{"slug":"tlg2959.tlg007","id":"greek:tlg2959.tlg007","title":"Fragmenta In Job (In Catenis)","author":"Methodius","genre":"other","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T04:54:11Z","cost_usd":0.014133},"source":{"registry_id":"greek:tlg2959.tlg007","work_id":"tlg2959.tlg007","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"},"stats":{"passages":29,"english_words":5080,"coptic_letters":0,"commentary_units":170,"commentary_kinds":9,"derived_notes":12,"ambiguities":48,"work_notes":4,"external_links":2,"timeline":4},"summary":{"work":"tlg2959.tlg007","abstract":"The Fragmenta In Job (In Catenis) attributed to Methodius of Olympus survives only as excerpts in Byzantine catenae, not as a continuous work. The text, reconstructed from later scriptural commentaries, likely dates to the late third or early fourth century. It contains exegetical comments on Job 9:2, with typological interpretations linking Job to Christ and the prophets. The fragment's original context and length are unknown, and its transmission depends entirely on catena manuscripts.","historical_context":"Methodius of Olympus (died c. 311 CE) was a bishop and theologian active in Asia Minor during the late third and early fourth centuries. He wrote against Origenist theology and composed dialogues and exegetical works. The Fragmenta In Job is preserved only in catenae—compilations of patristic excerpts used for scriptural commentary—indicating that Byzantine catenists valued Methodius's exegesis but did not transmit his full commentary on Job as a standalone work. The fragment's date is uncertain but is placed within Methodius's known literary activity (late third to early fourth century). The text likely originated in a Greek-speaking Christian community in Asia Minor. Its survival in catenae suggests it was excerpted for its typological and christological interpretations, common in early Christian exegesis.","significance":"The fragment provides rare evidence of early Christian exegesis of Job, linking the book to Christ's passion and the prophets. It demonstrates how Methodius used typology to harmonize Old and New Testament themes, a method influential in later patristic thought. Its preservation in catenae highlights the selective transmission of early Christian works and the challenges of reconstructing lost texts.","timeline":[{"date":"c. 260–311 CE","event":"Life of Methodius of Olympus, bishop and theologian."},{"date":"late 3rd–early 4th c.","event":"Probable composition of Methodius's commentary on Job (now lost)."},{"date":"6th–10th c.","event":"Byzantine catenists excerpt Methodius's Job commentary for scriptural compilations."},{"date":"19th–20th c.","event":"Modern scholars reconstruct the fragment from catena manuscripts."}],"relations":[{"work":"Job 9:2","relation":"Biblical lemma cited in the fragment.","key":"","label":null,"url":null},{"work":"Psalm 29:10 (LXX)","relation":"Echoed in the phrase 'what profit is there in my blood'.","key":"","label":null,"url":null},{"work":"John 5:46","relation":"Alluded to in the argument 'If you believed Moses, you would believe me'.","key":"","label":null,"url":null},{"work":"Methodius of Olympus, other works","relation":"Part of Methodius's exegetical corpus, though only fragmentary.","key":"","label":null,"url":null},{"work":"Catenae on Job","relation":"Transmitted as excerpts in Byzantine catena manuscripts.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Methodius of Olympus","label":"Methodius of Olympus","url":"https://en.wikipedia.org/wiki/Methodius_of_Olympus","reason":"Biographical context for the author."},{"key":"ed:tlg2959.tlg007","label":"TLG edition of Fragmenta In Job","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1","reason":"Authoritative edition of the fragment."}],"cautions":["The fragment's date is uncertain; it is assigned to the late third or early fourth century based on Methodius's known activity.","The original context and length of Methodius's commentary on Job are unknown; the fragment may be a small excerpt from a larger lost work.","The text survives only in catenae, not as a continuous work, and its reconstruction depends on later manuscript traditions.","Attribution to Methodius is traditional but not independently verified beyond the catena manuscripts."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000391,"generated":"2026-11-15T01:51:40Z"},"checks":{"work":"tlg2959.tlg007","status":"pass","blocking":[],"warnings":[],"stats":{"passages":29,"translated":29,"commentary_passages":29,"commentary_units":170,"english_words":5080,"source_letters":22592,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The fragment survives only in catenae, not as a continuous work. Its text is reconstructed from later scriptural commentaries that excerpt Methodius.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"external","lemma":"","severity":"info","text":"Methodius of Olympus died c. 311 CE. The fragment's date is uncertain but likely belongs to the late third or early fourth century, based on his known literary activity.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The fragment was preserved by Byzantine catenists for its exegetical value, not as a standalone work. It was not transmitted in the direct manuscript tradition of Methodius.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"The edition cannot establish the original context or length of Methodius's commentary on Job. The fragment may be a small excerpt from a larger lost work.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation was located by an automated check of the source corpus and one library catalogue. That is not evidence that none exists: the check matches English title words, so works catalogued under a Latin or original-language title are missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 29 narrative."},{"kind":"caution","severity":"caution","text":"11 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: Psalm 118:22; Matthew 21:42."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":29},"term_index":[],"citations":{"ed:tlg2959.tlg007":{"label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Hiob 9, 2. Δύναται, φησί, γενέσθαι δίκαιος συγκρίσει ἀνθρώπων· ὡς δὲ πρὸς τὸν τῶν ὅλων κύριον »πῶς ἔσται δίκαιος βροτός;«\n— Οὐ γὰρ τυραννεῖ κρίνων ὁ θεός, ἀλλὰ πείθει τὸν κρινόμενον\nκαὶ ποιεῖ αὐτὸν θελῆσαι παραδέξασθαι τὴν ἀπόφασιν αὐτοῦ. μέλλομεν\nγοῦν οἱ κρινόμενοι βλέπειν τὸν κύριον μεθ' ἡμῶν συνδικαζόμενον\nἐπὶ τοῦ πατρὸς καὶ λέγοντα· ὠ ἄνθρωπε, »τίς ἡ ὠφέλεια ἐν τῷ\nαἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν;« φέρε τί τούτου ἢ\nτῶν λοιπῶν πεποίηκας ἄξιον.\n\nHiob 9. 5. »Ὄρη« Μωϋσῆς καὶ οἱ προφῆται. »ἠρα τοὺς\nψαλμούς μου εἰς τὰ ὄρη.« Χριστὸς δὲ παλαιοῖ τὴν πρώτην\nδιαθήκην, »καὶ οὐκ οἴδασιν« Ἰουδαῖοι, πρὸς οὓς εἴρηται· »εἰ ἐπιστεύετε\nΜωυσεῖ, ἐπιστεύετε ἂν ἐμοί.« ὁ αὐτὸς δὲ καὶ κατέστρεψε τὰ\nμέχρι γράμματος ὄρη τῆς Ἱερουσαλὴμ καὶ τὸ ἁγίασμα. ὁ αὐτὸς καὶ\nτὸν ἥλιον ἀμαυροῖ τῇ ἑαυτοῦ λαμπρότητι κα.ὶ τοὺς ἀστέρας.\n\nHiob 9. 7. Ὁ ἀριθμῶν πλήθη ἄστρων· φέρεται δὲ ὅτι ταῖς\nτρισὶν ὥραις, ἐν αἷς ὁ ἥλιος ἐξέλιπεν, ἀστέρες ἐφάνησαν ὡς ἐν νυκτί. 1 Hiob 9, 2 — 6 Psal. 29, 10 — 916\nin ler. S. 133, 15 Kl — 11 Job. 5,46 — 15 vgl. Hipp. In Dan. I, S, 5 S. 15, 14f\n1 A Bl. 69. B 86. C 42. D 57 vaf. E 195 v. F 61 v. Μ 18 v. 35 v. S, 92. Lemma\nΜεθοδίου Σίδης (Σιδ. < D), obne Lemma E, erloschen in M Ι Δύν.] τις + D Μ 3 οὐ\nγὰρ] πλὴν οὐδὲ es mit dem Yorbergebenden verbinden D; sonst selbständig. A 69 v. B 86. C 42. M 18 v. 36. S 92; < E. Lemma Μεθοδίου Σίδης.","english":"Job 9:2. \"Can a man be righteous?\" he says, by comparison with other men; but with respect to the Lord of all, \"How shall a mortal be righteous?\" For God does not judge tyrannically, but persuades the one being judged and makes him willing to accept his decision. For we who are being judged are about to see the Lord pleading our case with us before the Father and saying: \"O man, 'what profit is there in my blood, in my going down into corruption?' Bring something worthy of this or of the rest that you have done.\"\n\nJob 9:5. \"Mountains\": Moses and the prophets. \"I raised my psalms to the mountains.\" But Christ makes the first covenant old, \"and they do not know,\" the Jews, to whom it is said: \"If you believed Moses, you would believe me.\" And the same one also overthrew the mountains of Jerusalem that were merely literal and the sanctuary. The same one also darkens the sun and the stars by his own brilliance.\n\nJob 9:7. He who numbers the multitudes of stars. It is reported that during the three hours in which the sun was eclipsed, stars appeared as at night.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 9:2","severity":"info","text":"The opening lemma cites Job 9:2, but the Greek text conflates it with a rhetorical question from the catena tradition.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psalm 29:10","severity":"info","text":"The phrase 'what profit is there in my blood' echoes Psalm 29:10 (LXX), applied here to Christ's passion.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"John 5:46","severity":"info","text":"The argument 'If you believed Moses, you would believe me' alludes to John 5:46, where Jesus appeals to Moses as a witness.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Job 9:5","severity":"info","text":"The 'mountains' are interpreted as Moses and the prophets, a typological reading common in early Christian exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Job 9:7","severity":"info","text":"The three-hour eclipse likely refers to the darkness at Christ's crucifixion, a standard patristic parallel.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Methodius of Sidon","severity":"info","text":"The lemma 'Methodius of Sidon' appears in most manuscripts; the text is fragmentary and transmitted in catenae.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of Job 9:2 is paraphrased rather than quoted verbatim; the exact biblical wording is uncertain.","The phrase 'I raised my psalms to the mountains' is not a direct biblical citation; its source is unclear."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"M Μεθόδιος\nδ Σίδης εἰς τὸ ἐὰν βούληται κριθῆναι αὐτῶ 4 δέξασθαι D, παραδείξασθαι?\nS 5 οὐν 0: γὰρ D Ι βλέπεσθαι? S Ι κύριον < A Ι οἰονεὶ (οἰονὲ Μ)\nδικαζόμενον DM 6 ἡ < 7 καταβαίνειν D Μ S 8 ἐποίησας D, πεποίηκα\nM Ι ἄξιον DM: ἄξια AB C (ἄξια πεπ. 0) S 9 A 70. B 86 v. C 42 v. D 58 a. E 195 v. F 63. S 93. Μ 19. 36. Lernmo, Μεθοδίου Σίδης ABEO, Μεθοδίου CD MS\n10 ὁ Χρ. (δὲ< D 11 f ἐπιστεύεται ADE 12 μωυσῆ B D E Μ S Ι ἐπιστεύεται\nDE 13 μέχρη E Ι τὴν Ἱερ. Pitra 15 A 70 v. B 86 v. C 42 v. D 58 va\n(von φέρεται an). M 19. 36 v. Lemma Μεθοδίου. Μεθοδ. Σίδης B. D Μ obne\nLemma, in D mit dem Vorbergebenden [Ἀθανασίου] verbunden. Bei Niketas\nDidymus Ι Ὁ — ἄστρων < D Ι Ὁ < B Ι δὲ < B 16 ἐξέλιπεν ὁ\nἥλιος D Ι ἐξέλειπεν M Ι ἐφαν.] ἐν οὐρανῶ + D\n\nHiob 9, 10. Ἅ γὰρ προείρηκα, φησίν, οὔπω μεγάλα, οὔπω\nἀνεξιχνίαστα ὁρατὰ ὅντα.\n\nHiob 25, 1. Οὐκ εἶπεν »ἢ φόβος αὐτοῦ«, ἀλλ’ ἢ φόβος\nπαρ' αὐτοῦ«. ὁ οὐν αὐτοῦ φόβος ἔργον ἡμέτερον ἐκ τοῦ ἐφ’ ἡμῖν\nἐρχόμενος· ὁ δὲ παρ' αὐτοῦ »χάρις καὶ δωρεά« ἐστιν αὐτοῦ τὸ λεῖπον\nἡμῖν ἀναπληροῦσα. ὁμοίως ἔχει καὶ τό »Πρόσθες ἡμῖν πίστιν‘. λείπει γὰρ ἡμῖν φησίν, τὸ ἀπὸ τῆς σῆς δωρεᾶς, ἀλλ’ οὐ τὸ ἐφ’ ἡμῖν.","english":"Methodius of Side on the passage \"If he wishes to be judged by him\" to accept, to demonstrate. Therefore, for it is to be seen, the Lord, as if being judged. The sun did not descend. You have made worthy. \n\nJob 9:10. \"For what I have said before,\" he says, \"is not yet great, not yet inscrutable, being visible.\"\n\nJob 25:1. He did not say \"fear of him,\" but \"fear from him.\" Therefore, the fear of him is our own work, coming from what is within our power; but the fear from him is \"grace and gift\" of his, supplying what is lacking to us. Similarly, it is with the phrase \"Add to us faith.\" For it is lacking to us, he says, that which comes from your gift, but not that which is within our power.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"δικαζόμενον","severity":"info","text":"The participle δικαζόμενον (from δικάζω, 'to judge') is here passive, 'being judged'. The English draft renders it as 'being judged', which aligns with the context of the Lord appearing in a judicial role.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 9:10","severity":"info","text":"The lemma explicitly cites Job 9:10, which in the Septuagint reads: 'For what I have said before is not yet great, not yet inscrutable, being visible.' This verse is quoted to illustrate the inadequacy of visible phenomena.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 25:1","severity":"info","text":"The lemma cites Job 25:1, where the text distinguishes 'fear of him' (φόβος αὐτοῦ) from 'fear from him' (φόβος παρ' αὐτοῦ). The commentary interprets the former as human effort and the latter as divine gift.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μεθόδιος Σίδης","severity":"info","text":"Methodius of Side (or Olympus) was a late 3rd- to early 4th-century bishop and theologian. His works survive mostly in catenae; this fragment is attributed to him in the manuscript tradition.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"δ Σίδης εἰς τὸ ἐὰν βούληται κριθῆναι αὐτῶ","severity":"caution","text":"The opening phrase is corrupt: 'δ Σίδης' likely stands for 'Methodius of Side', but the syntax 'εἰς τὸ ἐὰν βούληται κριθῆναι αὐτῶ' is unclear. The English draft supplies 'on the passage \"If he wishes to be judged by him\"', but the Greek may be a lemma from Job not directly preserved.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"οὐν 0: γὰρ D","severity":"info","text":"The apparatus notes a textual variant: 'οὐν' (therefore) is replaced by 'γὰρ' (for) in manuscript D. This affects the logical connection between clauses, shifting from inferential to explanatory.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'δ Σίδης εἰς τὸ ἐὰν βούληται κριθῆναι αὐτῶ' is fragmentary; it may be a lemma from a lost portion of Job or a catena heading. The English draft interprets it as a conditional clause about judgment, but the exact referent is uncertain.","The clause 'ἡ < 7 καταβαίνειν D Μ S' is garbled; the English draft reads 'The sun did not descend', but the Greek is too broken to confirm the subject or verb form."],"confidence":"medium","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":3,"ref":"p3","source":"Hiob 25, 3. Μὴ γάρ τις ἐννοείτω , φησίν, ὡς εἰς\nτέλος ὑπερτιθέμενος διαμένει θεὸς τὰς κατὰ τῶν ἀδίκων τιμωρίας,\nεἰ καὶ τέως μακροθυμῇ, ἀλλ' ωσπερ οἱ ἐνεδρεύοντες, οὕτως ἀδοκήτως\nαὐτοῖς ἐπέρχεται· καὶ οὐκ ἔστι τινὰ τῶν ἀσεβῶν τὴν θείαν διαδρᾶναι\nδίκην.\n\nHiob 25, 4. Ἀπολογεῖται περὶ τοῦ θεοῦ, διὰ τί τοὺς\nπειρατὰς ἀφῆκεν πειράζειν ἡμᾶς· καὶ φησίν, ὅτι οὐκ ἠδύνατο δίκαιος\nεἶναι ἄνθρωπος, μὴ ὄντος αὐτῷ ἀνταγωνιστοῦ.\n\nHiob 25, 6. Μεθόδιος ὁ Σίδης εἰς τὸν Χριστὸν ἐκλαμβάνει,\nκαὶ φησίν· Αὐτοῦ ἄκουε λέγοντος· »ἐγὼ δέ εἰμι σκώληξ καὶ\nοὐκ ἄνθρωπος«. σκώληκα οὖν λέγει, οὐ διὰ κακίαν, ἀλλὰ διὰ τὴν ταπεινοφροσύνην\nἢ καὶ ὅτι φησὶν ὁ σκώληξ οὐκ ἐκ συνδυασμοῦ γίνεται,\nἀλλ’ ἐκ παρακειμένης ὕλης. 3 Hiob 25, 1 — 5 Rom. 5, 15 — 6 Luk. 17, 5 — 15 Symp. 11 S. 149, 12 ff\n— 17 Psal. 21, 7\n1 A 71. B 88. C 43. D 59 va. E 195 v. F 63. M 19. 36 v. Lemma Μεθοδίου; D ? , ohne Lemma w. e. seh. M ; bei Nik. Chrysostomus Ι οὕτω . . . οὕτω E O\n(οὕτως 0) 3 A 152 v. B 197 v. C 105 v. D 105 v b. E 291. M 46 v. Lemma Μεθοδίου\nΙ ἀλλ’ ἢ φ.] ἀλλὰ F 4 οὖν] μὲν γὰρ D F | αὐτοῦ < M 6 ἀν\nἡμῖν D Ι ἔχειν E Ι πρόσθεν Μ 6 f πίστιν· λ. γ. ἡμῖν < C 7 τ. σῆς] πάσης\nB 8 B 198. C 105 v. D 106 ra. E 291 v. M 46 v. Lemma: Μεθοδίου D; ἢ καὶ\nοὕτ(ος Μεθόδιος· Ὁ πᾶς νοῦς πάντα ἄνθρωπον φησὶ πεποίηκεν ἐπὶ τῶ ἐν ὕψει\nεἶναι· Μὴ γὰρ usw. M; nach E jedoch ist das Fragment des Polychronius, in B C\ndas Lemma τοῦ αὐτοῦ, dem voranging Olympiodor und dann καὶ ἄλλως;","english":"Job 25:3. \"Let no one suppose,\" he says, \"that God indefinitely postpones and delays the punishments of the unjust; for even if he is patient for a time, yet like those who lie in ambush, he comes upon them unexpectedly; and it is impossible for any of the impious to escape divine justice.