PG 17 · cols. 495–522

Anonymus, Commentarius in Job, Liber III

Editors' preface

LIBER TERTIUS.

Book III.

Magnos ac plurimos stupendos quoque ac terribiles Job dolores in praefatis demonstravimus, non juxta meritum justi illius, sed juxta virtutem nostrae humanitatis, et secundum donum Dei. Quis enim juxta meritum poterit justum illum magnificare, quem ipse Dominus, qui corda cognoscit, magnificans dicit : Non est similis illi quisquam super terram? Si igitur ante passionem non fuit illi similis quisquam super terram, si autem nec ante nec postea fuit illi similis quisquam super terram, quis ex his qui sunt super terram, juxta meritum narrationem vel laudem illi exhibere potest? Non solum enim omnes homines, sed puto quod et audeo dicere, etiam ipsos angelos, atque omnes daemones perterruit Job tolerantia et constantia atque fides, cum iterra et lutum superavit omnem virtutem ac fortitudinem atque omnem versutiam malignissimi diaboli, qui cum acceperit in eum potestatem, cuncta haec in eo exercuit, quae omnia corda in pavorem deducunt, et omnem animam stupere faciunt. Cujus enim alterius potestatem accepit aliquando diabolus, nisi solius Job? Si enim alterius cujuslibet potestatem accepisset diabolus, profecto non lateret, sed ille in eo quod etiam in Job exercuit perfecisset : cujus rem familiarem perdidit, cujus corpus putredine ac vermibus replevit, cui reliquias pro consolatione non dereliquit, cui spem salutis non dimisit, sed solam uxorem pro supplantatione illi reliquit, per quam novissimam ac saevissimam illam sagittam seductionis atque supplantationis in eum dimisit. Sed quemadmodum qui ad petram sagittaverit, petrae quidem nihil facit, omnes vero sagittas in semetipsum convertit : ita nequissimus diabolus cum inviolabilem petram Job, atque incontaminatum sagittaret adamantem, semetipsum vulneravit ac dejecit, Job vero nihil fecit. Haec audientes cuncti credentes, observent se diligenter a malis colloquiis, quia corrumpunt mores bonos colloquia mala, sicut post haec dicit Apostolus. Observent se caute et ab amicis et sodalibus et a domesticis et a persuasionibus atque concitationibus eorum : quia omnis amicus supplantans supplantat, atque fallaciter incedit. Maxime autem observate vos, atque attendite animabus vestris, o viri, ab uxoris concitationibus atque malis instigationibus. Per hanc enim in ultimo supplantare Job nisus est diabolus, per hanc superare speravit illum, quem per plurimos atque ingentes dolores superare non potuit. Per istas etiam nunc plurimos subvertit, per istas etiam nunc plurimos ad mala persuadet, alios ad calumnias,

The great and very many, stupendous also and terrible sorrows of Job we have demonstrated in what has been said above, not according to the merit of that righteous man, but according to the power of our humanity, and according to the gift of God. For who will be able according to his merit to magnify that righteous man, whom the Lord Himself, Who knows the hearts, magnifies, saying: There is none like him upon the earth? If therefore before his suffering there was none like him upon the earth, and if neither before nor afterwards there was any like him upon the earth, who of those who are upon the earth can according to his merit offer narration or praise to him? For not only all men, but I think, and I even dare to say, even the angels themselves, and all the demons, did the endurance and constancy and faith of Job strike with terror, when earth and clay overcame all the power and strength and all the cunning of the most malignant devil, who when he had received power against him, exercised all these things upon him, all of which bring hearts into terror, and make every soul stand amazed. For over whom else did the devil ever receive power, save over Job alone? For if the devil had received power over anyone else, assuredly he would not lie hid, but he would have accomplished in him what he also exercised in Job: whose substance he destroyed, whose body he filled with putrefaction and worms, to whom he did not leave a remnant for consolation, to whom he did not leave a hope of deliverance, but left him only his wife for tripping him up, through whom he shot at him that last and most savage arrow of seduction and tripping up. But just as he who shoots arrows at a rock does nothing indeed to the rock, but turns all the arrows upon himself: so the most wicked devil, when he shot arrows at the inviolable rock Job and the uncontaminated adamant, wounded and cast down himself, but did nothing to Job. Hearing these things, let all believers diligently keep watch over themselves against evil conversations, because evil conversations corrupt good morals, just as after these things the Apostle says. Let them cautiously keep watch over themselves both from friends and companions and from members of their household and from their persuasions and incitements: because every friend who trips up does trip up, and walks deceitfully. And above all keep watch over yourselves, and take heed to your souls, O men, against the incitements and evil instigations of a wife. For through her at the last the devil strove to trip up Job, through her he hoped to overcome him whom through very many and vast sorrows he was not able to overcome. Through these women even now he subverts very many, through these even now he persuades very many to evil things, some to calumnies,

Editors' notes and page, col. 495

Footnotes

(28) ‹anchor: super terram› · call in col 495

Job II, 3.

Job 2:3.

(printed under page 258)

(29) ‹anchor: colloquia mala› · call in col 495

I Cor. XV, 33.

1 Corinthians 15:33.

(printed under page 258)

Page

running head: 495 ANONYMUS IN JOB. —
marginal letters: A Magnos ac plurimos; B fides, cum iterra; C nis atque supplantationis; D dite animabus vestris,
old-edition numerals: (none)
misprints: iterra (for terra), kept as printed
other: Latin only, no Greek printed; full-width heading LIBER TERTIUS. across the head of cols. 495-496, set here once; word split at end of column: calum- / nias
other: the word calumnias, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 496

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alios ad rapinas, alios ad alias iniquitates, alios nihilominus ad odium adversus invicem, ad contentionem quoque et jurgium. Sic enim cum ad invicem litigaverint, in hoc se defensurae sunt, ut viros suos adversus invicem concitent ad bellum, ad inimicitiam quoque atque iniquitatem. Hoc nimirum operatur per eas malignissimus diabolus, succendens atque inflammans corda eorum zelo et ira : et ita infelices viros suos et circa Deum, et circa invicem odibiles reddunt, ut Dei iram acquirant, et circa invicem inimici permaneant : et quod est maximum cum debuerant unanimiter pro invicem adversus inimicos suos atque adversarios stare, sive intus, sive foris, sive in bello, sive in praeliis, et sibi invicem intendere atque invicem adjuvare, et mutuo amore terga defendere, reperiuntur sibi invicem inimici ac proditores, atque in propriis ruinis gaudentes. Haec nimirum universa oriuntur ex malignarum atque contrariarum uxorum instigatione ac persuasione : quas non debent audire illi qui bene intelligunt viri, sicut nec beatus Job audivit. Propterea est Deo acceptabilis, et ideo inter choros sanctorum magnificatur in perpetuum. Ut autem audierunt tres amici ejus omnia mala] quae ei acciderunt. Ut audierunt, inquit. A quo audierunt? Primum quidem a transeuntibus. Quis enim erat qui non praedicaret ea quae Job acciderunt? Puto quod et ipsum pelagus et aer, ventorum nihilominus spirantium flabra, miserabilem illam famam atque lamentabile illud nuntium, per omnes provincias ventilaverint. Super haec autem omnes homines qui viderunt hanc rem et qui audierunt, eudientibus haec divulgabant, haec nominabant, de his sciscitabantur, de his interrogabant, et in vicis, et in triviis et in plateis civitatis, et in porticibus domorum, et qui iter agebant, atque omnes qui sibi invicem ubique occurrebant, haec ad alterutrum loquebantur, de his se invicem interrogabant : maxime ii qui de longinquo veniebant et aliquo proficiscebantur, omnes quibus occurrebant, de his interrogabant, dicentes : Si verum est, o viri, hoc quod de Job dicitur, si verum est hoc quod de justo illo praedicatur, cujus justitiis coelum et terra atque omnes homines attestantur, quod tam amare miseriis afflictus sit, quod tam miserabiliter percussus sit? Haec atque his similia cum loquuntur, veritatem ab eis de iis quae provenerant audiunt, quam in longinquo, in omnem regionem ac provinciam deportaverunt. Quocunque itaque pervenerint, omnes regiones ac provincias, civitates quoque atque castella, miserabili hoc nuntio et

others to robberies, others to other iniquities, others none the less to hatred against one another, to contention also and quarrelling. For thus when they have quarrelled with one another, they will defend themselves in this, that they stir up their husbands against one another to war, to enmity also and iniquity. This, to be sure, the most malignant devil works through them, kindling and inflaming their hearts with jealousy and anger: and so they render their unhappy husbands hateful both towards God and towards one another, so that they acquire the anger of God, and remain enemies towards one another: and what is greatest, when they ought unanimously to stand for one another against their enemies and adversaries, whether within or without, whether in war or in battles, and to care for one another and help one another, and with mutual love defend one another's backs, they are found to be enemies and traitors to one another, and rejoicing in their own ruin. All these things, to be sure, arise from the instigation and persuasion of malignant and froward wives: to whom those men who understand well ought not to listen, just as neither did blessed Job listen. On that account he is acceptable to God, and therefore among the choirs of the saints he is magnified forever. Now when his three friends heard of all the evil things which had befallen him. When they heard, says he. From whom did they hear? First indeed from passers-by. For who was there who did not proclaim the things which had befallen Job? I think that even the sea itself and the air, the blasts none the less of the blowing winds, fanned that miserable report and that lamentable message through all the provinces. Moreover, above these things, all the men who saw this matter and who heard it divulgated these things to those who heard, named these things, inquired about these things, asked about these things, both in the streets, and at the crossroads, and in the squares of the city, and in the porches of the houses, and those who were making a journey, and all who met one another everywhere, spoke these things to one another, asked one another about these things: especially those who came from afar and were setting out somewhither asked all whom they met about these things, saying: Is it true, O men, this which is said concerning Job, is this true which is proclaimed concerning that righteous man, to whose righteousnesses heaven and earth and all men bear witness, that he has been so bitterly afflicted with miseries, that he has been so miserably struck? When they speak these things and things like these, they hear from them the truth concerning the things which had come to pass, which they carried afar, into every region and province. Whithersoever therefore they came, they filled all regions and provinces, cities also and forts, with this miserable message and

Editors' notes and page, col. 496

Footnotes

(30) ‹anchor: quae ei acciderunt› · call in col 496

Job II, 11.

Job 2:11.

(printed under page 258)

Page

running head: MUS IN JOB. — LIB. III. 496
marginal letters: A nias, alios ad; B adjuvare, et mutuo; C omnes provincias ventilaverint.; D tam amare miseriis
old-edition numerals: (none)
misprints: mala] (stray bracket after mala), kept as printed; eudientibus (for audientibus), kept as printed
other: Latin only, no Greek printed; full-width heading LIBER TERTIUS. at head of column not set; word split at beginning of column: calum- / nias

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lamentabili fama repleverunt. Audierunt ergo tres sodales vel amici ejus hoc quod jam omnibus erat certum atque cognitum, audierunt etiam isti. Nam nihil est ita praedicabile, sicut magni hominis ruina. Cum enim quilibet ex humilibus ad sublimitatem pervenerit, non ita ubique ejus auditio fit, sicut cum quis ex sublimibus humiliatus fuerit, sicut cum quis magnus interierit, quantocius ventorum flabris fama ejus omnem regionem atque omnem auditum penetrat. Ergo quia ita provenit de justo Job, ideoque cum omnes et qui prope et qui longe erant audissent, audierunt etiam tres amici ejus omnia mala quae ei acciderunt. Voluerunt nonnulli dicere quod daemones eis praedicaverint, quod nullus ex sapientibus recipit. Blasphemiae enim sermo est hic. Nam illi viri Dei cultores fuerunt, utpote Job sodales atque amici, pii ac Deo credentes. Non enim amplexabatur Job justus, injustos vel impios viros amicos ac sodales habere. Idcirco ita percipiamus nos qui Deum timemus, quod sancti angeli ad eos venientes, sive in somno, sive in vigiliis, admonuerunt eos ut celeriter venirent, et justum illum amicum consolarentur. Venientibus autem illis illuc, ut putabant insipienter se pro Deo stare, inventa occasione nequissimus daemon ad blasphemiam justi Job illos convertit. Nam sicut uxorem ejus, pridem cum esset religiosa atque omnibus justitiis ei consentiens, in blasphemiam immutavit, sic et memoratos viros. De quibus dicit istic : Audientes tres amici ejus omnia quae acciderant ei, filiorum interitum, rei familiaris perditionem, corporis putredinem, vermium comestionem, liberorum iniquam consumptionem, non mediocriter, sed miserabili atque lamentabili modo, ut superius demonstratum est, condoluerunt. Haec itaque universa audientes tres sodales ejus, obstupuerunt, et putatisne, inquientes, unde haec universa obvenerunt? Et utrum sit nobis gravius, o viri, hoccine quod amicus noster tales pertulerit miserias, an quod Domini amicus talia sustineat mala, cujus justificationibus ac misericordiis coelum et terra attestantur? Haec scilicet universa ut audierunt, atque haec ad invicem boni illi sodales locuti sunt : Venerunt statim simul ad eum ut consolarentur eum et visitarent illum. A prioribus, aiunt, patribus nostris audivimus, o viri, quod antiquus ille frater avi nostri Esau Jacob duodecim filios habuerit, et filiam unam : cum unum ex omnibus, ut putabat, perdidisset, tantum illum unum luxit, et omnes filii ejus et filiae procul dubio et multi aliorum amicorum convenientes propter unum filium consolati sunt eum : et noluit consolari etiam incolumi re familiari, et caeteris omnibus viventibus atque sanitate corporis permanente : et cum nulla res esset alia quae eum contristaret, non potuit exhilarari. Si autem ille Jacob ita graviter tulit unius filii desperationem, quomodo sustineat Job

lamentable report. His three companions or friends therefore heard this which was already certain and known to all; these also heard it. For nothing is so widely proclaimed as the ruin of a great man. For when anyone of the humble has reached loftiness, the hearing of him does not so take place everywhere, as when someone of the lofty has been humbled, as when someone great has perished; right quickly on the blasts of the winds the report of him penetrates every region and every hearing. Therefore because it so came to pass concerning righteous Job, and therefore when all both who were near and who were far off had heard it, his three friends also heard of all the evil things which had befallen him. Some have wished to say that demons proclaimed it to them, which none of the wise receives. For this is a word of blasphemy. For those men were worshippers of God, as being companions and friends of Job, pious and believing in God. For righteous Job did not embrace having unjust or impious men as friends and companions. Therefore let us who fear God understand it thus, that holy angels coming to them, whether in sleep or in watchings, admonished them to come quickly, and console that righteous friend. But when they came thither, as they foolishly supposed that they were standing for God, having found an occasion the most wicked demon turned them to blasphemy of righteous Job. For just as he changed his wife, when formerly she was religious and consenting to him in all righteousnesses, into blasphemy, so also the aforesaid men. Concerning whom it says here: When his three friends heard of all the things which had befallen him, the death of his sons, the loss of his substance, the putrefaction of his body, the devouring by worms, the iniquitous destruction of his children, they grieved with him not moderately, but in a miserable and lamentable manner, as has been demonstrated above. Hearing all these things therefore, his three companions were astonished, saying: Do you think whence all these things have befallen him? And which is more grievous to us, O men, is it this, that our friend has borne such miseries, or that the friend of the Lord endures such evil things, to whose justifications and mercies heaven and earth bear witness? When, to be sure, they heard all these things, and those good companions spoke these things to one another: They came forthwith together to him to console him and visit him. From our former fathers, say they, we have heard, O men, that that ancient brother of our grandfather Esau, Jacob, had twelve sons and one daughter: when he had lost, as he supposed, one of them all, he mourned that one alone so much, and all his sons and daughters without doubt and many of his other friends coming together on account of one son consoled him: and he refused to be consoled even when his substance was unharmed, and all the rest were living, and the health of his body remained: and though there was no other thing to sadden him, he could not be cheered. Now if that Jacob bore so grievously the despair over one son, how may Job endure

Editors' notes and page, col. 497

Footnotes

(31) ‹anchor: et visitarent illum› · call in col 497

Job II.

Job 2.

