κύριος, Τίνες οἱ λόγοι οὗτοι, οὓς ἀντιβάλλετε πρὸς ἀλλήλους; Καὶ τίς ἂν θαῤῥήσῃ εἰπεῖν, Τὸν πλάσαντα καταμόνας τὰς καρδίας ἡμῶν, δεῖσθαι τῆς ἐρωτήσεως; Τοιοῦτον καὶ τὸ, Πόσους ἄρτους ἔχετε; καὶ ἑτέρωθι πιστούμενος αὐτοῦ τὴν ἀνάστασιν, ἔλεγεν, Ἔχετέ τι βρώσιμον ἐνθάδε;","english":"Heaven, therefore, is inaccessible to this evil demon, and he is not present everywhere at the same time, but by going around. \"Under heaven,\" he says, so as to hint at both the desert and whatever lies beneath heaven, and the airy region; and he roams around even the uninhabited places, perhaps by some providence of God, so that he might not trouble our race continually. \"And the Lord said to him, Have you attended in your mind against my servant Job?\" From this we learn that God wished Job to be tested, as one who had a noble athlete; for this reason he questions the devil, in order to give him a starting point for the contest, but he did not wish himself to provide the starting point, lest he seem to be vainglorious. Observe how the manner of the dialogue is refuted little by little; for he no longer shows him making a report of words, but \"Have you attended in your mind?\" which the narrative has brought forth as a voice. God, then, allowed the devil to know even without a voice that his evil plan and deed did not escape him, and as it were he speaks to him, \"Where have you come from?\" not wishing to learn the dwelling of the evil one (for how could he, who has the knowledge of all things present?), but for the most part he is accustomed to portray what is said in the form of a question, just as in the Gospels the Lord puts questions to those around Cleopas: \"What are these words that you are exchanging with one another?\" And who would dare to say that the one who formed our hearts individually needs questioning? Such also is \"How many loaves do you have?\" and elsewhere, confirming his resurrection, he said, \"Do you have anything edible here?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"καὶ περὶ Λαζάρου διεπυνθάνετο, Ποῦ τεθείκατε αὐτόν; ὁ τὴν ἀκοὴν προφθάσας, καὶ τὴν αὐτοῦ τελευτὴν προειπών. Τὸν αὐτὸν οὖν τρόπον κἀνταῦθα, τῷ διαβόλῳ λέγων, Πόθεν παραγέγονας; καὶ, Προσέσχες τῷ θεράποντί μου; οὐκ ἀγνοίας προΐσχεται ῥήματα, οὐδὲ διδαχθῆναι βούλεται τοῦ δυσμενοῦς τὴν δίαιταν, ἀλλὰ αὐτὸν ἐκεῖνον τῆς οἰκείας ὠμότητος δεικνύει κατήγορον. Αὐτὴ γὰρ ἑαυτὴν ἡ κακία πέφυκε τιτρώσκειν. «Ἄνθρωπος ἄμεμπτος, ἀληθινὸς, θεοσεβὴς, ἀπεχόμενος ἀπὸ παντὸς πονηροῦ πράγματος.» Τί βλάβης ἀνθρώπων καταφρονούντων καὶ τῆς οἰκουμένης ἁπάσης, ὅταν ὁ τῶν ἀγγέλων δεσπότης ἐπαινεῖ καὶ ἀνακηρύττει; Ὥσπερ οὖν μὴ εὐλογοῦντος αὐτοῦ, κἂν ἅπαντες ἐπαινῶσιν οἱ γῆν καὶ θάλασσαν οἰκοῦντες, οὐδὲν ὄφελος. Τοῦτο τοίνυν πανταχοῦ σκοπῶμεν, ὅπως ἂν αὐτὸς ἡμᾶς ἀνακηρύξῃ· κἂν τοῦτο ᾖ, πάντων ἐσμὲν ὑψηλότεροι, κἂν ἐν πενίᾳ, καὶ ἐν νόσῳ, κἂν ἐν τοῖς αἰσθητοῖς ὦμεν κακοῖς. Ἐπεὶ καὶ ὁ μακάριος Ἰὼβ ἐν κοπρίᾳ καθήμενος, καὶ τῷ ἰχῶρι τῶν τραυμάτων κεκυκλωμένος, καὶ μυρίας βρύων πηγὰς σκωλήκων, καὶ τὰ ἀνήκεστα πάσχων ἐκεῖνα, παρὰ οἰκετῶν ἐμπτυόμενος, παρὰ φίλων, παρὰ ἐχθρῶν, παρὰ γυναικὸς ἐπιβουλευόμενος, εἰς πενίαν, εἰς λιμὸν, εἰς ἀῤῥωστίαν τὴν ἀνήκεστον ἐκείνην κατενεχθεὶς, πάντων μακαριώτερος ἦν. Πῶς; Ἐπειδὴ αὐτὸν ὁ Θεὸς εὐλόγει, λέγων, Ἄνθρωπος δίκαιος, ἄμεμπτος, ἀληθινὸς, θεοσεβής.","english":"And he was asking about Lazarus too, \"Where have you laid him?\"—he who anticipated hearing and foretold his death. In the same way, then, here also, saying to the devil, \"Where have you come from?\" and, \"Have you considered my servant?\" he does not put forward words of ignorance, nor does he wish to be taught the manner of life of the enemy, but he shows that very one to be the accuser of his own cruelty. For wickedness is by nature such as to wound itself. \"A man blameless, true, God-fearing, abstaining from every evil thing.\" What harm is it that men despise him and the whole inhabited world, when the Lord of the angels praises and proclaims him? Just as, therefore, if he does not bless, even if all who dwell on land and sea praise, there is no benefit. This, then, let us look to everywhere, that he himself may proclaim us; and if this be so, we are higher than all, even in poverty, even in sickness, even if we are in perceptible evils. Since indeed blessed Job, sitting on a dung heap and surrounded by the ichor of his wounds, and teeming with countless springs of worms, and suffering those incurable things, spat upon by servants, by friends, by enemies, plotted against by his wife, brought down into poverty, into famine, into that incurable infirmity, was more blessed than all. How? Because God was blessing him, saying, \"A righteous man, blameless, true, God-fearing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Πῶς γὰρ οὐχ ὑπερβάλλων ἅπαντας τοὺς ἐπὶ γῆς ἐτύγχανε, τοῦ Θεοῦ τῶν ὅλων αὐτῷ μαρτυροῦντος, ἐν τῷ λέγειν, ἄμεμπτος, ἄνθρωπος ἀληθινὸς, ἀσύγκριτόν τινα τὴν ἀρετὴν ἔχων, τά τε πρὸς ἀνθρώπους δίκαια φυλάττων ἀμέμπτως, τήν τε πρὸς τὸν Θεὸν εὐσέβειαν ἀκριβῶς μετιών; Καὶ ὅτι τὰ κατ' αὐτὸν σκοπῶν ὁ διάβολος, οὐ μικρὸν τὸ περὶ αὐτοῦ ἐκέκτητο θαῦμα. Τί δὲ δήποτε τῶν ἐγκωμίων ἐνταῦθα τὴν τάξιν ἀμείβει; Ἴσως μὲν ἀδιαφόρως τοῦτο ποιεῖ, τάχα δὲ, καὶ κατὰ τὴν φύσιν τῶν πραγμάτων καὶ τὴν ἁρμονίαν, τὸν ἔπαινον διατίθησι. Πρῶτον μὲν γὰρ, ἀληθινὸς πᾶς ἄνθρωπος, κατὰ τὸν τῆς δημιουργίας λόγον· εἶθ' οὕτως ἄμεμπτος, κατὰ τὸν τῆς πολιτείας τρόπον· ἐνταῦθα δὲ, διὰ τὴν πρὸς τὸν διάβολον μάχην, τὸ ἄμεμπτον, τοῦ ἀληθινοῦ προτάσσει. Ἀρετὴ γὰρ οἶδε πολεμεῖν τῇ κακίᾳ, καὶ τὸ δίκαιον τοῦ τρόπου, βέλος ὀξύτατον γίνεται τῷ βασκάνῳ. Εἶθ' οὕτω καὶ τὸ ἀληθινὸν ἐπισυνάπτει τῷ ἀμέμπτῳ, ἵνα καὶ τὴν φύσιν συνομολογοῦσαν δείξῃ τῷ τρόπῳ, καὶ προαίρεσιν κοσμοῦσαν τῆς φύσεως τὴν εὐγένειαν. «Καὶ τὰ κτήνη αὐτοῦ πολλὰ ἐποίησας ἐπὶ τῆς γῆς.» Ὁρᾷς τὸν πλοῦτον παρὰ τοῦ Θεοῦ δεδομένον, ὁρᾷς ὅτι οὐκ ἐξ ἀδικίας· Σὺ γὰρ, φησὶν, περιέφραξας, σὺ εὐλόγησας, σὺ πολλὰ τὰ αὐτοῦ ἐποίησας. Πόσα ἔδει καμεῖν τὸν Ἰὼβ, ὥστε πεῖσαι τοὺς ἀνθρώπους, ὅτι οὐκ ἐξ ἀδικίας ἦν ὁ πλοῦτος; Ἰδοὺ ὁ διάβολος αὐτῷ τοῦτο ἐμαρτύρησε, κἂν οὐκ οἶδεν. «Ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει.» Τοῦτο γάρ ἐστι, τὸ, εἰς πρόσωπον, φανερῶς, ἀναισχύντως, οὐχ ὑποστελλόμενος. «Τότε εἶπεν ὁ Κύριος τῷ διαβόλῳ·","english":"For how could he not have surpassed all people on earth, when the God of all testified on his behalf, saying, \"blameless, a true man,\" having virtue beyond comparison, keeping the things that are just toward men blamelessly, and pursuing with precision the piety toward God? And because the devil, observing his circumstances, had conceived no small wonder about him. But why on earth does he here change the order of the praises? Perhaps he does this indifferently, or perhaps he arranges the praise according to the nature of the matters and their harmony. For first, every man is \"true\" according to the principle of creation; then thus \"blameless\" according to the manner of his conduct. But here, because of the battle against the devil, he places \"blameless\" before \"true.\" For virtue knows how to wage war against evil, and the righteousness of character becomes a sharpest arrow against the envious one. Then thus he joins \"true\" to \"blameless,\" so that he may show both that nature agrees with character and that choice adorns the nobility of nature. \"And you made his cattle many upon the earth.\" Do you see the wealth given by God? Do you see that it is not from injustice? For you, he says, fenced him about, you blessed him, you made his possessions many. How much did Job need to labor so as to persuade men that his wealth was not from injustice? Behold, the devil testified this to him, even if he did not know it. \"Surely he will bless you to your face.\" For this is what \"to your face\" means: openly, shamelessly, not holding back. \"Then the Lord said to the devil:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἰδοὺ πάντα ὅσα ἔχει δίδωμι ἐν τῇ χειρί σου, ἀλλ' αὐτοῦ μὴ ἅψῃ.» Οὕτω γὰρ, φησὶ, θαῤῥῶ τῷ ἐμῷ ἀθλητῇ, ὅτι σὺ εἶπας, Ἀπόστειλον τὴν χεῖρά σου· ἐγὼ δὲ λέγω, ὅτι Ἐν τῇ χειρί σου δίδωμι πάντα ὅσα ἐστὶν\n\nαὐτῷ· τῇ χειρί σου, τῇ μιαρᾷ, τῇ ἀκορέστῳ· τί φής; τίς χρεία μετὰ τὴν σὴν μαρτυρίαν, ἑτέρας βασάνου; Ἵν' ἐπιστομισθῇ, φησὶν, ὁ διάβολος, ἵνα λαμπρότερος φανῇ ὁ δίκαιος, ἵνα τοῖς μετὰ ταῦτα, καὶ ὑπομονῆς, καὶ θλίψεως φάρμακα καταλίπωμεν. «Καὶ ἦν ὡς ἡ ἡμέρα αὕτη.» Ἵνα τοίνυν ὁ συγγραφεὺς δείξῃ τὸ ὀξὺ τῆς ἐπι βουλῆς τοῦτό φησιν· οὔπω γὰρ μεσούσης ἡμέρας ἤρξατο τοῦ πολέμου. «Καὶ ἰδοὺ ἄγγελος ἦλθε πρὸς Ἰὼβ, καὶ εἶπεν αὐτῷ.» Φόνος τῇ ἀπωλείᾳ ἀναμέμικται, ὅπερ φορτικοὺς ποιεῖ τοὺς πολεμίους φαίνεσθαι· πολλὴ ἡ ὠμότης, καὶ ἡ ἀπανθρωπία, διπλῆ ἡ συμφορὰ, φόνος, καὶ αἰχμαλωσία· καὶ ἡ σωτηρία τοῦ περιλειφθέντος, προσθήκη τῶν κακῶν. Εἶδες πόση ταχύτης τῆς πληγῆς, καινὴ καὶ ξένη ἡ συμφορά· ὁ ἐν τοσαύτῃ ἀφθονίᾳ, καὶ μηδέποτε πεῖραν λαβὼν τοιούτου τινὸς, ἐξαίφνης γέγονεν ἐν ἀφαιρέσει τῶν ὄντων πάντων· οὐ γὰρ, τὰ μὲν ἀφηρέθη, τὰ δὲ ὑπελείφθη, πρὸς παραμυθίαν τινὰ τῶν ἀπολλυμένων, ἀλλ' αὐτοὺς ὑπολείπεται μόνος, ὁ τὴν τραγῳδίαν ἀπαγγέλλων. «Ἔτι τούτου λαλοῦντος, ἦλθεν ἕτερος ἄγγελος, καὶ εἶπε πρὸς Ἰὼβ, Πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ, καὶ κατέκαυσε τὰ πρόβατα, καὶ τοὺς ποιμένας κατέφαγεν ὁμοίως, καὶ σωθεὶς ἐγὼ μόνος, ἦλθον τοῦ ἀπαγγεῖλαί σοι.» Μετεμελήθη ὁ πονηρὸς, ὅτι κακῶς τὰ πρῶτα ἀπήγγειλε. Κακῶς, φησὶν, ἐτόξευσα, οὐ κατὰ σκοποῦ ἔβαλον, περιεπλανήθη ἡ ἄτροπος.","english":"Behold, all that he has I give into your hand, but do not touch him himself.\" For in this way, he says, I am confident in my athlete, because you said, \"Send forth your hand,\" but I say, \"Into your hand I give all that belongs to him\"—into your hand, the foul, the insatiable. What do you say? What need is there, after your testimony, of another torment? \"So that the devil,\" he says, \"may be silenced, so that the righteous man may appear more radiant, so that for those after these things we may leave remedies of endurance and affliction.\" \"And it was as this day.\" Therefore, so that the writer may show the sharpness of the plot, he says this; for the war had not begun even at midday. \"And behold, an angel came to Job and said to him.\" Murder is mingled with the destruction, which makes the enemies appear burdensome; great is the cruelty and the inhumanity; the calamity is double—murder and captivity; and the survival of the one left remaining is an addition of evils. Do you see how great the swiftness of the blow? The calamity is new and strange; the man in such abundance, who had never had experience of any such thing, suddenly came to be in the removal of all his possessions. For it was not that some things were taken away and some left behind as a kind of consolation for what was lost, but only he himself is left—the one reporting the tragedy. \"While this one was still speaking, another angel came and said to Job, 'Fire fell from heaven and burned up the sheep, and devoured the shepherds likewise, and I alone escaped and came to report to you.'\" The wicked one repented that he had reported the first things badly. \"I shot badly,\" he says, \"I did not hit the mark; the inflexible one wandered off.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Εἶπον, ὅτι οἱ ἄνθρωποι τὰ ζεύγη καὶ τὰς ὄνους ᾐχμαλώτευσαν, δύναται λογίσασθαι ὁ Ἰὼβ, Ἄνθρωποί με ἠδίκησαν, τί τοῦτο πρὸς τὸν Θεόν; τὴν τῶν ἀνθρώπων ἀδικίαν Θεῷ ἐπιγράψω; ἄλλοι οἱ ἀδικήσαντες, καὶ ἕτερος ἔσται ὁ βλασφημούμενος; Ἵνα οὖν μεταγάγῃ αὐτοῦ τὴν διάνοιαν ἀπὸ τῶν ἀνθρώπων εἰς Θεὸν, φησί· Πῦρ ἔπεσεν ἐκ τοῦ οὐρανοῦ. Ἀκύλας δὲ καὶ Θεοδοτίων, πῦρ, εἶπον, Θεοῦ. Μὴ δύνῃ εἰπεῖν, ὅτι Ἐχθροὶ ἔῤῥιψαν ἄνωθεν, ὕβρισον τὸν ἀδικήσαντα, βλασφήμησον τὸν πολεμήσαντα· διὰ τί λατρεύεις αὐτῷ; διὰ τί προσκυνεῖς τὸν ἀναλίσκοντά σου τὰ κτήματα; Μὴ νόμιζε ἀνθρωπίνας εἶναι τὰς πληγὰς, ἀκούσας αἰχμαλωτεύοντας· ἄνωθέν σοι πολεμεῖ, ἐκ τοῦ οὐρανοῦ, ὁ Θεός. Καὶ δῆλον, ὥστε καὶ πῦρ κατελθὸν ἐκ τοῦ οὐρανοῦ, κατέφαγε τὰ πρόβατα. Ὅρα πόση τοῦ διαβόλου ἡ δύναμις, πῶς ἔθνη τοσαῦτα ἐκίνησεν, εἴτε δαίμονας σχηματίσας εἰς πολεμίους, σύ μοι τὴν εὐκολίαν νόησον· μὴ νομίζων πῦρ εἶναι κατ' ἀλήθειαν (οὐ γὰρ δύναται δημιουργεῖν), ἀλλ' οὕτως ἔδειξε καταφλέξαι ἅπαντα· ἢ εἴπερ ἦν κατ' ἀλήθειαν πῦρ, ἐκ τοῦ ὄντος καὶ τοῦτο κεκίνηκε, Θεοῦ ἀφέντος. «Ἔτι τούτου λαλοῦντος, ἄλλος ἄγγελος ἔρχεται, λέγων τῷ Ἰώβ· Τῶν υἱῶν σου, 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· ἐσώθην δὲ ἐγὼ μόνος, καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι.» Καὶ ταύτην αὐτοῖς ἐπικατέσειεν, ὥστε μηδὲ πρὸς ταφὴν εὐδιάκριτον εἶναι λοιπὸν ἑκάστου τὸ σῶμα·","english":"I said that people have taken captive the teams of oxen and the donkeys; Job is able to reason: \"People have wronged me—what is that to God? Shall I ascribe the injustice of people to God? Are the ones who did the wrong one thing, and will the one who is blasphemed be another? In order, therefore, to transfer his thought away from people to God, he says: 'Fire fell from heaven.' But Aquila and Theodotion said: 'Fire of God.' Do not say, 'Enemies threw it down from above; insult the one who wronged you, blaspheme the one who warred against you. Why do you serve him? Why do you worship the one who consumes your possessions?' Do not think that the blows are human, when you have heard that they are taking captives; God is warring against you from above, from heaven. And it is clear, so that even fire coming down from heaven devoured the sheep. See how great is the devil's power, how he stirred up so many nations—whether he formed demons into enemies, understand the ease of it for me—do not think that it was fire in truth (for he cannot create), but he showed it so as to burn up everything; or if it truly was fire, he also moved this from what exists, with God permitting it. \"While this one was still speaking, another messenger comes, saying to Job: 'While your sons and your daughters were eating and drinking with their elder brother, suddenly a great wind came from the desert and touched the four corners of the house, and the house fell upon your children, and they died; and I alone escaped, and I came to report it to you.'\" And he shook this down upon them too, so that each one's body was no longer even easily distinguishable for burial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"τὸ δὲ, ἐσθιόντων καὶ πινόντων, προσέθηκεν, ἵνα εἴπῃ, ἐν αὐτῷ τῷ τῆς εὐφροσύνης καιρῷ. Ὡς γὰρ πᾶσαν πεῖραν προσαγαγὼν, καὶ τῶν κτημάτων γυμνώσας, τῆς ἀρετῆς οὐκ ἐγύμνωσε, χωρεῖ λοιπὸν ἐπὶ τὴν φύσιν, ἀποσπᾷ τοὺς κλάδους ἀπὸ τῆς ῥίζης, περιαιρεῖ τὸν καρπὸν, ἵνα λυπήσῃ τὸν γεννήσαντα· καὶ βλέπε τὴν ἀγγελίαν, πῶς μεστή ἐστιν εἰρωνείας, καὶ εἰς γοητείας ῥέπουσα, καὶ κατακλᾶσαι τοῦ γενναίου τὴν ψυχὴν δυναμένη. Ἐπῆλθε, φησὶ, πνεῦμα μέγα ἐκ τῆς ἐρήμου. Καὶ πάλιν, τὸν κριτὴν διαβάλλει· πνεῦμα γὰρ οὐκ ἀνθρώποις ὑπακούει, ἀλλὰ τῷ Θεῷ. Καὶ οὐκ εἶπεν, Ἔπεσεν ἡ οἰκία ἐπὶ τοὺς ἔνδον, ἀλλ' ὅπερ ἠδύνατο πένθος ἐγεῖραι, ἐπὶ τὰ παιδία σου, ἵνα τῶν παίδων ἀκούσας, εἰς οἶκτον ἔλθῃ, καὶ καμφθῇ πρὸς συμπάθειαν, καὶ οἰμώζων ἐρεῖ· Οἴμοι! ἐξαίφνης ἄπαις ὁ πολύπαις γέγονα· βέλτιον ἦν μὴ λαβεῖν, ἢ οὕτω λαβεῖν ἵνα μάθω τίνος ἀπεστερήθην. Ἡ γὰρ παρελθοῦσα εἰρήνη, καὶ γαλήνη, καὶ εὐημερία, τὴν\n\nσυμφορὰν χαλεπωτέραν ἐργάζεται. Τὸ μέντοι, Ἐσώθην ἐγὼ μόνος, ἐπὶ μὲν τῶν ἄλλων ὅπως δήποτε λόγον εἶχεν, ἐνταῦθα δὲ πλέον ποιεῖ τὸ πάθος, εἴγε τῶν παίδων ἀπελθόντων, οὗτος ἐσώθην μόνος ὁ τὴν ἀγγελίαν κομίζων. Ὅθεν μοι δοκεῖ, αὐτὸς ὁ διάβολος εἶναι ὁ ταῦτα ἀπαγγέλλων, αὐτὸς ὁ πρόξενος τῶν κακῶν, πολυτρόπως παραγενόμενος, καὶ μεμηχανημένως τὰς ἀπαγγελίας ποιούμενος. Διὰ τοῦτο συνεχῶς ἐπιφοιτᾷ, καὶ πονηρῶς διαλέγεται, καὶ τὰ χαλεπώτερα τῶν κινδύνων τίθεται τελευταῖα· ἵνα τοῖς ἥττοσι προσδιαφθείρας τὴν δύναμιν τῆς ψυχῆς, τῶν μειζόνων ἀνύποιστον παρασκευάσῃ τὴν ἔφοδον.","english":"But the phrase \"while they were eating and drinking\" he added so as to say, at the very time of their festivity. For as though he had brought every test to bear and stripped him of his possessions, yet did not strip him of his virtue, he proceeds at last against his nature, tears the branches from the root, removes the fruit, in order to grieve the one who begot them; and see the report, how full it is of irony, and tending toward sorcery, and able to shatter the noble man's soul. \"A great wind came,\" he says, \"from the desert.\" And again, he slanders the Judge; for a wind does not obey humans, but God. And he did not say, \"The house fell upon those inside,\" but what was able to raise lamentation: \"upon your children,\" so that on hearing of his children he might come to mourning and be bent toward compassion, and wailing might say: \"Alas! suddenly I, who had many children, have become childless; it were better not to have received them, than to have received them thus, only to learn of what I have been deprived.\" For the peace that has passed, and the calm, and the prosperity, make the calamity harder to bear. However, the phrase \"I alone escaped,\" in the case of the others had some account, somehow; but here it makes the suffering greater, if indeed when the children perished, I alone escaped—I who bring the report. Whence it seems to me that the devil himself is the one announcing these things, himself the agent of the evils, arriving in many forms, and contriving his announcements skillfully. For this reason he comes continually, and converses maliciously, and places the harder dangers last, so that having first corrupted the soul's strength by the lesser, he may make the assault of the greater unbearable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ὅτι δὲ οὐκ ἦν τῶν θεραπόντων εἷς, ὁ τὰς ἀγγελίας φέρων, ἐκεῖθεν δῆλον· πῶς γὰρ ἡ οἰκία, ἡ ἐκ τῶν τεσσάρων γωνιῶν ἁλοῦσα, διέσωζε τὸν ἕνα; πῶς δὲ καὶ καθ' ἑκάστην πληγὴν, εἷς, καὶ μόνος, ἦν ὁ κρείττων εὑρισκόμενος τῶν κινδύνων, καθάπερ εἰς τοῦτο τηρούμενος; ἀλλ' αὐτὸς ἦν, ὁ καὶ ἐνεργῶν, καὶ ἀπαγγέλλων τὰ δυσχερῆ. Οὐδὲ γὰρ εὑρίσκεται πικρότερος ἄλλος, διόπερ οὐδὲ ἑτέρῳ κατεπίστευσε τὴν τῶν τοιούτων πονηρῶν δραμάτων διακονίαν. Ποικίλλει δὲ τὰς πληγὰς ὁ σοφὸς τὴν κακίαν, μηδὲν διανοούμενος μέτριον, ἵν' οὕτως τὰ τῆς ψυχῆς ὀχυρώματα, ταῖς κατὰ μέρος προσβολαῖς κατασείσῃ· καὶ καθάπερ τις μηχανὰς τείχεσι προσάγων, τὸν πολεμούμενον παρακρούεται, κλέπτων πολυτρόποις ἐπιβουλαῖς τὴν ἀσφάλειαν· οὕτως ὁ βάσκανος, κατά τινα τάξιν ἐν ἀταξίᾳ, καὶ ἀσεβείᾳ, τῷ τῆς εὐσεβείας πύργῳ τοὺς κινδύνους ἐπήγαγε. «Οὕτως ἀκούσας Ἰὼβ, ἀναστὰς διέῤῥηξε τὰ ἱμάτια αὐτοῦ, καὶ ἐκείρατο τὴν κόμην τῆς κεφαλῆς αὐτοῦ.» Εἰ οὖν διέῤῥηξε τὰ ἱμάτια, καὶ τὴν κόμην ἀπεκείρατο, μὴ θαυμάσῃς· πατὴρ γὰρ ἦν, καὶ πατὴρ φιλόστοργος· καὶ ἔδει, καὶ τὴν τῆς φύσεως δειχθῆναι συμπάθειαν, καὶ τὴν τῆς γνώμης φιλοσοφίαν. Εἰ γὰρ μὴ τοῦτο ἐποίησε, τάχα καὶ ἀναισθησίας ἐνόμισεν ἄν τις εἶναι τὴν φιλοσοφίαν ταύτην· διὰ τοῦτο, καὶ τὰ σπλάγχνα δείκνυσι, καὶ τῆς φιλοσοφίας τὴν ἀκρίβειαν, καὶ ἀλγήσας οὐ περιετράπη. Μὴ νομίσῃς ἧτταν εἶναι τὸ πρᾶγμα· τοῦτο μάλιστα δείκνυσι τὴν νίκην· εἰ γὰρ μὴ τοῦτο ἐποίησεν, εἶπεν ἄν τις, ὅτι ἀναίσθητον αὐτὸν κατεσκεύασεν ὁ Θεὸς ἐν τοῖς πάθεσι. Νῦν δὲ δείκνυσιν, ὅτι καὶ ἀλγῶν φιλοσοφεῖ·","english":"That none of the servants was the one bringing the reports is clear from that fact: for how could the house, seized from its four corners, have preserved the one? And how, at each blow, was there one and only one found to be beyond the dangers, as though kept for this very purpose? But it was he himself who both wrought and announced the hardships. For no other is found more bitter, and therefore he entrusted to no other the service of such wicked deeds. But the one wise in evil varies the blows, devising nothing moderate, so that by this means he might shake the strongholds of the soul with his attacks in detail; and just as one bringing engines against walls deceives the besieged, stealing away their security by manifold plots, so the envious one, in a kind of order within disorder and impiety, brought dangers against the tower of piety. \"So when Job heard, he rose up and tore his garments, and sheared the hair of his head.\" If then he tore his garments and sheared his hair, do not marvel; for he was a father, and a loving father; and it was fitting that both the sympathy of nature be shown and the philosophy of his mind. For if he had not done this, perhaps someone would have thought this philosophy to be insensibility; therefore he shows both his affection and the exactness of his philosophy, and though he grieved he was not overturned. Do not think the matter is a defeat; this most of all shows the victory. For if he had not done this, someone would have said that God made him insensible in his sufferings. But as it is, he shows that even while grieving he philosophizes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ὄντως ἐπὶ τὴν πέτραν ἑαυτοῦ τὴν ψυχὴν ᾠκοδόμησε. Κατέβη ἡ βροχὴ, Πῦρ γὰρ, φησὶν, ἔπεσεν ἐκ τοῦ οὐρανοῦ, καὶ κατέφαγε πάντα τὰ ποίμνια· ἦλθον οἱ ποταμοὶ, οἱ πυκνοὶ, καὶ συνεχεῖς, καὶ ἐπάλληλοι τῶν συμφορῶν ἄγγελοι, ὁ μὲν τῶν αἰπολίων, ὁ δὲ τῶν καμήλων, ὁ δὲ τῶν παίδων λέγων τὴν ἀπώλειαν· ἔπνευσαν οἱ ἄνεμοι, τὰ πικρὰ τῆς γυναικὸς ῥήματα· Εἰπὸν γὰρ, φησὶ, τὶ ῥῆμα πρὸς Κύριον, καὶ τελεύτα. Καὶ οὐκ ἔπεσεν ἡ οἰκία, οὐχ ὑπεσκελίσθη ἡ ψυχὴ, οὐκ ἐβλασφήμησεν ὁ δίκαιος, ἀλλὰ καὶ εὐχαρίστησε, καίτοι διάβολος ἦν ὁ πολεμῶν, ὁ πονηρὸς, ὁ ἄγριος, ὁ μηδέποτε καταλλαττόμενος τῇ τῶν ἀνθρώπων φύσει, ἀλλὰ πόλεμον ἄσπονδον καὶ μάχην ἀκήρυκτον πρὸς τὸ γένος ἡμῶν ἀράμενος· καὶ οὐχ ἁπλῶς ὠργίζετο, ἀλλὰ πάντα ἐκίνει τὰ μηχανήματα, καὶ πᾶσαν προσῆγε μαγγανείαν. Καὶ οὐδὲ οὕτως ἤλεγξε τοῦ δικαίου τὴν ἀνδρείαν, ἀλλὰ κατεγέλασεν αὐτοῦ τῶν βελῶν ὁ γεννάδας, καὶ τὸν ἀφόρητον πόλεμον ἐκεῖνον γενναίως ἤνεγκεν· καὶ ταῦτα οὐκ ἐν τῇ χάριτι, ἀλλὰ πρὸ τῆς Παλαιᾶς Διαθήκης, καὶ πρὸ τῆς χάριτος· καὶ ἔδειξεν, ὅτι οὐχ ἡ τῶν πειρασμῶν φύσις, ἀλλ' ἡ τῶν ῥᾳθυμούντων ὀλιγωρία, τὴν πτῶσιν ποιεῖν εἴωθεν· ὡς τόν γε ἰσχυρὸν, καὶ ἰσχυρότερον ἡ θλίψις ἐργάζεται· Ἡ θλίψις γὰρ, φησὶν, ὑπομονὴν κατεργάζεται. Καὶ καθάπερ τὰ ἰσχυρὰ τῶν δένδρων, ἡ τῶν ἀνέμων ῥύμη προσπίπτουσα, καὶ πάντοθεν ῥιπίζουσα, οὐκ ἀνασπᾷ, ἀλλὰ καὶ ἰσχυρότερα ταῖς προσβολαῖς ταύταις κατασκευάζει·","english":"Truly he built his soul upon his rock. The rain came down—for Fire, it says, fell from heaven and devoured all the flocks; the rivers came, the dense and continuous and successive messengers of calamities, one announcing the destruction of the goats, another of the camels, another of the servants; the winds blew—the bitter words of the wife: For say, it says, some word to the Lord, and die. And the house did not fall, the soul was not tripped up, the righteous man did not blaspheme, but even gave thanks, although it was the devil who was warring, the wicked one, the savage, who is never reconciled to the nature of human beings, but has taken up an implacable war and an unpromulgated battle against our race; and he was not simply angry, but stirred up all his devices and brought forward every sorcery. And not even so did he expose the courage of the righteous man, but the noble man laughed at his arrows and bore that unbearable war nobly; and this not in grace, but before the Old Testament and before grace; and he showed that it is not the nature of trials but the negligence of the slothful that customarily produces the fall; since tribulation makes the strong man even stronger: For tribulation, it says, works endurance. And just as the force of the winds, falling upon and blowing from every side against the strong trees, does not uproot them, but even makes them stronger by these assaults—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"οὕτω καὶ ψυχὴν παγίαν, καὶ εὐλαβείᾳ συζῶσαν, αἱ τῶν θλίψεων ἐπαγωγαὶ οὐχ ὑποσκελίζουσιν, ἀλλὰ πρὸς πλείονα ὑπομονὴν ἀλείφουσι, καὶ τὴν ἀνθρώπου ἀρετὴν βλάψαι οὐ δύνανται. Τί δέ ἐστιν ἀρετὴ ἀνθρώπου; Οὐ χρήματα, ἵνα\n\nπενίαν δείσῃς· οὐδὲ ὑγίεια σώματος, ἵνα φοβηθῇς ἀῤῥωστίαν· οὐδὲ ἡ τῶν πολλῶν ὑπόληψις, ἵνα ὑπείδῃ δόξαν πονηράν· οὐδὲ τὸ ζῇν ἁπλῶς καὶ εἰκῆ, ἵνα μὴ φοβερός σοι γένηται ὁ θάνατος· οὐδὲ ἐλευθερία, ἵνα δουλείαν φύγῃς· ἀλλ' ἡ τῶν ἀληθινῶν δογμάτων ἀκρίβεια, καὶ ἡ κατὰ τὸν βίον ὀρθότης. Ταῦτα οὐδὲ αὐτὸς ὁ διάβολος ἀποσυλῆσαι δυνήσεται, ἐὰν ὁ κεκτημένος αὐτὰ μετὰ τῆς προσηκούσης ἀκριβείας διαφυλάττῃ· καὶ ταῦτα καὶ ὁ πονηρότατος, καὶ ἄγριος δαίμων οἶδεν ἐκεῖνος. Διὰ γάρ τοι τοῦτο, καὶ τὴν οὐσίαν ἐσύλα τοῦ Ἰὼβ, οὐχ ἵνα πένητα ποιήσῃ, ἀλλ' ἵνα βλάσφημόν τι ῥῆμα ἐκβάλλειν βιάσηται, καὶ τὸ σῶμα κατέτεμνεν, οὐχ ἵνα ἀῤῥωστίαν περιβάλῃ, ἀλλὰ ἵνα ὑποσκελίσῃ τὴν κατὰ ψυχὴν ἀρετήν. Ἀλλ' ὅμως πάντα αὐτοῦ νικήσας τὰ μηχανήματα, καὶ πένητα ἀντὶ πλουτοῦντος ποιήσας, τοῦτο δὴ τὸ πᾶσιν ἡμῖν φρικωδέστατον εἶναι δοκοῦν, ἀντὶ πολύπαιδος ἄπαιδα, καὶ καταξάνας αὐτοῦ τὸ σῶμα ἅπαν, τῶν ἐν δικαστηρίοις δημίων χαλεπώτερον (οὐ γὰρ οὕτω διορύττουσιν οἱ ἐκείνων ὄνυχες τὰς πλευρὰς τῶν ἐμπιπτόντων, ὡς κατέξαναν αὐτοῦ τὴν σάρκα τῶν σκωλήκων τὰ στόματα), καὶ περιθεὶς αὐτῷ πονηρὰν δόξαν (οἱ γὰρ φίλοι αὐτῷ παρόντες ἔλεγον, Οὐκ ἄξια ὧν ἥμαρτες μεμαστίγωσαι, καὶ πολλοὺς ἀπέτεινον κατ' αὐτοῦ κατηγορίας λόγους)·","english":"Thus also, a soul that is firm and lives in godly reverence is not tripped up by the onsets of afflictions, but is anointed for greater endurance, and they cannot harm a man's virtue. And what is a man's virtue? Not wealth, so that you should fear poverty; nor bodily health, so that you should fear sickness; nor the opinion of the many, so that you should shrink from an evil reputation; nor mere living at random, so that death should become terrifying to you; nor freedom, so that you should flee slavery; but the exactness of true doctrines, and uprightness of life. These things not even the devil himself will be able to strip away, if the one who possesses them guards them with the fitting exactness; and this even that most wicked and savage demon knows. For indeed for this reason he plundered Job's substance, not to make him poor, but to force him to utter some blasphemous word; and he cut his body, not to inflict sickness upon him, but to trip up the virtue of his soul. But nevertheless, having conquered all his devices, and having made him poor instead of rich, childless instead of the father of many children—this very thing that seems to all of us most dreadful—and having scraped his whole body, more cruelly than the executioners in the courts (for the claws of those men do not gouge the sides of those who fall into their hands as the mouths of worms scraped his flesh), and having put an evil reputation around him (for his friends who were present said to him, \"You have been scourged with things not worthy of the sins you committed,\" and they brought many accusations against him)—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"καὶ οὐχὶ τῆς πόλεως ἐξέβαλε μόνον, οὐδὲ τῆς οἰκίας, καὶ εἰς ἄλλην κατέστησε πόλιν, ἀλλὰ τὴν κοπρίαν αὐτῷ, καὶ οἰκίαν, καὶ πόλιν καταστήσας, οὐ μόνον οὐδὲν αὐτῷ ἐλυμήνατο, ἀλλὰ καὶ λαμπρότερον, δι' ὧν ἐπεβούλευσεν, ἀπέφηνεν. Οὐδὲ οὐ μόνον τι τῶν ὄντων οὐκ ἀφείλετο, καίτοι τοσαῦτα ἀφελόμενος, ἀλλὰ καὶ μείζονα αὐτῷ τὸν πλοῦτον τῆς ἀρετῆς εἰργάσατο· καὶ γὰρ πλείονος μετὰ ταῦτα ἀπέλαυσε παῤῥησίας, ἅτε καὶ σφοδρότερον ἀγωνισάμενος ἀγῶνα. Εἰ δὲ ὁ τοσαῦτα παθὼν, οὐδὲν ἠδίκηται, καὶ παθὼν οὐ παρὰ ἀνθρώπου, ἀλλὰ παρὰ τοῦ πάντων ἀνθρώπων πονηροτέρου δαίμονος· τίς ἕξει λοιπὸν ἀπολογίαν τῶν λεγόντων, ὅτι Ὁ δεῖνά με ἠδίκησε καὶ παρέβλαψεν; Εἰ γὰρ ὁ διάβολος, ὁ τοσαύτης γέμων κακίας, πάντα αὐτοῦ κινήσας τὰ ὄργανα, καὶ πάντα ἀφεὶς τὰ βέλη, καὶ ὅσα ἦν ἐν ἀνθρώποις κακὰ, μετὰ πολλῆς τῆς ὑπερβολῆς εἰς τὴν οἰκίαν τοῦ δικαίου, καὶ εἰς τὸ σῶμα κενώσας, οὐδὲν τὸν ἄνδρα ἠδίκησεν, ἀλλ', ὥσπερ ἔφην, καὶ μᾶλλον ὠφέλησε· πῶς δυνήσονταί τινες τὸν δεῖνα καὶ τὸν δεῖνα αἰτήσασθαι, ὡς παρ' αὐτῶν, ἀλλ' οὐχ ὡς οἴκοθεν ἠδικημένοι; πῶς οἴκοθεν, φησὶν, ὅταν τις μαστιχθῇ παρά τινος, ἢ τὰ ὄντα ἀφαιρεθῇ, ἢ χαλεπήν τινα ἑτέραν ὑπομείνας ἐπήρειαν, βλάσφημόν τι ῥῆμα ἐξήνεγκε; Ἐβλάβη μὲν ἐντεῦθεν, καὶ βλάβην μεγίστην, οὐ μὴν παρὰ τοῦ ἐπηρεάσαντος, ἀλλὰ παρὰ τῆς οἰκείας μικροψυχίας· ὅπερ γὰρ ἔμπροσθεν εἶπον, καὶ νῦν ἐρῶ· Οὐδεὶς ἀνθρώπων, κἂν μυριάκις ᾖ πονηρὸς, τοῦ ἀλάστορος ἐκείνου δαίμονος, καὶ ἀκαταλλάκτως πρὸς ἡμᾶς ἔχοντος τοῦ διαβόλου, πονηρότερον ἂν προσβάλλοι, οὐδὲ πικρότερον·","english":"And he did not merely cast him out of the city, nor out of the house, and set him in another city, but having made the dung-heap both his house and his city, he not only did him no harm, but even showed him more illustrious through the very things he plotted against him. Nor did he merely take away nothing of what he had, though he took away so much, but he even wrought for him a greater wealth of virtue; for afterwards he enjoyed greater boldness of speech, inasmuch as he also contended in a more vehement contest. But if he who suffered so much was in no way wronged, and suffered not at the hands of a man, but at the hands of the demon more wicked than all men, who will have any defense left among those who say, \"So-and-so wronged me and harmed me\"? For if the devil, who is full of such great wickedness, having set in motion all his instruments and discharged all his arrows, and having poured out with great excess upon the house of the righteous man and upon his body all the evils that were among men, did the man no wrong, but, as I said, even benefited him more, how will any be able to plead against this man and that man, as though they had been wronged by them, and not rather by themselves? How by themselves, he says, when someone has been scourged by someone, or had his possessions taken away, or, having endured some other grievous outrage, has uttered a blasphemous word? He was harmed from that point, and harmed most greatly, yet not by the one who outraged him, but by his own faintheartedness; for what I said before, I will say now also: no man, even if he be wicked ten thousand times over, would assail more wickedly or more bitterly than that avenging demon, than the devil who is implacably disposed toward us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ἀλλ' ὅμως ὁ χαλεπὸς οὗτος δαίμων οὐκ ἴσχυσε, τὸν πρὸ τοῦ νόμου, τὸν πρὸ τῆς χάριτος, τοσαῦτα κατ' αὐτοῦ βέλη καὶ οὕτω πικρὰ πανταχόθεν ἀφεὶς ὑποσκελίσαι καταβαλεῖν. Νῦν μὲν γὰρ ἐφ' ἡμῶν, πολλοὶ τῶν πενθούντων τρέφουσι κόμην, ἐκεῖνος δὲ περιῄρει. Διὰ τί; τῷ πενθοῦντι τὸ σπουδαζόμενον ἦν, εἰς τὸ ἐναντίον σχῆμα περιστῆσαι τὴν κατάστασιν. Ὅπου οὖν τιμᾶται κόμη, σημεῖον πένθους τὸ κείρεσθαι. Διέῤῥηξε δὲ τὰ ἱμάτια, τῷ μὲν σχήματι, πρὸς πάθος ἀποδυρόμενος, τῇ δὲ ἀληθείᾳ, πρὸς πάλην ἀποδυόμενος, καὶ εἰς τὸν ἀγῶνα λοιπὸν ἑαυτὸν καθιεὶς, ἵνα ὡς γυμνὸς ἀθλητὴς περιπλακῇ τῷ ἀντιπάλῳ. «Καὶ πεσὼν χαμαὶ προσεκύνησε τῷ Κυρίῳ, καὶ εἶπεν, Αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ.» Οὗτος ὁ Ἰὼβ συνέκοψε τοῦ διαβόλου τὴν ὄψιν, παιόμενος, οὐ παίων· ἐκένωσεν αὐτοῦ τὴν βελοθήκην ἅπασαν, κατατοξευόμενος παρ' αὐτοῦ συνεχῶς· ἅπαν ὑπέμεινε πειρασμῶν εἶδος, καὶ ἕκαστον μεθ' ὑπερβολῆς ἁπάσης. Τὰ γὰρ δοκοῦντα κατὰ τὸν βίον εἶναι","english":"But nevertheless this fierce demon was not strong enough to trip up and cast down the man who lived before the law, before grace, though he hurled so many and such bitter arrows at him from every side. For now, in our own time, many of those in mourning let their hair grow long, but he cut his off. Why? The mourner's aim was to bring his condition into the opposite appearance. Wherever long hair is held in honor, being shorn is a sign of mourning. And he tore his garments, in appearance lamenting toward suffering, but in truth stripping for the contest, and now committing himself to the struggle, so that as a naked athlete he might grapple with his opponent. \"And having fallen to the ground, he worshiped the Lord, and said, Naked I came out from my mother's womb, and naked shall I depart there.\" This Job struck the devil's face while being struck, not striking; he emptied his whole quiver while being shot at by him continually; he endured every kind of trial, and each one with every excess. For the things that seem [good] in life...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"λυπηρὰ, καὶ ὄντα, ταῦτα μάλιστα πάντων ἐστὶ, πενία, καὶ νόσος, καὶ παίδων ἀποβολὴ, καὶ ἐχθρῶν ἐπανάστασις, καὶ φίλων ἀγνωμοσύνη, καὶ λιμὸς, καὶ σαρκὸς ὀδύναι διηνεκεῖς, καὶ λοιδορίαι, καὶ συκοφαντίαι, καὶ τὸ πονηρὰν κτήσασθαι ὑπόληψιν· καὶ ταῦτα ἅπαντα εἰς ἓν ἐξεχύθη σῶμα, καὶ μιᾶς κατεσκεδάσθη ψυχῆς, καὶ τὸ δὴ χαλεπώτερον, ὅτι καὶ ἀμελετήτῳ ὄντι ἐπέθετο. Ὃ δὲ λέγω, τοιοῦτόν ἐστιν· Ὁ ἐκ πενήτων τεχθεὶς, καὶ ἐν οἰκίᾳ τοιαύτῃ τραφεὶς, ἅτε γυμνασάμενος καὶ μελετήσας, ῥᾳδίως ἂν ἐνέγκοι τῆς πενίας τὸ βάρος· ὁ δὲ τοσούτοις περιῤῥεόμενος χρήμασι, καὶ τοσούτῳ πλούτῳ κομῶν, εἶτα ἀθρόον εἰς τὸ ἐναντίον μεταπεσὼν, οὐκ ἂν εὐκόλως ὑπομείνῃ τὴν μεταβολήν· καὶ γὰρ ἀγυμνάστῳ ὄντι χαλεπωτέρα φαίνεται, ἀθρόον προσπεσοῦσα, Πάλιν, ὁ ἄσημος, καὶ ἐξ ἀσήμων γενόμενος, καὶ ἐν τῷ διηνεκῶς καταφρονεῖσθαι ζῶν, οὐκ ἂν σφόδρα λοιδορούμενος καὶ ὑβριζόμενος ταραχθείη. Ὁ δὲ τοσαύτης ἀπολαύσας δόξης, καὶ παρὰ πάντων δορυφορούμενος, καὶ ἐν τοῖς ἁπάντων στόμασιν ὢν, καὶ πανταχοῦ μετὰ πολλῆς ἀνακηρυττόμενος τῆς περιφανείας, εἰς ἀτιμίαν καὶ εὐτέλειαν κατενεχθεὶς, τὸ αὐτὸ ἂν πάθοι τῷ ἀπὸ πλουσίου ἀθρόον γενομένῳ πένητι. Ὁ παῖδας ἀποβαλὼν, πάλιν, κἂν ἅπαντας ἀποβάλῃ, μὴ ἐν ἑνὶ δὲ καιρῷ, τοὺς λειπομένους ἔχει τῶν ἀπελθόντων παραμύθιον· καὶ τῆς ἐπὶ τῷ προτέρῳ τελευτῆς, τοῦ πάθους λήξαντος, ἂν ἡ τοῦ δευτέρου γένηται μετὰ χρόνον, τοῦτο αὐτῷ προσηνέστερον γίνεται τὸ πάθος· οὐ γὰρ νεαρῷ ὄντι ἔπεισι τῷ ἕλκει, ἀλλὰ κοιμηθέντι ἤδη, καὶ ἀφανισθέντι, ὅπερ οὐκ ὀλίγον ὑποτέμνεται τῆς ὀδύνης.","english":"These things are painful, and they are especially so above all: poverty, disease, the loss of children, the uprising of enemies, the unreasonableness of friends, famine, continuous bodily pains, insults, slanders, and to acquire an evil reputation. And all these were poured out upon one body and scattered upon one soul, and—what is even harder—he attacked him when he was untrained. What I mean is this: one born of poor parents and raised in such a household, having been trained and practiced, would easily bear the weight of poverty; but one who was surrounded by so much wealth and prided himself on so great a fortune, then suddenly fell into the opposite condition, would not easily endure the change. For it appears harder to one untrained, falling upon him suddenly. Again, the obscure man, born of obscure parents and living in continual contempt, would not be greatly disturbed when reviled and insulted. But one who enjoyed such great glory, was escorted by all, was in everyone's mouths, and was proclaimed everywhere with great splendor, when brought down to dishonor and contempt, would suffer the same as one who suddenly became poor from being rich. Again, one who has lost children—even if he loses them all, but not at one time—has the remaining ones as a consolation for those who have gone; and when the grief over the former has ceased, if that over the second comes after a time, this suffering becomes gentler to him. For it does not come upon a fresh wound, but upon one already lulled to rest and effaced, which cuts off no small part of the pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Οὗτος δὲ, ὁλόκληρον αὐτῷ τὸν χορὸν εἶδεν ἐν μιᾷ ἀναρπασθέντα καιροῦ ῥοπῇ, καὶ τρόπῳ πικροτάτῳ τελευτῆς· καὶ γὰρ βίαιος, καὶ ἄωρος ὁ θάνατος ἦν. Καὶ ὁ καιρὸς δὲ, καὶ ὁ τόπος, οὐ μικρὰν ἐποιεῖτο τῷ πένθει προσθήκην· καὶ γὰρ ἐν ὥρᾳ συμποσίου, καὶ ἐν οἰκίᾳ τῇ τοῖς ξένοις ἀνεῳγμένῃ, καὶ τάφος αὐτοῖς ὁ οἶκος ἐγένετο. Καὶ τὸ δὴ θαυμαστότερον, ὅτι ὁμοῦ ταῦτα πάντα ὑπήνεγκεν, ὅπερ διπλασίονα καὶ τριπλασίονα ποιεῖ τὰ χαλεπά· ὅταν μηδὲ τὴν ἐκ τῆς ἀνακωχῆς ἔχει παραμυθίαν ὁ ἀγωνιζόμενος, ἀλλὰ τῇ συνεχείᾳ τῆς ἐπαγωγῆς, πλείων ὁ θόρυβος γίνεται, καὶ μείζων ἡ ταραχὴ, ὅπερ ἐπὶ τούτου συνέβη· τὴν μὲν γὰρ τῶν προβάτων ἀπώλειαν, καὶ τὸν ἐμπρησμὸν, διεδέχετο ἡ τῶν βοῶν ἁρπαγή· καὶ τὴν τούτων, ἡ τῶν ὄνων ἀφαίρεσις, καὶ ταύτην, ἡ τῶν καμήλων αἰχμαλωσία, καὶ τῶν οἰκετῶν ἡ σφαγή· καὶ ταύτην, ἡ τῶν παίδων ἀπώλεια, καὶ ὁ φρικτὸς ἐκεῖνος, καὶ καινὸς θάνατος, καὶ ὁ φρικωδέστατος τάφος, ὁ αὐτὸς ὁμοῦ καὶ θάνατος, καὶ τάφος γενόμενος. Καὶ ἡ τράπεζα, ἡ νῦν μὲν ἑστιώμεθα, νῦν δὲ κατακοπέντα δεξαμένη τὰ σώματα· καὶ φιάλαι καὶ τὰ ποτήρια, μετὰ τοῦ οἴνου, τὸ αἷμα ὑποδεχόμενα, καὶ κατακεκομμένα μέλη. Λόγισται τὸ μέγεθος τῆς συμφορᾶς, καὶ τὸ καινὸν ἐκεῖνο ναυάγιον, καὶ τὴν ξένην καὶ παράδοξον τραγῳδίαν. Ἄλλως μὲν γὰρ ἴσως ἔνα υἱὸν ἀπώλεσεν, ἢ δεύτερον, ἢ τρίτον, ἐλεεινῶς δὲ τοσούτους, καὶ τοσαύτας, καὶ ὁ πολύπαις, ἐξαίφνης ἄπαις ἐγένετο· καὶ οὐδὲ κατὰ μικρὸν αὐτῷ τὰ σπλάγχνα ἀνηλίσκετο, ἀλλ' ἀθρόον ἅπας ὁ καρπὸς ἀνηρπάζετο·","english":"But this man saw his whole chorus [of children] snatched away in a single moment of time, and by the most bitter manner of death; for the death was both violent and untimely. And the time and the place made no small addition to the grief; for at the hour of a banquet, and in a house opened to strangers, the house itself became their tomb. And what is more marvelous still, he endured all these things at once, which makes hardships double and triple; when the one who struggles has not even the consolation that comes from a respite, but by the continuity of the assault the tumult becomes greater and the confusion greater, which is what happened in this case. For the loss of the sheep and the burning were succeeded by the plundering of the oxen; and after these, the removal of the donkeys; and after this, the captivity of the camels; and the slaughter of the servants; and after this, the loss of the children, and that dreadful and novel death, and the most dreadful tomb, which became at once both death and tomb. And the table, at which we are now feasted, now received their bodies cut to pieces; and the bowls and cups, along with the wine, received the blood and the mangled limbs. Let him reckon the magnitude of the calamity, and that strange shipwreck, and the foreign and paradoxical tragedy. For perhaps in another case a man lost one son, or a second, or a third, pitiably; but this man, the father of many, suddenly became childless of so many sons and so many daughters; and his heart was not consumed little by little, but the whole harvest was snatched away at once.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"καὶ οὐδὲ τῷ κοινῷ τῆς φύσεως νόμῳ, οὐδὲ εἰς γῆρας ἐλθόντες, ἀλλὰ καὶ ἀώρῳ καὶ βιαίῳ θανάτῳ, καὶ πάντες ὁμοῦ, καὶ οὐδὲ παρόντος, οὐδὲ παρακαθημένου, ἵνα κἂν ἐσχάτων ἀκούσας ῥημάτων, ἔχῃ τινὰ παραμυθίαν τῆς οὕτω πικρᾶς τελευτῆς. Ἀλλὰ παρ' ἐλπίδα πᾶσαν, καὶ μηδὲν τῶν γινομένων εἰδότος, ἀθρόον ἅπαντες κατεχώννυντο, καὶ ἡ οἰκία τάφος αὐτοῖς ἐγένετο καὶ παγίς. Οὐκ ἄωρος δὲ θάνατος μόνον, ἀλλὰ καὶ πολλὰ, μετὰ τούτου, ἦν λυποῦντα, οἷον τὸ, ἐν ἀκμῇ πάντας εἶναι, τὸ, ἐναρέτους πάντας, τὸ, φιλικοὺς, τὸ, πάντας ὁμοῦ, τὸ, τῆς φύσεως ἑκατέρας, τὸ, μηδὲ ἕνα ὑπολειφθῆναι, τὸ, μὴ τῷ κοινῷ νόμῳ τῆς φύσεως, τὸ, μετὰ τοσαύτην ζημίαν, τὸ, μηδὲν ἑαυτῷ συνειδότα πονηρὸν, μηδὲ ἐκείνοις, ταῦτα παθεῖν. Τούτων γὰρ ἕκαστον ἱκανὸν μὲν, καὶ καθ' ἑαυτὸ,\n\nθορυβῆσαι· ὅταν δὲ καὶ ὁμοῦ φαίνεται συντρέχοντα, ἐννόησον τῶν κυμάτων τὸ ὕψος, ὅση τοῦ χειμῶνος ἡ ὑπερβολή. Ἀλλὰ ὅμως οὐκ εἶπεν οὐδὲν τοιοῦτον, οἷον εἰκός τινας τῶν ἀσθενεστέρων εἰπεῖν· Ἐπὶ τούτοις ἔθρεψα τοὺς παῖδας, καὶ μετὰ ἀκριβείας ἁπάσης ἤσκησα; ἐπὶ τούτοις ἠνέῳξα τὴν οἰκίαν τοῖς παριοῦσιν, ἵνα μετὰ τοὺς πολλοὺς δρόμους ἐκείνους, τοὺς ὑπὲρ τῶν δεομένων, τοὺς ὑπὲρ τῶν γυμνῶν, τοὺς ὑπὲρ τῶν ὀρφανῶν, ταύτας ἀπολάβω τὰς ἀμοιβάς; Ἀλλὰ ἀντὶ τούτων, ἐπὶ τῇ συμφορᾷ τῶν παίδων, τὰ πάσης θυσίας κρείττονα ἀνήνεγκεν, ἃ μυρίων στεφάνων μᾶλλον ἀνέδησε τὴν ἁγίαν ἐκείνην κεφαλὴν, καὶ σαλπίγγων πολλῶν λαμπρότερον ἀνεκήρυξεν· ἔφη γάρ· Αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι· μὴ γὰρ ἐμὰ ταῦτα ἦν, μικρὸν ὕστερον ἀποστήσεσθαι τούτων ἔμελλον·","english":"And not even by the common law of nature, nor having come to old age, but by an untimely and violent death, and all together, and not even with him present, nor sitting by their side, so that by hearing at least their last words he might have some consolation for so bitter an end. But beyond all hope, and with him knowing nothing of what was happening, all at once they were buried, and their house became both tomb and snare for them. Nor was it only an untimely death, but many things along with it were causing grief: that all were in their prime, that all were virtuous, that they were affectionate, that all were together, that they were of both sexes, that not even one was left, that it was not by the common law of nature, that it came after so great a loss, that he had no evil conscience in himself, nor did they, to suffer these things. For each of these is sufficient, even by itself,\n\nto disturb; but when they are seen running together at once, consider the height of the waves, how great is the excess of the storm. Yet nevertheless he said nothing of the kind that some of the weaker sort might reasonably say: For these children I reared, and with all carefulness I trained them; for these I opened my house to those who passed by, so that after those many courses, those on behalf of the needy, those on behalf of the naked, those on behalf of orphans, I might receive these recompenses? But instead of these, at the calamity of his children, he offered up what is better than every sacrifice, which crowned that holy head more than ten thousand garlands, and proclaimed it more brightly than many trumpets; for he said: Naked I came out from my mother's womb, and naked shall I depart; for these things were not mine, and I was about to depart from them a little later.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Οὐδὲν γὰρ εἰσηνέγκαμεν εἰς τὸν κόσμον, δῆλον ὅτι οὐδὲ ἐξενεγκεῖν τι δυνάμεθα. Καὶ πρὸ τῶν ῥημάτων, πεσὼν χαμαὶ προσκυνεῖ· καίτοι γὰρ τοιαῦτα παθὼν, τῆς εἰς Θεὸν εὐσεβείας οὐκ ἀπέστη, ἀλλὰ πεσὼν ἐπὶ τὴν γῆν, ἐκεῖνον κατέβαλε τὸν εἰπόντα· Ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει. Ἔδειξε τὴν φύσιν, ἔδειξε καὶ τὴν εὐλάβειαν· σωφρόνως γὰρ τὴν περὶ τοὺς παῖδας συμπάθειαν ἐνδειξάμενος, φθάνει τῇ ἀνδρείᾳ τὸ πάθος, καὶ οὐκέτι πρὸς θρήνους ἐξέρχεται, ἀλλὰ τοὺς θείους ἐκείνους ἀποφθέγγεται λόγους· Γυμνὸς γὰρ, φησὶν, ἐξῆλθον ἐκ κοιλίας μητρός μου, γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ. Ποίας μέμνηται κοιλίας; μήποτε ἆρα τὴν πρώτην δημιουργίαν, κοιλίαν λέγει, τῆς ἀπὸ γῆς τὸν ἄνθρωπον γυμνὸν, καὶ ἐλεύθερον πάσης κακίας συμπηξαμένην, τὴν τοῦ προπάτορος οἰκειούμενος δημιουργίαν; ὡς εἶναι τὸν νοῦν τοιοῦτον· Γυμνὸς ἐκ τῆς γῆς διεπλάσθην, παρὰ τῆς θείας χάριτος, ἀπέριττός τις, καὶ οἱονεὶ τυγχάνων ἄϋλος, γυμνὸς οὖν καὶ ἀπελεύσομαι ἐκεῖ· ποῦ; δῆλον, ὅτι ἐπὶ τὸν τόπον τὸν πένθους ἐλεύθερον. Εἰ γὰρ πρὸς τὸ προχείρως νοούμενον, τὴν διάνοιαν λάβοις, καὶ ὑπολάβοις, ὅτι Ἐκ τῆς μητρικῆς νηδύος προελθὼν, εἰς ταύτην πάλιν ἀπελεύσομαι, οὐδὲ [τὸ] τοῦ λόγου σώζεται εὐπρεπὲς, οὐδὲ ἡ ἁρμονία τῆς λέξεως. Τίς γὰρ τῶν εὐφρονούντων ἐπὶ τῆς ἑαυτῆς διανοίας ἀδικήσοι τὴν φύσιν, γαστρὶ μὲν μητρὸς τὸν ἐξ αὐτῆς ἀποδιδοὺς, διαφθείρων δὲ δι' ἀμφοτέρων ἑκάτερον, μιᾷ μυθολογίᾳ φόνον διπλοῦν ἐργαζόμενος; Ἐπεὶ καὶ Νικόδημος, ἀκούων περὶ τοῦ τῆς ἀναγεννήσεως λουτροῦ, Ἐὰν μή τις γεννηθῇ ἄνωθεν, παχέως καὶ ταπεινῶς ἀπεκρίνατο·","english":"For we brought nothing into the world, and it is clear that we can carry nothing out. And before his words, he falls to the ground and worships; for although he had suffered such things, he did not depart from piety toward God, but falling upon the earth, he cast down that one who said, \"Surely he will bless you to your face.