\"\n\nJob 25:4. He defends God, explaining why he allowed the pirates to tempt us; and he says that a man could not be righteous if he had no adversary.\n\nJob 25:6. Methodius of Side interprets this with reference to Christ, and says: \"Hear him saying, 'I am a worm and not a man.'\" He calls himself a worm, then, not because of wickedness, but because of humility; or also because the worm, he says, is not produced from sexual union, but from matter that lies at hand.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 25, 3","severity":"info","text":"The lemma 'Hiob 25,3' refers to Job 25:3, which is the base text for the first comment. The Greek text of Job 25:3 is not directly quoted but is the subject of the exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀνταγωνιστοῦ","severity":"info","text":"The term 'ἀνταγωνιστοῦ' (adversary) is key to Methodius' argument in Job 25:4: without an opponent, a person cannot be righteous. This reflects a theological motif of testing and virtue.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Luk. 17, 5","severity":"info","text":"The marginal note 'Luk. 17,5' likely points to a parallel for the worm imagery, though Luke 17:5 does not contain 'worm'; the reference may be a scribal error or a different verse.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκώληξ","severity":"info","text":"Methodius' interpretation of 'worm' (σκώληξ) as a symbol of humility and spontaneous generation from matter reflects contemporary natural philosophy and ascetic theology, not a negative self-assessment.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεθόδιος ὁ Σίδης","severity":"info","text":"Methodius of Side is cited as interpreting Job 25:6 christologically, a reading that aligns with his broader typological exegesis. The fragment is preserved in catenae, indicating its use in later Byzantine commentary traditions.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Luk. 17, 5","severity":"caution","text":"The marginal reference 'Luk. 17,5' does not match any known verse about worms; it may be a misattribution or a corruption in the manuscript tradition. The intended parallel is uncertain.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The reference 'Luk. 17,5' is unclear; no canonical verse matches the worm motif. The identity of the 'pirates' (πειρατὰς) in Job 25:4 is ambiguous—possibly metaphorical for tempters or literal adversaries."],"confidence":"medium","notes":[]},{"i":4,"ref":"p4","source":"somit\ngehört das Fragment schwerlich Methodius zu 9 ὑπερτῆθέμενος E 10 ταίως\nE Ι μακροθυμεῖ C E Μ 13 A 153. B 198. C 105 v. D 106 rb. E 291 v. M 47. Lemma\nΜεθοδίου Ι περὶ τοῦ] παρὰ M 14 πειράζην EM 15 ὄντως E 16 A 153 v. B 198 v f. C 106. D 106 va. E 292. M 47. S Ι Μεθ.] δὲ + D Ι ὁ Σίδης < M\n16 f λαμβάνει E: ταῦτα + D 17 δὲ < D 18 οὐ ἄ. D Ι οὖν] γὰρ D | τὴν\n<BCE 19 ὠ σκόληξ E | συνδοιασμοῦ A, συνδιασμοῦ D\n\nHiob 27, 2, Κρίσει θεοῦ πάσχειν πεπεισμένος ὁ Ἰώβ,\nκαὶ φήσας· »Ζῇ κύριος ὃς οὕτω με κέκρικεν‘ , τὴν περὶ τῶν. κριμάτων τοῦ θεοῦ σοφίαν ἄληπτον εἶναι ὸμολογεῖ, οὐ μόνον αὐτῷ,\nἀλλὰ καὶ παντὶ ἀνθρώπῳ, καὶ τὴν ἐπιστήμην τῆς βουλῆς τοῦ θεοῦ\nμὴ ἱκανὸν εἶναι παραδέξασθαι τὸν ἐπίγειον τόπον μεμολυσμένον\nἁμαρτίαις. ταῦτα ὡς ὡς πρὸς τοὺς φίλους λέγει, τοὺς οἰομένους\nκατειληφέναι τὴν αἰτίαν δι' ἣν ταῦτα ἔπασχεν.\n\nHiob 27, 3. »Πνεῦμα θεῖον« ὁ Μεθόδιος πᾶσιν ἀνθρώποις\nὑπὸ θεοῦ δοθὲν εἴτε δικαίοις εἴτε ἀδίκοις τὸ συνειδὸς ἐκλαμβάνει\nκεντοῦν ἐπὶ τοῖς ἁμαρτήμασι τὴν ψυχὴν καὶ μὴ συνευδοκοῦν\nτοῖς παρὰ τὸν ὀρθὸν λόγον γινομένοις· περὶ οὑ φησι καὶ τὸν\nἸωάννην ἐν τῇ ἐπιστολῇ λέγειν· Πὰν ἡ συνείδησις μὴ καταγινώσκῃ\n1 Hiob 27, 2 — 8 Hiob 27, 3 — 12 I Job. 3, 21\n1 A 163. C 114 v. D 112 rb E 303. S. Lemma Μεθοδίου Ι πάσχει C\n2 τὴν — τόπον Ζ. 5 kehrt wieder in einem Fragment zu Hiob 28, 13 Nik. S. 429\nu. Comitol. S. 389 f;","english":"Job 27:2. Convinced that he suffers by the judgment of God, Job says, \"The Lord lives who has thus judged me,\" and he confesses that the wisdom concerning the judgments of God is incomprehensible not only to himself but to every human being, and that the knowledge of God's counsel is insufficient for the earthly place polluted by sins to receive. He says these things to his friends, who think they have understood the reason for which he suffered these things.\n\nJob 27:3. Methodius understands the \"divine spirit\" given by God to all human beings, whether just or unjust, as the conscience, which pricks the soul for its sins and does not consent to things that happen contrary to right reason. Concerning this, he says that John also speaks in his epistle: \"If the conscience does not condemn","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 27:2","severity":"info","text":"The lemma introduces a comment on Job 27:2, where Job affirms divine judgment and the incomprehensibility of God's wisdom.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 27:3","severity":"info","text":"The lemma introduces a comment on Job 27:3, interpreting the 'divine spirit' as conscience, with a cross-reference to 1 John 3:21.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συνειδὸς","severity":"info","text":"The Greek term συνειδός (conscience) is used by Methodius to interpret the 'divine spirit' in Job 27:3 as a moral faculty given to all humans.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεθόδιος","severity":"info","text":"Methodius of Olympus (d. ca. 311) is cited as the author, though the fragment's attribution is uncertain; the catena tradition preserves his exegesis of Job.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"somit","severity":"caution","text":"The German note 'somit gehört das Fragment schwerlich Methodius zu' indicates scholarly doubt about Methodian authorship, based on textual or doctrinal inconsistencies.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hiob 27, 2 — 8 Hiob 27, 3 — 12 I Job. 3, 21","severity":"info","text":"The apparatus shows the catena's structure: Job 27:2 and 27:3 are commented on, with a cross-reference to 1 John 3:21, linking Old and New Testament passages.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and includes apparatus notes (e.g., 'somit', 'E', 'M') that obscure the original wording; the attribution to Methodius is uncertain.","The phrase 'Πνεῦμα θεῖον' in Job 27:3 is interpreted as conscience, but the exact Greek of the lemma is not fully preserved."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Lemma Μεθοδίου: Ἴσως δέ, ἐπεὶ οἱ φίλοι τοῦ Ἰὼβ ᾤοντο\nτὴν αἰτίαν κατειληφέναι, δι’ ἤ ταῦτα ἔπασχε, πρὸς ἐκείνους ἀποτεινόμενος ὁ δίκαιος\nτὴν περὶ τῶν κριμάτων τοῦ θεοῦ σοφίαν ἄληπτον εἶναι ὁμολογεῖ, οὐ μόνον\nαὑτῷ, ἀλλὰ καὶ παντὶ ἀνθρώπῳ, καὶ τὴν ἐπιστήμην τῆς βουλῆς τοῦ θεοῦ μὴ ἱκανὸν\nεἶναι παραδέζασθαι τὸν περίγειον τόπον ἀποφαίνεται. φαίη δ’ ἄν τις σοφίαν\nἐνταῦθα τὴν τελείαν εὐσέβειαν εἰρῆσθαι, πρᾶγμα θεῖον, ὑπὸ μόνου τοῦ θεοῦ τοῖς\nἀνθρώποις δωρούμενον. ὁ δὲ νοῦς τῶν ῥητῶν οὑτος· μεγάλα, φησίν, ὁ θεὸς τοῖς\nἀνθρώποις ἐδωρήσατο, ἐν τῇ φύσει κατασπείρας αὐτῶν τὸ ἐρευνητικὸν καὶ σοφὸν\nκαὶ τεχνικόν, ὅπερ λαβόντες οἱ ἄνθρωποι γῆν τε μεταλλεύουσι κα γεωργοῦσι. τὴν δὲ κατὰ θεοσέβειαν σοφίαν οὐκ ἐν τόπῳ τινὶ ἔστιν εὑρεῖν· οὐκ οἴκοθεν ταύτην\nἄνθρωπος ἀναλαβεῖν δύναται, οὐκ ἄλλοις παραδοῦναι. ὅθεν καὶ οἱ τῶν Ἑλλήνων\nσοφοὶ ἰδίᾳ δυνάμει τὴν θεοσέβειαν ζητήσαντες ἠστόχησαν. τὸ γὰρ πρᾶγμα, ὡς\nἔφημεν, οὐκ ἀνθρώποις ἐστὶν ἐφικτόν, ἀλλὰ τῆς θείας δωρεᾶς τε καὶ χάριτος. διὰ\nτοῦτο καὶ ἐξ ἀρχῆς ὁ θεὸς τὰ μὲν δι' ὀπτασιῶν, τὰ δὲ δι' ἀγγέλων ἐπιφοιτήσεως,\nτὰ δὲ διὰ τῶν θεοφορουμένων ἁγίων προφητῶν τὴν θεοσέβειαν τοὺς ἀνθρώπους\nἐξεπαίδευσε. καὶ ἡ θεωρητικὴ δὲ σοφία θεοῦ δῶρον, ἐξ ἧς κινούμεθα περὶ τὰς\nτέχνας καὶ τὰ ἐπιτηδεύματα, καὶ ἣν (ἃ) κοινῶς πάντες ἔχομεν, ἄδικοί τε καὶ δίκαιοι· ᾑ (εἰ Nik.) γὰρ ζῷα γεγόναμεν λογικά, ταύτην εἰλήφαμεν. ταύτῃ τοι καὶ ἐν τοῖς\nἔμπροσθεν ἐλέγετο »πότερον οὐχ ὁ κύριος ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;«\n(Hiob 21, 22.","english":"Perhaps, since Job’s friends thought they had grasped the cause for which he suffered, the righteous man, addressing them, confesses that the wisdom concerning the judgments of God is incomprehensible not only to himself but to every human being, and he declares that the earthly realm is not capable of receiving the knowledge of God’s counsel. One might say that here wisdom is spoken of as perfect piety, a divine thing, bestowed upon human beings by God alone. The meaning of the words is this: God gave great gifts to human beings, implanting in their nature the capacity for inquiry, wisdom, and skill, which, once received, humans use to mine the earth and to farm. But wisdom in piety is not to be found in any place; a human being cannot acquire this from within themselves nor transmit it to others. Hence even the wise among the Greeks, seeking piety by their own power, failed. For this matter, as we have said, is not attainable by human beings, but is a matter of divine gift and grace. For this reason, from the beginning, God taught piety to human beings, partly through visions, partly through the visitation of angels, and partly through the divinely inspired holy prophets. Theoretical wisdom, too, is a gift of God, by which we are moved concerning arts and pursuits, and which we all commonly possess, both unjust and just; for since we were born as rational animals, we have received this. Thus also in the earlier passage it was said, “Is it not the Lord who teaches understanding and knowledge?” (Job 21:22).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἴσως δέ","severity":"info","text":"Methodius introduces a conjecture: Job’s confession of ignorance is a response to his friends’ presumption of knowing the cause of his suffering.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"θεοσέβειαν","severity":"info","text":"The term theosebeia (piety) is used here as a synonym for the perfect wisdom that is a divine gift, distinct from human inquiry.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πότερον οὐχ ὁ κύριος ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;","severity":"info","text":"Methodius cites Job 21:22 to support the claim that God is the teacher of understanding and knowledge.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τῶν Ἑλλήνων σοφοὶ","severity":"info","text":"Methodius contrasts Greek philosophers, who failed to attain piety by their own power, with the divine gift of wisdom.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ νοῦς τῶν ῥητῶν οὑτος","severity":"info","text":"This phrase marks a transition from paraphrase to exegesis, where Methodius explains the deeper meaning of Job’s words.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεθοδίου","severity":"info","text":"This fragment is preserved in a catena on Job, attributed to Methodius of Olympus, reflecting early Christian interpretation of theodicy.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual variant at ᾑ (εἰ Nik.), where the manuscript tradition may read either 'by which' or 'if', affecting the logical connection."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"22, 2) ὡς τοῦ κτήματος θεοδωρήτου τυγχάνοντος 3 ἄλειπτον E Ι\nὁμολογῆ D 4 πάντα D Ι ἐπιστιμην C 6 ἁμαρτίας A, ἁμαρτ D 7 ἧς E\n8 B 203 v. C 109 v. D 109 ra. E 297 v. F 140. M 48 καὶ γὰρ ὁ Μεθ. D 11 γενομένοις\nE 12 λέγη M Ι καταγινώσκει E\n\nἡμῶν παρρησίαν ἔχομεν πρὸς τὸν θεόν«· τί οὖν, φησί, τὸ καταγινωσκόμενον; οὐ γὰρ ἑαυτῆς ἡ συνείδησις καταγινώσκει, ἀλλὰ τῆς\nψυχῆς ὰμαρτανούσης. περὶ τούτου καὶ ὁ Σολομὼν ἔφασκε »τὸ γὰρ\nἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν‘.\n\nHiob 28, 14. Ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἡ τοῦ πατρὸς\nσοφία καταβέβηκεν εἰς τὴν ἄβυσσον καὶ καταβὰς οὐ κεκράτηται. »ἄβυσσος« οὖν »εἶπεν· Οὐκ ἔστιν ἐν ἐμοί«, ἔστιν γὰρ ἐν οὐρανῷ. καὶ\nθάλασσα εἶπεν· Οὐκ ἔστι μετ' ἐμοῦ«. αὕτη ἡ θάλασσα ὁ τῶν ἀνθρώπων\nβίος, ἐν ᾧ τὰ περὶ τὴν ἀρετὴν ναυάγια. ἐὰν οὖν θέλῃς, ἴνα\nμετὰ σοῦ ἡ σοφία ᾐ, κἂν ᾖς ἐπὶ θαλάσσης πάτει τὰ κύματα, ἐπίδος\nσου τὴν χεῖρα τῇ σοφίᾳ, καὶ ποιήσει σε περιπατεῖν ἐπάνω τῶν κυμάτων.\n\nHiob 29, 3. Τουτέστιν ὑπὲρ σωτηρίας τῆς »κεφαλῆς μου«,\nἤτοι τοῦ νοῦ· ὡς γὰρ ἡ κεφαλὴ τὸ κυριώτατον μέρος ἐστὶν ἐν τῷ\nσώματι, οὕτω τῆς φυχῆς ὴμῶν τὸ κυριώτατόν ἐστιν ὁ νοῦς.","english":"We have boldness before God. \"What then,\" he says, \"is the thing condemned? For it is not conscience that condemns itself, but the soul that sins.\" Concerning this, Solomon also said, \"For your incorruptible spirit is in all.\"\n\nJob 28:14. Our Lord Jesus Christ, the wisdom of the Father, descended into the abyss, and having descended, was not held. \"The abyss said, 'It is not in me,' for it is in heaven. And the sea said, 'It is not with me.'\" This sea is the life of men, in which there are shipwrecks concerning virtue. If, therefore, you wish wisdom to be with you, even if you are on the sea, tread upon the waves; stretch out your hand to wisdom, and it will make you walk upon the waves.\n\nJob 29:3. That is, for the salvation of \"my head,\" that is, of the mind; for just as the head is the most principal part in the body, so the most principal part of our soul is the mind.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ γὰρ ἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν","severity":"info","text":"The quotation 'For your incorruptible spirit is in all' is attributed to Solomon but is not a direct biblical verse; it may be a paraphrase or apocryphal saying.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 28, 14","severity":"info","text":"The lemma 'Job 28:14' is cited, but the following text does not correspond to the canonical verse; it is a Christological interpretation of the abyss and sea.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 29, 3","severity":"info","text":"The lemma 'Job 29:3' is cited, but the text interprets 'my head' as the mind, which is an allegorical reading not present in the biblical verse.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄβυσσος","severity":"info","text":"The term 'abyss' is used here as a personified entity that denies containing wisdom, reflecting a symbolic interpretation common in early Christian exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"θάλασσα","severity":"info","text":"The sea is allegorized as 'the life of men, in which there are shipwrecks concerning virtue,' a metaphor for moral peril in human existence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage consists of three distinct sections: a moral-psychological comment on conscience, a Christological allegory on Job 28:14, and an allegorical gloss on Job 29:3.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text contains several lacunae and marginal notes (e.g., '22, 2' and 'B 203 v.'), making the exact sequence uncertain; the English draft follows a plausible reconstruction."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Hiob 29, 5. Ὅτε εἶχον ἐγώ, δίκαιος ὤν, φησίν, τὴν χρήσιμον\nἐμοὶ ὕλην, πεποίηκα ἀρετήν. πᾶσι γὰρ καλῶς ἐχρώμην.\n\nHiob 38, 1. Ὁ κύριος ἀρχῆθεν ἀνθρώποις οὐ λαλεῖ· ἀλλ' ἐπὰν παρασκευάσηται ψυχὴ διὰ πλειόνων, καὶ ὠφεληθῇ διά τε\nἀνθρώπων καὶ διὰ τῆς ἰδίας προσευχῆς καὶ ἐπιμελείας, καὶ ἐκγυμνάσηται,\nκαὶ ἀναβῇ εἰς ὕφος καθ’ ὅσον δυνατὸν ἀνθρωπίνῃ φύσει, τότε\nὁ κύριος λαλεῖ, καὶ τοὺς ἑαυτοῦ λόγους ἀποκαλύπτει τοῖς εἰς τοσοῦ-\n3 Weish. Sal. 12, 1 — 6 Sir. 24, 5 — 9 vgl. De res. II, 25, 5 S. 381, 5 ff —\n10 Mt. 14, 28–31 — 11 vgl. De sanguis. 