(printed under page 259)

Page

running head: 497 ANONYMUS IN JOB. —
marginal letters: A lamentabili fama repleverunt.; B sphemiae enim sermo; C derant ei, filiorum; D rentur eum et
old-edition numerals: (none)
other: Latin only, no Greek printed

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omnium filiorum suorum lamentabilem perditionem, quae sub uno ictu omnium facta est pariter? Quomodo sustineat rei familiaris praecedentem jacturam? Quomodo sustineat terribilem atque saevissimam corporis plagam? Pro his, inquiunt, omnibus, o viri, justum est consolari consolationem non habentem, nisi solam in Deo spem habentem. Haec itaque universa ad invicem loquentes, sive per nuntios, sive per scripturam boni illi ac religiosi viri venerunt simul ad eum unusquisque de civitate sua, ut consolarentur et visitarent illum. O, inquiunt, ille qui in omnibus justitiis testimonium habuit, tanquam unus specialiter ex injustis punitur. Ille sine querela verus, misericors, tanquam unus ex impiis percussus affligitur. Ille qui erat Dei cultor, atque filiorum suorum sollicitus circa Deum sacerdos, tanquam unus ex injustis torquetur. Venerunt simul ad eum. Quomodo? Statuerunt tempus, dimensi sunt diem. Quomodo simul pariter venerunt, et non unusquisque a se, neque per se ipsum? Dei providentia atque Dei operatione ita disponente atque providente, ut non singuli post tempus venirent ad tempus, sed omnes statim, omnes pariter uno tempore, uno die, una hora, utpote unanimes, utpote unum sentientes, utpote concordes. Sic venerunt ad eum simul subito, tanquam unum Deum colentes, tanquam Creatori servientes, tanquam unum Job plenissime diligentes. Sic itaque venerunt pariter ad Deum. Unde autem venerunt? Non ex una civitate neque uno loco, neque ex provincia, vel regione, ex suo nihilominus regno venerunt simul ad eum. Cum omnibus enim miraculis, est etiam hoc ingens miraculum, ut cum ita longe ac late ab invicem morarentur, pariter ad beatum Job venirent, unusquisque ex sua civitate in qua morabatur, in qua regnabat, in qua dominabatur. Unusquisque ergo ex sua civitate venit, hoc est ex civitate regni sui. Et ob quam rem venerunt? Ad consolandum atque visitandum illum. Et vere quia ipsi quidem ob hoc venerunt ut consolarentur ac visitarent illum : sed nequissimus diabolus bonorum ac justorum inimicus odio habens omnia quae diligit Dominus, accepta occasione qua Deum offenderent atque Dei justitiam, et Job de injustitiis et peccatis accusarent, tantum illos immutavit atque pervertit, ut amplius exulceraret cor Job per haec quae locuti sunt, quam per omnes dolores quos pridem exercuit in eum. Nam quid esset castissimae animae Job crudelius quam ut ab amicis de peccatis fuisset criminatus cum minime deliquisset, et de impietatibus reprehensus, qui erat ab omnibus impietatibus alienus, et quod pro peccatis sustinuisset omnes dolores, et quod pro injustitia obvenerint illi haec universa mala? Quod autem ad tantam blasphemiam adversus Job pervenerint isti viri, et non timuerint, diaboli livore atque zelo succensi, ex propriis eorum sermonibus comprobatur, quemadmodum

the lamentable loss of all his children, which took place under one blow of all of them alike? How may he endure the preceding loss of his substance? How may he endure the terrible and most savage plague of his body? For all these things, say they, O men, it is just to console him who has no consolation, having hope in God alone. Speaking all these things therefore to one another, whether by messengers or by writing, those good and religious men came together to him, each one from his own city, that they might console and visit him. O, say they, he who had testimony in all righteousnesses is punished specially like one of the unjust. He who was without complaint, true, merciful, is struck and afflicted like one of the impious. He who was a worshipper of God, and an anxious priest towards God for his children, is tormented like one of the unjust. They came together to him. How? They appointed a time, they measured out a day. How did they come together alike, and not each one by himself, nor of himself? By the providence of God and the operation of God so disposing and providing, that they should not come singly one after another at intervals, but all forthwith, all alike at one time, on one day, at one hour, as being unanimous, as being of one mind, as being harmonious. Thus they came to him together suddenly, as worshipping one God, as serving the Creator, as most fully loving the one Job. Thus therefore they came alike to God. And whence did they come? Not from one city nor one place, nor from a province or region, from his own kingdom none the less they came together to him. For along with all the miracles, there is also this vast miracle, that while they dwelt so far and wide from one another, they came alike to blessed Job, each one from his own city in which he dwelt, in which he reigned, in which he held dominion. Each one therefore came from his own city, that is, from the city of his kingdom. And for what reason did they come? To console and visit him. And truly because they indeed came on this account, that they might console and visit him: but the most wicked devil, the enemy of the good and righteous, hating all things which the Lord loves, having received an occasion whereby they might offend God and the righteousness of God, and accuse Job of injustices and sins, so changed and perverted them, that he ulcerated the heart of Job more through these things which they spoke than through all the sorrows which he had formerly exercised upon him. For what would be more cruel to the most chaste soul of Job than that he should be accused by his friends of sins when he had not offended at all, and rebuked for impieties when he was a stranger to all impieties, and that for sins he had endured all his sorrows, and that for injustice all these evil things had befallen him? And that these men arrived at such great blasphemy against Job, and did not fear, kindled with the envy and jealousy of the devil, is proved from their own speeches, just

Editors' notes and page, col. 498

Page

running head: MUS IN JOB. — LIB. III. 498
marginal letters: A omnium filiorum suorum; B filiorum suorum sollicitus; C vincia, vel regione,; D peccatis accusarent, tantum
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at end of column: quem- / admodum
other: the word quemadmodum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 499

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dicunt blasphemantes atque detrahentes illi : Tu quis es? quia dicis, non peccavi factis. Quod si non peccasti, o Job, memento quia nemo justus periit, aut quando Dei servus eradicabitur? hoc est sicut tu. Deinde cum ingenti improperio et increpatione atque convicio : Quousque loqueris spiritus multiloquax ore tuo? Nunquid Deus injuste judicat, hoc est sicut te peccantem? Aut is qui omnia creavit, perturbavit justitiam? Hoc est si in te esset justitia, non utique perturbaret justus judex judicium atque vitam tuam. Nam spes impii peribit sicut et tua, quia impius es : inhabitabilis autem erit quae sub coelo est domus, hoc est sicut et tua : aliaque innumera his graviora atque amariora blasphemantes de justo illo locuti sunt. Propter quod et duriter in novissimo a Deo reprehensi sunt, utpote qui nihil veritatis locuti fuerint de Job. Sic itaque cum visitare atque consolari eum venissent, ad inimicitiam conversi sunt, ad criminationem et ad reprehensionem, ad maledictum quoque atque blasphemiam. Postquam vero omnia tentavit nequissimus adversarius, etiam ad hoc pervenit, ut amicos in inimicos converteret, atque sinceros sodales adversarios efficeret, callide tractans apud semetipsum, ac dicens : Si per os uxoris eum seducere non valui, os amicorum ad inimicitiam permutatorum perficiam, irritem, exaggerem, exacerbem, succendam, ut supra modum inflammatus atque exaggeratus, ad Dei blasphemiam convertatur. Novem responsiones blasphemiae plenas adversus Job eos dicere compulit, unumquemque eorum tres. Sed beatus Job nullatenus ante eos titubavit, sed totidem responsionibus, quinimo potius pluribus ac majoribus omnibus illis respondens, et Dei justitiam ac bonitatem manifestavit, et eorum injustam causationem confutavit per alia quidem plurima, necnon et per ea quae in facie dicit ad eos : Vos estis medici injusti, et sanatores pessimi cuncti. Quia cum curare dolores ejus et consolari animam ejus venissent, in amaritudinem ac malitiam circa Job conversi sunt. Merito ergo injustos medicos juste eos appellat. Si, inquam, venerunt ad eum ut consolarentur atque visitarent illum, illi suo proposito ob hoc venerunt, sed nequissimus inimicus malignusque adversarius, per cuncta permansit inimicus atque per omnia sua exercuit odia, et per uxorem et per amicos et per sodales. Propterea visitationis atque consolationis adventus, totius tristitiae ac moeroris, beatissimo Job est factus. Post quae universa dicit : Videntes autem illum de longe, non agnoverunt. Sed ante ita per paucos sermones inquiramus, ob quam rem tam duriter circa Job, vel potius adversus Job insurrexerunt. Audi, mala opinione succensi et injuste aemulantes Deum, ut ipsi putabant, quod Deum aemularentur atque defenderent, obcaecati sunt ab inimico, ut judicia Dei non inquirerent. Hoc scilicet

as they say, blaspheming and disparaging him: Who are you? because you say, I have not sinned in deeds. But if you have not sinned, O Job, remember that no righteous man has perished, or when shall the servant of God be rooted out? that is, like you. Then with vast reproach and rebuke and reviling: How long will you speak, a talkative spirit, with your mouth? Does God judge unjustly, that is, like you who sin? Or has He Who created all things perverted justice? That is, if righteousness were in you, the righteous Judge would certainly not pervert your judgement and your life. For the hope of the impious shall perish even like yours, because you are impious: and uninhabitable shall be the house which is under heaven, that is, even like yours: and countless other things more grievous and more bitter than these, blaspheming, did they speak concerning that righteous man. On account of which they were also harshly rebuked at the last by God, as having spoken nothing of truth concerning Job. Thus therefore when they had come to visit and console him, they were turned to enmity, to accusation and to rebuke, to cursing also and blasphemy. For after the most wicked adversary had tried all things, he came even to this, that he turned friends into enemies, and made sincere companions adversaries, craftilyplotting within himself, and saying: If through the mouth of his wife I was not able to seduce him, I will fashion the mouth of his friends changed to enmity, I will provoke, heap up, embitter, and inflame him, so that inflamed and wrought up beyond measure, he may be turned to blasphemy of God. Nine replies full of blasphemy against Job he compelled them to speak, each one of them three. Yet blessed Job in no way wavered before them, but answering them all with just as many replies, nay rather with more and greater ones, he both manifested the righteousness and goodness of God, and refuted their unjust pretext through very many other things indeed, and also through the things which he says to their face: You are unjust physicians, and all of you the worst healers. Because when they had come to heal his sorrows and console his soul, they were turned into bitterness and malice towards Job. Deservedly therefore does he justly call them unjust physicians. If, I say, they came to him that they might console and visit him, in their own purpose they came on this account, but the most wicked enemy and malignant adversary remained an enemy through all things and exercised his hatreds through all things, both through his wife and through his friends and through his companions. On that account the arrival of visitation and consolation became to most blessed Job one of all sadness and grief. After all which things it says: And seeing him from afar, they did not recognize him. But first let us thus through a few words inquire for what reason they rose up so harshly towards Job, or rather against Job. Hear: kindled with an evil opinion and unjustly zealous for God, as they themselves supposed that they were zealous for God and defending Him, they were blinded by the enemy, so that they did not inquire into the judgements of God. This, to be sure,

Editors' notes and page, col. 499

Footnotes

(32) ‹anchor: non agnoverunt› · call in col 499

Job II, 12.

Job 2:12.

(printed under page 260)

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running head: 499 ANONYMUS IN JOB. —
marginal letters: A admodum dicunt blasphemantes; B quod et duriter; C vertatur. Novem responsiones; D simus inimicus malignusque
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at beginning of column: quem- / admodum

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arbitrati sunt et hoc dixerunt illi viri, quia cum sit justus Deus ac bonus, justis atque innocentibus non ingerit mala. Quod si innocentibus mala ingerit, quomodo bonus vel justus comprobabitur, cum hujusmodi mala Job ingesserit justo? Oportet, inquiunt, aut Job propter injustitiam passum fuisse, aut certe Deus injuste mala ei irrogasse reperiatur : aut Job pro peccatis fuisse passum, aut Deum injuste ei mala ingessisse. Hanc scilicet cogitationem malam atque illicitam in istis viris oriri faciens diabolus, succendit cor eorum ad omnem iram et indignationem adversum Job, cum studeret confirmare quod Deus justus fuerit, Job vero injustus et impius atque peccator. Adversus quod fortiter stans Job non permisit se audire vaniloquos illos a diabolo succensos, sed et bonum Deum ostendit, et se absque culpa universa haec pati demonstravit. Non enim Deus illi haec mala ingessit, sed diaboli zelus et livor atque invidia. Neque Job pro peccatis sustinuit omnia quae sustinuit, sed quia cum esset justus, diabolus illi invidit, sicut et omnibus justis invidet, et tribulationes adversus eos excitat. Multae tribulationes non injustorum, sed justorum. Testis ergo justitiae Job ipse Deus ostenditur, dicens : Justus, verax, Dei cultor. Quod autem diaboli fuerit haec inflammatio atque perturbatio, et ex his quae nunc fiunt apparet. Frequenter namque etiam nunc idem ipse diabolus unanimes sodales commiscet, atque conturbat per quamlibet modicam rationem, et ad immensam inimicitiam adversus invicem immutat, ita ut efficiantur sibi ex amicis inimici, ex sinceris crudeles adversarii. Haec namque est operatio maligni. Beati qui declinaverint et restiterint calliditati atque versutiae ejus, ac maledictis suasionibus ejus. Post quae universa ad propositum revertamur. Videntes, inquit, illum de longe. Qui? Tres sodales ejus, necdum adhuc immutati nec praevaricati, sed cum essent puri videntes eum de longe. De longe enim respexerunt et contemplati sunt atque viderunt eum. Nam mox ut ipsam civitatem viderunt, mox nihilominus sicubi ipsum viderent ambierunt. Totum namque cor eorum dolore atque angustia plenum pendebat, ubinam Job conquiesceret. Merito de longe viderunt eum, quia de longe cogitabant de eo, atque de longe erant solliciti pro illo. Idcirco de longe conspexerunt eum. Nam amicus amicum suum de longe videt, sive corporis visione, sive animae sinceritate, cum memor est ejus in donis et muneribus, atque in suae gratiae perfectione. Videntes illum de longe. Ubi? Super acervum stercoris, super muranam in via publica. Videntes eum de longe repleti sunt dolore et gemitu et planctu quoque atque lamentatione, sicut inferius demonstrabitur. Videntes eum de longe non cognoverunt eum. Nam vere non erat per quod agnosceretur, regale solium non erat, diadema non erat, gloria neque vestis regia et ministri

those men thought and this they said, because since God is righteous and good, He does not bring evil things upon the righteous and innocent. But if He brings evil things upon the innocent, how shall He be proved good or righteous, when He has brought evil things of this sort upon righteous Job? Either Job, say they, must have suffered on account of injustice, or else God must be found to have inflicted evil things upon him unjustly: either Job suffered for his sins, or God unjustly brought evil things upon him. Causing this evil and unlawful thought, to be sure, to arise in these men, the devil kindled their heart to all anger and indignation against Job, while he strove to establish that God was righteous, whereas Job was unjust and impious and a sinner. Standing bravely against which, Job did not permit himself to listen to those vain talkers kindled by the devil, but both showed God to be good, and demonstrated that he himself was suffering all these things without fault. For God did not bring these evil things upon him, but the jealousy and malice and envy of the devil. Neither did Job for sins endure all the things which he endured, but because when he was righteous, the devil envied him, just as he envies all the righteous also, and stirs up tribulations against them. Many are the tribulations, not of the unjust, but of the righteous. God Himself therefore is shown to be witness of the righteousness of Job, saying: A righteous man, truthful, a worshipper of God. And that this inflammation and perturbation was of the devil appears also from the things which happen now. For frequently even now the very same devil embroils unanimous companions, and throws them into confusion for any slight reason whatever, and changes them to immense enmity against one another, so that from friends they are made enemies to one another, from sincere ones cruel adversaries. For this is the working of the malignant one. Blessed are those who have shunned and resisted his craftiness and cunning, and his accursed persuasions. After all which things let us return to our subject. Seeing him, says he, from afar. Who? His three companions, not yet changed nor having transgressed, but while they were pure seeing him from afar. For from afar they looked and gazed and saw him. For as soon as they saw the city itself, straightway none the less they went round to see if anywhere they might see him. For their whole heart, full of sorrow and anguish, hung in suspense as to where Job might be resting. Deservedly did they see him from afar, because from afar they thought concerning him, and from afar they were anxious for him. Therefore from afar they beheld him. For a friend sees his friend from afar, whether by vision of the body, or by sincerity of soul, when he is mindful of him in gifts and presents, and in the perfection of his grace. Seeing him from afar. Where? Upon a heap of dung, upon a dunghill in the public road. Seeing him from afar they were filled with sorrow and groaning and mourning also and lamentation, just as will be demonstrated below. Seeing him from afar they did not recognize him. For truly there was nothing whereby he might be recognized, the royal throne was not there, the diadem was not there, the glory and royal robe and

Editors' notes and page, col. 500

Page

running head: MUS IN JOB. — LIB. III. 500
marginal letters: A arbitrati sunt et; B diabolo succensos, sed; C invicem immutat, ita; D eum, quia de
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at end of column: mi- / nistri
other: the word ministri was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 501

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qui undique circumdarent non fuerunt. Ergo quia nihil illorum in eo viderunt, quae pridem in eo esse sciebant, quae ante in illo videre soliti fuerant, merito videntes illum non agnoverunt. In quo eum agnoscerent? Coma capitis non erat ei. Nam tondens comam et diabolo eam jactans, terra caput suum replevit. In quo agnoscerent? In facie atque vultus gloria? Non erat nec ipsa. Nam putredo faciem exterminaverat et vermes vultum immutaverant. Pro his ergo omnibus videntes illum non agnoverunt. Vultum non agnoverunt, sed conscientiam agnoverunt. Faciem non agnoverunt, sed sinceritatem agnoverunt. Nam cum ita miserabilem atque lamentabilem illum viderunt, neque contempserunt neque spreverunt, sed immensam sinceritatem ostenderunt, sicut inferius demonstrabitur. Non enim erant tales beati illi viri, quales nunc profecto sunt homines malevoli, ingrati : qui cum bene est cuilibet, tum illi amici sunt et sinceri atque puri esse videntur. Cum cuilibet tribulatio advenerit, tunc videlicet illi discedunt et despiciunt, obliviscuntur, derelinquunt, oblivionem atque ingratificationem omnium priorum ostendentes. Sed olim homines non fuerunt tales, sed sinceritatem, atque dilectionem custodierunt circa se ac pro se invicem usque ad mortem, sicut evidenter ostendit ille qui ait : Sodalis amico compatitur usque ad mortem, et in tempore belli accipit arma. Tales fuerunt illi beati viri sinceri, absque fallacia Job amici, qui ad inimicitiam circa Job nunquam sunt immutati, neque ad hoc ut renuntiarent illi, vel derelinquerent eum, nisi pro verborum controversia, ac eloquiorum certamine; ut putabant quod Dei justitiam defenderent. Sed vere diabolus inflammaverat corda eorum, quo magis Job molestiam irrogarent, quo magis multipliciores tentationes justo illi ingererent. Videntes, inquit, eum non agnoverunt. Talem qualis pridem fuerat non agnoverunt : talem vero qualis tunc fuisset, agnoverunt, miserabilem, lamentabilem, infelicem, malis omnibus refertum. Idcirco singuli scindentes vestimenta sua, et spargentes terram super capita sua, assederunt illi septem diebus et septem noctibus. Admirantes viri illi, atque stupentes vehementem ac terribilem atque lamentabilem ejus immutationem, vestimenta sua consciderunt. Quae fecisti, inquiunt, o Job, facimus, et quae gessisti gerimus, vestimenta nostra spargimus : sic namque et tu fecisti ante paululum, ut inquiunt, o Job : et utinam caeteros dolores tuos tecum dividere possimus, tantum ut apprehendentis te poenae revelatio fiat. Scindentes unusquisque vestimenta sua, et spargentes terram super capita sua. Consuetudo erat omnibus antiquis ubique ut cum grave aliquid atque lamentabile vel periculosum audissent vel sustinuissent, continuo vestimenta

ministers to surround him on all sides were not there. Therefore because they saw none of those things in him which formerly they knew to be in him, which before they had been accustomed to see in him, deservedly seeing him they did not recognize him. Wherein should they recognize him? The hair of his head was not on him. For shearing his hair and flinging it at the devil, he filled his head with earth. Wherein should they recognize him? In his face and the glory of his countenance? Neither was that there. For putrefaction had destroyed his face and worms had changed his countenance. For all these things therefore, seeing him they did not recognize him. His countenance they did not recognize, but his conscience they recognized. His face they did not recognize, but his sincerity they recognized. For when they saw him so miserable and lamentable, they neither despised nor spurned him, but showed immense sincerity, just as will be demonstrated below. For those blessed men were not such as malevolent, ungrateful men assuredly are now: who when it goes well with anyone, then they are friends to him and seem to be sincere and pure. When tribulation has come to anyone, then plainly they depart and despise, forget, forsake him, showing forgetfulness and ingratitude for all former things. But formerly men were not such, rather they kept sincerity and love towards themselves and for one another even unto death, just as he evidently shows who says: A companion suffers with his friend even unto death, and in time of war takes up arms. Such were those blessed, sincere men, friends of Job without deceit, who were never changed to enmity towards Job, nor to this, that they should renounce him, or forsake him, save for a controversy of words, and a contest of speeches, as they supposed that they were defending the righteousness of God. But truly the devil had inflamed their hearts, that they might the more inflict trouble upon Job, that they might the more bring more manifold temptations upon that righteous man. Seeing him, says he, they did not recognize him. Such as he had formerly been they did not recognize him: but such as he then was, they recognized him, miserable, lamentable, unhappy, crammed with all evil things. Therefore each one rending his garments, and sprinkling earth upon their heads, they sat beside him for seven days and seven nights. Wondering, those men, and standing amazed at his vehement and terrible and lamentable change, rent their garments. The things which you have done, say they, O Job, we do, and the things which you have borne we bear, we scatter our garments: for thus you also did a little while ago, as they say, O Job: and would that we might share your other sorrows with you, if only a lightening of the punishment laying hold of you might take place! Rending each one his garments, and sprinkling earth upon their heads. It was the custom for all the ancients everywhere that when they had heard or endured anything grievous and lamentable or perilous, straightway they

Editors' notes and page, col. 501

Footnotes

(33) ‹anchor: accipit arma› · call in col 501

Eccli. XXXVII, 5.