\" He showed his nature, he showed also his reverence; for having prudently displayed his compassion for his children, he anticipates the passion by his courage, and no longer goes out to lamentations, but utters those divine words: \"For naked,\" he says, \"I came out from my mother's womb, and naked shall I return there.\" Of what womb does he make mention? Can it be that he calls the first creation a womb—the one that formed man from the earth naked and free from every evil, appropriating to himself the creation of the forefather? So that the meaning is such: I was molded naked from the earth by divine grace, without excess and, as it were, immaterial; naked, then, shall I also return there. Where? Clearly, to the place free from mourning. For if you take the meaning according to the readily understood sense, and suppose that, having come forth from my mother's belly, I shall return to it again, neither the propriety of the statement is preserved, nor the harmony of the expression. For which of those of sound mind would do violence to nature in his own understanding, assigning to the womb of a mother the one who comes from it, and destroying each of the two through both, working a double murder by a single fable? Since indeed Nicodemus also, hearing about the bath of regeneration, \"Unless one is born from above,\" answered coarsely and basely:","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":33,"ref":"p33","source":"τὴν ἀπὸ σαρκὸς γὰρ ᾠήθη γέννησιν ἀκούειν, κάτω τοῖς λογισμοῖς συρόμενος, καὶ οὐδὲν ὑψηλὸν φανταζόμενος. «Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο· ὡς τῷ Κυρίῳ ἔδοξεν, οὕτως ἐγένετο· εἴη τὸ ὄνομα Κυρίου εὐλογημένον.» Ἤλγησε μὲν γὰρ ὁ Ἰὼβ, τοσοῦτον δὲ, ὅσον εἰκὸς πατέρα φιλόπαιδα, καὶ σφόδρα κηδόμενον τῶν ἀπελθόντων. Οὐκ εἶπε, κατὰ τοὺς πολλοὺς, Βέλτιον ἦν μηδὲ πεῖραν σχεῖν, μηδὲ κληθῆναι πατέρα, ἢ μετὰ τὸ γεύσασθαι τῆς ἡδονῆς ἐκπεσεῖν· ἀλλ' ὑπὲρ μὲν ὧν ἔλαβεν, εὐχαρίστει, ὑπὲρ δὲ ὧν οὐκ εἰς τέλος ἔσχεν, ἐδόξαζεν· οὐκ εἶπεν, ὅτι Βέλτιον ἦν μὴ λαβεῖν τοῦτο, ὅ τινες λέγουσιν ἀγνωμόνως, ἀλλὰ καὶ ὑπὲρ ἐκείνων εὐχαρίστει, λέγων· Ὁ Κύριος ἔδωκε· καὶ ὑπὲρ τούτων εὐλόγει, λέγων· Ὁ Κύριος ἀφείλετο, εἴη τὸ ὄνομα Κυρίου εὐλογημένον. Καὶ τὴν γυναῖκα οὕτως ἐπεστόμιζε, δικαιολογούμενος πρὸς αὐτὴν, καὶ τὰ θαυμαστὰ ἐκεῖνα φθεγγόμενος ῥήματα· Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; Καὶ τῶν μὲν ἄλλων ἕκαστος ἀνθρώπων, πολλὰ ἑαυτῷ συνειδὼς πονηρὰ, τὴν αἰτίαν οἶδεν ὧν πάσχει, οὐ μικρὸν δὲ τοῦτο εἰς παραμυθίαν· ἐκεῖνος δὲ οὐδὲ τοῦτο εἶχε λογίζεσθαι, ὅτι πλημμε λημάτων ἔτινε δίκας, ὃ μάλιστα αὐτοῦ τὸν λογισμὸν ἐθορύβει. Ὅταν μὲν εἰς τὸν βίον εἶδε τὸν ἑαυτοῦ, καὶ τὸ συνειδὸς ὑπὲρ τὸν ἥλιον λάμπον, καὶ τῶν κατορθωμάτων τὸ πλῆθος, ᾔδει ὅτι στεφάνων, καὶ βραβείων, καὶ μυρίων ἐπάθλων ἄξιος ἦν· ὅτε δὲ εἰς τὰ συμβεβηκότα ἅπαντα, τῶν τὰ ἔσχατα","english":"For he thought he was hearing of a birth from the flesh, dragged down by his reasoning and imagining nothing lofty. \"The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has come to pass; let the name of the Lord be blessed.\" For Job grieved, but only as much as is fitting for a father who loves his children and cares deeply for those who have departed. He did not say, as most people do, \"It would have been better never to have had the experience, nor to have been called a father, than after tasting the pleasure to fall from it\"; but for what he had received he gave thanks, and for what he did not possess to the end he glorified God. He did not say, \"It would have been better not to have received this,\" as some say foolishly, but he gave thanks even for those things, saying, \"The Lord gave\"; and for these things he blessed, saying, \"The Lord has taken away; let the name of the Lord be blessed.\" And thus he silenced his wife, reasoning with her and uttering those wonderful words: \"If we have received good things from the hand of the Lord, shall we not endure evil things?\" And each of the other men, conscious within himself of many wicked things, knows the cause of what he suffers, and this is no small consolation; but he did not even have this to consider, that he was paying the penalty for transgressions—which especially disturbed his reasoning. For when he looked at his own life, and his conscience shining brighter than the sun, and the abundance of his good deeds, he knew that he was worthy of crowns and prizes and countless rewards; but when he looked at all the things that had befallen him, of those who [inflict] the utmost...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"τετολμηκότων, ὁρῶν ἑαυτὸν χαλεπώτερα πάσχοντα, οὐδὲ τὴν αἰτίαν εὑρίσκειν εἰπεῖν, δι' ἢν ταῦτα ἔπασχεν. Διὰ δὴ τοῦτο οὐκ ἔχων οὐδεμίαν αἰτίαν ἐπιθεῖναι τῇ συμφορᾷ, ἐπὶ τὸ ἀκατάληπτον τῆς τοῦ Θεοῦ οἰκονομίας καταφεύγει, καὶ ἐπὶ τὸ δοκοῦν αὐτῷ ἀναφέρων τὰ γενόμενα, ἔλεγεν· Ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο. Οὐ γὰρ οἶμαι δεῖν ἐξετάζειν Δεσποτικὴν γνώμην· Εἴη τὸ ὄνομα Κυρίου εὐλογημένον. Οὐδὲν ἀπηχὲς, φησὶν, φθέγξομαι περὶ Θεοῦ, ὕμνων δὲ ἄξιον κρινῶ, ἐφ' οἷς τότε τὴν ἀρχὴν παρέσχε, καὶ ἐφ' οἷς νῦν ἀφελέσθαι ἐδοκίμασε. Τοιούτοις τὸν διάβολον ὁ δίκαιος κατηκόντισε ῥήμασι· θαυμαστὸν δὲ, ὅτι καὶ παρὰ Θεοῦ νομίζων ἀφῃρῆσθαι, εὐχαριστεῖ, καὶ οὐκ ἐκλύεται. Τοῦτο καὶ σὺ ποίει, καὶ λογίζου πρὸς σεαυτὸν, ὅτι οὐκ ἄνθρωπος ἔλαβεν, ἀλλὰ ὁ Θεὸς ὁ ποιήσας, ὁ μᾶλλον σου κηδόμενος, καὶ τὸ συμφέρον εἰδὼς, οὐ πολέμιος, οὐδὲ ἐπίβουλος. Βοήθησον τοῖς ἀπελθοῦσι, μνείαν ὑπὲρ αὐτῶν ἐπιτελῶν. Εἰ γὰρ τοὺς παῖδας τοῦ Ἰὼβ ἐκάθηρεν ἡ τοῦ πνεύματος θυσία· τί ἀμφιβάλλεις, εἰ καὶ ἡμῶν ὑπὲρ τῶν ἀπελθόντων προσφερόντων γίνεταί τις αὐτοῖς παραμυθία; εἴωθε γὰρ ὁ Θεὸς, καὶ ἑτέροις ὑπὲρ ἑτέρων χαρίζεσθαι· ὠφεληθῶμεν κατὰ τὸ αἰσθητὸν, ὅτι πᾶσα κτίσις ἕπεται τῷ Δημιουργῷ· διὸ κατὰ τὸ συμφέρον καὶ δίδωσιν ἑκάστῳ, καὶ ἀφαιρεῖται, τὸ εὔγνωμον ὁμοῦ καὶ καρτερικὸν ἡμῶν ἐγγυμνάζων. Ἡ γὰρ ἐπὶ τοῖς παρασχεθεῖσιν εὐγνωμοσύνη, δευτέρας εὐεργεσίας ἦν ὑπόθεσις. «Ἐν τούτοις πᾶσι τοῖς συμβεβηκόσιν αὐτῷ οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον τοῦ Κυρίου·","english":"Having dared this, seeing himself suffering more grievous things, he could not even state the reason for which he suffered these things. Therefore, since he had no reason to assign to the calamity, he takes refuge in the incomprehensibility of God's governance, and referring what had happened to what seemed good to him, he said: \"As it seemed good to the Lord, so it has come to pass.\" For I think one ought not to scrutinize the Master's will: \"Let the name of the Lord be blessed.\" I will utter nothing, he says, discordant concerning God, but I will judge worthy of hymns both the things for which he then first gave occasion, and the things for which he now saw fit to take away. With such words the righteous man struck down the devil. And it is wonderful that, though he believes he has been deprived by God, he gives thanks and is not unnerved. Do this also yourself, and reckon within yourself that it was not a man who took, but God who made, who cares for you more, and knows what is beneficial—not an enemy, nor a plotter. Help those who have departed, performing remembrance on their behalf. For if the sacrifice of the spirit cleansed the children of Job, why do you doubt that, when we offer on behalf of those who have departed, some consolation comes to them? For God is accustomed to grant favors to some on behalf of others. Let us be benefited in the perceptible sense, that all creation follows the Creator; therefore, as is beneficial, he both gives to each and takes away, training in us both gratitude and endurance. For gratitude for what has been provided was the occasion of a second benefaction. \"In all these things that happened to him, Job sinned not with his lips before the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ Θεῷ.» Καθάπερ ἐπὶ τῶν εἰκόνων ἐπειδάν τινα γράψωμεν, κάτωθεν ἐν ταῖς χοινικίσιν ὑπογράφομεν, Ὁ δεῖνα ἀνατέθεικεν· οὕτω καὶ ἐνταῦθα τὴν εἰκόνα τῆς ψυχῆς τοῦ δικαίου διὰ ῥημάτων γράψας, ὁ συγγράψας τὸ βιβλίον, ὥσπερ ἐν χοινικίδι κάτωθεν ὑπογράφων, λέγει, ὅτι Ἐν τούτοις πᾶσιν οὐχ ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον Κυρίου. Μηδὲ νομίσῃς, ὅτι ἐπὶ μὲν τῶν ἀνθρώπων ἐσίγησεν, ἐπὶ δὲ τοῦ Θεοῦ οὐχί· ἀλλ' οὐδὲ κατὰ διάνοιαν ἥμαρτε. Τί δέ ἐστιν· Οὐδὲ ἐν τοῖς χείλεσιν; Πολλάκις ὑπὸ τοῦ πάθους συναρπαζόμενοι, ῥῆμα ἐκφέρομεν, τῆς διανοίας μὴ συγκατατιθεμένης, ἀλλὰ τὴν γλῶτταν τῆς ἀθυμίας συναρπαζούσης. Ἐκεῖνος δὲ, οὐδὲ τοῦτο πέπονθεν, ἀλλὰ καθαρὰ μὲν ἡ διάνοια βλασφημίας ἦν, καθαρὰ δὲ ἡ γλῶττα πονηρῶν ῥημάτων. Καὶ οὐκ ἔδωκεν ἀφροσύνην τῷ Θεῷ, τουτέστιν, οὐ κατέγνω τῶν γεγενημένων ἀδικίαν· οὐκ εἶπεν, ὡς πολλοὶ, Ἁπλῶς καὶ ὡς ἔτυχε τὰ πράγματα φέρεται, ἀλλά· Ὡς τῷ Κυρίῳ ἔδοξεν, οὕτω καὶ ἐγένετο. Οὐκ οὖν μὴ ἀναπνεύσωμέν ποτε ἕως ἂν ἐνταῦθα ὦμεν, ἀλλὰ πυκτεύωμεν αἰεὶ, μάλιστα δὲ ἐν τῷ καιρῷ τῆς νόσου, ὅταν ὀδύναι πανταχόθεν θορυβῶσι τὴν ψυχὴν, ὅταν ἀλγηδόνες πολιορκῶσιν, ὅταν ὁ διάβολος ἐφεστήκει, παροξύνων εἰπεῖν τι ῥῆμα πικρόν. Τότε δὲ μάλιστα ἀσφαλίζεσθαι δεῖ, καὶ φράττεσθαι τῷ τῆς ὑπομονῆς θώρακι, καὶ τῷ τῆς εὐχαριστίας ὅπλῳ. Ταῦτα γὰρ χαλεπὰ κατὰ τοῦ διαβόλου τὰ βέλη, αὕτη καιρία ἡ πληγή· τότε μάλιστα λαμπροὶ οἱ στέφανοι.","english":"And he did not give folly to God. Just as in the case of images, when we paint someone, we write underneath on the tablets, \"So-and-so dedicated it,\" so too here, having painted the image of the righteous man's soul through words, the one who composed the book, writing underneath as it were on a tablet, says, \"In all these things Job did not sin with his lips before the Lord.\" And do not suppose that he was silent before men but not before God; no, he did not sin even in thought. And what is the meaning of \"not even with his lips\"? Often, carried away by suffering, we utter a word, while the mind does not consent, but the tongue is swept along by despondency. But he suffered no such thing; rather, his mind was pure of blasphemy, and his tongue pure of wicked words. And he did not give folly to God, that is, he did not condemn what had happened as injustice; he did not say, as many do, \"Things are borne along simply and at random,\" but \"As it seemed good to the Lord, so it came to pass.\" Let us not, then, ever take our rest as long as we are here, but let us strive continually, especially in the time of illness, when pains from every side disturb the soul, when griefs besiege it, when the devil stands by, provoking us to speak some bitter word. Then above all we must be on guard and fence ourselves about with the breastplate of endurance and the weapon of thanksgiving. For these are the weapons that are grievous against the devil, this is the deadly blow; then above all are the crowns radiant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Ἐπεὶ καὶ τὸν μακάριον Ἰὼβ τοῦτο μάλιστα λαμπρὸν ἀπέφηνε, τοῦτο ἀνεκήρυξε, τὸ ἐν καιρῷ πειρασμοῦ, καὶ νόσου, καὶ πενίας, ἀπερίτρεπτον φανῆναι καὶ ἄσειστον τὴν διάνοιαν, τὰ εὐχαριστήρια τῷ Θεῷ ἀνενεγκεῖν ῥήματα, καὶ τὴν πνευματικὴν ἐκείνην θυσίαν. Θυσία γὰρ ἦν τὰ ῥήματα αὐτοῦ ἅπερ ἔλεγεν· Ὁ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλατο, καὶ τὰ ἑξῆς· ὃ δὴ καὶ ἡμεῖς αἰεὶ ποιῶμεν, ἐν πειρασμοῖς, ἐν περιστάσεσιν, ἐν ἐπιβουλαῖς, τὸν Θεὸν δοξάζοντες.\n\nΚΕΦΑΛ. Βʹ «Ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη, καὶ ἦλθον οἱ ἄγγελοι τοῦ Θεοῦ παραστῆναι ἔναντι\n\nτοῦ Κυρίου, καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν, παραστῆναι ἐναντίον τοῦ Κυρίου.» Τί δήποτε καθ' ἑκάστην ἡμέραν παρισταμένους αὐτοὺς εἰσάγει; ἵνα μάθωμεν, ὅτι οὐκ ἀπρονόητα τὰ παρόντα, ἀλλὰ λόγον διδόασι τῶν καθ' ἑκάστην ἡμέραν γινομένων, καὶ καθ' ἑκάστην ἀποστέλλονταί τι οἰκονομοῦντες οἱ ἄγγελοι, εἰ καὶ ἡμεῖς οὐκ ἴσμεν. «Καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· Πόθεν σὺ ἔρχῃ;» Ἤδει πόθεν ἦλθεν, ὅτι ἡττηθεὶς παρὰ τοῦ δικαίου· ἀλλὰ βούλεται ἰδεῖν, εἰ εὐγνωμόνως ὁμολογεῖ τὴν ἧτταν. «Εἶπε δὲ ὁ Κύριος πρὸς τὸν διάβολον· Προσέσχες οὖν τῷ θεράποντί μου Ἰώβ; ὅτι οὐκ ἔστι κατ' αὐτὸν τῶν ἐπὶ τῆς γῆς· ἄνθρωπος ἄκακος, ἀληθινὸς, ἄμεμπτος, θεοσεβὴς, ἀπεχόμενος ἀπὸ παντὸς κακοῦ, ἔτι δὲ ἔχεται ἀκακίας· σὺ δὲ εἶπας ὑπάρχοντα αὐτοῦ διακενῆς ἀπολέσαι.» Ὁ μὲν διάβολος κρύψας τὴν ἧτταν, τῇ πρώτῃ κέχρηται φωνῇ· καὶ Περιελθὼν, φησὶ, τὴν γῆν πάρειμι. Ὁ δὲ Θεὸς, ὃ ἔκρυψε φθονῶν ἐκεῖνος, ἐκκαλύπτει·","english":"For this above all made the blessed Job shine forth and proclaimed him, namely that in the time of trial, disease, and poverty he appeared unswerving and with a mind unshaken, and offered up to God words of thanksgiving, and that spiritual sacrifice. For his words were a sacrifice, the very words he spoke: \"The Lord gave, the Lord has taken away,\" and what follows. This let us also always do, in trials, in difficulties, in plots, glorifying God.\n\nCHAPTER 2. \"And it came to pass on this day that the angels of God came to stand before the Lord, and the devil came in the midst of them, to stand before the Lord.\" Why is it that he brings them in as standing before him each day? So that we may learn that present events are not without providence, but they give an account of what happens each day, and each day the angels are sent to administer some matter, even if we do not know it. \"And the Lord said to the devil, 'Where do you come from?'\" He knew where he had come from, that he had been defeated by the righteous man; but he wishes to see whether he confesses his defeat honestly. \"And the Lord said to the devil, 'Have you then attended to my servant Job? For there is none like him on the earth: a man blameless, true, irreproachable, God-fearing, abstaining from every evil, and still holding fast to blamelessness; but you said to destroy his possessions for nothing.'\" The devil, concealing his defeat, used his first utterance: \"I have been going around,\" he says, \"and am here, having gone about the earth.\" But God uncovers what that envious one concealed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"καὶ ἐπειδὴ ἐρωτήσας οὐκ ἔμαθε παρ' αὐτοῦ τὴν ἧτταν ἣν ὑπέστη, αὐτὸς αὐτὴν στηλιτεύει, καὶ τοῦ δικαίου τὴν νίκην ἐκφαίνει· Ἐμπεριπατήσας τὴν σύμπασαν πάρειμι. Τί οὖν; Εἰς τοῦτο ἐξῆλθες; τοῦτο ᾔτησας; οὐ σὺ εἶπας, Δός μοι τὰ ὑπάρχοντα τοῦ Ἰώβ; διὰ τί κρύπτεις τὸν ἀγῶνα; ἵνα ἀφανίσῃς τὸν στέφανον τῆς νίκης. Προσέσχες τῷ θεράποντί μου; ὅτι οὐκ ἔστι κατ' αὐτὸν, ἄνθρωπος ἄκακος. Μὴ παραδράμῃς ἁπλῶς τὸ ῥηθὲν, ἀλλ' ἐπισήμηναι, ὅτι ἐν πρώτῃ μαρτυρίᾳ οὐδαμοῦ ἐλέχθη τὸ, ἄκα κος· ἀλλὰ μὴ μνησθεὶς τοῦ ὀνόματος τούτου πρότερον, νῦν αὐτῷ προσέθηκε τὸν τῆς ἀκακίας στέφανον, ἐπειδὴ τὰ κακὰ εὐχαρίστως ἤνεγκεν. Εἴ τι οὖν καὶ δοκεῖ ἐν τοῖς ἑξῆς φθέγγεσθαι τολμηρὸν, τῇ ἀκακίᾳ προσλελόγισται. Φησὶ δὲ καὶ αὐτὸς ὕστερον ὁ Ἰὼβ, Οἶδε δὲ ὁ Κύριος τὴν ἀκακίαν μου. Τῷ δὲ ἀκάκῳ οὐδεὶς τὸ ῥῆμα εἰς πονηρίαν λογίζεται· οὐ γὰρ τοῖς πράγμασιν, ἀλλὰ τῇ προθέσει τῶν ποιούντων, δικάζομεν. Ὑβρίζει υἱὸς πατέρα, καὶ τὸ πρᾶγμα ἀνόσιον, καὶ ὡς πατραλοίας κατακρίνεται, ὅτι φωνὴν ἐναντίαν ἔῤῥηξε πατρὶ, καὶ τὴν ἑαυτοῦ ῥίζαν δυσφημῆσαι ἐτόλμησε· παιδίον δὲ ἄκακον, κἂν τύψῃ τὸν πατέρα, ἢ τὴν μητέρα, ἡ ὕβρις πάσης εὐφροσύνης ποθεινοτέρα. Πολλάκις οὖν μητέρες εἰς ὕβριν τὰ τέκνα διερεθίζουσιν, οὐ τῇ ὕβρει, ἀλλὰ τῇ ἀκακίᾳ, ἀλλὰ τῷ ἀκεραίῳ, καὶ ἀφελεῖ τοῦ ἤθους, ἐπαγαλλόμεναι· οὕτω ὁ Θεὸς εἰδὼς, ὅτι οὐκ ἐκ κακίας φθέγγεται, δέχεται τὰ παρὰ τοῦ Ἰὼβ, εἰς κρίσιν καλούμενος παρ' αὐτοῦ· ἀκακίας γὰρ τὸ ῥῆμα, οὐ πονηρίας Μάτην αὐτοῦ, φησὶ, τῇ περιουσίᾳ ἐφθόνησας, εἴπας, προφάσει τῶν χρημάτων εὐσεβεῖν τὸν ἄνδρα.","english":"And since when he had questioned him he did not learn from him the defeat that he had undergone, he himself exposes it openly and brings to light the victory of the righteous man: \"I have gone about the whole world and am here.\" What then? Was it for this that you came out? Was it for this that you asked? Did you not say, \"Give me the possessions of Job\"? Why do you conceal the contest? So that you might destroy the crown of victory. Have you considered my servant, that there is none like him, a blameless man? Do not pass over what is said lightly, but note this, that in the first testimony the word \"blameless\" was nowhere spoken; but not having mentioned this name before, he now added to him the crown of blamelessness, because he bore evils with thanksgiving. If, then, anything even in what follows seems to be spoken boldly, it has been reckoned to his blamelessness. And Job himself also says later, \"But the Lord knows my blamelessness.\" For against the blameless man no word is reckoned as wickedness; for we judge not by the deeds, but by the intention of those who act. A son insults his father, and the deed is impious, and he is condemned as a parricide, because he uttered a voice contrary to his father, and dared to speak ill of his own root; but a blameless little child, even if he strikes his father or his mother, the insult is more desirable than all gladness. Often, then, mothers provoke their children to insult, rejoicing not in the insult, but in the blamelessness, but in the guilelessness and simplicity of character; so God, knowing that he speaks not from wickedness, accepts what comes from Job, being called by him to judgment; for the word is of blamelessness, not of wickedness. \"In vain,\" he says, \"did you envy his prosperity,\" saying that the man was pious for the sake of his money.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἐγυμνώθη τῶν κτημάτων, καὶ οὐκ ἐγυμνώθη τῆς εὐσεβείας. Οὐκ ἐθέλησας, ὦ ἀναίσχυντε, ὡς Θεῷ, μοὶ πιστεῦσαι. Ἀπὸ τῆς πείρας γοῦν, οὐκ ἔδει πιστωθῆναι λοιπὸν, ὅτι μὴ ταῖς εὐπραγίαις τὴν φιλοσοφίαν ὁ ἐμὸς θεράπων μετρεῖ; Ὅρα δὲ, οὐκ εἶπεν, ὅτι διακενῆς ἀπώλετο τὰ ὑπάρχοντα, ἀλλὰ, Σὺ εἶπας ἀπολέσαι διακενῆς· ἐπεὶ αὐτὸς μισθὸν οὐ τὸν τυχόντα ἔλαβε τῆς ἀπωλείας. «Οὐ μὴ δὲ ἀλλὰ ἀποστείλας τὴν χεῖρά σου, ἅψαι τῶν ὀστῶν αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦ· ἦ μὴν εἰς πρόσωπόν σε εὐλογήσει.» Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Ὠμὸν τὸ θηρίον καὶ ἀναίσχυντον· οὐ γὰρ ἀνέχεται μόνον τῶν ἡμετέρων ἐμφορηθῆναι σαρκῶν, ἀλλὰ καὶ μέχρις ὀστῶν καὶ μυελῶν διελθεῖν βούλεται· οὐκ ἀπορεῖ πονηρίας, εὑρίσκει πάλιν ἐπίνοιαν. Οὐδὲν, φησὶ, μέγα, εἰ ἀπώλεσε κτήματα, ἡδέως πάντων καταφρονήσας, ἵνα ἑαυτὸν σώσῃ. Ἀλλὰ μὴν εἰ τὴν ψυχὴν οὐ δίδως λαβεῖν; Τοῦτο γὰρ ἐνέφηνε ζητῶν διὰ τοῦ λέγειν· Πάντα ὑπὲρ τῆς αὐτοῦ ψυχῆς ἐκτίσει· τὸ γοῦν σῶμα πλῆξον. Διὰ τί δὲ μὴ ἐξ ἀρχῆς τοῦτο ᾔτησεν; Ἐλογίσατο ὅτι εἰ συμβῇ αὐτὸν ἡττηθῆναι, βέλτιον ἀπὸ τῶν ἐλαττόνων τὴν νίκην ἐνεγκεῖν· εἰ δὲ μὴ, ἀπὸ τοῦ σώματος περιέσομαι. Οὐ πολλοῦ λόγου, φησὶ, τὰ χρήματα τοῖς ἀνθρώποις· ὑπὲρ γὰρ σωτηρίας τῆς οἰκείας ψυχῆς, ἅπαντα διδόασιν. Οὐχ ἁπλῶς δὲ, τῶν σαρκῶν, εἶπεν, ἅψαι, ἀλλ' ὥστε καὶ ἔνδοθεν τεχθῆναι τὸ κακὸν, οὕτω μετὰ","english":"He was stripped of his possessions, and was not stripped of his piety. You were not willing, shameless one, to believe me as God. At any rate, from experience it should no longer have been necessary to be convinced that my servant does not measure his philosophy by prosperity. But observe: he did not say that his possessions were lost in vain, but, \"You said to destroy them in vain\"—since he himself received no ordinary reward for the loss. \"But stretch out your hand and touch his bones and his flesh; surely he will bless you to your face.\" Chrysostom and Olympiodorus. The beast is savage and shameless; for he does not endure only to be filled with our flesh, but he wishes to pass through even to bones and marrow; he is not at a loss for wickedness, he finds another device. It is no great thing, he says, if he has lost his possessions, having gladly despised all things, in order to save himself. But what if you do not grant that his soul be taken? For this is what he indicated by seeking it when he said, \"All that a man has he will give for his own soul\"; at any rate, strike his body. And why did he not ask for this from the beginning? He reasoned that if it should happen that he was defeated, it would be better to carry off the victory from the lesser things; but if not, I shall prevail by means of the body. Money, he says, is not a matter of much account to men; for they give all things for the salvation of their own soul. And he did not say simply, touch his flesh, but so that the evil might be engendered even from within, thus with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"πονηρίας διαλέγεται. Δείκνυται δὲ καὶ ἐντεῦθεν ὡς οὐδεμίαν ἔχει καθ' ἡμῶν ἐξουσίαν ὁ ἀρχαῖος δράκων, εἰ μὴ ὑπὸ Θεοῦ συγχωρηθῇ, κατὰ τὰς ἀῤῥήτους αὑτοῦ περὶ ἡμᾶς οἰκονομίας. Καὶ ὡς ἀνελεῖν μὲν ἄνθρωπον δύναται, εἰ λάβοι συγχώρησιν, κακὸν δὲ ποιῆσαι οὐ δύναται, παρὰ Θεοῦ δὲ ἐξαιτεῖ. Οἶδε γὰρ εἰ καὶ ἔπεσεν, ὅτι, εἰ μὴ Θεὸς ἐπιτρέψει, οὐδὲν αὐτὸς κατὰ τινὸς δύναται, τῆς ἐπιτροπῆς οὕτω νοουμένης, ὅτι σοφῶς γίνεται, ἅτε παρὰ Θεοῦ γινομένης. Ὃ δὲ λέγει, τοιοῦτόν ἐστι, περίελε αὐτοῦ τὴν φρουρὰν τῆς ἔξωθεν θεραπείας, καὶ τῆς κατὰ ψυχὴν ἐπιμελείας· οὐ γάρ ἐστι θαύματος ἄξιος, εἰ φυλάττεις αὐτὸν ἀπολέμητον· συγχώρησόν μοι διαφθεῖραι τὰς σάρκας ἄχρι καὶ μυελῶν. Ἐλέγχειν γὰρ οἶδε συμφορὰ γνώμην ἀπαιδαγώγητον, τρυφὴν καὶ μόνην [ἴσ. καὶ τρυφὴν μόνην] τῆς περὶ σὲ θεραπείας, ὑπόθεσιν ἔχουσαν· ὡς εἴγε ἅψῃ τῆς σαρκὸς αὐτοῦ, τηνικαῦτα εἰς πρόσωπόν σε εὐλογήσει, τουτέστι, φανερῶς σε βλασφημήσει. «Εἶπε δὲ Κύριος τῷ διαβόλῳ· Ἰδοὺ παραδίδωμί σοι αὐτόν· μόνον τὴν ψυχὴν αὐτοῦ διαφύλαξον.» (Ὁ δὲ Θεοδοτίων, τῆς ψυχῆς αὐτοῦ οὐχ ἅψῃ.) Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Πάλιν ὁ φιλάνθρωπος Θεὸς, ὁ τοὺς οἰκείους στεφανίτας ἀγγέλοις καὶ ἀνθρώποις δημοσιεύειν βουλόμενος ἐπιτρέπει καὶ τοῦτο, ὥστε μαθεῖν ἡμᾶς, ὅτι ὅσα δύναται ὁ Πονηρὸς, κατὰ συγχώρησιν δύναται· καὶ ὁ μὲν ἔλεγε· Σὺ ἅψαι τῶν σαρκῶν αὐτοῦ. Ἀλλ' ἵνα μὴ λέγῃ, ὅτι σὺ πεφασμένως αὐτὸν ἔπληξας, ὡς οἰκεῖον θεράποντα, οὐκ ἐποίησεν ὅπερ ᾔτησεν ὁ διάβολος, ἀλλ' ἐκείνῳ ἐπέτρεψε.","english":"He converses of wickedness. And it is shown also from this that the ancient dragon has no power against us, unless it be permitted by God, according to his ineffable dispensations concerning us. And that he is able to destroy a man, if he should receive permission, but is not able to do evil, yet asks it from God. For he knows, even if he has fallen, that unless God permits, he himself has no power against anyone, the permission being understood thus, that it happens wisely, inasmuch as it comes about from God. And what he says is of this sort: Remove from him the guard of outward service and of the care according to the soul; for he is not worthy of wonder, if you keep him unwarlike; permit me to destroy his flesh even to the marrow. For calamity knows how to convict an untaught mind, having as its subject luxury and only the service concerning you; so that if you indeed touch his flesh, then he will bless you to your face, that is, he will openly blaspheme you. \"And the Lord said to the devil: Behold, I deliver him to you; only preserve his soul.\" (But Theodotion: you shall not touch his soul.) Of Chrysostom and Olympiodorus. Again the philanthropic God, who wishes to publish his own champions to angels and men, permits this also, so that we may learn that whatever the Evil One is able to do, he is able to do by permission; and he said: Do you touch his flesh. But so that he might not say, that you struck him manifestly, as your own servant, he did not do what the devil asked, but permitted it to him.","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":40,"ref":"p40","source":"Ὅρα δὲ, οὐκ εἶπε μόνον, Τῆς ψυχῆς αὐτοῦ μὴ ἅψῃ, ἀλλὰ, Μόνον τὴν ψυχὴν αὐτοῦ διατήρησον, εἰς μέγαν αὐτὸν φόβον περιέστησε· Τὴν σωτηρίαν τῆς ψυχῆς αὐτοῦ, φησὶ, παρὰ σοῦ ζητῶ. Ἐπειδὴ γὰρ εἰκὸς ἦν, τοιαύτην αὐτῶν ὅσον ἐπιβαλεῖν, ὥστε ἀποκτεῖναι τὸ σῶμα, καὶ εἶχεν εἰπεῖν, ὅτι τῆς ψυχῆς αὐτοῦ οὐχ ἡψάμην· διὰ τοῦτο, φησὶ, διατήρησον, μή τι πάθῃ κατὰ τὸν τῆς ζωῆς λόγον· ἐὰν γὰρ ἀνέλῃς, οὐκ ἔτι ἡμῖν τὸ θέατρον συγκεκρότηται. «Καὶ ἔπαισε τὸν Ἰὼβ ἕλκει πονηρῷ, ἀπὸ ποδῶν ἕως κεφαλῆς.» Ἔπληξε, φησὶν, αὐτὸν χαλεπωτάτῃ βασάνῳ, λώβῃ καὶ ἐλέφαντι καθ' ὅλου τοῦ σώματος· ὅλον γὰρ αὐτοῦ τὸ σῶμα ἓν τραῦμα ἐποίησεν, ἕνα μώλωπα, ἵνα δι' ὅλων τῶν μελῶν στεφανίτης ἀναδειχθῇ. Οὐ γὰρ οἶδε φείδεσθαι κακία, φθορά τις κατὰ τὴν οἰκείαν ὑπάρχουσα πικροτάτην διάθεσιν. «Καὶ ἔλαβεν ὄστρακον, ἵνα τὸν ἰχῶρα ξύῃ, καὶ ἐκάθητο ἐπὶ τῆς κοπρίας, ἔξω τῆς πόλεως.» Τίνος δὲ ἕνεκεν οὐχὶ χερσὶν, οὐδὲ δακτύλοις τὸν ἰχῶρα ἀπέξεεν; Ὥστε μὴ τὴν θεραπείαν μείζονα γενέσθαι ἀηδίας ὑπόθεσιν. Ὁ δὲ αὐτὸς ἑαυτὸν θεραπεῦσαι μὴ ἀνεχόμενος, πῶς ἂν ἑτέρων ἔτυχεν; Αὐτὸς ἑαυτοῦ δήμιος ἦν, οὐ διορύττων τὰς πλευρὰς, ἀλλὰ τὴν πηγάζουσαν σηπεδόνα περικόπτων, καὶ τῷ νεκρῷ πηλῷ, τὸν ζῶντα πηλὸν ξέων. Τίνος δὲ ἕνεκεν, ἐπὶ κοπρίας ἐκαθέζετο; Ὥστε τὰ καταπίπτοντα συγκαλύψῃ τῇ θημωνίᾳ. Τίνος δὲ ἕνεκεν αἴθριος; Ὥστε μὴ ἀποπνίξαι ἑαυτὸν τῇ δυσωδίᾳ· ὅπερ ἔπαθεν ἂν, εἴγε ἐν οἰκίσκῳ τινὶ κατακέκλειστο· ἄλλως τε, οὐδὲ οἶκον αὐτῷ καταλέλοιπεν ὁ πειραστής.","english":"See, he did not say only, \"Do not touch his soul,\" but, \"Only preserve his soul,\" and he brought him into great fear: \"I seek from you,\" he says, \"the salvation of his soul.\" For since it was likely that they would press upon him to such an extent as to kill the body, and he could have said, \"I did not touch his soul\"—for this reason, he says, \"preserve it,\" lest he suffer anything in respect of his life; for if you take him away, the theater is no longer applauded for us. \"And he struck Job with a grievous ulcer, from his feet to his head.\" He smote him, he says, with a most severe torment, with maiming and elephantiasis over his whole body; for he made his whole body one wound, one bruise, so that through all his members he might be shown forth a victor. For wickedness does not know how to spare, being a corruption in its own most bitter disposition. \"And he took a potsherd, that he might scrape off the ichor, and he sat upon the dung-heap, outside the city.\" For what reason did he not scrape off the ichor with his hands, nor with his fingers? So that the treatment might not become a greater occasion of disgust. But he who did not endure to treat himself, how would he have obtained treatment from others? He was his own executioner, not digging into his sides, but cutting away the festering putrefaction, and scraping the living clay with dead clay. For what reason did he sit upon the dung-heap? So that he might cover over what fell from him with the heap. And for what reason in the open air? So that he might not suffocate himself with the stench—which he would have suffered, if indeed he had been shut up in some little room; besides, the tempter had not left him even a house.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ἦν μὲν γὰρ βαρεῖα καὶ ἡ τῶν παίδων ἀποβολὴ, ἀλλ' ὅμως τὴν χαλεπὴν ταύτην τραγῳδίαν ἑτέρα χαλεπωτέρα ἀνέμενε, καὶ μηδὲ μικρὸν ἀναπνεύσαντος. Ἐντεῦθεν αἱ πηγαὶ τῶν σκωλήκων, οἱ τῶν ἰχώρων ῥύακες, ἡ ἐπὶ τῆς κοπρίας καθέδρα, τὸ ὄστρακον, τὸ τὰς πλευρὰς καταξαῖνον, ἡ δυσωδία τῶν ἑλκῶν, ἡ τὸν καινὸν ἐκεῖνον ἐπεισάγουσα λιμὸν, καὶ ὁρωμένων οὐκ ἀφεῖσα τῶν σιτίων ἅπτεσθαι, καὶ τοῦ λιμοῦ χαλεπωτέραν ἐντιθεῖσα τὴν ἀηδίαν, καὶ ταῦτα οὐκ ἐπὶ δύο, καὶ δέκα, καὶ εἴκοσι, καὶ ἑκατὸν ἡμέραις, ἀλλ' ἐπὶ μησὶ πλείοσιν. Οὐ μετρίως δὲ τοὺς ὀδυνωμένους παρακαλέσει τὰ κατὰ τὸν Ἰὼβ παραδείγματα, καὶ τὰ τοῦ δικαίου τραύματα, καὶ ἡ κοπρία, ἡ παντὸς θρόνου βασιλικοῦ σεμνοτέρα. Ἀπὸ μὲν γὰρ τοῦ θρόνον ἰδεῖν βασιλικὸν, οὐδὲν ἔσται τοῖς θεωμένοις τὸ κέρδος, ἀλλὰ πρόσκαιρος μόνον τέρψις, ὄνησιν οὐδεμίαν ἔχουσα· ἀπὸ δὲ τοῦ τὴν\n\nκοπρίαν ἰδεῖν τοῦ Ἰὼβ, πᾶσάν τις δέξεται ὠφέλειαν, καὶ φιλοσοφίαν πολλὴν, καὶ παράκλησιν εἰς ὑπομονῆς λόγον. Διὰ τοῦτο πολλοὶ νῦν μακράν τινα, καὶ διαπόντιον ἀποδημίαν στέλλονται, ἀπὸ τῶν περάτων τῆς γῆς εἰς Ἀραβίαν τρέχοντες, ἵνα τὴν κοπρίαν ἐκείνην ἴδωσι, καὶ θεασάμενοι καταφιλήσωσι τὴν γῆν, τὴν τὰ σκάμματα τοῦ στεφανίτου δεξαμένην ἐκείνου, καὶ τὸ χρυσίου παντὸς τιμιώτερον αἷμα. Οὐδὲ γὰρ οὕτως ἐστὶν ἁλουργὶς λαμπρὰ, ὡς τὸ σῶμα ἐκεῖνο τότε ἀπέστιλβεν, οὐκ ἀλλοτρίῳ, ἀλλὰ οἰκείῳ βαπτιζόμενον αἵματι· καὶ τὰ τραύματα ἐκεῖνα ἁπάντων λίθων ἦν τιμιώτερα. Μαργαριτῶν γὰρ φύσις οὐδὲν τὸν βίον ὠφελεῖ τὸν ἡμέτερον, οὐ χρείαν τινὰ πληροῖ τοῖς ἔχουσιν ἀναγκαίαν·","english":"For the loss of his children was indeed grievous, but nevertheless another, more grievous tragedy awaited this harsh one, and did not allow him even a little breathing space. From here came the springs of worms, the streams of ichor, the seat upon the dung heap, the potsherd, the one scraping his sides, the foul stench of his sores, the one bringing in that strange famine, and not permitting him to touch the food even when seen, and implanting a loathsomeness more grievous than the famine, and this not for two, ten, twenty, or a hundred days, but for many months. And the examples concerning Job will not moderately encourage those who are in pain—both the wounds of the righteous man and the dung heap, more venerable than any royal throne. For from seeing a royal throne, there will be no profit for those who behold it, but only a temporary delight, having no benefit; but from seeing the dung heap of Job, one will receive every benefit, and much philosophy, and encouragement for the word of endurance. For this reason many now set out on a long journey, even across the sea, running from the ends of the earth to Arabia, so that they may see that dung heap, and having beheld it, kiss the ground that received the trenches of that crown-winner, and the blood more precious than all gold. For neither is purple so bright as that body then shone, baptized not in another's blood but in its own; and those wounds were more precious than all stones. For the nature of pearls benefits our life in nothing, nor does it fulfill any necessary use for those who possess them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"τὰ δὲ τραύματα ἐκεῖνα, πάσης ἀθυμίας ἐστὶ παράκλησις. Καὶ ἵνα μάθῃς, ὅτι τοῦτό ἐστιν ἀληθὲς, ἐὰν ἀποβάλῃ τις υἱὸν γνήσιον καὶ μονογενῆ, δεῖξον αὐτῷ μυρίους μαργαρίτας, καὶ οὐ παραμυθήσῃ τὸ πάθος, οὐδὲ θεραπεύσεις τὴν ὀδύνην. Ἀναμνήσας δὲ αὐτὸν τῶν τραυμάτων τοῦ Ἰὼβ, ῥᾳδίως δυνήσῃ θεραπεῦσαι, οὕτω λέγων· Τί πενθεῖς, ἄνθρωπε; σὺ μὲν τέκνον ἀπέβαλες ἓν, ὁ δὲ μακάριος ἐκεῖνος, μετὰ τὸ τῶν παίδων ὁλόκληρον ἀφαιρεθῆναι τὸν χορὸν, καὶ αὐτῇ τῇ σαρκὶ πληγὴν ἐδέξατο, καὶ γυμνὸς ἐπὶ τῆς κοπρίας ἐκάθητο ἰχῶρι πάντοθεν καταῤῥεόμενος, κατὰ μικρὸν αὐτῷ τῆς σαρκὸς δαπανωμένης, ὁ δίκαιος, ὁ θεοσεβὴς, ὁ τὸν Θεὸν μάρτυρα τῆς ἀρετῆς ἔχων. Ἂν γὰρ ταῦτα εἴπῃς τὰ ῥήματα πᾶσαν ἔσβεσας τοῦ πενθοῦντος τὴν ἀθυμίαν, καὶ πᾶσαν ἀνεῖλες τὴν ὀδύνην· καὶ γίνεται οὕτω χρησιμώτερα μαργαριτῶν τὰ τραύματα τοῦ δικαίου. Ὑπογράφετε τοίνυν ἑαυτοῖς τὸν ἀθλητὴν, καὶ νομίζετε βλέπειν τὴν κοπρίαν ἐκείνην, καὶ αὐτὸν ἐν μέσῳ καθήμενον, τὸν ἀνδριάντα τὸν χρυσοῦν, τὸν διάλιθον, τὸν, πῶς εἴπω οὐκ οἶδα. Οὐδὲ γὰρ ἔχω τιμίαν οὕτως ὕλην εὑρεῖν, ὡς δυνηθῆναι τὸ ᾑμαγμένον ἐκεῖνο σῶμα παραβαλεῖν. Οὕτω καὶ πάσης ὕλης τιμαλφεστάτης, ἐκ πολλοῦ τοῦ περιόντος τῆς σαρκὸς ἐκείνης ἡ φύσις ἦν τιμιωτέρα, καὶ τὰ τραύματα τῶν ἡλιακῶν ἀκτίνων φαιδρότερα· αὗται μὲν γὰρ τὰς τοῦ σώματος καταυγάζουσιν ὄψεις, ἐκεῖνα δὲ τὰ τῆς διανοίας ἡμῶν φωτίζει τὰ ὄμματα, ἐκεῖνα καθάπαξ τὸν διάβολον ἀπετύφλωσε· διὰ γοῦν τοῦτο, μετὰ τὴν πληγὴν ἐκείνην, ἀπεπήδησε, καὶ οὐκ ἐφάνη λοιπόν. Σὺ δέ μοι κἀντεῦθεν, ἀγαπητὲ, μάνθανε, τὸ τῆς θλίψεως κέρδος πόσον ἐστίν·","english":"But those wounds are a consolation for every despondency. And so that you may learn that this is true: if someone has lost a legitimate and only-begotten son, show him ten thousand pearls, and you will not assuage his suffering, nor will you heal the pain. But by reminding him of the wounds of Job, you will easily be able to heal him, speaking thus: Why do you mourn, O man? You have lost one child, but that blessed one, after the whole chorus of his children had been taken away, also received a blow upon his very flesh, and sat naked on the dung-heap, dripping with ichor from every side, his flesh being consumed little by little—the righteous man, the God-fearing man, who had God as witness of his virtue. For if you speak these words, you will have quenched all the despondency of the mourner, and done away with all his pain; and thus the wounds of the righteous man become more useful than pearls. Therefore, picture the athlete to yourselves, and imagine that you see that dung-heap, and him sitting in the midst of it, the golden statue, the jewel-studded one, the—how I should say it I do not know. For I cannot find any material so precious as to be able to compare it to that bloodied body. Thus also the nature of that flesh was more precious than all the most highly valued material, out of its great abundance, and its wounds were brighter than the rays of the sun; for the latter illumine the eyes of the body, but those wounds enlighten the eyes of our mind, those wounds once for all blinded the devil; at any rate, for this reason, after that blow he sprang away, and was no longer seen. And from this, beloved, learn how great is the gain of affliction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"ἡνίκα μὲν γὰρ ἐπλούτει, καὶ ἀνέσεως ἀπέλαυεν ὁ δίκαιος, διαβάλλειν ἔσχεν αὐτὸν, ψευδῶς μὲν, ἔσχε δ' ὅμως εἰπεῖν· Μὴ δωρεὰν σέβεταί σε Ἰώβ; Ἐπειδὴ δὲ αὐτὸν ἐγύμνωσε, καὶ ἐποίησε πένητα, οὐδὲ γρύξαι λοιπὸν ἐτόλμησε. Καὶ ὅτε μὲν πλούσιος ἦν, ὑπισχνεῖτο παλαίειν αὐτῷ, καὶ ὑποσκελίζειν ἠπείλει· ἐπειδὴ δὲ πένητα εἰργάσατο, καὶ πάντων ἀπεστέρησε, καὶ εἰς ἐσχάτην ὀδύνην ἐνέβαλε, τότε ἀπεπήδησε· καὶ ὅτε μὲν ὑγιὲς αὐτοῦ τὸ σῶμα ἦν, τὰς χεῖρας ἀντῆρεν, ὅτε δὲ αὐτοῦ κατέκοψε τὴν σάρκα, τότε ἔφυγεν ἡττηθείς. Εἶδες πόσον πενία πλούτου, καὶ νόσος ὑγιείας, καὶ πειρασμὸς ἀνέσεως βέλτιον τοῖς νήφουσίν ἐστι, καὶ χρησιμώτερον, καὶ λαμπροτέρους, καὶ εὐτονωτέρους τοὺς ἀθλοῦντας ποιεῖ; τίς εἶδε, τίς ἤκουσεν οὕτω θαυμαστὰ παλαίσματα; οἱ τῶν ἔξωθεν ἀγώνων πύκται, ἐπειδὰν κατακόψωσι τὰς κεφαλὰς τῶν ἀντιπάλων, τότε νικῶσι, καὶ στεφανοῦνται· οὗτος δὲ, ὅτε κατέκοψε τὸ σῶμα τοῦ δικαίου παντοδαποῖς ἕλκεσιν αὐτὸ διατρήσας, καὶ ἀσθενέστερον ἐποίησε, τότε ἐνικήθη καὶ ἀνεχώρησε. Καὶ ἐπειδὴ διώρυξεν αὐτοῦ πάντοθεν τὰς πλευρὰς, αὐτῷ μὲν οὐδὲν πλέον ἐγένετο· τὸν γὰρ ἐναποκείμενον θησαυρὸν οὐκ ἐσύλησεν, ἡμῖν δὲ φανερώτερον αὐτὸν ἐποίησε, καὶ διὰ τῆς διορυγῆς ἐκείνης, ἔδωκεν ἅπασιν, εἰς τὸ ἔνδον βλέπειν, καὶ καταμανθάνειν αὐτοῦ τὸν πλοῦτον ἅπαντα· καὶ ὅτε κρατεῖν προσεδόκησε, τότε μετ' αἰσχύνης πολλῆς ἀνεχώρησε, καὶ οὐδεμίαν οὐκέτι φωνὴν ἀφῆκε. Τί γέγονεν, ὦ διάβολε; τίνος ἕνεκεν ἀναχωρεῖς; οὐκ ἐγένετο πάντα, ὅσα ἠθέλησας; οὐκ ἀνεῖλες αὐτοῦ","english":"For when the righteous man was rich and enjoyed ease, he was able to slander him—falsely, yet he was able to say: \"Does Job fear you for nothing?\" But when he had stripped him and made him poor, he no longer dared even to mutter. And while he was rich, he promised to wrestle with him and threatened to trip him up; but when he had made him poor and deprived him of everything and cast him into the deepest anguish, then he sprang away; and while his body was sound, he raised his hands against him, but when he had cut his flesh to pieces, then he fled in defeat. Do you see how much better poverty is than wealth, and sickness than health, and trial than ease, for those who are sober-minded, and how much more useful, making the contestants brighter and more vigorous? Who has seen, who has heard of such wondrous wrestlings? The boxers of the external games, when they have cut to pieces the heads of their opponents, then they conquer and are crowned; but this one, when he had cut to pieces the body of the righteous man, piercing it with all kinds of wounds, and made it weaker, then he was defeated and withdrew. And when he had dug through his sides on every hand, nothing more came to him; for he did not plunder the treasure stored within, but made it more manifest to us, and through that digging he gave to all the ability to see within and to discern all his wealth; and when he expected to prevail, then he withdrew with great shame, and no longer uttered any sound. What has happened, O devil? For what reason do you withdraw? Did not everything happen that you wished? Did you not destroy his—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"τὰ ποίμνια, τὰ βουκόλια, τὰς ἀγέλας τῶν ἵππων, τῶν ἡμιόνων; οὐχὶ καὶ τὸν χορὸν τῶν παίδων ἀπώλεσας, καὶ τὴν σάρκα κατέκοψας ἅπασαν; τίνος ἕνεκεν ἀναχωρεῖς; Ὅτι ἐγένετο μὲν πάντα, ὅσα ἠθέλησα, φησίν· ὃ δὲ γενέσθαι μάλιστα ἠβουλόμην, καὶ δι' ὃ πάντα ἐποίησα, τοῦτο οὐκ ἐγένετο· οὐδὲ γὰρ ἐβλασφήμησε. Διὰ γὰρ τοῦτο πάντα ἐκεῖνα ἐποίουν, φησὶν, ἵνα τοῦτο ἐξέλθῃ· τούτου δὲ μὴ γενομένου, οὐδέν μοι πλέον ἀπὸ τῆς ζημίας τῶν χρημάτων, ἐγένετο, καὶ τῆς τῶν παίδων ἀπωλείας, καὶ τῆς τοῦ σώματος πληγῆς· ἀλλὰ τοὐναντίον ἤπερ ἠβουλόμην ἐξέβη, λαμπρότερον ἐποίησα τὸν ἐχθρὸν, καὶ φαιδρότερον εἰργασάμην. Ἔγνως ὅσον τῆς θλίψεως τὸ κέρδος; Καλὸν μὲν γὰρ τὸ σῶμα καὶ ὑγιαῖνον ἦν· πολλῷ δὲ σεμνότερον γέγονε, κατατμηθὲν ὑπὸ τῶν τραυμάτων ἐκείνων. Ἐπεὶ καὶ ἔρια καλὰ μὲν καὶ πρὸ τῆς βαφῆς, ἐπειδὰν δὲ ἁλουργὰ γένηται, ἄφατον προσλαμβάνει τὸ κάλλος, καὶ πολλὴν τὴν εὐπρέπειαν. Εἰ μὴ ἀπέδυσεν αὐτὸν, οὐκ ἂν ἔγνωμεν τοῦ στεφανίτου τὴν εὐεξίαν· εἰ μὴ διέτρησεν αὐτοῦ τὸ σῶμα ταῖς ὠτειλαῖς, οὐκ ἂν ἀντέλαμψαν ἔνδοθεν αἱ ἀκτῖνες· εἰ μὴ ἐκάθισεν αὐτὸν ἐπὶ τῆς κοπρίας, οὐκ ἂν ἔγνωμεν αὐτοῦ τὸν πλοῦτον· οὐδὲ γὰρ οὕτω λαμπρὸς ἐπὶ θρόνου καθήμενος βασιλεὺς, ὡς ἐκεῖνος, ἐπὶ τῆς κοπρίας τότε καθήμενος, ἐπίσημος ἦν, καὶ περιφανής· μετὰ μὲν γὰρ τὸν βασιλικὸν θρόνον, θάνατος, μετὰ δὲ τὴν κοπρίαν ἐκείνην, οὐρανῶν βασιλεία. Ταύτην παρέθηκα τὴν ἱστορίαν, οὐχ ἵνα ἐπαινῆτε τὰ λεγόμενα, ἀλλ' ἵνα τὴν ἀρετὴν τοῦ ἀνδρὸς, καὶ τὴν ὑπομονὴν μιμήσησθε·","english":"The flocks, the herds, the droves of horses and mules—did you not also destroy the chorus of children and cut up all his flesh? For what reason do you withdraw? \"Because all that I wished came to pass,\" he says, \"but that which I most desired to happen, and for which I did everything, did not happen—for he did not blaspheme. For it was for this that I did all those things,\" he says, \"so that this might come out; but since this did not happen, I gained nothing more from the loss of his property, the destruction of his children, and the striking of his body; but the opposite of what I wished came about—I made the enemy more radiant and rendered him more splendid.\" Do you see how great is the profit of affliction? For the body was beautiful and healthy, but it has become far more venerable, cut up by those wounds. Since wool is beautiful even before dyeing, but when it becomes purple, it takes on an indescribable beauty and great comeliness. If he had not stripped him, we would not have known the good condition of the crowned athlete; if he had not pierced his body with scars, the rays would not have shone forth from within; if he had not seated him on the dung heap, we would not have known his wealth; for not so splendid was a king seated on a throne as that man was then, seated on the dung heap, distinguished and conspicuous. For after the royal throne comes death, but after that dung heap, the kingdom of the heavens. I have set before you this story, not so that you may praise what is said, but so that you may imitate the virtue of the man and his endurance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"ἵνα διὰ τῶν ἔργων αὐτῶν μάθητε, ὅτι οὐδὲν δεινὸν τῶν ἀνθρωπίνων, ἀλλ' ἡ ἁμαρτία μόνη. Οὐ πενία, οὐ νόσος, οὐχ ὕβρις, οὐκ ἐπήρεια, οὐκ ἀτιμία, οὐ τὸ πάντων δοκοῦν ἔσχατον εἶναι τῶν κακῶν, ὁ θάνατος· ὀνόματα γὰρ ταῦτα μόνον ἐστὶ, τοῖς φιλοσοφοῦσι, συμφορῶν ὀνόματα, πραγμάτων ἔρημα· ἡ δὲ ἀληθὴς συμφορὰ, τὸ προσκροῦσαι Θεῷ, καὶ ποιῆσαί τι τῶν μὴ δοκούντων αὐτῷ. Λείπεται δὲ κατορθωμάτων, καὶ παθημάτων ποιήσασθαι σύγκρισιν, ἵνα μάθῃς σαφῶς, ὅτι οὐ κατορθώμασι μόνον, ἀλλὰ καὶ παθήμασιν, ἀμοιβαὶ κεῖνται, καὶ ἀμοιβαὶ σφόδρα μεγάλαι, καὶ παθήμασιν οὐκ ἔλαττον ἢ κατορθώμασι, μᾶλλον δέ ἐστιν ὅπου πλέον, ἢ κατορθώμασι. Καὶ εἰσαγάγωμεν, εἰ δοκεῖ, τὸν μέγαν τῆς ὑπομονῆς ἀθλητὴν, τὸν ἐν ἑκατέροις διαλάμψαντα τούτοις, ἵνα εἴδῃς πόθεν μειζόνως διέλαμψεν· ἴδωμεν οὖν συγκρίναντες, πότε λαμπρότερος ἦν, ὅτε κοινὸς ἦν λιμὴν τοῖς χρῄζουσιν, ἢ ὅτε ἔπασχε τὰ ὀδυνηρὰ, καὶ πολλὴν ἐντιθέντα αὐτῷ τὴν ἀθυμίαν· ὅτε τὴν οἰκίαν αὐτοῦ πᾶσι τοῖς παριοῦσιν ἀνέῳξεν, ἢ ὅτε κατενεχθείσης αὐτῆς οὐδὲν ἐφθέγξατο ῥῆμα πικρὸν, ἀλλ' εὐφήμησε τὸν Θεόν· καίτοι τὸ μὲν κατόρθωμα ἦν, τὸ δὲ πάθημα. Πότε φαιδρότερος ἦν, εἰπέ μοι; ὅτε ἔθυεν ὑπὲρ τῶν παίδων, καὶ πρὸς ὁμόνοιαν αὐτοὺς συνῆγεν, ἢ ὅτε καταχωσθέντων αὐτῶν, καὶ τῷ πικροτάτῳ τρόπῳ τῆς τελευτῆς καταλυσάντων τὸν βίον, μετὰ πολλῆς τῆς φιλοσοφίας ἤνεγκε τὸ συμβάν; Πότε μᾶλλον ἐξέλαμψεν;","english":"so that through their deeds you may learn that nothing among human affairs is terrible, but sin alone. Not poverty, not disease, not insolence, not assault, not dishonor, not what seems to be the last of all evils, death; for these are only names, for those who philosophize, names of misfortunes, devoid of substance; but the true misfortune is to stumble against God, and to do something of what does not seem good to him. It remains to make a comparison of achievements and sufferings, so that you may learn clearly that not only for achievements but also for sufferings, recompenses are laid up, and very great recompenses, and for sufferings no less than for achievements, or rather there are cases where it is more for sufferings than for achievements. And let us bring in, if it seems good, the great athlete of endurance, the one who shone brightly in both of these, so that you may know from where he shone more greatly; let us then see by comparing, when was he more brilliant, when he was a common harbor for those in need, or when he suffered the painful things, and the things that put much despondency in him; when he opened his house to all who passed by, or when, it having been brought down, he uttered no bitter word, but praised God; and yet the one was an achievement, the other a suffering. When was he more radiant, tell me? When he sacrificed on behalf of his children, and brought them together to concord, or when, they having been buried, and having ended their life by the most bitter manner of death, he bore what happened with much philosophy? When did he shine forth more?