4, 5 S. 482, 5\n1 ἡμῖν Μ Ι ἔχωμεν CE 2 ἑαυτῆ BE 3 σαλομὼν CM Z-wiscHen\nden mit dem Lemma Μεθοδίου versehenen Fragmenten 9. 11 enthält C ohne\nLemma das Fragment Ἐπιστήμη ἡ περιοχὴ τῶν ὡσαύτως ἐχόντων θεωρία σύνεσις\nδὲ ἡ διάκρισις. Ebenso E Bl. 303, aber mit dem Lemma Ὠριγένους. Dasselbe in\nF 144 5 A 164. C 114 v. D 112 rb. E 303. F. M 50 v. T 161 v. Lemma Μεθοδίου\nἸησοῦς < A 9 οὖν < | θέλεις E 10 ἡ σ. ᾐ] ἢ σ. D Ι πάτη D 13 Pitra\nnach B D. Μ 51 v. Lemma Μεθοδίου Ι ὑπὸ Pitra 14 ἤτοι] τουτέστιν M\nἡ + Μ 16 Pitra nach D. F 146. M 51 v 17 ὕλην] μοῖραν F Ι ἐχρώμην]\nὕλην εἶχον ἀρετῆς, τὴν εὐπαιδίαν καὶ τὸν πλοῦτον, τοὺς μὲν παῖδας καλῶς ἐκτρέφων,\nτοῦ δὲ πλούτου κοινωνῶν τοῖς δεσμίοις + Pitra nach D 18 Pitra nach\nAB CDS. 179. Μ 69 v. Nik. 538. Lemma Μεθοδίου Ι ὁ < F Nik. 20 ἰδίας:\nοἰκείας S Ι προσοχὴς Μ 20 f ἐγγυμνάσηται Μ 21 ὕψος unleserl. M Ι\nτῇ ἀνθρ. F 22 ὁ κύριος < Nik. Ι τοῖς < Nik.) εἰς unleserl. M","english":"Job 29:5. \"When I had,\" he says, \"being righteous, the material useful to me, I practiced virtue. For I used everything well.\"\n\nJob 38:1. The Lord does not speak to men from the beginning; but when the soul has been prepared through many things, and has been benefited both through men and through its own prayer and diligence, and has been thoroughly trained, and has ascended to a height as far as is possible for human nature, then the Lord speaks, and reveals his own words to those who have reached such a point.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 29, 5","severity":"info","text":"The lemma 'Hiob 29,5' refers to Job 29:5, but the Greek text does not correspond to any known Septuagint verse; it is a paraphrase or free citation by Methodius.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 38, 1","severity":"info","text":"The lemma 'Hiob 38,1' introduces a passage that is not a direct quotation of Job 38:1 but a theological reflection on divine revelation, typical of catena exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The Greek text includes critical apparatus indicating variant readings (e.g., 'ἡ + Μ') and cross-references to other works of Methodius (e.g., De resurrectione II, 25,5), showing the catena compiler's scholarly method.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The apparatus notes that in manuscripts C and E, a fragment on ἐπιστήμη and θεωρία is attributed to Methodius in C but to Origen in E, indicating fluidity of attribution in the catena tradition.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary and the lemmata 'Hiob 29,5' and 'Hiob 38,1' may not correspond to the actual biblical verses; the catena compiler may have misassigned them.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical referents of the lemmata 'Hiob 29,5' and 'Hiob 38,1' are uncertain; the Greek text does not match the Septuagint of those verses.","The attribution of the fragment on ἐπιστήμη and θεωρία is contested between Methodius and Origen in the manuscript tradition."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"τον ἀναβεβηκόσιν. οὕτω τοιγαροῦν καὶ τῷ Ἰὼβ πεποίηκε· διετήρει\nγὰρ αὐτῷ τὸν λόγον ὡς στέφανον. Ζητήσωμεν δὲ καὶ τό Διὰ λαίλαπος καὶ νεφῶν‘. οὐ γὰρ\nφαίνεταί ποτέ τινι τῶν πρότερον διὰ λαίλαπος λελαληκὼς ὁ θεός. ἡ οὖν λαιλαψ χειμῶνός ἐστι ποιητική· τῷ δὲ Ἰὼβ μέγιστος χειμὼν\nἐληλύθει, ὅλος ὁ διάβολος ἐνέσκηψεν αὐτῷ, τοῦτο αἰτήσας ἀπὸ θεοῦ. χειμὼν ἦν τῷ Ἰὼβ καὶ ὁ λόγος τῶν φίλων. ἐν τῷ τοιούτῳ χειμῶνι\nὑπέστη κοὶ ἐκαρτέρησεν· ὡς δὲ νοήμων, κυβέρνησιν κτησάμενος,\n»περὶ τὴν πίστιν« οὐκ ἐναυάγησεν. διὰ τοῦτο ὁ χρηματίζων αὐτῷ\nπρὸς σύμβολον τοῦ καταλαβόντος αὐτὸν χειμῶνος, ἐν ᾡ καὶ\nδιέλαμψεν, διὰ λαίλαπος χρηματίζει, καὶ εἰ μὲν ἔμεινε τὰ τοῦ Ἰὼβ ἐν\nτῇ περιστάσει ταύτῃ , ὥστε αὐτὸν καταλειφθῆναι ταῦτα πάσχοντα\nκαὶ ἐξελθεῖν τὸν βίον, ἐλάλησεν ἂν αὐτῷ ὁ κύριος διὰ λαίλαπος μόνον. νῦν δὲ ἐπειδὴ μεταβάλλει αὐτῷ τὰ πράγματα ἀπὸ χειμῶνος εἰς\nεὐδίαν, καὶ ἐπειδὴ ἀπείληφε τὴν ὑγείαν τοῦ σώματος, διὰ τοῦτο ὁ\nχρηματίζων αὐτῷ οὐ μόνον διὰ λαίλαπος, ἀλλὰ καὶ διὰ νεφῶν λαλεῖ.","english":"to those who have ascended. So then, he has done likewise for Job; for he preserved the word for him as a crown. Let us also examine the phrase \"through a whirlwind and clouds.\" For God does not ever appear to have spoken through a whirlwind to any of those before. Now a whirlwind is productive of a storm; and a very great storm had come upon Job, the whole devil had swooped down upon him, having asked this of God. A storm for Job was also the speech of his friends. In such a storm he stood firm and persevered; and being prudent, having acquired a governance concerning faith, he did not suffer shipwreck. For this reason, the one who gives oracles to him, as a symbol of the storm that had overtaken him, in which he also shone forth, gives oracles through a whirlwind. And if Job's circumstances had remained in this distress, so that he was left suffering these things and departed from life, the Lord would have spoken to him through a whirlwind alone. But now, since his circumstances change from storm to fair weather, and since he has recovered the health of his body, for this reason the one who gives oracles to him speaks not only through a whirlwind but also through clouds.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"λαῖλαψ","severity":"info","text":"The Greek term λαῖλαψ (whirlwind) is interpreted by Methodius as a symbol of the storm of affliction sent by the devil, linking the theophany to Job's trials.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ λαίλαπος καὶ νεφῶν","severity":"info","text":"This phrase alludes to Job 38:1, where the Lord speaks to Job from the whirlwind. Methodius expands the imagery to include clouds as a sign of the transition from storm to calm.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"χειμών","severity":"info","text":"Methodius uses χειμών (storm) both literally for Job's calamities and metaphorically for the friends' accusations, a common exegetical trope in early Christian commentary on Job.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two hypothetical outcomes: if Job had died in distress, the Lord would have spoken only through a whirlwind; but because Job recovers, the speech includes clouds, marking a structural turn from suffering to restoration.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Methodius interprets the whirlwind as a symbol of the devil's assault, reflecting a broader patristic tradition that reads the theophany in Job 38 as a response to demonic testing.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ τὴν πίστιν' (concerning faith) is ambiguous: it may mean 'with respect to faith' as a domain of governance, or 'around faith' as a protective boundary. The translation adopts the former."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Hiob 38, 2. Ἐπειδὴ νενίκηται ὁ πειράζων μεγαλοφρονεῖ\nὁ ἀγωνοθέτης ἐπὶ τῷ ἰδίῳ ἀθλητῇ καὶ φησὶν ὡς πρὸς τὸν ωενικημένον· »Τίς οὗτος ὁ κρύπτων;« τίνι γὰρ ἐφαρμόζει λέγεσθαι τοῦτο; ὁ Ἰὼβ οὐκ ἔκρυπτεν, εὐσεβὴς ὑπάρχων καὶ ὅσιος. οὑτος δέ ᾧ ἐπιπλήσσει,\nκρύπτειν ἐθέλει καὶ ὑπολαμβάνει τὴν »βουλὴν« αὐτοῦκρυπτομένην\nἀπὸ τοῦ θεοῦ. πλὴν αὐτὸς ταῦτα ποιεῖ ὡς κρύπτων. καὶ\nγὰρ ὁ Ἀδὰμ ὅτε ἥμαρτεν ᾤετο κρύπτεσθαι ἀπὸ προσώπου κυρίου.\n\nHiob 38, 3. Ὡς πρὸς τὸν διάβολον· Γενναῖος εἶ, »ζῶσαι\nὥσπερ ἀνὴρ τὴν ὀσφύν σου, καὶ ἐρωτήσω σε«. οὐ πιστεύ-\n3 Hiob 38, 1 — 6 Hiob 1, 11. 2, 5 — 9 Tim. 1, 19 — 23 Gen. 3, S — 24 Hiob 38,3\n1 οὕτω —ἡ οὖν Ζ. 5 < F Nik. 3 T 196 v 4 κποτέ <M | προτέρων Pitra\n5 ἡ οὖν] ἐπειδὴ δὲ Nik. Ι δὲ < M Ι τῷ δὲ — κτησάμενος Ζ. 8] ἐν δὲ χειμῶνι\nπεριστάσεων ὁ Ἰὼβ Nik. 6 ἐνσκήψας S 9 ἐναυαγ.] ἀλλὰ καὶ διέλαμψε + Nik. αὐτῶν M Ι καταλαμβάνοντος Pitia 10 f ἐν ᾧ — χρηματιζει < T, ἐν — διέλ. <> Nik. 11 καὶ εἰ—μόνον Ζ. 13 f < Nik. 12 καταληφθῆναι Μ 13 f μόνης\nMS, μόνω Τ 14 νῦν — αὐτῷ] διὰ δὲ τὸ μεταβαλεῖν αὐτοῦ Nik. | αὐτοῦ τὰ\nMT 15 καὶ — αὐτῷ Ζ. 16 < Nik. 16 νεφελῶν Pitra, Ι ἐλάλει Μ 17 Pitia\nnach AB C S. F 180. M 69 v Lemma Μεθοδίου 17 f μέγα φρονεῖ Μ 20 ὅσιος]\nδίκαιος S 21 κρύπτην M Ι τὸν θεὸν τὰς (τὸν Μ) βουλὰς αὐτοῦ μὴ κρυπτομένος\n(κρυπτόμενος M) FM, κρυπτόμενος τὸν θεὸν τὴν βουλὴν αἰτοῦ ἀγνοεῖν S\n22 ταύτην Pitra 23 γὰρ < M Ι ὅτε ἥμαρτεν ἀδὰμ F 24 Pitra nach ABC\nDES. M 69 v. F 180 . T 24 f ζῶσε Τ 25 ὡς ἀ. M","english":"Job 38:2. Since the tempter has been defeated, the contest-giver takes pride in his own athlete and speaks as if to the one who has been vanquished: \"Who is this who is hiding?\" For to whom is this said? Job was not hiding, being pious and holy. But the one whom he rebukes wishes to hide and supposes that his \"counsel\" is hidden from God. Yet he himself does these things as if hiding. For Adam, when he sinned, thought he was hiding from the face of the Lord.\n\nJob 38:3. As if to the devil: \"You are noble, 'gird up your loins like a man, and I will question you.'","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 38:2","severity":"info","text":"The lemma 'Job 38, 2' introduces a paraphrase of God's question 'Who is this who is hiding?' from the biblical text, which Methodius applies to the devil.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 38:3","severity":"info","text":"The lemma 'Job 38, 3' cites God's challenge to Job, 'gird up your loins like a man, and I will question you,' which Methodius interprets as addressed to the devil.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀγωνοθέτης","severity":"info","text":"The term 'contest-giver' (ἀγωνοθέτης) reflects the athletic imagery common in early Christian exegesis, where God presides over the contest of faith against the devil.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Adam","severity":"info","text":"Methodius draws a parallel between Job and Adam: both sinned (Adam) or were tempted (Job) and thought they could hide from God, linking the two figures typologically.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Job 38:2–3","severity":"info","text":"The passage moves from a narrative of the tempter's defeat to direct address of the devil, using two scriptural lemmas to structure the exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"κρύπτειν","severity":"caution","text":"The Greek text shows variant readings for 'hiding' (κρύπτειν vs. κρύπτην) across manuscripts, which may affect interpretation of who is hiding and from whom.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who is hiding' is ambiguous: Methodius applies it to the devil, but the biblical context (Job 38:2) refers to Job. The manuscript variants for κρύπτειν/κρύπτην also leave open whether the hiding is active or passive."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"εις με εἶναί σου σοφώτερον, ἀλλ’ οἴει μέγας εἶναι νοῦς; οὕτω γὰρ\nκαὶ ὑπὸ τοῦ Ἡσαίου λέλεκται ὁ διάβολος· »ἐπάξω ἐπὶ τὸν νοῦν\nτὸν μέγαν, τὸν ἄρχ·οντα τῶν Ἀσσυρίων«. λέγει οὖν αὐτῷ· »Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου«. οὐ ζώννυται δέ. »ἐρωτήσω\nδέ σε, σὺ δέ μοι ἀποκρίθητι.« — ὁ δὲ οὐ δύνατι αὐτῷ\nἀποκριθῆναι, »τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτῷ\nεγενετο;«\n\nHiob 38, 4. Ἐμοὶ φιλονεικεῖς; καὶ πρὸς ἐμὲ ἵστασαι; καὶ τοῖς ἐμοῖς ἀθληταῖς ἀνταγωνίζῃ; »ποῦ« δὲ »ἦς«, ὅτε ἐγὼ »τὴν\nγῆν« εἰργαζόμν; τίς ἠς τότε; ἤδη, φησίν, ἐπεπτώκεις. καὶ γὰρ ἐν\nτῇ ἀρχῇ τῆς κοσμοποιίας σκότος ἠν«, φησίν, ἐπάνω τῆς ἀβύσσου«. σκότος τοῦςο, τοῦτο, οὐ κτισθὲν σκότος, ἀλλὰ προαιρετικῶς ἀρξάμενον\nεἶναι σκότος τῇ τοῦ φωτὸς στερήσει.\n\nHiob 38, 5, Οὐχὶ τὸ μέτρον, ἀλλὰ »τὰ μέτρα«, ἵνα\nτὰς διαφορὰς τῆς γῆς παραστήσῃ τῆς τόδε τι τυχὸν φερούσης καὶ\nτῆς ἕτερόν τι. καὶ ἄλλης ἄλλο.\n\nHiob 38, 6. Μέχρι τούτου ἐλθὼν ὁ μακάριος πατὴρ\nοὺτος, καὶ καταπαύει τὸ ὑπόμνημα, ὥστε γοῦν εὑρεῖν »λίθον γωνιαῖον«. τοῦτο δύναται καὶ εἰς τὸν μονογενῆ τοῦ θεοῦ υἱόν, δι\nὴμᾶς σαρκωθέντα νοεῖσθαι, κατὰ τὸ ἐν ψαλμοῖς· »λίθον ὅν άπεδοκίμασαν\nοἱ οἰκοδομοῦντες‘, οἱ τῶν Ἰουδαῖων διδάσκαλοι, » οὑτος\nἐγενήθη εἰς κεφαλὴν γωνίας«. εὐδοκίᾳ γὰρ τοῦ πατρὸς\nἐλθὼν ἐπὶ γῆς συνῆψεν ἐν ἑαυτῷ τοὺς δύο λαοὺς τῶν Ἰουδαίων τε καὶ\nἐθνῶν, ὥσπερ ἀμέλει καὶ ὁ γωνιαῖος λίθος ἀμφοτέρους συνδεῖ τοὺς\nτοίχους. 2 Jes. 11, 12 — 4 Hiob 38, 3 — 6 Röm. 11, 34 — 9 Hiob 38, 4 —\n11 Gen. 1, 2 — 14 Hiob 38, 5–18 Hiob 38, 6 — 19 Job. 1, 18 — 20 Psal. 117, 22 — 23 vgl. Epb.","english":"into me that you are wiser than I, but do you think you are a great mind? For thus also it is said by Isaiah concerning the devil: \"I will bring upon the great mind, the ruler of the Assyrians.\" Therefore he says to him: \"Gird your loins like a man.\" But he does not gird himself. \"I will ask you, and you answer me.\" But he is not able to answer him, \"For who has known the mind of the Lord? Or who has been his counselor?\"\n\nJob 38:4. Do you contend with me? And do you stand against me? And do you compete with my athletes? \"Where\" then \"were you\" when I \"was working the earth\"? Who were you then? Already, he says, you had fallen. For indeed \"in the beginning of the creation of the world, darkness was upon the face of the deep.\" This darkness, not created darkness, but having begun to be darkness by choice through the privation of light.\n\nJob 38:5. Not \"the measure,\" but \"the measures,\" so that he may represent the differences of the earth, one bearing one thing, another something else, and another something else.\n\nJob 38:6. Having come to this point, this blessed father ceases the commentary, so as to find \"a cornerstone.\" This can also be understood of the only-begotten Son of God, who became incarnate for us, according to the Psalms: \"The stone which the builders rejected, the teachers of the Jews, this became the head of the corner.\" For by the will of the Father, having come to earth, he united in himself the two peoples, both Jews and Gentiles, just as indeed the cornerstone binds both walls together.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἡσαίου","severity":"info","text":"The phrase 'I will bring upon the great mind, the ruler of the Assyrians' is a paraphrase of Isaiah 10:12 LXX, where the devil is addressed as 'great mind' (νοῦν μέγαν).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου","severity":"info","text":"The exhortation 'Gird your loins like a man' echoes Job 38:3, where God challenges Job to prepare for a contest.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτῷ ἐγένετο;","severity":"info","text":"The rhetorical question 'For who has known the mind of the Lord? Or who has been his counselor?' is a citation of Romans 11:34, applied here to the devil's inability to answer.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκότος ἦν ἐπάνω τῆς ἀβύσσου","severity":"info","text":"The phrase 'darkness was upon the face of the deep' is a direct quotation of Genesis 1:2, interpreted as pre-existent darkness chosen by the devil through privation of light.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες","severity":"info","text":"The 'stone which the builders rejected' is a citation of Psalm 117:22 (LXX 118:22), applied typologically to Christ as the cornerstone uniting Jews and Gentiles.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μακάριος πατὴρ","severity":"info","text":"The 'blessed father' who ceases his commentary at Job 38:6 is likely Methodius himself, indicating a self-referential break in the catena fragment.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'blessed father' who ceases the commentary is not explicitly named; it may be Methodius or an earlier commentator excerpted in the catena.","The phrase 'τόδε τι τυχὸν φερούσης' is obscure; the translation 'one bearing one thing' is tentative."],"confidence":"medium","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":11,"ref":"p11","source":"2, 14\n1 οἴη Pitra 4: οὐ ζ. δὲ < F 7 γέγωνε M 8 Pitra nach Ä. B C D E. Μ 70. Τ 197. Lemma Μεθοδίου (ohne Lemma Τ) 14 Pitra nach AB CD ES. Μ 70. Lemma Μεθοδίου, Μεθόδιος M. VgL Orig. Pitra H, 383 f (bis παραστ.)