Ecclesiasticus (Sirach) 37:5.

(34-35) ‹anchor: super capita sua› · call in col 501 Job II, 12.

Job 2:12.

(printed under page 261)

(36) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Gen. XXXVII, 34.

Genesis 37:34.

(printed under page 261)

(37) ‹anchor: not visible on the page foot› · call in col (not visible)

I Reg. XXX, 4.

1 Kings (1 Samuel) 30:4.

(printed under page 261)

(38) ‹anchor: not visible on the page foot› · call in col (not visible)

II Reg. I, 12.

2 Kings (2 Samuel) 1:12.

(printed under page 261)

(39) ‹anchor: not visible on the page foot› · call in col (not visible)

IV Reg. XVIII, 1.

4 Kings (2 Kings) 18:1 [verse number as printed].

(printed under page 261)

(40) ‹anchor: not visible on the page foot› · call in col (not visible)

Jon. III, 6.

Jonah 3:6.

(printed under page 261)

(41) ‹anchor: not visible on the page foot› · call in col (not visible)

Matth. XXVI, 65.

Matthew 26:65.

(printed under page 261)

Page

running head: 501 ANONYMUS IN JOB. —
marginal letters: A nistri qui undique; B tur. Non enim; C Job nunquam sunt; D bilem ejus immutationem,
old-edition numerals: (none)
other: Latin only, no Greek printed; word split at beginning of column: mi- / nistri

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sua scinderent, et cinerem atque terram capiti suo spargerent, cilicio nihilominus continuo se induentes. Sic scidit olim Jacob vestimenta sua, et cilicium imposuit corpori suo quando nuntiata est ei Joseph interitio : et ut de quamplurimis sileam, sic scidit David cum Sichelech ab Amalecitis captam invenit, et iterum quando Saul et Jonathae mortem audivit. Sic scidit Ezechias quando minas ac blasphemias Sennacherib et Rhapsacis audivit, sic scidit rex Ninivitarum vestimenta sua, et cilicio se induens in cinere sedit, quando a Jona propheta de Ninives subversione audivit. Sic scidit ultimus in lege Judaeorum princeps sacerdotum, cum adversus Dominum blasphemiam quaereret, ex quo Judaeorum sacerdotium, et omnis Judaeorum legis ritus conscissus atque distractus penitus interiit. Juxta hanc ergo antiquorum consuetudinem etiam viri illi Job amici cum terribiles Job conspexissent dolores, scindentes vestimenta sua et spargentes terram super capita sua, assederunt illi septem diebus et septem noctibus. Assederunt illi sicut medici ad infirmum, sed sanitatis medicamina invenire non potuerunt aegroto. Assederunt illi tanquam consolatores dolentis, sed consolationem invenire non potuerunt miserabili. Assederunt illi. Et ubi assederunt? Foris in murana atque in acervo stercoris et in strata? Non, absit! Non enim tanta multitudo dolorum inundaverat Job, ut ille honorem ad se venientium non intelligeret, ut dignitatem praesentium non consideraret. Quandiu ergo venirent illi viri, illo usque foris in murana, in strata omnibus evidenter ostendens passionem suam, et quia cum esset justus vehementes sustinuerit dolores. Postquam vero memorati viri venerunt, deferens honorem sinceritati eorum, et honorificans personas eorum introivit in civitatem, et sedit in domo : et ita venerabiles isti viri sederunt apud eum septem diebus et septem noctibus. Hebdomada dierum ei assederunt, ex qua hebdomada totum hoc consummatur saeculum. Assederunt ei septem diebus et septem noctibus, indivulsi, inseparati atque indissociati. Assederunt ei septem diebus et septem noctibus, nusquam discedentes, nusquam recedentes, nusquam deserentes, neque ad escam, neque ad potum, neque ad lectum, neque ad aliud refrigerium. Sed forsitan dicit aliquis : Et quomodo sustinuerunt non manducare, neque bibere septem diebus? Primum quidem divina erant virtute confortati, tam pro Job quam pro sua sinceritate. Nam justi erant viri isti atque religiosi, merito et Dei colloquio post hoc digni habiti sunt. Dei itaque virtute atque providentia confortati sustinuerunt. Item adhuc etiam isti viri aliter venerunt, et videntes obstupuerunt, et immenso dolore atque tristitia atque gemitu repleti sunt. Assederunt ei septem diebus et septem noctibus, ipsa

rent their garments, and sprinkled ashes and earth upon their head, clothing themselves none the less straightway with sackcloth. Thus formerly Jacob rent his garments, and put sackcloth upon his body when the death of Joseph was announced to him: and to keep silence concerning very many instances, thus David rent his garments when he found Ziklag captured by the Amalekites, and again when he heard of the death of Saul and Jonathan. Thus Hezekiah rent his garments when he heard the threats and blasphemies of Sennacherib and Rabshakeh; thus the king of the Ninevites rent his garments, and clothing himself with sackcloth sat in ashes, when he heard from Jonah the prophet concerning the overthrow of Nineveh. Thus the last high priest in the law of the Jews rent his garments, when he sought blasphemy against the Lord, from which time the priesthood of the Jews, and every rite of the law of the Jews, rent and torn asunder, utterly perished. According to this custom of the ancients therefore those men also, the friends of Job, when they had beheld the terrible sorrows of Job, rending their garments and sprinkling earth upon their heads, sat beside him for seven days and seven nights. They sat beside him like physicians beside a sick man, but they could not find medicines of health for the sick man. They sat beside him as consolers of one grieving, but they could not find consolation for the miserable man. They sat beside him. And where did they sit? Outside on the dunghill and on the heap of dung and in the street? No, far be it! For so great a multitude of sorrows had not overflowed Job that he should not understand the honour of those coming to him, that he should not consider the dignity of those present. Until therefore those men came, until then he was outside on the dunghill, in the street, evidently showing to all his suffering, and that though he was righteous he endured vehement sorrows. But after the aforesaid men came, paying honour to their sincerity, and honouring their persons, he entered into the city, and sat in his house: and so these venerable men sat with him for seven days and seven nights. A week of days they sat beside him, by which week this whole age is consummated. They sat beside him for seven days and seven nights, unparted, unseparated, and unsevered. They sat beside him for seven days and seven nights, no whither departing, no whither withdrawing, no whither forsaking him, neither for food, nor for drink, nor for bed, nor for any other refreshment. But perhaps someone says: And how did they endure neither eating nor drinking for seven days? First indeed they were strengthened by divine power, both for Job and for their own sincerity. For these men were righteous and religious, and deservedly were they counted worthy of converse with God after this. Strengthened therefore by the power and providence of God, they endured. Likewise still further these men came in another state, and seeing him they were astonished, and were filled with immense sorrow and sadness and groaning. They sat beside him for seven days and seven nights,

Editors' notes and page, col. 502

Page

running head: MUS IN JOB. — LIB. III. 502
marginal letters: A sua scinderent, et; B daeorum legis ritus; C ergo venirent illi; D que ad aliud
old-edition numerals: (none)
other: Latin only, no Greek printed

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tristitia atque ipsis doloribus saturati, ipsis vocibus satiati, ipsis lacrymis inebriati. Haec recordantes post haec sancti, dixerunt ea verbis, quae illi perfecerunt factis. Fuerunt mihi lacrymae meae panes die ac nocte; et : Oblitus sum edere meum panem a voce gemituum meorum, et : Potasti nos lacrymis in mensura. Tanta ergo tristitia ac dolore, et gemitibus, suspiriis quoque et lacrymis, atque lamentatione repleti sunt viri illi, ut omnium carnalium atque praesentium obliviscerentur, et alerentur et saturarentur et replerentur ipsa tristitia et luctu. Nam sicut Job saturabatur vehementioribus doloribus, similiter beati viri illi saturabantur immensa tristitia atque ululatibus. Sic, inquit, assederunt illi septem diebus et septem noctibus, et mortui luctum apud viventem Job impleverunt. Luctus enim fit mortui septem diebus et septem noctibus. O sollicitudinem beatorum illorum atque devotionem, quam circa Job habuerunt! O virtus et constantia! O patientia atque animi fortitudo! Commortui sunt justo illi Job non manducando, neque bibendo, quae universa mortem significant. Nam sicut non manducaverunt neque biberunt, sic nec locuti sunt, et sicut non sunt locuti septem diebus, ita nec manducaverunt nec biberunt. Quod autem non manducaverunt septem diebus, ostendit in subsequentibus dicens : Assederunt ei septem diebus et septem noctibus, et nemo illorum locutus est ad eum verbum. Quare? Quia viderant plagam ejus saevissimam esse, et magnam valde. Septem diebus et septem noctibus non aperire os, non loqui verbum, non proferre sermonem, magni est doloris indicium. Sed interim illud impleverunt beati illi viri non discedentes, neque avertentes faciem, neque locum deserentes, sed jugiter permanentes, atque assidentes illi septem diebus et septem noctibus, et nemo illorum locutus est ei verbum. Stupor enim atque pavor occupaverat illos videntes talia pati virum sanctum ac justum, a Deo testimonium consecutum. Certum est quod non solum pro Job, sed etiam pro se unusquisque eorum sollicitus erat, metuens quid etiam de se gereretur, vel quid exspectaretur. Nam si justum talia invenerunt mala, nos, inquiunt, qui longe sumus ab hujus justificationibus, quid exspectabimus, vel quid sustinebimus? Haec recordantes posteri dixerunt : Si justus vix salvabitur, peccator et impius ubi apparebunt? Immensa ergo tristitia atque dolor cordis, non permisit eos reminisci neque ciborum, neque potuum, neque aliquid humani recordari potuerunt. Propterea jejuni, et sine potu, et sine sermone assederunt ei septem diebus et septem noctibus. Quomodo omnino reminisci poterant alicujus rei, cum tam saevam atque terribilem viderent plagam istius justi? Quomodo videlicet consolari illum poterant, vel quid ad eum dixissent? Hoccine? Si rem familiarem amisisti, reparabunt eam tibi filii. An illud?

filled with sorrow and with the very pains themselves, sated with their very cries, made drunk with their very tears. Remembering these things afterwards, the saints spoke in words those things which those men accomplished in deeds: My tears have been my bread day and night (Ps. 41:4); and: I have forgotten to eat my bread from the voice of my groanings (Ps. 101:5), and: Thou hast given us tears to drink in measure (Ps. 79:6). With such great sorrow and grief, therefore, and groanings, with sighs also and tears, and lamentation were those men filled, that they forgot all carnal and present things, and were nourished and sated and filled with sorrow itself and mourning. For just as Job was sated with more vehement pains, in like manner those blessed men were sated with immense sorrow and wailings. Thus, it says, they sat beside him for seven days and seven nights, and fulfilled the mourning for one dead in the presence of the living Job. For the mourning for one dead is made for seven days and seven nights. O the solicitude and devotion of those blessed men, which they had towards Job! O virtue and constancy! O patience and fortitude of soul! They died together with that righteous Job by neither eating nor drinking, all of which things signify death. For just as they neither ate nor drank, so neither did they speak, and just as they did not speak for seven days, so neither did they eat nor drink. And that they did not eat for seven days, he shows in what follows, saying: They sat beside him for seven days and seven nights, and none of them spoke a word to him (Job 2:13). Why? Because they had seen that his blow was most fierce and exceedingly great. For seven days and seven nights not to open the mouth, not to speak a word, not to utter discourse, is the token of great grief. Yet in the meantime those blessed men fulfilled that, neither departing, nor turning away their face, nor forsaking the place, but continually remaining, and sitting beside him for seven days and seven nights, and none of them spoke a word to him. For stupor and dread had seized them upon seeing a holy and righteous man, who had obtained testimony from God, suffer such things. It is certain that not only for Job, but also for himself was each one of them anxious, fearing what might also be done concerning himself, or what might be awaited. For if such evils have befallen the righteous man, what shall we, they say, who are far from his justifications, await, or what shall we endure? Remembering these things, posterity said: If the righteous man shall scarcely be saved, where shall the sinner and the ungodly appear? (1 Pet. 4:18). Immense sorrow, therefore, and grief of heart did not permit them to remember either food or drink, nor were they able to call to mind anything human. Therefore fasting, and without drink, and without speech they sat beside him for seven days and seven nights. How could they remember anything at all, when they saw the so fierce and terrible blow of this righteous man? How, indeed, could they console him, or what could they have said to him? This: If you have lost your household substance, your sons will restore it to you? Or that:

Editors' notes and page, col. 503

Footnotes

(42) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Psal. XLI, 4.

Psalm 41:4 (Vulgate numbering).

(printed under page 262)

(43) ‹anchor: not visible on the page foot› · call in col (not visible)

Psal. CI, 5.

Psalm 101:5 (Vulgate numbering).

(printed under page 262)

(44) ‹anchor: not visible on the page foot› · call in col (not visible)

Psal. LXXXIX, 6.

Psalm 89:6 (Vulgate numbering).

(printed under page 262)

(45) ‹anchor: ad eum verbum› · call in col 503

Job II, 13.

Job 2:13.

(printed under page 262)

(46) ‹anchor: impius ubi apparebunt› · call in col 503

I Petr. IV, 18.

1 Peter 4:18.

(printed under page 262)

Page

running head: 503 ANONYMUS IN JOB. —
marginal letters: A tristitia atque ipsis; B apud viventem Job; C septem noctibus non; D mus? Haec recordantes
old-edition numerals: (none)
other: Latin only, no Greek printed

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Si liberi sublati sunt tibi, transiges de re familiari. Sed non poterant haec dicere. Omnia enim subito uno tempore interierunt. An hoc dixissent? Corporis incolumitas et membrorum fortitudo, atque brachiorum virtus, rependet tibi omnia atque restituet. Sed hoc, inquiunt, praesertim dicere non possumus. Ipsi enim videmus corpus humore consumptum, et omnia membra comesta a multitudine vermium. Pro istis ergo omnibus quomodo, inquiunt, te consolemur vel quomodo os aperiamus, vel quid dicamus non invenimus. An antiquas historias proferemus? Sed a saeculo talia non acciderunt, sed ab initio talia non provenerunt. An antiquorum dolores atque passiones proferentes ac commonefacientes illum, consolabimur eum? Ergo quia nec quidquam erat, nec in factis neque in verbis per quod consolari eum possent, idcirco sedebant taciturnitate sua ipsi vehementiae dolorum ejus attestantes. Nam discedere non poterant, praesentes loqui non audebant. Propterea assederunt illi septem diebus, et septem noctibus, inclinatis deorsum ad terram faciebus. Aliquando autem intendentes in illum et visionem plagae illius stupentes, continuo identidem dejiciebant facies. Aliquando se genibus imponentes, aliquando autem super manum incumbentes, non in lectulis, neque in grabatis, neque in straminibus requiescentes, sed procul dubio in cinere et cilicio, in terra sedentes, atque in Job intendentes, quando sedebat, sedebant, si tamen omnino prae doloribus aliquando jacere poterat. Sic namque in gemitibus ac suspiriis istos septem dies peragentes assederunt illi, os non aperientes, neque verbum loquentes, nisi tantum graviter suspirantes, atque ingemiscentes. Verumtamen nec de hoc sileamus, qui fuerunt hi viri, vel quales vel unde. Non fuerunt aliqui minimi, neque contemptibiles, sed egregii fuerunt, et principes regionum, atque provinciarum suarum domini, ac duces gentis suae. Et cum ita magni atque potentes fuissent, tantum se humiliaverunt, atque afflixerunt, ut in cinere et cilicio sederent septem diebus propter sinceritatem ac dilectionem quam circa illum habuerunt, quod nemo nunc hominum facit, neque amicus, neque frater, neque filius, ut assideat jejunus aut sine potu una die, ne dicam septem diebus et septem noctibus. Quae autem fuerunt nomina horum virorum? Heliphaz Themanitarum dux, Baldath Suitarum tyrannus, Sophar Nomadarum rex. Et quae fuerunt gentes quibus isti regnabant atque dominabantur? Genus fuerunt Esau filii Isaac fratris Jacob, genus, tribus, progenies, provinciae, regiones. Nam sicut Jacob multitudinem genuit gentis Israelitarum et Judaeorum, ita Esau multitudinem genuit gentium qui appellabantur Idumaei. Sed in Israel sive judex erat unus, qui totum Israel judicabat, sive rex unus erat, qui universo Israel imperabat, quandiu illi secundum