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ὅτε ἀπὸ τῆς κουρᾶς τῶν ἀρνῶν αὐτοῦ ἐθερμάνθησαν τῶν γυμνῶν οἱ ὦμοι, ἢ ὅτε ἀκούσας, Πῦρ ἐξ οὐρανοῦ ἔπεσε καὶ κατέφαγε τὴν ἀγέλην μετὰ τῶν ποιμένων, οὐ διεταράχθη, οὐδὲ ἐθορυβήθη, ἀλλὰ πράως ἤνεγκε τὴν συμφοράν; Πότε μείζων ἦν; ὅτε τῇ ὑγιείᾳ τοῦ σώματος εἰς τὴν τῶν ἀδικουμένων ἐκέχρητο προστασίαν, συντρίβων τὰς μύλας τῶν ἀδίκων, καὶ ἐκ μέσου τῶν ὀδόντων ἐξαρπάζων ἁρπάγματα, καὶ λιμὴν αὐτοῖς γινόμενος, ἢ ὅτε τὸ σῶμα τοῦτο αὐτοῦ, τὸ τῶν ἀδικουμένων ὅπλον, ἑώρα κατεσθιόμενον ὑπὸ σκωλήκων, καὶ καθήμενος ἐπὶ τῆς κοπρίας, αὐτὸς αὐτὸ κατέξαινε, λαβὼν ὄστρακον; Τήκω γὰρ βώλακας γῆς ἀπὸ ἰχῶρος ξύων, φησί. Καίτοι ἐκεῖνα μὲν πάντα κατορθώματα, ταῦτα δὲ πάντα παθήματα ἦν· ἀλλ' ὅμως ταῦτα αὐτὸν λαμπρότερον ἐκείνων ἀπέφηνε. Τοῦτο γὰρ μάλιστα τὸ πικρότατον αὐτῷ τῆς παρατάξεως μέρος ἦν, καὶ μείζονος δεόμενον τῆς ἀνδρείας, καὶ εὐτονωτέρας ψυχῆς, καὶ ὑψηλοτέρας διανοίας,\n\nκαὶ πλείονα περὶ τὸν Θεὸν ἐχούσης ἀγάπην. Διά τοι τοῦτο, ἐκείνων μὲν γινομένων, εἰ καὶ ἀναισχύντως, καὶ σφόδρα ἰταμῶς, ἀλλὰ ὅμως ἀντεῖπεν ὁ διάβολος λέγων· Μὴ δωρεὰν Ἰὼβ σέβεται τὸν Κύριον; τούτων δὲ συμβάντων, ἐγκαλυψάμενος ἀνεχώρησε, νῶτα δοὺς, καὶ οὐδὲ ἀναισχύντου τινὸς ἀντιλογίας σκιὰν γοῦν ἔχων προβαλέσθαι. «Χρόνου δὲ πολλοῦ προβεβηκότος, εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ· Μέχρι τίνος καρτερήσεις, λέγων· Ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν, προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου;» Ὁ δὲ, περαιτέρω προϊόντος αὐτῷ τοῦ ἀγῶνος, πάλιν ἑτέρους ἀναδεῖται στεφάνους, ἐκ τῶν πρὸς τὴν γυναῖκα ῥημάτων.","english":"when from the shearing of his lambs the shoulders of the naked were warmed, or when, having heard, \"Fire from heaven fell and consumed the flock together with the shepherds,\" he was not disturbed, nor thrown into confusion, but bore the calamity meekly? When was he greater? When he used the health of his body for the protection of those who were wronged, crushing the molars of the unjust, and snatching plunder from between their teeth, and becoming a harbor for them, or when he saw this body of his, the weapon of the wronged, being eaten by worms, and sitting on the dung heap, he scraped it himself, taking a potsherd? \"For I melt clods of earth, scraping away with ichor,\" he says. And yet all those things were successes, but all these were sufferings; nevertheless these showed him more brilliant than those. For this was especially the bitterest part of the contest for him, and one requiring greater courage, and a more vigorous soul, and a loftier mind, and one having greater love toward God. For this reason, when those things were happening, even if shamelessly and very boldly, nevertheless the devil contradicted, saying, \"Does Job fear the Lord for nothing?\" But when these things happened, he withdrew covering himself, turning his back, and not even having so much as a shadow of some shameless contradiction to put forward. \"And when much time had passed, his wife said to him: How long will you endure, saying: Behold, I await a little time still, expecting the hope of my salvation?\" But he, as the contest proceeded further for him, again is crowned with other garlands, from the words spoken to his wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Καὶ γὰρ ἡ γυνὴ μᾶλλον λοιπὸν ὑπελείφθη, πάντων ἀφανισθέντων αὐτῷ, καὶ τῶν παίδων, καὶ τῶν κτημάτων, καὶ αὐτοῦ τοῦ σώματος, καὶ αὕτη πρὸς πεῖραν καὶ ἐπιβουλήν· διὰ τοῦτο αὐτὴν μετὰ τῶν τέκνων οὐκ ἠφάνισεν ὁ διάβολος, οὐδὲ ᾔτησεν αὐτῆς τὴν σφαγὴν, ἐπειδὴ προσεδόκησε μεγάλως αὐτῷ συντελεῖν, πρὸς τὴν ἐπιβουλὴν τοῦ ἁγίου τούτου· διὰ τοῦτο, ὥσπερ τι μέγιστον ὅπλον, αὐτὴν αὐτῷ κατέλιπεν. Εἰ γὰρ παραδείσου, φησὶ, δι' αὐτῆς ἐξέβαλον τὸν Ἀδὰμ, πολλῷ μᾶλλον ἀπὸ κοπρίας ὑποσκελίσαι δυνήσομαι τὸν Ἰώβ. Καὶ θέα τὴν κακουργίαν· οὐδὲ γὰρ τῶν βοῶν ἀπολλυμένων προσήγαγε τὸ μηχάνημα τοῦτο, οὐδὲ τῶν ὄνων, οὐδὲ τῶν καμήλων, ἀλλ' οὐδὲ τῆς οἰκίας κατενεχθείσης, οὐδὲ τῶν παίδων καταχωσθέντων, ἀλλὰ σιγᾷ τέως καὶ ἡσυχάζει, πρὸς τὸν ἀθλητὴν ὁρῶν· ὅτε δὲ τῶν σκωλήκων ἀνέβλυσεν ἡ πηγὴ, καὶ σηπόμενον τὸ δέρμα κατέῤῥει, καὶ δαπανώμεναι αἱ σάρκες, ἰχῶρα πολλῆς γέμοντα δυσωδίας ἐποίουν, καὶ τηγάνων, καὶ καμίνων, καὶ πάσης φλογὸς ὀδυνηρότερον, αὐτὸν ἡ τοῦ διαβόλου κατανήλισκε χεὶρ, θηρίου παντὸς χαλεπώτερον διατρώγουσα πάντοθεν, καὶ κατεσθίουσα τὸ σῶμα· καὶ ἐν ταύτῃ τῇ συμφορᾷ πολὺς προῆλθε χρόνος, τότε αὐτὴν προσάγει, ἤδη τεταριχευμένῳ καὶ κατεργασθέντι. Εἰ γὰρ παρὰ τὰ προοίμια προσῆλθε τῆς συμφορᾶς, οὐδ' ἂν ἐκεῖνον εὗρεν οὕτως ἐκνενευρισμένον, οὐδ' ἂν αὕτη τὴν συμφορὰν ἔσχεν ἐξογκῶσαι οὕτω καὶ ἐπάραι τῷ λόγῳ. Νυνὶ δὲ ὅτε αὐτὸν εἶδε, διὰ τὸ μῆκος τοῦ χρόνου διψῶντα ἀπαλλαγῆς, καὶ ἐπιθυμοῦντα τῆς τῶν ἐπικειμένων λύσεως σφοδρῶς, τότε προσέρχεται.","english":"For the wife was henceforth left alone, since everything had been destroyed for him—his children, his possessions, and his very body—and she too was left for a trial and a plot. For this reason the devil did not destroy her along with the children, nor did he ask for her slaughter, since he expected her to contribute greatly to his plot against this holy man; therefore, as though she were some mighty weapon, he left her to him. \"For,\" he says, \"if through her I drove Adam out of paradise, much more shall I be able to trip up Job from the dung-heap.\" And see the malice: he did not bring this device to bear when the oxen were being destroyed, nor the donkeys, nor the camels, nor even when the house collapsed, nor when the children were buried—but for a time he is silent and keeps still, watching the athlete; but when the spring of worms gushed forth, and the rotting skin was falling away, and the flesh was being consumed, producing ichor full of great stench, and more painful than frying-pans and furnaces and every flame, then the devil's hand was consuming him, gnawing all around more cruelly than any wild beast and devouring his body; and in this calamity a long time passed. Then he brings her forward, when he was already pickled and worked over. For if she had come at the beginnings of the calamity, she would not have found him so enervated, nor would she have had the calamity to magnify so and to lift up by her words. But now, when she saw him, because of the length of time, thirsting for release and vehemently desiring the loosing of what lay upon him, then she comes forward.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ὅτε γὰρ σφόδρα κατειργασμένος ἦν, καὶ οὐδὲ ἀναπνεῖν λοιπὸν εἶχεν, ἀλλὰ καὶ ἀποθανεῖν ἐπεθύμει, ἄκουσον τί φησιν· Εἰ γὰρ ὄφελον δυναίμην ἐμαυτὸν χειρώσασθαι, ἢ δεηθείς τε ἑτέρου, καὶ ποιήσει μοι τοῦτο. Καὶ θέα μοι τὴν κακουργίαν τῆς γυναικὸς, πόθεν εὐθέως προοιμιάζεται ἀπὸ τοῦ πλήθους τοῦ χρόνου· Μέχρι τίνος καρτερήσεις; λέγουσα. Εἰ δὲ πολλάκις, καὶ πραγμάτων οὐκ ὄντων, λόγοι μόνοι ἴσχυσαν μαλάξαι, ἐννόησον τί τότε πάσχειν αὐτὸν εἰκὸς ἦν, μετὰ τῶν ῥημάτων τούτων, καὶ τῶν πραγμάτων ὀδυνόντων αὐτόν· καὶ τὸ δὲ πάντων χεῖρον, ὅτι καὶ γυνὴ ταῦτα λέγουσα ἦν, καὶ γυνὴ ἀναπεσοῦσα, καὶ ἀπαγορεύουσα, καὶ διὰ τοῦτο σπουδάζουσα καὶ αὐτὸν εἰς ἀπόγνωσιν ἐμβαλεῖν. Πλὴν ἀλλ' ἵνα σαφέστερον ἴδωμεν τὸ μηχάνημα, τῷ ἀδαμαντίνῳ τούτῳ προσαγόμενον τείχει, καὶ αὐτῶν ἀκούσωμεν τῶν ῥημάτων. Τίνα οὖν ἐστι ταῦτα; Μέχρι τίνος καρτερήσεις λέγων, Ἰδοὺ ἀναμένω χρόνον ἔτι μικρὸν προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου. Ἤλεγξε γάρ σου, φησὶ, τὰ ῥήματα ὁ χρόνος, μακρότερος μὲν γινόμενος, λύσιν δὲ οὐδεμίαν ἐμφαίνων. Ταῦτα δὲ ἔλεγεν, οὐκ εἰς ἀπόγνωσιν αὐτὸν ἐμβάλλουσα μόνον, ἀλλὰ καὶ ὀνειδίζουσα, καὶ κωμῳδοῦσα· καὶ γὰρ ἐκεῖνος ἐνοχλοῦσαν ἀεὶ παραμυθούμενος, καὶ διακρουόμενος, τοιαῦτα ἐφθέγγετο, ἀνάμεινον ἔτι μικρὸν, καὶ ταχέως ἔσεται τούτων τὸ τέλος· ὀνειδίζουσα τοίνυν αὐτῷ, φησὶ, μὴ καὶ νῦν τὸ αὐτὸ ἐρεῖς; πολὺς γὰρ χρόνος ἤδη παρέδραμε, καὶ τέλος τούτων οὐδὲν ἀνεφάνη. Τί τὸν ἀθλητὴν, ὦ γύναι, ἐκλύεις; τί καταστέλλεις τὰς χεῖρας; Δέον εἰπεῖν, Ἔτι μικρόν. Καὶ θέα τὴν κακουργίαν·","english":"For when he had been thoroughly worn down and no longer had even room to breathe, but actually longed to die, hear what he says: \"If only I could lay hands on myself, or by asking another, he would do this for me.\" And observe for me the wife's malice—from what point she immediately begins her preface: from the length of time, saying, \"How long will you endure?\" And if often, when circumstances were not present, mere words have had the strength to soften, consider what it was likely he was suffering then, when along with these words the circumstances themselves were also paining him; and what is worse than all, that it was a wife who was saying these things, and a wife who had fallen away and was giving up, and for this reason was eager to cast even him into despair. But nevertheless, so that we may see more clearly the device brought against this adamantine wall, let us hear the words themselves. What then are they? \"How long will you endure,\" she says, \"Behold, I wait for a little more time, awaiting the hope of my salvation.\" For time, she says, has refuted your words, becoming longer and revealing no resolution. But she said these things not only to cast him into despair, but also to reproach and mock him; for he, constantly soothing and fending off her importunity, used to say such things: \"Wait a little longer, and the end of these things will quickly come.\" Reproaching him, then, she says, \"Will you not say the same thing now too? For much time has already passed by, and no end of these things has appeared.\" Why, O woman, do you weaken the athlete? Why do you slacken his hands? You ought to say, \"A little longer.\" And observe the malice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"οὐδὲ γὰρ μέμνηται τῶν βοῶν, οὐ τῶν προβάτων, οὐδὲ τῶν καμήλων·\n\nᾔδει γὰρ οὐ σφόδρα αὐτὸν τούτοις δακνόμενον, ἀλλ' ἐπὶ τὴν φύσιν εὐθέως ἔρχεται, καὶ τῶν παίδων ἀναμιμνήσκει· ἐπ' αὐτοῖς γὰρ εἶδεν αὐτὸν, καὶ τὴν ἐσθῆτα διαῤῥήξαντα, καὶ τὴν κόμην ἀποκειράμενον· καὶ οὐκ εἶπεν, Ἀπώλετό σου τὰ παιδία, ἀλλὰ σφόδρα περιπαθῶς· «Ἰδοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς· υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων.» Παρὰ μὲν τὴν ἀρχὴν, ποθεινὸν τὸ τῶν παίδων ἦν, διὰ τὸ καταλιμπάνειν ἕκαστον μνημόσυνον, καὶ λείψανα τῆς ἑαυτοῦ ζωῆς. Ἐπειδὴ γὰρ ἀναστάσεως οὐδέπω ἦσαν ἐλπίδες, ἀλλ' ὁ θάνατος ἐκράτει, καὶ μετὰ τὴν ἐντεῦθεν ζωὴν, ἀπόλλυσθαι ἐνομίζοντο οἱ τελευτῶντες· ἔδωκεν ὁ Θεὸς τὴν ἐκ τῶν παίδων παραμυθίαν, ὥστε τῶν ἀπελθόντων ἐμψύχους εἰκόνας μένειν, καὶ τὸ γένος ἡμῶν διατηρεῖσθαι, καὶ τοῖς μέλλουσι τελευτᾷν, καὶ τοῖς ἐπιτηδείοις τῶν ἐκείνων, μεγίστην εἶναι παραμυθίαν, τὰ ἐκείνων ἔκγονα. Καὶ ἵνα μάθῃς, ὅτι διὰ τοῦτο μάλιστα ποθεινὰ τὰ τέκνα ἦν, ἄκουσον τί πρὸς τὸν Ἰὼβ ἀποδύρεται, μετὰ τὰς πολλὰς καὶ ἀφάτους πληγὰς, ἡ γυνή. Ἰδοὺ, φησὶν, ἀπώλετό σου τὸ μνημόσυνον ἀπὸ τῆς γῆς. Καὶ πάλιν ὁ Σαοὺλ πρὸς τὸν Δαβίδ· Ὄμοσόν μοι, ἵνα μὴ ἀφανίσῃς τὸ σπέρμα μου, καὶ τὸ ὄνομά μου μετ' ἐμέ. Εἰ γὰρ καὶ νῦν, ἀναστάσεως φανείσης, ἐντεῦθέν ἐστι τὰ παιδία ἐπέραστα, ἀπὸ τοῦ τὴν μνήμην τῶν ἀπελθόντων διατηρεῖν, πολλῷ μᾶλλον τότε· διὰ τοῦτο καὶ ἡ ἀρὰ ἐντεῦθεν γίνεται πικροτέρα·","english":"For he does not mention the oxen, nor the sheep, nor the camels; for he knew that Job was not especially stung by these, but he comes directly to his nature and reminds him of his children. For it was on their account that he saw him, both tearing his garment and shearing off his hair. And he did not say, \"Your children are lost,\" but with great pathos: \"For behold, your memorial has vanished from the earth: sons and daughters, the birth-pangs and labors of my womb, which I toiled in vain with hardships.\" At the beginning, the children were desirable because each left behind a memorial and remnants of his own life. For since there were not yet hopes of resurrection, but death prevailed, and after this life those who died were thought to perish, God gave the consolation that comes from children, so that living images of those who had departed might remain, and our race might be preserved, and for those about to die, and for those close to them, their offspring might be the greatest consolation. And so that you may learn that it was especially for this reason that children were desirable, hear what Job's wife laments to him after the many and unspeakable blows: \"Behold,\" she says, \"your memorial has vanished from the earth.\" And again Saul to David: \"Swear to me that you will not destroy my seed, and my name after me.\" For if even now, when the resurrection has appeared, children are desirable for this reason—because they preserve the memory of those who have departed—how much more so then. For this reason the curse from this source also becomes more bitter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"οὐδὲ γὰρ ἐκεῖ τὰ παιδία ὁ ἐπαρώμενος εἶπεν, ἐξολοθρευθείη, ἀλλὰ, τὸ μνημόσυνον αὐτοῦ ἀπὸ τῆς γῆς. Υἱοὶ καὶ θυγατέρες. Εἰποῦσα δὲ, τὸ μνημόσυνον, μετὰ ἀκριβείας πάλιν, ἑκατέρας τῆς φύσεως μέμνηται. Οὐχ υἱὸς, φησὶν, οὐ θυγάτηρ περιλέλειπται, οἳ τὴν μνήμην τῇ διαδοχῇ φυλάξωσι· μονονουχὶ λέγουσα, ὅτι εἰ καὶ ὑγιάναι συμβαίη, ἀνόνητος ἡ τῆς ὑγιείας ἀπόλαυσις, παίδων οὐκ ὄντων· ἐπὶ παισὶ γὰρ εἶχον τὴν ἐλπίδα τῆς διαμονῆς οἱ πάλαι, καὶ τὴν μέλλουσαν ἐπαγγελίαν, ἀναστάσει ἐμιμοῦντο θνητῇ. Οὐ μέμνηται τῶν χρημάτων, οὐδὲ τῶν θρεμμάτων· ᾔδει γὰρ μεγαλόψυχον, ἀλλ' ὃ μάλιστα καθάψασθαι αὐτοῦ ἴσχυσε· ποίαν, φησὶ, προσδοκᾷς ἔσεσθαι μεταβολήν; μὴ τοὺς ἀφανισθέντας ἐπανελθεῖν ἔνι λοιπόν; ἄγονος, ἄπαις, πρόῤῥιζος ἀνεσπάσθης, οὐ καταλειφθέντος τινὸς, δι' οὗ μνημονευθήσῃ. Εἰ δὲ σοὶ, φησὶν, οὐ μέλει τούτων, κἂν τὸ ἐμὸν σκόπει. Καὶ ὅρα τὸ περιπαθές· Τῆς ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι, οὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων· ὠδῖνες μὲν, τοῦ τόκου· πόνοι δὲ, τῆς ἀνατροφῆς. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἡ τὸ πλέον ἐνεγκοῦσα, ἠδίκημαι διὰ σὲ, καὶ τοὺς μὲν πόνους ὑπέστην, τῶν δὲ καρπῶν ἀπεστέρημαι. Ταῦτα δέ φησιν, ἵνα δείξῃ, καὶ ἑαυτὴν κοινωνοῦσαν τῆς συμφορᾶς· ἀπίθανος γὰρ δοκεῖ σύμβουλος, ὁ ἐν ἀλλοτρίοις φιλοσοφῶν κακοῖς. Διὰ πάντων οὖν τῶν ῥημάτων βέλος ὀλιγωρίας ἐξαποστέλλουσα, συμμίγνυσι καὶ τὸ ἑαυτῆς πρόσωπον, ἵνα τῇ τε τῶν παίδων μνήμῃ, τῷ τε ἑαυτῆς πάθει, μειζόνως ἐκκαλέσηται εἰς ἀποδυσπέτησιν τὸν δίκαιον.","english":"For the one who curses did not say there, \"Let the children be destroyed,\" but \"Let his memorial be from the earth.\" Sons and daughters. But having said \"memorial,\" she again with precision mentions each nature. \"No son,\" she says, \"no daughter is left, who might preserve the memory through succession\"—almost saying that even if he should happen to recover, the enjoyment of health is profitless, since there are no children; for those of old placed the hope of their continuance in children, and they imitated the future promise by a mortal resurrection. She does not mention the money, nor the livestock; for she knew he was great-souled, but rather that which was most able to fasten upon him: \"What change,\" she says, \"do you expect will come to be? Is it no longer possible for those who have been destroyed to return? You have been drawn up childless, without offspring, uprooted, with nothing left through which you will be remembered.\" But if, she says, you do not care about these things, at least consider mine. And observe the pathos: \"The pangs and labors of my womb, which I toiled in vain with hardships\"—pangs, of the birth; labors, of the rearing. And what she says is of this sort: \"I, who brought forth the more, have been wronged because of you, and I endured the labors, but I have been deprived of the fruits.\" And she says these things in order to show that she herself also shared in the misfortune; for a counselor who philosophizes amid another's evils seems unconvincing. Sending forth, then, through all her words a dart of contempt, she also mingles her own person, so that by the memory of the children and by her own suffering she might the more summon the righteous man to indignation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Τί, φησὶ, τὸ παρὸν αἰεὶ διωθούμενος, ἀπὸ τῶν μελλόντων σαυτὸν παραθαρσύνεις εἰκῆ, ἄπαις, ἄοικος, γυμνὸς, ἐξεφθαρμένος; «Σὺ δὲ αὐτὸς ἐν σαπρίᾳ σκωλήκων κάθησαι, διανυκτερεύων αἴθριος.» Μεγάλη ἔμφασις, αὐτὸς, ἐκεῖνος ὁ δίκαιος, ὁ θαυμάσιος, τὸ κεφάλαιον ἡμῖν τῶν ἀγαθῶν. Καὶ ὅρα πῶς οὔτε τίθησι τὴν ζημίαν τῶν χρημάτων, οὔτε σιγᾷ αὐτὴν καὶ παρατρέχει, ἀλλ' ὡς ἐνῆν, καὶ περιπαθῶς αὐτὴν ἀπαγγεῖλαι, οὕτως αἰνίττεται· ὅταν γὰρ εἴπῃ, «Κἀγὼ πλανωμένη καὶ λάτρις τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας,» Καὶ τὴν ζημίαν αἰνίττεται, καὶ πολλὴν τὴν προσπάθειαν δείκνυσι· καὶ γὰρ καὶ αἱ λέξεις αὗται ἱκαναὶ ἐπάραι τὴν συμφοράν· Ἐπὶ γὰρ τὰς ἑτέρων ἔρχομαι θύρας, φησί. Οὐ προσαιτῶ δὲ μόνον, ἀλλὰ καὶ πλανῶμαι, καὶ δουλεύω δουλείαν ξένην καὶ καινὴν, πανταχοῦ περιϊοῦσα, καὶ τὰ σύμβολα τῆς συμφορᾶς περιφέρουσα, καὶ πάντας διδάσκουσα τὰ ἐμὰ κακὰ, ἄλλοτε ἄλλον τόπον ἀμείβουσα, καὶ θυροκοποῦσα τῆς\n\nἐφημέρου ἕνεκεν τροφῆς, ἡ τοσαύτην χορηγίαν τῶν ἀγαθῶν κεκτημένη. Ἵνα εἴπῃ· Οὐ μόνον τοὺς παῖδας ἀπολελώκαμεν, τῆς ἡμετέρας μνήμης τὴν ὑπόθεσιν, καὶ αὐτὸς δὲ σὺ ὑπὸ τοσούτων κατέχῃ δεινῶν, ἀλλὰ καὶ τὴν ἐσχάτην πενίαν ὑπέστημεν, μισθωτῶν δίκην τὴν τροφὴν ἑαυτοῖς ἐκλέγοντες, οἱ ἄφθονον τοῖς δεομένοις τὴν χορηγίαν παρέχοντες· ἐγὼ γοῦν οὐδὲ δουλείας εὐπόρησα, οὐδὲ ἐν οἰκίᾳ μιᾷ καταστεῖλαι τῆς πενίας τὴν ἀσχημοσύνην ἐστιν, ἀλλὰ περίειμι δουλεύουσα, καὶ προσαιτοῦσα ἀθλίως, ἡ πρὶν ἐλευθερίως τραφεῖσα. Ὅρα, πῶς πλέκει τοῖς ἐκείνου τὰ ἑαυτῆς· οὐκ ἰσχύει, φησὶ, τὰ σὰ, κρατείτω τὰ ἐμά.","english":"Why, he says, do you always push aside the present and vainly encourage yourself from the things to come—childless, homeless, naked, utterly ruined? \"But you yourself sit in the rottenness of worms, spending the night in the open air.\" Great is the emphasis: you yourself, that righteous man, the wondrous one, the sum of our blessings. And see how he neither states the loss of his possessions nor passes over it in silence, but as far as possible, and with deep feeling, he hints at it in this way when she says, \"And I, wandering and a servant, from place to place and from house to house.\" He both hints at the loss and shows great attachment; for these very words are enough to stir up the calamity. For I come to the doors of others, she says. I not only beg, but I also wander, and I serve a strange and new slavery, going about everywhere, carrying the tokens of my misfortune, and teaching everyone my evils, changing from one place to another, and knocking at doors for the sake of daily food—I who possessed such an abundance of goods. So as to say: We have not only lost our children, the substance of our memory, and you yourself are held by so many terrors, but we have also endured the utmost poverty, picking up food for ourselves like hired laborers—we who provided abundant supply to the needy. At any rate, I did not even have enough for slavery, nor is it possible to conceal the shame of poverty in one house, but I go about as a slave and begging wretchedly—I who once was fed generously. See how she weaves her own circumstances with his: his troubles, she says, are not strong enough; let mine prevail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Εἰποῦσα δὲ ὃ πάντων ἐστὶν ἐλεεινότατον, τὸ, οἰκίαν ἐξ οἰκίας ἀμείβειν, οὐδὲ ἐνταῦθα ἔστη τῶν θρήνων, ἀλλ' ἐπήγαγε, λέγουσα· «Προσδεχομένη τὸν ἥλιον πότε δύσεται, ἵνα ἀναπαύσωμαι τῶν μόχθων μου, καὶ τῶν ὀδυνῶν αἵ με συνέχουσι.» Ὃ γὰρ τοῖς ἄλλοις ἐστὶν ἡδὺ, φησὶ, τὸ τὴν ἀκτῖνα ὁρᾷν, τοῦτο ἐμοὶ βαρύ· ποθεινὸν δὲ τὸ σκότος. Καὶ ἡ νὺξ, αὕτη γάρ με ἀναπαύει τῶν ἱδρώτων μόνη, αὕτη μοι παραμύθιον γίνεται τῶν κακῶν· παρακαλεῖ με καὶ ἵστησι τῶν πόνων, ἡμέρα, τὸν ἥλιον πρὸς τὰς δυσμὰς παραπέμπουσα· νὺξ γὰρ θεραπεύειν οἶδε τὴν κακίαν, τὸ σκότος ἔχουσα ἐνδιαίτημα. Ἀπειποῦσα μέντοι πρὸς τὰς συμφορὰς, καὶ διαβολικῆς ἐνεργείας πεπληρωμένη, ὑποτίθεται τῷ δικαίῳ, ταύτην αὐτῷ τῶν κακῶν λύσιν ἀπολελείφθαι, τὴν τοῦ σώματος ἀπαλλαγήν· δυνατὸν δὲ ταύτην αὐτῷ προσγενέσθαι, εἰ παροργίσοι διὰ τῆς βλασφημίας τὸν Θεὸν, καὶ πρὸς τὴν ἀναίρεσιν ὑπερεθίσοι καθ' ἑαυτοῦ· κακοτέχνως δὲ τὴν τοιαύτην εἰσηγεῖται βουλὴν, ἔκ τε τῶν τοῦ ἀνδρὸς, καὶ τῶν ἑαυτῆς συμφορῶν, τὸν λόγον κατασκευάζουσα. Τὰς τῶν ὠδίνων, φησὶ, ἀλγηδόνας ὑπέμεινα, ἐμόχθησα παιδοτροφοῦσα, ἵνα μετὰ σὲ τὸ μνημόσυνόν σου, τοὺς παῖδας καταλίπῃς· ἐξεκόπη τούτων ἡ ἐλπὶς, πάντες ἀπώλοντο, ἄῤῥενες ὁμοῦ, καὶ θήλειαι· εἰς τίνα λοιπὸν ἀναβλέψω; εἰς σὲ, τὸν τούτων πατέρα, τῶν σκωλήκων πλήρη, τὸν πένητα, τὸν ἀπεῤῥιμμένον; εἰς ἐμὲ, τὴν ἀθλίαν, τὴν πλανῆτιν, τὴν ἐκ τῆς πολλῆς εὐδαιμονίας ἐπὶ μισθῷ θητεύουσαν, καὶ μέχρις ἑσπέρας ἐν ὀδύναις καὶ μόχθοις ἐξεταζομένην, ἀλλ' εἴ τι μοι πείθῃ, φθέγξαι τι ῥῆμα πρὸς Θεὸν, παροργίζων αὐτὸν, ἵνα σε ἀνέλῃ·","english":"Having said what is most pitiable of all—that she changes from house to house—even there she did not stop her lamentations, but added, saying: \"Waiting for the sun, when will it set, that I may rest from my labors and from the pains that hold me fast.\" For what is pleasant to others, she says—to see the ray of light—this is burdensome to me; and darkness is longed for. And the night—for this alone gives me rest from my sweats, this becomes my consolation in evils; it comforts me and puts an end to my toils, sending the sun toward its setting; for night knows how to heal misery, having darkness as its dwelling. Having spoken out against her misfortunes, however, and being filled with diabolical activity, she suggests to the righteous man that this release from evils has been left to him—the departure of the body; and this could come to him if he should provoke God through blasphemy and stir himself up exceedingly toward his own destruction. And she craftily introduces such counsel, constructing her argument both from her husband's misfortunes and from her own. \"I endured,\" she says, \"the pains of childbirth, I labored rearing children, so that after you, you might leave your children as a memorial; the hope of these has been cut off, all perished, males together and females. To whom then shall I look? To you, their father, full of worms, the poor man, the cast-off? To myself, the wretched woman, the wanderer, who from great prosperity serves for hire, and until evening is worn out in pains and labors? But if you are persuaded by me at all, utter some word to God, provoking him, so that he may take you away.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"αὕτη γάρ σοι μόνη τῶν κακῶν ὑπολέλειπται λύσις· διὸ ἐπάγει· «Ἀλλὰ εἰπόν τι ῥῆμα εἰς Κύριον, καὶ τελεύτα.» Εἶδες κἀνταῦθα τὴν κακουργίαν, πῶς οὐδὲ ἐν αὐτῇ τῇ συμβουλῇ εὐθέως εἰσήγαγε τὴν ὀλεθρίαν παραίνεσιν, ἀλλὰ διηγησαμένη πρῶτον ἐλεεινῶς τὰς συμφορὰς, καὶ ἐκτείνασα τὴν τραγῳδίαν, ἐν βραχεῖ τίθησι τὴν παραίνεσιν· καὶ οὐδὲ ἐμφαίνει σαφῶς αὐτὴν, ἀλλὰ συσκιάσασα ἐκείνην, τὴν ἀπαλλαγὴν αὐτῷ προτείνει, τὴν μάλιστα ποθεινὴν, καὶ ἐπαγγέλλεται τελευτὴν, ὃ μάλιστα ἐπεθύμει. Καὶ σκόπει κἀντεῦθεν τοῦ διαβόλου τὴν κακουργίαν· ἐπειδὴ γὰρ ᾔδει τὸν πόθον τοῦ Ἰὼβ τὸν περὶ τὸν Θεὸν, οὐκ ἀφίησι τὴν γυναῖκα κατηγορῆσαι τοῦ Θεοῦ, ἵνα μὴ ὡς ἐχθρὰν εὐθέως ἀποστραφῇ· διὰ τοῦτο αὐτοῦ μὲν οὐδαμοῦ μέμνηται, τὰ δὲ συμβάντα, ἄνω καὶ κάτω στρέφει. Σὺ δὲ, μετὰ τῶν εἰρημένων, ὅτι καὶ γυνὴ ἦν ἡ ταῦτα συμβουλεύουσα, προστίθει, δεινὸς καταγοητεῦσαι ῥήτωρ τοὺς μὴ προσέχοντας· πολλοὶ γοῦν, καὶ χωρὶς συμφορῶν, ἀπὸ γυναικῶν συμβουλῆς κατηνέχθησαν μόνης· κἀνταῦθα δὲ ὡς ἰσχυρώτερον τῶν προλαβόντων μηχανημάτων, ὕστερον τὴν γυναῖκα τῷ δικαίῳ προσάγει· ὡς εἶθε καὶ ταύτην ἔλαβες, ὦ πονηρὲ, εἶθε μετὰ τῶν παίδων κατέχωσας. Τινὲς δέ φασιν οὐδὲ τῆς γυναικὸς εἶναι τὰ ῥήματα, ἀλλ' αὐτὸν εἰς αὐτὴν τυπωθέντα, ταῦτα φθέγγεσθαι· οὐδὲ γὰρ ἦν εἰκὸς τὴν γυναῖκα τοῦ Ἰὼβ τοιαύτην εἶναι· πλὴν εἰ μή τις εἴποι, τῇ συμφορᾷ περιτραπεῖσαν τοιαύτην γεγενῆσθαι· εἰκὸς δὲ, μὴ ταύτην πρώτην γεγενῆσθαι τὴν συμβουλὴν, ἀλλὰ πολλάκις πολλῷ τούτων χαλεπώτερα παρὰ τῆς γυναικὸς ἀκοῦσαι τὸν δίκαιον. Καὶ ὅρα διαβόλου πονηρίαν· ἐνενόησε τὴν Εὔαν· γυνὴ","english":"For this alone has been left to you as a release from evils; therefore she adds: \"But say some word against the Lord, and die.\" You see the wickedness here too—how not even in this very counsel did she at once introduce the destructive advice, but having first piteously recounted the calamities and stretched out the tragedy, she sets the advice in brief; and she does not even make it clear, but having shadowed it over, she offers him the release he most longed for, and promises death, which he especially desired. And observe the devil's wickedness from this too: since he knew Job's longing for God, he does not let the woman accuse God, lest he be straightway turned away from her as an enemy; for this reason he nowhere mentions him, but turns the events that happened upside down. And you, in addition to what has been said—that it was a woman who gave this advice—add this also: a clever rhetorician is skilled at bewitching those who do not pay attention; for many, even apart from calamities, have been brought down by a woman's advice alone. And here, as though it were stronger than the devices that came before, he brings the woman to the righteous man afterward—would that you had taken her too, O wicked one, would that you had buried her with the children. But some say that the words are not even the woman's, but that he himself, having been formed into her, uttered these things; for it was not likely that the wife of Job was such as this—unless someone should say that, overturned by the calamity, she had become such. And it is likely that this counsel was not the first, but that often the righteous man heard from his wife things far harsher than these. And see the devil's wickedness: he thought of Eve; a woman","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"γὰρ, φησὶ, κατήνεγκεν τὸν πρῶτον ἄνθρωπον, αὕτη καὶ τούτου περιγενέσθαι δυνήσηται. Ἀλλ', ὦ ἀνόητε, ἐκεῖνον ἥττονα γαστρὸς εὑροῦσα, ἰὸν ἐνέσπειρε τὸν ἑαυτῆς, τοῦτον δὲ ὁρᾷς φιλοσοφοῦντα, καὶ αὐτῆς περιγενόμενον τῆς φύσεως. Οὐκ ἐπέκαμψεν αὐτὸν χρημάτων ἀπώλεια, οὐ παίδων θάνατος ἄωρος, οὐ βάσανος σώματος ἀπαραμύθητος, οὐ μῆκος χρόνου τοσοῦτον· καὶ τὸν ὑπὸ πραγμάτων οὐχ ἁλόντα, τοῦτον ὑπὸ λόγων προσδοκᾷς χειρώσασθαι; Πλὴν ἡ γυνὴ μετὰ τὸ τὴν τραγῳδίαν ἀκριβῶς διηγήσασθαι, τότε τὴν ἀναίσχυντον ἐπιφέρει συμβουλὴν, καὶ οὐδὲ τότε λέγει φανερῶς, Βλασφήμησον· οἱ γὰρ πονηρὰ συμβουλεύοντες, οὐ τολμῶσιν ἀνακεκαλυμμένην εἰσάγειν τὴν παραίνεσιν. Τί λέγεις, ὦ γύναι; δέον ἐξιλεώσασθαι, δέον καταλλάξαι, παροξύναι μᾶλλον παραινεῖς; εἰ γὰρ ὁ Θεὸς ταῦτα ἐποίησε, παρακαλέσαι αὐτὸν, οὐ βλασφημῆσαι δεῖ. «Ὁ δὲ ἐμβλέψας, εἶπεν αὐτῇ· Ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας.» Βασιλείου καὶ Χρυσοστόμου. Ἀχθεὶς ἐπὶ τούτοις ῥήμασιν ὁ Ἰὼβ, ὡς ἐπ' οὐδενὶ τῶν προτέρων κακῶν, καὶ θυμοῦ τὸ βλέμμα πληρώσας, καὶ πρὸς τὴν γυναῖκα, καθάπερ πρὸς πολεμίαν, ἀποστραφεὶς, καὶ βλέψας εἰς αὐτὴν πικρὸν, καὶ πρὸ τῆς φωνῆς, ἀπὸ τῆς ὄψεως διεκρούσατο τὰ μηχανήματα. Ἐκείνη μὲν γὰρ προσεδόκησε δακρύων κινήσειν πηγάς· οὗτος δὲ λέοντος σφοδρότερος γέγονε, θυμοῦ πληρω θεὶς, καὶ ἀγανακτήσεως, οὐχ ὑπὲρ ὧν ἔπασχεν, ἀλλ' ὑπὲρ ὧν ἐκείνη διαβολικῶς συνεβούλευσε· καὶ τῷ βλέμματι τὸν θυμὸν ἐνδειξάμενος, μεμετρημένην ποιεῖται τὴν ἐπιτίμησιν, καὶ γὰρ ἐν συμφοραῖς σώφρων ἦν. Καὶ τί φησιν; Ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας·","english":"For, she says, she brought down the first man; she will be able to prevail over this man too. But, O foolish one, finding that man weaker than the belly, she sowed her own poison; but this man you see philosophizing, and prevailing even over nature itself. Loss of wealth did not bend him, nor the untimely death of children, nor inconsolable torture of the body, nor so great a length of time; and do you expect to subdue by words this man who was not captured by circumstances? Indeed, the woman, after accurately narrating the tragedy, then brings forward her shameless counsel, and not even then does she say openly, \"Blaspheme\"; for those who give wicked counsel do not dare to introduce their advice unveiled. What are you saying, O woman? When you ought to propitiate, when you ought to reconcile, do you rather advise provoking? For if God did these things, one ought to entreat him, not blaspheme. \"But he, looking at her, said: You have spoken like one of the foolish women.\" Basil and Chrysostom. Job, provoked by these words, as by none of the former evils, and filling his look with anger, and turning to his wife as to an enemy, and looking at her bitterly, even before his voice, by his countenance drove off her devices. For she expected to move springs of tears; but he became fiercer than a lion, filled with anger and indignation, not for what he suffered, but for what she had devilishly advised; and having shown his anger by his look, he makes his rebuke measured, for even in misfortunes he was self-controlled. And what does he say? You have spoken like one of the foolish women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"οὐχ οὕτω σε ἐπαίδευσα, φησὶν, οὐχ οὕτω σε ἔθρεψα· ὅθεν οὐδὲ ἐπιγινώσκω τὴν σύνοικον τὴν ἐμήν. Τὰ γὰρ ῥήματα ταῦτα ἀνοήτου γυναικὸς, καὶ παραπαιούσης ἡ συμβουλή. Κατάθου, φησὶν, ὦ γύναι, τὴν συμβουλὴν, μέχρι τίνος τὴν κοινὴν, ἐν οἷς λέγεις, ὑβρίζεις ζωήν; ἐψεύσω, καὶ τὴν ἐμὴν, ὡς οὐκ ηὐχόμην, ἀνατροφὴν διέβαλες, ἐν οἷς ἐλάλησας· καὶ τὸν ἐμὸν βίον ἐξ ἡμισείας, ἠσεβηκέναι νενόμικα νῦν, ἐπειδήπερ ἓν μὲν σῶμα ἀμφοτέρους ἡμᾶς ὁ γάμος ἐποίησε, σὺ δὲ εἰς βλασφημίαν κατέπεσες. Εἶδες τομὴν σύμμετρον, καὶ πληγὴν ἱκανὴν διορθῶσαι τὸ νόσημα. Οὐκ εἶπεν, Ἄφρων εἶ καὶ ἀνόητος· ἀλλὰ τί; Ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας· τουτέστιν, Οὐδὲν ἄξιον σεαυτῆς, οὐδὲ τῆς ἐμῆς ἐφθέγξω παιδεύσεως. Εἶτα μετὰ τὴν ἐπίπληξιν, καὶ συμβουλὴν εἰσάγει πάλιν, ἀρκοῦσαν αὐτὴν παραμυθήσασθαι, καὶ πολὺ τὸ εὔλογον ἔχουσαν, λέγων· «Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;» Ἀναμνήσθητι, φησὶ, τῶν προτέρων ἐκείνων, καὶ λογίζου τὸν αἴτιον, καὶ οἴσεις καὶ ταῦτα γενναίως. Εἶδες μετριοφροσύνην ἀνδρός; οὐδὲ γὰρ τῇ ἀνδρείᾳ αὐτοῦ λογίζεται τὴν ὑπομονὴν, ἀλλὰ τῆς τῶν πραγμάτων ἀκολουθίας αὐτὴν εἶναί φησι. Ἀντὶ τίνων γὰρ ἐκεῖνα ἡμῖν ἔδωκεν ὁ Θεός; ποίαν ἐκτιννὺς ἀμοιβήν; Οὐδεμίαν, ἀλλ' ἐξ ἀγαθότητος μόνης. Δωρεὰν γὰρ ἦν, οὐκ ἀμοιβὴ, καὶ χάρις, οὐκ ἀντίδοσις· οὐκοῦν καὶ ταῦτα φέρωμεν γενναίως· ἀνάμνησον τῶν φθασάντων σεαυτὴν ἀγαθῶν, ἀντισήκωσον τὰ κρείττω τοῖς χείροσιν. Οὐδενὸς ἀνθρώπων ὁ βίος δι' ὅλου μακάριος· τὸ διαπαντὸς εὖ πράττειν, μόνου Θεοῦ·","english":"I did not train you this way,\" he says, \"I did not nurture you this way; and therefore I do not even recognize my own wife. For these words are those of a foolish woman, and her advice is that of one who is deranged. Put aside your advice, woman—until when will you insult our common life by what you say? You have lied, and you have slandered my own upbringing, contrary to my hopes, in what you have spoken; and I now consider my own life to have been half impious, since marriage made us both one body, and you have fallen into blasphemy. You have seen a measured incision and a blow sufficient to correct the disease. He did not say, 'You are foolish and senseless,' but what? 'You have spoken like one of the foolish women'—that is, you have uttered nothing worthy of yourself, nor of my instruction. Then after the rebuke, he again introduces advice, sufficient to console her and possessing much reasonableness, saying: 'If we received good things from the hand of the Lord, shall we not endure the evil things?' Remember, he says, those former things, and consider the one who caused them, and you will bear these things too nobly. Do you see the man's moderation? For he does not reckon his endurance to his own courage, but says it is a consequence of the order of events. For in return for what did God give us those things? What recompense was he exacting? None, but from goodness alone. For it was a gift, not a repayment, and a grace, not a recompense; therefore let us bear these things too nobly; remind yourself of the good things that came before, and balance the better against the worse. No man's life is blessed throughout; to prosper always is God's alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"σὺ δὲ εἰ τοῖς παροῦσιν ἀλγεῖς, ἀπὸ τῶν προλαβόντων σεαυτὴν παραμύθησον. Νῦν δακρύεις, ἀλλ' ἐγέλασας πρότερον· νῦν πτωχεύεις, ἀλλ' ἐπλούτησας πρότερον· ἔπιες τὸ διειδὲς νᾶμα τοῦ βίου, καὶ τὸ θολερὸν τοῦτο πίνουσα, καρτέρησον· οὐδὲ τὰ τῶν ποταμῶν ῥεύματα δι' ὅλου φαίνεται καθαρά. Ποταμὸς δὲ, ὡς οἶσθα, ὁ βίος ἡμῶν, ῥέων ἐνδελεχῶς, καὶ κύμασιν ἀλλεπαλλήλοις πληρούμενος· τὸ μὲν γὰρ αὐτοῦ προέῤῥευσεν ἤδη, τὸ δὲ ἔτι πορεύεται, τὸ δὲ ἄρτι προέκυψε τῶν πηγῶν, τὸ δὲ μέλλει, καὶ πρὸς τὴν κοινὴν ἅπαντες τοῦ θανάτου σπεύδομεν θάλασσαν. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; Ἀναγκάζομεν τὸν κριτὴν ὅμοια χορηγεῖν πράγματα δι' αἰῶνος ἡμῖν;\n\nδιδάσκομεν τὸν Δεσπότην ὅπως χρὴ διεξάγειν τὸν ἡμέτερον βίον; Αὐτὸς τῶν οἰκείων ψήφων ἔχει τὴν ἐξουσίαν, ὅπως βούλεται τάττει τὰ καθ' ἡμᾶς· σοφὸς δέ ἐστι, καὶ τὸ λυσιτελοῦν ἐπιμετρεῖ τοῖς οἰκέταις. Μὴ περιεργάζου Δεσπότου τὴν κρίσιν, ἀγάπα μόνον τὰ παρὰ τῆς αὐτοῦ σοφίας οἰκονομούμενα· ὅπερ ἂν δῷ σοι, τοῦτο δέχου μεθ' ἡδονῆς, δεῖξον ἐν τοῖς ἀλγεινοῖς, ὡς καὶ τῆς εὐφροσύνης ἄξια τῆς πρόσθεν ἐτύγχανες. Ταῦτα ὁ Ἰὼβ λέγων, ἀπεκρούσατο καὶ ταύτην τοῦ διαβόλου τὴν προσβολὴν, καὶ τελείαν αὐτῷ τὴν τῆς ἥττης αἰσχύνην ἐπήγαγεν. Ἔδειξε διὰ τοῦ βλέμματος, τὸν κατὰ τῆς ἁμαρτίας μέγιστον ζῆλον (ὀφθαλμὸν γὰρ κατήγορον τῶν κρυπτομένων ἡ φύσις ἐγνώριζε), καὶ ὁ τὴν τοιαύτην ἔφοδον τοῦ πονηροῦ πράως καὶ φιλοσόφως διενεγκὼν, τὴν πρὸς κακίαν παράκλησιν οὐχ ὑπέμεινε, μείζονα τῶν τοῦ σώματος βελῶν τὴν πονηρὰν ἀκοὴν ἡγησάμενος, καὶ τῇ γυναικὶ ἐπετίμησεν.","english":"But if you are pained by the present circumstances, comfort yourself from what has gone before. Now you weep, but you laughed before; now you are poor, but you were rich before; you drank the clear stream of life, and now that you drink this turbid one, endure; for not even the currents of rivers are seen to be wholly pure. And our life, as you know, is a river, flowing continuously and filled with wave upon wave; for part of it has already flowed past, part is still going on, part has just emerged from its sources, and part is yet to come, and we all hasten toward the common sea of death. If we received good things from the hand of the Lord, shall we not endure the evil things? Do we compel the Judge to supply us with the same kind of things throughout all time? Do we teach the Master how he ought to conduct our life? He himself has authority over his own decrees; he arranges our affairs as he wills; and he is wise, and he apportions to his servants what is advantageous. Do not pry into the Master's judgment; only love what is administered by his wisdom; whatever he gives you, receive it with pleasure; show in painful circumstances that you were also worthy of the former gladness. Saying these things, Job also repelled this assault of the devil, and brought upon him the complete shame of defeat. He showed through his look the greatest zeal against sin (for nature recognized the eye as an accuser of hidden things), and he who bore such an attack of the wicked one meekly and philosophically did not endure the exhortation to evil, considering the wicked hearing greater than the arrows of the body, and he rebuked his wife.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Ὥσπερ γὰρ, φησὶ, τὴν θεραπείαν εὐθύμως προσηκάμεθα, οὕτω καὶ τὴν παιδείαν σωφρόνως ἐνέγκωμεν· ἀγαθὰ γὰρ λέγει, τὰ εὐφραίνοντα, κακὰ δὲ, τοὺς πειρασμούς. Τὸ δὲ, ὥσπερ μία τῶν ἀφρόνων ἐλάλησας, τινὲς εἰς τὴν Εὔαν ἐξέλαβον· Ἐκείνην, φησὶν, ἐμιμήσω τὴν πρώτην δεξαμένην τῆς ἁμαρτίας τὸ νέφος, καὶ συμβουλαῖς ὁμοίαις παρακρουσαμένην, τὸν εἰκόνι Θεοῦ τετιμημένον ἐκεῖνον, καὶ πάσης κακίας ἐλεύθερον. Ὁ γὰρ μακάριος οὗτος πανταχόθεν βαλλόμενος ἀσφαλέστερον ἵστατο, καὶ μυρία βέλη δεχόμενος οὐκ ἐνεδίδου, ἀλλ' ἐκένωσε μὲν τοῦ διαβόλου τὴν βελοθήκην, αὐτὸς δὲ οὐ κατέπεσεν, οὐδὲ ὑπεσκελίσθη· ἀλλ' ὥσπερ ἄριστος κυβερνήτης, οὔτε μαινομένης τῆς θαλάσσης, καὶ τῶν κυμάτων διεγειρομένων, κατεποντίζετο, οὔτε γαλήνης οὔσης ῥᾳθυμώτερος ἐγίνετο, ἀλλ' ἐν ἑκατέρᾳ τῇ τῶν καιρῶν διαφορᾷ, ἴσην τὴν ἑαυτοῦ τέχνην διετήρησε. Καὶ οὔτε πλοῦτος αὐτὸν ἐφύσησεν, οὔτε πενία ἐταπείνωσεν, οὔτε κατὰ ῥοῦν τῶν πραγμάτων φερομένων ὕπτιος ἦν, καὶ ἀναπεπτωκὼς, οὔτε ὅλης σχεδὸν τῆς οἰκίας ἀνατραπείσης, καὶ πανολεθρίας γενομένης διεταράχθη, καὶ τὴν ἀνδρείαν ἤλεγξε τὴν ἑαυτοῦ. Ἀκουέτωσαν πλούσιοι, ἀκουέτωσαν πένητες, ἑκατέροις γὰρ τὸ διήγημα χρήσιμον, καὶ πᾶσιν ἀνθρώποις ἱστορία λυσιτελὴς, καὶ τοῖς ἐν εὐημερίᾳ, καὶ τοῖς ἐν συμφοραῖς. Ἑκάτερα γὰρ τὰ ὅπλα μεταχειρίσας, ὁ τῆς εὐσεβείας ἀγωνιστὴς, ὁ τῆς οἰκουμένης στεφανίτης, ἐν ἑκατέροις τὸ τρόπαιον ἔστησε, καὶ πρὸς πᾶν εἶδος πολέμου, τοῦ δαίμονος ἐπελθόντος ἐκείνου, πρὸς ἅπαντα παρετάξατο, καὶ ἐν πᾶσιν ἀνεκηρύττετο.","english":"For, he says, just as we received healing with good cheer, so let us also bear discipline with soundness of mind; for he calls good the things that gladden, and evil the temptations. But the phrase, \"you have spoken like one of the foolish women,\" some have interpreted as referring to Eve. Her, he says, you imitated—the first who received the cloud of sin, and who by similar counsels deceived that man who was honored with the image of God and free from every evil. For this blessed man, assailed from every side, stood the more securely, and receiving countless arrows did not give way, but emptied the devil's quiver, yet he himself did not fall nor was he tripped up; but like the best helmsman, neither was he sunk when the sea raged and the waves were stirred up, nor did he become more slack when there was a calm, but in each difference of circumstance he preserved his skill equally. Neither did wealth puff him up, nor did poverty humble him; neither when affairs flowed with the stream was he supine and laid back, nor when almost his whole house was overturned and utter destruction came to pass was he disturbed and put his own courage to shame. Let the rich hear, let the poor hear; for the account is useful to both, and to all men the story is profitable, both to those in prosperity and to those in misfortune. For having handled both kinds of weapons, the champion of piety, the crowned victor of the world, set up his trophy in both, and when the demon came against him for every kind of war, he arrayed himself against all things, and in all things he was proclaimed victorious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Καὶ καθάπερ στρατιώτης γενναῖος, καὶ εἰδὼς νυκτομαχεῖν, τειχομαχεῖν, πεζομαχεῖν, ναυμαχεῖν, καὶ τοξεύειν, καὶ δόρυ σείειν καὶ σφενδόναις, καὶ ἀκοντίοις, καὶ παντὶ τρόπῳ μάχης περιγίνεσθαι τῶν ἐναντίων, καὶ πανταχοῦ κρατεῖν· οὕτω δὴ καὶ ὁ γενναῖος ἐκεῖνος ἅπαντα πειρασμὸν μετὰ πολλῆς ἤνεγκε τῆς ἀνδρείας, τὸν ἀπὸ πενίας, τὸν ἀπὸ λιμοῦ, τὸν ἀπὸ νόσου, τὸν ἐξ ὀδύνης, τὸν ἀπὸ τῆς τῶν παίδων ἀπωλείας, τὸν ἀπὸ τῶν φίλων, τὸν ἀπὸ τῶν ἐχθρῶν, τὸν ἀπὸ τῆς γυναικὸς, τὸν ἀπὸ τῶν οἰκετῶν. Οὐδὲ γὰρ ἦν ἀνθρωπίνη συμφορὰ, ἣ μὴ εἰς τὸ σῶμα ἐξεκενώθη ἐκείνου, ἀλλ' ὅμως ἁπάντων ὑπερηνέχθη τῶν δικτύων, καὶ ὑψηλότερος γέγονε τῶν τοῦ διαβόλου καλάμων· καὶ τὸ δὴ θαυμαστότερον, ὅτι καὶ πάντα αὐτῷ, καὶ πάντα μεθ' ὑπερβολῆς, καὶ πάντα ὑφ' ἕν. Μὴ γὰρ δὴ τοῦτο ἴδῃς, ὅτι τοσαῦτα ἔπαθεν, ἀλλὰ πρόσθες, ὅτι οὐδὲ κατὰ μικρὸν, οὐδὲ ἐκ διαστήματος, ἀλλ' ὑφ' ἓν καὶ ὁμοῦ· οὐ μικρὰ δὲ αὐτὴ πειρασμῶν προσθήκη. Τῶν μὲν γὰρ ἄλλων ἕκαστος ἀνθρώπων, πρῶτον μὲν οὐδεὶς ἂν εὑρεθείη πάντα ὑπομείνας ὁμοῦ, ἀλλ' εἰ καὶ πενίᾳ παλαίει, ὅμως ὑγιείας ἀπολαύει· εἰ δὲ καὶ πενίᾳ, καὶ νόσῳ περιεπάρη, ἀλλὰ γυναικὸς πολλάκις ἀπήλαυσε παραμυθουμένης τὰ δεινὰ, καὶ ἀντὶ λιμένος αὐτῷ γινομένης· εἰ δὲ μὴ γυναικὸς ἀπήλαυσε τοιαύτης, ἀλλ' οὐχ οὕτω συμβουλευούσης ὀλέθρια, εἰ δὲ καὶ οὕτω συμβουλευούσης ὀλέθρια, ἀλλ' οὐχὶ καὶ τοὺς","english":"And just as a noble soldier, one who knows how to fight by night, to storm walls, to fight on foot, to fight at sea, to shoot with the bow, to brandish the spear, and with slings and javelins, and by every manner of battle to prevail over the enemy and to conquer everywhere—so too that noble man bore every trial with great courage: the trial from poverty, from famine, from sickness, from pain, from the loss of his children, from his friends, from his enemies, from his wife, from his servants. For there was no human calamity that was not poured out upon his body, yet nevertheless he rose above all the nets and became higher than the devil's snares; and what is more wonderful still, that all these things came upon him, and all in excess, and all at once. For do not look only at this, that he suffered so many things, but add that it was not little by little, nor at intervals, but all at once and together; and this itself is no small addition to his trials. For of the rest of mankind, first, no one would be found who endured all things at once, but even if he wrestles with poverty, he nevertheless enjoys health; and if he is beset both by poverty and by sickness, yet often he has enjoyed a wife who comforts him in his troubles and becomes a harbor to him; and if he has not enjoyed such a wife, yet not one who gives such destructive counsel; and if she does give such destructive counsel, yet not also his","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"παῖδας ἀθρόον ἀπώλεσεν ἅπαντας· εἰ καὶ ἀθρόον, ἀλλ' οὐ τοιούτῳ τρόπῳ τελευτῆς· εἰ δὲ καὶ τοιούτῳ τρόπῳ τελευτῆς, ἀλλὰ φίλους ἔσχε παρακαλοῦντας· εἰ δὲ οὐκ ἔσχε παρακαλοῦντας, ἀλλ' οὐχὶ καὶ οὕτως ἐπεμβαίνοντας· εἰ δὲ καὶ ἐπεμβαίνοντας, ἀλλ' οὐχὶ καὶ οἰκέτας ὀνειδίζοντας· εἰ δὲ καὶ ὀνειδίζοντας, ἀλλ' οὐχὶ καὶ εἰς τὸ προσώπων αὐτοῦ ἐμπτύοντας· εἰ δὲ καὶ εἰς τὸ πρόσωπον ἐμπτύοντας, ἀλλ' οὐχὶ καὶ νόσῳ τοιαύτῃ περιεπάρη· εἰ δὲ καὶ νόσῳ τοιαύτῃ περιεπάρη, ἀλλὰ δομιτίου καὶ σκέπης ἀπήλαυσε, καὶ οὐκ ἐπὶ τῆς κοπρίας ἐκάθητο· εἰ δὲ καὶ ἐπὶ τῆς κοπρίας ἐκάθητο, ἀλλ' ἔσχε τοὺς χεῖρα ὀρέγοντας· εἰ δὲ μὴ ἔσχε τοὺς χεῖρα ὀρέγοντας, ἀλλ' οὐχὶ καὶ ἐπεμβαίνοντας· οὗτος δὲ ἅπαντα ταῦτα ὑπήνεγκε. Ἐν τούτοις γὰρ ὄντος αὐτοῦ, καὶ ἀποτηγανιζομένου πάντοθεν, ἔνδοθεν, ἔξωθεν, ἐποίει τῆς γυναικὸς τὰ μηχανήματα, καὶ γίνεται τοῦ δαίμονος ὅπλον ἡ σύνοικος, καὶ τοξεύει τὸν ἄνδρα, τὴν γλῶτταν δανείσασα τῷ διαβόλῳ, καὶ βάλλει τῶν εἰρημένων πικρότερα καὶ ὀλεθριώτερα. Καὶ οὐδὲ ἐνταῦθα τέλος ἐλάμβανε τὰ παλαίσματα, ἀλλ' ἀρχὴ πάλιν καὶ προοίμια τῆς παρατάξεως ἦν· καὶ ὑπὸ τῶν φίλων μυρίως ἐβάλλετο τοῖς ὀνείδεσιν. Ἆρα οὐκ ἐκάμετε ἀκούοντες τὰς ἐπαλλήλους ταύτας συμφοράς; ἀλλ' ἐκεῖνος οὐκ ἔκαμνε πάσχων. Διὸ δὴ παρακαλῶ τὴν ὑμετέραν ἀγάπην ἀναμεῖναι πάλιν· οὐδέπω γὰρ τὸ πᾶν εἰρήκαμεν, οὐδὲ τὴν ἑτέραν προσεθήκαμεν ὑπερβολήν. Μία μὲν γὰρ ἦν, ὅτι πάντα τὰ ἐν ἀνθρώποις κακὰ, ἓν σῶμα ὑπέμεινεν. Ἑτέρα δὲ, ὅτι πάντα ὁμοῦ, καὶ οὐδὲ τὴν πάσχουσαν ἔσχεν ἀνακωχήν. Βούλομαι δὲ καὶ τρίτην εἰπεῖν· τίς δέ ἐστιν αὕτη;","english":"He destroyed all his children at once. Even if at once, yet not by such a manner of death; but even if by such a manner of death, yet he had friends to comfort him; but even if he did not have comforters, yet not those who trampled upon him; but even if those who trampled upon him, yet not