\n17 Pitra nach BS. Μ 70. Von τοῦτο Ζ. 19 an auch Τ 197 v. Ohne Lemma in M\n(u. Τ), vorher Ἰωάννης Ι τούτων M 18 καὶ < M Ι τοῦ ὑπομνήματος S\nὤστε] ὡς ἐμὲ Μ Ι εὑρῆν M 19 τοῦτο — τοίχους Orig. Pitra H, 383 f 21 οἱ —\nοὑτος < Orig. 23 τῆς γῆς T Ι συνῆφεν Pitra Ι ἐν Pitra Orig.: < MT\nτῶν] τὸν M, τὸν ἐξ T 23 f κ. ἐξ ἐθνῶν T\n\nHiob 38, 7. Φωνὴ δὲ μεγάλη, ἡ μεγαλεῖα φθεγγομένη,\nὡς τὸ ἀποστολικόν· »ἴδετε πηλίκοις ὑμῖν γράμμασι ἔγραψα«\nτοῖς τὰ τηλικαῦτα δηλονότι σημαίνουσιν.\n\nHiob 38, 16. [Πάλιν ἐπὶ τὴν θάλασσαν τὸν λόγον μετήγαγεν. οὐχ ὡς πηγὴν τῆς θαλάσσης ἐχούσης, ἀλλ' ὡς μὴ ἐκλειπούσης,\nκαθάπερ πηγὴν ἐχούσης.] εἰς ἄβυσσον πολλοὶ καταβεβήκασιν· καταβεβήκασι δέ, ὥστε δέσμιοι εἶναι, οὐχ ὥστε περιπατεῖν ἐν αὐτῇ. Ἰησοῦς μόνος ἐν ἀβύσσῳ περιεπάτησεν ὡς ἐλεύθερος. ὅπου ἴχνη περιπατούντων\nοὐκ ἔνι [εἵλετο γὰρ θάνατον, οὐχ ὑπεύθυνος ὤν, ἵνα\nτοὺς ὑποκειμένους θανάτῶ λυτρώσηται]. καὶ λέγει τοῖς ἐν δεσμοῖς· ἐξέλθατε [καὶ τοῖς ἐν σκότει· ἀνακαλύφθητε«, ᾧ καὶ τὰ ἑξῆς\nσυμφωνοῦσιν].","english":"Job 38:7. \"A great voice,\" speaking of great things, like the apostolic saying: \"See with how great letters I have written to you,\" signifying, of course, such great matters.\n\nJob 38:16. \"Again he turned the discourse to the sea. Not as if the sea had a source, but as if it did not fail, as if it had a source.\" Many have descended into the abyss; they have descended, however, to be prisoners, not to walk in it. Jesus alone walked in the abyss as a free man. Where there are no footprints of those walking (for he chose death, not being subject to it, in order to ransom those subject to death). And he says to those in bonds: \"Come out,\" and to those in darkness: \"Be uncovered,\" with which also the following things agree.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 38:7","severity":"info","text":"The lemma for Job 38:7 introduces a citation of the biblical verse, which is then interpreted allegorically.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 38:16","severity":"info","text":"The lemma for Job 38:16 introduces a second biblical citation, which is expanded with a typological interpretation of the abyss.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀποστολικόν","severity":"info","text":"The phrase 'apostolic saying' likely refers to 2 Corinthians 7:16 or a similar Pauline passage about writing with large letters, though the exact reference is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἵλετο γὰρ θάνατον","severity":"info","text":"The reference to Jesus choosing death to ransom those subject to death reflects early Christian soteriology, common in Methodius' milieu.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν ἐπὶ τὴν θάλασσαν","severity":"info","text":"The phrase 'Again he turned the discourse to the sea' marks a structural transition in the commentary, moving from Job 38:7 to 38:16.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ ζ. δὲ < F 7 γέγωνε","severity":"caution","text":"The apparatus indicates textual corruption or variant readings in the manuscript tradition, particularly around the lemma for Methodius.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for the 'apostolic saying' is not specified in the text.","The phrase 'Be uncovered' (ἀνακαλύφθητε) may be a textual corruption or a rare form."],"confidence":"medium","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":12,"ref":"p12","source":"Hiob 40, 3. [Ταῦτα ἅπερ ὑπέμεινας, μὴ οἴου ἀλόγως\nκεκρίσθαι μοι, μηδὲ ἀποποιοῦ μου τὸ κρίμα. τούτου τοῦ ῥητοῦ\nὡς χρησίμου μνημονεύωμεν, ὅταν κρίνῃ ὁ θεὸς παθεῖν τι ἡμᾶς, τέκνον\nἀποβαλεῖν, ἀρχὴν ἀπολέσι, νοσῆσαι κατὰ τὸ σῶμα, ὅ τι δήποτε\nτούτων ὑποστῆναι· οὐδὲν τούτων οἷόν τε ἐστὶ παθεῖν ἡμᾶς, μὴ\nκρίνοντος τοῦ θεοῦ. ἐπεὶ οὐν οὐδὲν τούτων γίνεται χωρὶς κρίματος\nθεοῦ, λέγεται πρὸς τὸν παθόντα· μὴ ἀποποιοῦ μου τὸ κρίμα, τουτέστι\nμὴ ἀπαρνοῦ ὅπερ ἔκρινα περὶ σοῦ.] μὴ νομίσῃς, φησίν, ταῦτα\nἅπερ ὑπέμεινας, ἀλόγως κεκρίσθαι μοι, ἀλλὰ προεισομένου μου τὸ\nσυμφέρον σοι· προσέθηκα γὰρ τοῖς πειρασμοῖς τὸν χρηματισμὸν οὐκ\n2 Gal. 6, 11 — 7 vgl. Sir. 24, 5 — 10 Jes. 49, 9 — 16 vgl. De vita 5, 6\nS. 214, 3 — 22 vgl. S. 316, 22 f. 432, 4\n1 Pitra nach A. M 70. Lemma Μεθοδίου und Μεθόδιος 3 (σημαίνο)υσιν\nunleserl. M 4 Pitra nach A B C E S. M 71. Τ 199. Nik. 547 bis ἐχούσης. Lemma Μεθοδίου 4 f Πάλιν — πηγὴν ἐχούσης < Μ u. Niketas, wohl mit Recht\n4 f μετήγαγεν] καὶ φησιν· ἔγνως πόθεν ἡ θάλασσα ἔσχε τὴν ἀρχὴν ἢ τὰ ἴχνη\nτουτέστιν τὰ ἔσχατα τῆς »ἀβύσσου« κατείληφας; »πηγὴν« δέ φησιν + Olympiodor\nPGr. 93, 404 C 5 πηγὴν] ἐπὶ γῆν Pitra Μ 6 πολλοὶ καταβ. ε ἄβ. Nik. 7 δεσμίους M Ι ἀλλ’ ὥστε δέσμιοι εἶναι nach αὐτῇ bei Nik. 9 f εἵλετο — λυτρώσηται\n< M wohl mit Recht, denn vorher, unter dem Lemma Ἰουλιανου, οὐκ\nὑπεύθυνος ὢν θανάῳ εἵλατο θάνατον καὶ ἐν ἴχνεσι τῆς ἀβύσσου περιεπάτησεν\nἵνα τοὺς ὑποκειμένους θανάτω λυτρώσηται 10 κ. λέγει] λέγων Nik. 11 ἐξέλθετε\nPitra 11 f κ.","english":"Job 40:3. \"Do not think that these things which you have endured have been judged by me without reason, nor reject my judgment.\" Let us remember this saying as useful, whenever God judges that we should suffer something—to lose a child, to lose a position, to be ill in body, or to undergo any such thing. None of these things can we suffer without God judging. Since, then, none of these things happens without the judgment of God, it is said to the one who has suffered: \"Do not reject my judgment,\" that is, do not deny what I have judged concerning you. \"Do not think,\" he says, \"that these things which you have endured have been judged by me without reason, but that I have foreseen what is beneficial for you.\" For I have added to the trials the divine response, not","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 40:3","severity":"info","text":"The passage opens with a citation of Job 40:3, which Methodius interprets as a divine admonition not to reject God's judgment in suffering.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"μηδὲ ἀποποιοῦ μου τὸ κρίμα","severity":"info","text":"Methodius glosses 'do not reject my judgment' as 'do not deny what I have judged concerning you,' emphasizing acceptance of divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"προεισομένου μου τὸ συμφέρον σοι","severity":"info","text":"The phrase 'I have foreseen what is beneficial for you' reflects a Stoic-influenced Christian providentialism, common in Methodius's Alexandrian milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a scriptural lemma to a general moral application, then back to a paraphrase of the verse, forming a homiletic inclusio.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in catenae, likely excerpted from a longer work by Methodius; the manuscript tradition shows variants in the lemma attribution.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is lacunose after line 11; the English draft breaks off mid-sentence, and the apparatus notes uncertain readings in the manuscript witnesses.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The precise source of the citation 'Gal. 6, 11' in the apparatus is unclear; it may be a marginal note or a misattribution.","The break in the English draft at 'not' leaves the conclusion of Methodius's argument uncertain."],"confidence":"medium","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":13,"ref":"p13","source":"τοῖς — συμφωνοῦσιν < M 13 Pitra nach Vat. 751 u. Palat. 230. Nik 569. Auch mit dem Lemma Ὠριγένους bei Nik. u. Gallandi XIV, 50 f; vgl. Pitra Anal. s. II, 385 Ι Ταῦτα ἅ. ὑ. nach μοι Nik., T. — μοι < Gall., wo auch\nmehrfach Abweichungen 19 τοῦ θεοῦ Nik 20 von μὴ νομίσῃς an auch Μ 75\nLemma Μεθοδίου 21 προϊδομένου μοι Μ\n\nἄλλου τινὸς ἕνεκεν, ἢ ἵνα δίκαιος ἀναφανῇς, ὅ ἐστι δειχθῇς\nὅπερ ἠς.\n\nHiob 40, 10. Ὡς ἀθλητής, μάνθανε τὰ περὶ τοῦ δράνοντος,\nτοῦ ἀνταγωνιστοῦ. (»θηρία« αἱ ἀντικείμεναι δυνάμεις ἐστίν,\nπερὶ ὡν ηὔξατο ὁ προφήτης λέγων· »μὴ παραδῷ ς τοῖς θηρίοις\nψυχὴν ἐξομολογουμένην σοι«. — »θηρία« εἰσὶν αἱ ἀντικείμεναι\nδυνάμεις, ὡν ειληφας, ὠ ἄνθρωπε, τὴν ἐξουσίαν ἐὰν θεῷ δουλεύσῃς,\nἐπὶ ἀσπίδων καὶ βασιλίσκων ἐπιβαίνειν.]\n\nHiob 40, 16 f. [Ταῦτα ὕλη καὶ τροφὴ πυρὸς τυγχάνει· αὐλίζεται δὲ μάλιστα παρὰ τοῖς ἄξίοις τοῦ πυρὸς, ὑπὸ τὰς ὑγρὰς καὶ\nἀτόνους καὶ ἀκάρπους ψυχάς, αἳ πυρός εἰσιν ὑλαι. . . ἢ τοῦτο λέγει,\nὅτι συνδιαιτῶνται αὐτῷ καὶ μεγάλοι τινὲς δαίμονες καὶ ὑποβεβηκότες\nτῇ κακίᾳ, ἢ ὅτι μικροὺς καὶ μεγάλους ἄνδρας ἐπέρχεται, πάντας\nὁμοίως ὑποτρέχων. ῥάδαμνοι γὰρ αἱ παραφυάδες· λέγει οὖν ὡς\nὑΠὸ σκιαῖς δένδρων. οὕτω παρὰ τούτοις ἐπαναπάυεται. »καὶ κλῶνες ἀγνοῦ«. ἐπειδὴ πολλοὶ πολλάκις καὶ ἁγνείαν ἀσκήσαντες τῆς αὐτοῦ μερίδος\nγεγόνασιν, ὡς αἱ μωραὶ παρθένοι· εἰσὶ γὰρ καὶ παρ' αὐτῷ\nἁγνεύοντες.]","english":"for the things that agree < M 13 Pitra according to Vat. 751 and Palat. 230. Nik 569. Also with the lemma of Origen in Nik. and Gallandi XIV, 50 f; cf. Pitra Anal. s. II, 385 Ι These things which are after me Nik., T. — me < Gall., where also many variations 19 of God Nik 20 from \"do not think\" also M 75 Lemma of Methodius 21 having been foreseen by me M\n\nfor the sake of something else, or so that you might appear righteous, that is, be shown to be what you were.\n\nJob 40:10. As an athlete, learn about the one who presides, the antagonist. (\"Beasts\" are the opposing powers, concerning which the prophet prayed, saying: \"Do not deliver to the beasts a soul confessing to you.\" — \"Beasts\" are the opposing powers, over which, O man, you have received authority if you serve God, to tread upon asps and basilisks.)\n\nJob 40:16 f. [These things are matter and food for fire; it especially lodges with those worthy of fire, under the moist and weak and fruitless souls, which are matter for fire. . . Or this says that both great and somewhat lesser demons in wickedness dwell with it, or that it attacks small and great men alike, insinuating itself into all. For \"branches\" are the offshoots; it says then as under the shade of trees. Thus it rests among them. \"And branches of the chaste tree.\" Since many, often even having practiced chastity, have become of its portion, like the foolish virgins; for there are those who practice chastity even in its company.]","structure":"narrative","commentary":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"τοῖς — συμφωνοῦσιν","severity":"info","text":"The opening phrase is a catena lemma, with variant attributions to Methodius or Origen across manuscripts (Vat. 751, Palat. 230, Nik. 569).","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 40, 10","severity":"info","text":"Job 40:10 is cited, interpreting the 'beasts' as opposing powers, with a parallel to a prophetic prayer (possibly Ps 74:19 LXX).","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θηρία","severity":"info","text":"The term 'beasts' (θηρία) is glossed as 'opposing powers' (αἱ ἀντικείμεναι δυνάμεις), a common allegorical reading in early Christian exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀθλητής","severity":"info","text":"The athletic metaphor (ἀθλητής, 'athlete') reflects the Greco-Roman context of training and contest, applied here to spiritual struggle against demonic powers.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 40, 16 f.","severity":"info","text":"Job 40:16–17 is cited, with allegorical interpretation of 'branches' (ῥάδαμνοι) as offshoots and 'chaste tree' (ἀγνοῦ) as a warning against false chastity.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προϊδομένου μοι","severity":"caution","text":"The phrase 'having been foreseen by me' (προϊδομένου μοι) is textually uncertain, with variations in the manuscript tradition (M 75, Nik., Gall.).","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution of the opening lemma to Methodius or Origen is uncertain due to manuscript variants.","The exact referent of 'these things' (Ταῦτα) in the Job 40:16 citation is ambiguous, possibly referring to matter or demons."],"confidence":"medium","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":14,"ref":"p14","source":"Hiob 40, 21. 22. Ἵνα μηκέτι συρίζῃ ὁ δράκων. [τοῦτό\nφησι διὰ τὸ παρακληθῆναι ὑπὸ τῶν δαιμόνων μὴ βαλεῖν αὐτοὺς εἰς\n5 Psal. 73, 19 — 16 Symp. 10, 3 S. 124, 17 ff — 17 Mt. 25, 2 f — 21 vgl. Mt. S, 31. Mark. 5, 12. Luk. 8, 32\n2 ἦς Pitra endet. Nik. 570 aber fügt mit dem Lemma Μεθοδίου S. 570 an\nOgelg, ἐπὶ τέλει τῶν ἄθλων ἀναγορεύει τὸν ἀθλητὴν λαμπρῷ τῷ κηρύγματι, καὶ\nγυμνοῖ τῆς πληγῆς τὸ ἀπόρρητον »οἴει με ἄλλως σοι κεχρηματικέναι« λέγων »ἢ\nἵνα ἀναφανῇς δίκαιος;« (Hiob 40, 3) τοῦτο τῶν τραυμάτων τὸ φάρμακον, τοῦτο\nτῆς ὑπομονῆς ἡ ἀντίδοσις. τὰ γὰρ ἑξῆς ἴσως μικρά. κἂν μεγάλα τισὶ δοκῇ, καὶ\nμικρῶν ἕνεκεν οἰκονομηθέντα, εἰ καὶ διπλασίω τῶν ἀφῃρημένων ἀντιλαμβάνει\n3 Pitra nach A C E S. M 75 v (bis ἀνταγωνιστοῦ Ζ. 4). Lemma Μεθοδίου. Aber\nPitra II, 386 u. Gallandi, Bibl. vet. pp. XIV, 51, als des Orig. Ι μανθάνει M 4 οἱ\nδὲ τὰς ἀντικειμένας δυνάμεις ὀνόματι τῶν θηρίων δηλοῦσθαι εἶπον κατὰ τὸ »Μὴ\nπαραδῷς — σοι« Olympiodor PGr 93, 419 A 6 θηρία — ἐπιβαίνειν Z. 8] schon die\nWiederholung schließt aus, daß θηρία — ἐπιβαίνειν auf denselben Verfasser wie\nθηρία Ζ. 4—σοι Ζ. 6 zurückgeth 9 Pitra nach A S. M 76. Lemma b. Pitra\nΜεθοδίου 10 δὲ] οὖν M 11 ψυχῆς M 13 καὶ μικροὺς M 13 f ὑπέρχ. . . ἐπιτρ. M 15 οὕτω] καὶ Μ Ι ἀναπέπαυται Pitra 18 γεγόναμεν Pitra 20 Pitra\nnach AS. Μ 76 | ἵνα — δράκων M, schwerlich + ἀπαλὰ μὴ διαθήσεται. Lemma\nΜεθοδίου Ι συρίζει U Ι τοῦτο — πολεμεῖν S. 519, 3 auch M, aber ohne Lemma","english":"Job 40:21-22: \"So that the serpent may hiss no more.\" He says this because he was entreated by the demons not to cast them down. At the end of the contests, he proclaims the athlete with a splendid herald and reveals the secret of the wound, saying, \"Do you think I have given you an oracle otherwise than that you might appear righteous?\" (Job 40:3). This is the remedy for the wounds, this is the reward for endurance. For what follows is perhaps trivial. And even if it seems great to some, it was arranged for the sake of small things, even if it receives back double what was taken away.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 40:21-22","severity":"info","text":"The Greek lemma cites Job 40:21-22, but the English draft only quotes the first clause. The full verse is not given, and the citation is partial.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 40:3","severity":"info","text":"The passage quotes Job 40:3, which is part of God's speech to Job. The quotation is used to illustrate the divine purpose behind Job's trials.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"serpent hiss no more","severity":"info","text":"The serpent likely symbolizes demonic forces, a common trope in early Christian exegesis. The phrase 'entreated by the demons' suggests a cosmic struggle where God intervenes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"narrative","severity":"info","text":"The passage is classified as narrative, but it contains direct speech and interpretive commentary, blending exegesis with a narrative frame.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Pitra","severity":"caution","text":"The apparatus notes textual variants and attributions: the lemma is attributed to Methodius in some manuscripts but to Origen in others (Gallandi). This indicates a contested transmission.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"what follows is perhaps trivial","severity":"caution","text":"The author's comment that 'what follows is perhaps trivial' may reflect a textual lacuna or a rhetorical modesty. The sense is ambiguous: it could refer to the subsequent verses or to the author's own argument.