If your children have been taken from you, you will get by on your household substance? But they could not say these things. For all things perished suddenly at one time. Or could they have said this: The soundness of your body and the strength of your limbs, and the vigour of your arms, will repay you all things and restore them? But this especially, they say, we cannot say. For we ourselves see his body consumed with humour, and all his limbs eaten up by a multitude of worms. In the face of all these things, therefore, how, they say, we may console you or how we may open our mouth, or what we may say, we do not find. Shall we bring forward ancient histories? But from of old such things have not happened, and from the beginning such things have not come to pass. Shall we, by bringing forward the griefs and sufferings of the ancients and reminding him, console him? Therefore, because there was nothing at all, neither in deeds nor in words, whereby they could console him, on that account they sat bearing witness by their silence itself to the vehemence of his pains. For depart they could not, and being present they dared not speak. Therefore they sat beside him for seven days and seven nights, with their faces bowed down to the earth. And sometimes looking earnestly upon him and standing aghast at the sight of his blow, forthwith again and again they cast down their faces. Sometimes resting upon their knees, and sometimes leaning upon their hand, not reposing on couches, nor on pallets, nor on straw mats, but without doubt in ashes and sackcloth, sitting on the earth, and looking earnestly upon Job, when he sat, they sat, if indeed he was able at all on account of his pains sometimes to lie down. For thus, spending those seven days in groanings and sighs, they sat beside him, neither opening their mouth, nor speaking a word, save only heavily sighing and groaning. Nevertheless, let us not be silent about this either, who these men were, or of what sort, or whence. They were not some very small or contemptible men, but they were eminent, and princes of regions, and lords of their provinces, and leaders of their nation. And though they were so great and powerful, they humbled and afflicted themselves so much that they sat in ashes and sackcloth for seven days on account of the sincerity and love which they had towards him, a thing which no man now does, neither friend, nor brother, nor son, so as to sit beside one fasting or without drink for a single day, not to say seven days and seven nights. And what were the names of these men? Eliphaz leader of the Temanites, Bildad ruler of the Shuhites, Zophar king of the Nomads. And what were the nations over which these men reigned and held dominion? They were the race of Esau the son of Isaac the brother of Jacob, the race, tribes, progeny, provinces, regions. For just as Jacob begat a multitude of the nation of the Israelites and Jews, so Esau begat a multitude of nations who were called Idumaeans. Yet in Israel either there was one judge, who judged all Israel, or there was one king, who ruled over the whole of Israel, so long as they walked according

Editors' notes and page, col. 504

Page

running head: ANONYMUS IN JOB. — LIB. III. 504
marginal letters: A Si liberi sublati; B quia nec quidquam; C jacere poterat. Sic; D filius, ut assideat
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word se- (cundum)

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consilium Dei ambulaverunt. In Idumaeis autem (hoc est in genere Esau) secundum consuetudinem omnium gentium per singulas civitates et regiones reges fuerunt, atque duces provinciarum, et singuli in regione sua regnabant atque imperabant. Ergo quia tunc proxime erat adhuc memoria Abraham, et Isaac justorum illorum, et quia ipse Esau Dei cultor erat : quanquam enim in nonnullis violaverit, attamen eamdem Dei culturam filiis suis tradidit : merito plerique Idumaeorum cultores Dei fuerunt, et aliquanti valde religiosi, sicut Job vel amici ejus qui venerunt ad eum. Cognominatae namque sunt quaedam Idumaeorum regiones Arabia, in cujus Arabiae finibus manebat Job. Nam et uxorem de Arabia accepit, utpote ejusdem generis exsistentibus Arabitis. Nisi enim unius generis essent, nunquam Job ex alienigena gente uxorem se accipere passus fuisset. Nunc sane periit Idumaeorum et nomen et lingua, et omnes Arabi nominantur atque omnes Syriace loquuntur. Quod autem Job ex genere fuerit Esau et ex Esau filiis, similiter et amici ejus qui venerunt ad eum, religiosi Dei cultores fuerunt, verumtamen omnes fuerunt ex genere Esau, ejusdem generis atque linguae ut Job, idcirco illi unanimes fuerunt ac concordes. Similiter etiam illae provinciae ac regiones, quibus ipsi regnabant atque imperabant, etiam hae omnes genere fuerunt Esau, et contribulibus suis regnabant atque imperabant. Sive enim Themanitae, quibus Heliphaz regnabat, sive Suitae, quibus Baldath principatum gerebat, sive Nomadae quibus Sophar imperabat, omnes genus Esau atque tribus fuerunt. Hoc nimirum ostenditur ex libro Paralipomenon ubi dicit : Venerunt autem cum illis et Nomadae genus Esau. Cum ita ergo gloriosi essent viri illi reges, ac principes, atque provinciarum duces, assederunt illi septem diebus et septem noctibus. Sed assederunt tanquam religiosi Dei cultores, non quaerentes neque maleficia, neque auguria, neque divinationes, neque phylacteria, neque lamellas, neque incantationes damnabiles. Scire namque debent religiosi viri, quia haec omnia diaboli sunt seductiones, daemonum sunt irrisiones, idololatriae sunt faex, animarum infatuatio, atque cordium scandalum : quae non intelligentes plerique hoc nunc tempore, mox ut quidpiam aliquid molestaverit, continuo incantationes atque incantatores requirunt, statim phylacteria alligant, illico maleficiis intendunt, aut in charta scribunt, aut in stanno aut plumbo, et alligant ei qui dolorem sustinuerit. Alii autem serpentium incantationes, daemonum persuasiones, atque Dei blasphemias incantant. Item vero alii fascinare dicuntur, sive quod fascinant, sive quod fascinentur, et daemonis adinventiones sunt. Cum enim infrunite manducaverint, vel biberint, cum ipsa viscera non sufferentia perturbata fuerint, et in dolorem atque infirmitatem fuerint conversa,

to the counsel of God. Among the Idumaeans, however (that is, in the race of Esau), according to the custom of all the nations there were kings through the individual cities and regions, and leaders of provinces, and each one reigned and ruled in his own region. Therefore, because at that time the memory of Abraham and Isaac, those righteous men, was still very near, and because Esau himself was a worshipper of God—for although in some things he transgressed, yet he handed down that same worship of God to his sons—deservedly most of the Idumaeans were worshippers of God, and some were exceedingly religious, like Job or his friends who came to him. For certain regions of the Idumaeans were surnamed Arabia, on the borders of which Arabia Job dwelt. For he also took a wife from Arabia, inasmuch as the Arabians were of the same race. For unless they had been of one race, Job would never have suffered himself to take a wife from an alien nation. Now indeed both the name and the language of the Idumaeans have perished, and all are called Arabs and all speak in Syriac. And because Job was of the race of Esau and from the sons of Esau, and similarly his friends who came to him were religious worshippers of God, and yet all were of the race of Esau, of the same race and language as Job, on that account they were of one mind and harmonious. Similarly also those provinces and regions over which they themselves reigned and ruled, all these too were by race Esau, and they reigned and ruled over their own fellow-tribesmen. For whether the Temanites, over whom Eliphaz reigned, or the Shuhites, over whom Bildad held the principalities, or the Nomads, whom Zophar ruled, all were the race and tribes of Esau. This doubtless is shown from the book of Chronicles where it says: And there came with them also the Nomads, the race of Esau. Since, therefore, those men, kings and princes and leaders of provinces, were so glorious, they sat beside him for seven days and seven nights. Yet they sat as religious worshippers of God, seeking neither sorceries, nor auguries, nor divinations, nor phylacteries, nor metal plates, nor damnable incantations. For religious men ought to know that all these things are seductions of the devil, they are mockeries of demons, they are the dregs of idolatry, the infatuation of souls, and the stumbling-block of hearts; not understanding which things, most people now at this time, as soon as anything troubles them at all, forthwith seek incantations and enchanters, immediately bind on phylacteries, straightway turn their attention to sorceries, or write on paper, or on tin or lead, and bind it upon him who has endured pain. Others, moreover, chant incantations of serpents, persuasions of demons, and blasphemies against God. Likewise others again are said to bewitch, whether because they bewitch or because they are bewitched, and they are inventions of the demon. For when they have eaten or drunk senselessly, when the very bowels, unable to bear it, have been disturbed, and have been turned into pain and infirmity,

Editors' notes and page, col. 505

Footnotes

(47) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Eccli. XXXVII, 33.

Ecclesiasticus (Sirach) 37:33.

(printed under page 263)

(48) ‹anchor: not visible on the page foot› · call in col (not visible)

Psal. CXXXV, 25.

Psalm 135:25 (Vulgate numbering).

(printed under page 263)

Page

running head: 505 ANONYMUS IN JOB. —
marginal letters: A cundum consilium Dei; B sent, nunquam Job; C dath principatum gerebat,; D que hoc nunc
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word cundum (from se-), ends mid-word con- (versa)

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juxta hoc quod dictum est : In escis plurimis fit infirmitas : tunc nimirum dicunt insipienter, quod fascinatus sit quilibet. Quando jejunamus, o viri, abstinemus nos ut non gustemus carnes neque vinum neque superfluas escas, tunc quare non fascinamur? Mox autem ut rursus manducare atque bibere coeperimus, continuo et ventris commotio atque viscerum perturbatio fit, nisi is solus effugerit, qui valde sibimetipsi intenderit, ne gustet quidquam superfluum. Sic itaque non fascinationes praevalent quidquam, sed hominum incontinentia. Et videlicet hoc verum, cum manducamus vel bibimus, si fidei memores fuerimus, si terribile nomen ejus invocaverimus, si nosmetipsos vel cibum et potum nostrum signo venerabilis crucis Christi significaverimus, si ad coelum oculos nostros levantes dicamus : Qui dat escam omni carni, dat etiam nobis cum benedictione hunc cibum sumere, si dixerimus cum sinceritate ad Dominum nostrum : Tu dixisti, Domine, quia si aliquid mortiferum biberimus tuum invocantes nomen, non erit nobis molestum : tu itaque, Domine virtutis et gloriae, averte veneficam et iniquam operationem a nobis et ab omnibus cibis nostris. Nisi enim tua misericordia conservaverit, quomodo possumus effugere tanta pericula ciborum sane ac potuum, quae frequenter plus repunt ac serpunt, quam malignae ac venenosae bestiae? Quidam autem sternutamentis adhuc observiunt, et invocationibus atque revocationibus, et occursibus atque volucrum vocibus, non intelligentes miseri et spe vacui, quia a Domino gressus hominis diriguntur, neque valentes dicere ad Deum cum sanctis : Gressus meos dirige secundum eloquium tuum, et ne dominetur mihi omnis iniquitas. Nam is qui cum fide ad Dominum haec dixerit, implevit illud quod dicendum est, Dominus erit in omnibus viis tuis, et gressus tuos in pace deducet. Qui autem ad vana intenderint auguria ac veneficia, divinationes quoque ac phylacteria atque incantationes, horum gressus conturbabuntur, horum opera impediuntur, ab istis Dei visitatio recedit, istos sancti angeli derelinquunt, cum istis diabolus permanet infatuans mentes eorum, obtundens corda illorum, abstrahens a Deo sensus eorum. De hujuscemodi digne dicetur : O infelicia hominum consilia, o vanae atque supervacuae terrenorum cogitationes, qui a Deo abstracti atque praevaricati, de mortuis salutem exspectant, ab inanimatis consilium quaerunt, et cum idololatriam declinare videantur, idolorum faeces atque reliquias adorare noscuntur, auguria et divinationes, incantationes quoque ac maleficia atque phylacteria : et ab omnipotentis ac viventis Dei misericordia spem suam avertunt, et in mortuis atque inanimatis sperant, in phylacteriis atque caeteris superius recitatis. Mitte ea in ignem si valeant semetipsa adjuvare, si valeant semetipsa de

according to that which was said: In many meats there comes sickness (Sir. 37:33); then doubtless they say foolishly that someone has been bewitched. When we fast, O men, we abstain so that we taste neither flesh nor wine nor superfluous meats; why then are we not bewitched? But as soon as we have begun to eat and drink again, forthwith there occurs both a commotion of the belly and a disturbance of the bowels, unless he alone escapes who pays great heed to himself, lest he taste anything superfluous. Thus, therefore, bewitchments do not avail anything, but the incontinence of men. And assuredly this is true, when we eat or drink, if we are mindful of the faith, if we call upon His terrible name, if we seal ourselves and our food and drink with the sign of the venerable cross of Christ, if lifting up our eyes to heaven we say: Who gives food to all flesh (Ps. 135:25), gives also to us to take this food with blessing; if we say with sincerity to our Lord: Thou hast said, O Lord, that if we drink anything deadly calling upon Thy name, it shall not hurt us; do Thou therefore, O Lord of power and glory, turn away every poisonous and wicked working from us and from all our foods. For unless Thy mercy preserve us, how can we escape such great perils of food indeed and drink, which frequently creep and spread more than malignant and venomous beasts? Yet some still pay heed to sneezings, and to callings and recallings, and to meetings and the voices of birds, not understanding, wretched and void of hope as they are, that by the Lord a man's steps are directed, nor being able to say to God with the saints: Direct my steps according to Thy word, and let no iniquity have dominion over me (Ps. 118:133). For he who with faith has said these things to the Lord has fulfilled that which is to be said: The Lord shall be in all your ways, and shall lead your steps in peace. But as for those who turn their attention to vain auguries and sorceries, divinations also and phylacteries and incantations, their steps shall be troubled, their works are hindered, from them the visitation of God departs, them the holy angels forsake, with them the devil abides, infatuating their minds, blunting their hearts, drawing their senses away from God. Concerning such men it will worthily be said: O unhappy counsels of men, O vain and superfluous thoughts of earthly men, who, drawn away and having transgressed from God, await salvation from dead things, seek counsel from inanimate things, and while they seem to shun idolatry, are known to adore the dregs and remnants of idols—auguries and divinations, incantations also and sorceries and phylacteries—and turn away their hope from the mercy of the almighty and living God, and hope in dead and inanimate things, in phylacteries and the other things recited above. Cast them into the fire, if they be able to help themselves, if they be able to rescue themselves from

Editors' notes and page, col. 506

Footnotes

(49) ‹anchor: omnis iniquitas› · call in col 506

Psal. CXVIII, 133.

Psalm 118:133 (Vulgate numbering).

(printed under page 263)

Page

running head: ANONYMUS IN JOB. — LIB. III. 506
marginal letters: A versa, juxta hoc; B cis Christi significaverimus,; C lucrum vocibus, non; D hens a Deo
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word versa (from con-)

PG 17:507

igne eruere. Si autem se adjuvare non possunt, te qualiter adjuvabunt? Quod si se de igne non valent eruere, o homo, qualiter eruent te ab infirmitate? Dic, o homo, quod medicamentum est melius pane qui laetificat cor hominis? Sed et panem si collo appenderis et non momorderis, vel manducaveris, nihil tibi prodest, nihil te juvat. Si ergo panis qui est corporis vita, collo appensus nihil adjuvat, quomodo adjuvent phylacteria vel laminae inanimatae atque totius vitae exsortes? Vel qualiter adjuvent incantationes et auguria, divinationes quoque atque maleficia, occursus nihilominus et vocationes atque revocationes, quae sunt daemonum servitutes et daemonum illusiones atque idololatriae communicatio? Infelix namque est qui in statua inanimata sperat, infelicior vero qui in phylacteriis mortuis sperat. Nam sicut is qui idolis servierit, interfici praeceptus est in lege Dei, ita similiter omnis incantator, et augurans, ac divinans, et ventriloquus, atque volucrum voces observans, cum omnibus caeteris maleficiis interire atque interfici praeceptus est. Post quae universa, inferorum ira, atque tormentum gehennae, supplicia quoque aeterni judicii, atque flammae ignis inexstinguibilis exspectant omnes hujusmodi in tempore resurrectionis. Sed interim bonum est interrogare istos qui auguria observant, atque occursibus aut vocationibus aut revocationibus intendunt, quae augurii meta occurrit Pharaoni, cum filios Israel secutus, demersus est in Rubrum mare, ut nec nuntius innumeri exercitus Aegyptiorum superesset? Quis vocavit Sennacherib regem Assyriorum, vel quae avis cecinit illi, cum a Judaea profectus omnibus sub una nocte ad centum octoginta quinque millia exercituum suorum amissis, et confusus ad regionem suam reversus, gladio in domo Dei sui ceciderit, et non potuerint eum adjuvare, neque idola ejus, neque incantationes, neque veneficia, neque auguria? Similiter nec Pharaonem potuit defendere multitudo idolorum, atque omnium maleficia, et plurimorum incantationes quae fuerunt in Aegypto prae caeteris omnibus gentibus, sicut dicitur quodam in loco : Fecerunt autem incantatores Aegyptiorum similiter maleficiis suis. Sed non timuit Rubrum mare incantationes atque maleficia eorum, atque accipiens Dei mandatum cunctos subito demersit in profundum. Quid profuit Sauli quod exiturus ad praelium primum a Deo discedens ad divinos confugit, et mulierem de eventu loquentem quaesivit, et cum adhuc spem suam converteret, et exspectaret, cum multis protinus interiit? Atque innumeri similiter in incantationibus et auguriis atque maleficiis sperantes, super terram miseri, ac sine spe facti sunt, et apud inferos perpetuo puniti, miserabiliores in aeternum permanebunt. Haec itaque universa declinemus, o amici; haec fugiamus tanquam flammam ignis, haec

the fire. But if they cannot help themselves, how will they help you? And if they are not able to rescue themselves from the fire, O man, how will they rescue you from infirmity? Tell me, O man, what medicine is better than bread, which gladdens the heart of man? Yet even bread, if you hang it from your neck and do not bite or eat it, profits you nothing, helps you nothing. If therefore bread, which is the life of the body, hung from the neck helps nothing, how should phylacteries or metal plates, inanimate and devoid of all life, help? Or how should incantations and auguries help, divinations also and sorceries, meetings likewise and callings and recallings, which are slaveries to demons and illusions of demons and fellowship with idolatry? For unhappy is he who hopes in an inanimate statue, but more unhappy is he who hopes in dead phylacteries. For just as he who serves idols is commanded in the law of God to be put to death, so in like manner every enchanter, and augur, and diviner, and ventriloquist, and observer of the voices of birds, along with all other sorceries, is commanded to perish and be put to death. After all which things, the wrath of the underworld, and the torment of Gehenna, the punishments also of eternal judgement, and the flames of unquenchable fire await all such in the time of the resurrection. Yet in the meantime it is good to ask those who observe auguries, and pay heed to meetings or callings or recallings, what goal of augury met Pharaoh, when having pursued the sons of Israel, he was plunged into the Red Sea, so that not even a messenger of the innumerable army of the Egyptians remained? Who called Sennacherib king of the Assyrians, or what bird sang to him, when having set out from Judaea after losing all his armies under a single night up to a hundred and eighty-five thousand, and having returned in confusion to his own region, he fell by the sword in the house of his god, and neither his idols, nor incantations, nor sorceries, nor auguries were able to help him? Similarly neither could the multitude of idols defend Pharaoh, and the sorceries of all, and the incantations of very many which were in Egypt beyond all other nations, as is said in a certain place: And the enchanters of the Egyptians did similarly by their sorceries (Exod. 7:11). Yet the Red Sea did not fear their incantations and sorceries, and receiving the command of God it suddenly plunged them all into the deep. What did it profit Saul that, when about to go out to battle, departing first from God he fled to diviners, and sought a woman speaking of the outcome, and while he was still turning his hope and waiting, forthwith perished with many (1 Sam. 28)? And innumerable others similarly hoping in incantations and auguries and sorceries have become wretched and hopeless upon the earth, and punished perpetually in the underworld, will remain more wretched for eternity. Let us therefore shun all these things, O friends; let us flee these things as a flame of fire, let us

Editors' notes and page, col. 507

Footnotes

(50) ‹anchor: maleficiis suis› · call in col 507

Exod. VII, 11.