servants reproaching him; but even if reproaching him, yet not spitting upon his face; but even if spitting upon his face, yet he was not consumed by such a disease; but even if he was consumed by such a disease, yet he enjoyed a mat and covering, and did not sit upon a dunghill; but even if he sat upon a dunghill, yet he had those who extended a hand; but even if he did not have those who extended a hand, yet not those who trampled upon him. But this man endured all these things. For while he was in these circumstances, and being fried, as it were, from every side, within and without, the wife's devices were at work, and the spouse becomes a weapon of the devil, and shoots the man, lending her tongue to the devil, and hurls words more bitter and more deadly than those spoken. And not even here did the wrestlings come to an end, but again it was a beginning and prelude of the battle; and he was struck ten thousand times by the reproaches of his friends. Have you not grown weary hearing these successive calamities? But he did not grow weary in suffering. Therefore I entreat your love to wait again; for we have not yet said everything, nor have we added the second excess. For one was that he endured in one body all the evils that are among men. And another, that all at once, and he did not even have a respite in his suffering. But I wish to speak also a third; and what is this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ὅτι τῶν εἰρημένων ἕκαστον, οὐχ ὁμοῦ μόνον ἐπῆλθεν, ἀλλὰ καὶ μετὰ πολλῆς τῆς ὑπερβολῆς, καὶ τῆς καινότητος· εἴτε πενία, πενίας ἁπάσης χαλεπωτέρα, εἴτε νόσος, εἴτε καθέδρα, εἴτε τῶν παίδων ἀπώλεια, εἴτε τῶν ὄντων ἁπάντων· σκόπει δὲ, ἀπώλεσέ τις τὰ ὄντα, ἀλλ' οὐχ οὕτως ὁλοσχερῶς, οὐδὲ τρόπῳ τοιῷδε. Ἀπέβαλε παῖδας, ἀλλ' οὐδέποτε ὑφ' ἓν ἅπαντας, οὐδὲ τοσούτους, οὐδὲ τοιούτους. Νόσῳ περιέπεσεν, ἀλλ' οὐ τοιαύτῃ, ἀλλ' ἢ πυρετοῖς, ἢ λώβῃ, ἢ ἑτέρῳ τινὶ πάθει συνήθει. Ἐκείνη δὲ ἡ πληγὴ ξένη τις ἦν, καὶ τῷ πάσχοντι μόνῳ σαφής· λόγος γὰρ οὐδεὶς παραστῆσαι δύναιτ' ἂν τὸ πικρὸν τῶν ἑλκῶν ἐκείνων, καὶ τὸ τῶν τραυμάτων ὀδυνηρόν· ἀλλ' ἀρκεῖ μόνον τὸν ἐργασάμενον εἰπόντα, καὶ τὸν ἀκόλαστον αὐτοῦ θυμὸν, ἐνδείξασθαι τῆς πληγῆς τὸ μέγεθος. Καινὴ δὲ καὶ ἡ καθέδρα ἦν, καὶ ξένη· οὐ γάρ ἐστιν, οὐκ ἔστιν οὐδεὶς πένης, οὕτω ποτὲ καθεσθεὶς αἴθριος διὰ παντὸς τοῦ χρόνου, ὥσπερ ἐκεῖνος ὑπέμεινε γυμνὸς ἱματίων, στέγης ἀπεστερημένος ἁπάσης, ἐπὶ τῆς κοπρίας καθήμενος. Ἔσχε τις γυναῖκα πονηρὰν πολλάκις, ἀλλ' οὐδεμία οὐδέποτε ἐγένετο οὕτω πονηρὰ, ὡς ἐν τοιαύτῃ συμφορᾷ ἐπιτίθεσθαι τῷ ἀνδρὶ, καὶ ξίφος ἀκονῆσαι κατὰ τῆς ἐκείνου ψυχῆς, καὶ συμβουλεῦσαι τοιαύτας συμβουλάς. Καὶ τὸ τῶν φίλων δὲ ξένον, καὶ τὸ τῶν οἰκετῶν· καὶ τὸ τοῦ λιμοῦ δὲ καινότερον πάλιν, ὅτι παρακειμένης οὐκ ἀπεγένετο τῆς τραπέζης. Εἴπω καὶ τετάρτην ὑπερβολὴν, τὸν πλοῦτον λέγω, τὸν ἔμπροσθεν, καὶ τὴν εὐημερίαν· ὁ μὲν γὰρ ἐξ ἀρχῆς ἐν πενίᾳ ζήσας, εὐκολώτερον ἂν ταύτην ἤνεγκεν, ἅτε μελετήσας τὸ πάθος·","english":"Because each of the things said did not come upon him merely together, but also with great excess and novelty—whether poverty, harsher than all poverty, or disease, or sitting on the dunghill, or the loss of his children, or of all his possessions. Consider: someone has lost his possessions, but not so completely, nor in such a manner. He lost his children, but never all at once, nor so many, nor such as these. He fell into disease, but not of such a kind, but rather fevers, or disfigurement, or some other familiar affliction. But that plague was something strange, and clear only to the one suffering it; for no word could set forth the bitterness of those sores and the painfulness of those wounds; but it is enough that the one who inflicted it spoke, and his unrestrained anger, to show the magnitude of the plague. And his sitting was also novel and strange; for there is not, there is not anyone so poor who ever sat in the open air through all his time, as he endured, stripped of his garments, deprived of every roof, sitting on the dunghill. Someone has often had a wicked wife, but no woman ever became so wicked as to attack her husband in such a calamity, and to sharpen a sword against his soul, and to give such counsel. And the strangeness of his friends, and of his household; and the strangeness of the famine again, that though the table was set before him, he did not partake of it. Let me also mention a fourth excess—I mean his former wealth and prosperity; for one who has lived in poverty from the beginning would more easily have borne this, since he had practiced the suffering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"ὁ δὲ ἐξ εὐημερίας τοσαύτης κατενεχθεὶς, διὰ τὸ ἀγύμναστον, καὶ ἀμελέτητον, χαλεπωτέραν ὑπομένει τὴν αἴσθησιν καὶ πικροτέραν τὴν ὀδύνην, καὶ μείζονα τὴν ταραχήν. Εἴπω καὶ ἑτέραν ὑπερβολὴν, μάλιστα στεφανοῦσαν, καὶ ἀνακηρύττουσαν τὸν ἀθλητὴν ἐκεῖνον, καὶ δεικνύουσαν αὐτοῦ ὑψηλὴν καὶ τῶν οὐρανῶν ἁπτομένην τὴν ψυχήν. Τίς οὖν ἐστιν αὕτη; Ἡ ἀπὸ τοῦ χρόνου διαφορά· πρὸ γὰρ τῆς χάριτος, καὶ πρὸ τοῦ νόμου γενόμενος, τοιαῦτα ἐφιλοσόφησεν, οὐ διδασκαλίας ἀπολαύσας, οὐ γράμμασιν ἐντυχὼν, οὐ βιβλίοις, οὐχ ἑτέρους τοιούτους θεασάμενος, οὐκ εἰς τὸν ἔμπροσθεν χρόνον ἀναδραμεῖν ἔχων, καὶ τοὺς κατορθωκότας ἐννοῆσαι· οὐδέπω γὰρ ἦν γραφὴ, ἢ ἱστορία τὰ γεγενημένα παραδιδοῦσα· ἀλλ' ἐν ἀτριβεῖ\n\nτῇ ὁδῷ, ἐν ἀπλώτῳ τῇ θαλάττῃ, ἐν ζόφῳ τοσούτῳ κακίας, μόνος καὶ πρῶτος ἐκεῖνος τότε ταύτην τῆς φιλοσοφίας ἔτεμε τὴν ὁδὸν, τῷ κεφαλαίῳ τῶν ἀγαθῶν μεθ' ὑπερβολῆς ἄκρος ἀποδειχθείς. Μέγιστον γὰρ καὶ τὸ, τὰ ἐλάττονα μέρη τῆς ἀρετῆς κατορθοῦν, πολλῷ δὲ μεῖζον, τὸ ἐν τῷ ἀκροτάτῳ πάντων ἀκρότατον εἶναι· ὅτι δὲ τὸ πάντων ἀκρότατον ὑπομονὴ, οὐδεὶς ἀντερεῖ. Ταῦτα γοῦν καὶ αὐτὸς ὁ διάβολος εἰδὼς, ἔλεγε· Δέρμα ὑπὲρ δέρματος, καὶ πάντα ὅσα ὑπάρχει τῷ ἀνθρώπῳ, ὑπὲρ τῆς ψυχῆς αὐτοῦ ἐκτίσει. Οὐ μὴν δὲ ἀλλ' ἀποστείλας τὴν χεῖρά σου, ἅψαι τῶν ὀστῶν αὐτοῦ, καὶ τῶν σαρκῶν αὐτοῦ. Ὅθεν δῆλον, ὅτι πάντων ἀκρότατον τοῦτο τὸ κατόρθωμα, καὶ νεανικῆς τινος καὶ σιδηρᾶς δεόμενον ψυχῆς. Ἐγὼ δὲ οὐχ οὕτω θαυμάζω τὸν Ἰὼβ πρὸ τῆς παραινέσεως τῆς γυναικὸς, ὡς μετὰ τὴν ὀλεθρίαν συμβουλὴν ἐκείνην.","english":"But he who was brought down from such great prosperity, because of being untrained and unpracticed, endures the sensation more grievous and the pain more bitter and the disturbance greater. Let me also state another excellence, which most of all crowns and proclaims that athlete and shows his soul to be lofty and touching the heavens. What then is this? The difference of time; for having come to be before the grace and before the law, he philosophized such things, not having enjoyed teaching, not having encountered letters, not books, not having seen others of that sort, not being able to run back to the time before and to consider those who had succeeded; for there was not yet writing, or history handing down the things that had happened; but in an untrodden road, in a vast sea, in such great darkness of wickedness, he alone and first at that time cut this road of philosophy, having been shown to be foremost in the chief of goods with excess. For it is a great thing also to succeed in the lesser parts of virtue, but much greater to be the most extreme in the most extreme of all things; and that patience is the most extreme of all things, no one will dispute. At any rate, the devil himself, knowing these things, said: Skin for skin, and all that a man has he will give for his soul. But rather, having sent forth your hand, touch his bones and his flesh. From this it is clear that this achievement is the most extreme of all, and requires a certain vigorous and iron soul. But I do not so much admire Job before the advice of his wife, as after that destructive counsel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Καὶ μή τις παράδοξον εἶναι νομιζέτω τὸ λεγόμενον· πολλάκις γὰρ οὓς ἡ τῶν πραγμάτων φύσις οὐχ ὑπεσκέλισε, ῥῆμα, καὶ παραίνεσις διεφθαρμένη κατέλυσεν. Ὅπερ οὖν καὶ ὁ διάβολος συνειδὼς, μετὰ τὴν ἀπὸ τῆς πείρας πληγὴν, καὶ τὴν διὰ τῶν ῥημάτων ἐπάγει προσβολήν. Ὅπερ ἐποίησε καὶ ἐπὶ τοῦ Δαβίδ· ἐπειδὴ γὰρ εἶδεν αὐτὸν γενναίως ἐνεγκόντα τὴν ἐπανάστασιν τοῦ παιδὸς, καὶ τὴν παράνομον ἐκείνην τυραννίδα, βουλόμενος ὑποσκελίσαι τὴν διάνοιαν, καὶ πεῖσαι εἰς ὀργὴν ἐκπεσεῖν, καθῆκεν ἐκεῖνον τὸν Σεμεῒ, ῥήμασι πικροῖς παρασκευάσας δακεῖν αὐτοῦ τὴν ψυχήν. Τοῦτο καὶ ἐπὶ τοῦ Ἰὼβ ἐκακούργησεν· ὡς γὰρ εἶδεν ἐκεῖνον καταγελάσαντα αὐτοῦ τῶν βελῶν, καὶ ὥσπερ ἀδαμάντινον πύργον πρὸς πάντα στάντα γενναίως. καθώπλισε τὴν γυναῖκα, ἵνα ἀνύποπτος ἡ συμβουλὴ γένηται, καὶ ἐνέκρυψε τὸ δηλητήριον τοῖς ἐκείνης ῥήμασι, καὶ τὴν συμφορὰν ἐτραγῴδησε. Τί οὖν ὁ γενναῖος; Ὥσπερ μία τῶν ἀφρόνων γυναικῶν ἐλάλησας· εἰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν; Εἰ γὰρ μὴ Δεσπότης ἦν, φησὶ, μηδὲ τοσοῦτον ἡμῖν ὑπερέχων, ἀλλὰ φίλος τις ὁμότιμος, ποίαν ἔχομεν ἀπολογίαν, τοσαῦτα εὐεργετηθέντες, καὶ τὰ ἐναντία μὴ φέροντες; Εἶδες ἄνδρα φιλόθεον, καὶ πῶς οὐ μεγαλοφρονεῖ, οὐδὲ ἐναβρύνεται, ἐπὶ τῷ γενναίως ἐνεγκεῖν τὰς ὑπὲρ φύσιν ἐκείνας πληγὰς, οὔτε σοφίας εἶναι νομίζει καὶ μεγαλοψυχίας, τοσαύτην ὑπομονήν· ἀλλ' ὥσπερ ἀναγκαῖον ὄφλημα ἐκτιννὺς, καὶ οὐδὲν ἀπεικὸς παθὼν, οὕτως ἐκ περιουσίας τὸ γύναιον ἐπεστόμισεν.","english":"And let no one think that what is said is paradoxical; for often those whom the nature of circumstances did not trip up, a word, and corrupted advice, has brought down. This, then, the devil also knowing, after the blow from experience, brings on the assault through words. Which he also did in the case of David; for when he saw that he had borne nobly the rebellion of his child, and that lawless tyranny, wishing to trip up his mind, and to persuade him to fall into anger, he sent that Shimei, having prepared him to bite his soul with bitter words. This he also wrought wickedly in the case of Job; for when he saw that he had laughed at his arrows, and stood like an adamantine tower against all things nobly, he armed the woman, so that the counsel might be unsuspected, and he hid the poison in her words, and he dramatized the calamity. What then does the noble man say? You have spoken as one of the foolish women; if we received good things from the hand of the Lord, shall we not endure the evil things? For if he were not a Master, he says, nor so far exceeding us, but some friend of equal honor, what defense do we have, having been so greatly benefited, and not bearing the contrary things? You saw a man who loves God, and how he does not pride himself, nor exult, over having nobly borne those blows beyond nature, nor does he consider it to be wisdom and magnanimity, such endurance; but as one paying a necessary debt, and having suffered nothing unreasonable, thus out of abundance he silenced the woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"«Ἐν πᾶσι τούτοις συμβεβηκόσιν αὐτῷ, οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίον τοῦ Θεοῦ.» Οὐκ ἔστι, φησὶν, εἰπεῖν, ὅτι πρὸς μὲν τὴν γυναῖκα ταῦτα ἔλεγε, τὰ δὲ ἀπόῤῥητα αὐτοῦ τῆς διανοίας ἔγεμε θυμοῦ καὶ ἀποδυσπετήσεως, ἀλλ' οὐδὲ ἐν τοῖς χείλεσιν αὐτοῦ ἐφθέγξατό τι. Ὁ Ἑβραῖος αὐτὸ οὐκ ἔχει, ἀρκούντως τὴν ἔννοιαν προεκφράσαι. «Ἀκούσαντες δὲ οἱ τρεῖς φίλοι αὐτοῦ τὰ κακὰ πάντα τὰ ἐπελθόντα αὐτῷ, παρεγένοντο ἕκαστος ἐκ τῆς ἰδίας χώρας πρὸς αὐτόν.» Παραγίνονται μὲν γὰρ οἱ τρεῖς φίλοι, ὥστε παραμυθήσασθαι, τὸ δὲ ἐναντίον ποιοῦσι τῆς παραμυθίας· φιλικὴ μὲν γὰρ ἡ παρουσία, οὐ φιλικὴ δὲ ἡ παραίνεσις· καὶ πρὸ τῶν ῥημάτων δὲ αὐτῶν, ἱκανὴ μόνη ἡ ὄψις τὸν δίκαιον καταβαλεῖν. Τὰ γὰρ ἡμέτερα δεινὰ, μάλιστα ἐν τοῖς τῶν ἄλλων ἀγαθοῖς ἀκριβέστερον καθορῶμεν. Ἐννόησον γὰρ ὅσον ἦν, ἑαυτὸν ἐν τούτοις ὁρᾷν, καὶ ἐκείνους τοὺς συνήθεις, καὶ γνωρίμους, ἐπὶ τῆς προτέρας εὐπραγίας μένοντας. Καὶ τὸ δὲ δεινὸν, τὸ πανταχοῦ περιενεχθῆναι τὴν συμφοράν· εἰ γὰρ οὗτοι, τοσοῦτον ἀπέχοντες. ἤκουσαν, πολλῷ μᾶλλον οἱ πλησίον ὄντες. Μάλιστα δὲ αὐτὸν ἐλύπει, οὐ τὸ μέγεθος τῶν δεινῶν, ἀλλὰ τὸ δοκεῖν, ὡς ἀσεβῆ καὶ παράνομον πάσχειν, ὡς ἐχθρὸν τοῦ Θεοῦ καὶ πολέμιον, ὡς ἐν ὑποκρίσει τὸν ἔμπροσθεν ζήσαντα χρόνον. Οὐκ ἔμελεν αὐτῷ τοῦ σώματος διαφθειρομένου, ἀλλὰ τῆς δόξης καταβαλλομένης· οὐχ ὅτι φιλότιμος ἦν, ἣ πρὸς τὴν τῶν πολλῶν ἔζη δόξαν, ἀλλ' ὅτι πολλοὺς ἐπὶ τούτοις σκανδαλιζομένους ἑώρα. Τίθησι δὲ ὁ συγγραφεὺς καὶ τὰ τῶν","english":"In all these things that had befallen him, Job sinned not with his lips against God.\" It is not possible, he says, to claim that he said these things to his wife, but that the hidden thoughts of his mind were full of anger and resentment—no, he did not utter anything even with his lips. The Hebrew text does not have this, but it has sufficiently expressed the meaning beforehand. \"Now when his three friends heard of all the evils that had come upon him, they came, each from his own country, to him.\" For the three friends come to comfort him, but they do the opposite of comforting; for their presence was friendly, but their advice was not friendly; and even before their words, their very appearance alone was enough to cast down the righteous man. For we see our own troubles more clearly, especially in the good things of others. For consider how great a thing it was to see himself in these circumstances, and those who were his acquaintances and familiars remaining in their former prosperity. And the terrible thing was that the calamity was carried about everywhere; for if these men, being so far away, heard of it, much more those who were near. But what pained him most was not the magnitude of his troubles, but the appearance that he was suffering as an impious and lawless man, as an enemy and foe of God, as one who had lived his former time in hypocrisy. He did not care that his body was being destroyed, but that his reputation was being cast down—not because he was ambitious, or lived for the esteem of the many, but because he saw that many were being scandalized by these things. The writer also sets down the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"φίλων ὀνόματα, λέγων· «Καὶ οὐδεὶς αὐτῶν ἐλάλησε.» Ψυχὴ γὰρ ἅπαξ ὑπὸ ἀθυμίας βληθεῖσα, πρὸς πᾶσαν ἀκρόασίν ἐστιν ἀνεπιτήδειος. Διὰ τοῦτο καὶ οὗτοι τὴν τραγῳδίαν τῆς οἰκίας ἐκείνης ἰδόντες, καὶ τὸν δίκαιον ἐπὶ τῆς κοπρίας καθήμενον, καὶ ἡλκωμένον, διέῤῥηξαν τὰ ἱμάτια, καὶ μέγα ἀνῴμωξαν, καὶ σιγῇ παρεκάθηντο· δηλοῦντες, ὅτι οὐδὲν οὕτως ἐπιτήδειον παρὰ τὴν ἀρχὴν τοῖς ὀδυνωμένοις, ὡς ἡσυχία καὶ σιγή· καὶ γὰρ ἦν μεῖζον τῆς ἀπὸ τοῦ λόγου παραμυθίας τὸ πάθος. Ἦλθον μὲν γὰρ παρακαλέσοντες, οὐχ εὑρίσκοντες δὲ εἰκόνα ἐξ ἧς παραμυθήσονται, ἐσιώπων· καὶ τοῦτο δὲ συνετῶς ἐποίησαν, τοῖς πράγμασιν αὐτὸν παρακαλοῦντες, τῇ προσεδρίᾳ, τῷ διαῤῥῆξαι τὰ ἱμάτια. Ἀλλὰ ταῦτα μὲν πάντα καλὰ, καὶ φίλων ἄξια, καὶ συμπαθούντων τεκμήρια· τὰ μετὰ ταῦτα δὲ, οὐκέτι. ΚΕΦ. Γ. «Μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ.» Πολυχρονίου καὶ Χρυσοστόμου. Ἀκριβῶς δὲ κεῖται τὸ, μετὰ τοῦτο. Πολλοὺς μὲν γὰρ ὁρῶν, ὡς αὐτὸν ἀφικνουμένους, καὶ πάλιν ἀπιόντας, ἔμενε καρτερῶν ἐν τοῖς πάθεσιν· ἐπεὶ δὲ τοὺς περὶ Ἐλιφὰζ ἐθεάσατο γνησιότητι παραγενομένους, ἐπιπολύ τε προσμένοντας· οἳ καὶ ὅτι δεινὰ τὰ συμβεβηκότα διὰ τῆς σιγῆς ἐμαρτύρουν· οὐ γὰρ ἐτόλμησαν παραμυθήσασθαι, εἰ μὴ πρότερος αὐτὸς ἀρχὴν ἔδωκε· τότε δὴ φορτικὸς λοιπὸν αὐτοῖς ἔσεσθαι ἡγησάμενος διὰ τὴν σιωπὴν, λύει ταύτην. Ἴδωμεν οὖν, τί ἀνοίξας τὸ στόμα φθέγγεται. «Καὶ κατηράσατο τὴν ἡμέραν αὐτοῦ, λέγων· Ἀπόλοιτο ἡ ἡμέρα ἐν ᾖ ἐγεννήθην, καὶ ἡ νὺξ ἐκείνη ἐν ᾗ εἶπαν· Ἰδοὺ ἄρσεν.» Μὴ οὖν ἁπλῶς τὰ ῥήματα ἐξετάζωμεν, ἀλλ' ὅτι καὶ ἐξ ἀθυμούσης ψυχῆς λέγεται, ἴδωμεν·","english":"The names of the friends, saying: \"And none of them spoke.\" For a soul once struck by despondency is unfit for any hearing. Therefore these men too, when they saw the tragedy of that house, and the righteous man sitting on the dung-heap, and covered with sores, tore their garments, and groaned greatly, and sat by him in silence; showing that nothing is so fitting for those in pain at the beginning as quietness and silence; for the suffering was greater than the consolation that comes from speech. For they came to comfort him, but finding no image from which they might console him, they were silent; and this too they did wisely, comforting him by their very presence, by their sitting beside him, by tearing their garments. But all these things are good, and worthy of friends, and proofs of those who sympathize; but the things that follow are no longer so. CHAPTER 3. \"After this Job opened his mouth.\" By Polychronius and Chrysostom. The phrase \"after this\" is placed precisely. For seeing many coming to him and again departing, he remained enduring in his sufferings; but when he saw those around Eliphaz arriving in sincerity, and remaining for a long time; who also testified by their silence that the things that had befallen him were terrible; for they did not dare to comfort him unless he himself first gave a beginning; then at last, thinking that he would be burdensome to them because of the silence, he breaks it. Let us see, then, what he utters when he opens his mouth. \"And he cursed his day, saying: Let the day perish in which I was born, and that night in which they said: Behold, a male.\" Let us not therefore examine the words simply, but let us see that they are spoken even from a despondent soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"εἰ γὰρ μηδὲ ταῦτα ἐφθέγξατο, ἔδοξεν ἂν μηδὲ τῆς κοινῆς μετέχειν φύσεως. «Νὺξ ἐκείνη εἴη σκότος, καὶ μὴ ἀναζητήσαι αὐτὴν ὁ Κύριος ἄνωθεν, μηδὲ ἔλθοι εἰς αὐτὴν φέγγος· ἐκλάβοι δὲ αὐτὴν σκότος, καὶ σκιὰ θανάτου.» Ὁρῶν ὁ δίκαιος, ὡς ἡ βαρύτης τῶν συμβάντων, ἐκάλεσε τοὺς φίλους, καὶ τῆς πληγῆς τὸ φορτικὸν ἐννοῶν, καὶ τὸ παρακαθῆσθαι αὐτοὺς ἐπὶ πολὺ κρίνων ἐπαχθὲς καὶ ὡς οὐκ ἐπὶ τούτοις τὸ πρότερον αὐτοῖς συνεγένετο· καὶ ὡς ἔπος εἰπεῖν πάντα, ὁρῶν εἰς τοὐναντίον αὐτῷ περιστάντα, οὔτε ἀπωθεῖται αὐτοὺς ἐμπληκτῶς, ἄτοπον εἶναι νομίζων τοὺς ἐπὶ τιμῇ ἐληλυθότας, τούτους ὕβρει ἀποπέμψασθαι, οὔτε ἁπλῶς ἀπιέναι παρακαλεῖ, αἰδούμενος αὐτῶν τὴν φιλίαν. Ἀλλὰ πάντα ταῦτα ἐννοῶν, καὶ ὑπὸ πάντων δακνόμενος, ἐπὶ τούτους ἧκε τοὺς λόγους τρόπον τινὰ τοῖς φίλοις ἀπολογούμενος· ὡς ἐθέλοι μὲν διαλέγεσθαι, οὐ δύναται δὲ τῷ πλήθει τῶν δεινῶν βαρυνόμενος. Τί δὲ λέγει; Ἡ νὺξ ἐκείνη εἴη σκότος, τουτέστιν, ἐν ἀγνωσίᾳ εἴη μὴ μνημονευομένη, μηδ' ἀντιποιήσαιτο αὐτῆς ὁ Κύριος, μηδὲ γένοιτο ἐν καταλόγῳ νυκτῶν. Ἐπειδὴ γὰρ οὐ περὶ ὑφεστώσης φύσεως διελέγετο, ἤ τινος ζώου, θάνατον, ἢ φθορὰν οὐκ ἐπηύξατο, ἀλλὰ τοῦ ἐναντίου τῆς ἡμέρας παράτασιν ἔχειν· οἱονεὶ μεσολαβηθεῖσα ἡ ἡμέρα, ἑκατέραις ταῖς νυξὶ τῇ παρατάσει τοῦ σκότους, εἰς λήθην ἔλθοι τοῖς ἀριθμεῖν βουλομένοις. «Διατί γὰρ ἐν κοιλίᾳ οὐκ ἐτελεύτησα; ἐκ γαστρὸς δὲ ἐξῆλθον, καὶ οὐκ εὐθὺς ἀπωλόμην;» Ὥσπερ οὖν ὁ Χριστὸς εἰπών· Καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη, οὐδὲν ἕτερον ἐδήλωσεν, ἢ ὅτι δεινὰ αὐτὸν ἀναμένει καὶ χαλεπά· οὕτω καὶ ἐνταῦθα ὁ Ἰὼβ λέγων·","english":"For if he had not uttered even these words, he would have seemed not even to share in the common nature. \"Let that night be darkness, and let the Lord not seek it out from above, nor let light come to it; but let darkness and the shadow of death take it.\" The righteous man, seeing how heavy were the events that had befallen him, called his friends, and considering the burden of the blow, and judging it grievous that they sat by him for so long, and that he had not previously associated with them on these terms; and, so to speak, seeing everything turned to the opposite for him, he neither repels them in a senseless manner, thinking it absurd to send away with insult those who had come in honor, nor does he simply urge them to depart, out of respect for their friendship. But pondering all these things, and being stung by all of them, he came to these words, in a certain way defending himself to his friends: that he would wish to converse, but is unable, weighed down by the multitude of his troubles. And what does he say? \"Let that night be darkness,\" that is, let it be in ignorance, unremembered, and let the Lord not lay claim to it, nor let it be among the number of nights. For since he was not speaking about an existing nature, or the death or destruction of some living creature, he did not pray for that, but that the opposite of day might have extension; as if the day, being intercepted, along with both nights by the extension of darkness, might come into forgetfulness for those who wish to count. \"For why did I not die in the womb? And why did I come forth from the belly, and not immediately perish?\" Just as therefore Christ, having said, \"It was good for him if he had not been born,\" signified nothing other than that dreadful and harsh things await him; so also here Job, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Εἴθε μὴ ἐγεννήθην, ἢ γεννηθεὶς εὐθὺς ἀπωλόμην, ὡς σύνδρομον εἶναι τῇ γεννήσει τὸν θάνατον, οὐ τῆς δημιουργίας τοῦ Θεοῦ κατατρέχει, ἀλλὰ τὸ μέγεθος τῆς συμφορᾶς παρίστησιν. Ὅρα δὲ τὴν εὐλάβειαν, ὡς ἅπαντα τὸν θυμὸν εἰς τὴν ἡμέραν ἐκχέει, οὐ τολμῶν ὑπερβῆναι τοῦτον τὸν ὅρον, ἀλλ' ἀεὶ ταῦτα λέγων, ἡ ἡμέρα, καὶ ἡ νύξ· ἵνα εἴπῃ, ὅτι, Τέως τῶν παρόντων οὐκ ἐπειρώμην κακῶν, κἂν μὴ μισθὸν τῆς εὐσεβείας ἐκομιζόμην. «Νῦν ἂν κοιμηθεὶς ἡσύχασα, ὑπνώσας δὲ ἀνεπαυσάμην.» Ἐμοὶ δὲ δοκεῖ καὶ τοὺς φίλους καταστέλλειν, καὶ πείθειν, μὴ μέγα τι νομίζειν εἶναι τὰ ἀνθρώπινα. Ὅρα οὖν καὶ ἐν τῇ συμφορᾷ τῆς φιλοσοφίας ῥήματα. «Ἐκεῖ ἀσεβεῖς ἐξέκαυσαν θυμὸν ὀργῆς,\n\nἐκεῖ ἀνεπαύσαντο κατάκοποι τῷ σώματι.» Ἀλλὰ τί λέγεις; ἀσεβὴς ἐγὼ καὶ πονηρός, ἀλλὰ καὶ οὗτοι ταύτης ἔτυχον τῆς παραμυθίας; Εἶτα λοιπὸν ἐγκώμιον θανάτου, ὅτι οἱ μὲν τῆς κακίας ἀπέστησαν, οἱ δὲ τῆς ταλαιπωρίας ἀπηλλάγησαν· οἱ μὲν εὗρον λιμένα τῶν δεινῶν, οἱ δὲ κώλυμα τῆς πονηρίας, καὶ τὸ μέγιστον, ὅτι οὐδ' ἔστι πάλιν προσδοκῆσαι τὰ πρότερα, ἀλλ' ἀναπαυσομένους ἀεὶ μένειν ἐπὶ τῆς ἀναπαύσεως, διότι πάντων ἐστὶ λύσις τῶν δεινῶν. «Ὁμοθυμαδὸν δὲ οἱ αἰώνιοι οὐκ ἤκουσαν φωνὴν φορολόγου.» Πρὸς δὲ διάνοιαν, ὁ ἱερὸς μακαρίζει λόγος τοὺς μὴ ἀκούσαντας φωνὴν φορολόγου. Οἱ γὰρ τῶν τῆς σαρκὸς ἐπιθυμιῶν κατεξανιστάμενοι, καὶ πατοῦντες ἀρχὰς, καὶ νικῶντες τὰ πνευματικὰ τῆς πονηρίας, κρείττονες γεγόνασι τῆς τοῦ φορολόγου φωνῆς, τουτέστι τοῦ διαβόλου, ὃς τοὺς ὑπ' αὐτοῦ προαιρετικῶς γεγονότας, ὥσπερ τινὰ δασμὸν ἀπαιτεῖ, τὸ πράττειν τὰ αὐτῷ καταθύμια.","english":"If only I had not been born, or, having been born, had perished at once, so that death would run alongside my birth—he is not attacking God's creation, but setting forth the magnitude of the calamity. And observe his piety: he pours out all his anger upon the day, not daring to overstep this boundary, but always saying these things—\"the day\" and \"the night\"—so as to say: Until now I was not tried by present evils, even if I was not receiving the reward of piety. \"Now I would have slept and been at rest, and having slumbered, I would have been refreshed.\" But it seems to me that he is also restraining his friends and persuading them not to consider human affairs to be anything great. Observe, then, even in calamity the words of philosophy: \"There the impious have kindled the fury of wrath, there those weary in body have been refreshed.\" But what are you saying? Am I impious and wicked, yet these also obtained this consolation? Then follows the encomium of death: that some have departed from wickedness, and others have been released from misery; some found a harbor from terrors, others a hindrance to wickedness, and, greatest of all, that it is no longer possible to expect the former things again, but that those at rest remain forever in their rest, because death is the dissolution of all terrors. \"And with one accord the eternal ones did not hear the voice of the tax-gatherer.\" In accordance with the meaning, the sacred word blesses those who have not heard the voice of the tax-gatherer. For those who rise up against the desires of the flesh, and trample upon principalities, and conquer the spiritual hosts of wickedness, have become greater than the voice of the tax-gatherer—that is, of the devil, who demands, as it were a tribute, from those who have become his by their own choice, that they do what is pleasing to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Ἀλλ' οἱ δίκαιοι ἐπειδήπερ αὐτοῦ οὐκ ἤκουσαν, ὥστε τὰ φαῦλα πράττειν, ταύτητοι ὁμοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν εὐθηνοῦνται. «Μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ.» Πολλὴ, φησὶ, κατὰ τὸν παρόντα βίον ἡ ἀνωμαλία, πολλὴ μετὰ τὴν ἐντεῦθεν ἀποδημίαν ἐλευθερία καὶ ἰσοτιμία· οὐκ ἔστιν ἐκεῖ φοβηθῆναι μεταβολὴν, καθάπερ ἐνταῦθα· κακῶν ἐστιν ὁ θάνατος ἐμπόδιον, ταλαιπωρίας λύσις. Τὰ δοκοῦντα εἶναι δεινὰ, λέλυται· καὶ ὁ πάλαι δεδοικὼς τὸν ἑαυτοῦ δεσπότην, ἐκεῖ οὐ φοβεῖται. Πάντες ἐκεῖ τυγχάνουσι, μικρός τε καὶ μέγας, τουτέστιν, καὶ ὁ ἐν ἀξίᾳ, καὶ ὁ ἐν ταπεινότητι. «Ἱνατί γὰρ δέδοται τοῖς ἐν πικρίᾳ φῶς; ζωὴ δὲ ταῖς ἐν ὀδύναις ψυχαῖς;» Χρυσοστόμου καὶ Πολυχρονίου. Κἀνταῦθα τοίνυν οὐκ ἐγκαλοῦντός ἐστι τὰ ῥήματα, μὴ γένοιτο· τὰ γὰρ μὴ μετὰ τῆς αὐτῆς διανοίας λεγόμενα, οὐχ ὁμοίως ὑποληπτέον· ἀλλ' ἀλγοῦντος, καὶ ζητοῦντος, διὰ τί οἱ ἐν συμφοραῖς ἐξετάζεσθαι μέλλοντες, εἰς τὸν βίον παρέρχονται; τοῖς μὲν γὰρ λοιποῖς, ἢ κατὰ τὸν βίον λαμπροῖς, ἢ ἐν ὑγείᾳ σώματος οὖσι, φέρει τινὰ παραμυθίαν ἡ εἰς κοινὸν αὕτη διατριβή· οἱ δὲ τούτων μὲν οὐδενὸς μεθέξοντες, ταλαιπωροῦντες δὲ κατὰ τὸν βίον μόνον, οὐκ οἶδ' ὅ τι τὸ κέρδος εἰς ζωὴν παρερχόμενοι ἕξουσι, καὶ οἱ μὲν ἄλλοι ἴσως τι καὶ ὠφελοῦσι τὸν βίον, οὗτοι δὲ τί; Ἐντεῦθεν μανθάνομεν, ὅτι οὐχὶ ἡ ζωὴ μόνον, ἀλλὰ καὶ ὁ θάνατος χρησίμως γέγονεν, ὁπότε οὕτως ἐστὶ ποθεινός· ἐπάγει γοῦν· «Οἳ ἱμείρονται τοῦ θανάτου, καὶ οὐ τυγχάνουσιν, ἀνορύσσοντες ὥσπερ θησαυρούς·","english":"But the righteous, since they did not listen to him so as to do wicked things, for this very reason are prosperous together in the kingdom of heaven. \"Small and great are there, and a servant who fears his lord.\" Great, he says, is the irregularity in the present life, great is the freedom and equality of honor after the departure from here; there is no fearing of change there, as here; death is a hindrance to evils, a release from misery. The things that seem to be terrible have been dissolved; and he who formerly feared his own master does not fear there. All are there, small and great, that is, both the one in honor and the one in lowliness. \"For why is light given to those in bitterness, and life to souls in pains?\" Of Chrysostom and Polychronius. Here too, then, the words are not those of one bringing a charge—may it not be! For things said not with the same intent are not to be understood in the same way—but of one in pain, and seeking why those who are destined to be tested in calamities come into life. For to the rest, either those who are distinguished in life or those in bodily health, this common sojourn brings some consolation; but those who will share in none of these things, but are miserable only in life—I do not know what profit they will have in coming into life; and the others perhaps contribute something even to life, but these—what? From this we learn that not only life but also death has come to be usefully, since it is so desirable. At any rate he adds: \"Who long for death, and do not obtain it, digging for it as for treasures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"περιχαρεῖς δὲ ἐγένοντο ἐὰν κατατύχωσι.» Διὰ τοῦτο φησὶ, Καιρὸς τῷ παντὶ πράγματι. Καὶ πάλιν, Ὦ θάνατε, ὡς πικρόν σου τὸ μνημόσυνόν ἐστιν ἀνθρώπῳ εἰρηνεύοντι ἐν τοῖς ὑπάρχουσιν αὑτοῦ, ἀνδρὶ ἀπερισπάστῳ, καὶ εὐοδουμένῳ ἐν πᾶσι, καὶ ἔτι ἰσχύοντι ἐπιδέξασθαι τροφήν! Καὶ αὖθις, Ὦ θάνατε, καλόν σου τὸ κρίμα ἐστὶν ἀνθρώπῳ ἐπιδεομένῳ, καὶ ἐλασσουμένῳ ἐν ἰσχύϊ, ἐσχατογήρῳ, καὶ περισπωμένῳ περὶ πάντων, καὶ ἀπειθοῦντι, καὶ ἀπολωλεκότι ὑπομονήν. Διὰ τοῦτο καὶ ὁ Ἰὼβ ἐν συμφοραῖς ὢν ἐπιθυμεῖ τοῦ θανάτου, καὶ ταῦτα λέγει, ἵν' ὅταν ἀκούσῃς τῆς γυναικὸς συμβουλευούσης αὐτῷ, Εἶπόν τι ῥῆμα εἰς Κύριον, καὶ τελεύτα, μὴ νομίζῃς διὰ φιλοζωΐαν αὐτὸν μὴ εἰρηκέναι, ἀλλὰ δι' εὐσέβειαν. Ὁ γὰρ οὕτω ποθεινὸν ἡγούμενος ἑαυτῷ, καὶ μέγα τι νομίζων ἀγαθὸν, τὸν θάνατον, παρὸν αὐτὸν εὑρεῖν, οὐκ ἐτόλμησεν. «Θάνατος ἀνδρὶ ἀνάπαυμα· συνέκλεισε γὰρ ὁ Θεὸς κατ' αὐτοῦ.» Ἀπόφασίς ἐστιν αὕτη· Εἰ τοίνυν ἀνάπαυσις, τίνος ἕνεκεν οὐκ ἐπιτρέχουσιν οἱ πολλοί; διὰ γὰρ τοῦτο ὁ Θεὸς τὴν ζωὴν ἡμῖν ποθεινὸν ἐποίησεν, ἵνα μὴ ἐπιτρέχωμεν τῷ θανάτῳ. «Φόβος γὰρ ὃν ἐφρόντισα, ἦλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνήντησέ μοι.» Τοῦτο ἄρα τὸ αἴτιον ἦν, τὸ ἐν τοσούτῳ χειμῶνι, καὶ κύμασιν οὕτως ἀποῤῥήτοις, τὸν δίκαιον στῆναι γενναίως, ὅτι ὅτε ἐπλούτει, προσεδόκα πενίαν· ὅτε ὑγίαινεν, ἤλπισε νόσον· ὅτε παίδων τοσούτων πατὴρ ἐγένετο, καὶ ἄπαις ἀθρόον ἤλπισεν ἔσεσθαι· καὶ τοῦτον ἀεὶ τὸν φόβον παρ' ἑαυτῷ, καὶ τὴν","english":"And they became exceedingly glad if they obtained it. For this reason he says, \"There is a time for every matter.\" And again, \"O death, how bitter is your remembrance to a man who is at peace in his possessions, to a man who is undistracted and prospering in all things, and still strong enough to receive food!\" And again, \"O death, how good is your judgment to a man who is in need and lacking in strength, in extreme old age, and distracted about all things, and disobedient, and who has lost endurance.\" For this reason Job also, being in calamities, desires death, and says these things, so that when you hear his wife advising him, \"Say a word against the Lord, and die,\" you may not think that he did not speak because of love of life, but because of piety. For he who considered death so desirable for himself, and thought it a great good, when it was possible for him to find it, did not dare. \"Death is rest for a man; for God has shut him in against it.\" This is a declaration: If, then, it is rest, for what reason do the many not rush to it? For this reason God made life desirable to us, so that we might not rush upon death. \"For the fear which I pondered came upon me, and what I dreaded met me.\" This, then, was the cause of the righteous man standing bravely in such a storm and in waves so unspeakable: that when he was rich, he expected poverty; when he was healthy, he hoped for sickness; when he became the father of so many children, he hoped that he would suddenly be childless; and always keeping this fear within himself, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"ἀγωνίαν ἔτρεφε, τῶν ἀνθρωπίνων πραγμάτων εἰδὼς τὴν φύσιν, καὶ τὸ ἐπίκηρον αὐτῶν ἀναλογιζόμενος· διὸ καὶ ἔλεγεν, Φόβος ὃν ἐδεδοίκειν, συνήντησέ μοι. Καὶ καλῶς εἶπε, συνήντησέ μοι, ὡσανεὶ ἔλεγε, Πρὸς ὃν ἀεὶ τοῖς λογισμοῖς ἠρχόμην· ἀεὶ γὰρ τῇ διανοίᾳ πρὸς αὐτὸν ἐβάδιζεν, ἀναμένων αὐτὸν, ἐλπίζων, καὶ προσδοκῶν. Εἰ γὰρ καὶ ἐν πλούτῳ, καὶ τρυφῇ, καὶ περιφανείᾳ πολλῇ ζῶν διετέλεσεν, ἀλλὰ τὰς ἀλλοτρίας καθ' ἑκάστην ὠνειροπόλει συμφοράς· διὰ τοῦτο οὐδὲν αὐτὸν ἐθορύβει προσπιπτόντων μεγάλων καὶ ἀφορήτων. «Οὔτε εἰρήνευσα, οὔτε ἡσύχασα, οὔτε ἀνεπαυσάμην· ἦλθε δέ μοι ὀργή.» Οὐκ εἶπεν, Οὐκ εἰρηνεύω, οὔτε ἡσυχάζω· ἀλλ', Οὐκ εἰρήνευσα, ἐν τῷ παρελθόντι χρόνῳ· εἰ γὰρ καὶ τὰ προγεγονότα τρυφᾷν ἐποίει, ἀλλ' ἡ προσδοκία τῶν λυπηρῶν οὐκ εἴα ἡσυχάζειν, οὐδὲ ἐντρυφᾷν τοῖς παροῦσι. Διὰ τοῦτο, ἅπερ ἐμελέτησε διὰ τῶν λόγων, ταῦτα ἰδὼν ἐπὶ τῶν πραγμάτων συμβάντα, γενναίως ἤνεγκε τὰ πάλαι μελετηθέντα, καὶ τὰ τῇ προσδοκίᾳ προειλημμένα ταῦτα παρόντα βλέπων, οὐκ ἐξενίζετο, οὐδὲ ἐθορυβεῖτο· ἀλλ', Ἦλθέ μοι, φησὶν, ἡ προσδοκωμένη ὀργὴ, τουτέστιν, ἡ πικρὰ καὶ ἀνήκεστος τιμωρία, ἧς ἐπειράθην, ἣν καὶ πρὸς τῆς πείρας ἐμελέτων.","english":"He nurtured anxiety, knowing the nature of human affairs and reckoning their fragility; therefore he also said, \"The fear which I dreaded has come upon me.\" And he spoke well in saying, \"has come upon me,\" as if he were saying, \"That toward which I always advanced in my thoughts.\" For he always walked toward it in his mind, awaiting it, hoping, and expecting. For even if he continued living in wealth, luxury, and great prominence, yet each day he dreamed of others' misfortunes; for this reason nothing disturbed him when great and unbearable things fell upon him. \"Neither did I have peace, nor was I quiet, nor did I rest; but wrath came upon me.\" He did not say, \"I do not have peace, nor am I quiet,\" but, \"I did not have peace,\" in past time; for even if past events made him live in luxury, yet the expectation of sorrows did not allow him to be quiet or to luxuriate in things present. For this reason, seeing in actual events what he had meditated upon in words, he bravely endured what had long been meditated upon, and seeing present what had been anticipated in expectation, he was not astonished nor disturbed; but, \"There came upon me,\" he says, \"the expected wrath,\" that is, the bitter and incurable punishment, which I experienced, and which I had meditated upon even before experience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ΚΕΦ. Δʹ «Μὴ πολλάκις σοι λελάληται ἐν κόπῳ; ἰσχὺν δὲ ῥημάτων σου τίς ὑποίσει;» Κόπον οἶδεν ἡ Γραφὴ τὴν ἁμαρτίαν λέγειν· ὡς ὅταν λέγῃ, Ὑπὸ τὴν γλῶσσαν αὐτοῦ κόπος καὶ πόνος. Φησὶν οὖν ὁ Ἐλιφὰζ, Ὅρα, ὦ Ἰὼβ, μήποτεἐλάλησάς τι ἐν ἁμαρτίᾳ, καὶ διὰ τοῦτο νῦν οὕτω πάσχεις. Οὐκ εἶπε δὲ, Μὴ πέπρακταί σοι· ἀλλὰ, Μὴ λελάληταί σοι· ἐπειδὴ γὰρ ἔλαμπεν ὁ βίος αὐτοῦ, καὶ πολλὰ τῆς ἀρετῆς ὑπομνήματα πανταχοῦ τῆς γῆς εἶχε. Μὴ τοῦτο, φησὶν, εἴπῃς, εἰ καὶ πράξεις σου καλαὶ καὶ ἀγαθαί· συμβαίνει γὰρ ἐν τοῖς ῥήμασι γεγενῆσθαι τὴν ἁμαρτίαν. «Εἰ γὰρ σὺ ἐνουθέτησας πολλοὺς, καὶ χεῖρας ἀσθενεῖς παρεκάλεσας, ἀσθενοῦντάς τε ἐξανέστησας ῥήμασι, γόνασί τε ἀδυνατοῦσι θάρσος περιέθηκας· νῦν δὲ ἥκει ἐπὶ σὲ πόνος, καὶ ἥψατό σου, σὺ ἐσπούδασας.» Χρυσ. καὶ Πολυ. Οὐκ εἶπε τὰ ἐν χρήμασιν αὐτῷ κατωρθωμένα, ἐνῆν γὰρ ἀντιθεῖναι τὴν πενίαν· ἀλλ' εἴ τινας ἀπὸ λόγων ὠφέλησεν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Μάχεται, φησὶ, τῇ παλαιᾷ ὑπολήψει τὰ παρόντα· ὁ γὰρ πολλάκις ἄλλους ἀναῤῥώσας τοῖς λόγοις, καὶ μονονουχὶ πεπτωκότας διαναστήσας, ἀγαθὰς ἐλπίδας αὐτοῖς ὑποθέμενος, τί πέπονθας; πῶς τὸν ἐπελθόντα σοι πόνον φέρειν οὐ δύνῃ; ἀλλὰ ἐσπούδασας, τουτέστι, τεθορύβησαι. Εἴρηται δὲ ἡ λέξις ἀπὸ τοῦ τοὺς θορυβουμένους σπεύδειν. Καίτοιγε ἐχρῆν σε τῶν οἰκείων ὑπομιμνησκόμενον τῶν λόγων, καὶ τούτους αἰδούμενον, μὴ ἐν ταῖς ἑτέρων μόνον, ἀλλὰ καὶ ἐν ταῖς αὐτοῦ συμφοραῖς φιλοσοφεῖν.","english":"CHAPTER 4. \"Has it not often been spoken to you in trouble? And who will endure the strength of your words?\" Scripture knows how to call sin \"trouble\"; as when it says, \"Under his tongue are trouble and pain.\" Eliphaz therefore says, \"Consider, O Job, whether you have spoken anything in sin, and for this reason you now suffer so.\" But he did not say, \"Has it been done to you,\" but, \"Has it been spoken to you\"; for since his life shone brightly, and he had many memorials of virtue everywhere throughout the earth. Do not say this, he says, even if your deeds are fair and good; for it happens that sin has come to be in words. \"For if you instructed many, and strengthened weak hands, and raised up the sick by words, and put courage on feeble knees; but now trouble has come upon you, and touched you, you have been troubled.\" Chrysostom and Polycarp. He did not mention the things he had accomplished in possessions, for poverty could be set against them; but rather whether he had benefited any by words. What he says is of this sort: The present circumstances, he says, do battle with the old opinion; for he who often restored others by words, and all but raised up those who had fallen, setting good hopes before them—what have you suffered? How is it that you cannot bear the trouble that has come upon you? But \"you have been troubled,\" that is, you have been thrown into confusion. The expression is derived from those who are in confusion being in haste. And yet you ought, being reminded of your own words and respecting them, to philosophize not only in the misfortunes of others but also in your own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ἐπιτήρει δὲ, ὡς, πρὸς ταῖς ἄλλαις ἀρεταῖς, μαρτυρεῖ τῷ Ἰὼβ ὁ Ἐλιφὰζ, ὅτι καὶ διδασκαλικὸν εἶχε χάρισμα, καὶ τὸν παρακλητικὸν μετὰ θείας χάριτος προσέφερε λόγον, ὥστε καὶ εὐθυμεῖν τοὺς ἐν συμφοραῖς παρασκευάζειν διὰ τῆς παραινέσεως. Ταῦτα μὲν οὔπω τραχέα τοῦ Ἐλιφὰζ τὰ ῥήματα· τὰ δὲ ἐφεξῆς οὐκέτι πρὸς τὴν τοῦ παραμυθουμένου προσώπου ποιότητα φθέγγεται. Ἄκουε γάρ· «Πότερον οὐχ ὁ φόβος σού ἐστιν ἐν ἀφροσύνῃ; καὶ ἡ ἐλπίς σου, καὶ ἡ κακία τῆς ὁδοῦ σου;» Ὁ δὲ Ἀκύλας, Ἡ ὑπομονή σου, καὶ ἡ ἁπλότης τῶν ὁδῶν σου. Μάταιον πλέκει συλλογισμόν· ἐπειδὴ γὰρ εἶπε, Φόβος ὃν ἐφρόντισα ἦλθέ μοι, φησὶν, ὅτι Οὗτος ὁ φόβος ἐν ἀφροσύνῃ ἦν, καὶ ἡ ἐλπίς σου ἀπὸ τῆς κακίας τῆς καρδίας σου ἦν· ἀνόητον γὰρ, ἀγαθὸν ὄντα τοιαῦτα προσδοκᾷν· ὥστε σεαυτὸν ἤλεγξας, ὅτι βίου ἦς πονηροῦ· εἰ γὰρ ἐθάῤῥεις ἐπὶ καθαρότητι, μάταιος ὁ φόβος. «Ἀπὸ προστάγματος Κυρίου ἀπολοῦνται· ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.» Τὸ δὲ, ἀπὸ προστάγματος","english":"Observe how, in addition to the other virtues, Eliphaz bears witness to Job that he also had a teaching gift, and with divine grace offered a word of encouragement, so as to dispose those in misfortune to be of good cheer through his exhortation. These words of Eliphaz are not yet harsh; but what follows is no longer spoken in keeping with the character of one who comforts. For hear: \"Is not your fear in foolishness? And your hope, and the wickedness of your way?\" But Aquila: \"Your endurance, and the simplicity of your ways.\" He weaves a vain syllogism; for since he said, \"The fear which I pondered came upon me,\" he says that this fear was in foolishness, and your hope was from the wickedness of your heart; for it is senseless, being a good man, to expect such things; so that you have convicted yourself of having been of a wicked life; for if you had confidence in purity, your fear is vain. \"By the command of the Lord they shall perish; and by the breath of his anger they shall vanish.\" But the phrase, \"by the command","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Κυρίου, Μὴ νομίσῃς, φησὶ, δαιμόνων εἶναι πονηρῶν, μηδὲ ἀνθρώπων ἐπιβούλων, τὰ συμβεβηκότα. Θεός ἐστιν ὁ κολάζων, οὔκουν ἀναμφισβήτητον δικαίαν εἶναι τὴν κόλασιν; «Εἰ δέ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν λόγοις σου.» Τὸ δὲ, Εἴ τι ῥῆμα ἀληθινὸν ἐγεγόνει ἐν τοῖς λόγοις σου, αἰνίττεται, ὅτι πολλάκις σεμνά τινα εἶπεν ὁ Ἰὼβ, ἤτοι εἰς ζῆλόν τινας ἄγων, ἢ καὶ ἑτέρας ἕνεκεν οἰκονομίας. «Εἰ κατὰ παίδων αὐτοῦ οὐ πιστεύει, κατὰ δὲ ἀγγέλων αὐτοῦ σκολιόν τι ἐπενόησεν.» Καλῶς δὲ εἶπε τὸ, ἐπενόησε· τὴν γὰρ σοφίαν αὐτοῦ διὰ τούτου δείκνυσιν, ἵνα μὴ τὸ τῆς φύσεως αὐτοὺς μεγαλεῖον ἐπάρῃ, ἀλλὰ διαπαντὸς ὦσιν ὑποτεταγμένοι τῷ Θεῷ. Εἴ γε καὶ Κατ' αὐτῶν σκολιόν τι ἐπενόησε, τουτέστιν, Ἐκόλασεν αὐτοὺς ἀπολιπόντας τὸ ἴδιον οἰκητήριον. «Ἔπαισεν αὐτοὺς σητὸς τρόπον, καὶ ἀπὸ πρωΐθεν μέχρι ἑσπέρας οὐκ ἔτι εἰσί.» Τὸ οὖν, Ἔπαισεν αὐτοὺς σητὸς τρόπον, ἀντὶ τοῦ, εὐκόλως καὶ τὰ ἐνδότατα διέφθειρε. Τὸ δὲ, ἐνεφύσησε, τουτέστιν, οὐκ ἐδεήθη καμάτου, ἀλλ' ἠβουλήθη μόνον, καὶ τέλος ἔσχε τὰ κατ' αὐτούς. Τοῦτο δὲ ἐκ μεταφορᾶς εἴρηται τῶν ὀργιζομένων, οἳ ἔθος ἔχουσιν, ἀντὶ ἐπιτιμήσεως τῷ ἐμφυσήματι κεχρῆσθαι. Τὸ δὲ, Ἀπὸ πρωΐθεν ἕως ἑσπέρας οὐκ ἔτι εἰσὶν, εἶπεν, ἢ διὰ τὸ τὸν Ἰὼβ αὐθημερὸν ἅπαντα ὑποστῆναι· ἢ ὥστε δεῖξαι, ὅτι οὐ δεῖται χρόνου Θεὸς, τοὺς ἀσεβεῖς τιμωρούμενος.","english":"Do not think, he says, that the things that have happened are the work of wicked demons or of plotting men. It is God who punishes; is not the punishment therefore indisputably just? \"If any true word had been in your words.\" Now the phrase, If any true word had been in your words, hints that Job often said certain dignified things, either leading some to zeal, or for the sake of other dispensations. \"If he does not trust in his own servants, and against his angels devised something crooked.\" Well did he say \"devised,\" for through this he shows his wisdom, so that the greatness of their nature might not puff them up, but that they might be always subject to God. Since even \"against them he devised something crooked,\" that is, he punished them for abandoning their own dwelling-place. \"He smote them like a moth, and from morning until evening they are no more.\" The phrase, then, He smote them like a moth, is instead of: easily, and he destroyed even their inmost parts. And the phrase, he breathed upon them, that is, he did not need labor, but only willed it, and the things concerning them had their end. This is said by way of metaphor from those who are angry, who are accustomed to use their breath instead of a rebuke. And the phrase, From morning until evening they are no more, he said either because Job endured all things on the same day, or to show that God does not need time when punishing the impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ΚΕΦ. Εʹ «Οὐ γὰρ μὴ ἐξέλθῃ ἐκ τῆς γῆς κόπος.» [Ὁ δὲ Σύμμαχος, Οὐ γὰρ ἐξελεύσεται ἀπὸ κόνεως ὀδύνη.] «Οὐδὲ ἐξ ὀρέων ἀναβλαστήσει πόνος· ἀλλὰ ἄνθρωπος γεννᾶται κόπῳ· νεοσσοὶ δὲ γυπὸς τὰ ὑψηλὰ πέτονται.» Τί οὖν; πλείονος ἀπολαύουσι προνοίας; ἄπαγε· ἐπεὶ μηδὲ ἡ γῆ, μηδὲ τὰ ὄρη, ἐπείπερ ἀναίσθητα τυγχάνουσι· φυσικὸν γὰρ, φησὶ, τὸ πρᾶγμά ἐστιν ἀδύνατον διαφυγεῖν δυσπραγίαν. Ἵνα γὰρ μὴ λέγῃ τις πάλιν, ὅτι δίκαιός ἐστι· φησὶν, ὅτι ἡ φύσις ἡ ἀνθρωπίνη τοιαύτη ἐστὶν, οὐκ ἀναμάρτητος. Ἀπὸ οὖν τῆς φύσεως ὁ Ἐλιφὰζ διισχυρίζεται, καί φησιν, Ἀνθρώπου ἴδιον, τὸ ἐν συμφοραῖς ἐξετάζεσθαι. Εὐθὺς γοῦν γεννηθεὶς, τὸ κοπιᾷν προσκεκλήρωται, καὶ πᾶσα ἡ ζωὴ αὐτοῦ, μόχθου καὶ ταλαιπωρίας γέμει. Καὶ κατὰ τοῦτο, τῶν ἐκ γῆς καὶ ὀρέων φυομένων, ἡ ἡμετέρα φύσις ἐλαττοῦται, ἔχουσα τὸ ὀδυνηρὸν ἐν τῇ γενέσει καὶ αὐξήσει. Καὶ τοῖς ὀρνέοις δὲ δέδοται, τὸ ἀλύπως ἵπτασθαι, καὶ δίχα πόνων τὴν τροφὴν ἐκλέγειν· οὐ μήν τι τούτων ὑπάρχει ἀνθρώπῳ ἐκτὸς ταλαιπωρίας. «Τὸν διδόντα ὑετὸν ἐπὶ τὴν γῆν, ἀποστέλλοντα ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν.» Ὃ πρῶτον τῆς εὐεργεσίας αὐτοῦ, καὶ τῆς ζωῆς ἡμῶν συνεκτικὸν, καὶ μεταβολῆς καιροῦ δηλωτικόν. «Ἀδύνατος δὲ ἐξέλθοι ἐκ χειρὸς δυνάστου· εἴη δὲ ἀδυνάτῳ ἐλπὶς, ἀδίκου δὲ στόμα ἐμφραχθείη.» Ταῦτα δὲ, φησὶ, ποιεῖ ὁ Θεὸς, ἵνα καὶ ὁ ἀδύνατος ἐλπίζῃ τὰ χρηστὰ, καὶ ὁ ἄδικος μὴ ἐπαίρηται ἀλλ' ἡ μεγαλοῤῥήμων γλῶσσα ἐμφράσσηται, καὶ ἡ ὑψηλὴ ὀφρὺς καταστέλληται.","english":"CHAPTER 5. \"For grief shall not come forth from the earth.\" [But Symmachus: For pain shall not come forth from the dust.] \"Nor shall toil spring up from the mountains; but man is born to toil; and the young of the vulture fly to the heights.\" What then? Do they enjoy greater providence? Far from it; since neither the earth nor the mountains do, inasmuch as they are without sensation. For it is a natural thing, he says, that misfortune cannot be escaped. For lest someone say again that he is just, he says that human nature is such, not without sin. From nature, then, Eliphaz insists, and says: It is man's own peculiarity to be tested in calamities. At any rate, immediately upon being born, he has been allotted toil, and his whole life is full of hardship and misery. And in this respect our nature is inferior to the things that grow from the earth and the mountains, having pain in its birth and growth. And to birds it has been given to fly without pain, and to pick out their food without toils; yet none of these things belongs to man apart from misery. \"Who gives rain upon the earth, who sends water under heaven.