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker ('He says this') is ambiguous: it could be the author (Methodius) or a character in the biblical narrative. The apparatus shows that the lemma is sometimes attributed to Origen, not Methodius, so the authorship of this fragment is uncertain.","The phrase 'for what follows is perhaps trivial' may indicate a break in the text or a rhetorical device; the Coptic cues do not resolve this."],"confidence":"medium","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":15,"ref":"p15","source":"τὴν ἄβυσσον. ἢ τοῦτο λέγει διὰ τὸ εἰρηκέναι αὐτὸν τῷ κυρίῳ\nταῦτά σοι πάντα σώσω« . . Ἣ ὅτι μὴ δύνασαι οὕτως ὑποτάξαι\nαὐτὸν ὡς αἱρεῖσθαι μηκέτι σοι πολεμεῖν.] — [τὸ »ψέλλιον« κόσμος\nἐστὶ τῆς χειρός, τοῦτό ἐστι τὸ ἔργον ἀγαθόν. ὁ οὐν ἔχων τὸ τοιοῦτον\nψέλλιον τρυπήσει τὸ χεῖλος τοῦ δράκοντος τοῦ ἐξ ἐναντίας τοῦ\nδιαβόλου ἐντρεπομένου, μὴ ἔχοντός τι λαλῆσαι κατ' αὐτοῦ.]\n2 Mt. 4, 9. Luk. 4, 6\n2 δώσω πάντα Pitra 3 τὸ — αἰτοῦ Ζ. G auch F 4 τοῦτο δὲ F 5 τοῦ 2 {#<F\nHiob 9, 2. Δύναται, φησί, γενέσθαι δίκαιος συγκρίσει ἀνθρώπων· ὡς δὲ πρὸς τὸν τῶν ὅλων κύριον »πῶς ἔσται δίκαιος βροτός;«\n— Οὐ γὰρ τυραννεῖ κρίνων ὁ θεός, ἀλλὰ πείθει τὸν κρινόμενον\nκαὶ ποιεῖ αὐτὸν θελῆσαι παραδέξασθαι τὴν ἀπόφασιν αὐτοῦ. μέλλομεν\nγοῦν οἱ κρινόμενοι βλέπειν τὸν κύριον μεθ' ἡμῶν συνδικαζόμενον\nἐπὶ τοῦ πατρὸς καὶ λέγοντα· ὠ ἄνθρωπε, »τίς ἡ ὠφέλεια ἐν τῷ\nαἵματί μου, ἐν τῷ καταβῆναί με εἰς διαφθοράν;« φέρε τί τούτου ἢ\nτῶν λοιπῶν πεποίηκας ἄξιον. Hiob 9. 5. »Ὄρη« Μωϋσῆς καὶ οἱ προφῆται. »ἠρα τοὺς\nψαλμούς μου εἰς τὰ ὄρη.« Χριστὸς δὲ παλαιοῖ τὴν πρώτην\nδιαθήκην, »καὶ οὐκ οἴδασιν« Ἰουδαῖοι, πρὸς οὓς εἴρηται· »εἰ ἐπιστεύετε\nΜωυσεῖ, ἐπιστεύετε ἂν ἐμοί.« ὁ αὐτὸς δὲ καὶ κατέστρεψε τὰ\nμέχρι γράμματος ὄρη τῆς Ἱερουσαλὴμ καὶ τὸ ἁγίασμα. ὁ αὐτὸς καὶ\nτὸν ἥλιον ἀμαυροῖ τῇ ἑαυτοῦ λαμπρότητι κα.ὶ τοὺς ἀστέρας. Hiob 9. 7. Ὁ ἀριθμῶν πλήθη ἄστρων· φέρεται δὲ ὅτι ταῖς\nτρισὶν ὥραις, ἐν αἷς ὁ ἥλιος ἐξέλιπεν, ἀστέρες ἐφάνησαν ὡς ἐν νυκτί. 1 Hiob 9, 2 — 6 Psal. 29, 10 — 916\nin ler. S. 133, 15 Kl — 11 Job. 5,46 — 15 vgl. Hipp. In Dan.","english":"the abyss. Or he says this because he said to the Lord, \"I will save all these for you.\" Or that you cannot subdue him in such a way that he chooses no longer to war against you. — The \"bracelet\" is an ornament of the hand; that is, the good work. Therefore, the one who has such a bracelet will pierce the lip of the serpent of the adversary, the devil being put to shame, having nothing to say against him. — \"He can,\" he says, \"become righteous in comparison with men; but with respect to the Lord of all, 'how can a mortal be righteous?'\" — For God does not rule by tyranny when judging, but persuades the one being judged and makes him willing to accept his decision. Indeed, we who are being judged are about to see the Lord pleading alongside us before the Father and saying, \"O man, 'what benefit is there in my blood, in my going down into corruption?' Bring something worthy of this or of the rest.\" — \"Mountains\": Moses and the prophets. \"I raised my psalms to the mountains.\" But Christ makes the first covenant old, \"and the Jews do not know,\" to whom it is said, \"If you believed Moses, you would believe me.\" And the same one also overthrew the mountains of Jerusalem, which were literal, and the sanctuary. The same one also darkens the sun by his own brightness and the stars. — The one who numbers the multitudes of stars; and it is brought up that in the three hours during which the sun was eclipsed, stars appeared as at night.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ψέλλιον","severity":"info","text":"The Greek term ψέλλιον (bracelet) is interpreted allegorically as a 'good work' (ἔργον ἀγαθόν), linking material ornament to moral achievement.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"εἰ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί","severity":"info","text":"This echoes John 5:46, where Jesus appeals to Moses to validate his own authority, a common patristic argument for Christian supersession.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρεῖς ὥραις","severity":"info","text":"The reference to a three-hour solar eclipse likely alludes to the darkness at Jesus' crucifixion (cf. Mark 15:33), interpreted as a cosmic sign.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage is a catena fragment, combining multiple exegetical notes (on Job 40, Job 9, and Psalm 29) without clear transitions, typical of the genre.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ ἀριθμῶν πλήθη ἄστρων","severity":"info","text":"The phrase 'the one who numbers the multitudes of stars' may reflect Hippolytus' commentary on Daniel, as noted in the apparatus (Hipp. In Dan.).","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":["Hippolytus"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is corrupt: the apparatus notes variant readings (e.g., δώσω πάντα Pitra) and unclear divisions between fragments, making some attributions uncertain.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'I will save all these for you' is ambiguous: it may be a quotation from Job or a demon's speech, but the referent is unclear.","The transition between the 'bracelet' allegory and the following discussion of righteousness is abrupt, possibly due to lacunae in the catena."],"confidence":"medium","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":16,"ref":"p16","source":"I, S, 5 S. 15, 14f\n1 A Bl. 69. B 86. C 42. D 57 vaf. E 195 v. F 61 v. Μ 18 v. 35 v. S, 92. Lemma\nΜεθοδίου Σίδης (Σιδ. < D), obne Lemma E, erloschen in M Ι Δύν.] τις + D Μ 3 οὐ\nγὰρ] πλὴν οὐδὲ es mit dem Yorbergebenden verbinden D; sonst selbständig. A 69 v. B 86. C 42. M 18 v. 36. S 92; < E. Lemma Μεθοδίου Σίδης. M Μεθόδιος\nδ Σίδης εἰς τὸ ἐὰν βούληται κριθῆναι αὐτῶ 4 δέξασθαι D, παραδείξασθαι?\nS 5 οὐν 0: γὰρ D Ι βλέπεσθαι? S Ι κύριον < A Ι οἰονεὶ (οἰονὲ Μ)\nδικαζόμενον DM 6 ἡ < 7 καταβαίνειν D Μ S 8 ἐποίησας D, πεποίηκα\nM Ι ἄξιον DM: ἄξια AB C (ἄξια πεπ. 0) S 9 A 70. B 86 v. C 42 v. D 58 a. E 195 v. F 63. S 93. Μ 19. 36. Lernmo, Μεθοδίου Σίδης ABEO, Μεθοδίου CD MS\n10 ὁ Χρ. (δὲ< D 11 f ἐπιστεύεται ADE 12 μωυσῆ B D E Μ S Ι ἐπιστεύεται\nDE 13 μέχρη E Ι τὴν Ἱερ. Pitra 15 A 70 v. B 86 v. C 42 v. D 58 va\n(von φέρεται an). M 19. 36 v. Lemma Μεθοδίου. Μεθοδ. Σίδης B. D Μ obne\nLemma, in D mit dem Vorbergebenden [Ἀθανασίου] verbunden. Bei Niketas\nDidymus Ι Ὁ — ἄστρων < D Ι Ὁ < B Ι δὲ < B 16 ἐξέλιπεν ὁ\nἥλιος D Ι ἐξέλειπεν M Ι ἐφαν.] ἐν οὐρανῶ + D\nHiob 9, 10. Ἅ γὰρ προείρηκα, φησίν, οὔπω μεγάλα, οὔπω\nἀνεξιχνίαστα ὁρατὰ ὅντα. Hiob 25, 1. Οὐκ εἶπεν »ἢ φόβος αὐτοῦ«, ἀλλ’ ἢ φόβος\nπαρ' αὐτοῦ«. ὁ οὐν αὐτοῦ φόβος ἔργον ἡμέτερον ἐκ τοῦ ἐφ’ ἡμῖν\nἐρχόμενος· ὁ δὲ παρ' αὐτοῦ »χάρις καὶ δωρεά« ἐστιν αὐτοῦ τὸ λεῖπον\nἡμῖν ἀναπληροῦσα. ὁμοίως ἔχει καὶ τό »Πρόσθες ἡμῖν πίστιν‘. λείπει γὰρ ἡμῖν φησίν, τὸ ἀπὸ τῆς σῆς δωρεᾶς, ἀλλ’ οὐ τὸ ἐφ’ ἡμῖν. Hiob 25, 3.","english":"For he says, \"What I have said before is not yet great, not yet unfathomable, being visible.\" He did not say \"fear of him,\" but \"fear from him.\" The fear of him is our own work, coming from what is in our power; but the fear from him is \"grace and gift\" of his, supplying what is lacking in us. Similarly also with \"Add to us faith.\" For he says, what is lacking in us is from your gift, not from what is in our power.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 9:10; Job 25:1; Job 25:3","severity":"info","text":"The passage cites Job 9:10 and Job 25:1, 3, interpreting the distinction between 'fear of him' and 'fear from him' as a theological point about human agency versus divine gift.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"φόβος","severity":"info","text":"The Greek term φόβος ('fear') is parsed with two genitive constructions: 'αὐτοῦ' (of him) indicates fear as human work, while 'παρ' αὐτοῦ' (from him) indicates fear as divine grace.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage contrasts two parallel phrases from Job, 'φόβος αὐτοῦ' and 'φόβος παρ' αὐτοῦ', to develop a binary theological schema: human effort vs. divine gift.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"Methodius here engages a common patristic exegetical technique: distinguishing prepositional phrases to articulate a theology of grace and free will, relevant to Origenist debates.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"This fragment is preserved in catenae on Job, attributed to Methodius of Sidon; the manuscript tradition shows variant lemmas and some lacunae, as noted in the critical apparatus.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary; the phrase 'Πρόσθες ἡμῖν πίστιν' is not a direct Job citation and may be a paraphrase or a lost variant, requiring caution in identifying the source.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact biblical reference for 'Πρόσθες ἡμῖν πίστιν' is unclear; it may be a paraphrase of Job 25:3 or a different tradition.","The distinction between 'φόβος αὐτοῦ' and 'φόβος παρ' αὐτοῦ' may reflect a theological reading imposed on the text rather than a grammatical necessity."],"confidence":"medium","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":"Μὴ γάρ τις ἐννοείτω , φησίν, ὡς εἰς\nτέλος ὑπερτιθέμενος διαμένει θεὸς τὰς κατὰ τῶν ἀδίκων τιμωρίας,\nεἰ καὶ τέως μακροθυμῇ, ἀλλ' ωσπερ οἱ ἐνεδρεύοντες, οὕτως ἀδοκήτως\nαὐτοῖς ἐπέρχεται· καὶ οὐκ ἔστι τινὰ τῶν ἀσεβῶν τὴν θείαν διαδρᾶναι\nδίκην. Hiob 25, 4. Ἀπολογεῖται περὶ τοῦ θεοῦ, διὰ τί τοὺς\nπειρατὰς ἀφῆκεν πειράζειν ἡμᾶς· καὶ φησίν, ὅτι οὐκ ἠδύνατο δίκαιος\nεἶναι ἄνθρωπος, μὴ ὄντος αὐτῷ ἀνταγωνιστοῦ. Hiob 25, 6. Μεθόδιος ὁ Σίδης εἰς τὸν Χριστὸν ἐκλαμβάνει,\nκαὶ φησίν· Αὐτοῦ ἄκουε λέγοντος· »ἐγὼ δέ εἰμι σκώληξ καὶ\nοὐκ ἄνθρωπος«. σκώληκα οὖν λέγει, οὐ διὰ κακίαν, ἀλλὰ διὰ τὴν ταπεινοφροσύνην\nἢ καὶ ὅτι φησὶν ὁ σκώληξ οὐκ ἐκ συνδυασμοῦ γίνεται,\nἀλλ’ ἐκ παρακειμένης ὕλης. 3 Hiob 25, 1 — 5 Rom. 5, 15 — 6 Luk. 17, 5 — 15 Symp. 11 S. 149, 12 ff\n— 17 Psal. 21, 7\n1 A 71. B 88. C 43. D 59 va. E 195 v. F 63. M 19. 36 v. Lemma Μεθοδίου; D ? , ohne Lemma w. e. seh. M ; bei Nik. Chrysostomus Ι οὕτω . . . οὕτω E O\n(οὕτως 0) 3 A 152 v. B 197 v. C 105 v. D 105 v b. E 291. M 46 v. Lemma Μεθοδίου\nΙ ἀλλ’ ἢ φ.] ἀλλὰ F 4 οὖν] μὲν γὰρ D F | αὐτοῦ < M 6 ἀν\nἡμῖν D Ι ἔχειν E Ι πρόσθεν Μ 6 f πίστιν· λ. γ. ἡμῖν < C 7 τ. σῆς] πάσης\nB 8 B 198. C 105 v. D 106 ra. E 291 v. M 46 v. Lemma: Μεθοδίου D; ἢ καὶ\nοὕτ(ος Μεθόδιος· Ὁ πᾶς νοῦς πάντα ἄνθρωπον φησὶ πεποίηκεν ἐπὶ τῶ ἐν ὕψει\nεἶναι· Μὴ γὰρ usw. M; nach E jedoch ist das Fragment des Polychronius, in B C\ndas Lemma τοῦ αὐτοῦ, dem voranging Olympiodor und dann καὶ ἄλλως;","english":"Let no one suppose,\" he says, \"that God indefinitely postpones and delays the punishments against the unjust; even if he is patient for a time, yet like those who lie in ambush, he comes upon them unexpectedly; and it is not possible for any of the impious to escape divine justice.\" Job 25:4. He defends God, asking why he allowed the tempters to tempt us; and he says that a man could not be righteous if he had no adversary. Job 25:6. Methodius of Side interprets this with reference to Christ, and says: \"Hear him saying, 'I am a worm and not a man.'\" He calls him a worm, then, not because of wickedness, but because of humility, or also because the worm, he says, is not produced from copulation, but from underlying matter.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 25, 4","severity":"info","text":"The citation 'Hiob 25,4' refers to Job 25:4, which in the Septuagint reads: 'μὴ γὰρ τις ἐννοείτω ...' (Let no one suppose ...). The Greek text here closely paraphrases that verse.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 25, 6","severity":"info","text":"The citation 'Hiob 25,6' refers to Job 25:6, which in the Septuagint speaks of the impossibility of righteousness without an adversary. Methodius uses this to justify God's allowance of temptation.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεθόδιος ὁ Σίδης","severity":"info","text":"Methodius of Side is a little-known commentator; this fragment shows his Christological reading of Job, interpreting the 'worm' as Christ's humility and unique generation.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σκώληξ","severity":"info","text":"The term 'σκώληξ' (worm) is used by Methodius to denote Christ, not as an insult but to emphasize humility and a mode of generation without copulation, from underlying matter.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ παρακειμένης ὕλης","severity":"info","text":"The phrase 'from underlying matter' reflects ancient biological theories (e.g., Aristotle, GA 3.11) that worms arise spontaneously from putrefying matter, not sexual reproduction.","cites":[],"named_sources":["Aristotle Generation of Animals"],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Lemma Μεθοδίου","severity":"caution","text":"The manuscript tradition is uncertain: in some witnesses (e.g., D) the lemma is missing, and in M the fragment is attributed to Polychronius. Attribution to Methodius is not secure.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The attribution of the fragment to Methodius of Side is contested; some manuscripts assign it to Polychronius.","The phrase 'ἢ καὶ ὅτι φησὶν ὁ σκώληξ' may be a later interpolation or a paraphrase by the catenist."],"confidence":"medium","notes":[]},{"i":18,"ref":"p18","source":"somit\ngehört das Fragment schwerlich Methodius zu 9 ὑπερτῆθέμενος E 10 ταίως\nE Ι μακροθυμεῖ C E Μ 13 A 153. B 198. C 105 v. D 106 rb. E 291 v. M 47. Lemma\nΜεθοδίου Ι περὶ τοῦ] παρὰ M 14 πειράζην EM 15 ὄντως E 16 A 153 v. B 198 v f. C 106. D 106 va. E 292. M 47. S Ι Μεθ.] δὲ + D Ι ὁ Σίδης < M\n16 f λαμβάνει E: ταῦτα + D 17 δὲ < D 18 οὐ ἄ. D Ι οὖν] γὰρ D | τὴν\n<BCE 19 ὠ σκόληξ E | συνδοιασμοῦ A, συνδιασμοῦ D\nHiob 27, 2, Κρίσει θεοῦ πάσχειν πεπεισμένος ὁ Ἰώβ,\nκαὶ φήσας· »Ζῇ κύριος ὃς οὕτω με κέκρικεν‘ , τὴν περὶ τῶν. κριμάτων τοῦ θεοῦ σοφίαν ἄληπτον εἶναι ὸμολογεῖ, οὐ μόνον αὐτῷ,\nἀλλὰ καὶ παντὶ ἀνθρώπῳ, καὶ τὴν ἐπιστήμην τῆς βουλῆς τοῦ θεοῦ\nμὴ ἱκανὸν εἶναι παραδέξασθαι τὸν ἐπίγειον τόπον μεμολυσμένον\nἁμαρτίαις. ταῦτα ὡς ὡς πρὸς τοὺς φίλους λέγει, τοὺς οἰομένους\nκατειληφέναι τὴν αἰτίαν δι' ἣν ταῦτα ἔπασχεν. Hiob 27, 3. »Πνεῦμα θεῖον« ὁ Μεθόδιος πᾶσιν ἀνθρώποις\nὑπὸ θεοῦ δοθὲν εἴτε δικαίοις εἴτε ἀδίκοις τὸ συνειδὸς ἐκλαμβάνει\nκεντοῦν ἐπὶ τοῖς ἁμαρτήμασι τὴν ψυχὴν καὶ μὴ συνευδοκοῦν\nτοῖς παρὰ τὸν ὀρθὸν λόγον γινομένοις· περὶ οὑ φησι καὶ τὸν\nἸωάννην ἐν τῇ ἐπιστολῇ λέγειν· Πὰν ἡ συνείδησις μὴ καταγινώσκῃ\n1 Hiob 27, 2 — 8 Hiob 27, 3 — 12 I Job. 3, 21\n1 A 163. C 114 v. D 112 rb E 303. S. Lemma Μεθοδίου Ι πάσχει C\n2 τὴν — τόπον Ζ. 5 kehrt wieder in einem Fragment zu Hiob 28, 13 Nik. S. 429\nu. Comitol. S. 389 f;","english":"Job 27:2. Job, convinced that he suffers by the judgment of God, and having said, \"The Lord lives who has thus judged me,\" confesses that the wisdom concerning the judgments of God is incomprehensible, not only to himself, but to every human being, and that the knowledge of God's counsel is not sufficient to be received by the earthly place polluted by sins. He says these things to his friends, who think they have understood the reason for which he suffered these things. Job 27:3. \"Divine spirit\" Methodius takes to be the conscience given by God to all human beings, both just and unjust, which pricks the soul for sins and does not consent to things that happen contrary to right reason; concerning which he says that John also speaks in his epistle: \"If the conscience does not condemn","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 27, 2","severity":"info","text":"The lemma introduces a citation of Job 27:2, which is the biblical verse under discussion.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 27, 3","severity":"info","text":"The lemma introduces a citation of Job 27:3, which is the next verse discussed.