Exodus 7:11.

(printed under page 264)

(51) ‹anchor: nus interiit› · call in col 507

I Reg. XXVIII.

1 Kings (1 Samuel) 28.

(printed under page 264)

(52) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Rom. XIV, 8.

Romans 14:8.

(printed under page 264)

Page

running head: 507 ANONYMUS IN JOB. —
marginal letters: A igne eruere. Si; B inanimata sperat, infelicior; C citus Aegyptiorum superesset?; D tum cunctos subito
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 17:508

relinquamus tanquam poenam gehennae, haec exsecremur utpote societatem daemonum. Omnes autem causas nostras sive dolorum, sive languorum, sive poenarum, sive tribulationum, sive viarum, sive itinerum, sive ingressuum, sive egressuum cuncta Deo commendemus, cuncta Deo committamus, ut Dominus custodiat omnes ingressus atque exitus nostros, ut Dominus fiat nobis cooperator et comes, atque suffragator in omni tempore, et in omni loco, ut angelis suis mandet de nobis ut custodiant nos in omnibus viis nostris, ut cum sanctis connumerati consequenter etiam cum ipsis dicamus : Sive vivimus, sive morimur, Domini sumus. Non sumus idolorum, neque incantationum, neque auguriorum, neque divinationum, neque maleficiorum, neque phylacteriorum, neque ullius horum quae sunt servitus daemonum et diaboli seductiones : sed Domini sumus, qui dominatur vitae et morti, qui habet potestatem carnis et spiritus, in cujus manibus vivorum spiramentum est. Sic namque et beati illi viri qui venerunt ad Job, id est, amici ejus, cum essent religiosi Dei cultores, omnes exsecrabiles daemonum seductiones declinantes, assederunt ei septem diebus et septem noctibus. Maleficia et divinationes non requisierunt, nisi ad solum Deum animas suas levaverunt, pro doloribus Job gemuerunt atque suspiraverunt. Sederunt apud eum facientes hoc, quod in Scriptura post hoc traditum est ante Scripturam implentes : Ne denegaveris te flentibus in consolationem; et : Flete cum flentibus; et : Melius est ire in domum luctus quam in domum epulationis. Sederunt apud eum tacentes super immensa ejus patientia ac tolerantia, atque constantia. Nam cum a vermibus carnes suas devorari videret, gaudens sustinuit apud semetipsum existimans ac dicens : Si celeriter omnes carnes meae consumptae fuerint, celeriter in incorruptionem suscipietur spiritus, properabit ad Deum anima mea quantocius terram terrae relinquens, et corpus hoc ante sepulcrum in escam vermibus tradens. Sive ante mortem, sive post mortem corpus hoc vermibus in comestionem relinquetur sicut dicit post haec : Cum mortuus fuerit homo capiet haereditatem bestias et reptilia, et vermes. Cum hujusmodi plurima beatus Job apud semetipsum loqueretur, septem diebus tacens sustinuit. Eadem videlicet tractantes et amici ejus qui ad eum venerunt, tacuerunt etiam ipsi velut in stuporem deducti, os aperire non valentes, neque initium locutionis invenientes. Sed ultra non sustinuit constantissimus ille Job ipsam taciturnitatem, sed primus coepit loqui, utpote primus in ipsa passione, utpote solus sustinens ipsa vulnera atque dolores. Dicit enim : Post haec aperuit os suum. Post haec. Postquam praecipuam illam passionem transiit, postquam vehementissimum dolorem sustulit, postquam in validis impetuosi nequissimi inundationibus non

forsake these things as the punishment of Gehenna, let us execrate these things as the fellowship of demons. And all our causes, whether of pains, or of sicknesses, or of punishments, or of tribulations, or of ways, or of journeys, or of goings in, or of goings out—let us commend all things to God, let us commit all things to God, that the Lord may guard all our goings in and goings out, that the Lord may become for us fellow-worker and companion, and supporter at every time and in every place, that He may command His angels concerning us to guard us in all our ways, so that being numbered with the saints we too may consequently say with them: Whether we live, or whether we die, we are the Lord's (Rom. 14:8). We belong not to idols, nor to incantations, nor to auguries, nor to divinations, nor to sorceries, nor to phylacteries, nor to any of these things which are slavery to demons and seductions of the devil; but we are the Lord's, Who has dominion over life and death, Who has power over flesh and spirit, in Whose hands is the breath of the living. For thus also those blessed men who came to Job, that is, his friends, since they were religious worshippers of God, shunning all the execrable seductions of demons, sat beside him for seven days and seven nights. Sorceries and divinations they did not seek, save that to God alone they lifted up their souls, and for the pains of Job they groaned and sighed. They sat with him doing this, fulfilling before the Scripture what was handed down after this in the Scripture: Do not withhold yourself from those who weep for consolation; and: Weep with those who weep (Rom. 12:15); and: It is better to go into the house of mourning than into the house of feasting (Eccl. 7:3). They sat with him in silence over his immense patience and endurance, and constancy. For when he saw his flesh being devoured by worms, he endured it rejoicing, reckoning within himself and saying: If all my flesh is quickly consumed, my spirit will quickly be received into incorruption, my soul will hasten to God as soon as possible, leaving earth to earth, and delivering up this body before the tomb as food for worms. Whether before death or after death, this body will be left to worms for eating, as it says after these things: When a man has died, he shall inherit beasts and creeping things and worms (Sir. 10:13; cf. Job 21:26). While blessed Job was speaking very many such things within himself, he endured in silence for seven days. Pondering the same things indeed, his friends also who came to him kept silent themselves too, as though brought into a stupor, unable to open their mouth, and finding no beginning of speech. Yet that most constant Job no longer endured that silence itself, but was the first to begin to speak, inasmuch as he was first in the suffering itself, inasmuch as he alone was enduring the wounds and pains themselves. For it says: After these things he opened his mouth (Job 3:1). After these things: after he passed through that chief suffering, after he bore the most vehement pain, after in the mighty floods of the impetuous most wicked one he was not

Editors' notes and page, col. 508

Footnotes

(53) ‹anchor: Flete cum flentibus› · call in col 508

Rom. XII, 15.

Romans 12:15.

(printed under page 264)

(54) ‹anchor: in domum epulationis› · call in col 508

Eccle. VII, 3.

Ecclesiastes 7:3.

(printed under page 264)

(55) ‹anchor: et vermes› · call in col 508

Job XXI, 26.

Job 21:26.

(printed under page 264)

(56) ‹anchor: aperuit os suum› · call in col 508

Job III, 1.

Job 3:1.

(printed under page 264)

Page

running head: ANONYMUS IN JOB. — LIB. III. 508
marginal letters: A relinquamus tanquam poenam; B neque ullius horum; C luctus quam in; D semetipsum loqueretur, septem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 17:509

est submersus, postquam pro omnibus quae ei acciderant gratias Domino egit, atque nomen Domini benedixit. Postquam igitur per cuncta victoriam sumpsit, post haec nihilominus aperuit os suum cum fiducia, cum patientia. Posthac aperuit os suum, postquam adversus tantos daemones congressus est solus, quantos sustinebant qui edebant carnes ejus. Nam sicut superius in praedones aliquando, quandoque autem in ignem, nonnunquam in ventum vertebant se nequissimi spiritus : sic et nunc istic in multitudinem vermium innumerabilium se vertentes imparcenter devorabant carnes Job. Nam cum animam non valerent tangere, omnem iniquitatem et omnem iram suam in corpore justi illius exercebant, tantum eum affligentes quantum iniquitatis habebant, atque exercere permissi fuerant. Adversus ergo tantos daemones certabat Job, quantos vermes habebat in corpore suo. Nam daemones per vermes comedebant atque perforabant carnes ejus. De quibus omnibus victoriam per tolerantiam sumens, et de omnibus per suam constantiam triumphator exsistens, post haec universa aperuit os suum. Quid dicens? Certum est quia hoc dixit quod post hoc sancti in Scriptura posuerunt. Tempus ac tempus omni rei sub sole, tempus loquendi, et tempus tacendi. Tacuimus, inquit, o viri usque ad tempus, loquamur nunc in tempore. Haec itaque dicens aperuit Job os suum. Persarum, inquiens, ac Medorum atque Chaldaeorum regna et gentes, omnes pariter pusilli et magni cum manducaverint non loquuntur, cum biberint non sermocinantur, maximam notam irrationabilitatis hanc esse existimantes, si manducans quis loquatur, vel bibens concionetur. Idcirco in escis ac potibus os non aperiunt ad loquendum, neque qui ministrant, neque quibus ministratur, sed nutibus omnibus ministrantibus praecipiunt, hanc consuetudinem pro mandato a prioribus accipientes, et velut legem hanc cum sollicitudine observantes, et qui hanc violaverit tanquam maxima transgrediens jura torquetur. Si Persae, inquit, ac Medi atque omnes Chaldaei supervacue istam observant taciturnitatem, nos vero, o viri, ait, totam hebdomadam in taciturnitate atque jejunio peragentes rationabiliter nunc loqui incipiamus. Aperuit os suum. Persae, inquit, atque aliae quae cum illis sunt gentes, cum manducaverint non loquuntur, et cum biberint non sermocinantur : ego vero a vermibus comestus atque consumptus, et sanguis meus atque medulla cum ab iisdem vermibus fuerit bibitus, tacui et non sum locutus. Nunc autem saturatis vermibus, atque illis qui me per vermes edunt, id est daemonibus, nunc jam loquar, nunc jam sermociner. Ob quam rem loqueris, vel sermocinaris? Ob hoc, inquit, quia impletum est tempus taciturnitatis. Et adhuc, ob quam rem aggrederis loqui, o Job? Ob hoc, inquit, ne cum jugiter taceo, arbitrentur daemones qui adversum me certant, quod in ipsis

submerged, after for all the things which had befallen him he gave thanks to the Lord, and blessed the name of the Lord. After he therefore gained the victory through all things, after these things nonetheless he opened his mouth with confidence, with patience. Afterwards he opened his mouth, after he engaged in combat alone against as many demons as those who were eating his flesh sustained. For just as above the most wicked spirits turned themselves sometimes into robbers, and at times into fire, and sometimes into wind; so also now here turning themselves into a multitude of innumerable worms they unsparingly devoured the flesh of Job. For since they were unable to touch his soul, they exercised all their iniquity and all their wrath upon the body of that righteous man, afflicting him as much as the iniquity they had, and as much as they had been permitted to exercise. Against as many demons, therefore, did Job strive, as the worms he had in his body. For the demons through the worms ate and pierced his flesh. Taking victory over all of them through endurance, and standing forth a triumpher over all through his constancy, after all these things he opened his mouth. Saying what? It is certain that he said what after this the saints set down in Scripture: A time and a season for every matter under the sun, a time to speak, and a time to keep silent (Eccl. 3:1, 7). We have kept silent, says he, O men, until the time; let us speak now in time. Saying these things therefore, Job opened his mouth. The kingdoms and nations of the Persians, says he, and of the Medes and of the Chaldaeans, all alike small and great, when they eat do not speak, when they drink do not converse, reckoning this to be the greatest mark of irrationality, if anyone while eating should speak, or while drinking should harangue. On that account in meats and drinks they do not open their mouth to speak, neither those who serve, nor those who are served, but by nods they give commands to all who serve, receiving this custom as a command from their forefathers, and observing this with care as a law, and whoever violates this is tortured as though transgressing the greatest laws. If the Persians, says he, and the Medes and all the Chaldaeans superfluously observe that silence, let us however, O men, says he, having spent the whole week in silence and fasting, reasonably now begin to speak. He opened his mouth (Job 3:1). The Persians, says he, and the other nations that are with them, when they eat do not speak, and when they drink do not converse; whereas I, eaten up and consumed by worms, and when my blood and marrow have been drunk by the same worms, have kept silent and have not spoken. But now that the worms are sated, and those who eat me through the worms, that is, the demons, now at last let me speak, now at last let me converse. For what reason do you speak, or converse? For this reason, says he, because the time of silence is fulfilled. And further, for what reason do you undertake to speak, O Job? For this reason, says he, lest when I continually keep silent, the demons who strive against me should think that in the very

Editors' notes and page, col. 509

Footnotes

(57) ‹anchor: et tempus tacendi› · call in col 509

Eccle. III, 1, 7.

Ecclesiastes 3:1, 7.

(printed under page 265)

(58) ‹anchor: Aperuit os suum› · call in col 509

Job III, 1.

Job 3:1.

(printed under page 265)

(59) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Job XLII, 7.

Job 42:7.

(printed under page 265)

Page

running head: 509 ANONYMUS IN JOB. —
marginal letters: A est submersus, postquam; B atque exercere permissi; C rint non sermocinantur,; D sunt gentes, cum
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 17:510

vulneribus defecerim, atque in doloribus succubuerim, ne me superatum fuisse putent aut defecisse, aut debilitatum, sed norint quia viriliter sto adversus nequitiam eorum, et cum fiducia loquens contemno malitias atque versutias illorum. Sed adhuc ob hoc, inquit, ut advenientibus amicis meis os aperiam, atque loquendi illis tempus ostendam. Nisi enim ego coepero loqui, nunquam isti os auderent aperire vehementioribus doloribus perterriti. Pro his ergo omnibus atque pro horum omnium consummatione, aperuit os suum, et maledicebat diem suum. Haec audientes quidam ex vertibilibus, et insipientibus ac imperitis, accusare atque reprehendere justum illum Job ausi sunt, quasi qui Deum blasphemaverit, et diem suum maledixerit. Quibus duriter restitit ipse Deus in finem hujus Scripturae, cum veracem astruens Job dicit ad Eliphaz : Peccasti tu qui de peccato accusasti Job, Job vero non peccavit : Peccasti tu et duo amici tui. Ob quam rem? Ob hoc, inquit, quia non locuti estis quidquam veritatis in conspectu meo, sicut famulus meus Job. Quem ergo ipse Deus irreprehensibilem confessus est, famulum suum eum appellando, et hoc in fine totius tolerantiae, quis sanus criminari audeat? Quis sapiens reprehendere aggrediatur? Quis enim accusabit electos Dei? Justum maxime, quem tantum elegit, et se dignum testificatus est, ita ut etiam sacerdotem illum delinquentium amicorum constitueret, et per illum peccata eorum illis promitteret remittere. Justum ergo qui a Deo purgatus est, quis audeat reprehendere vel accusare quasi illicite diem suum maledicentem? Super quae omnia, o viri, si ob hoc reprehenditur Job, vel accusatur quod diem suum maledIxerit, reprehendatur pariter cum illo vel accusetur sanctissimus Jeremias propheta. Nam sicut Job maledixit diem nativitatis suae, ita et Jeremias devotavit diem nativitatis suae, et omnia consequenter similiter ut Job locutus est de die nativitatis, atque de caeteris omnibus. Si ergo reprehendit quis, vel accusat, utrosque reprehendere vel accusare debet, et Job et Jeremiam, et si de blasphemia accusat, utrosque debet accusare, et Job et Jeremiam. Uterque enim, et Job et Jeremias, similia dixerunt, similia locuti sunt, eumdem diem nativitatis suae maledixerunt, atque devotaverunt. Sed et Job beatus est in conspectu Domini, et Jeremias gloriosus est cum sanctis. Vae autem his qui sanctos blasphemaverint, qui amicos Dei accusaverint, maxime quos etiam Deus post mortem memoria honorificavit, sicut Job de quo dicit : Si autem steterit Job et Noe et Daniel in conspectu meo : aut sicut Jeremiam, quem in vita plus omnibus magnificans, dicit : Antequam formarem te in utero novi te, et antequam exires de vulva sanctificavi te, et prophetam in gentibus posui te. Postquam autem irreprehensibiles fuisse sanctos ostendimus, non nos, sed etiam ipse Deus, beati Job

wounds I have failed, and in the pains I have succumbed, lest they think that I have been overcome or have failed, or been weakened, but may know that I stand manfully against their wickedness, and speaking with confidence I despise their malices and subtleties. And further for this reason, says he, that to my friends who have arrived I may open my mouth, and show them the time of speaking. For unless I begin to speak, these men would never dare to open their mouth, terrified as they are by my more vehement pains. For all these things, therefore, and for the consummation of all these things, he opened his mouth, and cursed his day. Hearing these things, some of the changeable, and foolish and unskilled, have dared to accuse and reprove that righteous Job, as though he had blasphemed God, and cursed his day. Whom God Himself sternly withstood at the end of this Scripture, when affirming Job to be truthful He says to Eliphaz: You have sinned, you who accused Job of sin, whereas Job has not sinned: You have sinned and your two friends. For what reason? For this reason, He says, because you have not spoken anything of truth in My sight, like My servant Job (Job 42:7). Whom therefore God Himself confessed to be blameless, calling him His servant, and this at the end of all his endurance, what sane man would dare to charge with crime? What wise man would undertake to reprove? For who shall accuse the elect of God? Above all a righteous man, whom He chose so greatly, and testified to be worthy of Himself, so that He even appointed him priest of his offending friends, and through him promised to forgive them their sins. A righteous man, therefore, who has been cleared by God, who would dare to reprove or accuse as though unlawfully cursing his day? Above all which things, O men, if on this account Job is reproved, or accused because he cursed his day, let the most holy prophet Jeremiah be reproved equally with him or accused. For just as Job cursed the day of his birth, so also Jeremiah execrated the day of his birth (Jer. 20:14, 17), and consequently spoke all things similarly to Job concerning the day of his birth, and concerning all the rest. If therefore anyone reproves or accuses, he ought to reprove or accuse both, both Job and Jeremiah, and if he accuses of blasphemy, he ought to accuse both, both Job and Jeremiah. For each of the two, both Job and Jeremiah, said similar things, spoke similar things, cursed and execrated the same day of his birth. Yet both Job is blessed in the sight of the Lord, and Jeremiah is glorious with the saints. And woe to those who blaspheme the saints, who accuse the friends of God, above all those whom God even after death honoured in memory, like Job, of whom He says: Even if Job and Noah and Daniel should stand in My sight (Ezek. 14:14); or like Jeremiah, whom magnifying above all in life, He says: Before I formed you in the womb I knew you, and before you came forth from the womb I sanctified you, and appointed you a prophet among the nations (Jer. 1:5). Now after we have shown—not we, but even God Himself—that the saints were blameless, of blessed Job's

Editors' notes and page, col. 510

Footnotes

(60) ‹anchor: nativitatis suae› · call in col 510

Jer. XX, 17.