\" This is the first of his beneficence, and constitutive of our life, and indicative of the change of season. \"But the powerless man shall come forth out of the hand of the mighty; and let there be hope for the powerless, and let the mouth of the unjust be stopped.\" These things, he says, God does, so that the powerless man may hope for good things, and the unjust man may not exalt himself, but the arrogant tongue may be stopped, and the lofty brow be brought low.","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":74,"ref":"p74","source":"«Μακάριος δὲ ἄνθρωπος, ὃν ἤλεγξεν ὁ Κύριος, νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου.» Εἰ γὰρ αὐτός ἐστιν ὁ λύων τὰ δεινὰ, καὶ πρὸς τὰ ἐναντία μετάγων, καὶ ποιῶν ἀπολαῦσαι βαθείας εἰρήνης, οὐδὲ ταῦτα ἀπὸ γνώμης ἑτέρας ποιεῖ, ἀλλὰ καὶ ἀπὸ τῆς αὐτῆς. «Ἑξάκις ἐξ ἀναγκῶν σε ἐξελεῖται, ἐν δὲ τῷ ἑβδόμῳ οὐ μὴ ἅψηταί σου κακόν.» Τουτέστιν, οὐκ ἀεὶ ταῦτα ποιεῖ· ἀλλ' ἐν μὲν τοῖς πρώτοις ἀφίησι πεῖραν λαβεῖν· μετὰ δὲ ταῦτα, οὐδὲ πεῖραν, ὥστε μηδὲ τοῦ ῥυσθῆναί σε χρείαν εἶναι λοιπόν. «Ἀπὸ μάστιγος γλώσσης σε κρύψει.» Οὐ μικρὸν δὲ καὶ τοῦτο, ἀλλὰ καὶ πάνυ μέγα, τὸ ῥυσθῆναι ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν ἀγαθόν. Οὐδὲν γὰρ γλώσσης χεῖρον· πάσης ἐπιβουλῆς, παντὸς ξίφους τοῦτο χαλεπώτερον καὶ ἀφορητότερον. «Ἀδίκων καὶ ἀνόμων\n\nκαταγελάσῃ, ἀπὸ δὲ θηρίων ἀγρίων οὐ μὴ φοβηθῇς· θῆρες γὰρ ἄγριοι εἰρηνεύσουσί σοι.» Ἁπλῶς δὲ, Οὐ μόνον οἱ ἔξωθεν εἰρηνικῶς πρὸς σὲ διακείσονται, ἀλλὰ καὶ ἡ οἰκία πολλῆς ἀπολαύσεται τῆς εἰρήνης, καὶ οἱ ἐν αὐτῇ ἀστασίαστοι, καὶ πρὸς ἑαυτοὺς, καὶ πρὸς σὲ διαμενοῦσιν. Οὐδὲν γὰρ τούτου ἴσον τοῦ κατὰ τὴν οἰκίαν εἰρηνεύειν· τί γὰρ ὄφελος τῶν ἔξωθεν ἀπηλλάχθαι πολέμων, ταραχῆς ἔνδον γέμοντα; «Ἐλεύσῃ δὲ ἐν τάφῳ, ὥσπερ σῖτος ὥριμος, κατὰ καιρὸν θεριζόμενος· ἢ ὥσπερ θημωνία ἅλωνος καθ' ὥραν συγκομισθεῖσα.» Τουτέστι, Πᾶσι κομῶν τοῖς ἀγαθοῖς, καὶ τοῖς ἐκγόνοις τὰ κατὰ κλῆρον διατάξας, οὕτω μεταλλάξεις τὸν βίον, εἰς γῆρας ἐλάσας λιπαρὸν, καὶ οὐδὲν ἔχων ἐλλεῖπον, οὐ χρόνον, οὐ βίον.","english":"Blessed is the man whom the Lord reproves, and do not reject the admonition of the Almighty.\" For if he is the one who looses evils and leads them to their opposites, and makes one enjoy deep peace, he does not do these things from a different purpose, but from the same one. \"Six times he shall deliver you from necessities, and in the seventh, evil shall not touch you.\" That is, he does not always do these things; but in the first instances he allows you to undergo trial; after these, not even trial, so that there is no longer any need for you to be delivered. \"From the scourge of the tongue he shall hide you.\" And this is not a small thing, but very great—to be delivered from a man who speaks nothing good. For nothing is worse than the tongue; this is more grievous and more unbearable than every plot, every sword. \"You shall laugh at the unjust and the lawless, and you shall not fear wild beasts; for wild beasts shall be at peace with you.\" Simply put: not only will those outside be peacefully disposed toward you, but your household also will enjoy much peace, and those in it will remain free from faction, both toward themselves and toward you. For nothing is equal to being at peace within the household; for what profit is it to have been freed from external wars while full of turmoil within? \"And you shall come to the grave like ripe grain, harvested in due season; or like a heap of the threshing floor gathered in its hour.\" That is: flourishing in all good things, and having arranged the affairs of your inheritance for your offspring, you shall thus depart this life, having reached a rich old age, and having nothing lacking—neither time nor life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"ΚΕΦΑΛ. ΣΤʹ «Ὑπολαβὼν δὲ Ἰὼβ λέγει, Εἰ γάρ τις ἱστῶν στήσαι μου τὴν ὀργὴν, τὰς δὲ ὀδύνας μου ἄραι ἐν ζυγῷ ὁμοθυμαδὸν, καὶ δὴ ἄμμου παραλίας βαρυτέρα ἔσται.» Πολυχρονίου καὶ Χρυσοστόμου. Εἰ γὰρ, ἀντὶ τοῦ, εἴθε γάρ. Ὀργὴν δὲ ἐνταῦθα τὴν ἀθυμίαν λέγει, καὶ τὸ πάθος τῆς ψυχῆς, τὸ ἐκ τῶν συμφορῶν γινόμενον· ὀδύνας δὲ, τὰς τῷ σώματι ὑπὸ τῶν ἑλκῶν συμβαινούσας· αὐξῶν δὲ τῇ ποσότητι τὸ πάθος, τὸ ὁμοθυμαδὸν ἔφησεν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἐν ἀλλοτρίοις ὑμεῖς φιλοσοφεῖτε κακοῖς, καὶ πόῤῥω τῶν ἐμῶν συμφορῶν ἑστηκότες, μετὰ πολλῆς μοι παραινεῖτε τῆς ἀδείας· ὡς εἴγε οἷόντε τὰ ἐμὰ πάθη, καὶ τὰς ὀδύνας κατ' αὐτὸν λαβεῖν, καὶ καθάπερ ἐν τρυτάνῃ τινὶ ἀντιταλαντεῦσαι τῇ παραλίᾳ ψάμμῳ, τούτων ἂν εὗρε μᾶλλον, ἢ παρ' ἐκείνης, βαρυτέραν τὴν πλάστιγγα. Παραλίαν δὲ ἄμμον παρείληφε, διὰ τὸ ὑγροτέραν εἶναι. «Ὅταν ἄρξωμαι λαλεῖν, κεντοῦσί με.» Ὅρα δυσπραγίαν· ἀφ' ὧν ἐλεεῖσθαί με ἐχρῆν, ἀπὸ τούτων μισητός εἰμι καὶ κατάκριτος. «Οὐ δύναται γὰρ παύσασθαί μου ἡ ὀργή. Βρόμον γὰρ ὁρῶ τὰ σῖτά μου, ὥσπερ ὀσμὴν λέοντος.» Ὥσπερ ἐν κοινῷ θεάτρῳ τῆς οἰκουμένης ἑστὼς ὁ γενναῖος, ἅπασι διὰ τῶν συμβεβηκότων αὐτῷ παθῶν διαλέγεται, πάντα φέρειν τὰ συμπίπτοντα γενναίως, καὶ πρὸς μηδὲν ἐνδιδόναι τῶν ἐπιόντων δεινῶν. Οὐ γάρ ἐστιν, οὐκ ἔστιν οὐδὲν ἀνθρώπινον πάθος, ὃ μὴ δύναται παραμυθίαν ἐκεῖθεν δέξασθαι· ἃ γὰρ ἐν πάσῃ τῇ οἰκουμένῃ διέσπαρται πάθη, ταῦτα ὁμοῦ συνελθόντα εἰς ἓν σῶμα ἐνέσκηψε τὸ ἐκείνου.","english":"CHAPTER 6. \"Then Job answered and said, If only someone would set my wrath and lift my sorrows in a balance together, then indeed it would be heavier than the sand of the sea.\" By Polychronius and Chrysostom. For \"if\" stands in place of \"would that.\" And here he calls \"wrath\" the despondency, and the suffering of the soul that comes from misfortunes; and \"sorrows,\" those that befall the body from the sores; and magnifying the suffering by its quantity, he said \"together.\" And what he says is of this sort: You philosophize amid another's evils, and standing far from my misfortunes, you counsel me with great security; so that if only it were possible to take my sufferings and sorrows themselves, and as it were weigh them in a balance against the sand of the shore, one would find the scale heavier from these than from that. And he has taken \"sand of the shore\" because it is wetter. \"When I begin to speak, they pierce me.\" See the misfortune: from the very things by which I ought to be pitied, by these I am hated and condemned. \"For my wrath cannot cease. For I see the crash of my food, like the smell of a lion.\" As though standing in the common theater of the world, the noble man converses through all the sufferings that have befallen him, [showing] that one must bear all that happens nobly, and yield to none of the evils that come upon him. For there is not, there is not any human suffering that cannot receive consolation from that source; for the sufferings that have been scattered throughout the whole world, these came together into one body and fell upon his.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Τίς οὖν ἔσται συγγνώμη τῷ μὴ δυναμένῳ τὸ μέρος τῶν ἐπενεχθέντων ἐκείνῳ δεινῶν μετ' εὐχαριστίας ἐνεγκεῖν, ὃς μὴ μέρος μόνον, ἀλλὰ ὁλόκληρα τὰ πάντων ἀνθρώπων φαίνεται φέρων κακά; Τί γὰρ τοῦ Ἰὼβ πενέστερον γέγονεν; ὃς καὶ τῶν ἐν βαλανείῳ ἐῤῥιμμένων, καὶ τῶν ἐν τῇ καμινιαίᾳ τέφρᾳ καθευδόντων, καὶ πάντων ἀνθρώπων ἁπλῶς πενέστερος ἦν. Οὖτοι μὲν γὰρ κἂν ἱμάτιον ἔχουσι διεῤῥωγὸς, ἐκεῖνος δὲ γυμνὸς ἐκάθητο, καὶ ὃ μόνον ἱμάτιον εἶχε παρὰ τῆς φύσεως, τῆς σαρκὸς τὴν περιβολὴν, χαλεπῇ σηπεδόνι καὶ τοῦτο πανταχόθεν διέφθειρεν ὁ διάβολος· καὶ οἱ μὲν κἂν καλάμῃ καλύπτονται, ἐκεῖνος δὲ αἴθριος διενυκτέρευεν, οὐδὲ τὴν ἀπὸ ψιλῆς στέγης παραμυθίαν ἔχων. Καὶ τὸ δὴ μεῖζον, ὅτι οὗτοι μὲν πολλὰ καὶ αὑτοῖς συνίσασι τὰ δεινὰ, δι' ἃ ἔχοιεν ἂν ἑαυτοὺς αἰτιᾶσθαι (οὐ μικρὸν δὲ τοῦτο εἰς παραμυθίαν συμφορᾶς, τὸ συνειδέναι ἑαυτῷ δικαίως τιμωρουμένῳ), ἐκεῖνος δὲ καὶ ταύτης ἀπεστέρητο τῆς παραμυθίας, καὶ πολιτείαν ἐπιδειξάμενος ἀρετῆς γέμουσαν, τὰ τῶν ἔσχατα τετολμηκότων ὑπέμεινε. Καὶ οἱ μὲν ἐξ ἀρχῆς ἐνεμελέτησαν τῇ συμφορᾷ, ἐκεῖνος δὲ ἀμελέτητον ὑπέμεινε πενίαν, καὶ ταύτην ἐσχάτην, καὶ μεθ' ἣν ἑτέραν οὐκ ἔστιν εὑρεῖν· τί γὰρ ἂν τοῦ γυμνοῦ, καὶ μηδὲ στέγην ἔχοντος, πενέστερον γένοιτ' ἄν; Μᾶλλον δὲ οὐδὲ ἐδάφους παντὸς ἀπολαύειν κύριος ἦν· οὐ γὰρ ἐπὶ τῆς γῆς, ἀλλ' ἐπὶ τῆς κοπρίας ἐκάθητο. Μία μὲν οὖν αὕτη","english":"What excuse, then, will there be for the one who is unable to bear with thanksgiving even a part of the evils brought upon that man, when he is seen bearing not a part only but the whole of the evils of all mankind? For who became poorer than Job? He was poorer than those thrown into the baths, and those sleeping in the ash of the furnace, and, simply put, poorer than all men. For these at least have a torn garment, but he sat naked, and the one garment he had from nature—the covering of the flesh—the devil destroyed in every part with a grievous rot; and they are at least covered with a reed, but he spent the night in the open air, not even having the comfort of a bare roof. And what is greater still, these men are conscious of many evils in themselves, for which they could blame themselves (and this is no small thing for the comfort of misfortune—to be conscious that one is justly punished), but he was deprived even of this comfort, and though he had displayed a manner of life full of virtue, he endured the things suffered by those who have dared the utmost. And they practiced their misfortune from the beginning, but he endured poverty unpracticed, and that the last poverty, after which another cannot be found; for what could be poorer than a naked man who does not even have a roof? Or rather, he was not even master to enjoy any ground at all; for he sat not on the earth but on the dung-heap. This, then, is one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"συμφορὰ, πάντων ὁμοῦ τῶν δεινῶν ὑπόθεσις εἶναι δοκεῖ τοῖς ἀνθρώποις. Δευτέρα δὲ μετ' ἐκείνην, μᾶλλον δὲ πρὸ ἐκείνης, ἡ τοῦ σώματος πληγή. Τίς γὰρ τοιαύτην ἐδέξατο; Κατὰ μικρὸν αὐτῷ τὸ σῶμα ἐδαπανᾶτο, καὶ πηγὴ σκωλήκων αὐτῷ πανταχόθεν ἔβρυεν ἀπὸ τῶν μελῶν, καὶ διηνεκὴς ἦν αὕτη ἡ ἐπιῤῥοὴ, καὶ πολλὴ πανταχόθεν ἡ δυσωδία· καὶ τὸ σῶμα κατὰ μικρὸν διαιρούμενον καὶ τοιαύτῃ τηκεδόνι σηπόμενον, ἀηδῆ τὰ σιτία ἐποίει, καὶ λιμὸς ἦν αὐτῷ ξένος καὶ παράδοξος· οὐ γὰρ διδομένης ἠδύνατο τῆς τροφῆς ἀπολαύειν, Βρόμον γὰρ, φησὶν, ὁρῶ τὰ σῖτά μου, ὥσπερ ὀσμὴν λέοντος. Τί ταύτης τῆς τιμωρίας γένοιτο χαλεπώτερον; Οὐχ ὕπνος ἀνέπαυεν, οὐ τροφὴ ἔτρεφεν· Ὥσπερ ὀσμὴ λέοντος, φησί· δυσ ῶδες γὰρ τὸ θηρίον τοῦτο μεθ' ὑπερβολῆς· ἐπειδὴ γὰρ ἔχει τὴν ἀπὸ τῆς φύσεως πλεονεξίαν, ἑτέρως αὐτὸ τῶν ἄλλων φαυλότερον ἐποίησεν ὁ Θεός· φασὶ δὲ, ὅτι καὶ τὰ λείψανα τῆς τούτου τροφῆς ἄβρωτά ἐστι τοῖς ἄλλοις ζώοις, διὰ τὴν ἐπιπνεομένην αὐτοῖς ἐξ αὐτοῦ δυσοσμίαν. Τί οὖν ἄν τις εἴποι τὸν λιμὸν ἐκεῖνον τὸν καινὸν, καὶ μηδὲ ἑρμηνευθῆναι δυνάμενον; τὸν ἑκούσιον, τὸν ἀκούσιον, οὐ γὰρ οἶδα πῶς αὐτὸν καλέσω, οὐδὲ εὑρίσκω ὄνομα ἐπιθεῖναι τῷ παραδόξῳ τῆς συμφορᾶς εἴδει· καὶ γὰρ παρακειμένης ἀπείχετο τῆς τραπέζης, καὶ ὁρωμένων οὐχ ἥπτετο τῶν σιτίων· τῶν γὰρ περὶ τὸ σῶμα τραυμάτων ἡ δυσωδία προαπαντῶσα, κατέλυε τὴν ἐπιθυμίαν, καὶ αὐτὴν ἐνεπίμπλα τὴν τράπεζαν τῆς ἀηδίας· καὶ τοῦτο δηλῶν, ἔλεγε, Βρόμον γὰρ ὁρῶ τὰ σῖτά μου.","english":"calamity, seems to people to be the very substance of all dreadful things combined. Second after that—or rather, before that—is the affliction of the body. For who ever received such a one? Little by little his body was consumed, and a spring of worms gushed forth from his limbs on every side, and this flow was unceasing, and great was the stench from every side; and his body, being gradually broken apart and rotting away in such a wasting decay, made his food loathsome, and his hunger was strange and paradoxical; for though food was given, he was unable to enjoy it. For, he says, I see my food as a stench, as if he were speaking of the smell of a lion. What could be harsher than this punishment? No sleep gave him rest, no food nourished him. Like the smell of a lion, he says; for this beast is exceedingly foul-smelling. For since it has a greediness from its nature, God made it in another way more base than the others; and they say that even the remnants of its food are inedible to other animals, because of the foul smell breathed upon them from it. What, then, could one call that strange hunger, which cannot even be interpreted? The voluntary, the involuntary—for I do not know how to call it, nor can I find a name to give to the paradoxical kind of calamity. For though the table was set before him, he held back from it, and though the foods were seen, he did not touch them; for the stench from the wounds about his body, meeting him beforehand, destroyed his desire, and filled the very table with loathsomeness; and making this clear, he said, For I see my food as a stench.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Καὶ ἡ μὲν ἀνάγκη τοῦ λιμοῦ τῶν προκειμένων ἅπτεσθαι ἐβιάζετο, ἡ δὲ ὑπερβολὴ τῆς δυσωδίας, τῆς ἐκ τῶν σαρκῶν γινομένης, ἐνίκα τοῦ λιμοῦ τὴν βίαν. Διὰ δὴ τοῦτο, ὡς εἶπον, οὐκ ἔχω πῶς αὐτὸν καλέσω· ἑκούσιον; ἀλλ' ἐβούλετο ἀπογεύσασθαι τῶν προκειμένων· ἀλλ' ἀκούσιον; ἀλλὰ παρῆν τὰ σιτία, καὶ οὐδεὶς ὁ κωλύων ἦν. «Τίς γάρ μου ἡ ἰσχὺς, ὅτι ὑπομένω;» Ποίαν ἔχω δύναμιν, ὥστε τηλικαῦτα καρτερῆσαι; οὐκοῦν οὐκ ἀπὸ ἰσχύος ὑπομένει, ἀλλ' ἀπὸ εὐλαβείας, καὶ φόβου Θεοῦ· ἢ γὰρ ἂν ἑαυτὸν διεχειρίσατο· νῦν δὲ εὐχῇ τὸ πρᾶγμα ἐπιτρέπει, καὶ οὐχὶ τῇ ἑαυτοῦ τόλμῃ. «Οὐ προσεῖδόν με οἱ ἐγγύτατοί μου· ὥσπερ χειμάῤῥους ἐκλείπων, ἢ ὥσπερ κῦμα, παρῆλθόν με.» Καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ ἐγκαταλείψεως ἔργον, τὸ καὶ τοὺς οἰκείους ὑπερορᾷν τοιαῦτα πάσχοντας. Ὅταν γὰρ αὐτὸς ἀποστῇ, καὶ γυμνωθῇ τῆς παρὰ τοῦ Θεοῦ βοηθείας ὁ ἄνθρωπος, πάντα ἐχθρὰ καὶ πολέμια. Πῶς οὖν, φησὶ, καὶ μεγέθει κακῶν περιπεπτωκότι, καὶ τῆς παρὰ πάντων ἐκτὸς καθεστῶτι παραψυχῆς ἐγκαλεῖτε, ἀνιωμένῳ, καὶ δακνομένῳ ἐφ' οἷς ἀδοκήτως πάντα εἰς τοὐναντίον μοι περιέστη; «Οἵτινές με διευλαβοῦντο, νῦν ἐπιπεπτώκασί μοι.» Χρυσοστόμου καὶ Πολυχρονίου. Τί λέγω, φησὶν, ὡς διέπτυον οἱ ἐγγύτατοι; ἐπέτριβον μὲν οὖν τὰς συμφορὰς, καὶ ταῦτα, ὀλίγῳ πρότερον καὶ τὴν ἐμὴν ἐπωνυμίαν τρέμοντες. «Ὥστε ἰδόντες τὸ ἐμὸν τραῦμα, φοβήθητε.» Ὁρᾶτε, φησὶ, μὴ δίκας ἐξαιτηθῆτε τῆς ἀγριότητος· εἰ καὶ μηδὲν ἕτερον, μήτε φιλία, μήτε εὐεργεσία, μήτε ἄλλο μηδὲν ὑμᾶς ἐπιεικεστέρους ποιεῖ, αὐτὴ τῶν ἐμῶν τραυμάτων ἡ θεωρία πολλῆς ὑμᾶς ὤφειλεν ἐμπλῆσαι τῆς ἐπιεικείας. «Τί γάρ;","english":"And the constraint of hunger compelled him to touch what was set before him, but the excess of the foul stench arising from his flesh conquered the force of hunger. For this reason, as I said, I do not know how to call him: voluntary? But he wished to taste what was set before him. But involuntary? But the food was present, and there was no one preventing him. \"For what is my strength, that I endure?\" What power do I have, so as to hold out under such great things? Therefore he does not endure from strength, but from piety and the fear of God; otherwise he would have laid hands on himself. But now he entrusts the matter to prayer, and not to his own audacity. \"My nearest kin did not look upon me; like a winter torrent that fails, or like a wave, they passed me by.\" And this too is the work of God's abandonment, that even his own relatives overlook those suffering such things. For when he himself withdraws, and man is stripped of the help that comes from God, all things are hostile and warlike. How then, he says, do you reproach me, who have fallen into the magnitude of evils and am set outside every consolation from all, grieving and being stung by the fact that unexpectedly all things have turned out for me to the opposite? \"Those who revered me have now fallen upon me.\" Of Chrysostom and Polychronius. What do I say, he says, that my nearest kin spat upon me? Nay, they trampled upon my calamities, and that though a little before they trembled at my very name. \"So that, seeing my wound, you should fear.\" See, he says, that you be not called to account for your savagery; even if nothing else—neither friendship, nor beneficence, nor anything else—makes you more gentle, the very sight of my wounds ought to have filled you with great gentleness. \"For what?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"μή τι ὑμᾶς ᾔτησα; ἢ τῆς παρ' ὑμῶν ἰσχύος ἐπιδέομαι, ὥστε σῶσαί με ἐξ ἐχθρῶν, ἢ ἐκ χειρὸς δυναστῶν ῥύσασθαί με;» Μὴ, φησὶν, ἔν τινι ἐπαχθὴς ὑμῖν γέγονα, ὅτι μοι ἀνελεημόνως οὕτως ἐχρήσασθε; ἢ πρὸς συμμαχίαν ἐμὴν κατὰ τῶν ἐναντίων ὑμᾶς προετρεψάμην; ἢ δόσει τὴν πενίαν παραμυθήσασθαι ἱκέτευσα; ἀλλὰ μὴν οὔτε πρότερον ὑμῶν ἐδεήθην, οὔτε νῦν, ἀλλ' αὐτόματοι παρεγένεσθε, ὡς δὴ παρακαλέσαντες· τί οὖν τὰ τῶν ἐχθρῶν διαπράττεσθε; «Διδάξατέ με, ἐγὼ δὲ κωφεύσω· εἴ τι πεπλάνημαι, φράσατέ μοι.» Εἰ δὲ καὶ ἡμαρτηκέναι τι δοκῶ, καὶ τοῦτό μοι γνωρίσατε. Οὐ γὰρ δὲ εἶχον ἐκεῖνοι φανερὰ ἐγκλήματα προβάλλεσθαι, ἀλλ' ἁπλῶς ἀπὸ στοχασμοῦ· καὶ ὅτι μὲν βίου ἐναρέτου ἦν, φανερὸν ἦν· ὅτι δὲ οὐκ ἦν, ἐστοχάζοντο οὗτοι ἀπὸ τῶν τιμωριῶν. «Οὐ γὰρ παρ' ὑμῶν\n\nἰσχὺν αἰτοῦμαι, οὐδὲ ἔλεγχος ὑμῶν ῥήμασί με παύσει· οὐδὲ γὰρ ὑμῶν φθέγμα ῥήματος ἀνέξομαι. Πλὴν ὅτι ἐπ' ὀρφανῷ ἐπιπίπτετε, ἐνάλλεσθε δὲ ἐπὶ φίλῳ ὑμῶν.» Οὐ δέομαι, φησὶ, τῆς βοηθείας ὑμῶν, μὴ συγκατάβητέ μοι, μηδὲ, ὡς ἐπιῤῥῶσαι βουλόμενοι, τὰ πρὸς χάριν λαλήσητε, ἀλλ' ἐλέγξατέ με μετὰ παῤῥησίας· οὐ γὰρ δέδοικα ὑμῶν τοὺς ἐλέγχους, οὐδὲ ἐφησυχάσω τῷ λόγῳ, τοῦ συνειδότος μου καθαρεύοντος, ἀλλὰ καὶ πρὸς ἕκαστον ἀντιλέγων ῥῆμα, νικήσειν ἐλπίζω. Πλὴν ἐκεῖνο οἶδα, ὅτι οὕτω με βάλλετε πικροῖς τοῖς ὀνείδεσι, μὴ τὴν συμφορὰν, μὴ τὴν φιλίαν λογιζόμενοι, ὡς ὄντως ἀπορφανισθέντα τῆς τοῦ Θεοῦ βοηθείας· καὶ οὔτε ἡ συμφορὰ, οὔτε ἡ φιλία ὑμᾶς κατέκαμψεν.","english":"Did I ask anything of you? Or do I need strength from you, so as to save me from enemies, or to rescue me from the hand of the mighty? I have not, he says, become burdensome to you in anything, that you have treated me so mercilessly? Or did I urge you to an alliance on my behalf against my adversaries? Or did I beseech you to relieve my poverty by a gift? But indeed neither before did I ask anything of you, nor now, but you came of your own accord, as though you had come to comfort me; why then do you carry out the deeds of enemies? Teach me, and I will be silent; if I have gone astray in anything, tell me. And if I seem to have sinned in anything, make this also known to me. For they had no manifest accusations to bring forward, but simply from conjecture; and that his life was virtuous was evident; but that it was not, these men conjectured from his punishments. For I do not ask strength from you, nor will your refutation by words stop me; for I will not endure even the utterance of a word from you. Except that you fall upon the orphan, and you rail against your friend. I do not need, he says, your help; do not condescend to me, nor, as though wishing to strengthen me, speak things for favor, but refute me with boldness; for I do not fear your refutations, nor will I keep silent at your word, since my conscience is clear, but even answering each word, I hope to prevail. Except that I know this, that you strike me with bitter reproaches, considering neither my misfortune nor our friendship, as though I had truly been bereft of God's help; and neither my misfortune nor our friendship has bent you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ἀλλ' ἐγὼ, κἂν εἰς τὴν ἐναντίαν μοῖραν ἑαυτοὺς τάξητε, οὐ παραιτήσομαι τὸν ἀγῶνα, ἀλλ' ἀντερῶ, καὶ πρὸς ἀπολογίαν χωρήσω· οὐδὲν γὰρ ἐμαυτῷ σύνοιδα.\n\nΚΕΦΑΛ. Ζʹ «Οὐχὶ πειρατήριόν ἐστιν ὁ βίος ἀνθρώπου ἐπὶ τῆς γῆς; καὶ ὥσπερ μισθίου ἀνθημερινοῦ ἡ ζωὴ αὐτοῦ; ἢ ὥσπερ θεράπων δεδοικὼς τὸν κύριον αὐτοῦ, καὶ τετευχὼς σκιᾶς; ἢ ὥσπερ μισθωτὸς ἀναμένων τὸν μισθὸν αὐτοῦ;» Ἆρα, φησὶν, ὑμῖν οὐ δοκεῖ πειρασμῶν ἐμπεπλῆσθαι καὶ περιστάσεων πάντων ἀνθρώπων ὁ βίος; καὶ ὡς πᾶς ἄνθρωπος ἔοικεν αὐθημερινῷ μισθωτῷ, ὃς δι' ὅλης ἡμέρας κάμνει, ἵνα μικρόν τι κομίσηται; ἢ θεράποντι δεδοικότι τὸν ἑαυτοῦ δεσπότην, καὶ μόλις ποτὲ μικρᾶς ἀναπαύσεως τυγχάνοντι; ἢ ἁπλῶς μισθωτῷ, εἰ καὶ μὴ αὐθημερινῷ, ἵνα μετὰ τοὺς πολλοὺς καμάτους λάβῃ τινὰ μισθόν; Διὰ τούτων οὖν βούλεται δεῖξαι τὸ ἐπίπονον τοῦ βίου καὶ βραχύ· καί φησιν, Ἆρ' οὖν πόνων γέμει μόνον, οὐχὶ δὲ καὶ κινδύνων; ἐμοὶ δὲ δοκεῖ περὶ δραπέτου λέγειν οἰκέτου ἐν ἀγωνίᾳ διαπαντὸς ὄντος διὰ τὴν φυγήν· τοῦτο γὰρ ἐμφαίνει· τὸ, τετευχὼς σκιᾶς, τουτέστι, τὰ μὴ παρόντα ὡς παρόντα λογιζόμενος διὰ τὸν φόβον, καὶ ζητῶν σκότος, ὑφ' οὗ καλυφθήσεται. Πλὴν, εἰ πειρατήριον ὁ βίος, πῶς οἷόν τέ ἐστι τὸν ἐν πειρατηρίῳ ὄντα πειρασμῷ μὴ περιπεσεῖν; Ὥστε συμβαίνει μὴ ἀπὸ ἀδικίας μόνης, ἀλλὰ καὶ ἀπ' αὐτῆς τῆς φύσεως ταῦτα παθεῖν, ἅπερ ἐγὼ πέπονθα. «Νύκτες δὲ ὀδυνῶν δεδομέναι μοί εἰσιν. Ἐὰν κοιμηθῶ, λέγω, Πότε ἡμέρα; ὡς δ' ἂν ἀναστῶ, πάλιν, Πότε ἑσπέρα;","english":"But I, even if you place yourselves on the opposite side, will not shrink from the contest, but will contend and proceed to make my defense; for I am conscious of nothing against myself.\n\nCHAPTER 7. \"Is not the life of man on earth a trial? And is not his life like that of a hireling who works for the day? Or like a servant who fears his master, and has obtained a shadow? Or like a hired laborer awaiting his wage?\" Does it not seem to you, he says, that the life of all men is filled with trials and adversities? And that every man resembles a hireling paid by the day, who toils all day long in order to receive some small thing? Or a servant who fears his own master, and scarcely ever obtains a little rest? Or simply a hired laborer, even if not paid by the day, so that after many labors he may receive some wage? Through these words, then, he wishes to show the toilsomeness of life and its brevity; and he says, Is it then full of labors only, and not also of dangers? But it seems to me that he is speaking of a runaway household slave who is in constant agony because of his flight; for this is what he indicates by \"has obtained a shadow,\" that is, reckoning things that are not present as present because of fear, and seeking darkness by which he may be covered. Moreover, if life is a trial, how is it possible for one who is in a trial not to fall into temptation? So it happens that these things which I have suffered come not from injustice alone, but from nature itself. \"But nights of pain have been given to me. If I lie down, I say, When will it be day? And when I rise up, again, When will it be evening?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"πλήρης δὲ γίνομαι ὀδυνῶν ἀπὸ ἑσπέρας ἕως πρωΐ.» Εἶδες καὶ τῆς νυκτὸς τὸν ἀφόρητον πειρασμὸν, τὸν καὶ αὐτὸν καινὸν ὄντα, καὶ παράδοξον. Τοῖς μὲν γὰρ ἄλλοις ἅπασιν ἀνθρώποις, κἂν μυρία πάσχωσι, κἂν δεσμωτήριον οἰκῶσι, κἂν ἅλυσιν περικέωνται, κἂν συμφορὰς θρηνῶσι, κἂν λωβὴν σώματος ὑπομένωσι, κἂν πενίᾳ πιέζωνται, κἂν νόσῳ, κἂν πόνοις καὶ ταλαιπωρίαις, ἐπελθοῦσα, ἡ νὺξ φάρμακον ἐπάγει παραμυθίας, ἀφιεῖσα τῶν πόνων τὸ σῶμα, ἀνιεῖσα τῶν φροντίδων τὴν ψυχήν. Ἐπὶ δὲ τοῦ Ἰὼβ τότε ὁ λιμὴν σκόπελος γέγονε, καὶ τὸ φάρμακον ἕλκος κατέστη, καὶ ἡ παραμυθία προσθήκη τις ἦν ὀδύνης χαλεπωτέρα, καὶ φοβερώτερος ὁ χειμὼν ἐγίνετο, ἐν τῇ πᾶσιν ἀνθρώποις παρεχούσῃ γαλήνην· καὶ ἔφευγε μὲν, ὡς ἀπὸ κυμάτων, τῆς ἡμέρας, διὰ τὰς ἀκαρτερήτους ὀδύνας ἐκείνας, εὕρισκε δὲ τρικυμίας, καὶ στροβίλους, καὶ ὑφάλους, καὶ σπιλάδας, ὡς πάλιν τὰ ἐν τῇ ἡμέρᾳ κύματα ζητεῖν· καὶ βαρὺ τὸ παρὸν ἔχων, τοῦ ἀπόντος ἐπεθύμει, ἐπισπεύδων διὰ τὰς ἀλγηδόνας τὰ διαστήματα τοῦ χρόνου παρατρέχειν. Διὸ δὴ καὶ αὐτὸς, τὸ καινὸν τοῦτο πάθος διηγούμενος, ἐβόα λέγων, Ἐὰν κοιμηθῶ, λέγω, Πότε ἡμέρα; Ἐὰν ἀναστῶ, λέγω, Πότε ἑσπέρα; Τίνος ἕνεκεν, εἰπέ μοι; Ἐν μὲν γὰρ τῇ ἡμέρᾳ εἰκότως τὴν νύκτα ἐπιζητεῖς, ἅτε ἀτέλειαν πᾶσι παρέχουσαν τῶν μεθημερινῶν καμάτων· ἐν νυκτὶ δὲ γενόμενος, καὶ γαλήνῃ καὶ λήθῃ τῶν ὀδυνῶν ἐκείνων, καὶ τῶν φροντίδων, τί πάλιν ἐπιζητεῖς τὴν","english":"I am full of pains from evening until morning.\" You have seen the unbearable trial of the night as well, which was itself new and strange. For to all other men, even if they suffer countless things, even if they dwell in a prison, even if they are bound in chains, even if they lament calamities, even if they endure bodily disfigurement, even if they are pressed by poverty, even if by disease, even if by toils and hardships, night comes and brings a remedy of consolation, releasing the body from its toils, loosening the soul from its cares. But in the case of Job at that time the harbor became a reef, and the remedy became a wound, and the consolation was an addition of pain more grievous, and the storm became more fearful, in that which provides calm for all men; and he fled, as from waves, from the day, because of those unbearable pains, but found rough swells, and whirlwinds, and hidden rocks, and crags, so that he sought again the waves of the day; and having the present as a burden, he longed for what was absent, hastening because of his agonies for the intervals of time to pass by. Therefore he himself also, recounting this strange suffering, cried out saying, \"If I lie down, I say, When will it be day? If I rise up, I say, When will it be evening?\" For what reason, tell me? For in the day you reasonably seek the night, since it provides release for all from the daytime labors; but having come into the night, and into calm and forgetfulness of those pains and cares, why do you again seek the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἡμέραν, εἰπέ μοι; Ὅτι μοι τῆς ἡμέρας χαλεπωτέρα ἡ νύξ· οὐ γὰρ ἀτέλειάν μοι παρέχει τῶν πόνων, ἀλλ' ἐπίτασιν, καὶ θορύβους, καὶ ταραχάς. Καὶ τοῦτο αὐτὸ διηγούμενος, ἔλεγεν, Ἐκφοβεῖς με ἐνυπνίοις, καὶ ἐν ὁράμασι καταπλήσσεις· καὶ γὰρ ἐξεδεῖμα τοῦτο, φοβερὰς ὄψεις ὁρῶν ἐπὶ τῆς νυκτὸς, καὶ φόβον ἀφόρητον ὑπομένων, ἔκστασίν τε πολλὴν, καὶ κατάπληξιν· καὶ ἡ τοῖς ἄλλοις δοθεῖσα πρὸς ἀνάπαυσιν, τούτῳ μᾶλλον ἐπίτασις ἦν τῶν συμφορῶν. «Φύρεται δέ μου τὸ σῶμα ἐν σαπρίᾳ σκωλήκων· τήκω δὲ βώλακας γῆς ἀπὸ ἰχῶρος ξύων.» Διὰ δὲ τοῦ εἰπεῖν, Τήκω βώλακας γῆς, δηλοῖ, ὡς οὐκέτι ὀστράκῳ, ὡς ἐμοὶ δοκεῖ, ταλαιπωρηθεὶς, ἀλλὰ γῇ λοιπὸν τοῦτο ἐποίει. Διὰ πάντων μέντοι παιδεύει τοὺς φίλους, καὶ περὶ καρτερίας, καὶ περὶ τοῦ ἀπώσασθαι τὴν διάληψιν, ὅτι δι' ἁμαρτίας πάσχει, ὅπως ἐκ τῆς ὑπερβολῆς τῶν πόνων ἐννοήσωσιν, ὅτι οὐχ οὕτως ἐστὶ φαῦλος, ὥστε τοιαῦτα πάσχειν· ἔδει γὰρ αὐτοὺς ἐννοῆσαι τὰ καθ' ἑαυτοὺς, καὶ οὕτω γνῶναι τὰ περὶ τοῦ Ἰώβ. Ἀκατάπαυστοι γὰρ ὀδύναι, καὶ ἰχὼρ, καὶ σκώληκες, καρτερίαν ἅμα καὶ ἀνδρείαν ἐδείκνυον. «Ὁ δὲ βίος μού ἐστιν ἐλαφρότερος λαλιᾶς. [Οἱ δὲ λοιποὶ, δρομέως, ἐξέδωκαν.] Ἀπόλωλε δὲ ἐν κενῇ ἐλπίδι. [Ὁ δὲ Σύμμαχος, αἱ ἡμέραι μου ἀνηλώθησαν, μὴ οὔσης ἐλπίδος.]» Τάχα δὲ τὸ, Ὁ βίος μου ἐλαφρότερος λαλιᾶς, δύναται μὲν τὸ πρόσκαιρον τοῦ βίου σημαίνειν, ὅτι οὐκ ἔστιν ἑστηκὼς, ἀλλὰ λυόμενος, ὥσπερ ἡ λαλιά. Δύναται δὲ καὶ τὴν εἰς ὑπερβολὴν ὀδύνην δηλοῦν, καὶ τὸ ἄχρι θανάτου ἥκειν αὐτῷ τὰ τῶν πόνων. Τὸ δὲ, Ἐλαφρότερος δρομέως, ὅτι ὥσπερ ἐκεῖνοι, πρὶν ἢ στῆναι, μεταπηδῶσιν·","english":"Tell me, was the day? Because the night is harsher to me than the day; for it does not give me relief from my pains, but rather intensification, and disturbances, and turmoil. And explaining this very thing, he said, \"You terrify me with dreams, and you overwhelm me with visions\"; for he was terrified by this, seeing fearful sights in the night, and enduring unbearable fear, and much ecstasy and consternation; and what was given to others for rest was to this man rather an intensification of his calamities. \"But my body is defiled in the rottenness of worms; and I melt away, scraping clods of earth from my discharge.\" By saying, I melt clods of earth, he shows that no longer with a potsherd, as it seems to me, did he distress himself, but with earth from then on he did this. Through all of this, however, he instructs his friends both about endurance and about casting aside the notion that he suffers because of sin, so that from the excess of his pains they might understand that he is not so base as to suffer such things; for they ought to have considered their own circumstances, and thus to have known the things concerning Job. For unceasing pains, and discharge, and worms, displayed at once endurance and courage. \"But my life is lighter than speech. [But the rest, of a runner, they published.] And it has perished in empty hope. [But Symmachus: my days were consumed, there being no hope.]\" Perhaps the phrase, My life is lighter than speech, can signify the fleeting nature of life, that it is not standing firm but dissolving, just like speech. But it can also indicate the excess of pain, and that his sufferings had come as far as death. And the phrase, Lighter than a runner, because just as those men leap across before they stand still—","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":83,"ref":"p83","source":"οὕτω καὶ ἡ δόξα, πρὶν ἢ παραγενέσθαι, ἀφίπταται. Ἀπόλωλε δὲ ἐν κενῇ, φησὶν, ἐλπίδι ὁ βίος μου. Διὰ τί; ὅτι ἐταλαιπώρησα, καὶ μισθὸν οὐκ ἔλαβον· ὅτι ἐν συμφοραῖς, καὶ οὐδὲν ἔχω τέλος χρηστόν. Εἶτα ἐάσας τὴν πρὸς τοὺς φίλους διάλεξιν, εἰς εὐχὴν τὸ λοιπὸν διὰ μέσου τρέπεται, καί φησι· «Ἐὰν γὰρ ἄνθρωπος καταβῇ εἰς ᾅδην, οὐκέτι μὴ ἀναβῇ, οὐδ' οὐ μὴ ἐπιστρέψῃ εἰς τὸν ἴδιον οἶκον, οὐδ' οὐ μὴ ἐπιγνῷ αὐτὸν ἔτι ὁ τόπος αὐτοῦ.» Ἄξιον διὰ τοῦτο μάλιστα θαυμάζειν τὸν δίκαιον, ὅτι περὶ ἀναστάσεως οὐδὲν ἐπιστάμενος, ὠδυνᾶτο μὲν, ἔφερε δὲ γενναίως. Ὅτι γὰρ οὐκ ᾔδει τι σαφὲς περὶ τοῦ μυστηρίου τῆς ἐκ νεκρῶν παλιγγενεσίας, ἐντεῦθεν δῆλον· Τῷ γὰρ ἅπαξ, φησὶ, διὰ θανάτου εἰς τὸν ᾅδην κατελθόντι, οὐκέτι δέδοται πάλιν ἀναβιώσαντι, εἰς τὸν ἴδιον οἶκον ἐπαναστρέφειν· ἀλλ' οὐδὲ μνήμη τούτου περιλειφθήσεται, ἀφανοῦς ἐκ ζώντων γενομένου· τὸν γὰρ ἀποθανόντα ἀναστῆναι οὐχ οἷόν τε. «Εἶπα, ὅτι παρακαλέσει με ἡ κλίνη μου. [Ὁ δὲ Σύμμαχος, παρηγορήσει.] Ἀνοίσω δὲ πρὸς ἐμαυτὸν ἰδίᾳ λόγον τῇ κοίτῃ μου. [Ὁ δὲ Θεοδοτίων, Συμβαστάσει με ἐν τῇ ἀδολεσχίᾳ μου ἡ κοίτη μου.] Ἐκφοβεῖς με ἐνυπνίοις, καὶ ἐν ὁράμασί με καταπλήσσεις.» Ὅπερ ἐπὶ τοῦ δικαίου συνέβη μόνου, τοῦτο ἐν ἑτέρῳ οὐδενί· οὐδὲ γὰρ τὴν ἀπὸ τῆς νυκτὸς εἶχε παραμυθίαν, ἀλλὰ τῶν μεθ' ἡμέραν δεινῶν προσθήκη μείζων ἦν ἡ τῶν νυκτερινῶν φόβων φαντασία. Ὅτι γὰρ χαλεπώτερα ἐν τοῖς ὕπνοις ὑπέμενεν, ἄκουσον τί φησι, Διατί ἐκφοβεῖς με ἐνυπνίοις, καὶ ἐν ὁράμασί με καταπλήσσεις; Ποῖος σιδηροῦς ἄνθρωπος, ποῖος ἀδάμας, τοσαῦτα ἂν ὑπέμεινε δεινά·","english":"Thus also glory flies away before it arrives. And my life, he says, has perished in empty hope. Why? Because I toiled and received no wage; because I am in calamities, and I have no good end. Then, having set aside the conversation with his friends, for the rest he turns in the middle to prayer, and says: \"For if a man goes down to Hades, he shall no more come up, nor shall he return to his own house, nor shall his place know him any more.\" For this especially is the righteous man worthy of admiration, that knowing nothing about the resurrection, he was in pain, yet bore it nobly. For that he did not know anything clear about the mystery of the regeneration from the dead is evident from this: For to him who has once gone down through death to Hades, he says, it is no longer granted, having come to life again, to return to his own house; but neither shall the memory of him be left behind, since he has become invisible from among the living; for it is not possible for the dead man to rise. \"I said that my bed will comfort me. [But Symmachus: will console.] And I will bring forth a word to myself privately on my couch. [But Theodotion: my couch will assist me in my meditation.] You terrify me with dreams, and you overwhelm me with visions.\" What happened to the righteous man alone, this happened in no other; for he did not have the consolation that comes from night, but the phantasm of nightly fears was a greater addition to the terrors of the day. For that he endured harsher things in sleep, hear what he says: Why do you terrify me with dreams, and overwhelm me with visions? What man of iron, what adamant, would have endured so many terrible things?","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":84,"ref":"p84","source":"Εἰ γὰρ καὶ καθ' ἑαυτὸ τούτων ἕκαστον ἀφόρητον, ἐννόησον, ὁμοῦ συνελθόντα πόσον ἤγειρε θόρυβον· ἀλλ' ὅμως ἐκεῖνος ἅπαντα ταῦτα ὑπήνεγκε, καὶ ἐν ἅπασι τοῖς συμβεβηκόσιν αὐτῷ, οὐχ ἥμαρτεν, οὐδὲ ἐν τοῖς χείλεσιν αὐτοῦ· καὶ ταῦτα, μηδὲν διάλειμμα ἔχων ἐν ταῖς συμφοραῖς, ἀλλὰ καὶ νύκτωρ, καὶ μεθ' ἡμέραν, ὑπὸ τῶν παθῶν ταραττόμενος. Ἐῶ λέγειν τὰ μεθ' ἡμέραν δεινὰ, ἀλλ' οὐδὲ ἡ νὺξ αὐτῷ παρεῖχεν ἀτέλειαν· διὸ ἔλεγεν, Ἐν ὁράμασί με καταπλήσσεις, καὶ αὐτὸν, φημὶ τῆς ἀνέσεως τὸν καιρὸν, ὅτε προσδοκῶ μικρὸν ἀδολεσχῆσαί μου τοῖς λογισμοῖς, καὶ ὕπνου τυχεῖν καὶ ἀναπαύσεως, φοβερά μοι τὰ ἐνύπνια ἐφίσταται· συμβαίνει δὲ τοῦτο μάλιστα καὶ φυσικῶς τοῖς μεθ' ἡμέραν\n\nπειραζομένοις, ὥς που καὶ ὁ σοφὸς ἔφησεν Ἐκκλησιαστὴς, Ὅτι παραγίνεται ἐνύπνιον ἐν πλήθει πειρασμῶν. Εἰκὸς δὲ, καὶ τὸν διάβολον φαντάσματά τινα φοβερὰ δεικνύντα, ἐκδειματοῦν αὐτὸν, καὶ ἐκταράττειν καθ' ὕπνους. Ὁ δὲ μακάριος οὗτος οὔπω πληροφορηθεὶς ὡς ἐξῃτήθη ὑπὸ τοῦ διαβόλου, οἴεται τὸν Θεὸν, καὶ ταῦτα, καὶ τὰς βασάνους ἐπιφέρειν αὐτῷ. Ἦν δὲ ἄρα καὶ τοῦτο τῆς διαβόλου ἐνεργείας· οὐδὲν γὰρ αὐτῷ ὁ Θεὸς ἐπήγαγεν, ἀλλὰ πάντα τῆς τοῦ διαβόλου χειρὸς ἦν.","english":"For if each one of these things is unbearable in itself, consider how great a tumult it raised when they came together. Yet he endured all these things, and in all that happened to him he did not sin, nor with his lips; and this while having no respite in his calamities, but being disturbed by his sufferings both by night and by day. I pass over the terrors of the day, but not even the night gave him relief; therefore he said, You terrify me with visions, and I mean the very time of rest, when I expect to meditate a little in my thoughts and to obtain sleep and repose, fearful dreams come upon me. And this happens especially, even by nature, to those who are tried by day, as somewhere the wise Ecclesiastes also said, that a dream comes in the multitude of troubles. It is likely, too, that the devil, showing certain fearful phantoms, terrified him and disturbed him in his sleep. But this blessed man, not yet fully assured that he had been demanded of the devil, thinks that God is bringing these things and these torments upon him. But this too was in fact the work of the devil; for God brought nothing upon him, but all things were from the hand of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ΚΕΦΑΛ. Ηʹ «Μὴ ὁ Κύριος ἀδικήσει κρίνων; ἢ ὁ τὰ πάντα ποιήσας ταράξει τὸ δίκαιον;» Χρυσοστόμου, Πολυχρονίου καὶ Ὀλυμπιοδώρου. Οὐχ ὁρᾷς, φησὶ, πόση δικαιοσύνη ἐν τῇ κτίσει, πόση εὐταξία; Μὴ ἐνδέχεται τὸν Θεὸν ἄκριτον τὴν κατά τινος ἐξενεγκεῖν ψῆφον; Μὴ ὁ τὰ πάντα ποιήσας εὐκόσμως καὶ ἁρμονίως, καὶ φιλανθρωπίᾳ τὴν ἀρχὴν παραγαγὼν, ἐπὶ σοῦ μόνου τὴν τοῦ δικαίου διετάραξεν ἰσότητα, καὶ σὲ παρὰ τὸ δίκαιον ἐκάκωσεν; Ἠρέμα οὖν πλήττει τὸν ἅγιον, ὡς κατὰ τὸ δίκαιον, καὶ δι' ἁμαρτίας ὑπομένοντα, τῆς αὐτῆς τῷ φθάσαντι διαλήψεως ὑπάρχων καὶ οὗτος, ὅτι δι' ἁμαρτίας τὰ κακωτικὰ πάντως ἐπιπέμπεται. Ἔδει δὲ λογίζεσθαι, ὅτι τὰ τοιαῦτα οὐ μόνον φαύλοις, ἀλλὰ καὶ σπουδαίοις συμβαίνει, ἀδιάφορα γὰρ, καὶ ὅτι θαυμαστότερός ἐστιν ὁ δίκαιος, ὑπομένων θλίψεις καὶ πόνους. Ἐπεὶ δὲ μὴ ἔχειν αὐτὸν ἐλέγξαι ἡμαρτηκότα, εἰς τοὺς υἱοὺς τρέπεται, καί φησιν· «Ἐπερώτησον γὰρ γενεὰν πρώτην, ἐξιχνίασον δὲ κατὰ γένος πατέρων· χθιζοὶ γάρ ἐσμεν, καὶ οὐκ οἴδαμεν, σκιὰ γάρ ἐστιν ἡμῶν ἐπὶ τῆς γῆς ὁ βίος.» Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἐπειδὴ ἡμεῖς ὀλιγοχρόνιοί ἐσμεν, τοὺς γεγηρακότας ἐρωτήσωμεν, καὶ αὐτοὶ ἀπαγγελοῦσιν, ὅτι ὥσπερ ἀδύνατον ἄνευ νοτίδος χόρτον ἀνελθεῖν, οὕτως ἄνευ δικαιοσύνης διαμεῖναι ἐν εὐδαιμονίᾳ· καὶ ὡς οὐ δυνατὸν εὐθηνίαν ἀδίκων κρατύνεσθαι· καὶ ὡς δι' ἁμαρτίας αἱ τιμωρίαι.","english":"CHAPTER 8. \"Will the Lord not do justice when he judges? Or will the one who made all things disturb what is right?\" By Chrysostom, Polychronius, and Olympiodorus. Do you not see, he says, how great a justice there is in creation, how great a good order? Is it not possible that God would bring forth a verdict without judgment against anyone? Would the one who made all things in good order and harmony, and who brought them into being from the beginning in love for humanity, have disturbed the equity of justice for you alone, and harmed you contrary to justice? Gently, then, he strikes the holy man, as though he were suffering according to justice and because of sin—this speaker too holding the same opinion as the one before him, that afflictions are sent altogether because of sin. But one ought to have reasoned that such things happen not only to the wicked but also to the earnest; for they are indifferent, and that the righteous man is more wonderful when he endures afflictions and toils. And since he has no sin of his to convict him of, he turns to his sons, and says: \"For inquire of the first generation, and search out according to the race of the fathers; for we are of yesterday, and we do not know, for our life on the earth is a shadow.\" What he means is this: Since we are short-lived, let us question those who have grown old, and they will report that just as it is impossible for grass to come up without moisture, so it is impossible to remain in prosperity without righteousness; and that the prosperity of the unjust cannot be made firm; and that punishments come because of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"ΚΕΦ. Θʹ «Ὑπολαβὼν δὲ Ἰὼβ λέγει, Ἐπ' ἀληθείας οἶδα ὅτιοὕτως ἐστίν.» Πόσης φιλοσοφίας ταῦτα τὰ ῥήματα, Οἶδα, φησὶν, ὅτι οἱ ἀσεβεῖς ἀπόλλυνται, οἱ δὲ δίκαιοι οὐχί. Ὁρᾷς πῶς οὐδαμῶς καταγινώσκει τοῦ Θεοῦ ἀδικίαν. «Ὁ ποιῶν μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός.» Ταῦτα ἃ προείρηκα, φησὶν, οὐ μεγάλα, οὐκ ἀνεξιχνίαστα, καίπερ ὁρατὰ ὄντα; πόσῳ γε μᾶλλον τὰ ἀόρατα; Ὅρα δὲ, οὐδαμοῦ τὴν οὐσίαν, ἀλλὰ τὰς ἐνεργείας αὐτοῦ λέγει. Καὶ τί, φησὶ, τὸ καθ' ἕκαστον αὐτῶν λέγω; μεγάλα γάρ εἰσι, καὶ ἀκατάληπτα, καὶ ἀναρίθμητα τοῦ Θεοῦ ἔργα. «Πολλὰ δέ μου τὰ συντρίμματα πεποίηκε διακενῆς.» Τοῦτο καὶ ὁ Θεὸς πρὸς τὸν διάβολον ἔλεγε περὶ αὐτοῦ, Σὺ δὲ εἶπας, ἀπολέσαι τὰ ὑπάρχοντα αὐτοῦ διακενῆς· τί οὖν θαυμάζεις, εἰ ὅπερ ὁ Θεὸς εἶπε, τοῦτο καὶ οὗτος λέγει, ὅτι διακενῆς, οὐχ ὅτι ἥμαρτεν, ἀλλ' ὅτι οὐδὲν πλέον ἔσται ἀπὸ τῆς τιμωρίας αὐτοῦ, καὶ τοῦ κολάζεσθαι. «Ἐὰν γὰρ ἀπολούσωμαι χιόνι, καὶ ἀποκαθάρωμαι χερσὶ καθαραῖς, ἱκανῶς ἐν ῥύπῳ με ἔβαψας, ἐβδελύξατο δέ με ἡ στολή μου. Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Ἔθος ἦν τοῖς παλαιοῖς, λουτροῖς ἀποκαθαίρειν τοὺς μολυσμούς· καὶ τοῦτο δὲ παλαιὸν ἔθος ἦν, ἔνθα ἐβούλοντο δεῖξαι, ὡς οὐκ ἐκοινώνησαν τῇδε τῇ ἁμαρτίᾳ, ἀπενίπτοντο τὰς χεῖρας, Ἀθῶός εἰμι ἀπὸ τοῦδε τοῦ πράγματος· ὡς καὶ ὁ Πιλάτος ἐπὶ τοῦ Σωτῆρος πεποίηκε· καὶ ὁ Δαβὶδ ἔψαλλε, Νίψομαι ἐν ἀθώοις τὰς χεῖράς μου. Τοῦτο οὖν λέγει, ὅτι Ὅπως ἂν ὦ καθαρὸς, οἱ","english":"CHAPTER 9. \"Then Job answered and said, Truly I know that it is so.\" Of how great a philosophy are these words! \"I know,\" he says, \"that the impious perish, but the righteous do not.\" Do you see how in no way does he condemn God of injustice? \"Who does great and unsearchable things, glorious and wondrous, of which there is no number.\" These things which I have just mentioned, he says, are they not great, are they not unsearchable, even though they are visible? How much more, then, the invisible things? And observe that nowhere does he speak of his essence, but of his energies. And what, he says, is the need for me to speak of each one of them? For great and incomprehensible and innumerable are the works of God. \"He has made many my bruises in vain.\" This also God said to the devil concerning him: \"But you said, to destroy his possessions in vain.\" Why then do you marvel, if what God said, this man also says—that it was in vain, not because he had sinned, but because there would be no profit from his punishment and from his being chastised? \"For if I wash myself with snow, and cleanse myself with pure hands, you have plunged me sufficiently in filth, and my garment has abhorred me.\" By Chrysostom and Olympiodorus. It was a custom among the ancients to cleanse their defilements by washings; and this also was an ancient custom, where they wished to show that they had not shared in this sin, they washed their hands: \"I am innocent of this matter\"—as also Pilate did in the case of the Savior; and David sang, \"I will wash my hands in innocence.\" This, then, he says: that however pure I may be, they—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ἀκριβεῖς οὗτοι ἐλεγμοὶ, καὶ αἱ ἐπαχθεῖσαι τιμωρίαι, ἐκ τῆς προλήψεως, ἐῤῥυπωμένον με καὶ ἀκάθαρτον ἀποδεικνῦσιν· ὡς καὶ τὸν ἁπτόμενον τῶν ἱματίων μου, δοκεῖν μολυνέσθαι, διὰ πλῆθος ἁμαρτιῶν ἑκάστου ταῦτά με πάσχειν ὑπολαμβάνοντος. Ταῦτα δέ φησι διὰ τὸ τοὺς αὐτοῦ φίλους, εἰς ἀπόδειξιν τοῦ εἶναι αὐτὸν ἁμαρτωλὸν, τὰ συμβάντα αὐτῷ, προσφέρειν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ὑπόδειγμα κεῖμαι πᾶσιν ἀσεβείας, Διατί οὖν οὐκ ἀπέθανον; τὸν γὰρ πονηρὸν ἐκ τοῦ μέσου ληφθῆναι ἐχρῆν, ὥστε μὴ εἶναι τοῖς ἄλλοις διδάσκαλον. Ἂν τοῦ ἡλίου δὲ καθαρώτερος γένωμαι, ἔχω κηλίδα, οὐ τὴν τυχοῦσαν. Ἀλλὰ καὶ οἱ οὕτως ἐγγύτατοι, ὡς ἡ στολὴ τῷ σώματι, καὶ αὐτοὶ ἐμίσησάν με, οὐ διὰ τὴν τιμωρίαν, ἀλλ' ὡς ἐναγῆ καὶ μιαρὸν, ὡς ἀκάθαρτον, οὕτως ἀπεστράφησάν με. Βδελυκτὸν δέ μοι γέγονε καὶ τὸ σῶμα, τοῦτο γὰρ ἡ στολή. Δύναται δὲ καὶ οὕτω νοεῖσθαι τὸ Ἐβδελύξατό με ἡ στολή μου, ὅτι φεύγει με καὶ ἡ ἐσθὴς, οἱονεὶ μισήσασά με, ἀντὶ τοῦ, Οὐδὲ ἐνδύσασθαι δύναμαι, διὰ τὸ ἄγαν ἡλκῶσθαι.","english":"These are exact refutations, and the punishments brought upon me, from the preconception, show me to be defiled and unclean; so that even the one who touches my garments seems to be polluted, because each one supposes that I suffer these things on account of the multitude of my sins. He says this because his friends bring forward the things that happened to him as proof that he is a sinner. What he means is this: I lie as an example of impiety to all. Why then did I not die? For the wicked man ought to have been taken out of the midst, so as not to be a teacher to others. If I become purer than the sun, I have a stain, and not an ordinary one. But even those who are as close as the garment is to the body, even they have hated me, not because of the punishment, but as one accursed and polluted, as unclean, so they have turned away from me. And even my body has become abominable to me, for this is the garment. But \"My garment has abhorred me\" can also be understood thus: that even my clothing flees from me, as it were hating me, instead of: I cannot even dress myself, because I am so severely wounded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"ΚΕΦ. Ιʹ «Ὅτι ἀπείπω ἔργα χειρῶν σου, βουλῇ δὲ ἀσεβῶν προσέσχες.» Ὁρᾷς, ὅτι οὐ διὰ τοῦτο βούλεται δικάσασθαι, ὡς καλῶς πράττων, ἀλλ' ὅτι ὠφελεῖ με, φησὶν, αὕτη ἡ θλίψις; δέδοικα γὰρ μὴ καὶ βλάψῃ· εἰκὸς γάρ τινας λογίσασθαι, ἢ ὅτι οὐ προνοεῖς τῶν ἀνθρώπων οὓς ἔπλασας, ἢ ὅτι οἱ φαῦλοι μάλιστα παρὰ σοὶ εὐδοκιμοῦσι, καὶ ἀρέσκουσί σοι μάλιστα τὰ τούτων βουλεύματα. «Οἶδας γὰρ ὅτι οὐκ ἠσέβησα, ἀλλὰ τίς ἐστιν ὁ ἐκ τῶν χειρῶν σου ἐξαιρούμενος.» Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Καὶ ἐγὼ οἶδα, ὅτι οὐκ ἠσέβησα, ἀλλὰ συμβαίνει ἠσεβηκέναι με, καὶ ἀγνοεῖν· ὅταν οὖν σὺ κολάσῃς, οὐδεὶς δικαιωθῆναι δύναται· ἀλλ' εἰ καὶ μὴ ἠσέβησα τόγε εἰς ἐμὴν γνώμην, οἶδα ὅτι τὴν σὴν βουλὴν οὐκ ἔστιν ἀποφυγεῖν, ἀντὶ τοῦ, Κἂν μὴ ἐμαυτῷ σύνοιδα, ἀλλὰ ἡ σὴ κρατείτω βουλὴ, ἡ κρεῖττον ἡμῶν τὰ καθ' ἡμᾶς ἐπισταμένη. «Αἱ χεῖρές σου ἔπλασάν με, καὶ ἐποίησάν με.» Χρυσοστ. καὶ Ὀλυμπ. Ἔργον εἰμὶ, φησὶ, τῶν χειρῶν σου, κἂν ἁμαρτωλός. Ὁρᾷς ὡς καὶ ποιητὴν γινώσκει τὸν Θεὸν, καὶ παρακαλεῖ φειδὼ ποιήσασθαι τοῦ ἰδίου δημιουργήματος. «Μετὰ ταῦτα μεταβαλὼν, μὲ ἔπαισας. [Ἀκύλας δὲ καὶ Θεοδοτίων, Ἅμα κύκλῳ κατεπόντισας με.]» Ἀκολούθως δὲ, καὶ τῆς δημιουργίας, καὶ τῆς προνοίας αὐτὸν ἐπιστάμενος ἀρχηγὸν καὶ κύριον, εἰς εὐχὴν τρέπει τὸν λόγον, ἱκετεύων μνησθῆναι τοῦ τῆς φύσεως εὐτελοῦς καὶ ὀλιγοχρονίου, καὶ ὅτι ἐξ ἀρχῆς τῇ ἀγαθότητι πεποίηκε, καὶ ὀργισθεὶς θανάτῳ ἐζημίωσε, καί φησι. «Ἢ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύρωσας δέ με ἶσα τυρῷ; Δέρμα δὲ καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἔνειρας·","english":"CHAPTER 10. \"For I have given up the works of your hands, and you have attended to the counsel of the ungodly.\" Do you see that it is not for this reason that he wishes to enter into judgment, as though he were doing well, but because this affliction, he says, benefits me? For I fear lest it also do harm; for it is likely that some will reason either that you do not provide for the men whom you formed, or that the wicked especially are held in high esteem before you, and that their counsels please you most. \"For you know that I have not been ungodly, but who is he that delivers out of your hands?\" Of Chrysostom and Olympiodorus. And I know that I have not been ungodly, but it happens that I have been ungodly, and am ignorant; when therefore you punish, no one can be justified; but even if I have not been ungodly, at least as far as my own judgment goes, I know that your counsel cannot be escaped—that is to say, Even if I am not conscious of guilt in myself, still let your counsel prevail, which knows our affairs better than we do. \"Your hands formed me, and made me.\" Of Chrysost. and Olymp. I am a work, he says, of your hands, even if a sinner. Do you see how he recognizes God even as Maker, and entreats him to spare his own creation? \"After these things, having changed, you struck me. [But Aquila and Theodotion: You drowned me all at once in a circle.]\" And consequently, knowing him to be the author and lord both of creation and of providence, he turns his speech to prayer, entreating him to remember the cheapness and short duration of nature, and that from the beginning he made him in goodness, and being angered, punished him with death, and he says: \"Or did you not milk me out like milk, and curdle me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews.","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":89,"ref":"p89","source":"ζωὴν δὲ καὶ ἔλεος ἔθου παρ' ἐμοὶ, ἡ δὲ ἐπισκοπή σου ἐφύλαξέ μου τὸ πνεῦμα.» Τὸ σπέρμα ἐξ οὗ συνίσταται τὸ ζῶον, γάλα ἀμελχθὲν λέγει· καὶ ὥσπερ τὸ γάλα ἀμελχθὲν τυρὸς γίνεται, οὕτω καὶ τὸ σπέρμα ἀποστάξαν, καὶ συστραφὲν, φύσις γίνεται· κατάστασις δὲ αὕτη ἐστὶ πρώτη τοῦ ἐμβρύου. Τὸ γὰρ καταβληθὲν εἰς τὰς αὔλακας τῆς ὑστέρας σπέρμα, ὅταν συστραφῇ οἷα τυρὸς, καὶ παγῇ, γίνεται φύσις, ὅπερ λοιπὸν διαπλάττεται, ἢ, ὡς ἡ Γραφή φησιν, Ἐξεικονίζεται, καὶ δέχεται ὥσπερ χαρακτῆρα· καὶ συμπήγνυται μὲν ἡ ὑγρὰ φύσις, εἰς δὲ δέρμα, καὶ κρέας, ὀστέα τε καὶ νεῦρα μερίζεται τὸ καταβληθέν· ταῦτα μὲν τοιαῦτα καθ' ἑαυτὰ, παρούσης μὲν ψυχῆς, ζωτικὸν ἔχει κίνημα, ἀναχωρησάσης δὲ, ἀργὰ καταλείπεται. Οὐ μόνον δὲ, φησὶ, ζωὴν ἔθου παρ' ἐμοὶ, ὅπερ τὸ τῆς δημιουργίας οἰκεῖον σημαίνει, ἀλλὰ καὶ ἔλεον ἐποίησας μετ' ἐμοῦ, δι' οὗ ἡ προνοητικὴ χάρις δηλοῦται, καὶ παρὰ πάντα τὸν βίον προνοίας ἀπήλαυσα τῆς σῆς· τοῦτο γὰρ τὸ, Ἡ ἐπισκοπή σου ἐφύλαξέ μου τὸ πνεῦμα, τουτέστι, Καὶ μετὰ τὸ γενέσθαι, τῇ σῇ προνοίᾳ τὸ","english":"And life and mercy you placed with me, and your visitation preserved my spirit.\" He calls the seed from which the living being is constituted milk that has been drawn; and just as milk that has been drawn becomes cheese, so too the seed, having dripped and been compacted, becomes a nature; and this is the first constitution of the embryo. For the seed cast into the furrows of the womb, when it has been compacted like cheese and has set, becomes a nature, which is then molded, or, as the Scripture says, is formed into an image, and receives, as it were, a stamp; and the moist nature is compacted, and what was cast in is divided into skin and flesh, bones and sinews. These things, in themselves, while the soul is present, have a life-giving motion, but when it has departed, they are left inert. Not only, he says, did you place life with me, which signifies what is proper to creation, but you also showed mercy with me, through which the providential grace is made clear, and throughout my whole life I enjoyed your providence; for this is the meaning of \"Your visitation preserved my spirit,\" that is, even after I was made, by your providence my","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"ζῇν κέκτημαι· καὶ ἁπλῶς, ὅλην τὴν ὁδὸν καὶ ἁρμονίαν τῆς συστάσεως τοῦ σώματος ἀπαγγέλλει, διά τε τῶν πρὸ τούτων, καὶ αὐτῶν προκειμένων.\n\nΚΕΦ. ΙΑʹ «Μὴ γὰρ λέγε, ὅτι Καθαρός εἰμι τοῖς ἔργοις, καὶ ἄμεμπτος ἐναντίον αὐτοῦ.» Καὶ μὴν αὐτὸς εἶπεν, Ἐπ' ἀληθείας οἶδα, ὅτι οὐκ ἔστι βροτὸς καθαρὸς ἔναντι Κυρίου. Ὁρᾷς πῶς ἐναντία ἐγκαλοῦσιν.\n\nΚΕΦ. ΙΒʹ «Ἀλλὰ δὴ ἐρώτησον τετράποδα, ἐάν σοι εἴπωσι· πετεινὰ δὲ οὐρανοῦ, ἐάν σοι ἀπαγγείλωσιν· ἐκδιήγησαι γῇ, ἐάν σοι φράσῃ, καὶ ἐξηγήσονταί σοι οἱ ἰχθύες τῆς θαλάσσης. Τίς οὖν οὐκ ἔγνω ἐν πᾶσι τούτοις, ὅτι χεὶρ Κυρίου ἐποίησε ταῦτα; εἰ μὴ ἐν χειρὶ αὐτοῦ ψυχὴ πάντων ζώντων, καὶ πνεῦμα παντὸς ἀνθρώπου. Οὖς μὲν γὰρ ῥήματα διακρίνει, λάρυγξ δὲ σῖτα γεύεται.» Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Ἐπειδὴ μέγα ἐκεῖνοι ἐφρόνουν, ὡς τὴν τοῦ Θεοῦ ἔχοντες γνῶσιν, τούτου χάριν ἀποφαίνεται, ὅτι πᾶσα ἡ κτίσις οἶδε τὸν δημιουργὸν, καὶ οὐκ ἀνθρώποις τοῦτο δῆλον μόνον, ἀλλὰ καὶ ἀλόγοις, καὶ αὐτῇ τῇ ἀναισθήτῳ γῇ. Τί τοίνυν ὡς μέγα τι καὶ θαυμαστὸν εἰρηκότες, οὕτω διάκεισθε; Δεῖ γὰρ πάντως τὸν πονηρὸν ἀπολέσθαι, καὶ οὐδεὶς ἀγνοεῖ. Πρὸς πλείονα δὲ ἐντροπὴν τοῦ Σωφὰρ, ὑπερβολικῶς εἶπεν, Ἐπερώτησον τὰ ἄλογα καὶ ἄψυχα, ἃ καὶ αὐτὰ διηγεῖται δόξαν Θεοῦ, τῷ φαίνεσθαι οὕτω φθέγγεσθαι, κἂν μὴ λαλῶσι·","english":"I have acquired life; and simply, he declares the whole course and harmony of the constitution of the body, both through the things before these and through the things now set before us.\n\nCHAPTER 11: \"For do not say, 'I am clean in my works, and blameless before him.'\" And yet he himself said, \"In truth I know that no mortal is clean before the Lord.\" Do you see how they bring charges that are contradictory?\n\nCHAPTER 12: \"But indeed ask the four-footed beasts, if they will tell you; and the birds of heaven, if they will report to you; recount to the earth, if it will speak to you, and the fish of the sea will explain to you. Who then among all these does not know that the hand of the Lord has made these things? If not in his hand is the soul of all living things, and the spirit of every man. For the ear distinguishes words, and the throat tastes food.\" Of Chrysostom and Olympiodorus. Since those men thought greatly of themselves, as having the knowledge of God, for this reason he declares that all creation knows the Creator, and that this is clear not only to men, but also to irrational creatures, and to the very insensate earth. Why then are you so disposed, as though you had said something great and wonderful? For the wicked man must by all means perish, and no one is ignorant of this. But for the greater shame of Zophar, he spoke hyperbolically: \"Ask the irrational and inanimate things, which themselves also recount the glory of God, by appearing to speak thus, even if they do not speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"τῆς γοῦν τοῦ Θεοῦ δυνάμεως ἐπαισθάνονται, κἂν φωνὴν λάβωσιν, ἐροῦσιν, ὅτι δημιουργός ἐστι τῶν ὅλων Θεὸς, καὶ τὴν σοφίαν ἀνέφικτος, καὶ τῶν πονηρῶν τιμωρὸς, καὶ ὅτι ὑπὸ τὴν χεῖρα αὐτοῦ πάντα ἐστὶ, καὶ ἡ ζωὴ τῶν ζώντων, καὶ ὁ θάνατος, καὶ ἑτοίμως ἔχει ποιεῖν, ὃ ἂν περὶ ἑκάστου βουλεύσηται, καὶ πάντα συνέχει καὶ διακρατεῖ, τήν τε ψυχὴν τῶν ἀλόγων, καὶ τὸ πνεῦμα τοῦ ἀνθρώπου. Εἰ τοίνυν τὰ ἄλογα, εἰ ἐφθέγξατο, οὕτως ἂν ἀπήγγειλε περὶ Θεοῦ, πόσῳ γε μᾶλλον ὁ ἄνθρωπος, ὁ ἔμφυτον ἔχων τὸ λογικὸν, ὥσπερ ἀμέλει καὶ ὁ λάρυγξ διακριτικός ἐστι τῶν γευστῶν, καὶ τὸ οὖς τῶν φωνῶν. Τινὰ δὲ τῶν ἀντιγράφων, ἀντὶ τοῦ, οὖς, νοῦν, ἔχουσι· λέγει οὖν, ὅτι ὥσπερ λάρυγγα ἐπὶ διακρίσει βρωμάτων ἅπαντες ἔχομεν, καὶ κοινὸν ἀνθρώπων, τὸ τῆς τροφῆς μεταλαμβάνειν· οὕτω καὶ νοῦν εἰς γνῶσιν Θεοῦ εἰλήφαμεν, δυνάμενον εἰδέναι τὰ περὶ τῆς αὐτοῦ σοφίας καὶ δυνάμεως· νοῦς μὲν γὰρ νοητὰ, αἴσθησις δὲ τὰ αἰσθητὰ διακρίνει· καὶ κοινὸν ἡμῖν τὸ καὶ δημιουργὸν εἰδέναι τὸν τῶν ὅλων Θεόν. «Ἐν πολλῷ χρόνῳ σοφία, ἐν δὲ πολλῷ βίῳ ἐπιστήμη.» Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Ἐμοὶ δοκεῖ καθάπτεσθαι αὐτῶν. Μὴ γὰρ νομίζητε, φησὶ, τὸ πᾶν εὑρηκέναι· εἰ γὰρ καὶ νοῦν ἔχομεν διακρίνοντα, ἀλλ' ὅμως καὶ χρόνου δεόμεθα πολλοῦ ὥστε εὑρεῖν· ὁ γὰρ φρόνιμος παλαιούμενος προσκόπτει τῇ σοφίᾳ. Καὶ τάχα τοῦτο θέλει εἰπεῖν, ὅτι Καὶ οἶδα ἃ ἀκούω, καὶ χρόνον εἰς ἐπιστήμην προσέλαβον. Ἀκύλας δὲ καὶ Σύμμαχος, ὁ μὲν, Ἐν παλαιοῖς σοφία· ὁ δὲ, ἐν μακροχρονήσασιν, ἐξέδωκε, παρὰ ἀνθρώποις πόνῳ ἀνυομένη, καὶ χρόνῳ ἐγγινομένη, παρὰ δὲ Θεῷ, θελήσει.","english":"At any rate, they perceive the power of God, and if they received a voice, they would say that God is the creator of all things, and that his wisdom is unattainable, and that he is the punisher of the wicked, and that all things are under his hand, and the life of the living, and death, and that he is ready to do whatever he may will concerning each thing, and that he holds together and governs all things, both the soul of the irrational creatures and the spirit of man. If, then, the irrational creatures, if they had spoken, would have reported thus concerning God, how much more man, who has the rational faculty implanted by nature, just as indeed the throat is discriminative of tastes, and the ear of sounds. But some of the copies have \"mind\" instead of \"ear.\" He says, then, that just as we all have a throat for the discrimination of foods, and it is common to men to partake of food, so also we have received a mind for the knowledge of God, able to know the things concerning his wisdom and power; for the mind discriminates things intelligible, and the senses things perceptible; and it is common to us to know God, the creator of all things. \"In much time is wisdom, and in much life is knowledge.\" Of Chrysostom and Olympiodorus. It seems to me that he is attacking them. For do not think, he says, that you have found the whole; for even if we have a mind that discriminates, nevertheless we also need much time in order to find; for the prudent man, growing old, stumbles in wisdom. And perhaps this is what he means: that both I know what I hear, and I have acquired time for knowledge. But Aquila and Symmachus, the one rendered \"In the ancients is wisdom,\" and the other \"in those who have lived long,\" accomplished among men by toil, and coming about by time, but with God by will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"«Ἐὰν καταβάλῃ, τίς οἰκοδομήσει; ἐὰν κλείσῃ κατ' ἀνθρώπων, τίς ἀνοίξει;» Ἠρέμα δὲ ὁ δίκαιος τὸν περὶ Προνοίας λόγον διδάσκει τοὺς ἀντιλέγοντας αὐτῷ· εἰ γὰρ καὶ ἐτίθεντο Πρόνοιαν, ἀλλάγε ἐναντιώμασι περιέπιπτον. Λέγει δὲ, ὅτι τῷ βουλεύματι αὐτοῦ τίς ἀνθέστηκεν; ἔστι γοῦν τὸν μὲν εὑρεῖν πενόμενον, τὸν δὲ ἐν περιστάσει, τὸν δὲ νόσῳ πεπιεσμένον, καὶ ὅλως, ἐν διαφόροις συμπτώμασι\n\nΘεοῦ βουλήσει συμβαίνουσι, ἄλλον καὶ ἄλλον κατειλημμένους, καὶ μηδένα δυνάμενον ἀπώσασθαι τὸ κεκριμένον. Καὶ ἡ ἀπόδειξις ἀπὸ τῶν μειζόνων καὶ ὡμολογημένων. «Ἐὰν κωλύσῃ τὸ ὕδωρ, ξηρανεῖ τὴν γῆν· ἐὰν δὲ ἐπαφῇ, ἀπώλεσεν αὐτὴν καταστρέψας.» Κἂν ἐπίσχῃ τὸν ὑετὸν, τῷ αὐχμῷ ἀπολεῖται τὰ πάντα, ὡς ἐπὶ Ἡλιοῦ· κἂν ἐπαφῇ τοῦτον τῇ γῇ, ὡς ἐπὶ τοῦ Νῶε, κατέκλυσεν αὐτὴν, καὶ ἠφάνισεν. Εἶτα τὸ εὔλογον τῆς ἀποδείξεως, τοῦ ἕκαστα τῶν παρὰ Θεοῦ γινομένων, μὴ ἂν ἄλλον δύνασθαι ποιεῖν ἢ αὐτὸν, διὰ τῶν ἑξῆς διδάσκει, φάσκων· «Παρ' αὐτῷ κράτος καὶ ἰσχὺς, αὐτῷ ἐπιστήμη καὶ σύνεσις.» Τουτέστιν, Αὐτῷ μόνῳ πρόσεστι, τὸ πάντα κατὰ γνώμην ποιεῖν· συμβαίνει δὲ τοῦτο εἰκότως, ἐπειδὴ πάντων δεσπόζων, ἄφατον ἔχει τὴν δύναμιν. Αὐτῷ ἐπιστήμη καὶ σύνεσις, γνῶσις τῶν ὄντων ἀκριβεστάτη, καὶ κυβέρνησις σοφωτάτη. «Διάγων βουλευτὰς αἰχμαλώτους, κριτὰς δὲ γῆς ἐξέστησε.» Χρυσοστόμου καὶ Πολυχρονίου. Καὶ ταῦτα τῆς Προνοίας ἔργα· καὶ γὰρ τῷ θείῳ θελήματι καὶ τῇ κρίσει, καὶ βουλευταὶ αἰχμάλωτοι ἄγονται, καὶ κριταὶ μεθίστανται. Ἴσως δὲ τοῦτο οὐ περὶ τῶν ἐν πολέμῳ γινομένων δορυαλώτων φησὶν, ἀλλὰ περὶ τῶν μέγα φρονούντων ἐπ' ἀγχινοίᾳ·","english":"If he casts down, who will build up? If he shuts against men, who will open?\" Gently the righteous man teaches the doctrine of Providence to those who contradict him; for even if they granted Providence, they nonetheless fell into objections. And he says, \"Who has withstood his counsel?\" At any rate, one man may be found in poverty, another in distress, another oppressed by disease, and generally, caught up in various misfortunes\n\nthat come about by the will of God, one after another, and no one is able to thrust aside what has been decided. And the proof is from greater and admitted things. \"If he holds back the water, he will dry up the land; but if he lets it loose, he has destroyed it, overthrowing it.\" And if he checks the rain, all things will perish by drought, as in the time of Elijah; and if he lets it loose upon the earth, as in the time of Noah, it flooded it and wiped it out. Then he teaches the reasonableness of the proof—that no other could do each of the things that come about from God except he himself—through what follows, saying: \"With him are strength and power; with him are knowledge and understanding.\" That is, it belongs to him alone to do all things according to his will; and this happens reasonably, since, ruling over all, he has unspeakable power. With him are knowledge and understanding: the most exact knowledge of things that exist, and the wisest governance. \"Leading counselors away captive, and judges of the earth he has driven from their place.\" Of Chrysostom and Polychronius. And these too are works of Providence; for by the divine will and judgment, both counselors are led captive and judges are removed. Perhaps he says this not about those taken captive in war, but about those who pride themselves on sharpness of mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ὡς εἰ λέγοι, Σφάλλει καὶ τοὺς σοφοὺς, καὶ τοὺς διακριτικοὺς περιτρέπει, καὶ τοὺς τὰ πρακτέα τοῖς ἄλλοις εἰσηγουμένους, πρὸς τὴν αὑτοῦ ἀκρίβειαν ἀσυνέτους ἀποφαίνει, καὶ εἰς ἀβουλίαν ἄγει. Ταύτην τὴν ἔννοιαν παριστᾷ καὶ Ἀκύλας, καὶ Σύμμαχος· ὁ μὲν γὰρ, ἀπάγων συμβούλους λάφυρα, φησίν· ὁ δὲ, ἄγων βουλευτικοὺς εἰς ἀβουλίαν. Ὅρα δὲ, ὅτι ἄμαχον δείξας τοῦ Θεοῦ τὴν δύναμιν, ἁπάντων αὐτὸν μείζονα κατὰ σοφίαν δείκνυσι· διαιρεῖ δὲ τὸν λόγον, εἴς τε τοὺς κατὰ τὸν βίον λαμπροὺς, καὶ τοὺς ἐν εὐσεβείᾳ νομιζομένους μεγάλους.\n\nΚΕΦΑΛ. ΙΓʹ «Εἴη δὴ ὑμῖν κωφεῦσαι, καὶ ἀποβήσεται ὑμῖν σοφία.» Χρυσοστ. καὶ Ὀλυμπ. Ὅταν γάρ τις τὰ μὴ λόγον ἔχοντα φθέγγεται, βέλτιον σιγᾷν, καὶ σιωπῶν μᾶλλον ἔσται σοφὸς, ἢ λέγων. Καλὸν γὰρ τοὺς τοιούτους σιωπᾷν, ἢ τοιούτοις ἐνάλλεσθαι ῥήμασιν· ἡ μὲν γὰρ σιωπὴ τούτων ὑπόνοιαν ἔχει σοφίας· ἐννεὸν γάρ τις ἑαυτὸν ποιήσας, δόξει φρόνιμος εἶναι· ἡ δὲ λαλιὰ παροξύνει τὸν πάσχοντα. Καὶ σὺ τοίνυν, ὦ φιλόθεε, ἐν τοῖς τοιούτοις λόγοις μὴ σαλεύου, μιμοῦ δὲ μᾶλλον τοὺς ἁγίους, εἰδὼς ὅτι σατανικαί εἰσιν αὗται ὑποβολαὶ, καὶ διάβολός ἐστιν ὁ ἐνεργῶν ἐν τοῖς ὀνειδίζουσιν, ἵνα σε τῆς πίστεως ἀφελκύσῃ, καὶ τῆς προθέσεως παύσῃ τῆς ἀγαθῆς. Οἶδε γὰρ ὁ πανοῦργος, ὅτι ὁ μὲν πόνος οὐδέν σε βλάπτει, ἀλλὰ μᾶλλον συνίστησι παρὰ τῷ Θεῷ· τὸ δὲ παύσασθαι τῆς προθέσεως, τοῦτο μεγάλως βλάπτει. Ὅσῳ οὖν μεγάλως σε πειράζει, τοσούτῳ μᾶλλον πρόκοπτε τῇ ἀρετῇ· καὶ ὅσῳ ὀλιγωρεῖν σε βιάζεται, τοσούτῳ μᾶλλον μακροθύμει, καὶ ὑπόμενε, καὶ λέγε, Ταῦτα πάντα ἦλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου.","english":"As if he were saying, He confounds even the wise, and overturns the discerning, and those who set forth for others what ought to be done he exposes as without understanding in comparison with his own exactness, and leads them into folly. Aquila and Symmachus also present this meaning; for the one says, leading counselors away as spoil, and the other, leading counselors into folly. Observe that, having shown God's power to be invincible, he shows him greater than all in wisdom; and he divides the discourse into those who are illustrious in life and those who are considered great in piety.\n\nCHAPTER 13: \"Would that you would be silent, and it would turn out to you as wisdom.\" Chrysostom and Olympiodorus. For when someone utters things that have no reason in them, it is better to be silent, and by being silent he will be wiser than by speaking. For it is good for such people to be silent rather than to rush into such words; for their silence carries a suspicion of wisdom—for a man who has made himself thoughtful will seem prudent—but their talk provokes the one who suffers. And you too, then, O lover of God, do not be shaken by such words, but rather imitate the saints, knowing that these are satanic suggestions, and it is the devil who works in those who reproach, so that he may drag you away from the faith and stop you from your good purpose. For the crafty one knows that toil does no harm to you, but rather commends you before God; but to cease from your purpose—this greatly harms you. Therefore, by as much as he greatly tempts you, by so much more advance in virtue; and by as much as he forces you to be slack, by so much more be long-suffering and endure, and say, All these things have come upon us, and we have not forgotten you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ἂν οὕτω κραταιωθῇς πρὸς τοὺς πειρασμοὺς, ὁ μὲν διάβολος ἀποστραφήσεται εἰς τὰ ὀπίσω κατησχυμμένος, μνημονεύσει δέ σου ὁ τῶν ὅλων Δεσπότης, καὶ ἀναψύξει μὲν ὧδε διττῶς, ἀκούσῃ δὲ μετὰ ταῦτα, Εὖ δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἦς πιστὸς, ἐπὶ πολλῶν σε καταστήσω. Μνήσθητι τῆς ὑπομονῆς τοῦ Ἰὼβ, τοῦ μήτε ἐν εὐθυνίᾳ, μήτε ἐν πειρασμῷ περιτραπέντος, τοσαῦτα ἐν ἑκάστῳ πράγματι μακροθυμήσαντος καρτερῶς, ἕως ἂν ἀπολάβῃ διπλὰ παρὰ Θεοῦ, καὶ μαρτυρηθῇ μέχρι νῦν, ὅτι πέπονθεν, ἵνα φανῇ δίκαιος τοῖς πᾶσιν. «Κωφεύσατε ἵνα λαλήσω, καὶ ἀναπαύσωμαι θυμοῦ, ἀναλαβὼν τὰς σάρκας μου τοῖς ὀδοῦσιν.» Ὥσπερ γὰρ οἱ τὰς σάρκας ἑαυτῶν καταδάκνοντες ἐν ταῖς ὀδύναις, ἔχουσί τινα παραμυθίαν· οὕτω καὶ ἐγὼ ταῦτα\n\nφθεγγόμενος. Ὁρᾷς, ὅτι οὐχ ἑαυτὸν δικαιοῦντος ἦν τὰ ῥήματα, ἀλλὰ παραμυθία τις τῆς ὀδύνης διὰ τοῦ λόγου ἀνακτωμένου τὸ σῶμα, καὶ ἀνακουφίζοντος τὴν ψυχήν. «Ἀκούσατε, ἀκούσατε τὰ ῥήματά μου· ἀναγγελῶ γὰρ ὑμῶν ἀκουόντων.» Βούλομαι κριθῆναι, φησὶν, οὐ παραιτοῦμαι τὸ δικαστήριον, καὶ οἶδα ὅτι οὐ κατακριθήσομαι. Εἰς ἀκοὴν δὲ τῶν ὑπ' αὐτοῦ λεγομένων τοὺς φίλους παρακαλῶν, πρὸς πλείονα δυσώπησιν, διπλασιάζει τὴν παράκλησιν· ἑώρα γὰρ αὐτοὺς δυσανασχετοῦντας ἐπὶ τοῖς ἐλέγχοις, ἐφ' οἷς ἀπερικαλύπτως ἀκροωμένων αὐτῶν παῤῥησιάζεσθαι λέγει. Ὁ οὖν διπλασιασμὸς τοῦ, Ἀκούσατε, ἢ τὴν ἀθυμίαν παρίστησιν, ἢ προσοχὴν ἐνεργάσασθαι βούλεται, ἵνα βεβαίως ἀκούσωσιν. Ἔνεστι γάρ ποτε πληγείσης τῆς ἀκοῆς τῇ φωνῇ, διὰ τὸ μὴ προσέχειν τὸν νοῦν ἀκηκοέναι· διὸ καὶ ὁ Σωτὴρ διεγείρων τοὺς ἀκούοντας εἰς τὸ γνησίως ἀκούειν ἔλεγεν·","english":"If you are thus strengthened against temptations, the devil will be turned back in shame, and the Master of all things will remember you, and will refresh you here in a twofold way, and afterward you will hear, Well done, good and faithful servant; you were faithful over a few things, I will set you over many. Remember the endurance of Job, who was overturned neither in prosperity nor in temptation, who in each circumstance waited so greatly with steadfastness, until he received double from God, and was testified of even until now, that he suffered in order that he might appear righteous to all. \"Be silent, that I may speak, and I will rest from my wrath, having taken up my flesh with my teeth.\" For just as those who bite their own flesh in their pains have some consolation, so also I, uttering these things. You see that these were not the words of one justifying himself, but a certain consolation of pain, by which the word refreshes the body and lightens the soul. \"Hear, hear my words; for I will declare them while you are listening.\" I wish, he says, to be judged; I do not decline the tribunal, and I know that I shall not be condemned. And in calling his friends to hear what he says, for greater respect he doubles the appeal; for he saw that they were impatient at the reproofs, on which, as they listened without concealment, he says he speaks with boldness. The doubling of \"Hear,\" then, either sets forth his discouragement, or wishes to produce attentiveness, so that they may hear firmly. For it is possible that, when the hearing has been struck by the voice, because the mind was not paying attention, they have heard; therefore the Savior also, rousing his hearers to listen genuinely, said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. «Ὅτι κατέγραψας κατ' ἐμοῦ κακὰ, περιέθηκας δέ μοι νεότητος ἁμαρτίας.» Καὶ τάχα εὐλαβῇ με, ἀγνοῶν τῆς φύσεώς μου τὸ εὐτελὲς, ὅτι φύλλου ἢ χόρτου ὑπ' ἀνέμου φερομένου μηδὲν διαφέρω. Τίνος οὖν ἕνεκεν, ὦ Δέσποτα, ἀπεφήνω κατ' ἐμοῦ τηλικαύτην ἀπόφασιν; Τὸ γὰρ, Κατέγραψας κατ' ἐμοῦ κακὰ, ἤγουν κακώσεις, ἐκ μεταφορᾶς τῶν βασιλέων, τῶν γράμματι τὴν ἀπόφασιν ἐκφερόντων. Τὸ δὲ, ἀντίκεισαί μοι, ἀντὶ τοῦ, ὡς ἀντικειμένῳ ἐπάγεις τὴν κόλασιν. Ἵνα εἴπῃ, ὅτι Ὡς ὁ δεσπότης καταστασιάζοντος οἰκέτου, μετ' ἐξουσίας τὴν κατ' ἐμοῦ ὥρισας τιμωρίαν, τοῦτο γὰρ, τὸ, Κατέγραψας· οὕτω δὲ ἔφη φυλάξας τῷ Δεσπότῃ τὸ πρέπον. «Ὃ παλαιοῦται ἴσα ἀσκῷ.» Πάλιν τὸ μέγεθος λέγει τῆς συμφορᾶς, πάλιν τὸ εὐτελὲς τῆς φύσεως κωμῳδεῖ. Τίνος δὲ ἕνεκεν ἀσκὸν παρήγαγε; Ὅτι κενός ἐστιν ὁ ἀσκὸς, πνεῦμα μόνον ἔχων· τοῦτο καὶ τοῖς πολλοῖς ἔθος λέγειν, ὅτι Ἀσκός ἐσμεν πεφυσημένος. Μή μοι οὖν, φησὶ, τὸν ὄγκον ἴδῃς, μηδὲ τὸ δέρμα διαταθὲν, ἀλλ' ἐννόησον τὰ ἔνδον, καὶ ὄψει πολλὴν τὴν κενότητα. «Ἢ ὥσπερ ἱμάτιον σητόβρωτον.» Διὰ τοῦ σητοβρώτου ἱματίου τὰ σωματικὰ πάθη δηλοῖ, οὐδὲν ἧττον τοῦ σητὸς διατρώγοντα τὰ σώματα καὶ κατεσθίοντα.","english":"He who has ears to hear, let him hear. \"Because you have written down evils against me, and you have wrapped around me the sins of my youth.\" And perhaps you hold me in reverence, not knowing the cheapness of my nature, that I differ in no way from a leaf or grass carried by the wind. For what reason, then, O Master, have you pronounced against me so great a sentence? For the phrase, \"You have written down evils against me,\" that is, afflictions, is by a metaphor from kings, who issue their sentence in writing. And the phrase, \"you have set yourself against me,\" is instead of, \"as against an adversary you bring on the punishment.\" So as to say that, as a master against a servant in revolt, you have with authority determined the punishment against me—for this is what \"you have written down\" means—and thus he spoke, preserving what is fitting for the Master. \"Which grows old like a wineskin.\" Again he speaks of the greatness of the misfortune, again he mocks the cheapness of his nature. And for what reason did he bring in a wineskin? Because the wineskin is empty, having only breath; this is also the custom of many to say, that we are a wineskin puffed up. Do not, then, he says, look at the bulk, nor at the skin stretched out, but consider what is inside, and you will see much emptiness. \"Or like a garment eaten by moths.\" Through the moth-eaten garment he indicates the bodily passions, which gnaw through and devour bodies no less than a moth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"ΚΕΦΑΛ. ΙΔʹ «Τίς γὰρ καθαρὸς ἔσται ἀπὸ ῥύπου, ἀλλ' οὐθεὶς, ἐὰν καὶ μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.» Ὁρᾷς πάλιν ἐπὶ τὴν φύσιν καταφεύγοντα, καὶ ἀπαλλαγῆναι ζητοῦντα, οὐ μόνον διὰ τὸ εὐτελὲς, οὐδὲ διὰ τὸ ὀλιγοχρόνιον, οὐδὲ διὰ τὸ ἀθυμίας γέμειν ἐν τῷ βίῳ, ἀλλ' ὅτι οὐδὲ δυνατὸν καθαρὸν εἶναι. «Χρόνῳ γὰρ σπανίζεται θάλασσα, ποταμὸς δὲ ἐρημωθεὶς ἐξηράνθη· ἄνθρωπος δὲ κοιμηθεὶς, οὐ μὴ ἀναστῇ, ἕως ἂν ὁ οὐρανὸς οὐ μὴ συῤῥαφῇ, καὶ οὐκ ἐξυπνισθήσονται ἐξ ὕπνου αὐτῶν.» Τάχα δὲ, ὥσπερ ἐν τοῖς προλαβοῦσι καὶ φυτῶν ὠκυμορώτερος ὁ ἄνθρωπος ἀπεδείκνυτο, οὕτω κἀνταῦθα θαλάσσης καὶ ποταμοῦ ὀλιγοχρονιώτερος· οὔτε γὰρ θάλασσα, οὔτε ποταμὸς διακόπτεται, ὁ δὲ ἄνθρωπος τοῦτο ὑπομένει. Εἴθε γὰρ τοῦτο ἦν, ὥστε ἀποθανεῖν ἡμᾶς, καὶ πάλιν ἀναζῇν, ἀλλ' οὐκ ἔστι τοῦτο. Θάλασσα μὲν γὰρ σπανίζεται, καὶ πάλιν πληροῦται, νῦν μὲν αὐξανομένη, νῦν δὲ λήγουσα, καὶ ποταμοὶ ξηραίνονται, καὶ αὖθις νάουσιν· ἄνθρωπος δὲ ἐπὰν ἀποθάνῃ, οὐκέτι πρὸς ζωὴν ἐπάνεισι. Καὶ ταῦτα μὲν πρὸς τὸ ῥητόν. Ἔστι δὲ, κατ' ἀλληγορίαν, δένδρῳ ἐλπὶς, ἀντὶ τοῦ ἀνθρώπῳ. Ἐὰν γὰρ ἐν παραπτώματι γένηται, μετανοήσῃ δὲ, καὶ γένηται ἐν τῇ γῇ τῆς εὐσεβείας, καὶ ἐν τῇ πέτρᾳ, ἤγουν τῇ εὐσεβεῖ πίστει, ἐκ τοῦ ὕδατος τῆς παλιγγενεσίας, ἢ ἐκ τοῦ δακρύου τῆς μετανοίας, ἀναβλαστήσει· ὁ δὲ τῇ παρατροπῇ καὶ τῇ ἁμαρτίᾳ ἐναποθανὼν, οὐδεμίαν ἔχει χρηστὴν ἐλπίδα. Καὶ χρόνῳ μὲν τῷ μέλλοντι ἀφανίζεται ἡ ἁμαρτία, θάλασσα τροπικῶς ὀνομαζομένη· ὁ δὲ διάβολος, καὶ οἱ αὐτοῦ πειρασμοὶ ξηραίνονται· οἵγε μὴν","english":"CHAPTER 14. \"For who shall be clean from filth? No one, even if his life on earth is but a single day.\" You see him again taking refuge in nature, and seeking to be released, not only because of its cheapness, nor because of its brevity, nor because it is full of despondency in life, but because it is not even possible to be clean. \"For in time the sea is diminished, and a river deserted has dried up; but a man who has fallen asleep shall surely not rise, until the heaven shall not be sewn together, and they shall not be awakened from their sleep.\" And perhaps, just as in the preceding passages man was shown to be more short-lived than plants, so here too he is shown to be shorter-lived than the sea and a river; for neither the sea nor a river is cut off, but man endures this. Would that it were so, that we should die and live again, but this is not so. For the sea is diminished and again is filled, now increasing, now receding, and rivers dry up and again flow; but when a man dies, he no longer returns to life. So much for the literal sense. But allegorically, there is hope for a tree, instead of for a man. For if he falls into a transgression, but repents, and comes to be in the land of piety, and on the rock, that is, in the pious faith, from the water of regeneration, or from the tear of repentance, he shall sprout again; but he who dies in perversity and sin has no good hope. And in the time to come sin is destroyed, figuratively called the sea; and the devil, and his temptations, are dried up; those at any rate","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"τελευτήσαντες οὐκ ἐξαφανίζονται, περιμένοντες τὴν ἀνάστασιν.\n\nΚΕΦΑΛ. ΙΕʹ «Ὑπολαβὼν δὲ Ἐλιφὰζ ὁ Θαιμανίτης λέγει· Πότερον σοφὸς ἀπόκρισιν δώσει συνέσεως πνεῦμα, καὶ ἐνέπλησε πόνον γαστρὸς, ἐλέγχων ἐν ῥήμασιν οἷς οὐ δεῖ, καὶ ἐν λόγοις οἷς οὐδὲν ὄφελος;» Ἐπειδὴ εἶπεν, ὅτι Κἀμοὶ καρδία καθ' ὑμᾶς ἐστι· καί· Οὐκ εἰμὶ ἀσυνετώτερος ὑμῶν· ἀπὸ τούτων εὐθέως αὐτὸν βάλλει. Ἰδοὺ γὰρ, φησὶν, ὁ σοφὸς, καὶ λέγων πάντα εἰδέναι, οἷα ἀποκρίνεται. Ἐνέπλησε δὲ πόνον γαστρὸς, τουτέστι, Πρὸς παραμυθίαν αὐτῷ τὰ ῥήματα εἴρηται, καὶ πάθους γέμει. Ἐντρεπτικῶς δὲ ταῦτα λέγει πρὸς τὸν Ἰὼβ, δύο κατηγορῶν αὐτοῦ, ὅτι μάλιστα μὲν ὁ σοφὸς οὐκ ἐπιδεικτικῶς προφέρει τὴν σοφίαν· ἔπειτα δὲ καὶ Ἃ ἐλάλησας, ὡς ἐλέγχων ἡμᾶς, καὶ ὡς δῆθεν πάσχων ὑπὲρ τῆς ἀληθείας, καὶ τὴν τοῦ νοῦ γαστέρα πλησσόμενος (τοῦτο γὰρ δηλοῖ· Ἐνέπλησε πόνον γαστρὸς), ματαίως ἐφθέγξω καὶ ἀνωφελῶς, καὶ εἰς οὐδὲν δέον· ὧν οὐδέτερον ὁ σοφὸς ποιεῖ, ἀλλὰ τοὐναντίον ἅπαν, καὶ ἀπόκρισιν δίδωσι συνετήν· κἂν ὡς ζηλωτὴς περιαλγήσῃ τοῦ ἀληθοῦς, καὶ ἐξελέγχειν τινὰς βούληται, οὐ προφέρει λόγους ἀνηνύτους, καὶ οὓς οὐ δεῖ, ὥστε ἐκπλῆσαι πόνον γαστρὸς, οὐδὲ πικρῶς διαλέγεται, ὥστε ἐκπλῆσαι τὸν πόνον καὶ τὸν καύσωνα τῆς ἑαυτοῦ διανοίας, ὅπερ σὺ πεποίηκας. «Ὀλίγα ὧν ἡμάρτηκας μεμαστίγωσαι.» Ἐπειδὴ ὁ Ἰὼβ εἶπε· Τίνες εἰσὶν αἱ ἁμαρτίαι μου, δίδαξόν με· τούτου χάριν πλῆθος ἁμαρτιῶν αὐτῷ ὀνειδίζει ὁ Ἐλιφὰζ, καί φησιν· Ἴσθι ὡς πρὸς σύγκρισιν τῶν σῶν ἁμαρτημάτων, ἐλαφρῶς ἐτιμωρήθης, καὶ οὐκ ἀνταξίαν τῶν πλημμελημάτων δέδωκας τὴν δίκην.","english":"Having died, they do not vanish, but await the resurrection.\n\nCHAPTER 15. \"Then Eliphaz the Temanite answered and said: Will a wise man give an answer of understanding, a spirit, and fill the pain of his belly, reproving in words which he ought not, and in words wherein there is no profit?\" Since he had said, \"My heart is even as yours,\" and, \"I am not more foolish than you,\" from these words he immediately assails him. For behold, he says, the wise man, who claims to know all things—such is the answer he gives. And he filled the pain of his belly, that is, his words were spoken for his own consolation, and are full of passion. He says these things to Job by way of reproach, accusing him of two things: first, that the wise man does not display his wisdom ostentatiously; and then, that the things you have spoken, as though reproving us, and as though suffering on behalf of the truth, and smiting the belly of your mind (for this is what \"he filled the pain of his belly\" means)—you uttered these things vainly and unprofitably, and to no needful end. Neither of these does the wise man do, but the opposite in every respect: he gives a prudent answer; and even if, as a zealot for the truth, he is deeply grieved, and wishes to reprove certain people, he does not utter words that are futile and such as he ought not, so as to fill the pain of his belly, nor does he speak bitterly, so as to fill up the pain and the burning heat of his own mind—which is what you have done. \"You have been scourged for a few of your sins.\" Since Job said, \"What are my sins? Teach me,\" for this reason Eliphaz reproaches him with a multitude of sins, and says: Know that, by comparison with your sins, you have been punished lightly, and you have not paid a penalty worthy of your transgressions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Εἶτα ἐπεὶ μηδὲν ἔχει δεικνύναι τοῦ Ἰὼβ ἁμάρτημα, ἐκ τῶν λόγων αὐτὸν πειρᾶται κρίνειν, λέγων· «Μαρτύριον γὰρ ἀσεβοῦς θάνατος.» Τουτέστιν, Ἔλεγχος, κατηγορία, μαρτύριον τοῖς ἄλλοις ἀνθρώποις, ὅτι οὕτως δεῖ παθεῖν πάντας. Καὶ θαυμαστὸν, φησὶν, οὐδέν· οἰκτρὸν γὰρ ἁπάντων τῶν ἀσεβῶν τὸ τέλος, τουτέστι, δεῖγμα τῆς τῶν ἀνθρώπων ἀσεβείας ὁ αὐτῶν θάνατος, τουτέστι, τὸ αἰσχρὸν τέλος δείξει τὰ κατ' αὐτούς. Ὡς γὰρ τὴν εὐημερίαν σημεῖον δικαιοσύνης ἐτίθετο, οὕτω καὶ τὴν δυσπραγίαν, φαυλότητος γνώρισμα. Ἢ μαρτύριον ἀσεβοῦς θάνατος, τουτέστι, δῆλος, καταφανὴς, οὐδενὶ ἄγνωστος. Εἰ δὲ βούλει, καὶ ὧδε νόησον, Ὅτι ἡ τῆς κακίας τελεσιουργία θάνατον ἀπεργάζεται, οὐ τὸν κοινὸν, ἀλλὰ τὸν τῆς κολάσεως.\n\nΚΕΦΑΛ. ΙΣΤʹ «Νῦν δὲ κατάκοπόν με πεποίηκε, μωρὸν, σεσηπότα.» Ὀλυμπ. καὶ Χρυσοστ. Οὐκ ἀρκεῖ, φησὶν, ὅτι κολάζομαι, ἀλλὰ καὶ ἀνόητος εἶναι δοκῶ· ἡ γὰρ τιμωρία κατέσκυλέ με, καὶ κατέκοψέ με, καὶ κατέσηψεν, ὡς μικροῦ δοκεῖν καὶ τῶν κατὰ φύσιν ἐκστῆναι φρενῶν. Ἢ τάχα κἀκεῖνο λέγει, ὅτι συνεχώρησεν ὁ Θεὸς τοὺς φίλους περὶ ἐμοῦ ὑπολαμβάνειν, ὅτι ἀνάλγητός εἰμι ἐν ταῖς συμφοραῖς· μωρὸν γὰρ ἐνταῦθα, ἀντὶ τοῦ, ἀναίσθητον, εἶπε· διὸ συνῆψε τούτῳ, τὸ, σεσηπότα, διὰ τὸ τὰ σεσημμένα τῶν μελῶν ἀφῃρῆσθαι τὴν αἴσθησιν. «Ἀφίκοιτό μου ἡ δέησις πρὸς Κύριον, ἔναντι δὲ αὐτοῦ στάζοι μου ὁ ὀφθαλμός.» Μονονουχὶ λέγει· Ἀκούσοι ταῦτα ὁ Θεὸς, ἴδοι ταῦτα ὁ Θεὸς, ἐπινεύσας τέ μου ταῖς ἱκεσίαις, καὶ δακρύοντα κατελεήσας, ἀνάσχοιτό μοι δικάσαι πεπονθότι κακῶς. Ἀλλὰ καὶ τοῦτό σοι πρὸς ἔργον ἐξέβη, ἀοίδιμε·","english":"Then, since he has nothing to show as a sin of Job, he tries to judge him from his words, saying: \"For the death of the ungodly is a testimony.\" That is: a proof, an accusation, a testimony to other men, that all must suffer in this way. And, he says, it is nothing wonderful; for the end of all the ungodly is pitiable, that is, their death is a demonstration of men's ungodliness, that is, their shameful end will show what concerns them. For just as he set prosperity as a sign of righteousness, so also adversity, as a mark of baseness. Or, \"the death of the ungodly is a testimony,\" that is, clear, manifest, unknown to no one. But if you wish, understand it also in this way: that the completion of wickedness brings about death, not the common death, but that of punishment.\n\nCHAPTER 16. \"But now he has made me weary, foolish, and rotten.\" Olympiodorus and Chrysostom: It is not enough, he says, that I am punished, but I also seem to be senseless; for the punishment has stripped me bare, and has cut me to pieces, and has made me rot, so that I seem almost to have departed from my natural senses. Or perhaps he says this too, that God has allowed his friends to suppose concerning me that I am insensible in misfortunes; for \"foolish\" here he used in place of \"insensible\"; therefore he joined to this \"rotten,\" because rotten limbs have lost sensation. \"Let my supplication come before the Lord, and let my eye drip before him.\" He says almost this: Let God hear these things, let God see these things, and having assented to my supplications and taken pity on me as I weep, may he endure to judge my case, since I have suffered badly. But this too has come to pass for you as an accomplishment, O celebrated one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"ἐθεώρει γάρ σου τὰ παλαίσματα ὁ μέγας ἀγωνοθέτης, καὶ ἐπήκουσέ σου τῆς ἱκεσίας, ἐπεῖδέ σου τὰ τίμια\n\nδάκρυα, διὸ καὶ τῶν ἀγώνων τὴν αἰτίαν ἐπληροφόρησε. Γίνεται δὲ τὸ στάζειν ἔναντι Κυρίου τὰ δάκρυα τοῖς μακαρίως κλαίουσιν.\n\nΚΕΦΑΛ. ΙΘʹ «Ὑπολαβὼν δὲ Ἰὼβ, λέγει· Ἕως τίνος ἔγκοπονποιήσητε ψυχήν μου;» Ὅρα οὐ μόνον οὐδὲν εἰσφέροντας ἀπὸ τῆς παραμυθίας, ἀλλὰ καὶ τοὐναντίον ποιοῦντας, συμπράττοντας τῷ διαβόλῳ, καὶ συμμαχοῦντας, καὶ καθαιροῦντας τοῦ δικαίου τὴν ἰσχύν· ἐπάγει γάρ· «Καὶ καθαιρεῖτέ με λόγοις;» Ἀντὶ τοῦ, Καταβαλεῖν σπουδάζετε ταῖς ἀντιλογίαις τὰς ἐμὰς δικαιολογίας, καὶ πολεμίων δίκην ἀντὶ βελῶν τοὺς λόγους πέμπετε, ἄχρις οὗ τῆς ψυχῆς τὴν ἔνστασιν ἐκλύσαντες, ἄδικον ἀπενέγκησθε τὴν νίκην· οὐκ ἤρκεσε τὰ παρελθόντα, ἀλλὰ καὶ νῦν οἱ τρεῖς, ὡς ἐξ ἑνὸς στόματος, τὰ αὐτὰ φθέγγεσθε. «Γείτονες οἰκίας, θεράπαιναί τέ μου, ἀλλογενὴς ἤμην ἐναντίον αὐτῶν.» Πολλὴ ἡ πεῖρα τοῦ διαβόλου. Οἱ περιλειφθέντες αὐτῷ οἰκείων, χαλεπωτέραν εἰργάσαντο τὴν συμφορὰν τῶν ἀπελθόντων· ἐκεῖνοι μὲν γὰρ οὐδὲν ἐποίουν λοιπὸν, οὗτοι δὲ καὶ ὠνείδιζον, καὶ παρήκουον, καὶ κατ' αὐτοῦ ἐλάλουν, καὶ τὰ λοιπὰ ἔπραττον ἅπερ ἐπάγει· «Ἐβδελύξαντό με οἱ ἰδόντες με· οὓς δὴ ἠγαπήκειν, ἐπανέστησάν μοι.» Φευκτὸς, φησὶν, ὑπὸ τῶν πρώην συνομιλούντων γέγονα, καὶ πολεμίους ἔσχον τοὺς πρώην ἀγαπῶντας· οἵ τε γὰρ συνόμιλοί μου προϊόντα βλέποντες, καὶ τῆς αὐτῶν δεόμενον παραμυθίας, ὥσπερ ἀποτρόπαιον ἔφυγον· οἵ τε ᾠκειωμένοι πρότερον, καὶ τῆς παρ' ἐμοῦ ἐπικουρίας δεόμενοι, καὶ μέντοι καὶ εὐεργετηθέντες παρ' ἐμοῦ, διέθεσάν μοι κακά.","english":"For the great Master of the contest was watching your struggles, and he heard your supplication, he looked upon your precious tears; therefore he also gave full assurance of the cause of the contests. And the shedding of tears before the Lord belongs to those who weep blessedly.\n\nCHAPTER 19: \"Then Job answered and said: How long will you weary my soul?\" See how they bring nothing from their consolation, but do the very opposite, cooperating with the devil and fighting alongside him, and casting down the strength of the righteous man. For he adds: \"And you cast me down with words?\" That is: You strive to overthrow my just defenses by your contradictions, and like enemies you send your words instead of arrows, until, having loosened the steadfastness of my soul, you carry off an unjust victory. The past was not enough, but even now you three, as from one mouth, say the same things. \"Neighbors of my house, and my maidservants, I was a stranger before them.\" Great is the devil's assault. Those of his household who were left to him made the calamity harsher than those who had departed; for the former did nothing more, but these both reproached him and disobeyed him and spoke against him, and did the rest of what he adds: \"Those who saw me abhorred me; those whom I had loved rose up against me.\" I have become, he says, an object of flight to those who formerly conversed with me, and I have had as enemies those who formerly loved me. For my companions, seeing me going forth and needing their consolation, fled as from something to be turned away from; and those who had been made kin before, and who needed help from me, and indeed had been benefited by me, dealt evil against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Τοιοῦτόν τι καὶ Δαβὶδ ψάλλει· Ἔθεντο κατ' ἐμοῦ κακὰ ἀντὶ ἀγαθῶν, καὶ μῖσος ἀντὶ τῆς ἀγαπήσεώς μου. «Ἐν γραφείῳ σιδηρῷ καὶ μολίβῳ, ἢ ἐν πέτραις ἐγγλυφῆναι;» Ἰδοὺ γὰρ ἐγράφη, οὐκ ἐν γραφείῳ σιδηρῷ, ἀλλὰ πολλῷ μᾶλλον ἢ ᾔτησεν· ἐκεῖνα μὲν γὰρ, εἰ καὶ ἐγένετο, χρόνος ἀνάλωσε, ταῦτα δὲ μειζόνως ἐγράφη. «Ἀναστῆσαι τὸ δέρμα μου τὸ ἀναντλοῦν ταῦτα.» Εἴθε, φησὶν, ἀναστήσαι ὁ Θεὸς τὸ δέρμα μου τὸ ὑπομεῖναν ταῦτα. Δόγμα δὲ ἐντεῦθεν διδασκόμεθα ἐκκλησιαστικὸν, ὅτι τὸ σῶμα τὸ τοὺς πειρασμοὺς ὑπομένον καὶ τὰς βασάνους, αὐτὸ συνανίσταται τῇ ψυχῇ, ἵνα καὶ συναπολαύσῃ· διὰ τοῦτο εἶπε, τὸ ἀναντλοῦν ταῦτα. Οὐ γὰρ δίκαιον, ἄλλο μὲν πάσχειν, ἄλλο δὲ ἀνίστασθαι. Ἄρα ᾔδει περὶ ἀναστάσεως, ἐμοὶ δοκεῖ, καὶ περὶ ἀναστάσεως σωμάτων, εἰ μή τις λέγει ἀνάστασιν εἶναι τὴν ἀπαλλαγὴν τῶν κατεχόντων αὐτὸν δεινῶν. Καλῶς δὲ αἰτίαν εὔλογον τίθησι τῆς μεταβολῆς. Αὐτὸς, φησὶν, ἔπληξεν, αὐτὸς καὶ ἰάσεται, καὶ ὁ τοῖς δεινοῖς περιβαλὼν, αὐτὸς καὶ καθαρὸν τῶν παθῶν ἀναδείξει καὶ τουτὶ τὸ δύστηνον σῶμα· ὀψὲ γοῦν ποτε τῆς πολυπαθείας ἀπαλλάξας, ἐκεχειρίαν τῶν ἐπικειμένων παράσχοι πόνων. Ὁ μέντοι Θεοδοτίων ἐκδοὺς, Ὁ ἀγχιστεύς μου ζῇ, καὶ ἔσχατον ἐπὶ χώματος ἀναστήσει, πείθει συνάπτειν τοὺς δύο στίχους, καὶ οὕτως ἀναγινώσκειν· Οἶδα γὰρ ὅτι ἀένναός ἐστιν ὁ ἐκλύειν με μέλλων ἐπὶ γῆς, ἀναστῆσαι τὸ δέρμα μου τὸ ἀναντλοῦν ταῦτα. Ὁ δὲ νοῦς οὗτος· Ἀθάνατός ἐστιν ὁ Θεὸς, οὗ γένος ἐσμέν· ἐμὲ δὲ εἰς γῆν ἀναλύσας διὰ θανάτου, πάλιν ἐκ γῆς ἐγερεῖ διὰ τῆς ἀναστάσεως·","english":"David also sings something like this: They set evil against me in return for good, and hatred in return for my love. \"Shall they be engraved with an iron pen and lead, or in rocks?\" For behold, it was written, not with an iron pen, but far more than he asked; for those things, even if they happened, time consumed, but these were written more greatly. \"To raise up my skin that drains these things.\" Would that, he says, God would raise up my skin that endured these things. And from this we are taught an ecclesiastical doctrine, that the body which endures the temptations and the torments, itself is raised together with the soul, so that it may also enjoy together; therefore he said, that drains these things. For it is not just that one thing should suffer and another rise. So he knew about the resurrection, it seems to me, and about the resurrection of bodies, unless someone says that the resurrection is the release from the terrible things that held him. And well does he set down a reasonable cause of the change. He, he says, struck, he will also heal, and the one who surrounded him with terrors, he himself will also show him clean of sufferings, even this wretched body; at last, at some time, having released him from much suffering, may he grant a respite from the pains that press upon him. Theodotion, however, in his edition, \"My near kinsman lives, and at the last he will raise up upon the dust,\" persuades us to join the two lines and read thus: For I know that he who is about to loose me on the earth is everlasting, to raise up my skin that drains these things. And the meaning is this: God is immortal, whose offspring we are; but me, having dissolved me into earth through death, he will again raise from the earth through the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"ἢ καὶ τῆς νόσου ἐκλύσας, τουτέστιν, ἐλευθερώσας, πάλιν ἀνακαινίσει τὸ δέρμα μου τὸ τοῖς ἰχῶρσι διαφθαρέν· αὐτὸς γὰρ ἀλγεῖν ποιεῖ, καὶ πάλιν ἀποκαθίστησιν, ἀποκτείνει καὶ ζωοποιεῖ. Διὸ ἐπάγει·\n\nΚΕΦΑΛ. Κʹ\n\n«Εὐφροσύνη δὲ ἀσεβῶν πτῶμα ἐξαίσιον, χαρμονὴ δὲ παρανόμων ἀπώλεια.» Εἰ δὲ εὐφροσύνη αὐτῶν πτῶμα ἐξαίσιον, καὶ ἡ χαρμονὴ αὐτῶν ἀπώλεια, ποῦ τὴν ἀπώλειαν θήσομεν, εἰπέ μοι, ποῦ τὴν ὀδύνην καὶ τὴν ἀθυμίαν; «Τοὺς υἱοὺς αὐτοῦ ὀλέσαισαν ἥττονες, αἱ δὲ χεῖρες αὐτοῦ πυρσεύσαισαν ὀδύνας.» Καὶ ἀπὸ τούτου μέντοι δῆλον, ὅτι θεήλατός ἐστιν ἡ πληγὴ, ὅτι οἱ χείρους κατακρατοῦσι τῶν μειζόνων, καὶ περιγίνονται τῶν ἐχόντων ἰσχὺν οἱ ἀπεῤῥιμμένοι. Ἀντί γε μὴν τοῦ, Πυρσεύσαισαν ὀδύνας, ὁ μὲν Ἀκύλας, ἐπιστρέψουσιν, εἶπεν· ὁ δὲ Σύμμαχος, ἐποίσουσιν.\n\nΚΕΦΑΛ. ΚΑʹ «Διατί ἀσεβεῖς ζῶσι, πεπαλαίωνται δὲ, καὶ ἐν πλούτῳ;» Τοιοῦτόν τι καὶ Δαβὶδ ψάλλει· Ἰδοὺ οὗ τοιοὶ ἁμαρτωλοὶ καὶ εὐθηνοῦντες εἰς τὸν αἰῶνα κατέσχον πλούτου. Καὶ νῦν ὁ Ἰὼβ, Οὐ τούτῳ μόνῳ, φησὶ, θαυμάσαι χρὴ, ὅτι ἀντὶ πονηρίας τοιαύτας λαμβάνουσι τὰς ἀμοιβὰς, ἀλλ' ὅτι καὶ αὐτὴ ἡ εὐπραγία χείρονας αὐτοὺς ποιεῖ.","english":"Or even having released him from the disease, that is, having set him free, he will renew again my skin that was corrupted by the ichor; for he himself causes pain, and again restores, kills and makes alive. Therefore he adds:\n\nCHAPTER 20\n\n\"But the gladness of the impious is a surpassing fall, and the joy of the lawless is destruction.\" But if their gladness is a surpassing fall, and their joy is destruction, where shall we place destruction, tell me, where pain and despondency? \"Let those less than they destroy his sons, and let his hands kindle pains.\" And from this indeed it is clear that the blow is God-sent, because the worse prevail over the greater, and those cast aside get the better of those who have strength. But instead of \"Let them kindle pains,\" Aquila said \"they will turn back,\" and Symmachus, \"they will make.\"\n\nCHAPTER 21 \"Why do the impious live, and have grown old, and in wealth?\" David also sings something like this: Behold, such are the sinners and those prospering, they have possessed wealth forever. And now Job says, It is not for this alone that one must marvel, that in return for wickedness they receive such recompenses, but that their very prosperity makes them worse.