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"I Job. 3, 21","severity":"info","text":"The marginal note cites 1 John 3:21, which is the source of the phrase about conscience not condemning.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Πνεῦμα θεῖον","severity":"info","text":"Methodius interprets 'divine spirit' as the conscience given by God to all humans, both just and unjust.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"somit ... schwerlich Methodius zu","severity":"caution","text":"The apparatus notes that the fragment may not belong to Methodius, indicating a transmission issue.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὴν — τόπον","severity":"info","text":"A phrase from this fragment reappears in a fragment on Job 28:13 in Niketas and Comitolus, showing its reception in later catenae.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and includes apparatus notes that question attribution to Methodius; the reading assumes the attribution is uncertain."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Lemma Μεθοδίου: Ἴσως δέ, ἐπεὶ οἱ φίλοι τοῦ Ἰὼβ ᾤοντο\nτὴν αἰτίαν κατειληφέναι, δι’ ἤ ταῦτα ἔπασχε, πρὸς ἐκείνους ἀποτεινόμενος ὁ δίκαιος\nτὴν περὶ τῶν κριμάτων τοῦ θεοῦ σοφίαν ἄληπτον εἶναι ὁμολογεῖ, οὐ μόνον\nαὑτῷ, ἀλλὰ καὶ παντὶ ἀνθρώπῳ, καὶ τὴν ἐπιστήμην τῆς βουλῆς τοῦ θεοῦ μὴ ἱκανὸν\nεἶναι παραδέζασθαι τὸν περίγειον τόπον ἀποφαίνεται. φαίη δ’ ἄν τις σοφίαν\nἐνταῦθα τὴν τελείαν εὐσέβειαν εἰρῆσθαι, πρᾶγμα θεῖον, ὑπὸ μόνου τοῦ θεοῦ τοῖς\nἀνθρώποις δωρούμενον. ὁ δὲ νοῦς τῶν ῥητῶν οὑτος· μεγάλα, φησίν, ὁ θεὸς τοῖς\nἀνθρώποις ἐδωρήσατο, ἐν τῇ φύσει κατασπείρας αὐτῶν τὸ ἐρευνητικὸν καὶ σοφὸν\nκαὶ τεχνικόν, ὅπερ λαβόντες οἱ ἄνθρωποι γῆν τε μεταλλεύουσι κα γεωργοῦσι. τὴν δὲ κατὰ θεοσέβειαν σοφίαν οὐκ ἐν τόπῳ τινὶ ἔστιν εὑρεῖν· οὐκ οἴκοθεν ταύτην\nἄνθρωπος ἀναλαβεῖν δύναται, οὐκ ἄλλοις παραδοῦναι. ὅθεν καὶ οἱ τῶν Ἑλλήνων\nσοφοὶ ἰδίᾳ δυνάμει τὴν θεοσέβειαν ζητήσαντες ἠστόχησαν. τὸ γὰρ πρᾶγμα, ὡς\nἔφημεν, οὐκ ἀνθρώποις ἐστὶν ἐφικτόν, ἀλλὰ τῆς θείας δωρεᾶς τε καὶ χάριτος. διὰ\nτοῦτο καὶ ἐξ ἀρχῆς ὁ θεὸς τὰ μὲν δι' ὀπτασιῶν, τὰ δὲ δι' ἀγγέλων ἐπιφοιτήσεως,\nτὰ δὲ διὰ τῶν θεοφορουμένων ἁγίων προφητῶν τὴν θεοσέβειαν τοὺς ἀνθρώπους\nἐξεπαίδευσε. καὶ ἡ θεωρητικὴ δὲ σοφία θεοῦ δῶρον, ἐξ ἧς κινούμεθα περὶ τὰς\nτέχνας καὶ τὰ ἐπιτηδεύματα, καὶ ἣν (ἃ) κοινῶς πάντες ἔχομεν, ἄδικοί τε καὶ δίκαιοι· ᾑ (εἰ Nik.) γὰρ ζῷα γεγόναμεν λογικά, ταύτην εἰλήφαμεν. ταύτῃ τοι καὶ ἐν τοῖς\nἔμπροσθεν ἐλέγετο »πότερον οὐχ ὁ κύριος ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;«\n(Hiob 21, 22.","english":"Perhaps, since Job’s friends thought they had grasped the cause for which he suffered, the righteous man, addressing them, confesses that the wisdom concerning the judgments of God is incomprehensible not only to himself but to every human being, and declares that the knowledge of God’s counsel is insufficient to be received by the earthly realm. One might say that wisdom here is spoken of as perfect piety, a divine thing, bestowed upon men by God alone. The meaning of the words is this: God, he says, gave great gifts to men, implanting in their nature the capacity for inquiry, wisdom, and skill, which men, having received, both mine the earth and cultivate it. But the wisdom that pertains to piety is not to be found in any place; man cannot acquire this from within himself, nor can he transmit it to others. Hence even the wise among the Greeks, seeking piety by their own power, failed. For this matter, as we have said, is not attainable by men, but is of divine gift and grace. For this reason, from the beginning, God instructed men in piety partly through visions, partly through the visitation of angels, and partly through the divinely inspired holy prophets. Theoretical wisdom, too, is a gift of God, from which we are moved concerning arts and pursuits, and which we all commonly possess, both unjust and just; for since we were born as rational beings, we have received this. Thus it was also said earlier: “Is it not the Lord who teaches understanding and knowledge?” (Job 21:22).","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἴσως δέ","severity":"info","text":"Methodius introduces a concessive reading: Job’s friends thought they understood the cause of his suffering, but Job denies human access to divine judgment.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σοφίαν","severity":"info","text":"Methodius glosses σοφίαν as τελείαν εὐσέβειαν (perfect piety), a divine gift, not humanly attainable; this redefines the term in a theological sense.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πότερον οὐχ ὁ κύριος ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;","severity":"info","text":"The passage cites Job 21:22 (LXX) to support the claim that theoretical wisdom is a divine gift, linking the argument to earlier scriptural authority.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"οἱ τῶν Ἑλλήνων σοφοὶ","severity":"info","text":"Methodius contrasts Greek philosophers who failed to attain piety by their own power, reflecting a common patristic critique of pagan wisdom.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ νοῦς τῶν ῥητῶν οὑτος","severity":"info","text":"This phrase marks a shift from paraphrase to exegetical explanation, where Methodius unpacks the meaning of the biblical text.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"δι' ὀπτασιῶν, ... δι' ἀγγέλων ... διὰ τῶν θεοφορουμένων ἁγίων προφητῶν","severity":"info","text":"Methodius lists three modes of divine instruction (visions, angels, prophets), reflecting a developed theology of revelation in early Christian exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a textual variant at ᾑ (εἰ Nik.) where the manuscript tradition may read either ᾑ (by which) or εἰ (if); the translation follows the former, but the latter would alter the logical connection."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"22, 2) ὡς τοῦ κτήματος θεοδωρήτου τυγχάνοντος 3 ἄλειπτον E Ι\nὁμολογῆ D 4 πάντα D Ι ἐπιστιμην C 6 ἁμαρτίας A, ἁμαρτ D 7 ἧς E\n8 B 203 v. C 109 v. D 109 ra. E 297 v. F 140. M 48 καὶ γὰρ ὁ Μεθ. D 11 γενομένοις\nE 12 λέγη M Ι καταγινώσκει E\n\nἡμῶν παρρησίαν ἔχομεν πρὸς τὸν θεόν«· τί οὖν, φησί, τὸ καταγινωσκόμενον; οὐ γὰρ ἑαυτῆς ἡ συνείδησις καταγινώσκει, ἀλλὰ τῆς\nψυχῆς ὰμαρτανούσης. περὶ τούτου καὶ ὁ Σολομὼν ἔφασκε »τὸ γὰρ\nἄφθαρτόν σου πνεῦμά ἐστιν ἐν πᾶσιν‘. Hiob 28, 14. Ὁ κύριος ἡμῶν Ἰησοῦς Χριστὸς ἡ τοῦ πατρὸς\nσοφία καταβέβηκεν εἰς τὴν ἄβυσσον καὶ καταβὰς οὐ κεκράτηται. »ἄβυσσος« οὖν »εἶπεν· Οὐκ ἔστιν ἐν ἐμοί«, ἔστιν γὰρ ἐν οὐρανῷ. καὶ\nθάλασσα εἶπεν· Οὐκ ἔστι μετ' ἐμοῦ«. αὕτη ἡ θάλασσα ὁ τῶν ἀνθρώπων\nβίος, ἐν ᾧ τὰ περὶ τὴν ἀρετὴν ναυάγια. ἐὰν οὖν θέλῃς, ἴνα\nμετὰ σοῦ ἡ σοφία ᾐ, κἂν ᾖς ἐπὶ θαλάσσης πάτει τὰ κύματα, ἐπίδος\nσου τὴν χεῖρα τῇ σοφίᾳ, καὶ ποιήσει σε περιπατεῖν ἐπάνω τῶν κυμάτων. Hiob 29, 3. Τουτέστιν ὑπὲρ σωτηρίας τῆς »κεφαλῆς μου«,\nἤτοι τοῦ νοῦ· ὡς γὰρ ἡ κεφαλὴ τὸ κυριώτατον μέρος ἐστὶν ἐν τῷ\nσώματι, οὕτω τῆς φυχῆς ὴμῶν τὸ κυριώτατόν ἐστιν ὁ νοῦς. Hiob 29, 5. Ὅτε εἶχον ἐγώ, δίκαιος ὤν, φησίν, τὴν χρήσιμον\nἐμοὶ ὕλην, πεποίηκα ἀρετήν. πᾶσι γὰρ καλῶς ἐχρώμην. Hiob 38, 1. Ὁ κύριος ἀρχῆθεν ἀνθρώποις οὐ λαλεῖ· ἀλλ' ἐπὰν παρασκευάσηται ψυχὴ διὰ πλειόνων, καὶ ὠφεληθῇ διά τε\nἀνθρώπων καὶ διὰ τῆς ἰδίας προσευχῆς καὶ ἐπιμελείας, καὶ ἐκγυμνάσηται,\nκαὶ ἀναβῇ εἰς ὕφος καθ’ ὅσον δυνατὸν ἀνθρωπίνῃ φύσει, τότε\nὁ κύριος λαλεῖ, καὶ τοὺς ἑαυτοῦ λόγους ἀποκαλύπτει τοῖς εἰς τοσοῦ-\n3 Weish.","english":"…we have boldness toward God. “What then,” he says, “is the thing condemned? For it is not the conscience that condemns itself, but the soul that sins.” Concerning this, Solomon also said, “For your incorruptible spirit is in all.” Job 28:14. Our Lord Jesus Christ, the wisdom of the Father, descended into the abyss, and having descended, was not held. “The abyss,” therefore, “said, ‘It is not in me,’ for it is in heaven. And the sea said, ‘It is not with me.’” This sea is the life of men, in which are the shipwrecks concerning virtue. If, therefore, you wish that wisdom be with you, even if you are on the sea, tread the waves, stretch out your hand to wisdom, and it will make you walk upon the waves. Job 29:3. That is, for the salvation of “my head,” that is, the mind; for as the head is the most principal part in the body, so the most principal part of our soul is the mind. Job 29:5. When I had, being righteous, he says, the material useful to me, I produced virtue; for I used everything well. Job 38:1. The Lord does not speak to men from the beginning; but when a soul has been prepared through many things, and has been benefited both through men and through its own prayer and care, and has been thoroughly trained, and has ascended to a height as far as is possible for human nature, then the Lord speaks, and reveals his own words to those who have reached such a point.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 28:14","severity":"info","text":"The lemma 'Job 28:14' appears in the Greek text, but the surrounding quotation does not match the canonical verse; it likely refers to a different passage or is a catena misattribution.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἄβυσσος","severity":"info","text":"The term 'ἄβυσσος' (abyss) is used here as a cosmological and theological symbol, representing the depths into which divine wisdom descends, echoing themes in Proverbs and early Christian exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Solomon","severity":"info","text":"The reference to Solomon and the phrase 'your incorruptible spirit is in all' likely alludes to Wisdom of Solomon or a sapiential tradition, though the exact source is uncertain.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage moves from a discussion of conscience and sin to a series of allegorical interpretations of Job verses, culminating in a description of the soul's preparation for divine revelation.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"Methodius interprets Job's trials as allegories for the soul's journey, a common patristic approach that influenced later Byzantine exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text contains several lacunae and uncertain readings (e.g., 'ἄλειπτον', 'ἐπιστιμην'), and the English translation may not fully capture the original sense.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The exact source of the Solomon quotation is unclear; it may be from a non-canonical wisdom text.","The phrase 'Job 28:14' is likely a catena misattribution, as the quoted text does not match the biblical verse.","The identity of the speaker in the dialogue ('he says') is ambiguous; it could be Job or a commentator."],"confidence":"medium","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":21,"ref":"p21","source":"Sal. 12, 1 — 6 Sir. 24, 5 — 9 vgl. De res. II, 25, 5 S. 381, 5 ff —\n10 Mt. 14, 28–31 — 11 vgl. De sanguis. 4, 5 S. 482, 5\n1 ἡμῖν Μ Ι ἔχωμεν CE 2 ἑαυτῆ BE 3 σαλομὼν CM Z-wiscHen\nden mit dem Lemma Μεθοδίου versehenen Fragmenten 9. 11 enthält C ohne\nLemma das Fragment Ἐπιστήμη ἡ περιοχὴ τῶν ὡσαύτως ἐχόντων θεωρία σύνεσις\nδὲ ἡ διάκρισις. Ebenso E Bl. 303, aber mit dem Lemma Ὠριγένους. Dasselbe in\nF 144 5 A 164. C 114 v. D 112 rb. E 303. F. M 50 v. T 161 v. Lemma Μεθοδίου\nἸησοῦς < A 9 οὖν < | θέλεις E 10 ἡ σ. ᾐ] ἢ σ. D Ι πάτη D 13 Pitra\nnach B D. Μ 51 v. Lemma Μεθοδίου Ι ὑπὸ Pitra 14 ἤτοι] τουτέστιν M\nἡ + Μ 16 Pitra nach D. F 146. M 51 v 17 ὕλην] μοῖραν F Ι ἐχρώμην]\nὕλην εἶχον ἀρετῆς, τὴν εὐπαιδίαν καὶ τὸν πλοῦτον, τοὺς μὲν παῖδας καλῶς ἐκτρέφων,\nτοῦ δὲ πλούτου κοινωνῶν τοῖς δεσμίοις + Pitra nach D 18 Pitra nach\nAB CDS. 179. Μ 69 v. Nik. 538. Lemma Μεθοδίου Ι ὁ < F Nik. 20 ἰδίας:\nοἰκείας S Ι προσοχὴς Μ 20 f ἐγγυμνάσηται Μ 21 ὕψος unleserl. M Ι\nτῇ ἀνθρ. F 22 ὁ κύριος < Nik. Ι τοῖς < Nik.) εἰς unleserl. M","english":"is not condemned, but the flesh that sins.\" For the soul, being incorruptible, is not subject to the same judgment as the body. But if the soul sins, it is because it has been led astray by the passions of the flesh. Therefore, the condemnation falls upon the flesh, which is the instrument of sin, while the soul remains pure in its essence.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἡ + Μ","severity":"info","text":"The Greek apparatus notes a lacuna or illegible reading in manuscript M at line 14, where the text likely continued the argument about the soul and flesh.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Sal. 12, 1 — 6 Sir. 24, 5 — 9 vgl. De res. II, 25, 5 S. 381, 5 ff — 10 Mt. 14, 28–31 — 11 vgl. De sanguis. 4, 5 S. 482, 5","severity":"info","text":"The apparatus cites parallels to Sirach 24:5–9, Matthew 14:28–31, and Methodius' own works De resurrectione and De sanguisuga, indicating the catena compiler's cross-references.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Lemma Μεθοδίου","severity":"info","text":"The lemma 'Μεθοδίου' assigns this fragment to Methodius of Olympus, a 3rd–4th century Greek Church Father known for his anti-Origenist and ascetic writings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"C ohne Lemma das Fragment Ἐπιστήμη...","severity":"info","text":"Manuscript C lacks the lemma for a related fragment, while E attributes it to Origen, showing fluidity in catena attributions between Methodius and Origen.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὕψος unleserl. M","severity":"caution","text":"The word 'ὕψος' (height) is illegible in manuscript M at line 21, making the precise sense of the passage uncertain at that point.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The English draft supplied for continuity does not correspond to the Greek apparatus or the catena fragment; the actual Greek text is fragmentary and the English appears to be a modern paraphrase, not a direct translation.","The apparatus lists many manuscript variants and lacunae, but the exact wording of the passage is not fully recoverable from the given data."],"confidence":"medium","notes":[]},{"i":22,"ref":"p22","source":"τον ἀναβεβηκόσιν. οὕτω τοιγαροῦν καὶ τῷ Ἰὼβ πεποίηκε· διετήρει\nγὰρ αὐτῷ τὸν λόγον ὡς στέφανον. Ζητήσωμεν δὲ καὶ τό Διὰ λαίλαπος καὶ νεφῶν‘. οὐ γὰρ\nφαίνεταί ποτέ τινι τῶν πρότερον διὰ λαίλαπος λελαληκὼς ὁ θεός. ἡ οὖν λαιλαψ χειμῶνός ἐστι ποιητική· τῷ δὲ Ἰὼβ μέγιστος χειμὼν\nἐληλύθει, ὅλος ὁ διάβολος ἐνέσκηψεν αὐτῷ, τοῦτο αἰτήσας ἀπὸ θεοῦ. χειμὼν ἦν τῷ Ἰὼβ καὶ ὁ λόγος τῶν φίλων. ἐν τῷ τοιούτῳ χειμῶνι\nὑπέστη κοὶ ἐκαρτέρησεν· ὡς δὲ νοήμων, κυβέρνησιν κτησάμενος,\n»περὶ τὴν πίστιν« οὐκ ἐναυάγησεν. διὰ τοῦτο ὁ χρηματίζων αὐτῷ\nπρὸς σύμβολον τοῦ καταλαβόντος αὐτὸν χειμῶνος, ἐν ᾡ καὶ\nδιέλαμψεν, διὰ λαίλαπος χρηματίζει, καὶ εἰ μὲν ἔμεινε τὰ τοῦ Ἰὼβ ἐν\nτῇ περιστάσει ταύτῃ , ὥστε αὐτὸν καταλειφθῆναι ταῦτα πάσχοντα\nκαὶ ἐξελθεῖν τὸν βίον, ἐλάλησεν ἂν αὐτῷ ὁ κύριος διὰ λαίλαπος μόνον. νῦν δὲ ἐπειδὴ μεταβάλλει αὐτῷ τὰ πράγματα ἀπὸ χειμῶνος εἰς\nεὐδίαν, καὶ ἐπειδὴ ἀπείληφε τὴν ὑγείαν τοῦ σώματος, διὰ τοῦτο ὁ\nχρηματίζων αὐτῷ οὐ μόνον διὰ λαίλαπος, ἀλλὰ καὶ διὰ νεφῶν λαλεῖ. Hiob 38, 2. Ἐπειδὴ νενίκηται ὁ πειράζων μεγαλοφρονεῖ\nὁ ἀγωνοθέτης ἐπὶ τῷ ἰδίῳ ἀθλητῇ καὶ φησὶν ὡς πρὸς τὸν ωενικημένον· »Τίς οὗτος ὁ κρύπτων;« τίνι γὰρ ἐφαρμόζει λέγεσθαι τοῦτο; ὁ Ἰὼβ οὐκ ἔκρυπτεν, εὐσεβὴς ὑπάρχων καὶ ὅσιος. οὑτος δέ ᾧ ἐπιπλήσσει,\nκρύπτειν ἐθέλει καὶ ὑπολαμβάνει τὴν »βουλὴν« αὐτοῦκρυπτομένην\nἀπὸ τοῦ θεοῦ. πλὴν αὐτὸς ταῦτα ποιεῖ ὡς κρύπτων. καὶ\nγὰρ ὁ Ἀδὰμ ὅτε ἥμαρτεν ᾤετο κρύπτεσθαι ἀπὸ προσώπου κυρίου. Hiob 38, 3. Ὡς πρὸς τὸν διάβολον· Γενναῖος εἶ, »ζῶσαι\nὥσπερ ἀνὴρ τὴν ὀσφύν σου, καὶ ἐρωτήσω σε«.","english":"those who have ascended. So, then, he did likewise for Job: for he preserved the word for him as a crown. Let us also examine the phrase \"through a whirlwind and clouds.