Jeremiah 20:17.

(printed under page 265)

(61) ‹anchor: in conspectu meo› · call in col 510

Ezech. XIV, 14.

Ezekiel 14:14.

(printed under page 265)

(62) ‹anchor: in gentibus posui te› · call in col 510

Jerem. I, 5.

Jeremiah 1:5. [The verse numeral is faint in the scan; read as 5.]

(printed under page 265)

Page

running head: ANONYMUS IN JOB. — LIB. III. 510
marginal letters: A vulneribus defecerim, atque; B duriter restitit ipse; C mitteret remittere. Justum; D sunt, eumdem diem
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 17:511

sermonum commemoremur, qui bene a sancto illo sancti dicti sunt, male autem ab impiis in blasphemiam versi sunt : Aperuit, inquit, Job os suum, et maledicebat diem nativitatis suae. Primum hoc advertamus, o viri periti, quod dicitur, Job suum maledicebat non diem Dei, non conditionis neque creaturae Dei, sed diem suum. Quem diem suum? Qui non fuit, quem non habuit, quem non possedit. Quem ergo non habuit, neque possedit, neque vidit, neque in ejus potestate fuit, hunc cum malediceret, nihil maledixit. Maledixit quod non fuit, quod non habuit, quod non vidit. Item adhuc maledicebat, inquit, suum diem. Sive diem suum maledixerit, sive alienum, nihil maledixit, hoc quod non fuit maledixit. Dies enim non est in natura, non est in substantia, neque in propria potestate. Lux videtur, substantia autem non videtur, natura vero non tenetur, neque apprehenditur, quia dies non habet naturam neque substantiam. Nomen habet, naturam vero non habet. Sicut hora nomen habet, substantiam autem non habet, sic et dies nomen habet, sed substantiam vel naturam non habet. Quid ergo est dies? Lucis tempus, lucis transitus et solis ortus, ab oriente usque ad occasum decursus. Solis ergo lux, dies appellatur : solis transitus, dies aestimatur. Nam et vere ita est. Solis enim decursus diei tempus dimetitur, diei terminum ponit, sive ad breviandum diem, sive ad prolongandum. Quod autem ita est, etiam Scriptura demonstrat dicens : Omnis lux diei ex sole. Ac si diceret : Omne tempus a sole. Nam sicut quilibet alicubi in tenebris cum lucerna transierit, usquequo lucerna adest, illo usque et lux est, neque substantiam habens neque naturam, sed splendorem tantum : si ergo quis maledixerit splendorem lucernae, nihil maledicit, nisi transitum inanem, atque decursum non manentem : ita et Job, cum luminis atque splendoris transitum malediceret, hoc quod non erat maledixit. Nam dies cum solis decursu transiens transivit, et ultra idem ipse non revertetur. Cum identidem ortus fuerit sol, alius orietur dies, ejusdem nominis ut ille, sed non ipse qui ille. Ille ergo dies transiens transivit, et amplius non veniet, quia ultra non est. Nam sicut homo qui mortuus fuerit, transivit, et ultra non veniet, neque amplius revertitur, alius nascitur et eodem nomine appellatur, et cognominalis illi vocitatur, sed non idem ipse est, sed alius : ita et dies ejusdem nominis veniet, idem ipse vero non veniet. Nam sicut spiritus exiens denuo non revertitur et non revocatur anima sublata, similiter dies transiens denuo non revertitur, neque ultra in praesenti hoc saeculo revocatur. Nam sicut omni homini ordinatum est tempus, atque dimensum vitae spatium uniuscujusque : similiter singulis diebus tempus ordinatum est, atque dimensus solis transitus, quo transeunte non est dies ille ultra qui transactus est. Et adhuc sicut omnibus hominibus a saeculo et usque

words let us make mention, which were well spoken as holy by that holy man, but wickedly turned into blasphemy by the ungodly: Job opened his mouth, it says, and cursed the day of his birth (Job 3:1). First let us observe this, O skilful men, that it is said, Job cursed his own day, not the day of God, not of the creation or creature of God, but his own day. What day of his own? That which was not, which he did not have, which he did not possess. That therefore which he neither had, nor possessed, nor saw, nor was it in his power, when he cursed this, he cursed nothing. He cursed what was not, what he did not have, what he did not see. Likewise further he cursed, it says, his own day. Whether he cursed his own day, or another's, he cursed nothing; that which was not, he cursed. For day is not in nature, it is not in substance, nor in its own power. Light is seen, but substance is not seen, and nature is not held, nor grasped, because day has neither nature nor substance. A name it has, but a nature it does not have. Just as an hour has a name, but does not have substance, so also day has a name, yet has neither substance nor nature. What then is day? A time of light, a passing of light and rising of the sun, a course from the east even to the setting. The light of the sun, therefore, is called day; the passing of the sun is reckoned day. For indeed it is truly so. For the course of the sun measures out the time of day, sets the bound of day, whether for shortening the day, or for prolonging it. And that it is so, the Scripture also demonstrates, saying: All the light of day is from the sun (cf. Sir. 33:7). As if it were to say: All time is from the sun. For just as when anyone passes by somewhere in the darkness with a lamp, so long as the lamp is present, so long is there light also, having neither substance nor nature, but brightness only: if therefore anyone should curse the brightness of the lamp, he curses nothing save an empty passing, and a course that does not abide; so also Job, when he cursed the passing of light and brightness, cursed that which was not. For the day passing with the course of the sun has passed away, and that same day will no longer return. When the sun has risen again and again, another day will rise, of the same name as that one, yet not the same one that that was. That day, therefore, passing has passed away, and will come no more, because it is no longer. For just as a man who has died has passed away, and will no longer come, nor does he return any more, while another is born and is called by the same name, and is termed of the same name with him, yet is not that very same man, but another; so also a day of the same name will come, yet that very same day will not come. For just as the spirit going forth does not return again and the soul taken away is not recalled, similarly the day passing away does not return again, nor is it recalled any more in this present age. For just as for every man a time is ordained, and the space of each one's life measured out; similarly for each day a time is ordained, and the passing of the sun measured out, upon the passing of which that day which has been spent is no longer. And further, just as for all men from of old and even

Editors' notes and page, col. 511

Footnotes

(63?) ‹anchor: not visible on the page foot› · call in col (not visible) Job III, 1.

Job 3:1. [The note's numeral is cut off at the left edge of the crop. The previous page ends at 62, so 63 is expected; the call after "Job diem suum" in col 512 reads 64, so this note may be 64 instead. Check against the full page.]

(printed under page 266)

(65) ‹anchor: not visible on the page foot (possibly "Job diem suum", col 512)› · call in col (not confirmed)

ibid.

Ibid. [the same place].

(printed under page 266)

Page

running head: 511 ANONYMUS IN JOB. —
marginal letters: A sermonum commemoremur, qui; B substantia, neque in; C sicut quilibet alicubi; D nomine appellatur, et
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word us- (que)

PG 17:512

in saeculum numerus supputatus est coram Deo : ita et omnium dierum a saeculo et usque in saeculum numerus et computus in conspectu praescientiae Dei est supputatus, et omnes animae hominum per singulas gentes et linguas, per generationes ac per omnes tribus terrae, unaquaeque anima de totius vitae suae aetate redditura est in judicio rationem. Sed et quid per unamquamque diem, vel gesserit, vel locuta fuerit, vel cogitaverit, omnia proponentur in judicio, omnia deducentur in inquisitionem, non resurgentibus diebus qui neque naturam neque substantiam habent, sed factis omnium hominum demonstratis in natura animarum et corporum in corruptionem resurgentium. Exigetur ergo in die resurrectionis et judicii ab omni anima Christiana omnium dierum vitae ejus omnis servitus quam Deo erat exhibitura, et omne opus sanctitatis, quod per singulos dies erat perfectura sive in gratiarum actionibus et confessionibus, sive in orationibus ac deprecationibus matutinis et vespertinis, sive in omnibus bonis operibus quae in nomine Domini nostri Jesu Christi perficiuntur. Hoc scilicet ignorant plerique insipientium atque irreligiosorum, qui admonentur festinare ad templum Dei, qui vocantur ad Ecclesiam Dei accelerare, et terribilem Dei gloriam adorare, et aut pro neglectu habent, aut in vacuitatem ducunt, aut alias excusationes inveniunt dicentes : Hesterna manducavi, crastina manducem; sed quotidie et omni tempore indifferenter student reperire, et exhibere corpori cuncta quae consuetudinis sunt : Deo autem, vel animae suae tempora statuunt ac metiuntur et dies supputant, ignorantes quia irrident semetipsos et animas suas. Nam sicut superius diximus, omnium dierum vitae suae rationem reddituri sunt pro operibus sanctitatis per singulos dies aetatis suae, vel hic super terram, vel in judicio. Pagani enim, atque omnes infideles in judicio non venient, sed jam ex hoc damnati sunt, et propter infidelitatem inexcusabiles in poenas inferorum expellentur : ii vero qui in fide esse videntur, et pravo nomine censentur, isti, inquam, omnes in terribili illa judicii inquisitione omnium dierum vitae suae uniuscujusque diei reddent rationem, quomodo impleverint Dei servitutem, atque opus sanctitatis per unumquemque diem. Haec videlicet universa foris nos devians hic sermo per occasionem memorati diei dicere admonuit bene ac necessarie, utpote pro bonorum commemoratione his qui salvi fieri desiderant. Sed rursum ad propositum revertamur. Maledicebat, inquit, Job diem suum; non maledicebat Deum, non reprehendebat, non blasphemabat, non accusabat, non murmurabat de Deo, non ingratus exsistebat Deo, sed diem maledicebat qui non erat. Nam Deo gratias agebat, confitebatur, invocabat, benedicebat. Sit, inquit, nomen Domini benedictum in saecula. Sic itaque benedicendo, ac gratias agendo Deo, diem

for ever the number is reckoned before God; so also of all days from of old and even for ever the number and reckoning is reckoned in the sight of the foreknowledge of God, and all the souls of men through the individual nations and languages, through the generations and through all the tribes of the earth, each single soul is to render an account in the judgement concerning the span of its whole life. And also whatever through each single day it has either done, or spoken, or thought, all things shall be set forth in the judgement, all things shall be brought into inquiry, not with the days rising again, which have neither nature nor substance, but with the deeds of all men shown forth in the nature of souls and bodies rising again into incorruption. There shall be required, therefore, in the day of resurrection and judgement from every Christian soul for all the days of its life all the service which it was to render to God, and every work of holiness which through the individual days it was to accomplish, whether in thanksgivings and confessions, or in morning and evening prayers and supplications, or in all good works which are accomplished in the name of our Lord Jesus Christ. Of this assuredly most of the foolish and irreligious are ignorant, who are admonished to hasten to the temple of God, who are called to speed to the Church of God, and to adore the terrible glory of God, and either hold it in neglect, or count it as emptiness, or find other excuses, saying: Yesterday I ate, tomorrow should I eat? Yet daily and at every time they indifferently strive to find and furnish to the body all things that are customary; whereas to God, or to their own soul, they appoint and measure out times and reckon days, not knowing that they mock themselves and their own souls. For just as we said above, they are to render an account of all the days of their life for works of holiness through the individual days of their age, either here upon the earth, or in the judgement. For pagans and all unbelievers will not come into the judgement, but are already condemned from this, and on account of unbelief, being without excuse, will be driven out into the punishments of the underworld; whereas those who seem to be in the faith, and areenrolled under a perverse name, these, I say, will all in that terrible inquiry of the judgement render an account of every single day of all the days of their life, how they have fulfilled the service of God, and the work of holiness through each single day. All these things, indeed, this discourse, turning us aside by way of digression on the occasion of the mentioned day, has well and necessarily admonished us to say, inasmuch as it is for the remembrance of good things for those who desire to be saved. But let us return again to the subject set before us. Job cursed, it says, his day (Job 3:1); he did not curse God, he did not reprove, he did not blaspheme, he did not accuse, he did not murmur concerning God, he did not prove ungrateful to God, but he cursed the day which was not. For he gave thanks to God, confessed, called upon Him, blessed Him. Blessed, says he, be the name of the Lord for ever (Job 1:21). Thus therefore in blessing, and giving thanks to God, the day

Editors' notes and page, col. 512

Footnotes

(66) ‹anchor: benedictum in saecula› · call in col 512

Job I, 21.

Job 1:21.

(printed under page 266)

Page

running head: ANONYMUS IN JOB. — LIB. III. 512
marginal letters: A que in saeculum; B omnium dierum vitae; C dinis sunt : Deo; D licet universa foris
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word que (from us-)

PG 17:513

qui nec visionem, nec naturam, nec substantiam habet, maledicebat, vel potius eum qui non erat, sicut prius ostensum est, et hoc ut tantum loqueretur. Sed fortassis dicit aliquis, cur omnino hoc dicit, vel cur hoc locutus est? Audi, o homo. Ob hoc locutus haec dicit, quia validiores dolores eum apprehenderunt magis quam nunc tu arbitrari possis, quia lamentabiliores sustinebat miserias magis quam tu cogitare valeas. Nam quae ille sustinebat si nunc videres, nec ad videndum omnino sufficeres. Et quomodo pati vel sustinere posses ad videndum hominem perforatis ossibus et liquescentibus carnibus ac nervis consumptis? Haec universa sustinebat gratias agens Deo, universa haec supportabat benedicens Deum. Loquebatur vero ore ea quae nec Deo, nec angelis ejus sanctis, nec coelo, neque terrae hominibus, neque pelago, neque aeri, neque ullis quae sunt in natura, ad aliquam contumeliam profecerunt. Loquebatur nimirum quasi miseriam ventilans, quasi aerem verberans, quasi dolorem deferens, quasi extaediatus et molestiam passus atque anxius pro vehementioribus passionibus et fortioribus doloribus. Locutus est tanquam quilibet in dolore positus quaerens remedium. Tanquam quis in dolore dentium, aut oculorum, aut aurium frequenter parietes unguibus exarat, frequenter etiam semetipsum ungulis exulcerat prae nimietate doloris quem sustinet, corrasis ossibus et palpebris atque auribus : sic et beatus Job cum perforarentur ossa ejus, et liquefierent carnes ejus, locutus est maledicens diem qui non erat. Sic namque et Jeremias sanctus postquam Judaeorum injustitia atque impietate usque ad mortem suggillaretur, similiter maledixit atque devotavit diem nativitatis suae. Et adhuc his majora dixit Jeremias. Dixit enim de nomine ejus : Non nominabo nomen ejus amplius, et non loquar ulli hominum in nomine ejus. Ob quam rem, beate Jeremia? Propter inobedientiam eorum, atque contumaciam illorum, quia factus est illis sermo Domini in derisionem, nolunt illum, et ego tota die peregi subsannatus ab illis. Idcirco enim animi dolore repletus, et diem nativitatis maledixit, et caetera alia locutus est. Sic namque et Job prior illo praeventus nimietate dolorum maledixit diem nativitatis suae, et respondit dicens : Maledictus dies ille in quo natus sum. Super omnia quae superius memorata sunt, et etiam hoc praecipuum quia maledixit Job diem nativitatis : quia nisi ita amare defleret Job poenas ipsas atque dolores, non utique aestimaret homo neque crederet quod ita aspera et amara fuissent ei ipsa supplicia atque tormenta. Nunc vero volens omnibus ostendere beatus Job immanitatem amarissimarum poenarum atque dolorum quae ei diabolus ingessit, deflet, conqueritur, ita et amariter et miserabiliter atque lamentabiliter, ut nativitatis suae malediceret diem, dicens : Maledictus dies in quo natus sum. Non maledicatur, inquit, dies mortis,

which has neither sight, nor nature, nor substance, he cursed, or rather that which was not, as has been shown before, and this only that he might speak. But perhaps someone says, why does he say this at all, or why did he speak this? Hear, O man. For this reason he spoke and says these things, because mightier pains laid hold of him than you can now think, because he endured more lamentable miseries than you are able to imagine. For if you were now to see the things which he endured, you would not be able even to bear the sight at all. And how could you suffer or endure to see a man with his bones pierced through and his flesh melting away and his sinews consumed? All these things he endured giving thanks to God, all these things he bore blessing God. And he spoke with his mouth those things which availed for no insult either to God, or to His holy angels, or to heaven, or to the men of the earth, or to the sea, or to the air, or to any of the things that are in nature. He spoke, doubtless, as though airing his misery, as though beating the air, as though venting his pain, as though wearied out and having suffered trouble and anxious on account of more vehement sufferings and stronger pains. He spoke as anyone placed in pain seeking a remedy. Just as someone in pain of the teeth, or of the eyes, or of the ears frequently scratches the walls with his nails, and frequently also tears himself with his nails because of the excess of pain which he endures, scraping his bones and eyelids and ears; so also blessed Job, when his bones were being pierced through, and his flesh was melting away, spoke cursing the day which was not. For thus also holy Jeremiah, after he was bruised even unto death by the injustice and ungodliness of the Jews, similarly cursed and execrated the day of his birth (Jer. 20:14, 17). And Jeremiah said things even greater than these. For he said concerning His name: I will not mention His name any more, and I will not speak to any man in His name (Jer. 20:9). For what reason, blessed Jeremiah? Because of their disobedience, and their contumacy, because the word of the Lord has become a derision to them, they do not want it, and I have spent the whole day mocked by them. For on that account, filled with grief of soul, he both cursed the day of his birth, and spoke the other things. For thus also Job before him, overtaken by the excess of his pains, cursed the day of his birth, and answered saying: Cursed be that day wherein I was born (Job 3:3). Above all the things that have been mentioned above, this also is chief as to why Job cursed the day of his birth: because unless Job had so bitterly bewailed the punishments themselves and the pains, a man certainly would not reckon nor believe that the punishments and torments themselves had been so harsh and bitter to him. But now blessed Job, wishing to show to all the vastness of the most bitter punishments and pains which the devil heaped upon him, bewails, complains, so bitterly and miserably and lamentably, as to curse the day of his birth, saying: Cursed be the day wherein I was born. Let not the day of death be cursed, says he,

Editors' notes and page, col. 513

Footnotes

(66) ‹anchor: diem nativitatis suae› · call in col 513

Jerem. XX, 17.