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"ΚΕΦΑΛ. ΚΒʹ «Ἢ λόγον σου ποιούμενος ἐλέγξεις, καὶ συνεισελεύσεταί σοι εἰς κρίσιν;» Οὕτως ἐστὶ φιλάνθρωπος, ὥστε καὶ κρίνων ἡμᾶς ἐπιτρέπει λέγειν πρὸς αὐτὸν, ὡς μεθ' ἡμῶν κρινόμενον, περὶ ὧν βουλόμεθα. Φησὶ γοῦν ἐν Ἡσαΐᾳ· Δεῦτε, καὶ διελεγχθῶμεν· Τὸ δὲ, διελεγχθῶμεν, τοιοῦτόν ἐστιν· Εἴ τί με ἔχεις ἐξελέγξαι, ὡς μὴ τὰ δέοντα πεποιηκότα, λέγε· Κἀγὼ ὅ τί ποτε ἔχω ἐρῶν, πείσω σε καταδικάζων σε ἄξιον εἶναι τοῦ καταδικασθῆναι.\n\nΚΕΦΑΛ. ΚΓʹ «Τίς δ' ἄρα γνοίη, ὅτι εὕροιμι αὐτὸν, καὶ ἔλθοιμι εἰς τέλος; [Ὁ δὲ Σύμμαχος, Ἕως τῆς ἕδρας αὐτοῦ.] Εἴποιμι δὲ ἐμαυτοῦ κρῖμα· [Ἀνθ' οὗ πάλιν ὁ Σύμμαχος, Προσθήσω ἔμπροσθεν αὐτοῦ κρίσιν.] Τὸ δὲ στόμα μου ἐμπλῆσαι ἐλέγχων, γνοίην δὲ ἰάματα ἅ μοι ἐρεῖ. [Ὁ δὲ Σύμμαχος, Ῥήματα.] Αἰσθοίμην δὲ τίνα μοι ἀπαγγελεῖ, καὶ ἐν πολλῇ ἰσχύϊ ἐπελεύσεταί μοι. [Ὁ Σύμμαχος, Διαδικάζεταί μοι.] Εἶτα ἐν ἀπειλῇ μοι οὐ χρήσεται. [Ὁ Σύμμαχος, Μόνον αὐτὸς μὴ ἐπιτιθέσθω μοι.] Ἀλήθεια γὰρ καὶ ἔλεγχος παρ' αὐτοῦ· ἐξαγάγοι δὲ εἰς τέλος τὸ κρῖμά μου.» Τὸ μὲν ἐκ τοῦ λόγου συναγόμενον τοῦτό ἐστι· Τίς ἄρα μοι δῴη τὸν Θεὸν ἀκούοντά μου, καὶ ἀποκρινόμενόν μοι; ἐδικαίωσε γὰρ ἄν με. Τὰ δὲ κατὰ μέρος· Εἴθε ἦν, φησὶν, εὑρεῖν τὸν Θεόν· εἴθε ἦν ἄχρι τοῦ θείου θρόνου ἐλθεῖν, καὶ παραστῆναι, καὶ ἐντυχεῖν αὐτῷ, καὶ δικάσασθαι, καὶ τὴν ἐκεῖθεν ἀπόφασιν δέξασθαι· εἴθε παρὰ τὸ θεῖον ἐκεῖνο βῆμα γεγονὼς, ἀπωλοφυράμην πάντα τὰ κατ' ἐμὲ ἃ πέπονθα, εἴποιμι δὲ καὶ τὰ ἐμοὶ βεβιωμένα·","english":"CHAPTER 22. \"Or making a word of yours, will you cross-examine, and will he enter into judgment with you?\" He is so loving toward humanity that even when judging us he permits us to speak to him, as one judged together with us, about whatever we wish. For he says in Isaiah: \"Come, and let us reason together.\" And \"let us reason together\" is of this sort: If you have anything to cross-examine me with, as one who has not done what is required, say it; and I, whatever I have to say, will persuade you, condemning you as worthy of condemnation.\n\nCHAPTER 23. \"And who then would know, that I might find him, and come to the end?\" [But Symmachus: \"As far as his seat.\"] \"And I might speak judgment of myself\" [in place of which again Symmachus: \"I will add judgment before him\"]. \"And to fill my mouth with reproofs, and that I might know the healings that he will speak to me.\" [But Symmachus: \"words.\"] \"And that I might perceive what he will report to me, and he will come upon me with great strength.\" [Symmachus: \"He will plead my case.\"] \"Then he will not use threats against me.\" [Symmachus: \"Only let him not lay hands on me.\"] \"For truth and reproof are with him; and may he bring my judgment to the end.\" What is gathered from the passage is this: Who then would grant me God hearing me and answering me? For he would have justified me. And in detail: Would that it were, he says, to find God; would that it were to come as far as the divine throne, and to stand by, and to converse with him, and to plead, and to receive the verdict from there; would that, having come to that divine judgment seat, I had lamented all the things that I have suffered, and had spoken also the things I have lived;","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":103,"ref":"p103","source":"ἵνα ἐπ' αὐτοῦ λέγων, ἅ τε ἔπραξα, καὶ ἃ πέπονθα, τῇ πείρᾳ μάθω ποίαν ἐκφέρει τὴν κρίσιν, καὶ τί πρὸς ταῦτα λέγει ἴαμα τῆς ἐμῆς ἀπορίας· καὶ πότερον ἰσχυρῶς ἐπεξέρχεταί με σφοδρότερον τιμωρούμενος, ἢ ἀνίησι τῆς ἀπειλῆς. Εἰ γὰρ καὶ πολλῇ ἰσχύϊ χρήσεταί μοι, καὶ ἀπειλῇ, ἀλλ' ὅμως οἶδα ὅτι ἀλήθεια παρ' αὐτοῦ ἐστι, καὶ ἀπροσωπολήπτως τοὺς ἐλέγχους, τουτέστι, τὰς κρίσεις ἐξάγει· καὶ πέπεισμαι, εἴγε τούτῳ ἐνέτυχον, ὡς τὴν νικῶσαν ἂν καθ' ὑμῶν ἔλαβον ψῆφον· τὸ γὰρ, Εἰς τέλος, ἀντὶ τοῦ, τετελειωμένην, λέγει· παρ' Ἑβραίοις γὰρ τὸ τέλος, καὶ ἡ νίκη, διὰ μιᾶς σημαίνεται λέξεως· διὸ ἔν τισι τῶν ψαλμῶν, ἀντὶ τοῦ, Εἰς τέλος, Τῷ\n\nνικοποιῷ, ἐπιγράφεται. Ἤθελον οὖν, φησὶ, μαθεῖν, τί μοι ἔμελλεν ἐρεῖν ὁ Θεὸς, καὶ εἰ ἔμελλέ με ὁμοίως κολάζειν. Ταῦτα δὲ λέγει, οὐχ ὡς καταγινώσκων τοῦ Θεοῦ ἀδικίαν, ἀλλ' ὡς φίλους ἐλέγχων, οὐχ ὑγιῆ τὴν περὶ αὐτοῦ ὑπόληψιν ἔχοντας. Ὁρᾷς πῶς ἐπέτυχεν οὗπερ ηὔχετο· τοῦτο γὰρ ἔσχατον γέγονεν ἐν τῷ βιβλίῳ, καὶ θείας ἔτυχεν ὁμιλίας καὶ ἀποκρίσεως. «Εἰ δὲ καὶ αὐτὸς ἔκρινεν οὕτως, τίς ἐστιν ὁ ἀντειπὼν αὐτῷ; ὁ γὰρ αὐτὸς ἠθέλησε, καὶ ἐποίησεν.» Οἶδε, φησὶ, τὴν ὁδόν μου, καὶ ὅτι ἀεὶ ἐσπούδασα ὑπακούειν αὐτῷ· ἀλλὰ τίς, ὅταν κρίνῃ, ἀντερεῖ αὐτῷ; Ἃ μὲν γὰρ ἐμαυτῷ σύνοιδα, ταῦτά ἐστι· κρατείτω δὲ ὅμως τὸ τῷ Θεῷ δοκοῦν, καὶ μηδεὶς τοῖς αὐτοῦ κρίμασιν ἀντιπιπτέτω. Εἰ γὰρ καὶ δικαιοπραγοῦντά με κατέκρινε, καὶ ταῦτά με παθεῖν ἐδοκίμασε, τίς ἂν ἀντειπεῖν ἔχοι; ἦ πάντως οὐδείς· συντρέχουσαν γὰρ ἔχει τῇ θελήσει τὴν δύναμιν, καὶ τὸ δόξαν αὐτῷ γίνεται.","english":"so that by speaking before him, both what I have done and what I have suffered, I might learn through experience what kind of judgment he brings forth, and what he says in response to these things as a healing for my perplexity; and whether he comes upon me with strength, punishing me more severely, or relaxes his threat. For even if he uses great strength against me, and threats, nevertheless I know that truth is with him, and that he brings forth his reproofs—that is, his judgments—without partiality; and I am persuaded that, if I had encountered this, I would have received the deciding vote against you. For the phrase \"to the end\" he uses in place of \"perfected\"; among the Hebrews, \"end\" and \"victory\" are signified by a single word; therefore in some of the psalms, instead of \"to the end,\" it is inscribed \"to the giver of victory.\" \"I wished, then,\" he says, \"to learn what God was going to say to me, and whether he was going to punish me in the same way.\" He says these things, not as condemning God of injustice, but as reproving friends who do not hold a sound opinion concerning him. Do you see how he obtained what he prayed for? For this has come about at the end of the book, and he obtained divine converse and an answer. \"But if he himself has judged thus, who is there who has contradicted him? For he himself willed, and he did it.\" \"He knows,\" he says, \"my way, and that I have always been eager to obey him; but who, when he judges, will contradict him? For the things I am conscious of in myself are these; nevertheless let what seems good to God prevail, and let no one oppose his judgments. For even if he condemned me while I was acting righteously, and deemed that I should suffer these things, who could contradict? Surely no one; for he has power running together with his will, and what seems good to him comes to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Μὴ ἀπαίτει με λόγους τῆς θείας προνοίας· ἓν οἶδα, ὅτι οὐδὲν ἐμαυτῷ σύνοιδα· εἰ δὲ ἐν δεινοῖς ἐξετάζομαι, οὐκ ἀνακρίνω τὴν τοῦ Θεοῦ οἰκονομίαν, ἀλλὰ τὸν λόγον ἀγνοῶν, φημὶ, ὅτι ὃ ἠθέλησεν ἐποίησε, καὶ κάτω κύπτων προσκυνῶ, μηδὲν πλέον περιεργαζόμενος. «Ἐπὶ τούτῳ ἀπὸ προσώπου αὐτοῦ κατασπουδασθῶ, κατανοήσω, καὶ πτοηθήσομαι ἐξ αὐτοῦ.» Οὐχ ἥμαρτον, φησί· καὶ τί τοῦτο; Οὐ γὰρ μόνον δι' ἁμαρτήματα ἔξεστι κολάζειν Θεῷ, ἀλλὰ καὶ τούτων χωρίς. «Κύριος δὲ ἐμαλάκυνε τὴν καρδίαν μου, ὁ δὲ παντοκράτωρ ἐσπούδασέ με· οὐ γὰρ ᾔδειν ὅτι ἐπελεύσεταί μοι σκότος, πρὸ προσώπου δέ μου ἐκάλυψε γνόφος.» Οὐ γὰρ κατ' ἀκολουθίαν ἀνθρωπίνην γέγονε τοῦτο, φησὶν, ἀπροσδόκητον τὸ κακόν· στοχάζομαι τῆς τοῦ Θεοῦ χειρὸς εἶναι τὴν πληγήν. Καὶ καλῶς εἶπε, Πρὸ προσώπου μου· οὐ γὰρ κοινὸν τὸ σκότος ἐστὶν, ἀλλὰ τῆς ἐμῆς ἀθυμίας.\n\nΚΕΦΑΛ. ΚΕʹ «Ὑπολαβὼν δὲ Βαλδὰδ ὁ Σαυχίτης, λέγει· Τί γὰρ προοίμιον ἢ φόβος παρ' αὐτοῦ;» Ἐντεῦθεν ἄρξομαι, φησὶ, τοῦ λόγου, καὶ προοιμιάσομαι. Πάντα φόβου γέμει καὶ τρόμου, καὶ οὐκ ἔστιν οὐδεὶς ὃς δυνήσεται τὴν χεῖρα ἐκείνην διαφυγεῖν. Πρός γε μὴν εἰρηκέναι τὸν Ἰώβ· Τίς γὰρ ἂν γνοίη ὅτι πορεύσομαι πρὸς αὐτόν; φησὶν, ὅτι πρὸ πάντων καὶ τὸ μνησθῆναι Θεοῦ φοβερόν. «Πῶς γὰρ ἔσται δίκαιος βροτὸς ἔναντι Κυρίου; ἢ τίς ἂν ἀποκαθαρίσαι αὐτὸν γεννητὸς γυναικός;» Ἐπειδὴ γὰρ ὁ Ἰὼβ ἔλεγεν· Ἐβουλόμην ἐλθεῖν εἰς κρίσιν· καὶ, ὅτι Εἰ καὶ μὴ ἥμαρτον, ἀλλ' ὅμως κολάζομαι·","english":"Do not demand from me accounts of divine providence; one thing I know, that I am conscious of nothing against myself; but if I am tested in terrible circumstances, I do not interrogate God's governance, but, ignorant of the reason, I say that he has done what he willed, and bowing down I worship, prying into nothing further. \"On this account let me be brought into earnest heed from his presence; I will consider, and I will be terrified because of him.\" I have not sinned, he says; and what of that? For it is not only on account of sins that God is permitted to punish, but also apart from these. \"But the Lord has softened my heart, and the Almighty has made me earnest; for I did not know that darkness would come upon me, and a mist has covered it before my face.\" For this did not happen according to human sequence, he says—the evil was unexpected; I surmise that the blow is from the hand of God. And well did he say, Before my face; for the darkness is not common, but belongs to my own despondency.\n\nCHAPTER 25. \"And Baldad the Sauchite answered and said: What then is a prelude, or fear, from him?\" From here, he says, I will begin my speech, and I will make a prelude. All things are full of fear and trembling, and there is no one who will be able to escape that hand. Moreover, in response to Job's having said, \"For who would know that I shall go to him?\" he says that before all things even the mention of God is fearful. \"For how shall a mortal be righteous before the Lord? Or who, born of woman, could cleanse him?\" For since Job was saying, \"I wished to come to judgment,\" and, \"Even if I have not sinned, nevertheless I am punished\"—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"πρὸς τοῦτο πάλιν οὗτός φησιν, ὅτι Οὐκ ἔστι δίκαιος οὐδεὶς ἐν ἀνθρώποις, οὐδὲ καθαρὸς καθόλου, ὥστε περιττῶς ζητεῖς τὴν κρίσιν καὶ τὴν ἐξέτασιν.\n\nΚΕΦΑΛ. ΚΣΤʹ «Ὑπολαβὼν δὲ Ἰὼβ, λέγει· Τίνι πρόσκεισαι, ἢ τίνι μέλλεις βοηθεῖν; πότερον οὐχ ᾧ πολλὴ ἰσχὺς, καὶ ᾧ βραχίων κραταιός ἐστι;» Οὐδὲ ἐγὼ, φησὶν, ἐγκαλῶ, ὅτι τοῦ Θεοῦ τὸ μέρος ἀνεδέξω· καὶ γὰρ οὕτως ἔδει· οὐ μὴν ἐμὲ καταδικάζειν ἐχρῆν· καὶ γὰρ ἔστι καὶ τὸν ὑπὲρ τοῦ Θεοῦ λόγον εἰπεῖν, καὶ τοῦτον μὴ ἀφεῖναι γενέσθαι ἐγκλήμασιν ὑπεύθυνον. Ταῦτα πρὸς ἐκεῖνον σκωπτικῶς εἰρηκὼς, ὡς καινότερον θέλοντα φαίνεσθαι τοῦ Θεοῦ συνήγορον, περὶ οὗ πάντες διάληψιν ὡς σοφοῦ καὶ δυνατοῦ ἔχουσι, τρέπει τὸν λόγον ἐπὶ τὴν τοῦ Θεοῦ δύναμιν, δεικνὺς ὡς ἄμεινον αὐτὸν τὰ περὶ τῆς ἰσχύος δοξάζει τοῦ Θεοῦ, καί φησιν·\n\nΚΕΦΑΛ. ΚΗʹ «Τάξιν ἔθετο σκότει, καὶ πᾶν πέρας αὐτὸς ἐξακριβάζεται.» Καλῶς εἶπε· Τάξιν ἔθετο σκότει, δεικνὺς ὅτι οἶδε παραχωρεῖν καὶ ὑπεξίστασθαι. Τίς ἀπελαύνει τὸν ζόφον ἐκεῖνον; πόθεν εὐταξία τοσαύτη ἐν πράγματι τοιούτῳ; Εἶτα τὴν δύναμιν, εἶτα τὴν σοφίαν αὐτοῦ διηγεῖται, πείθων μὴ θέλειν ἀπαιτεῖν αὐτὸν εὐθύνας. Πάντων γὰρ, φησὶ, τὰ πέρατα καὶ τὰς ἐκβάσεις σοφῶς ὁ Θεὸς ἐξακριβάζεται, τῇ ἀπεριλήπτῳ προνοίᾳ τὰ πάντα συμπεριλαμβάνων· οὐκοῦν οὐδὲ τὰς τιμωρίας, τὰς κατὰ τῶν ἀσεβῶν, ἢ διακενῆς ὑπερτίθεται, ἢ μάτην ἐπάγει, ὁ πάντα μέτρῳ, καὶ τάξει, καὶ ἁρμονίᾳ διαταξάμενος.","english":"To this again he says, that there is no one righteous among men, nor pure at all, so that you are superfluously seeking judgment and examination.\n\nCHAPTER 26 “And Job, taking up the discourse, says: To whom are you attached, or whom are you about to help? Is it not to him who has great strength, and whose arm is mighty?” Neither do I, he says, bring an accusation, because you have undertaken the part of God; for so it was necessary; but you ought not to condemn me; for it is possible both to speak the word on behalf of God, and not to let this same word become liable to accusations. Having said these things to him mockingly, as to one wishing to appear a newer advocate of God than God himself, concerning whom all have the opinion that he is wise and powerful, he turns the discourse to the power of God, showing that he would do better to glorify the things concerning the strength of God, and he says:\n\nCHAPTER 28 “He has set order for the darkness, and he himself accurately searches out every limit.” He spoke well: “He has set order for the darkness,” showing that he knows how to yield and to withdraw. Who drives away that gloom? Whence such good order in such a matter? Then he recounts his power, then his wisdom, persuading him not to wish to demand accounts from him. For, he says, God wisely searches out accurately the limits and the outcomes of all things, comprehending all things together by his incomprehensible providence; therefore he neither postpones punishments against the impious to no purpose, nor brings them on in vain, having ordered all things by measure, and order, and harmony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"«Εἶπε δὲ ἀνθρώπῳ, Ἰδοὺ ἡ θεοσέβειά ἐστι σοφία, τὸ δὲ ἀπέχεσθαι ἀπὸ κακῶν ἐστὶν ἐπιστήμη.» Τοῦτο μεγίστη σοφία, τὸ θεοσεβεῖν, οὐ τὸ περιεργάζεσθαι καὶ εὐθύνας ἀπαιτεῖν τῶν γινομένων· οὐδὲν ταύτης τῆς τέχνης ἴσον, οὐδὲν ταύτης τῆς σοφίας δυνατώτερον, οὐδὲν θεοσεβείας ἄμεινον.\n\nΚΕΦΑΛ. ΚΘʹ «Διέσωσα γὰρ πτωχὸν ἐκ χειρὸς δυνάστου, καὶ ὀρφανῷ, ᾧ οὐκ ἦν βοηθὸς, ἐβοήθησα.» Ἀλλὰ πρῶτον ἀναθεὶς τῷ Θεῷ τὴν ἐπισκοπὴν καὶ τὴν φυλακὴν αὐτοῦ, τότε καυχᾶται ἐν Κυρίῳ. Ὅρα δὲ αὐτὸν, οὐκ ἐπὶ τῇ τῶν κακῶν ἀποχῇ μέγα φρονοῦντα, οὐκ ἐπὶ ταῖς θυσίαις, καθάπερ Ἰουδαῖοι, ἀλλ' ἐπὶ τούτῳ ᾧ βούλεται ὁ Θεός. Κρίνατε γὰρ, φησὶν, ὀρφανῷ, καὶ δικαιώσατε χήραν· καὶ ἐπὶ τῇ πράξει τῶν ἀγαθῶν, Διέσωσα γὰρ, φησὶ, πτωχὸν, καὶ ἐβοήθησα ὀρφανῷ. «Εὐλογία ἀπολλυμένου ἐπ' ἐμὲ ἔλθοι. [Ὁ δὲ Σύμμαχος, κατήντα.] Στόμα δὲ χήρας με εὐλόγησεν.» Ἴστε δὲ ὅτι ἀχάριστόν πως τὸ γένος ἐστὶ τῶν χηρῶν, οὐ παρὰ τὴν οἰκείαν φύσιν, οὐδὲ προαίρεσιν, ἀλλὰ παρὰ τὴν ἀνάγκην τῆς πενίας· κάμινος γὰρ πτωχείας ἐστίν· καὶ πρᾶγμα δύσκολον ἐπαινέσαι τὸν εὖ ποιοῦντα· ἀλλὰ τὸν Ἰὼβ καὶ αὗται εὐλόγουν. Ἀναγράφεται δὲ τὰ τούτου ἀνδραγαθήματα, ἵνα ζηλώσωμεν. «Δικαιοσύνην δὲ ἐνεδεδύκειν, ἠμφιασάμην δὲ κρῖμα ἴσα διπλοΐδι.» Εἰκότως δὲ, μετὰ τὸ εἰπεῖν· Διέσωσα πτωχὸν ἐκ χειρὸς δυνάστου, ἐπήγαγε, τό· Ἐνεδεδύκειν δι καιοσύνην· εἰσὶ γὰρ οἳ ἑτέρων μὲν προΐστανται, αὐτοὶ δὲ ἀδικοῦσι πολλάκις· οὗτος δὲ οὐχ οὕτως· ἀλλ' Ἠμφιασάμην, φησὶ, κρῖμα, οὕτως ἐνεκαλλοπιζόμην.","english":"And he said to man, “Behold, godliness is wisdom, and to abstain from evil is knowledge.” This is the greatest wisdom—to be godly, not to busy oneself with curiosities and to demand an accounting of what comes to pass; nothing is equal to this art, nothing is more powerful than this wisdom, nothing is better than godliness.\n\nCHAPTER 29 “For I saved the poor man from the hand of the powerful, and I helped the orphan who had no helper.” But first, having committed his oversight and his guard to God, then he boasts in the Lord. Observe him, not taking pride in abstaining from evils, not in sacrifices, as the Jews do, but in this which God wills. For, he says, judge the orphan, and justify the widow; and concerning the practice of good deeds, he says, “For I saved the poor man, and I helped the orphan.” “May the blessing of the perishing come upon me. [But Symmachus has: it came.] And the mouth of the widow blessed me.” But you know that the race of widows is somehow ungrateful, not by their own nature, nor by choice, but by the necessity of poverty; for it is a furnace of poverty; and it is a difficult thing to praise the one who does good; yet even these blessed Job. And his valiant deeds are recorded, that we may emulate them. “But I had clothed myself in righteousness, and I had put on judgment as a double cloak.” And reasonably, after saying, “I saved the poor man from the hand of the powerful,” he added, “I had clothed myself in righteousness”; for there are those who champion others but often do injustice themselves; but he was not so; but, he says, “I had put on judgment,” thus I was adorned.","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":107,"ref":"p107","source":"Καίτοι ἕτεροι τὸ πρᾶγμα δυσχεραίνουσιν, ἀγανακτοῦσι, φορτικὸν εἶναι καὶ βαρὺ νομίζουσιν, ἀλλ' οὐκ ἐγὼ, φησίν· ἀλλ' ὥσπερ ἐπὶ διπλοΐδι τις καλλωπίζοιτο, οὕτως ἐγὼ ἐπὶ τῇ δικαιοκρισίᾳ οὐχὶ σήμερον μὲν, αὔριον δὲ οὐκέτι, ἀλλ' ὥσπερ ἀνάγκη τὰ ἱμάτια διαπαντὸς ἔχειν, οὕτω καὶ τὴν τῶν ἀδυνάτων ἐκδίκησιν. Καίτοι τίς αὐτὸν κατέστησε δικαστήν; Αὐτοχειροτόνητος κριτὴς παρὰ τῆς ἀρετῆς γέγονεν αὐτῆς, καθάπερ Μωϋσῆς· τοιούτους ἐχρῆν εἶναι τοὺς ἄρχοντας. Εἶδες τοῦτον ἐν τοῖς πειρασμοῖς, ὅσον ἰδεῖν σοι δυνατὸν ἦν (τὴν γὰρ ἀκρίβειαν οὐδὲ αὐτὸς ὁ λόγος παραστῆσαι ἴσχυσεν· ὀδύνην γὰρ, καὶ βασάνους, καὶ ἀθυμίας τυραννίδα, καὶ τὴν ἐκ τῶν τοσούτων νιφάδων ἐγγινομένην ταραχὴν, οὐδεμία λόγου δύναμις ἑρμηνεῦσαι δύναται τοῖς ἀκηκοόσιν, ὡς αὐτὴ τῶν πραγμάτων ἡ πεῖρα). Φέρε, σοὶ δείξω πάλιν αὐτόν· οὐδὲ γὰρ τοῦτο μικρὸν, ἀλλὰ καὶ σφόδρα φιλοσοφωτάτης δεόμενον ψυχῆς, ἐν πλούτῳ καὶ ἐν εὐημερίᾳ πολλὴν ἐπιδεικνύμενον φιλοσοφίαν. Τίς οὖν ἦν, πλούσιος ὤν; Κοινὸς ἁπάντων λιμὴν, κοινὸς ἁπάντων πατὴρ, κοινὸς ἰατρὸς, μᾶλλον δὲ καὶ ἰατροῦ μείζων. Ἄκουσον οὖν αὐτοῦ λέγοντος. «Ὀφθαλμὸς ἤμην τυφλῶν, ποὺς δὲ χωλῶν.» Ὁρᾷς πῶς ἰατροῦ μείζων· ἀντὶ τῆς φύσεως τοῖς πεπηρωμένοις ἐγίνετο, καὶ ἅπερ οὐκ ἴσχυσαν τῇ","english":"And yet others are vexed at the matter, are indignant, and consider it burdensome and heavy—but not I, he says; rather, just as one might take pride in a cloak, so I take pride in righteous judgment—not today yes and tomorrow no, but just as it is necessary to have clothes all the time, so too the avenging of those who are powerless. And yet who appointed him judge? He became a self-appointed judge by virtue of virtue itself, just like Moses; such ought rulers to be. You saw this man in his trials, as far as it was possible for you to see (for the discourse itself could not fully present the exactness; for the pain, and the tortures, and the tyranny of despondency, and the turmoil arising from so many snowstorms—no power of speech can interpret these to those who have heard, as the actual experience of the events itself can). Come, I will show him to you again; for this too is no small thing, but requires a most philosophical soul—displaying great philosophy in wealth and in prosperity. Who then was he, being rich? A common harbor of all, a common father of all, a common physician, or rather greater than a physician. Hear him then speaking: “I was an eye to the blind, and a foot to the lame.” Do you see how he was greater than a physician? Instead of nature he became these things to the maimed, and the things which they could not by their","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"τέχνῃ διορθῶσαι, ταῦτα αὐτὸς ἀνεκτᾶτο τῇ παρακλήσει, διὰ τὴν πολλὴν εἰς αὐτοὺς πρόνοιαν ἀντὶ τῶν μελῶν αὐτοῖς γινόμενος· ὡς γὰρ ὑγιεῖς, καὶ ἀρτίποδες, καὶ βλέποντες, οὕτω διέκειντο οἱ τὰ μέλη ταῦτα κεκολοβωμένοι, οὐκ αἰσθανόμενοι τῆς χωλείας, οὐδὲ τῆς πηρώσεως, διὰ τὴν πολλὴν τούτου πρόνοιαν. Διὰ δὴ τοῦτο οὐδὲ εἶπεν, ὅτι Ἐγὼ παρεμυθούμην χωλοὺς καὶ τυφλοὺς, οὐκ εἶπεν, Ἐπεκούφισα τὴν συμφορὰν, οὐδὲ Τῆς πηρώσεως τὴν αἴσθησιν ἀνῄρουν· ἀλλ', Ὀφθαλμὸς αὐτῶν ἤμην, Ἔβλεπον δι' ἐμοῦ, Οὐκ ἐλάμβανον πεῖραν τῆς οἰκείας αὐτῶν συμφορᾶς δι' ἐμὲ, Οὐκ ἐπεζήτουν τοὺς χειραγωγοῦντας, τοὺς ὁδηγοῦντας. Πανταχοῦ τὸ σκότος αὐτοῖς ἐποίουν φῶς. Ὅρα σημεῖα ἀποστολικά· Ὀφθαλμὸς ἤμην τυφλῶν, οὐκ ὀφθαλμοὺς ἀποδιδοὺς (οὔπω γὰρ ἦν αὕτη ἡ χάρις), ἀλλὰ μηδὲ αἰσθέσθαι τῆς συμφορᾶς ποιῶν· οἱ δὲ νῦν καὶ τοὺς βλέποντας, τυφλοὺς ποιοῦσιν. Οὐκ εἶπε, Διὰ τῶν οἰκετῶν ἐποίουν· ἀλλ', Ἐγὼ αὐτὸς τῆς φύσεως τὰ ἁμαρτήματα διώρθουν, οὐ τὰ παρὰ ἀνθρώπων μόνον, ἀλλὰ καὶ τὰ παρ' αὐτῆς φύσεως· τὰ γὰρ λείποντα τοῦ σώματος μέλη προσανεπλήρουν τοῖς δεομένοις τῇ τῶν ἀναγκαίων ἐπιχορηγίᾳ, καὶ τῇ πολλῇ προμηθείᾳ. Πρὸς δὲ νοῦν, Τυφλὰς διανοίας διήνοιγε, καὶ ὠφέλει τοὺς πεπηρωμένους τὴν ψυχὴν, καὶ αὐτὸς αὐτῶν ἐγίνετο ὀφθαλμός· πόδας δὲ ἐχαρίζετο τοῖς κεχωλωμένοις τὰς βάσεις τῆς ψυχῆς, καὶ τῷ λόγῳ ἐγίνετο αὐτῶν ποὺς, καὶ ἐχειραγώγει ἑκατέρους. Εἴληπται δὲ ὁ μὲν ὀφθαλμὸς ἐπὶ τῆς νοητικῆς ὁδηγίας, ὁ δὲ ποὺς, ἐπὶ τῆς ἠθικῆς. «Ἐγὼ ἤμην πατὴρ ἀδυνάτων.» Οὐδὲ ἐνταῦθα εἶπε, Παρεμυθούμην ὀρφανούς·","english":"To correct by skill, these things he himself procured by his consolation, becoming in place of their limbs through his great providence toward them; for just as those who are healthy, and sound of foot, and seeing, so were those who had been maimed in these limbs disposed, not perceiving their lameness, nor their blindness, because of his great providence. For this reason he did not say, \"I consoled the lame and the blind,\" he did not say, \"I lightened their misfortune,\" nor \"I removed the perception of their blindness\"; but, \"I was their eye,\" \"They saw through me,\" \"They did not experience their own misfortune because of me,\" \"They did not seek those to lead them by the hand, those to guide them.\" Everywhere he made darkness light for them. Observe apostolic signs: \"I was an eye to the blind,\" not restoring eyes (for this grace was not yet), but causing them not even to perceive their misfortune; but those now even make the seeing blind. He did not say, \"I did these things through my servants\"; but, \"I myself corrected the defects of nature,\" not only those that come from men, but also those that come from nature itself; for the missing limbs of the body I supplied to those in need by the provision of necessities, and by great forethought. And with respect to the mind, he opened blind understandings, and benefited those maimed in soul, and himself became their eye; and feet he granted to those lame in the feet of the soul, and by his word he became their foot, and led both by the hand. The eye is taken for intellectual guidance, and the foot for ethical. \"I was a father to the weak.\" Nor here did he say, \"I consoled orphans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"ἀλλ', Οὐδὲ αἴσθησιν ἀφῆκα γενέσθαι τῆς ὀρφανίας, οὐδὲ φανῆναι τὸ δεινόν· καθάπερ ἐκεῖ τὴν πήρωσιν τῇ περιουσίᾳ τῆς προνοίας, τῶν τὰ τοιαῦτα πεπονθότων καὶ αὐτὴν τῶν δεινῶν ἀναιρῶν τὴν αἴσθησιν. Ἐν τούτοις φωναὶ δηλοῦνται τοῦ ὠφελοῦντος τοὺς ἀδυνάτους, τοὺς ἀσθενεῖς. Ὅρα δὲ μετὰ πόσον χρόνον ταῦτα λέγει. «Δίκην δὲ ἣν οὐκ ᾔδειν, ἐξιχνίασα.» Τοῦτο δικαστοῦ πολὺ πλέον· οἱ μὲν γὰρ δικάζοντες κάθηνται ἀναμένοντες τοὺς ἠδικημένους, καὶ μετὰ τὴν παρ' ἐκείνων ἔντευξιν, τότε τὴν παρ' ἑαυτῶν παρέχουσι συμμαχίαν οἱ δοκιμώτατοι τῶν δικαζόντων· ὡς οἵγε πολλοὶ οὐδὲ τοῦτο. Οὗτος δὲ καὶ τοὺς δοκιμωτάτους ἐνίκησε, καὶ ἐκ πολλοῦ τοῦ περιόντος ὑπερηκόντισεν· οὐδὲ γὰρ ἀνέμενε τοὺς ἀδικουμένους ἐλθεῖν πρὸς αὐτὸν, οὐδὲ μετὰ τὴν ἐκείνων ἔντευξιν ἐποίει τὴν συμμαχίαν, ἀλλ' αὐτὸς προλαμβάνων περιῄει ζητῶν τοὺς ἠδικημένους· καὶ οὐδὲ ἁπλῶς ζητῶν, ἀλλὰ μετὰ πολλῆς τῆς ἀγρυπνίας, μετὰ πολλῆς τῆς φροντίδος. Καὶ τοῦτο εἴσῃ σαφῶς, τῆς λέξεως καταμαθὼν τὴν δύναμιν· οὐ γὰρ εἶπεν· Ἐζήτησα, ἀλλὰ, Δίκην ἣν οὐκ ᾔδειν ἐξιχνίασα, ἠρεύνησα, περιειργασάμην, πολυπραγμονῶν διετέλεσα, πάντα κινῶν, ὥστε εὑρεῖν μή πού τις ἠδικημένος λανθάνῃ. Ὁρᾷς τὴν προστασίαν, οὐ μέχρι χρημάτων, οὐδὲ μέχρι τροφῆς καὶ ἐνδυμάτων, ἀλλὰ καὶ μέχρι κινδύνων ἀλλοτρίας προϊστάμην κρίσεως. «Ἐκ μέσου τῶν ὀδόντων αὐτῶν ἅρπαγμα ἐξήρπασα.» Ὅρα τὴν δυσκολίαν τοῦ πράγματος. Καταποθὲν, φησὶν, ἤδη καὶ προληφθὲν τὸ πρᾶγμα ἀνώρθωσα·","english":"But I did not allow any awareness of orphanhood to arise, nor the calamity to appear—just as there, by the abundance of my providence, I removed the mutilation, and even the very perception of the calamities from those who had suffered such things. In these words are shown the cries of one who helps the powerless, the weak. And observe after how much time he says these things: \"And a cause that I did not know, I searched out.\" This is far more than a judge does; for judges sit waiting for those who have been wronged, and after their petition, then the most esteemed of judges provide their own assistance—though most do not even do this. But this man surpassed even the most esteemed, and excelled by a great margin; for he did not wait for the wronged to come to him, nor did he provide assistance after their petition, but going about beforehand he sought out the wronged; and not simply seeking, but with great vigilance, with great care. And you will know this clearly by understanding the force of the expression; for he did not say, \"I sought,\" but, \"A cause that I did not know I searched out, I investigated, I examined thoroughly, I continued busying myself, setting everything in motion, so as to find whether anyone wronged might escape notice.\" Do you see the protection—not extending only to money, nor only to food and clothing, but even to dangers I stood as protector of another's judgment. \"From the midst of their teeth I snatched away the prey.\" Observe the difficulty of the matter. The matter, he says, already swallowed down and seized beforehand, I set upright.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"οὐ γὰρ ἀπεγίνωσκον, οὐδὲ ἀπηγόρευον, εἰ καὶ τὸ πρᾶγμα προκατειλημμένον ἦν, ἀλλ' ἤδη καὶ τὸ καταποθὲν ἀνιμώμην, ποιμένος τινὸς ἀρίστου καὶ νήφοντος πρόνοιαν περὶ τοὺς συνδούλους ἐπιδεικνύμενος, καὶ ἐκσπῶν, κατὰ τὸ εἰρημένον, ἐκ στόματος λέοντος, σκέλη προβάτου καὶ λοβοὺς ὠτίων. «Περιχαρεῖς δὲ ἐγίνοντο ὁπόταν αὐτοῖς ἐλάλουν· ὥσπερ γῆ διψῶσα προσδεχομένη τὸν ὑετὸν, οὕτως οὗτοι τὴν ἐμὴν λαλιάν» Ὅρα τί φησιν· Οὐχ ὁ πλοῦτος αὐτὸν ἐπίφθονον ἐποίει, οὐ τὸ τῶν ἀδικουμένων προΐστασθαι, οὐκ ἄλλο τοιοῦτον οὐδέν· ἀλλὰ πάντες αὐτοῦ ἡδέως ἤκουον.\n\nΚΕΦΑΛ. Λʹ\n\n«Νῦν νουθετοῦσί με ἐν μέρει, ὧν ἐξουδένουν τοὺς πατέρας αὐτῶν· οὓς οὐχ ἡγησάμην ἀξίους· κυνῶν τῶν ἐμῶν νομάδων.» Ἐξουδένουν δὲ εἶπεν; οὐ χρώμενος ἀλαζονικῶς τῇ ἐξουδενώσει, ἀλλὰ σαφῶς αὐτοὺς εἰδὼς πονηρούς· κατὰ τό· Ἐξουδένωται ἐνώπιον αὐτοῦ πονηρευόμενος· τοὺς γὰρ τοιούτους οὐδὲν ἡγεῖτο. Τὸ δέ· Νουθετοῦσί με ἐν μέρει, κατά γε ἐμὲ, οὐχ ὅτι μέρος εὐεργεσίας κατετίθεντο, ἀλλ' ἐπειδὴ αὐτὸς ἄλλους ἐνουθέτει, νῦν δὲ οὗτοι αὐτόν· διὰ τοῦτο οὕτως εἴρηται· καὶ τὸ μὴ ἀξίους δὲ εἶναι κυνῶν, οὐχ ὅτι χείρους εἰσὶ καὶ τοῦ ὑλακτικοῦ τοῦδε ζώου, ἀλλ' ὅτι οὐδὲ τοῦ κυνοκομεῖν ἀξίους αὐτοὺς ἔκρινεν. Οὐχ ἡγούμην γὰρ, φησὶν, αὐτοὺς ἀξίους τοῦ ἄγειν τοὺς κύνας τῆς ἐμῆς ποίμνης. Ἀπεποιήσατο μὲν οὖν τὴν νουθεσίαν αὐτῶν, ὡς μήτε ἀπὸ τῆς ἡλικίας ἐχόντων τὸ αἰδέσιμον, μήτε ἀπὸ τῆς ἀρετῆς. Ἐνουθέτουν γὰρ, φησί· τίνες; τίνα; οἱ νεώτεροι τὸν ὑπὲρ αὐτούς· οἱ φαῦλοι τὸν μὴ τοιοῦτον· οἱ εὐτελεῖς καὶ ἄδοξοι, τὸν λαμπρόν ποτε καὶ ἐπίσημον.","english":"For I did not despair, nor did I give up, even though the matter had been forestalled, but I was already recovering even what had been swallowed down, displaying the providence of some excellent and sober shepherd toward his fellow servants, and snatching, as it is said, out of the mouth of the lion legs of a sheep and tips of ears. \"And they rejoiced exceedingly whenever I spoke to them; like thirsty land receiving the rain, so were they toward my speech.\" Observe what he says: It was not his wealth that made him enviable, nor his standing up for the wronged, nor anything else of that sort; but all listened to him with pleasure.\n\nCHAPTER 30\n\n\"Now those whose fathers I disdained are reproaching me in turn; whom I did not consider worthy; the nomads of my dogs.\" But why did he say \"I disdained\"? Not employing disdain arrogantly, but knowing clearly that they were wicked; according to the text: \"The one who does wickedly is disdained before him\"; for such people he considered as nothing. And the phrase \"They reproach me in turn,\" in my view, is not because they were laying down a portion of beneficence, but because he himself used to reproach others, and now these reproach him; for this reason it was said thus; and their not being worthy of dogs, not because they are worse even than this barking animal, but because he judged them not even worthy of tending the dogs. For I did not consider them, he says, worthy to lead the dogs of my flock. He set aside their reproach, then, as having neither the respectability that comes from age nor that from virtue. For they reproached, he says—who? whom? The younger the one older than they; the base the one not such; the cheap and undistinguished the one once brilliant and distinguished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Ἐν δὲ τοῖς καταπόδας καὶ ἐφεξῆς, καὶ τὴν ἀσθένειαν αὐτῶν αἰνίττεται, λέγων· «Ἐγὼ δὲ ἐπὶ παντὶ ἀδυνάτῳ ἔκλαυσα· ἐστέναξα ἰδὼν ἄνδρα ἐν ἀνάγκαις. Ἐγὼ δὲ ἐπέχων ἀγαθοῖς, ἰδοὺ συνήντησάν μοι μᾶλλον ἡμέραι κακῶν.» Καίτοιγε ἐν πλούτῳ ὢν, οὐδὲν τοιοῦτον ἐποίησα, οὐκ ἐφήσθην ταῖς ἀλλοτρίαις συμφοραῖς, ὅπερ πάσχω νῦν, πολλοὺς εὑρίσκων τοῖς ἐμοῖς κακοῖς ἐπιχαίροντας· τοὐναντίον μὲν οὖν, καὶ ἔκλαυσα, καὶ ἐστέναξα. Οὐ μικρὸν δὲ καὶ τοῦτο, ἀγαπητὲ, τὸ συμπαθητικὴν ἔχειν διάνοιαν. Ἐγὼ δὲ, τὸ, Ἐπεῖχον ἀγαθοῖς, συνήντησαν δέ μοι ἡμέραι κακῶν, οὕτως ἐκδέχομαι, ὅτι Διὰ τὴν εἰς τοὺς ἄλλους συμπάθειαν προσεδόκων ἀγαθὰ, εἰς τοὐναντίον δέ μοι τὰ τῶν ἐλπίδων ἐξέβη. Οὕτω καὶ Σύμμαχος ἐξέδωκεν· Ἀγαθὰ προσεδεχόμην, ἦλθε δὲ κακά.\n\nΚΕΦΑΛ. ΛΑʹ «Διαθήκην ἐθέμην τοῖς ὀφθαλμοῖς μου, καὶ οὐ συνήσω ἐπὶ παρθένον.» [Ὁ δὲ Σύμμαχος, Καὶ οὐδὲν ἐνενόησα περὶ παρθένου.] Εὐαγγελικὴν ἀκρίβειαν ὁ Ἰὼβ ἐφύλαττεν· ἃ γὰρ μετὰ ταῦτα ἐλθὼν ὁ Χριστὸς ἐπέταξε, ταῦτα οὗτος διὰ τῶν πραγμάτων κατώρθου. Καὶ ἐπειδὴ ὁ ἐμβλέψας πρὸς τὸ ἐπιθυμῆσαι, ἤδη ἐμοίχευσεν, ἐπαιδαγώγει τὸν ὀφθαλμὸν εἰς τὸ μὴ τὰς ὥρας τῶν παρθένων περιεργάζεσθαι. Τί ἂν εἴποιεν οἱ τὰς συνεισάκτους ἔχοντες, καὶ διαβεβαιούμενοι ἀπαθῶς αὐταῖς συνοικεῖν, καὶ μὴ βλάπτεσθαι; ὅπουγε εἰ καὶ τοῦτο ἦν, ἔδει τῶν σκανδαλιζομένων φείδεσθαι· ἔστω γὰρ σὲ καὶ συνοικοῦντα παρθένῳ καθαρὸν εἶναι πάσης ἐμπαθείας πονηρᾶς, ἀλλ' ἑτέρους πλήττεις ἀσθενεστέρους. Καίτοιγε ὁ μακάριος Ἰὼβ οὐκ ἐτόλμα ἑαυτῷ τοσαύτην μαρτυρῆσαι δύναμιν καὶ φιλοσοφίαν·","english":"And in what follows immediately and in sequence, he also hints at their weakness, saying: \"But I wept for every helpless person; I groaned when I saw a man in distress. But I, while holding fast to good things, behold, days of evil met me rather.\" And yet, though I was in wealth, I did nothing of the sort; I did not rejoice at the misfortunes of others—which is what I am suffering now, finding many who rejoice at my evils—but on the contrary, I both wept and groaned. And this too is no small thing, beloved, to have a compassionate mind. But the phrase \"I held fast to good things, and days of evil met me,\" I understand thus: because of my sympathy toward others I expected good things, but the outcome of my hopes turned out the opposite for me. Symmachus also rendered it this way: \"I was expecting good things, but evils came.\"\n\nCHAPTER 31: \"I made a covenant with my eyes, and I did not understand upon a virgin.\" [But Symmachus: \"And I thought nothing concerning a virgin.\"] Job kept gospel exactness; for the things which Christ, coming afterward, commanded, these he accomplished through his deeds. And since he who looks in order to desire has already committed adultery, he trained his eye not to busy itself with the youthful bloom of virgins. What would those say who keep live-in companions and insist that they live with them without passion and are not harmed? Since, even if this were so, one ought to spare those who are caused to stumble. For let it be granted that you, even living with a virgin, are pure of every evil passion—but you strike others who are weaker. And yet the blessed Job did not dare to testify such great strength and philosophy to himself.","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":112,"ref":"p112","source":"ἀλλ' ὁ πᾶσαν ἐπελθὼν ἀρετὴν, καὶ πάντων ὑπερενεχθεὶς τῶν τοῦ διαβόλου δικτύων, καὶ πρῶτος, καὶ μόνος τοσαύτην ἐπιδειξάμενος καρτερίαν, καὶ πάντα σίδηρον καὶ ἀδάμαντα τῇ τῆς ψυχῆς παρελθὼν ἐγκρατείᾳ, καὶ κατακόψας τοῦ διαβόλου τὴν ἰσχὺν, οὕτως ἐδεδοίκει τὴν τοιαύτην πάλην, καὶ ἐνόμιζεν ἀδύνατον εἶναι συνοικοῦντα παρθένῳ μένειν ἀσινῆ καὶ καθαρόν· ὡς μὴ μόνον τῆς συνοικήσεως ταύτης πόῤῥω καὶ μακρὰν ἑαυτὸν καταστῆσαι, ἀλλὰ καὶ τῆς ὄψεως τῆς ἁπλῶς καὶ ἀπὸ συντυχίας γινομένης, καὶ νόμον ἔθηκε τοῖς ὀφθαλμοῖς τοῖς ἑαυτοῦ, ἁπλῶς εἰς παρθένον μὴ ἰδεῖν· Διαθήκην γὰρ, φησὶν, ἐθέμην τοῖς ὀφθαλμοῖς μου, καὶ οὐ συνήσω ἐπὶ παρθένον, τουτέστιν, Οὐ κατανοήσω, οὐ βλέψω· ᾔδει γὰρ, ᾔδει σαφῶς, ὅτι οὐ μόνον τὸν συνοικοῦντα, ἀλλὰ καὶ τὸν βλέποντα περιέργως εἰς ὄψιν παρθενικὴν, δύσκολον, τάχα δὲ καὶ ἀδύνατον, τὴν ἐκεῖθεν διαφυγεῖν βλάβην. Εἰ δὲ\n\nμικρός σοι πρὸς ἅμιλλαν ὁ Ἰὼβ, καίτοιγε οὐδὲ τῆς κοπρίας ἐσμὲν ἄξιοι τῆς ἐκείνου, πλὴν ἀλλ' εἰ ἔλαττόν σου τῆς μεγαλοψυχίας εἶναι νομίζεις τὸ ὑπόδειγμα· ἐννόησον τὸν μακάριον Παῦλον, τὸν μετὰ τὴν ἠκριβωμένην φιλοσοφίαν ὑποπιάζοντα τὸ σῶμα, καὶ δουλαγωγοῦντα, καὶ ἐναγώνιον τὸν βίον δεικνύντα. Διὰ τοῦτο καὶ ὁ Χριστὸς τοῦ πράγματος δηλῶν τὴν δυσκολίαν, οὐδὲ ἐμβλέπειν ἁπλῶς ἠφίει εἰς τὰς τῶν γυναικῶν ὄψεις· ἀλλὰ καὶ τῇ τῶν μοιχῶν κολάσει, τοὺς οὕτως ὁρῶντας κολάζειν ἠπείλησε· καὶ οὐκ ἐνομοθέτησεν ἀγαμίαν, ἀλλὰ δηλῶν τοῦ πράγματος τὴν φύσιν, ἔλεγεν· Ὁ δυνάμενος χωρεῖν χωρείτω.","english":"But he who had gone through every virtue, and had risen above all the snares of the devil, and was the first and only one to display such great endurance, and who surpassed all iron and adamant by the self-control of his soul, and who cut down the devil's strength—he so feared such a contest, and considered it impossible for one living with a virgin to remain unharmed and pure, that he not only removed himself far and away from such cohabitation, but also from the mere sight that comes from chance encounter, and he set a law for his own eyes, not to look at a virgin at all. For, he says, I made a covenant with my eyes, and I will not understand upon a virgin—that is, I will not consider, I will not look. For he knew, he knew clearly, that not only the one living with her, but also the one who looks curiously upon a virgin's face, finds it difficult, and perhaps even impossible, to escape the harm that comes from there. But if\n\nJob seems to you too small for a contest—though we are not even worthy of his dung-heap—nevertheless, if you think the example is less than your greatness of soul, consider the blessed Paul, who after his exact philosophy buffeted his body and brought it into slavery, and showed his life to be one of struggle. For this reason Christ also, revealing the difficulty of the matter, did not permit even to look simply at women's faces; but by the punishment of adulterers, he threatened to punish those who look in this way; and he did not legislate celibacy, but revealing the nature of the matter, he said: Let the one who is able to receive it, receive it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"«Ἀδύνατοι δὲ χρείαν ἥν ποτε εἶχον οὐκ ἀπέτυχον.» Ὁρᾷς πῶς οὐκ ἦν ὑπερόπτης, πῶς μέτριος, πῶς κοινὸς ἁπάντων ἰατρὸς, καὶ κοινὸς λιμὴν, καὶ κοινὴ καταφυγὴ τῶν ἐν ἀνάγκαις ὄντων, ἥν ποτε εἶχον χρείαν, φησὶν, οὐχὶ τὴν μὲν ναὶ, τὴν δὲ οὔ· ἀλλ' οἵαν δήποτε, εἰ καὶ κινδύνων ἔγεμεν, εἰ καὶ δαπανηρά τις ἦν, εἰ καὶ ἐπισφαλής. Καὶ ὅρα, τούτοις ἐβοήθει παρ' ὧν οὐδὲν προσεδόκα, χήραις, καὶ ὀρφανοῖς, καὶ ἀδυνάτοις. «Φόβος γὰρ Κυρίου συνέσχε με, ἀπὸ τοῦ λήμματος αὐτοῦ οὐχ ὑποίσω.» Ἀλλὰ τοιαύτη μὲν ἡ τοῦ δικαίου φιλανθρωπία· τί δ' ἄν τις εἴποι τὴν τῶν χρημάτων ὑπεροψίαν; καὶ γὰρ καὶ τοῦτο μεθ' ὑπερβολῆς αὐτῷ κατωρθοῦτο· οὐ γὰρ δὴ μόνον τῶν ἀλλοτρίων οὐκ ἐφίετο, ὅπερ πάσχουσιν οἱ πολλοὶ νῦν, ἀλλ' οὐδὲ τῶν οἰκείων, ἀλλὰ καὶ αὐτῶν ἠλλοτρίωτο μετὰ πάσης ὑπερβολῆς· διὸ καὶ ἔλεγεν· «Εἰ ἔταξα χρυσίον εἰς χοῦν μου. [Ὁ δὲ Σύμμαχος, Ἀφοβίαν μου.] Εἰ δὲ καὶ λίθῳ πολυτελεῖ ἐπεποίθησα, εἰ δὲ καὶ εὐφράνθην πολλοῦ πλούτου μοι γενομένου.» Διὰ δὴ τοῦτο, καὶ ἀφαιρεθέντων, μετὰ πολλῆς ἔφερε τῆς εὐκολίας· καὶ παρόντων, δαψιλῆ τὴν ἐλεημοσύνην εἰργάζετο· πᾶσαν γὰρ ἀρετὴν ἐπῆλθε· καὶ τῶν οὐδὲν ἐχόντων ἀκριβέστερον διέκειτο, τοσαῦτα περιβεβλημένος· οὐ γὰρ οὕτως ὁ μηδὲν ἔχων ἀπήλλακτο χρημάτων, ὡς ἐκεῖνος, ὁ τοσαῦτα ἔχων· πανταχοῦ γὰρ ἡ γνώμη ἐστὶν ἡ στεφανουμένη. «Εἰ δὲ καὶ ἐπ' ἀναριθμήτοις ἐθέμην χεῖρά μου.» Ὅτι γὰρ οὐδὲ παρόντων τῶν χρηστῶν ὁ Ἰὼβ σφόδρα ἀντείχετο, ἄκουσον τί φησιν· Εἰ δὲ καὶ εὐφράνθην πολλοῦ μοι πλούτου γενομένου. Τί λέγεις, ἄνθρωπε; Οὐκ εὐφραίνου τοῦ πλούτου ἐπιῤῥέοντος; Οὐδαμῶς, φησί.","english":"But the powerless did not fail to obtain the need they once had.” Do you see how he was not disdainful, how moderate, how he was a common physician of all, and a common harbor, and a common refuge of those in necessity—the need they once had, he says, he did not supply to one and not to another, but whatever kind it was, even if it involved dangers, even if it was costly, even if it was precarious. And observe, he helped those from whom he expected nothing—widows, orphans, and the powerless. “For the fear of the Lord seized me, and from his taking I shall not endure.” But such was the philanthropia of the righteous man; what then would one say of his contempt for money? For indeed this too he accomplished to excess; for he not only did not covet what belonged to others, which is what most people suffer now, but not even his own things—rather, he was estranged even from these with all excess; therefore he also said: “If I set gold as my dust. [But Symmachus: my fearlessness.] If I also trusted in a precious stone, if I also rejoiced when much wealth came to me.” For this reason, even when they were taken away, he bore it with great ease; and when present, he practiced abundant almsgiving; for he pursued every virtue; and he was disposed more strictly than those who have nothing, though clothed with so much; for the one who has nothing was not so detached from money as that man, who had so much; for everywhere it is the disposition that is crowned. “If I also laid my hand on countless things.” For that Job did not cling exceedingly even to goods when present, hear what he says: If I also rejoiced when much wealth came to me. What do you say, man? Do you not rejoice when wealth flows in? By no means, he says.","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":114,"ref":"p114","source":"Τί δήποτε; Ὅτι ᾔδειν αὐτοῦ τὸ ἄστατον καὶ παραῤῥέον, ᾔδειν ὅτι τὸ κτῆμα οὐ μόνιμον. «Ἢ οὐχ ὁρῶμεν ἥλιον τὸν ἐπιφαύσκοντα, ἐκλείποντα, σελήνην δὲ φθίνουσαν; Οὐ γὰρ ἐπ' αὐτοῖς ἐστιν.» Ὃ λέγει τοιοῦτόν ἐστιν· Εἰ τὰ κατ' οὐρανὸν ἄστρα, καὶ διηνεκῶς λάμποντα, δέχεταί τινα μεταβολὴν, ἥλιος μὲν ἐκλείπων, σελήνη δὲ φθίνουσα· πῶς οὐκ ἐσχάτης ἀνοίας, τὰ ἐπίγεια εἶναι νομίζειν μόνιμα καὶ πεπηγότα; Διὰ τοῦτο, οὔτε παρόντων εὐφραίνετο, οὔτε ἀπελθόντων ἤλγησεν, ἐπειδὴ καλῶς ᾔδει τὴν φύσιν αὐτῶν. Τὸ λαμπρὸν τοῦτο φῶς ἀπόλλυται, καὶ ἀφανίζεται, καὶ οὐχ ὁρᾶται. Ὁρᾷς οἵαν αἰτίαν φησὶ τῆς μεταβολῆς τῶν φωστήρων· ἄρα ἀρκεῖ καὶ πρὸς φιλοσοφίαν ἡ κτίσις ἡμῖν, οὐχὶ πρὸς θεογνωσίαν μόνον. Ὅταν ἴδῃς ὅτι μέγας ὁ ἥλιος, θαύμασον τὸν δημιουργόν· ὅταν ἴδῃς ὅτι ἐκλείπει, τῶν ἀνθρωπίνων πραγμάτων τὸ εὔφθαρτον καταμάνθανε. Εἰ γὰρ ὃ πάντων ἐστὶ λαμπρότερον τῶν ἐπὶ τῆς γῆς, τοῦτο λέγει, καὶ μειοῦται, καὶ τελευτᾷ, πολλῷ μᾶλλον τὰ λοιπὰ πάντα· εἰ τὸ οὕτω χρήσιμον καὶ ἀναγκαῖον, καὶ οὗ χωρὶς ζῇν οὐκ ἔνι, μεταβολὴν δέχεται, πολλῷ μᾶλλον τὰ περιττὰ, καὶ οὐκ ἀναγκαίως ἡμῖν προκείμενα. «Εἰ δὲ καὶ πολλάκις εἶπον αἱ θεράπαιναί μου, Τίς ἂν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ πλησθῆναι, λίαν μου χρηστοῦ ὄντος;» Ἆρα οὖν ταπεινὸς μὲν οὗτος ἦν, οὐχὶ δὲ ποθητὸς καὶ ἐπέραστος; Σκόπει κἀνταῦθα τὴν ὑπερβολήν· ὥσπερ γὰρ ἐν τοῖς δεινοῖς μετὰ πάσης σφοδρότητος τὰ ἐπενεχθέντα ἤνεγκεν, οὕτω καὶ ἐν τῇ εὐημερίᾳ τὴν ἀρετὴν ἑκάστην μετὰ πολλῆς κατώρθωσε τῆς περιουσίας, οὐχ ἁπλῶς, οὐδὲ ὡς ἔτυχεν, ἀλλὰ πρὸς αὐτὸ τὸ ἄκρον ἀφικόμενος·","english":"Why ever so? Because I knew its instability and its flowing away; I knew that the possession is not lasting. “Or do we not see the sun that shines upon us, failing, and the moon waning? For it is not in their power.” What he says is of this sort: If the stars in heaven, and those that shine continually, admit some change—the sun failing, the moon waning—how is it not the utmost folly to think that earthly things are lasting and fixed? For this reason, he neither rejoiced when they were present nor grieved when they departed, since he well knew their nature. This bright light perishes and vanishes and is not seen. Do you see what cause he states for the change of the luminaries? So the creation is sufficient for us also for philosophy, not only for the knowledge of God. When you see that the sun is great, marvel at the Creator; when you see that it fails, learn thoroughly the corruptibility of human affairs. For if that which is brightest of all things on the earth—this, he says—both diminishes and comes to an end, much more all the rest; if that which is so useful and necessary, and without which it is not possible to live, admits change, much more the superfluous things, and those that do not lie before us as necessary. “And if my maidservants also said many times, Who would give us to be filled with his flesh, he being exceedingly kind to me?” Was he, then, humble, and not rather desirable and lovely? Observe here too the hyperbole; for just as in dreadful circumstances he bore what was brought upon him with all vehemence, so also in prosperity he accomplished each virtue with great abundance, not simply nor as it happened, but arriving at the very summit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"οὕτω καὶ ἥμερος, οὐ μόνον πρὸς τοὺς ἄλλους,\n\nἀλλὰ καὶ πρὸς τοὺς οἰκέτας ἐδείκνυτο· ἐντεῦθεν γὰρ ἐπιείκεια ἅπασα, ὅταν πρὸς τὸν ὑποτεταγμένον φιλάνθρωπός τις ᾖ, καὶ μὴ βίαιος· ἔλεγον οὖν οἱ θεράποντες· Τίς ἂν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ ἐμπλησθῆναι; Ἐνταῦθα τὸν ἔρωτα διηγεῖται τῶν οἰκετῶν τὸν μανικὸν, ὃν περὶ αὐτὸν εἶχον, διακαεῖς αὐτοῦ καταστάντες ἐρασταὶ, ἀφ' ὧν αὐτὸς εἰς αὐτοὺς ἐπεδείκνυτο. Οὕτω γὰρ, φησὶν, ἐξεκρέμαντό μου, οὕτως ἀντείχοντο, οὕτως ἦσαν προσηλωμένοι, οὕτως ἐρῶντες, ὡς ἐπιθυμεῖν καὶ αὐτῶν ἐμπλησθῆναι τῶν σαρκῶν [καταπιεῖν καὶ καταφαγεῖν], διὰ τὸ σφόδρα φιλεῖν καὶ ἐκκαίεσθαι· οὕτω λίαν ἤμην ταῖς θεραπαίναις χρηστὸς καὶ γλυκὺς, ὡς εἰ οἷόν τε ἦν καὶ αὐτῶν μου τῶν σαρκῶν ἐμφορηθῆναι, ἡδέως ἂν τοῦτο ἐποίουν. «Ἔξω δὲ οὐκ ηὐλίζετο ξένος, ἡ δὲ θύρα μου παντὶ ἐλθόντι ἠνέῳκτο.» Τοῦτο τῆς φιλοξενίας, καὶ Ἀβραμιαίας εὐγενίας τὸ ἐπίσημον. Κοινὴν, φησὶν, ἐκεκτήμην τὴν οἰκίαν, κοινὴν τὴν τράπεζαν, οὐκ ἐμὰ τὰ ἐμὰ ἡγούμενος, ἀλλὰ Δεσποτικά. Ὁ Κύριος ἔδωκεν, οὐκοῦν διανεμέσθω τοῖς συνδούλοις τὸ σιτομέτριον. Εἶδες τὸ ταπεινὸν, εἶδες τὸ φιλάνθρωπον, εἶδες τὸ χρηστὸν, εἶδες τὸ δαψιλὲς, ὅτι κοινὸν ἦν ἀγαθὸν, πᾶσι τὴν δεξιὰν ἁπλώσας, καὶ τὴν οἰκίαν ἀνοίξας. Οὐ γὰρ, ὃ πάσχουσιν οἱ πολλοὶ περιεργαζόμενοι καὶ πολυπραγμονοῦντες τοὺς λαμβάνοντας, ἐποίει τοῦτο· ἀλλ', Ἡ θύρα μου, φησὶ, παντὶ ἠνέῳκτο, καὶ οὐδεὶς ἔξω ηὐλίζετο. «Εἰ δὲ καὶ ἁμαρτὼν ἀκουσίως ἔκρυψα τὴν ἁμαρτίαν μου·","english":"Thus he showed himself gentle, not only toward others, but also toward his household servants; for from this comes all equanimity, when one is humane and not violent toward the one subject to him. So the servants said: \"Who would give us to be filled with his flesh?