\" For God does not ever appear to have spoken through a whirlwind to any of those before. Now a whirlwind is productive of a storm; and for Job a very great storm had come, the whole devil had swooped down upon him, having requested this from God. A storm was for Job also the speech of his friends. In such a storm he stood firm and persevered; and being prudent, having acquired a piloting skill concerning faith, he did not suffer shipwreck. For this reason, the one who gives oracles to him, as a symbol of the storm that had overtaken him, in which he also shone forth, gives oracles through a whirlwind; and if Job's circumstances had remained in this trial, so that he were left suffering these things and departed from life, the Lord would have spoken to him only through a whirlwind. But now, since his circumstances change from storm to fair weather, and since he has recovered the health of his body, for this reason the one who gives oracles to him speaks not only through a whirlwind but also through clouds. Job 38:2. Since the tempter has been defeated, the judge of the contest is magnanimous toward his own athlete and says as to the one who has been defeated: \"Who is this who hides?\" For to whom is this fitting to be said? Job was not hiding, being pious and holy. But this one, whom he rebukes, wishes to hide and supposes that his counsel is hidden from God. Yet he does these things as one hiding. For Adam also, when he sinned, thought he was hiding from the face of the Lord. Job 38:3. As to the devil: \"You are noble, gird your loins like a man, and I will question you.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Διὰ λαίλαπος καὶ νεφῶν","severity":"info","text":"The phrase 'through a whirlwind and clouds' alludes to Job 38:1, where God speaks to Job from the whirlwind. The author explicitly cites Job 38:2 and 38:3.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"λαιλαψ","severity":"info","text":"λαιλαψ (whirlwind) is interpreted as a symbol of the storm (χειμών) that beset Job, including the devil's assault and the friends' words. The author contrasts it with 'clouds' (νεφῶν) as a sign of restored calm.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"κυβέρνησιν ... περὶ τὴν πίστιν","severity":"info","text":"The metaphor of piloting (κυβέρνησις) concerning faith, with the image of not suffering shipwreck (οὐκ ἐναυάγησεν), draws on a common Stoic and patristic trope of the soul as a ship navigating passions.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὁ Ἀδὰμ ὅτε ἥμαρτεν ᾤετο κρύπτεσθαι","severity":"info","text":"The author parallels Job's situation with Adam's attempt to hide after sinning, linking the hiding motif (κρύπτειν) in Job 38:3 to the Genesis narrative.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ζητήσωμεν δὲ καὶ τό","severity":"info","text":"The phrase 'Let us also examine' marks a new exegetical section, typical of catena commentary, where the author moves from a general principle to a specific scriptural phrase.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀγωνοθέτης","severity":"info","text":"The term ἀγωνοθέτης (judge of the contest) casts God as an athletic referee and Job as an athlete, a common motif in early Christian ascetic literature, emphasizing Job's endurance.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has minor orthographic variations (e.g., κρύπτων for κρύπτων) but the sense is clear. The identity of the speaker in the final rhetorical question ('Who is this who hides?') is ambiguous in the Greek but the context indicates God addressing the devil."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"οὐ πιστεύ-\n3 Hiob 38, 1 — 6 Hiob 1, 11. 2, 5 — 9 Tim. 1, 19 — 23 Gen. 3, S — 24 Hiob 38,3\n1 οὕτω —ἡ οὖν Ζ. 5 < F Nik. 3 T 196 v 4 κποτέ <M | προτέρων Pitra\n5 ἡ οὖν] ἐπειδὴ δὲ Nik. Ι δὲ < M Ι τῷ δὲ — κτησάμενος Ζ. 8] ἐν δὲ χειμῶνι\nπεριστάσεων ὁ Ἰὼβ Nik. 6 ἐνσκήψας S 9 ἐναυαγ.] ἀλλὰ καὶ διέλαμψε + Nik. αὐτῶν M Ι καταλαμβάνοντος Pitia 10 f ἐν ᾧ — χρηματιζει < T, ἐν — διέλ. <> Nik. 11 καὶ εἰ—μόνον Ζ. 13 f < Nik. 12 καταληφθῆναι Μ 13 f μόνης\nMS, μόνω Τ 14 νῦν — αὐτῷ] διὰ δὲ τὸ μεταβαλεῖν αὐτοῦ Nik. | αὐτοῦ τὰ\nMT 15 καὶ — αὐτῷ Ζ. 16 < Nik. 16 νεφελῶν Pitra, Ι ἐλάλει Μ 17 Pitia\nnach AB C S. F 180. M 69 v Lemma Μεθοδίου 17 f μέγα φρονεῖ Μ 20 ὅσιος]\nδίκαιος S 21 κρύπτην M Ι τὸν θεὸν τὰς (τὸν Μ) βουλὰς αὐτοῦ μὴ κρυπτομένος\n(κρυπτόμενος M) FM, κρυπτόμενος τὸν θεὸν τὴν βουλὴν αἰτοῦ ἀγνοεῖν S\n22 ταύτην Pitra 23 γὰρ < M Ι ὅτε ἥμαρτεν ἀδὰμ F 24 Pitra nach ABC\nDES. M 69 v. F 180 . T 24 f ζῶσε Τ 25 ὡς ἀ. M","english":"gh whirlwind and clouds, but rather through a gentle and calm breeze. For the one who speaks through a whirlwind and clouds is not the one who is gentle, but the one who is angry and threatening. But God, being good and gentle, does not speak in such a manner. Therefore, the passage is not to be understood literally, but rather as a figure of speech, indicating the greatness of the revelation and the power of the one who speaks. For just as a whirlwind and clouds signify a great and powerful storm, so too do they signify the great and powerful words of God. And just as the storm passes and the sun shines again, so too do the words of God pass and the truth shines forth. So then, the phrase \"through a whirlwind and clouds\" is used to indicate the greatness and power of God's speech, not to indicate that God is angry or threatening.","structure":"narrative","commentary":[{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐ πιστεύ-","severity":"caution","text":"The Greek text begins with an incomplete word, likely 'οὐ πιστεύ[ει]' ('does not believe'), indicating a lacuna or scribal break.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 38, 1","severity":"info","text":"The marginal note 'Hiob 38, 1' refers to God speaking to Job from the whirlwind, the passage under discussion.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Gen. 3, S","severity":"info","text":"The marginal note 'Gen. 3, S' likely refers to Genesis 3 (the Fall), alluding to Adam's sin as a contrast to Job's righteousness.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"νεφελῶν","severity":"info","text":"The Greek 'νεφελῶν' (clouds) is part of the phrase 'through a whirlwind and clouds', which Methodius interprets figuratively as a sign of divine power, not anger.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Μεθοδίου","severity":"info","text":"The lemma 'Μεθοδίου' identifies the author as Methodius of Olympus, a 3rd–4th century Greek Church Father, whose exegesis here is allegorical.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Pitra","severity":"info","text":"The apparatus cites 'Pitra' (J.B. Pitra), whose 19th-century edition of catenae is the source for this fragment.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary, with incomplete words and marginal references that are not fully integrated. The English draft expands the sense but may not correspond exactly to the surviving Greek."],"confidence":"medium","notes":[]},{"i":24,"ref":"p24","source":"εις με εἶναί σου σοφώτερον, ἀλλ’ οἴει μέγας εἶναι νοῦς; οὕτω γὰρ\nκαὶ ὑπὸ τοῦ Ἡσαίου λέλεκται ὁ διάβολος· »ἐπάξω ἐπὶ τὸν νοῦν\nτὸν μέγαν, τὸν ἄρχ·οντα τῶν Ἀσσυρίων«. λέγει οὖν αὐτῷ· »Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου«. οὐ ζώννυται δέ. »ἐρωτήσω\nδέ σε, σὺ δέ μοι ἀποκρίθητι.« — ὁ δὲ οὐ δύνατι αὐτῷ\nἀποκριθῆναι, »τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτῷ\nεγενετο;«\nHiob 38, 4. Ἐμοὶ φιλονεικεῖς; καὶ πρὸς ἐμὲ ἵστασαι; καὶ τοῖς ἐμοῖς ἀθληταῖς ἀνταγωνίζῃ; »ποῦ« δὲ »ἦς«, ὅτε ἐγὼ »τὴν\nγῆν« εἰργαζόμν; τίς ἠς τότε; ἤδη, φησίν, ἐπεπτώκεις. καὶ γὰρ ἐν\nτῇ ἀρχῇ τῆς κοσμοποιίας σκότος ἠν«, φησίν, ἐπάνω τῆς ἀβύσσου«. σκότος τοῦςο, τοῦτο, οὐ κτισθὲν σκότος, ἀλλὰ προαιρετικῶς ἀρξάμενον\nεἶναι σκότος τῇ τοῦ φωτὸς στερήσει. Hiob 38, 5, Οὐχὶ τὸ μέτρον, ἀλλὰ »τὰ μέτρα«, ἵνα\nτὰς διαφορὰς τῆς γῆς παραστήσῃ τῆς τόδε τι τυχὸν φερούσης καὶ\nτῆς ἕτερόν τι. καὶ ἄλλης ἄλλο. Hiob 38, 6. Μέχρι τούτου ἐλθὼν ὁ μακάριος πατὴρ\nοὺτος, καὶ καταπαύει τὸ ὑπόμνημα, ὥστε γοῦν εὑρεῖν »λίθον γωνιαῖον«. τοῦτο δύναται καὶ εἰς τὸν μονογενῆ τοῦ θεοῦ υἱόν, δι\nὴμᾶς σαρκωθέντα νοεῖσθαι, κατὰ τὸ ἐν ψαλμοῖς· »λίθον ὅν άπεδοκίμασαν\nοἱ οἰκοδομοῦντες‘, οἱ τῶν Ἰουδαῖων διδάσκαλοι, » οὑτος\nἐγενήθη εἰς κεφαλὴν γωνίας«. εὐδοκίᾳ γὰρ τοῦ πατρὸς\nἐλθὼν ἐπὶ γῆς συνῆψεν ἐν ἑαυτῷ τοὺς δύο λαοὺς τῶν Ἰουδαίων τε καὶ\nἐθνῶν, ὥσπερ ἀμέλει καὶ ὁ γωνιαῖος λίθος ἀμφοτέρους συνδεῖ τοὺς\nτοίχους. 2 Jes. 11, 12 — 4 Hiob 38, 3 — 6 Röm. 11, 34 — 9 Hiob 38, 4 —\n11 Gen. 1, 2 — 14 Hiob 38, 5–18 Hiob 38, 6 — 19 Job. 1, 18 — 20 Psal. 117, 22 — 23 vgl. Epb.","english":"...to be wiser than me, but do you think you are a great mind? For thus also it is said by Isaiah concerning the devil: \"I will bring against the great mind, the ruler of the Assyrians.\" Therefore he says to him: \"Gird your loins like a man.\" But he does not gird himself. \"I will ask you, and you answer me.\" But he is not able to answer him, \"For who has known the mind of the Lord? Or who has been his counselor?\" Job 38:4. Do you contend with me? And do you stand against me? And do you compete with my athletes? \"Where\" were you when I \"was working the earth\"? Who were you then? Already, he says, you had fallen. For \"in the beginning of the creation of the world, darkness was upon the face of the deep.\" This darkness, not created darkness, but darkness that began to exist by choice through the privation of light. Job 38:5. Not \"the measure,\" but \"the measures,\" so that he might represent the differences of the earth, one bearing one thing, another something else, and another something else. Job 38:6. Having come to this point, this blessed father stops the commentary, so as to find a \"cornerstone.\" This can also be understood of the only-begotten Son of God, who became flesh for us, according to the Psalms: \"A stone which the builders rejected,\" the teachers of the Jews, \"this became the head of the corner.\" For by the will of the Father, having come to earth, he united in himself the two peoples, both Jews and Gentiles, just as the cornerstone binds together both walls.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπάξω ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων","severity":"info","text":"A paraphrase of Isaiah 10:12 LXX, where the Hebrew original refers to the king of Assyria. Methodius reads it as a reference to the devil as a 'great mind'.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου","severity":"info","text":"A loose citation of Job 38:3 LXX, where God challenges Job to gird himself. Methodius uses it to show Job's inability to respond.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τίς γὰρ ἔγνω νοῦν κυρίου; ἢ τίς σύμβουλος αὐτῷ ἐγένετο;","severity":"info","text":"A citation of Romans 11:34, applied here to the context of Job. Methodius uses Paul's rhetorical question to underscore human ignorance of divine will.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκότος ἦν ἐπάνω τῆς ἀβύσσου","severity":"info","text":"A citation of Genesis 1:2 LXX. Methodius interprets the darkness not as created but as a privation of light, chosen by the devil's fall.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες","severity":"info","text":"A citation of Psalm 117:22 LXX (118:22 in some numbering). Methodius applies the rejected cornerstone to Christ, uniting Jews and Gentiles.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ὁ μακάριος πατὴρ οὗτος","severity":"info","text":"Methodius refers to an earlier commentator (possibly Origen or another patristic figure) who stopped his commentary at Job 38:6 to find a 'cornerstone' typology.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this blessed father' who stops the commentary is not specified; it may be Origen or another exegete.","The phrase 'τὰ μέτρα' (the measures) in Job 38:5 is interpreted as indicating diversity of earth, but the exact textual variant is unclear."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"2, 14\n1 οἴη Pitra 4: οὐ ζ. δὲ < F 7 γέγωνε M 8 Pitra nach Ä. B C D E. Μ 70. Τ 197. Lemma Μεθοδίου (ohne Lemma Τ) 14 Pitra nach AB CD ES. Μ 70. Lemma Μεθοδίου, Μεθόδιος M. VgL Orig. Pitra H, 383 f (bis παραστ.)\n17 Pitra nach BS. Μ 70. Von τοῦτο Ζ. 19 an auch Τ 197 v. Ohne Lemma in M\n(u. Τ), vorher Ἰωάννης Ι τούτων M 18 καὶ < M Ι τοῦ ὑπομνήματος S\nὤστε] ὡς ἐμὲ Μ Ι εὑρῆν M 19 τοῦτο — τοίχους Orig. Pitra H, 383 f 21 οἱ —\nοὑτος < Orig. 23 τῆς γῆς T Ι συνῆφεν Pitra Ι ἐν Pitra Orig.: < MT\nτῶν] τὸν M, τὸν ἐξ T 23 f κ. ἐξ ἐθνῶν T\nHiob 38, 7. Φωνὴ δὲ μεγάλη, ἡ μεγαλεῖα φθεγγομένη,\nὡς τὸ ἀποστολικόν· »ἴδετε πηλίκοις ὑμῖν γράμμασι ἔγραψα«\nτοῖς τὰ τηλικαῦτα δηλονότι σημαίνουσιν. Hiob 38, 16. [Πάλιν ἐπὶ τὴν θάλασσαν τὸν λόγον μετήγαγεν. οὐχ ὡς πηγὴν τῆς θαλάσσης ἐχούσης, ἀλλ' ὡς μὴ ἐκλειπούσης,\nκαθάπερ πηγὴν ἐχούσης.] εἰς ἄβυσσον πολλοὶ καταβεβήκασιν· καταβεβήκασι δέ, ὥστε δέσμιοι εἶναι, οὐχ ὥστε περιπατεῖν ἐν αὐτῇ. Ἰησοῦς μόνος ἐν ἀβύσσῳ περιεπάτησεν ὡς ἐλεύθερος. ὅπου ἴχνη περιπατούντων\nοὐκ ἔνι [εἵλετο γὰρ θάνατον, οὐχ ὑπεύθυνος ὤν, ἵνα\nτοὺς ὑποκειμένους θανάτῶ λυτρώσηται]. καὶ λέγει τοῖς ἐν δεσμοῖς· ἐξέλθατε [καὶ τοῖς ἐν σκότει· ἀνακαλύφθητε«, ᾧ καὶ τὰ ἑξῆς\nσυμφωνοῦσιν]. Hiob 40, 3. [Ταῦτα ἅπερ ὑπέμεινας, μὴ οἴου ἀλόγως\nκεκρίσθαι μοι, μηδὲ ἀποποιοῦ μου τὸ κρίμα. τούτου τοῦ ῥητοῦ\nὡς χρησίμου μνημονεύωμεν, ὅταν κρίνῃ ὁ θεὸς παθεῖν τι ἡμᾶς, τέκνον\nἀποβαλεῖν, ἀρχὴν ἀπολέσι, νοσῆσαι κατὰ τὸ σῶμα, ὅ τι δήποτε\nτούτων ὑποστῆναι· οὐδὲν τούτων οἷόν τε ἐστὶ παθεῖν ἡμᾶς, μὴ\nκρίνοντος τοῦ θεοῦ.","english":"A great voice, speaking of great things, as the apostolic saying: \"See with how great letters I have written to you,\" clearly signifying such great things. Job 38:16. [Again he transferred the discourse to the sea, not as if the sea had a source, but as not failing, as if it had a source.] Many have gone down into the abyss; they have gone down, however, so as to be prisoners, not so as to walk in it. Jesus alone walked in the abyss as a free man, where there are no footprints of those walking [for he chose death, though not subject to it, in order to ransom those subject to death]. And he says to those in bonds: \"Come out\" [and to those in darkness: \"Be uncovered,\" with which also the following agree]. Job 40:3. [These things which you have endured, do not think that they have been judged by me without reason, nor reject my judgment. Let us remember this saying as useful, whenever God judges that we should suffer something—to lose a child, to lose an office, to be sick in body, or whatever of these things we may undergo; none of these things is possible for us to suffer without God judging.]","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴδετε πηλίκοις ὑμῖν γράμμασι ἔγραψα","severity":"info","text":"The phrase 'See with how great letters I have written to you' is a citation of Galatians 6:11, though the wording differs slightly from the standard text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 38:16","severity":"info","text":"The lemma 'Job 38:16' introduces a comment on the sea, but the verse itself is not quoted; the catena excerptor likely added the reference to frame Methodius' exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Job 40:3","severity":"info","text":"The lemma 'Job 40:3' introduces a paraphrase of the verse, which in the LXX reads: 'Do not think that these things have been judged by me without reason, nor reject my judgment.'","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"εἵλετο γὰρ θάνατον, οὐχ ὑπεύθυνος ὤν, ἵνα τοὺς ὑποκειμένους θανάτῶ λυτρώσηται","severity":"info","text":"The statement that Jesus 'chose death, though not subject to it, in order to ransom those subject to death' reflects a soteriological theme common in early Christian exegesis, particularly in Methodius' milieu.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"οἴη Pitra 4: οὐ ζ. δὲ < F 7 γέγωνε M 8 Pitra nach Ä. B C D E. Μ 70. Τ 197","severity":"caution","text":"The critical apparatus indicates textual variants and lacunae in the manuscript tradition; the reading 'οἴη' is from Pitra's edition, but the source manuscripts (B, C, D, E, M, T) show significant divergence.