Jeremiah 20:17. [The numbering here begins again at 66, which clashes with the 66 read on page 266 (Job I, 21). Either Migne repeats the numeral or page 266's small numerals were misread; check page 266's foot against the full page.]

(printed under page 267)

(67) ‹anchor: in nomine ejus› · call in col 513

ibid. 9.

Ibid., verse 9.

(printed under page 267)

(68) ‹anchor: in quo natus sum› · call in col 513

Job III, 3.

Job 3:3.

(printed under page 267)

(69) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Eccle. VI, 3.

Ecclesiastes 6:3.

(printed under page 267)

Page

running head: 513 ANONYMUS IN JOB. —
marginal letters: A qui nec visionem,; B angelis ejus sanctis,; C non erat. Sic; D natus sum. Super
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word mor- (tis)
other: the word mortis, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 514

PG 17:514

neque dies finis, neque dies exitus de hoc saeculo. Est namque consummatio et requies et dolorum omnium transitus ac depositio. Dies nativitatis omnium tribulationum et angustiarum, dolorum quoque et miseriarum, omnium nihilominus peccatorum atque impietatum initium est atque introitus, per quem pereunt impiae atque irreligiosae animae, ergo omnium horum quae memorata sunt initium atque introitus corruptibilis nativitatis dies est. Merito maledictus dies in quo natus sum, quia melior est dies mortis quam nativitatis, sicut dicit Ecclesiastes, et propterea maledictus dies in quo natus sum. Quare? quia per hunc, inquit, ad omnes hos nefandos perveni dolores, quia per hunc ad omnia haec amarissima perveni supplicia, quia per hunc ad terrenum hoc veniens saeculum nequissimi adversarii sustineo zelum, ac malignissimi diaboli supporto supplicium. Pro his ergo omnibus maledictus dies in quo natus sum. Plerique, inquit, hominum sub coelo carnalem hanc solam delectantes vitam, ac sola terrena quae sunt in corruptione respicientes, diem nativitatis suae delectabiliter celebrare student, honeste in die nativitatis suae jucundantes splendide. Nam hanc existimant portionem suam, atque haereditatem, et per haec sperant se diutius vivere in corpore, atque augmentari sibi annos et diem nativitatis suae. Hoc videlicet faciunt non ob hoc quod aeterna sperent, vel eam quae non videtur incorruptionem exspectent : qui aeternam vitam apud Deum in coelis esse non credunt, merito terrenam hanc atque carnalem vitam solam delectantes celebrant diem nativitatis suae; diem vero mortis nec nominari patiuntur. Ego, inquit, o viri, tantum odio habeo carnalem hanc vitam, ut pro celebrare diem nativitatis, maledicam atque abdicem illum dicens : Maledictus dies in quo natus sum. O quam profundus est hic sermo valentibus inquirere! Nam primam disputationem facientes etiam nunc hujus sensus per pauca necessarie mentionem faciemus. Maledictus, inquit, dies nativitatis, quia peccatorum ac delictorum est principium. Verumtamen beatl ii qui in die nativitatis, hoc est, in principio vitae suae benedicuntur, hoe est ea quae digna sunt benedictione perficiunt. Beati quoque et ii qui in tempore nativitatis suae, hoc est in principio aetatis atque ignorantia juventutis suae, licet maledicantur pro peccatis atque ignorantia juventutis, in diem mortis atque in finem aetatis suae rursus benedicentur, et benedictionem promerebuntur per sinceram poenitudinem, atque dignos poenitentiae fructus. Vae autem illis, et animabus eorum, qui et in principio suo, et juventute sua maledicentur delinquentes, et in fine suae aetatis non absolventur poenitentes, neque benedicentur per dignos fructus poenitentiae ad Deum confugientes : quorum maledictio atque damnatio aeterna apud inferos permanet, sicut eorum

nor the day of the end, nor the day of departure from this age. For it is the consummation and rest and the passing away and laying aside of all pains. The day of birth is the beginning and entrance of all tribulations and distresses, of pains also and miseries, of all sins likewise and ungodlinesses, through which ungodly and irreligious souls perish; therefore of all these things which have been mentioned the beginning and entrance is the day of corruptible birth. Deservedly cursed is the day wherein I was born, because better is the day of death than of birth, as Ecclesiastes says (Eccl. 7:1; cf. 6:3), and therefore cursed is the day wherein I was born. Why? Because through this day, says he, I have come to all these unspeakable pains, because through this day I have come to all these most bitter punishments, because through this day coming into this earthly age I endure the jealousy of the most wicked adversary, and bear the punishment of the most malignant devil. For all these things, therefore, cursed is the day wherein I was born. Most men under heaven, says he, delighting in this carnal life alone, and looking only upon earthly things which are in corruption, strive delightfully to celebrate the day of their birth, honourably making merry in splendour on the day of their birth. For this they reckon to be their portion and inheritance, and through these things they hope to live longer in the body, and that their years and the day of their birth will be increased for them. This indeed they do not because they hope for eternal things, or await that incorruption which is not seen: those who do not believe that there is eternal life with God in the heavens, deservedly delighting in this earthly and carnal life alone, celebrate the day of their birth; whereas the day of death they do not suffer even to be named. I, says he, O men, hold this carnal life in such hatred, that instead of celebrating the day of my birth, I curse and renounce it, saying: Cursed be the day wherein I was born (Job 3:3). O how profound is this word for those who are able to inquire! For while making our first discourse, even now we shall necessarily make mention of this sense in a few words. Cursed, says he, is the day of birth, because it is the beginning of sins and transgressions. Nevertheless blessed are those who on the day of birth, that is, in the beginning of their life, are blessed, that is, accomplish the things that are worthy of blessing. Blessed also are those who in the time of their birth, that is, in the beginning of their age and the ignorance of their youth, although they be cursed for the sins and ignorance of youth, unto the day of death and at the end of their age shall be blessed again, and shall merit blessing through sincere repentance, and worthy fruits of repentance. But woe to them, and to their souls, who both in their beginning and in their youth shall be cursed as offenders, and at the end of their age shall not be absolved as penitents, nor be blessed by fleeing to God through worthy fruits of repentance: whose curse and eternal damnation abides in the underworld, just as for those

Editors' notes and page, col. 514

Footnotes

(69) ‹anchor: dicit Ecclesiastes› · call in col 514

Eccle. VI, 3.

Ecclesiastes 6:3.

(printed under page 267)

(70) ‹anchor: in quo natus sum› · call in col 514

Job III, 3.

Job 3:3.

(printed under page 267)

Page

running head: ANONYMUS IN JOB. — LIB. III. 514
marginal letters: A tis, neque dies; B terrenum hoc veniens; C credunt, merito terrenam; D vitatis suae, hoc
old-edition numerals: (none)
misprints: beatl (for beati), hoe (for hoc, in "hoe est ea quae"), kept as printed
other: Latin only, no Greek printed; begins mid-word tis (from mor-), ends mid-word eo- (rum)
other: the word eorum was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 515

PG 17:515

qui poenitudinem sinceriter gesserint aeterna requies in resurrectione erit! Alia quamplurima cum possimus dicere de hoc sermone, haec desinentes quae sequuntur commemoremus. Pereat, inquit, dies in quo natus sum. Haec nimirum dicit beatus Job, ut ostenderet omnibus quales sustinebat dolores, vel qualia supportabat supplicia. Sic beatus ac sanctissimus Jeremias in suggillatione animae devolutus, similia ut Job locutus est, juxta omnia quae superius veraciter memorata sunt. Super quae universa hoc etiam debemus advertere, quia non defuerunt sanctis dolores ac tribulationes, molestiae quoque atque passiones, non tantum pro se quantum pro nobis : ut noverimus nos atque informemur, quia per tribulationes ac labores, per passiones et miserias, per dolores quoque ac gemitus omnes sancti Deo placuerunt, et omnes justi introierunt in regnum Dei atque haeredes effecti sunt apud Deum aeterni refrigerii, non exsultantes in corruptione, non delectati in carne, non securi in terris, sed omnem miseriam propter pietatem sustinentes, aeterna incorruptione digni effecti sunt in gloria. Sic etiam gloriatur Paulus in persecutionibus suis atque passionibus. Sic gloriatur et Jeremias quod sederit solus, quia amaritudine fuerit repletus, et quia non abiit in consilio impiorum ludentium. Quid autem miramur, quod Job ita ingentes sustinens dolores conquestus fuerit, vel alii sancti cum terreni fuissent homines ex corpore et anima vere plasmati, cum et ipse qui omnium sanctorum rector, et conditor coeli ac terrae, et mediator Dei et hominum Jesus Christus Filius Dei vivi, cum humano se indueret corpore, cum corruptibilem sibi circumdaret formam, cum iret ad passionem atque ad crucem, questus est dicens : Pater, si fieri potest transeat a me calix iste, hoc est haec passio, et coepit trepidare, et moestus esse? Non quia trepidaverit deitas, sed quia carnis infirmitatem ostendit. Sicut ergo ille Dominus ut ostenderet quia non erat phantasma, sed corpus vere corruptibile habens, se dolorem atque passionem crucis timere ostendit; sic etiam Job, et Jeremias atque alii sancti, ut ostenderent, quia cum essent carnales cum dolore sustinuerunt ac supportaverunt supplicia atque poenas quae eis acciderunt. Merito ergo dicit Job : Pereat dies in quo natus sum, juxta omnia quae superius ostensa atque memorata sunt, et nox illa in qua dictum est : Ecce masculus. Porro quando natus es, o beate Job? per diem, an per noctem? Si in die natus es, nocte quid irasceris? Sed si in nocte natus es, diem cur maledicis? Sicut autem aestas et hiems idem sunt, sic et nox et dies; quod enim per aestatem fit, hoc nihilominus per hiemem consumitur : et quod hieme superfuerit, hoc procul dubio aestate seminatur, aestate laboratur, sicut in die : hieme requiescitur, sicut in nocte. Et adhuc sicut corpus

who have sincerely performed repentance there shall be eternal rest in the resurrection! Although we could say very many other things concerning this word, leaving off these things let us make mention of what follows. Let the day perish, says he, wherein I was born (Job 3:3). These things doubtless blessed Job says, in order to show to all what sort of pains he was enduring, and what sort of punishments he was bearing. Thus the blessed and most holy Jeremiah, sunk in the bruising of his soul, spoke things similar to Job, according to all the things that have been truly mentioned above (Jer. 20:14). Above all which things we ought to observe this also, that pains and tribulations were not lacking to the saints, troubles also and sufferings, not so much for their own sake as for ours: that we might know and be instructed, that through tribulations and labours, through sufferings and miseries, through pains also and groanings all the saints pleased God, and all the righteous entered into the kingdom of God and were made heirs with God of eternal refreshment, not exulting in corruption, not delighted in the flesh, not secure on earth, but enduring every misery for the sake of godliness, they were made worthy of eternal incorruption in glory. Thus also Paul glories in his persecutions and sufferings (2 Cor. 11:30). Thus also Jeremiah glories that he sat alone, because he was filled with bitterness, and because he did not walk in the counsel of ungodly mockers (Jer. 15:17). And why do we marvel that Job, enduring such vast pains, complained, or other saints, seeing that they were earthly men truly fashioned out of body and soul, when even He Himself Who is the ruler of all the saints, and maker of heaven and earth, and mediator of God and men, Jesus Christ the Son of the living God, when He clothed Himself with a human body, when He compassed Himself with a corruptible form, when He went to the passion and to the cross, complained saying: Father, if it be possible, let this cup pass from Me (Matt. 26:39), that is, this passion, and began to tremble and to be sorrowful? Not because the Godhead trembled, but because He showed the infirmity of the flesh. Just as therefore that Lord, in order to show that He was not a phantom, but had a truly corruptible body, showed that He feared the pain and passion of the cross; so also Job, and Jeremiah, and the other saints, in order to show that since they were carnal, with pain they endured and bore the punishments and penalties which befell them. Deservedly therefore does Job say: Let the day perish wherein I was born, according to all the things that have been shown and mentioned above, and that night in which it was said: Behold a man child (Job 3:3). Further, when were you born, O blessed Job? by day, or by night? If you were born in the day, why are you angry with the night? But if you were born in the night, why do you curse the day? Yet just as summer and winter are the same, so also are night and day; for what is produced through the summer, this nonetheless is consumed through the winter; and what is left over in the winter, this without doubt is sown in the summer; in the summer one labours, as in the day; in the winter one rests, as in the night. And further, just as body

Editors' notes and page, col. 515

Footnotes

(71) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Job III, 3.

Job 3:3.

(printed under page 268)

(72) ‹anchor: not visible on the page foot› · call in col (not visible)

Jerem. XX, 14.

Jeremiah 20:14.

(printed under page 268)

(73) ‹anchor: atque passionibus› · call in col 515

II Cor. XI, 30.

2 Corinthians 11:30.

(printed under page 268)

(74) ‹anchor: impiorum ludentium› · call in col 515

Jerem. XV, 17.

Jeremiah 15:17.

(printed under page 268)

(75) ‹anchor: a me calix iste› · call in col 515

Matth. XXVI, 39.

Matthew 26:39.

(printed under page 268)

(76) ‹anchor: Ecce masculus› · call in col 515

Job III, 3.

Job 3:3.

(printed under page 268)

Page

running head: 515 ANONYMUS IN JOB. —
marginal letters: A rum qui poenitudinem; B siones et miserias,; C sanctorum rector, et; D taverunt supplicia atque
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word rum (from eo-)

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et anima idem sunt indiscrete atque indivisive, et nunc in terris, et in resurrectione in coelis, quodcunque seminaverit corpus super terram, hoc metet anima in resurrectione, quodcunque operatur corpus in corruptione : hoc enim quod seminat, hoc et metet. Sicut ergo haec idem sunt, ita et dies et nox idem sunt. Quod in die fit, hoc nocti reputatur, et quod in nocte fit, hoc diei designatur. Sic namque omnia quaecunque fecerit corpus, sive bonum, sive malum, animae reputantur, et omnia corpori in judicio atque inquisitione succensentur. Nam utriusque utrique imputatur, utriusque in utroque requiritur atque vindicatur. Utraque enim et corpus et anima cum simul sint, et simul conversentur, simul adjudicantur poenae, aut simul suscipientur in requie. Ergo quia haec, inquit, ita sunt, merito et ego neque de nocte silui, neque diem reliqui. Sed pereat, dixit, dies ille in quo natus sum, et nox in qua dictum est : Ecce masculus. A quo dictum est? Ab his, inquit, qui nuntiaverunt patri meo Zareb. Plurimi namque illi praedicaverunt filium natum, alter alterum anticipare properantes, ut per id quod honeste celebraverunt per singulos annos ab eo accipientes dicerent : Ecce natus est tibi masculus. Sed et puto quod ipsae obstetrices matri Job Bosor renuntiaverunt (sic namque vocabant), quia masculum genuerit. Haec namque demonstrat dicens : Et nox illa in qua dictum est : Ecce masculus. Ubi dies, illic et nox. Et quod diei, hoc etiam nocti. Ob hoc ergo quia unum sunt dies ac nox, cum diei malediceret, nocti non pepercit. Pereat, inquit, dies in quo natus sum, et nox illa in qua dictum est : Ecce masculus. Nox illa quae praeteriit, quae transiit, quae defecit, quae non est. Nox illa sicut et dies ille manens in tenebris, ille qui non videtur, qui non invenietur, qui non revocatur, qui non est. Sicut ergo nox illa, ita et dies ille pereant tanquam quae non sunt, deficiant tanquam quae non videntur, neque demonstrantur. Cum ista ergo quae non sunt maledixerit Job, et ea quae non sunt perire voluerit, irreprehensibilis omnino in omnibus permanebat. Vehementem enim dolorem quem sustinebat deflebat absque illius molestia. Puto quod forsitan olim in initio juventutis celebraverit Job diem nativitatis suae, item nunc ipsum reprobans, quia non celebrandus, sed lamentandus atque plorandus est dies carnalis nativitatis, utpote tantarum tentationum atque dolorum introitus : et non solum non celebravit ulterius, sed maledixit ac perire optavit dicens : Pereat dies in quo natus sum. Qui dies? Ille, inquit, qui olim fuit honestus et hilaris, festivus et laetus atque splendidus. Illic ergo pereat dies. Unde pereat? Ex solemnitate, ex laetitia, ex splendore, ex istis pereat, et nunquam in his inveniatur. Cum hoc autem die, etiam nox illa pereat in qua dictum est : Ecce masculus. Haec audientes nos, o viri, non gaudeamus

and soul are the same without distinction and indivisibly, both now on earth and in the resurrection in the heavens, whatsoever the body has sown upon the earth, this the soul shall reap in the resurrection, whatsoever the body works in corruption: for this which it sows, this also shall it reap. Just as therefore these are the same, so also day and night are the same. What is done in the day, this is reckoned to the night, and what is done in the night, this is assigned to the day. For thus all things whatsoever the body has done, whether good or evil, are reckoned to the soul, and all things are charged to the body in the judgement and inquiry. For what belongs to each of the two is imputed to each, and what belongs to each is required and avenged in each. For since both body and soul are together, and live together, together they are adjudged to punishment, or together they shall be received in rest. Therefore, because these things, says he, are so, deservedly I also neither kept silent concerning the night, nor left out the day. But let that day perish, said he, wherein I was born, and the night in which it was said: Behold a man child (Job 3:3). By whom was it said? By those, says he, who announced it to my father Zareb. For very many proclaimed to him that a son was born, hastening to anticipate one another, so that receiving from him on account of that which they honourably celebrated each year, they might say: Behold, a man child is born to you. And I think also that the midwives themselves reported to Job's mother Bosor (for so they called her), that she had borne a man child. For he demonstrates these things, saying: And that night in which it was said: Behold a man child. Where day is, there also is night. And what belongs to the day, this belongs also to the night. For this reason, therefore, because day and night are one, when he cursed the day, he did not spare the night. Let the day perish, says he, wherein I was born, and that night in which it was said: Behold a man child. That night which has gone by, which has passed away, which has failed, which is not. That night, just like that day also, abiding in darkness, that day which is not seen, which will not be found, which is not recalled, which is not. Therefore just like that night, so also let that day perish as things that are not, let them fail as things that are neither seen nor pointed out. Since therefore Job cursed those things which are not, and wished the things which are not to perish, he remained altogether blameless in all things. For he bewailed the vehement pain which he was enduring without offence to Him. I think that perhaps formerly in the beginning of his youth Job celebrated the day of his birth, likewise now reproving it, because the day of carnal birth is not to be celebrated, but lamented and wept over, inasmuch as it is the entrance of such great temptations and pains: and not only did he not celebrate it any further, but he cursed it and wished it to perish, saying: Let the day perish wherein I was born. What day? That day, says he, which formerly was honourable and cheerful, festive and joyful and splendid. There, then, let the day perish. Whence let it perish? From solemnity, from joy, from splendour, from these things let it perish, and never be found in them. And with this day, let that night also perish in which it was said: Behold a man child. Hearing these things, O men, let us not rejoice