\" Here he describes the mad love of the servants which they had for him, having become fervent lovers of him, from what he himself displayed toward them. For thus, he says, they hung upon me, thus they clung to me, thus they were fastened to me, thus they loved, as to desire even to be filled with his very flesh [to devour and consume it], because of loving exceedingly and being inflamed; so very kind and sweet was I to the maidservants, that if it were possible even to be filled with my very flesh, they would gladly have done this. \"And no stranger lodged outside, and my door was opened to everyone who came.\" This is the mark of hospitality and of Abrahamic nobility. Common, he says, I kept my house, common my table, not counting my own things as my own, but as the Master's. The Lord gave; therefore let the ration of grain be distributed to fellow servants. You saw the humility, you saw the humanity, you saw the kindness, you saw the abundance, that the good was common, stretching out the right hand to all, and opening the house. For he did not do what most people do, who busy themselves and meddle with those who receive; but, \"My door,\" he says, \"was opened to all, and no one lodged outside.\" \"And if I sinned involuntarily and hid my sin,","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":116,"ref":"p116","source":"οὐ γὰρ διετράπην πολυοχλίαν πλήθους, τοῦ μὴ ἐξαγορεῦσαι ἐνώπιον αὐτῶν.» Λέγε σὺ πρῶτον τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς. Τῶν μὲν οὖν κατορθωμάτων, φησὶν, οὐδένα μάρτυρα ἐποιούμην, τῶν δὲ πταισμάτων πάντας ἐβουλόμην εἶναι τοὺς συνειδότας· διὸ οὐ διετράπην πολυοχλίαν πόλεως ἐπ' αὐτῶν ἐξαγορεῦσαι τὸ ἴδιον πταῖσμα. «Εἰ δὲ καὶ εἴασα ἀδύνατον ἐξελθεῖν θύραν μου κόλπῳ κενῷ· τίς δῴη ἀκούοντά μου;» Ὃ λέγει τοῦτό ἐστιν· Εἰ παρεβλεψάμην τὸν δεόμενον, μηδὲ ἐμοῦ τις ἀκουσάτω. Ὅρα δὲ, οὐκ εἶπεν, ὅτι Ἐλθόντι ἔδωκα, ἀλλ', Οὐδὲ μὴ βουλομένῳ συνεχώρησα. Βίαν ἐπῆγε τοῖς καὶ ἑκουσίως βουλομένοις αὐτὸν παρατρέχειν· ᾔδει γὰρ τὸ πρᾶγμα, ὅτι εὐπορία ἐστίν. Ὅσην τοίνυν οἱ πένητες σπουδὴν ἐποίουν διενοχλοῦντες τοὺς δυναμένους χεῖρα ὀρέξαι, τοσαύτην ἐκεῖνος ἐτίθετο διενοχλῶν τοὺς εὖ παθεῖν ὀφείλοντας, καὶ οὐκ εἴα ἐξελθεῖν κόλπῳ κενῷ· οὐ γὰρ μόνον ἐθεράπευεν αὐτοὺς ὑποδεχόμενος, ἀλλὰ πρὸς τῷ τρέφειν, καὶ ἐφόδια τῆς μετὰ ταῦτα πενίας παρεῖχε πλουσίως καὶ ἱλαρῶς.","english":"For I was not ashamed of the great crowd of many people, so as not to confess before them. Speak your sins first, that you may be justified. Of successes, then, he says, I made no one a witness, but of my failings I wished all to be my fellow-knowers; therefore I was not ashamed of the great crowd of the city to confess my own failing before them. \"But if I also let an impossible door go out from my bosom empty—who would give me one to hear me?\" What he means is this: If I overlooked the one in need, let no one hear me either. See, he did not say, \"I gave to the one who came,\" but, \"I did not permit even the one unwilling.\" He brought force upon those who even willingly wished to pass him by; for he knew the matter, that it is a source of abundance. As much zeal, then, as the poor showed in troubling those able to extend a hand, so much did he put forth in troubling those who ought to be well treated, and he did not let them go out with an empty bosom; for he not only healed them by receiving them, but in addition to feeding them, he also supplied provisions for the poverty that followed, richly and cheerfully.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"ΚΕΦΑΛ. ΛΒʹ «Ὑπολαβὼν δὲ Ἐλιοὺς ὁ τοῦ Βαραχιὴλ, ὁ Βουζίτης, εἶπε· Νεώτερος μέν εἰμι τῷ χρόνῳ, ὑμεῖς δέ ἐστε πρεσβύτεροι· διὸ ἡσύχασα, φοβηθεὶς τοῦ ὑμῖν ἀναγγεῖλαι τὴν ἐμαυτοῦ ἐπιστήμην.» Ἑκατέρωθεν οὖν αὐτοῦ τὴν σύνεσιν στοχαζόμεθα, ἀπό τε τῆς σιγῆς, ἀπό τε τῆς διαλέξεως. Ἵνα γὰρ μή τις εἴπῃ· Καὶ τίνος ἕνεκεν μὴ παρὰ τὴν ἀρχὴν μεθ' ἡμῶν ἐμαχήσω ὑπὲρ τοῦ Θεοῦ; ἐπὶ τὴν ἡλικίαν κατέφυγε, καί φησιν, ὅτι Προσδοκῶν γενναῖόν τι καὶ θαυμαστὸν παρ' ὑμῶν λέγεσθαι, ἡσύχαζον. Ὅρα πῶς ἀφιλότιμος ἦν, πῶς παρεχώρει τῶν πρωτείων ἐκείνοις. «Καὶ ἰδοὺ οὐκ ἦν τῷ Ἰὼβ ἐλέγχων, ἀνταποκρινόμενος ῥήματα αὐτοῦ ἐξ ὑμῶν.» Ἢ οὖν τοῦτό φησιν, ὅτι Οὐδὲ τότε ὅτε ἠλέγχετε, ὡς ἔδει ἠλέγξατε, ἢ ὅτι ὕστερον ἐσιωπήσατε. Πάντως δὲ, φησὶν, οὐκ ἂν εἴποιτε, ὅτι Αὐτὸ τοῦτο σοφὸν ἐποιήσαμεν, ὅτι τῇ τοῦ Θεοῦ μερίδι προσετέθημεν, καὶ τοὺς ὑπὲρ αὐτοῦ λόγους ἀνεδεξάμεθα· οὐδὲν γὰρ ἧττον ἡμάρτετε, ὅτι τε τὸν Ἰὼβ ἐλέγξαι οὐκ ἠδυνήθητε, καὶ ὅτι ἠνέσχεσθε αὐτοῦ τοιαῦτα λαλοῦντος, ὥστε ἄσοφον ὑμῶν καὶ τοῦτο· καὶ οὐ δύνασθε εἰπεῖν, ὅτι παρὰ Θεοῦ χάριν καὶ σοφίαν εὕρατε, ἅτε","english":"CHAPTER 32. \"And Elihu the son of Barachiel, the Buzite, answered and said: I am younger in time, but you are older; therefore I kept silent, fearing to declare to you my own knowledge.\" So then, from both sides we estimate his understanding, both from his silence and from his speech. For lest anyone say, \"And for what reason did you not contend with us on God's behalf from the beginning?\" he takes refuge in his age, and says that, expecting something noble and wonderful to be spoken by you, I kept silent. See how free from love of honor he was, how he yielded the first place to them. \"And behold, there was no one among you who, reproving Job, answered his words.\" Either, then, he says this: that not even when you were reproving did you reprove as was fitting; or that you later fell silent. But certainly, he says, you could not say, \"We did this very thing wisely, because we were joined to God's portion and undertook the arguments on his behalf\"; for you sinned nonetheless, both because you were unable to reprove Job, and because you tolerated him speaking such things—so that this too was among your follies—and you cannot say that you found grace and wisdom from God, inasmuch as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"συνηγοροῦντες αὐτῷ· νενίκησθε γὰρ ὑπὸ Ἰώβ. «Ἐπτοήθησαν, οὐκ ἀπεκρίθησαν ἔτι· ἐπαλαίωσαν ἐξ αὐτῶν λόγους· ὑπέμεινα· οὐ γὰρ ἐλάλησα, ὅτι ἔστησαν, οὐκ ἀπεκρίθησαν.» Φασί τινες, μὴ εἶναι τοὺς δύο στίχους τούτους τοῦ Ἐλιοὺς, ἀλλὰ τοῦ συγγραφέως, διαμέσου παραθέντος τὴν τῶν φίλων ἀποσιώπησιν· ἐγὼ δέ φημι καὶ τούτους εἶναι τοῦ Ἐλιοὺς, σχῆμα δὲ ἐνταῦθά ἐστι λόγου, τὸ καλούμενον, κατὰ ἀποστροφήν· ὡς γὰρ πρὸς ἕτερον μεταξὺ διαλεγόμενος, περὶ αὐτῶν φησιν, ὅτι Διὰ τοῦτο λαλῶ, ἐπειδήπερ οὗτοι κατεπλάγησαν τοῦ Ἰὼβ τὰ ῥήματα, καὶ τοὺς ἑαυτῶν λόγους παλαιοὺς, καὶ σαπροὺς, καὶ ἀχρείους ἔδειξαν διὰ τῆς σιωπῆς· ὅθεν καὶ ἐπάγει· Ἐγὼ δὲ ὑπέμεινα, καὶ οὐκ ἐλάλησα, οἰόμενος αὐτοὺς δύνασθαι ἀντειπεῖν· ἐπεὶ δὲ ἔστησαν, καὶ περαιτέρω προελθεῖν οὐκ ἠδυνήθησαν, τοῖς τοῦ Ἰὼβ ἀνακοπέντες λόγοις, παρῆλθον διελέγξαι τὰ εἰρημένα. «Ἡ δὲ γαστήρ μου ὥσπερ ἀσκὸς γλεύκους ζέων δεδεμένος. [Ὁ δὲ Σύμμαχος, Ὥσπερ οἶνος νέος ἀδιάπνευστος.] Ἢ ὥσπερ φυσητὴρ χαλκέως ἐῤῥηγώς.» Ἐνταῦθα δείκνυται, ὅτι πάλαι ὁ Ἐλιοὺς ὠδίνων εἰπεῖν, ὑπέμεινε, καὶ ἐκαρτέρει, καὶ διαῤῥαγῆναι εἶχεν, ὥστε πολλῆς τῆς ὑπομονῆς χρεία· ὅπερ ἐστὶ μάλιστα σοφίας ἔργον, δύνασθαι ῥήματα κατασχεῖν.","english":"advocating for him; for you have been defeated by Job. \"They were dismayed, they answered no more; they failed for words from themselves; I waited, for I did not speak, because they stood still, they answered not.\" Some say that these two verses are not Elihu's but the writer's, who inserted in between the silence of the friends; but I say that these too are Elihu's, and there is here a figure of speech called apostrophe; for as though conversing in between with another, he says concerning them, that \"Therefore I speak, since these were struck dumb by Job's words, and showed their own words to be old and rotten and useless through their silence\"; whence he adds: \"But I waited, and did not speak, thinking they would be able to reply\"; but since they stood still and could not proceed further, checked by Job's words, I came forward to refute what was said. \"And my belly is like a wineskin of sweet wine bound and boiling. [But Symmachus: Like new wine without vent.] Or like a blacksmith's bellows burst.\" Here it is shown that Elihu, long in labor to speak, waited and endured, and was ready to burst, so that there was need of much endurance; which is especially the work of wisdom, to be able to restrain words.","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":119,"ref":"p119","source":"ΚΕΦΑΛ. ΛΕʹ «Ἀπὸ πλήθους συκοφαντούμενοι κεκράξονται, βοήσονται ἀπὸ βραχίονος πολλῶν. Καὶ οὐκ εἶπε, Ποῦ ἐστιν ὁ Θεὸς, ὁ ποιήσας με, ὁ κατατάσσων φυλακὰς νυκτερινάς;» Χρυσοστ. καὶ Ὠριγ. Ἢ οὐχ ὁρᾷς, καθάπερ ἐν στρατοπέδῳ, πάντα διατεταγμένα, καὶ μετὰ πλείονος ἀκριβείας ἕκαστον ἐν τάξει μένον τῇ προσηκούσῃ, οὐδὲν τῶν πάντων τὸν οἰκεῖον ὑπερβαῖνον ὅρον, οὐδὲ τοῖς ἀλλοτρίοις ἐπιπηδῶν χωρίοις; Καθευδόντων γοῦν τῶν ἀνθρώπων, οὐδεὶς ἐπιβουλεύει· ὅτε τὰ θηρία διαβαίνει, τότε οὗτοι καθεύδουσιν. Ὅρα δὲ ὅτι ἐγκώμια τοῦ Θεοῦ καὶ ὕμνους διεξέρχεται ὁ Ἰὼβ, λέγων περὶ αὐτοῦ, Ὁ κατατάσσων φυλακὰς νυκτερινάς. Θέλεις ἰδεῖν πῶς κατατάσσει φυλακὰς νυκτερινὰς ὁ Θεός; Ὅλος ὁ αἰὼν οὗτος νύξ ἐστι, σκότος ἐστί· τὸ φῶς τηρεῖταί σοι· νῦν γὰρ δι' ἐσόπτρου βλέπεις, μέλλεις δέ ποτε βλέπειν τὸ φῶς· οὐκοῦν νύξ ἐστι πᾶς ὁ αἰὼν, καὶ χρεία τῶν φυλακῶν τεταγμένων εἰς νύκτα ταύτην, ἵνα οἱ φύλακες, οἱ ἐπὶ τῶν νυκτῶν, φρουρῶσι τοὺς ἐν νυξὶν ἀπὸ τῶν λῃστῶν, ἀπὸ τῶν θηρίων, ἀπὸ τῶν πολεμίων. Τίνες οἱ φύλακες; Οἱ παρεμβάλλοντες ἄγγελοι. «Κρίθητι δὲ ἐναντίον αὐτοῦ, εἰ δύνασαι αὐτὸν αἰνέσαι, ὡς ἔστι καὶ νῦν.» Ὀλυμπ. καὶ Χρυσοστ. Ἀναλόγισαι, φησὶ, τοῦ Θεοῦ τὴν ἀξίαν, εἰ χωρήσοι τὸν ὕμνον ὁ λογισμός. Τί οὖν πρὸς τοσοῦτον καὶ τηλικοῦτον ἐθέλεις κριθῆναι, ὅπουγε μηδὲ πρὸς ἀξίαν αὐτὸν ὑμνολογῆσαι οἷός τε εἶ; καὶ ταῦτα, ἐφ' οἷς νῦν σε τιμωρεῖται.","english":"CHAPTER 35. \"From the multitude of those who are slandered they will cry out, they will call for help from the arm of many. And he did not say, Where is God, who made me, who appoints the night watches?\" Chrysostom and Origen. Or do you not see, as in a camp, all things arranged, and each one with greater exactness remaining in its proper order, none of all things overstepping its own boundary, nor rushing upon the places of others? At any rate, while men sleep, no one plots; when the wild beasts roam, then these sleep. But observe that Job recites praises and hymns of God, saying concerning him, \"Who appoints the night watches.\" Do you wish to see how God appoints the night watches? This whole age is night, it is darkness; the light is kept in store for you; for now you see through a mirror, but you will one day see the light; therefore this whole age is night, and there is need of watches appointed for this night, so that the watchmen, those set over the nights, may guard those who are in the night from robbers, from wild beasts, from enemies. Who are the watchmen? The angels who encamp. \"But be judged before him, if you are able to praise him, as he is even now.\" Olympiodorus and Chrysostom. Reckon, he says, the worth of God, whether your reasoning could contain the hymn. Why then do you wish to be judged against one so great and so mighty, when you are not even able to hymn him according to his worth? and that too, in the very matters for which he now punishes you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Εἰ γὰρ δικαστήριον, φησὶν, ἐκάθισε, καὶ τὰ δικαιώματα προέθηκεν, οὐκ ἂν αὐτὸν ἐπῄνεσας, οὐκ ἂν αὐτὸν ἐδόξασας κατ' ἀξίαν ἐπὶ τοῖς εἰς σὲ γεγενημένοις νῦν, ὅτε νομίζεις ἀδικεῖσθαι καὶ κολάζεσθαι· τὸ μὲν γὰρ, μὴ δύνασθαι κατ' ἀξίαν τὸν Θεὸν ὑμνεῖν, οὐδὲν μέγα· τὸ δὲ, μέλλοντα κρίνεσθαι πρὸς αὐτὸν, ἐν τοῖς πρὸς ἡμᾶς, μὴ δύνασθαι κατ' ἀξίαν αὐτὸν ὑμνεῖν, τοῦτο μέγα.\n\nΚΕΦΑΛ. ΛΗʹ «Μετὰ δὲ τὸ παύσασθαι Ἐλιοὺν τῆς λέξεως, εἶπεν ὁ Κύριος τῷ Ἰὼβ διὰ λαίλαπος καὶ νεφῶν.» Ἐπεὶ σύμβολον οὐρανοῦ νέφος, ὡσανεὶ αὐτὸν ἐπιστῆσαι βουλόμενος τὸν οὐρανὸν τῷ Ἰὼβ, οἱονεὶ τὸν θρόνον αὐτοῦ ἤγαγε πλησίον αὐτοῦ, ὥστε διαναστῆναι\n\nαὐτοῦ τὴν διάνοιαν, καὶ πεῖσαι ὅτι ἄνωθεν αὕτη φέρεται ἡ φωνὴ, καθὰ καὶ ἐπὶ τοῦ ἱλαστηρίου τῆς κιβωτοῦ· τοῦτό μοι δοκεῖ καὶ ἐπὶ τοῦ ὄρους γενέσθαι, ὅτε νεφέλη ἐπέστη, ἵνα μάθωσιν ὅτι ἄνωθεν ἡ φωνή. «Τίς οὗτος ὁ κρύπτων με βουλήν; [Σύμμαχος, Σκοτεινὸς γνώμῃ,] συνέχων δὲ ῥήματα ἐν καρδίᾳ, ἐμὲ δὲ οἴεται κρύπτειν;» Ὅρα τί ποιεῖ· ἐμοὶ δοκεῖ, ἀπὸ τῶν ῥημάτων τούτων στοχαζομένῳ, ἕτερόν τι αὐτοῦ τὴν διάνοιαν εἰσιέναι. Ἐπειδὴ γὰρ πολλὰ ἦν ἃ κατὰ διάνοιαν ἔσχεν ὁ Ἰὼβ, καὶ εἰς μέσον ἐξενεγκεῖν οὐκ ἐτόλμα, ἀπὸ τούτου πρώτου διανίστησιν αὐτὸν, καὶ δείκνυσιν ὅτι προνοεῖ τῶν ἀνθρωπίνων πραγμάτων, καὶ πάντα οἶδε σαφῶς· ὥστε ἀπὸ τῶν προτέρων ἐκείνων ἄρχεται, τῶν μᾶλλον ἀσυγγνώστων. Εἰ γὰρ ἅπερ ἐτόλμησεν εἰπεῖν, οὕτω φορτικὰ καὶ ἐπαχθῆ, πολλῷ μᾶλλον ἐκεῖνα· διὰ τοῦτο προτέροις αὐτοῖς ἐπιτίθησι τὸ φάρμακον· Τίς οὗτος; φησίν. Ὁμοῦ ἐκ προοιμίου δείκνυσι τὸ μέσον τοῦ Θεοῦ, οἷον·","english":"For if, he says, he had sat as a judge and set forth the ordinances, you would not have praised him, you would not have glorified him as he deserves for the things that have now happened to you, when you think you are being wronged and punished; for to be unable to hymn God as he deserves is no great thing; but for one who is about to be judged before him, in the matters that concern us, to be unable to hymn him as he deserves—this is the great thing.\n\nCHAPTER 38. \"And after Elihu had ceased speaking, the Lord spoke to Job through a whirlwind and clouds.\" Since a cloud is a symbol of heaven, as if wishing to set heaven itself before Job, he brought, as it were, his own throne near to him, so as to rouse his mind and persuade him that this voice comes from above, just as also at the mercy-seat of the ark; this, it seems to me, also happened at the mountain, when the cloud came upon it, so that they might learn that the voice was from above. \"Who is this that hides counsel from me? [Symmachus: Dark in counsel,] and holds words in his heart, and thinks to hide them from me?\" See what he does; it seems to me, judging from these words, that something else enters his mind. For since there were many things that Job had in his mind and did not dare to bring into the open, from this first point he rouses him and shows that he provides for human affairs and knows all things clearly; so that he begins from those earlier matters, the ones more inexcusable. For if the things he dared to say were so burdensome and offensive, much more those; therefore he applies the remedy to the former first: Who is this? he says. At the same time, from the very outset he shows the middle of God, as it were—","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":121,"ref":"p121","source":"Τίς ὁ κρύπτειν ἀπ' ἐμοῦ ἐπιχειρῶν, εἰπέ μοι, τοῦ τὰ ἀπόῤῥητα μετ' ἀκριβείας εἰδότος; Μὴ γὰρ, ἐπειδὴ οὐκ εἶπες αὐτὰ, οὐχὶ ῥήματά ἐστιν; Ἐτέχθη, καὶ γέγονε λόγος· ὥστε μάτην κρύπτειν βούλει, ἃ λαθεῖν οὐκ ἔστιν. Ὁρᾷς πῶς ἡμέρως, πῶς διορθωτικῶς καὶ ἐλεγκτικῶς διαλέγεται. «Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου· ἐρωτήσω δέ σε, σὺ δέ μοι ἀποκρίθητι.» Ἐπειδὴ καταβεβλημένος ὑπὸ τῆς ἀθυμίας ἦν, διανίστησιν αὐτὸν διὰ τῶν ῥημάτων, ὥστε προσέχειν τοῖς λεγομένοις· καὶ κατ' ἐρώτησιν προάγει τὸν λόγον, ὅπερ ἐστὶν ἐλεγκτικώτατον μάλιστα· καὶ δείκνυσιν, ὅτι πάντα σοφίᾳ καὶ συνέσει ποιεῖ, καὶ οὐκ ἦν τοῦ τοσαῦτα μετὰ σοφίας ἐργαζομένου, ἄνθρωπον, δι' ὃν ἅπαντα ἐτεκτήνατο, παριδεῖν ὡς ἔτυχε πάσχοντα κακῶς. Ἀπόῤῥητα μανθάνομεν μυστήρια ὄντως· καὶ τὸ πρὸς τὸν Ἰὼβ εἰρημένον, οὐ πρὸς ἐκεῖνον εἴρηται μᾶλλον ἢ πρὸς ἡμᾶς· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου· καὶ γὰρ ἡμῖν ταύτης δεῖ τῆς προθυμίας καὶ τῆς διαναστάσεως. «Ποῦ ἦς ἐν τῷ θεμελιοῦν με τὴν γῆν;» Τί λέγεις, φησί; γῆν μὲν μετὰ ἀκριβείας τοσαύτης ἐστήριξα διὰ σὲ, σὲ δὲ παρόψομαι δι' ὃν ἐκείνην ἐποίησα; Διὰ τοῦτο οὐ λέγει τῆς πλάσεως τὴν σοφίαν, καὶ τὴν δημιουργίαν τὴν κατὰ τὴν κατασκευὴν, ἀλλ' ἐκ περιουσίας ἀπὸ τῆς γῆς, ἀπὸ τοῦ οὐρανοῦ δεικνὺς, ὅτι Εἰ ὁ κόσμος ἀπολαύει τοσαύτης προνοίας διὰ σὲ, πόσῳ μᾶλλον σύ; Οὐκ εἶπε δὲ, Ὅτε ἐποίησα· ἀλλ', Ὅτε ἐθεμελίωσα· καὶ γὰρ αὐτὸ τὸ στῆναι αὐτὴν, μεγάλης τέχνης ἦν, οὐκ ἔχουσαν θεμέλιον, οὔτε κρηπῖδα, οὔτε ὑποβάθραν, σώματος ὄγκον τοσοῦτον ἐναρμόσαι, καὶ πῆξαι βεβαίως οὕτως, ὡς ἐν τοσούτῳ χρόνῳ μὴ παρασαλευθῆναι.","english":"Who is this that tries to hide from me,\" tell me, \"from him who knows hidden things with exactness? For is it not because you did not speak them that they are not words? It was brought forth, and it became a word; so you wish to hide in vain things that cannot be hidden. Do you see how gently, how correctively and convictingly he converses? \"Gird your loins like a man; I will question you, and you answer me.\" Since he was cast down by despondency, he rouses him by these words, so that he attends to what is said; and he advances the argument by way of question, which is the most convicting of all; and he shows that he does all things with wisdom and understanding, and that it was not for him who works so many things with wisdom to overlook a man, for whose sake he fashioned all things, suffering badly as it happened. We learn mysteries that are truly hidden; and what was said to Job was said not so much to him as to us: \"Gird your loins like a man\"; for we too need this eagerness and rousing. \"Where were you when I founded the earth?\" What are you saying, he says? I established the earth with such exactness for your sake, and shall I overlook you, for whose sake I made it? Therefore he does not speak of the wisdom of the formation, nor of the creation according to its construction, but out of abundance, from the earth, from the heaven, showing that if the world enjoys so great a providence for your sake, how much more you? He did not say, \"When I made,\" but, \"When I founded\"; for its very standing was a work of great skill—to fit together so great a mass of body without a foundation, without a base, without a substructure, and to fix it so firmly that in so great a time it has not been shaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"«Τίς ἔθετο τὰ μέτρα αὐτῆς, εἰ οἶδας; ἢ τίς ὁ ἐπαγαγὼν σπαρτίον ἐπ' αὐτῆς;» Ἄρα οὐχ ἁπλῶς τοσαύτη γεγένηται ἡ γῆ, οὐδὲ ὡς ἔτυχεν· ἀλλ' ἐμοὶ δοκεῖ, εἰ καὶ τὸ τυχὸν προσετέθη, ἄκαιρον εἶναι, καὶ εἴπερ ἀφῃρέθη ὁμοίως τῷ λόγῳ, πᾶσαν αὐτὴν λυμήνασθαι· καὶ τοῦτο αἰνίττεται τὰ μέτρα καὶ τὸ σπαρτίον. «Ἐθέμην δὲ αὐτῇ ὅρια, περιθεὶς κλεῖθρα καὶ πύλας.» Ἐνταῦθα δείκνυσιν, ὅτι οὕτως ἀσφαλῶς ἕστηκεν, ὡσανεὶ δεδεμένη. Διὰ μὲν οὖν τούτου, τὸ ἀσφαλές· διὰ δὲ τοῦ ἑξῆς, τὸ εὔκολον δείκνυσιν· ἐπάγει γάρ· «Ἐκτινάξαι ἀσεβεῖς ἐξ αὐτῆς.» Περὶ τῶν λῃστῶν, καὶ τῶν τυμβωρύχων, καὶ τῶν ἄλλων ἁπάντων λέγει, τῶν τῇ νυκτὶ πρὸς τὴν οἰκείαν κεχρημένων πονηρίαν· οὗτοι γὰρ, τοῦ φωτὸς ἀνατείλαντος, οὐκέτι ἐπὶ τῆς γῆς παῤῥησιάζονται, ἀλλ' ἐξ αὐτῆς ἐκτινάσσονται, καὶ συστέλλονται· μισοῦσι γὰρ τὸ φῶς, ὡς ἐλέγχον αὐτούς. «Ἢ σὺ λαβὼν γῆν πηλὸν, ἔπλασας ζῶον, καὶ λαλητὸν αὐτὸν ἔθου ἐπὶ γῆς;» Ὀλυμπιοδώρου, Σεβήρου καὶ Χρυσοστόμου. Ἀλλὰ σὺ, φησὶν, ὦ Ἰὼβ, λαβὼν χοῦν ὕδατι βεβρεγμένον, ἀπὸ γῆς ἔπλασας ἄνθρωπον; καὶ λόγῳ τοῦτον ἐκόσμησας, ὥσπερ ἐγώ; καὶ τοῦ κόσμου κόσμον ἀνέδειξας; Ὅθεν δῆλον ὅτι τὰ ἄλλα οὐκ εἶχε τὸ λογικόν· οὐ γὰρ ἂν ὡς ἐξαίρετον αὐτῷ τῷ ἀνθρώπῳ προσῆψε· λαλητὸν γὰρ, τὸ λογικόν φησι ζῶον. Τὸ δὲ, Τεθῆναι ἐπὶ τῆς γῆς, τὸ ταχθῆναι κυριεύειν πάντων τῶν ἐπὶ τῆς γῆς.","english":"Who set its measures, if you know? Or who stretched a measuring line upon it?\" Is it, then, that the earth has come to be so great merely in a simple way, and not as it happened? But it seems to me that even if some chance addition were made, it would be out of place, and if it were removed in like manner by the word, it would ruin the whole; and this is what the measures and the measuring line hint at. \"And I set boundaries for it, surrounding it with bars and gates.\" Here he shows that it stands so securely, as though bound. By this, then, he shows its security; by what follows, its ease. For he adds: \"To shake out the ungodly from it.\" He is speaking of robbers, and tomb-robbers, and all the others who use the night for their own wickedness; for these, when the light has risen, no longer have boldness upon the earth, but are shaken out from it and shrink back; for they hate the light, as it exposes them. \"Or did you, taking earth, clay, form a living creature, and make it able to speak upon the earth?\" Of Olympiodorus, Severus, and Chrysostom. But you, he says, O Job, taking dust moistened with water, did you form a man from the earth? And did you adorn him with reason, as I did? And did you show him forth as a cosmos of the cosmos? Whence it is clear that other things did not possess the rational; for he would not have attached it to man as something exceptional; for \"able to speak,\" he says, means the rational living creature. And the phrase \"to be set upon the earth\" means to be appointed to rule over all things upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Ὡς ἔγωγε δι' ἀμφότερα ταῦτα θαυμάζω τὸν Θεὸν, ὅτι τε φθαρτὸν τὸ ἀνθρώπινον σῶμα ἐποίησε, καὶ ὅτι ἐν τῇ φθορᾷ τὴν οἰκείαν ἰσχὺν ἐπέδειξε καὶ σοφίαν· τὸ γὰρ εὐτελὲς τῆς οὐσίας, τοῦτο δείκνυσι μάλιστα τῆς τέχνης τὸ εὔπορον καὶ εὐμήχανον· ὅτι ἐν πηλῷ καὶ τέφρᾳ τοσαύτην ἐνέθηκεν ἁρμονίαν, καὶ τοιαύτας αἰσθήσεις, οὕτω ποικίλας καὶ παντοδαπὰς, καὶ τοιαῦτα δυναμένας φιλοσοφεῖν· καὶ γὰρ ἀπὸ γῆς, τῆς ὕλης ἧς γίνεται κέραμος καὶ πλίνθος μόνον, ἴσχυσεν ὀφθαλμὸν οὕτω ποιῆσαι καλὸν, καὶ τοσαύτην ἐκθεῖναι τούτῳ δύναμιν, ὡς μικρᾶς κόρης ἀντιλήψει τοσαῦτα ὁρᾷν καὶ περιλαμβάνειν σώματα. «Ἦλθες δὲ ἐπὶ θησαυροὺς χιόνος; θησαυροὺς δὲ χαλάζης ἑώρακας; ἀπόκεινται δέ σοι εἰς ὥραν ἐχθρῶν, εἰς ἡμέραν πολέμων καὶ μάχης.» Χρυσοστόμου καὶ Ὀλυμπιοδώρου. Θησαυροὺς λέγει, οὐχ ὅτι ἀποθῆκαί εἰσιν, ἀλλ' ὅτι ἑτοίμως οὕτως, ὥσπερ καὶ ἐκ θησαυρῶν ἐκβάλλων, δείκνυσιν αὐτὰ ὅταν βούληται. Οἶσθα οὖν, φησὶ, πῶς τὴν μὴ φαινομένην χιόνα καὶ χάλαζαν ἐκφαίνεσθαι παρασκευάζω; ἢ δυνατὸς εἶ τούτοις κατὰ πολεμίων χρήσασθαι, ὅπερ ἐγὼ ποιεῖν ἱκανός; Ὁρᾷς ὅτι τοῦτο βούλεται τὸ εὔκαιρον δηλῶσαι, ὡς ἄρα κατὰ καιρὸν τοῦτο γίνεται, καὶ οὐχ ἁπλῶς· κέχρηται γὰρ τῇ χιόνι καὶ τῇ χαλάζῃ κατὰ πολεμίων, καὶ ὅταν τινὰς βού ληται τιμωρήσασθαι. Εἶτα καὶ περὶ τῶν ἄλλων ἁπάντων διέξεισιν, ὑετῶν, λέγω, καὶ πάχνης, καὶ ἀνέμων. «Ἀποστελεῖς δὲ κεραυνοὺς, καὶ πορεύσονται; ἐροῦσι δέ σοι, Τί ἐστιν;» Ὁρᾷς καὶ κεραυνοὺς ἀποκρινομένους· οὐχ ὅτι οἱ κεραυνοὶ ἐροῦσι· Τί ἐστιν; ἀλλ' ὅτι πάντα, καθάπερ ἔμψυχα, οὕτως ὑπακούει τῷ Θεῷ.","english":"For my part, I marvel at God for both these reasons: that he made the human body corruptible, and that in its corruption he displayed his own power and wisdom. For the cheapness of the substance most of all shows the resourcefulness and ingenuity of the craft—that in clay and ashes he placed so great a harmony, and such senses, so varied and manifold, and able to philosophize on such things. For from earth—the material from which only a potsherd and a brick are made—he was able to make an eye so beautiful, and to set forth in it so great a power, that by the grasp of a small pupil it sees so many things and encompasses bodies. \"Have you come to the treasuries of snow? Or have you seen the treasuries of hail? And are they kept in store for you against the season of enemies, for the day of wars and battle?\" Of Chrysostom and Olympiodorus. He calls them treasuries, not because they are storehouses, but because he shows them readily, just as if bringing them out from treasuries, whenever he wishes. Do you know, then, he says, how I cause the snow and hail that do not appear to come forth? Or are you able to use these against enemies, which I am able to do? You see that he wishes to make clear this timeliness—that this happens at the right time, and not simply so; for he uses snow and hail against enemies, and whenever he wishes to punish certain people. Then he also goes through all the others—rains, I mean, and frost, and winds. \"Will you send forth lightnings, and will they go? And will they say to you, What is it?\" You see that even lightnings answer; not that the lightnings will say, \"What is it?\" but that all things, as if living, thus obey God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"«Τίς δὲ ἔδωκε γυναιξὶν ὑφάσματος σοφίαν, ἡ ποικιλτικὴν ἐπιστήμην;» Σεβήρου, Χρυσοστόμου καὶ Γρηγορίου τοῦ Θεολ. Ἀπαριθμούμενος τὴν οὐρανοῦ καὶ γῆς ποίησιν, καὶ θαλάσσης κλεῖθρα, καὶ ἀστέρων θέσιν, καὶ ὑετοῦ ῥύσιν, καί τ' ἄλλα δι' ὧν κυβερνᾷ τὴν ἡμετέραν ζωὴν, Τίς, φησὶ, γυναῖκας, καίτοι τὰ ἄλλα ἀσθενεῖς οὔσας, ἐσόφισεν εἰς ὑφασμάτων κατασκευὴν, καὶ εἰς τὸ ταῦτα καταποικίλλειν ταῖς τῶν ἐρίων βαφαῖς τε καὶ χρώμασιν; Ἀναμίγνυσι δὲ ἡ θεία Γραφὴ τοῖς μεγάλοις τὰ μικρὰ, καὶ γυναικῶν θαυμάζει σοφίαν τὴν ἐν ὑφάσμασι, Τίς ἔδωκε, λέγουσα, γυναιξὶν ὑφάσματος σοφίαν, καὶ ποικιλτικὴν ἐπιστήμην; Ζώου λογικοῦ τούτου, καὶ περιττοῦ τὴν σοφίαν, καὶ μέχρι τῶν οὐρανίων ὁδεύοντος· οὐ γὰρ ἡ τυχοῦσα σοφία αὕτη ποικίλη τις οὖσα, οὐδὲ μικρὰ ἡ χρῆσις. Οὐκ ἀτημέλισται οὖν ἡ περὶ τοὺς ἱστοὺς φιλοτεχνία, οὐδὲ ἀπέῤῥιπται ὡς περιττὴ, ἀλλ' ἔνεστι κἀν τούτοις θεία σοφία, καὶ ἣν οὐκ αἰσχύνεται Θεὸς ἰδίαν ἀποκαλεῖν, οὐκ ἄλλον λέγων εἶναι ταύτης δοτῆρα καὶ χορηγὸν ἀλλ' ἑαυτόν. «Θηρεύσεις δὲ λέουσι βορὰν, ψυχὰς δὲ δρακόντων ἐμπλήσεις; Δεδοίκασι γὰρ ἐν κοίταις αὐτῶν, κάθηνται δὲ ἐν ὕλαις ἐνεδρεύοντες.» Τίνος δὲ ἕνεκεν ταῦτά φησι; ὅτι εἰ τῶν περιττῶν τοσαύτην ποιοῦμαι πρόνοιαν, τῶν οὐδὲ εἰς δουλείαν ὑμῖν χρησίμων, οὐ πολλῷ μᾶλλον ὑμῶν; τί γὰρ τοσοῦτον ὄφελος ἀνθρώπῳ ἐκ τῶν τοιούτων;","english":"Who gave women skill in weaving, or the knowledge of embroidery?\" This is from Severus, Chrysostom, and Gregory the Theologian. Recounting the making of heaven and earth, the bars of the sea, the placing of the stars, the falling of rain, and the other things by which he governs our life, he says: Who made women wise—though in other respects they are weak—for the crafting of woven cloth, and for embroidering these with the dyes and colors of wools? Divine Scripture mingles small things with great, and admires the wisdom of women in woven things, saying, \"Who gave women skill in weaving, and the knowledge of embroidery?\" This belongs to a rational and excellent creature, whose wisdom travels even to the heavenly things; for this skill is not any ordinary skill, being variegated, nor is its use small. So the craftsmanship concerning the loom is not neglected, nor cast aside as superfluous, but divine wisdom is present even in these things, and it is a wisdom which God is not ashamed to call his own, saying that another is not the giver and provider of it, but himself. \"Will you hunt prey for the lions, and fill the souls of dragons? For they fear in their lairs, and sit in the woods lying in wait.\" For whose sake does he say this? Because if I take such forethought for superfluous things, things not even useful to you for service, how much more for you? For what profit so great comes to man from such things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ΚΕΦ. ΛΘʹ «Εἰ ἔγνως καιρὸν τοκετοῦ τραγελάφων πέτρας, ἐφύλαξας δὲ ὠδῖνας ἐλάφων, ἠρίθμησας δὲ μῆνας αὐτῶν πλήρεις τοκετοῦ αὐτῶν, ὠδῖνας δὲ αὐτῶν ἔλυσας, ἐξέθρεψας δὲ αὐτῶν τὰ παιδία ἔξω φόβου, ὠδῖνας δὲ αὐτῶν ἐξαποστελεῖς;» Καλῶς δὲ εἶπεν, ἐφύλαξας· ἐπειδὴ γὰρ ἀεὶ ἐν φυγῇ, καὶ φόβῳ καὶ, ἀτονίᾳ τὸ ζῶον ἀεὶ πηδῶν καὶ ἐναλλόμενον, πῶς, φησὶν, οὐκ ἀμβλώσκει, ἀλλὰ πλήρης ὁ τόκος ἐξέρχεται; Τὸ δὲ, Ὠδῖνας αὐτῶν ἔλυσας, ἐμφαντικῶς εἴρηται· αὐτομάτως γὰρ ἀποκύουσιν, οὐ δεόμεναι μαιεύσεως. Τὸ δὲ, Ἐξέθρεψας αὐτῶν τὰ παιδία ἔξω φόβου; σαφέστερον ὁ Θεοδοτίων\n\nἡρμήνευσεν, εἰπών· Ἐὰν δώσουσι τὰ παιδία αὐτῶν, διασώσεις αὐτά; Τὸ δὲ, Ἐξαποστελεῖς ὠδῖνας αὐτῶν; εἰ μὲν ὠδῖνας αὐτῶν τὸ πάθος νοήσεις, τὸ, ἐξαποστελεῖς, ἀντὶ τοῦ, παύσεις, παρείληπται· Παύσεις γὰρ, φησὶ, τὰς ὠδῖνας· τὰ ὠδινηθέντα καὶ τεθέντα ἐκλήψῃ, τὸ, ἐξαποστελεῖς, τὸ, ἐκπέμψεις αὐτὰ, δηλοῖ· ὃ καὶ Σύμμαχος ᾐνίξατο ἐκδούς· Ἃ ὠδίνησαν ἀπολείπουσι· μετὰ γὰρ τὸ ἐκθρέψαι τὰ νεογνὰ, ἐῶσι ταῦτα ὅποι φίλων αὐτοῖς πορεύεσθαι. Ταύτην τὴν διάνοιαν καὶ ὁ ἑξῆς στίχος παρίστησιν· «Τίς δέ ἐστιν ὁ ἀφεὶς ὄνον ἄγριον ἐλεύθερον, δεσμοὺς δὲ αὐτοῦ τίς ἔλυσεν;» Τίς τοῦτο διετύπωσε, φησί; Τίς τοὺς τῆς φύσεως νόμους διέθηκεν; Ὅτι γὰρ νόμοι διηνεκεῖς εἰσι, καὶ οὐ παραφθείρονται, ἰσχυρὸν τὸ ζῶον καὶ ἀδάμαστον, κἂν μυρία φιλονεικῇς, οὐκ ἄξεις ὑπὸ τὴν χεῖρα τὴν σήν.","english":"CHAPTER 39. \"If you knew the time of the birth of the rock-goats, and watched over the pangs of the deer, and numbered their months full of their birth, and loosed their pangs, and nourished their young without fear—and will you send forth their pangs?\" Well did he say, \"you watched over\": for since this creature is always in flight, in fear, and in weakness, always leaping and springing, how, he says, does it not miscarry, but the birth comes forth complete? And the phrase, \"you loosed their pangs,\" is spoken vividly; for they give birth of themselves, needing no midwifery. And the phrase, \"you nourished their young without fear\"? Theodotion interpreted it more clearly, saying: \"If they give their young, will you save them?\" And the phrase, \"will you send forth their pangs?\" If you understand \"their pangs\" as the suffering, then \"you will send forth\" is used in place of \"you will stop\"; for \"you will stop,\" he says, \"the pangs\"; but if you take it as \"those that have been in labor and have given birth,\" then \"you will send forth\" means \"you will send them out\"; which Symmachus also hinted at, rendering: \"Those whom they bore in labor they leave behind\"; for after nourishing the newborn, they let them go wherever they wish to go. The following verse also presents this same thought: \"And who is he who sent the wild ass free, and who loosed his bonds?\" Who, he says, fashioned this? Who established the laws of nature? For that the laws are perpetual and are not corrupted—this strong and untamable creature, even if you strive ten thousand ways, you will not bring under your hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"«Ἢ σὺ περιέθηκας ἵππῳ δύναμιν [Ὁ Θεοδοτίων δὲ καὶ Σύμμαχος, ὁ μὲν χρεμετισμὸν, ὁ δὲ κραυγὴν, ἐξέδωκεν], ἐνέδυσας δὲ τραχήλῳ αὐτοῦ φόβον;» Ἐπὶ τὰ χρησιμώτατα μετάγει τὸν λόγον, ἵππου μνημονεύων τοῦ χειροήθους, καὶ πολλὰ περὶ τοῦ ζώου τούτου διαλέγεται· πῶς γαῦρον, πῶς ἀνεστηκὸς, πῶς πρὸς πόλεμον ἐπιτήδειον, πῶς ἱκανὸν ἄνθρωπον διασῶσαι. Ὁρᾷς ἕκαστον γαῦρον, καὶ τὸν ὄνον, καὶ τοῦτον· ἀλλὰ τὸν μὲν ὑποκείμενον, τὸν δὲ οὔ. «Οὐ μὴ πιστεύσῃ ἕως ἂν σημάνῃ σάλπιγξ.» Ἀκούει, φησὶ, σάλπιγγος, καὶ οἶδε τοῦ πολέμου τὸ σύνθημα, καὶ πόῤῥωθεν ἀλαλάζει πολεμικόν. «Ἐκ δὲ τῆς σῆς ἐπιστήμης ἕστηκεν ἱέραξ, ἀναπετάσας τὰς πτέρυγας ἀκίνητος, καθορῶν τὰ πρὸς Νότον.» Ὅρα ἐξ ὀλίγων πόσα φησί. Τίνος ἕνεκεν οὐκ ἐμνήσθη βοὸς, οὐδὲ προβάτων, οὐδὲ τῶν ἄλλων τῶν τοιούτων οὐδενὸς, ἀλλὰ τῶν ἀχρήστων, καὶ εἰκῆ δοκούντων εἶναι; δεικνὺς ὅτι εἰ ἐν ἐκείνοις σοφία τοσαύτη καὶ πρόνοια, πολλῷ μᾶλλον ἐν τούτοις. ΚΕΦ. Μʹ. «Ἦ βραχίων σοί ἐστι κατὰ τοῦ Κυρίου;» Ὃ μὲν μέλλει μοι, φησὶ, περὶ τῶν ἀνθρώπων, δῆλον ἐκεῖθεν ἀφ' ὧν περιορῶν, καὶ μετεώρων, καὶ τῆς ἐν τοῖς ζώοις Προνοίας ἠρώτηται. Τίνος δὲ ἕνεκεν τοῦτον ἐπήγαγόν σοι τὸν πειρασμὸν, νῦν ἤκουσας, ὅτι αἰτία τῆς ἐγκαταλείψεως, ἡ τῆς σῆς ἀρετῆς φανέρωσις, ἵνα δοίης ταύτης δοκίμιον. Ἐνταῦθα δὲ τὴν ἐμὴν μάνθανε δύναμιν, καὶ ὅτι οὐ πολεμῶν, πληγῆναί σε συνεχώρησα· ἐπεὶ ποία σοί ἐστιν ἰσχὺς, ἵνα καὶ εἰς πόλεμον ἀντικατασταθῶ σοι; Ἢ βραχίων σοί ἐστι κατὰ τὸν Κυρίου βραχίονα; ἢ δύναμιν ἔχεις ἰσοσθενῆ;","english":"Or have you given the horse strength [but Theodotion and Symmachus rendered it, the one as 'neighing,' the other as 'cry'], and clothed his neck with terror?\" He moves the discourse to the most useful matters, making mention of the horse—the tame horse—and he converses at length about this animal: how proud it is, how upright, how suited for war, how able to save a man. Do you see each one proud, both the donkey and this one? But the one is submissive, the other is not. \"It will not believe until the trumpet sounds.\" It hears, he says, the trumpet, and knows the signal of war, and from afar it cries out the war-cry. \"And from your knowledge does the hawk stand, spreading its wings motionless, looking toward the South.\" See how much he says from few words. For what reason did he not mention the ox, nor the sheep, nor any of the other such animals, but those that are useless and seem to be in vain? Showing that if in those there is so much wisdom and providence, much more in these. CHAPTER 40. \"Or is your arm against the Lord?\" What he intends for me, he says, concerning men, is clear from there—from the things he oversees, and the lofty things, and the Providence in the animals—it has been asked. But for what reason I brought this trial upon you, you have now heard: that the cause of the abandonment is the manifestation of your virtue, so that you might give proof of it. But here learn my power, and that it was not in war that I allowed you to be struck; since what strength is yours, that I should be set against you even for war? Or is your arm against the arm of the Lord? Or do you have strength of equal power?","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":127,"ref":"p127","source":"«Ἣ φωνῇ κατ' αὐτοῦ βροντᾷς;» Οὐκ ἄρα πρὸς ἐπίδειξιν ἡ βροντὴ, καὶ τὰ ἄλλα πάντα, ἀλλὰ πρὸς θεογνωσίαν. Ὅρα δι' ὅσων τὸ ταπεινὸν τῆς αὐτοῦ φύσεως ἐλέγχει. Καὶ οὐ λέγει, ὅτι Ταπεινὸς σύ· ἀλλ', ὅτι Μέγας ἐγὼ, καὶ οὐ δύνασαι ἅπερ ἐγώ. «Ἀλλὰ δὴ ἰδοὺ θηρία παρὰ σοὶ, χόρτον ἴσα βουσὶν ἐσθίουσιν.» Ἔστι δὲ καὶ περὶ θηρίων αἰσθητῶν νοῆσαι τὸν στίχον, ἃ καὶ τὴν φύσιν πολλάκις Θεοῦ βουληθέντος ἠγνόησεν· τὸ γὰρ θαυμαστὸν, ὅτι τὸ θηρίον οὐχ αἱμοβόρον ἐστὶν, ἀλλὰ τὴν τοῦ βοὸς σιτεῖται τροφήν. Ἐπεὶ οὖν τοῦτο παράδοξον, πυνθάνεται τοῦ Ἰὼβ, εἰ καὶ παρ' αὐτῷ τοιοῦτόν τι γίνεται, ὥστε τὰ θηρία χόρτον ἐσθίειν, ἀλλὰ μὴ σάρκας. Εἶτα λέγει περὶ δύο τινῶν, τοῦ μὲν χερσαίου, τοῦ δὲ ἐνύδρου καὶ θαλαττίου. Καὶ οὐκ ἀγνοοῦμεν ὅτι πολλοὶ περὶ τοῦ διαβόλου ταῦτα εἰρῆσθαι νομίζουσι, κατὰ ἀναγωγὴν ἐκλαμβάνοντες· δεῖ δὲ πρότερον τῆς ἱστορίας ἐπιμεληθῆναι, καὶ πότε ἔστι τὸν ἀκροατὴν ὠφελεῖν καὶ ἐκ τῆς ἀναγωγῆς, μὴ παριδεῖν. «Ἐνσιτοῦνται δὲ ἐν αὐτῷ ἔθνη, μεριτεύονται δὲ αὐτὸν Φοινίκων ἔθνη.» [Ἀκύλας δὲ, Ἡμισεύσουσιν αὐτὸν μεταξὺ Χαναναίων.] Τοσοῦτος αὐτῷ ὁ τοῦ σώματος ὄγκος ἐστὶν, ὡς δυνηθῆναι ὁλοκλήρῳ ἔθνει ἀρκέσαι. Οὐ γὰρ δὴ ὡς τούτου μέλλοντος γίνεσθαι, ταῦτά φησι. Φοινίκων δὲ ἐμνήσθη διὰ τὴν ἐμπορίαν.","english":"Do you thunder at him with your voice?\" So the thunder, and all the rest, is not for display but for the knowledge of God. See through how many things he convicts the lowliness of his nature. And he does not say, \"You are lowly,\" but, \"I am great, and you cannot do what I do.\" \"But behold, wild beasts are with you; they eat grass like oxen.\" It is possible to understand this verse also of perceptible wild beasts, which often, when God wills it, have forgotten their nature; for the marvelous thing is that the beast is not blood-devouring but feeds on the food of the ox. Since, then, this is paradoxical, he asks Job whether such a thing also happens with him, so that wild beasts eat grass and not flesh. Then he speaks of two things, the one land-dwelling, the other aquatic and of the sea. And we are not unaware that many think these things were said about the devil, interpreting them in an anagogical sense; but one must first take care of the history, and not neglect when it is possible to benefit the hearer also from the anagogical interpretation. \"And nations feed on him, and the nations of the Phoenicians divide him.\" [But Aquila: They shall halve him among the Canaanites.] So great is the bulk of his body that it was able to suffice for a whole nation. For he does not say these things as though this were going to happen. And he mentioned the Phoenicians because of their trade.","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":128,"ref":"p128","source":"ΚΕΦ. ΜΒʹ\n\n«Διὸ ἐφαύλισα ἐμαυτὸν, καὶ ἐτάκην· ἥγημαι δὲ ἐμαυτὸν γῆν καὶ σποδόν.» Ταῦτα ἀπολογία ὑπὲρ τῶν προτέρων ἁπάντων· οὐδὲ γὰρ ἀπαλλαγεὶς τοῦ πειρασμοῦ ταῦτά φησιν, ἀλλ' ἔτι ἐν τοῖς δεινοῖς ὢν παλινῳδίαν ᾖσεν. Οὐδὲν, φησὶν, ἐμαυτὸν τίθεμαι, ἀπολογίαν ὑπὲρ τῶν προτέρων ποιοῦμαι, καὶ τούτων ἀνάξιος ἤμην ἐγώ. Τί οὖν ὁ Θεός; Ἐπειδὴ ἑαυτὸν κατεδίκασε, τότε ἐδικαίωσεν αὐτόν. Θεώρει δὲ τοὺς ἁγίους ἄνδρας, πῶς ὅτε μειζόνων ἀξιοῦνται, πλείονα κτῶνται ταπεινοφροσύνην· οὕτω καὶ Ἀβραὰμ, ὅτε εἶδε τὸν Κύριον, εἶπεν· Ἐγὼ δέ εἰμι γῆ καὶ σποδός. «Νῦν δὲ λάβετε ἑπτὰ μόσχους, καὶ ἑπτὰ κριοὺς, καὶ πορεύθητε πρὸς τὸν θεράποντά μου Ἰὼβ, καὶ ποιήσει κάρπωσιν ὑπὲρ ὑμῶν.» Οὐκ ἂν τοῦτο προσέταξεν, εἰ νόμος ἦν· ἀλλ' αὐτὸς ἱερεὺς γίνεται, ἐκείνων προσαγόντων τὰς θυσίας· καὶ ὅρα, προσήνεγκεν ὑπὲρ τῶν παίδων, προσφέρει ὑπὲρ τῶν φίλων. Ὁρᾷς πῶς τὸ ἀμνησίκακον αὐτοῦ δεικνὺς, μάρτυρας αὐτοὺς ποιεῖ γενέσθαι τῆς ἀρετῆς τοῦ ἀνδρός· καὶ δείκνυσι τῆς ἁμαρτίας τὸ μέγεθος, καὶ διὰ τῆς ὑπερβολῆς τῆς κατὰ τὴν προσφοράν· οὐ γὰρ ἂν τοσούτων ἐδέησεν ἱερείων, μὴ μεγάλων ὄντων τῶν ὀφειλόντων λυθῆναι ἁμαρτημάτων. Ἐμφαίνει δὲ, ὅτι οὐδὲ θυσία ἱκανὴ ἦν· Εἰ μὴ γὰρ, φησὶ, δι' αὐτὸν, οὐκ ἂν εἴασα τὴν ἁμαρτίαν ὑμῖν διὰ τοῦτο δείκνυσιν, ὅτι καὶ αὐτοὺς ἔλυσεν. «Ἔδωκε δὲ ὁ Κύριος διπλᾶ ὅσα ἦν ἔμπροσθεν Ἰὼβ εἰς διπλασιασμόν.» Ἀφῆκε τὸν διάβολον ὁ Θεὸς πᾶσαν αὐτοῦ τὴν δύναμιν ἐπιδείξασθαι·","english":"CHAPTER 42\n\n\"Therefore I have despised myself and melted away, and I have reckoned myself earth and ashes.\" These words are a defense concerning all that came before; for he does not say this after being released from the trial, but while still in the midst of terrors he sang a palinode. \"I count myself as nothing,\" he says; \"I make a defense concerning my former words, and I was unworthy even of these.\" What then does God do? Since he condemned himself, then He justified him. And observe the holy men: how, when they are deemed worthy of greater things, they acquire greater humility. So too Abraham, when he saw the Lord, said, \"But I am earth and ashes.\" \"Now then take seven bulls and seven rams, and go to my servant Job, and he shall offer a sacrifice for you.\" He would not have commanded this if the law were in force; but He Himself becomes priest, while they bring the sacrifices. And see: he offered for his children, and he offers for his friends. Do you see how, showing his forgetfulness of wrongs, He makes them witnesses of the man's virtue? And He shows the greatness of the sin, both through the abundance of the offering—for he would not have needed so many victims if the sins that had to be forgiven were not great—and He indicates that not even a sacrifice was sufficient. \"For unless,\" He says, \"it were for his sake, I would not have forgiven you your sin.\" Through this He shows that He also absolved them. \"And the Lord gave double of whatever Job had before, for a doubling.\" God let the devil display all his power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"καὶ ὅτε ἐκένωσε τὰ βέλη πάντα, καὶ οὐδεὶς ἐπιβολῆς ὑπελίπετο τρόπος, τότε ἐνεβίβασεν ἐκ τοῦ σκάμματος τὸν ἀθλητὴν, ἵνα λαμπρὰ καὶ ἀναμφισβήτητος ἡ νίκη γένηται. «Ἦν δὲ αὐτὸς πατρὸς μὲν Ζαρὲ, ἐκ τῶν Ἡσαῦ υἱῶν υἱὸς, μητρὸς δὲ Βοσόῤῥας· ὥστε εἶναι αὐτὸν πέμπτον ἀπὸ Ἀβραάμ.» Ὅτε ἦν οὗτος λάμπων ὁ δίκαιος, ἔτι ἐν Αἰγύπτῳ ἦσαν Ἰουδαῖοι· ἔμελλον ἀνιέναι λοιπόν· ὡς, εἴγε ἐβούλοντο, οὐ μικρὸν εὕρισκον ἐμπύρευμα εὐσεβείας· οὐδὲ γὰρ εἰκὸς ἦν λαθεῖν. Εἰ γὰρ ἔτι καὶ νῦν δείκνυται τὰ λείψανα, πολλῷ μᾶλλον τότε ἐδείχθη ἂν, νεαρῶν ὄντων τῶν πραγμάτων, καὶ τὸ μέγεθος τῶν συμβεβηκότων καὶ οἱ ἐν τῇ Ἀραβίᾳ ἅπαντες ἂν ἔγνωσαν. «Οἱ δὲ ἐλθόντες πρὸς αὐτὸν φίλοι, Ἐλιφὰζ τῶν Ἡσαῦ υἱῶν, Θαιμανῶν βασιλεὺς [Ὁ δὲ Θεοδοτίων, Υἱὸς, ἐξέδωκεν, Ἰωσαφὰτ], Βαλδὰδ ὁ Σαυχαίων τύραννος [ Πάλιν ὁ Θεοδοτίων, Υἱὸς Ἀμμὼν τοῦ Χωβὸρ], Σωφὰρ ὁ Μιναίων βασιλεύς.» Ἕκαστος δὲ τῶν ἀναγινωσκόντων, ὥσπερ εἰς ἀρχέτυπόν τινα εἰκόνα ὁρῶν τὸν ἀθλητὴν τοῦτον τὸν γενναῖον, μιμείσθω τὴν ἀνδρείαν, ζηλούτω τὴν ὑπομονὴν, ἵνα τὴν αὐτὴν βαδίσας ὁδὸν, καὶ πρὸς ἁπάσας τοῦ διαβόλου τὰς μηχανὰς γενναίως παραταξάμενος, τῶν ἐπηγγελμένων ἀγαθῶν τοῖς ἀγαπῶσι τὸν Θεὸν, ἐπιτυχεῖν δυνηθείη· καὶ γενέσθαι τὰ τοῦ μακαρίου τοῦδε πάθη, φάρμακα τῶν ἡμετέρων κακῶν· καὶ τὸ χαλεπὸν τούτου κλυδώνιον, λιμὴν τῶν καθ' ἡμᾶς συμφορῶν. Καὶ ἐφ' ἑκάστῳ τῶν συμβαινόντων ἡμῖν λογιζώμεθα τὸν Ἅγιον· καὶ ὁρῶντες ἓν σῶμα τὰ τῆς οἰκουμένης ὑποστὰν δεινὰ, γενναίως ἐπὶ τοῖς κατὰ μέρος διακεώμεθα·","english":"And when he had emptied all his arrows, and no manner of assault remained, then he brought the athlete up from the pit, so that the victory might be brilliant and beyond dispute. \"Now he was the son of Zare on his father's side, from the sons of Esau, and of Bosorrha on his mother's side; so that he was the fifth from Abraham.\" When this righteous man was shining, the Jews were still in Egypt; they were about to depart at last; so that, if they had wished, they would have found no small kindling of piety; for it was not likely that it should go unnoticed. For if even now the remains are shown, much more would they have been shown then, when the events were fresh, and the magnitude of what had happened, and all those in Arabia would have known it. \"And the friends who came to him: Eliphaz, of the sons of Esau, king of the Temanites [but Theodotion rendered it, Son, of Josaphat], Baldad the tyrant of the Sauchaeans [again Theodotion, Son of Ammon of Chobor], Sophar the king of the Minaians.\" And let each of those who read, as if looking at this noble athlete as at some archetypal image, imitate his courage, be zealous for his endurance, so that, having walked the same road and having arrayed himself nobly against all the devices of the devil, he may be able to attain the good things promised to those who love God; and that the sufferings of this blessed man may become medicines for our evils, and his grievous tempest a harbor for our calamities. And in each of the things that befall us let us consider the Saint; and seeing the terrors of the world standing as one body, let us be nobly disposed in the particular cases.","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":130,"ref":"p130","source":"καὶ καθάπερ πρὸς μητέρα τινὰ φιλόστοργον, πανταχόθεν τὰς χεῖρας ἐκτείνουσαν, καὶ τὰ παιδία πεφοβημένα δεχομένην καὶ ἀνακτωμένην, οὕτω πρὸς τὴν βίβλον ταύτην ἀεὶ καταφεύγωμεν· κἂν οἴκτιστά τε καὶ μήκιστα ἡμῖν ἐπίῃ δεινὰ, ἱκανὴν πάντως λαβόντες τὴν παραμυθίαν, οὕτως ἀπελευσόμεθα χάριτι Χριστοῦ τοῦ ἀληθινοῦ Θεοῦ· μεθ' οὗ τῷ Πατρὶ ἡ δόξα, ἅμα τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.","english":"And just as to a loving mother, who stretches out her hands on every side and receives and revives her frightened children, so let us always flee to this book; and even if the most pitiable and longest terrors come upon us, having received sufficient consolation in every way, we shall so depart by the grace of Christ the true God; with whom be glory to the Father, together with the Holy Spirit, now and always, and unto the ages of ages. Amen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}