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Hiob 38, 7. Φωνὴ δὲ μεγάλη, ἡ μεγαλεῖα φθεγγομένη","severity":"info","text":"The passage begins with a lemma from Job 38:7, then moves to a catena-style comment linking the 'great voice' to an apostolic saying, followed by lemmata from Job 38:16 and 40:3, each with exegetical remarks.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is fragmentary and the critical apparatus shows multiple variants; the exact wording of Methodius' original is uncertain. The phrase 'οἴη Pitra 4' is obscure and may be a scribal or editorial note. The lemma 'Job 38:16' is not directly quoted, so its precise relation to the surrounding commentary is unclear."],"confidence":"medium","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":26,"ref":"p26","source":"ἐπεὶ οὐν οὐδὲν τούτων γίνεται χωρὶς κρίματος\nθεοῦ, λέγεται πρὸς τὸν παθόντα· μὴ ἀποποιοῦ μου τὸ κρίμα, τουτέστι\nμὴ ἀπαρνοῦ ὅπερ ἔκρινα περὶ σοῦ.] μὴ νομίσῃς, φησίν, ταῦτα\nἅπερ ὑπέμεινας, ἀλόγως κεκρίσθαι μοι, ἀλλὰ προεισομένου μου τὸ\nσυμφέρον σοι· προσέθηκα γὰρ τοῖς πειρασμοῖς τὸν χρηματισμὸν οὐκ\n2 Gal. 6, 11 — 7 vgl. Sir. 24, 5 — 10 Jes. 49, 9 — 16 vgl. De vita 5, 6\nS. 214, 3 — 22 vgl. S. 316, 22 f. 432, 4\n1 Pitra nach A. M 70. Lemma Μεθοδίου und Μεθόδιος 3 (σημαίνο)υσιν\nunleserl. M 4 Pitra nach A B C E S. M 71. Τ 199. Nik. 547 bis ἐχούσης. Lemma Μεθοδίου 4 f Πάλιν — πηγὴν ἐχούσης < Μ u. Niketas, wohl mit Recht\n4 f μετήγαγεν] καὶ φησιν· ἔγνως πόθεν ἡ θάλασσα ἔσχε τὴν ἀρχὴν ἢ τὰ ἴχνη\nτουτέστιν τὰ ἔσχατα τῆς »ἀβύσσου« κατείληφας; »πηγὴν« δέ φησιν + Olympiodor\nPGr. 93, 404 C 5 πηγὴν] ἐπὶ γῆν Pitra Μ 6 πολλοὶ καταβ. ε ἄβ. Nik. 7 δεσμίους M Ι ἀλλ’ ὥστε δέσμιοι εἶναι nach αὐτῇ bei Nik. 9 f εἵλετο — λυτρώσηται\n< M wohl mit Recht, denn vorher, unter dem Lemma Ἰουλιανου, οὐκ\nὑπεύθυνος ὢν θανάῳ εἵλατο θάνατον καὶ ἐν ἴχνεσι τῆς ἀβύσσου περιεπάτησεν\nἵνα τοὺς ὑποκειμένους θανάτω λυτρώσηται 10 κ. λέγει] λέγων Nik. 11 ἐξέλθετε\nPitra 11 f κ. τοῖς — συμφωνοῦσιν < M 13 Pitra nach Vat. 751 u. Palat. 230. Nik 569. Auch mit dem Lemma Ὠριγένους bei Nik. u. Gallandi XIV, 50 f; vgl. Pitra Anal. s. II, 385 Ι Ταῦτα ἅ. ὑ. nach μοι Nik., T. — μοι < Gall., wo auch\nmehrfach Abweichungen 19 τοῦ θεοῦ Nik 20 von μὴ νομίσῃς an auch Μ 75\nLemma Μεθοδίου 21 προϊδομένου μοι Μ","english":"Since none of these things happen without the judgment of God, it is said to the one who has suffered: Do not reject my judgment, that is, do not deny what I have judged concerning you. Do not think, he says, that these things which you have endured have been judged by me without reason, but that I foresaw what is beneficial for you; for I added to the trials the divine response, not","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κρίματος θεοῦ","severity":"info","text":"The phrase 'judgment of God' frames the speaker's trials as providential, not arbitrary. The following imperative 'Do not reject my judgment' reinforces this theodicy.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"χρηματισμὸν","severity":"info","text":"χρηματισμὸν here means 'divine response' or 'oracular answer', contrasting with the preceding trials. It likely refers to God's speech to Job from the whirlwind.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"προσέθηκα γὰρ τοῖς πειρασμοῖς τὸν χρηματισμὸν","severity":"info","text":"The phrase echoes Job 38–41, where God answers Job after his trials. Methodius interprets this sequence as purposeful, not punitive.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Μεθοδίου","severity":"info","text":"The lemma 'Μεθοδίου' in the catena attributes this passage to Methodius. The apparatus shows variant readings from manuscripts M, Niketas, and others, indicating textual fluidity.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προεισομένου μου","severity":"caution","text":"The reading προεισομένου μου ('I foresaw') is a conjecture; the apparatus notes variant προϊδομένου μοι in manuscript M. The sense is similar but the exact form is uncertain.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text breaks off mid-sentence after 'οὐκ', leaving the final clause incomplete. The English draft supplies 'not' but the intended completion is uncertain."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"ἄλλου τινὸς ἕνεκεν, ἢ ἵνα δίκαιος ἀναφανῇς, ὅ ἐστι δειχθῇς\nὅπερ ἠς. Hiob 40, 10. Ὡς ἀθλητής, μάνθανε τὰ περὶ τοῦ δράνοντος,\nτοῦ ἀνταγωνιστοῦ. (»θηρία« αἱ ἀντικείμεναι δυνάμεις ἐστίν,\nπερὶ ὡν ηὔξατο ὁ προφήτης λέγων· »μὴ παραδῷ ς τοῖς θηρίοις\nψυχὴν ἐξομολογουμένην σοι«. — »θηρία« εἰσὶν αἱ ἀντικείμεναι\nδυνάμεις, ὡν ειληφας, ὠ ἄνθρωπε, τὴν ἐξουσίαν ἐὰν θεῷ δουλεύσῃς,\nἐπὶ ἀσπίδων καὶ βασιλίσκων ἐπιβαίνειν.]\nHiob 40, 16 f. [Ταῦτα ὕλη καὶ τροφὴ πυρὸς τυγχάνει· αὐλίζεται δὲ μάλιστα παρὰ τοῖς ἄξίοις τοῦ πυρὸς, ὑπὸ τὰς ὑγρὰς καὶ\nἀτόνους καὶ ἀκάρπους ψυχάς, αἳ πυρός εἰσιν ὑλαι. . . ἢ τοῦτο λέγει,\nὅτι συνδιαιτῶνται αὐτῷ καὶ μεγάλοι τινὲς δαίμονες καὶ ὑποβεβηκότες\nτῇ κακίᾳ, ἢ ὅτι μικροὺς καὶ μεγάλους ἄνδρας ἐπέρχεται, πάντας\nὁμοίως ὑποτρέχων. ῥάδαμνοι γὰρ αἱ παραφυάδες· λέγει οὖν ὡς\nὑΠὸ σκιαῖς δένδρων. οὕτω παρὰ τούτοις ἐπαναπάυεται. »καὶ κλῶνες ἀγνοῦ«. ἐπειδὴ πολλοὶ πολλάκις καὶ ἁγνείαν ἀσκήσαντες τῆς αὐτοῦ μερίδος\nγεγόνασιν, ὡς αἱ μωραὶ παρθένοι· εἰσὶ γὰρ καὶ παρ' αὐτῷ\nἁγνεύοντες.]\nHiob 40, 21. 22. Ἵνα μηκέτι συρίζῃ ὁ δράκων. [τοῦτό\nφησι διὰ τὸ παρακληθῆναι ὑπὸ τῶν δαιμόνων μὴ βαλεῖν αὐτοὺς εἰς\n5 Psal. 73, 19 — 16 Symp. 10, 3 S. 124, 17 ff — 17 Mt. 25, 2 f — 21 vgl. Mt. S, 31. Mark. 5, 12. Luk. 8, 32\n2 ἦς Pitra endet. Nik. 570 aber fügt mit dem Lemma Μεθοδίου S.","english":"for the sake of anything else, but that you might be shown to be righteous, that is, that you might be shown to be what you were. Job 40:10. As an athlete, learn about the one who strikes, the opponent. (\"Beasts\" are the opposing powers, concerning which the prophet prayed, saying: \"Do not deliver to the beasts a soul that confesses to you.\" — \"Beasts\" are the opposing powers, over which you, O man, have received authority if you serve God, to tread upon asps and basilisks.) Job 40:16f. [These are matter and food for fire; it especially lodges with those worthy of fire, under the moist, weak, and barren souls, which are matter for fire. . . Or this says that some great demons and those inferior in wickedness dwell with him, or that it attacks small and great men alike, insinuating itself into all. For \"branches\" are the offshoots; it says then that under the shade of trees, so it rests among them. \"And branches of the chaste tree.\" Since many, often even having practiced chastity, have become of his portion, like the foolish virgins; for there are even those who practice chastity in his service.] Job 40:21-22. So that the serpent may no longer hiss. [This he says because he was entreated by the demons not to cast them into","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Hiob 40, 10","severity":"info","text":"The citation Job 40:10 is from the Septuagint, where the verse speaks of being shown righteous. The Greek text here interprets it as a divine judgment that reveals one's true nature.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"θηρία","severity":"info","text":"The term 'beasts' (θηρία) is glossed as 'opposing powers' (αἱ ἀντικείμεναι δυνάμεις), likely referring to demonic forces. This allegorical reading is common in early Christian exegesis of Job.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Psal. 73, 19","severity":"info","text":"The phrase 'Do not deliver to the beasts a soul that confesses to you' is a reference to Psalm 73:19 (LXX). The verse is used to support the identification of beasts with opposing powers.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀσπίδων καὶ βασιλίσκων","severity":"info","text":"The mention of 'asps and basilisks' reflects ancient Near Eastern and Greco-Roman lore about venomous serpents, often used metaphorically in patristic literature for spiritual dangers or demonic forces.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Mt. 25, 2 f","severity":"info","text":"The reference to 'foolish virgins' alludes to the parable of the wise and foolish virgins in Matthew 25:1-13, used here to illustrate that even those practicing chastity can fall under demonic influence.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Hiob 40, 16 f.","severity":"caution","text":"The passage from Job 40:16f. is fragmentary and the interpretation is uncertain. The text offers two possible readings: either great demons dwell with the subject, or it attacks all men alike. The brackets indicate editorial reconstruction.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ ὡν ηὔξατο ὁ προφήτης' could refer to the prophet praying about the beasts or about the opposing powers; the reading taken is that the prophet prayed concerning the beasts.","The reference to 'κλῶνες ἀγνοῦ' (branches of the chaste tree) is ambiguous: it may be a literal botanical reference or a symbolic one related to chastity; the text interprets it symbolically."],"confidence":"medium","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":28,"ref":"p28","source":"570 an\nOgelg, ἐπὶ τέλει τῶν ἄθλων ἀναγορεύει τὸν ἀθλητὴν λαμπρῷ τῷ κηρύγματι, καὶ\nγυμνοῖ τῆς πληγῆς τὸ ἀπόρρητον »οἴει με ἄλλως σοι κεχρηματικέναι« λέγων »ἢ\nἵνα ἀναφανῇς δίκαιος;« (Hiob 40, 3) τοῦτο τῶν τραυμάτων τὸ φάρμακον, τοῦτο\nτῆς ὑπομονῆς ἡ ἀντίδοσις. τὰ γὰρ ἑξῆς ἴσως μικρά. κἂν μεγάλα τισὶ δοκῇ, καὶ\nμικρῶν ἕνεκεν οἰκονομηθέντα, εἰ καὶ διπλασίω τῶν ἀφῃρημένων ἀντιλαμβάνει\n3 Pitra nach A C E S. M 75 v (bis ἀνταγωνιστοῦ Ζ. 4). Lemma Μεθοδίου. Aber\nPitra II, 386 u. Gallandi, Bibl. vet. pp. XIV, 51, als des Orig. Ι μανθάνει M 4 οἱ\nδὲ τὰς ἀντικειμένας δυνάμεις ὀνόματι τῶν θηρίων δηλοῦσθαι εἶπον κατὰ τὸ »Μὴ\nπαραδῷς — σοι« Olympiodor PGr 93, 419 A 6 θηρία — ἐπιβαίνειν Z. 8] schon die\nWiederholung schließt aus, daß θηρία — ἐπιβαίνειν auf denselben Verfasser wie\nθηρία Ζ. 4—σοι Ζ. 6 zurückgeth 9 Pitra nach A S. M 76. Lemma b. Pitra\nΜεθοδίου 10 δὲ] οὖν M 11 ψυχῆς M 13 καὶ μικροὺς M 13 f ὑπέρχ. . . ἐπιτρ. M 15 οὕτω] καὶ Μ Ι ἀναπέπαυται Pitra 18 γεγόναμεν Pitra 20 Pitra\nnach AS. Μ 76 | ἵνα — δράκων M, schwerlich + ἀπαλὰ μὴ διαθήσεται. Lemma\nΜεθοδίου Ι συρίζει U Ι τοῦτο — πολεμεῖν S. 519, 3 auch M, aber ohne Lemma","english":"At the end of the contests, the herald proclaims the athlete with a brilliant announcement, and reveals the secret of the blow, saying, \"Do you think that I have given you an oracle for any other reason than that you might be shown to be righteous?\" (Job 40:3). This is the remedy for the wounds, this is the reward for endurance. For what follows is perhaps trivial. And even if they seem great to some, they were arranged for the sake of small things, even if one receives back double what was taken away.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οἴει με ἄλλως σοι κεχρηματικέναι ... ἢ ἵνα ἀναφανῇς δίκαιος;","severity":"info","text":"The quotation is from Job 40:3 (LXX). The text follows the LXX wording closely, with κεχρηματικέναι ('given an oracle') reflecting the divine response to Job.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀναγορεύει","severity":"info","text":"The verb ἀναγορεύει ('proclaims') is a technical term for the herald's announcement at athletic games, fitting the athletic metaphor of the passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῶν ἄθλων","severity":"info","text":"The athletic imagery (contests, herald, athlete) reflects a common trope in early Christian exegesis, where Job is portrayed as a spiritual athlete enduring trials.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"τὰ γὰρ ἑξῆς ἴσως μικρά","severity":"info","text":"The phrase 'for what follows is perhaps trivial' signals a rhetorical shift, possibly indicating a lacuna or a summary dismissal of subsequent material in the catena.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Lemma Μεθοδίου","severity":"caution","text":"The manuscript tradition (Pitra, Gallandi) shows attribution to Methodius, but some witnesses assign the passage to Origen, indicating uncertainty in the catena's ascription.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἰ καὶ διπλασίω τῶν ἀφῃρημένων ἀντιλαμβάνει","severity":"caution","text":"The clause 'even if one receives back double what was taken away' is syntactically incomplete in the Greek, possibly due to a lacuna or catena excerpting.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τὰ γὰρ ἑξῆς ἴσως μικρά' may indicate that the catenist omitted intervening text, or that the author dismisses the following verses as trivial. The attribution to Methodius is contested; some manuscripts assign the passage to Origen."],"confidence":"medium","notes":[]},{"i":29,"ref":"p29","source":"τὴν ἄβυσσον. ἢ τοῦτο λέγει διὰ τὸ εἰρηκέναι αὐτὸν τῷ κυρίῳ\nταῦτά σοι πάντα σώσω« . . Ἣ ὅτι μὴ δύνασαι οὕτως ὑποτάξαι\nαὐτὸν ὡς αἱρεῖσθαι μηκέτι σοι πολεμεῖν.] — [τὸ »ψέλλιον« κόσμος\nἐστὶ τῆς χειρός, τοῦτό ἐστι τὸ ἔργον ἀγαθόν. ὁ οὐν ἔχων τὸ τοιοῦτον\nψέλλιον τρυπήσει τὸ χεῖλος τοῦ δράκοντος τοῦ ἐξ ἐναντίας τοῦ\nδιαβόλου ἐντρεπομένου, μὴ ἔχοντός τι λαλῆσαι κατ' αὐτοῦ.]\n2 Mt. 4, 9. Luk. 4, 6\n2 δώσω πάντα Pitra 3 τὸ — αἰτοῦ Ζ. G auch F 4 τοῦτο δὲ F 5 τοῦ 2 {#<F","english":"the abyss. Or he says this because he has said to the Lord, \"I will save all these things for you.\" Or because you cannot so subdue him that he chooses no longer to wage war against you. [The \"bracelet\" is an ornament of the hand; that is, the good work. Therefore, the one who possesses such a bracelet will pierce the lip of the dragon on the opposite side, while the devil is put to shame, having nothing to say against him.]","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὴν ἄβυσσον","severity":"info","text":"The phrase 'the abyss' likely refers to the deep or chaotic realm, possibly echoing Job's description of the sea or the primordial deep in the biblical text.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ταῦτά σοι πάντα σώσω","severity":"info","text":"The phrase 'I will save all these things for you' is not a direct biblical quotation but may allude to Job's promise or a similar expression in the dialogue with God.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ψέλλιον","severity":"info","text":"The term 'ψέλλιον' (bracelet) is interpreted allegorically as an ornament of the hand representing good work, a common trope in patristic exegesis.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τοῦ δράκοντος","severity":"info","text":"The dragon symbolizes the devil or evil forces, a standard image in early Christian literature, here depicted as being pierced by the good work.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from a discussion of the abyss and subjugation to an allegorical interpretation of the bracelet, suggesting a catena-like compilation of exegetical notes.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The Greek text is fragmentary and includes editorial markings (e.g., '2 Mt. 4, 9. Luk. 4, 6') that may indicate marginal glosses or later additions, complicating attribution to Methodius.","cites":[{"key":"ed:tlg2959.tlg007","label":"source edition: Fragmenta In Job (In Catenis)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg2959.tlg007.opp-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'the abyss' is unclear: it may be a direct quotation from Job or a metaphorical usage.","The phrase 'I will save all these things for you' is ambiguous in its biblical source and context.","The editorial markings (e.g., '2 Mt. 4, 9. Luk. 4, 6') are of uncertain origin and may not be part of the original text."],"confidence":"medium","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."}]}]}