Editors' notes and page, col. 516

Page

running head: ANONYMUS IN JOB. — LIB. III. 516
marginal letters: A et anima idem; B suscipientur in requie.; C hoc etiam nocti.; D celebraverit Job diem
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word gaudea- (mus)

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terrenae nativitati, sed timeamus a plurimis hujus mundi tentationibus, sed paveamus a terribili introitu in illud incorruptibile saeculum, ubi erit revelatio et inquisitio omnium operum atque verborum nostrorum. Animadvertamus, o homines, quae immutatio facta est in hominibus. Nam priores diem nativitatis celebrabant unam vitam diligentes, et aliam post hanc non sperantes. Nunc vero nos non nativitatis diem celebramus, cum sit dolorum atque tentationum introitus, sed mortis diem celebramus, utpote omnium dolorum depositionem atque omnium tentationum effugationem. Diem mortis celebramus, quia non moriuntur hi qui mori videntur; propterea et memorias sanctorum facimus, et parentum nostrorum, vel amicorum in fide morientium devote memoriam agimus, tam illorum refrigerio gaudentes quam etiam nobis piam consummationem in fide postulantes. Sic itaque non diem nativitatis celebramus, quia in perpetuo vivent ii qui moriuntur. Celebramus nimirum religiosos cum sacerdotibus convocantes, fideles una cum clero, invitantes adhuc egenos et pauperes, pupillos et viduas saturantes, ut fiat festivitas nostra in memoriam requiei defunctis animabus, quarum memoriam celebramus, nobis autem efficiatur in odorem suavitatis in conspectu aeterni Dei. Haec videlicet diximus, quia diem nativitatis propter illos qui sine spe sunt maledixit Job dicens : Pereat dies ille in quo natus sum, et nox illa in qua dictum est : Ecce masculus. Paulo post incedens dicit : Et nox illa sit in dolore. Ostendit vero quia nulli maledixit per hoc quod ait, et nox illa sit in dolore. Quis enim dolor erit nocti? Nullus. Nam nox apud semetipsam atque in semetipsa, neque cum dolore, neque sine dolore esse potest. Nam sicut non habet naturam, neque substantiam, ita nec dolorem, neque vulnus, neque passionem habet in semetipsa, neque dies, neque nox. Haec itaque sciens beatus Job miseriam ventilans, et dolorem deflens, eis quae non sunt maledixit atque dolorem optavit, dicens : Pereat ille dies in quo natus sum, et nox illa in qua dictum est : Ecce masculus. Quare? quia tenebrosorum dolorum mihi auspicium est factus, quia obscurissimorum suppliciorum mihi exstitit introitus, quia cum re familiari atque filiorum perditione etiam amicos in inimicos convertit, et corpus meum vermibus consumpsit, et membrorum meorum nervos humore vulneris liquefecit. Pro his ergo omnibus dies illa sit in tenebris, et tanquam errans circumeat in tenebris, et rursus ad me accessum non inveniat, neque appropinquare valeat, neque vulnera mea identidem renovet, neque maligni diaboli zelum denuo mihi subministret. Ob hoc ergo dies ille sit in tenebris, dies ille qui plurimos deludit, qui plurimos seducit, qui plurimis aeternas tenebras procurat. Omnibus illis qui carnalem vitam quaesierunt, spiritalis vero memores non sunt;

over earthly birth, but let us fear the very many temptations of this world, and let us dread the terrible entrance into that incorruptible age, where there will be the revelation and inquiry of all our works and words. Let us observe, O men, what a change has been made in men. For men of old celebrated the day of birth, loving one life, and not hoping for another after this. But now we do not celebrate the day of birth, since it is the entrance of pains and temptations, but we celebrate the day of death, inasmuch as it is the laying aside of all pains and the putting to flight of all temptations. We celebrate the day of death, because those who seem to die do not die; therefore we both keep the memorials of the saints, and devoutly celebrate the memory of our parents, or of friends dying in the faith, both rejoicing in their refreshment and also asking for ourselves a godly consummation in the faith. Thus therefore we do not celebrate the day of birth, because those who die will live for ever. We celebrate it, doubtless, calling together the religious with the priests, the faithful together with the clergy, inviting further the needy and the poor, satisfying orphans and widows, so that our feast may be for a memorial of rest to the departed souls whose memory we celebrate, and for us may become an odour of sweetness in the sight of the eternal God. These things indeed we have said, because on account of those who are without hope Job cursed the day of birth, saying: Let that day perish wherein I was born, and that night in which it was said: Behold a man child (Job 3:3). Proceeding a little further, he says: And let that night be in pain (Job 3:3 LXX). And he shows that he cursed no one by saying: and let that night be in pain. For what pain will there be to the night? None. For night with itself and in itself can neither be with pain nor without pain. For just as it has neither nature nor substance, so neither has it pain, nor wound, nor suffering in itself, neither day nor night. Knowing these things therefore, blessed Job, airing his misery and bewailing his pain, cursed those things which are not and wished pain upon them, saying: Let that day perish wherein I was born, and that night in which it was said: Behold a man child. Why? Because it became for me the omen of dark pains, because it proved for me the entrance of most obscure punishments, because along with the loss of my household substance and of my sons it also turned my friends into enemies, and consumed my body with worms, and melted the sinews of my limbs with the humour of my wound. For all these things, therefore, let that day be in darkness (Job 3:4), and as though wandering let it go about in darkness, and let it not find access to me again, nor be able to draw near, nor renew my wounds again and again, nor supply to me anew the jealousy of the malignant devil. For this reason, therefore, let that day be in darkness, that day which deludes very many, which seduces very many, which procures eternal darkness for very many. For all those who have sought the carnal life, and are not mindful of the spiritual;

Editors' notes and page, col. 517

Footnotes

(77) ‹anchor: sit in dolore› · call in col 517

Job III, 3.

Job 3:3.

(printed under page 269)

(78) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

ibid. 4.

Ibid., verse 4.

(printed under page 269)

Page

running head: 517 ANONYMUS IN JOB. —
marginal letters: A mus terrenae nativitati,; B tium devote memoriam; C nox illa sit; D etiam amicos in
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word mus (from gaudea-)

PG 17:518

omnibus qui delectationem putant carnales delicias, omnibus qui voluptati ac ventri deserviunt super terram; omnibus istis obscurus efficiatur, quia in tenebris prodibunt, quia in tenebras ibunt, quia tenebrae contegent nomen eorum. Dies ille sit in tenebris. Ille in quo malignus atque tenebrosus diabolus suam perfecit voluntatem. Nam et vere nisi primum obscuraverit diabolus corda hominum, nisi primum infuscaverit animas eorum, nisi prius oblivionem dederit timoris Dei atque terribilium judiciorum ejus, non utique valebit unquam peccatorum semen seminare in cordibus eorum. Postquam vero obscuraverit animam, et a Deo averterit, tunc scilicet ad omnia mala, ad impudicitiam, ad infidelitatem atque ad omnia carnis desideria tanquam eos qui in tenebris sunt facile convertit. Istis ergo talibus efficitur dies illa, hoc est dies nativitatis, dies tenebrarum. Et non solum dies nativitatis tenebrae illis efficiuntur, sed insuper adhuc dies mortis aeternarum tenebrarum introitus efficitur illis. Dies enim tenebrosus circumdabit hos tales. Haec namque universa significans dicit : Dies illa sit in tenebris. Dies impiorum, dies infidelium, dies lascivorum, impudicorum, eorum qui neque in die nativitatis pietatem custodiunt, neque in die mortis poenitentiam ostendunt. Istis ergo talibus dies ille sit in tenebris, quia in tota vita sua tanquam in tenebris ambulant, qui palpant velut caecus circa parietem. Justis autem lux est semper in die nativitatis, sicut Jeremiae et omnibus sanctis. Et in die mortis, sicut Lazaro qui deportatus est ab angelis in sinum Abrahae, Isaac et Jacob, in saecula saeculorum. Amen. Dies ille sit in tenebris, et non requirat illum Dominus desuper. Identidem ad priora se convertit, non inquirat illum Dominus, ne inquisitus iterum ad me perveniat, ne inventus identidem me inveniat. Non inquirat illum Dominus desuper, non recordetur, non reputet. Non enim est dignus, neque ipse dies, neque ille qui in ipso die amarissima mihi ingessit tormenta. Diem nativitatis memorat, et lamentabilium suppliciorum diem significat, quinimo ipsa supplicia, vel potius diabolum qui ingessit ea, quem de superioribus cadentem non requiret Dominus unquam. Non requirat eum Dominus desuper. Quid dicis, o beate Job? Ergo alios dies inquiret, ut de isto solo dicas velut interminans : Non inquirat illum Dominus desuper? Utique, ait, omnes dies saeculi inquirentur, omnia tempora, et momenta atque saecula requirentur et producentur : nimirum non dies saeculi qui naturam non habent neque substantiam, sed verba et facta quae in illis diebus sunt gesta vel dicta, sed cogitationes et consilia atque tractatus, qui in omni tempore vel momento hujus saeculi tractati sunt atque cogitati. Haec igitur omnia in omnibus gentibus, et in omni lingua inquisita in judicio manifestantur in tempore inquisitionis. Non enim mentitur is qui

for all who count carnal delights as pleasure, for all who serve pleasure and the belly upon the earth; for all these let it be made dark, because in darkness they shall go forth, because into darkness they shall go, because darkness shall cover their name. Let that day be in darkness (Job 3:4). That day wherein the malignant and dark devil accomplished his will. For indeed truly, unless the devil first darkens the hearts of men, unless he first blackens their souls, unless he first gives forgetfulness of the fear of God and of His terrible judgements, he certainly will never be able to sow the seed of sins in their hearts. But after he has darkened the soul, and turned it away from God, then assuredly to all evils, to unchastity, to unbelief, and to all the desires of the flesh he easily turns them as those who are in darkness. For such men as these, therefore, that day, that is, the day of birth, becomes a day of darkness. And not only does the day of birth become darkness for them, but moreover the day of death also becomes for them the entrance of eternal darkness. For a dark day shall encompass such men as these. Signifying all these things, therefore, he says: Let that day be in darkness. The day of the ungodly, the day of unbelievers, the day of the wanton, of the unchaste, of those who neither keep godliness on the day of birth, nor show repentance on the day of death. For such men as these, therefore, let that day be in darkness, because in all their life they walk as though in darkness, who grope like a blind man about a wall. For the righteous, however, there is always light on the day of birth, as for Jeremiah and all the saints. And on the day of death, as for Lazarus who was carried away by the angels into the bosom of Abraham, Isaac, and Jacob, for ever and ever. Amen. Let that day be in darkness, and let not the Lord seek for it from above (Job 3:4). Again and again he turns back to what went before: let not the Lord inquire after it, lest being inquired after it come to me again, lest being found it find me again and again. Let not the Lord inquire after it from above, let Him not remember it, let Him not reckon it. For it is not worthy, neither the day itself, nor he who on that day heaped most bitter torments upon me. He mentions the day of birth, and signifies the day of lamentable punishments, nay rather the punishments themselves, or rather the devil who heaped them on, whom falling from thethings above the Lord will never seek for. Let not the Lord seek for it from above. What do you say, O blessed Job? Will He then inquire after other days, that concerning this one alone you say as though threatening: Let not the Lord inquire after it from above? Assuredly, says he, all the days of the age shall be inquired after, all times and moments and ages shall be sought for and brought forth: doubtless not the days of the age, which have neither nature nor substance, but the words and deeds which in those days were done or spoken, and the thoughts and counsels and designs which in every time or moment of this age were designed and thought. All these things, therefore, in all nations and in every tongue, being inquired into, are made manifest in the judgement in the time of inquiry. For He does not lie Who

Editors' notes and page, col. 518

Footnotes

(79) ‹anchor: Dominus desuper› · call in col 518

ibid.

Ibid.

(printed under page 269)

Page

running head: ANONYMUS IN JOB. — LIB. III. 518
marginal letters: A omnibus qui delectationem; B eos qui in; C sicut Lazaro qui; D minus desuper. Quid
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 17:519

ait : Memor sum ea quae a saeculo sunt dinumerare, non solum tempora et momenta, et dies, et annos, sed quin potius omnium hominum cordis occulta, juxta hoc quod dictum est : Qui fingit sigillatim corda eorum, qui intelligit omnia opera eorum. Et adhuc alibi : Ipse autem novit occulta cordis. Apostolus vero his consonanter dicit : In die qua judicabit Deus occulta hominum. Ille enim dies manifestabit omnia, in igne revelans cuncta. Scientes itaque nos, o viri, quia adversum tam terribilem habemus judicem, sancte conversari et in factis et in verbis studeamus, ut non pro condemnatione in judicio, sed pro requie atque gloria aeterna inquiramur. Deinde, non sit, inquit, in diebus anni, neque numeretur in diebus mensium. Quis? Maledictus atque perditus ille dies. Iste non sit in diebus anni, neque numeretur in diebus mensium. Nunc ostendisti evidenter, o beate Job, quia non diem creaturae maledixisti, quia non diem anni vel mensium devotasti, sed illum qui non est in substantia, neque in numero, neque in computo. Omnes enim dies anno et mensibus circumdantur vel computantur. Extra annum autem et menses nullus est dies. Ergo si dies qni istic maledictus est ac perditus est, non est in anno, et tu dicis : Non sit in diebus anni : non est in mensibus, et dicis : Non numeretur in diebus mensium, nihil est, nusquam est, hoc quod non est maledicis, maledicis enim qui non est perire volens. Et merito irreprehensibilis in omnibus permanes, beatissime Dei amice Job. Aut etiam aliter intelligamus maledictum hunc atque perditum diem de quo dicit : Dies ille sit in tenebris, et non inquirat illum Dominus desuper. Figurate significat per haec infelicem illum Judam, per ista de longe eum ostendit, qui debuerat esse dies serenus, et splendidus ac perspicuus, et sibi luminosus et aliis lucidus, factus est tenebrosus per semetipsum atque obscurus. Hunc ergo significans dicit : Dies ille sit in tenebris qui lucem dereliquit, qui a luce discessit, qui lucem in mortem tradidit, et non inquirat illum Dominus desuper, cum inquisierit Petrum et caeteros apostolos resurgens a mortuis. Non sit in diebus anni, Ecclesiae festivitatibus atque sanctificationibus, non sit in unitate Ecclesiae, non numeretur inter dies mensium, in numero duodecim apostolorum, tanquam duodecim mensium, sed deleatur de libro viventium, et cum justis non scribatur. His consonanter inferius universum populum Judaeorum designans atque increpans, noctemqne eum nuncupans dicit : Obscurentur sidera noctis illius. Cujus noctis? Illius de qua dicit Apostolus : Nox praecessit. Quae sidera obscurentur? Sacerdotes, et Scribae, et Pharisaei : nam hi qui debuerant in modum stellarum fulgere atque lucere in lege tanquam in nocte, effecti sunt omnes tenebrosi atque obscuri. Sustineat, inquit, nox illa Judaeorum tenebrosus populus, sustineat resurrectionem

says: I am mindful to number the things that are from of old, not only times and moments, and days, and years, but nay rather the hidden things of the heart of all men, according to that which was said: Who fashions their hearts one by one, Who understands all their works (Ps. 32:15). And further elsewhere: For He Himself knows the hidden things of the heart (Ps. 43:22). And the Apostle in harmony with these things says: In the day when God shall judge the hidden things of men (Rom. 2:16). For that day shall make all things manifest, revealing all things in fire. Knowing therefore, O men, that we have to face so terrible a Judge, let us strive to conduct ourselves holily both in deeds and in words, so that we may be inquired after in the judgement not for condemnation, but for rest and eternal glory. Next, let it not be, says he, among the days of the year, nor let it be numbered among the days of the months (Job 3:6). Which one? That cursed and lost day. Let this one not be among the days of the year, nor be numbered among the days of the months. Now you have shown clearly, O blessed Job, that you did not curse a day of creation, that you did not execrate a day of the year or of the months, but that which is not in substance, nor in number, nor in reckoning. For all days are encompassed or reckoned by the year and the months. Outside the year and the months, however, there is no day. Therefore if the day which is here cursed and lost is not in the year, and you say: Let it not be among the days of the year; and is not in the months, and you say: Let it not be numbered among the days of the months, it is nothing, it is nowhere; that which is not, you curse, for wishing it to perish you curse a day which is not. And deservedly you remain blameless in all things, O most blessed Job, friend of God. Or let us also understand otherwise this cursed and lost day concerning which he says: Let that day be in darkness, and let not the Lord inquire after it from above. Figuratively he signifies through these things that unhappy Judas; through these things from afar he points him out, who ought to have been a serene day, and splendid and clear, both luminous to himself and bright to others, yet became dark through himself and obscure. Signifying him, therefore, he says: Let that day be in darkness which forsook the light, which departed from the light, which betrayed the light unto death, and let not the Lord inquire after him from above, when rising from the dead He inquires after Peter and the other apostles. Let him not be among the days of the year, in the feasts and sanctifications of the Church, let him not be in the unity of the Church, let him not be numbered among the days of the months, in the number of the twelve apostles, as of the twelve months, but let him be blotted out from the book of the living, and not be written with the righteous (Ps. 68:29). In harmony with these things, lower down designating and rebuking the whole people of the Jews, and calling it night, he says: Let the stars of that night be darkened (Job 3:9). Of what night? Of that concerning which the Apostle says: The night is far spent (Rom. 13:12). What stars let be darkened? The priests, and the Scribes, and the Pharisees: for these, who ought after the manner of stars to have shone and given light in the law as in the night, have all become dark and obscure. Let that night, says he, the dark people of the Jews, wait for, let it wait for the resurrection

Editors' notes and page, col. 519

Footnotes

(80) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot)

Psal. XXXII, 15.

Psalm 32:15 (Vulgate numbering).

(printed under page 270)

(81) ‹anchor: not visible on the page foot› · call in col (not visible)

Psal. XLIII, 22.

Psalm 43:22 (Vulgate numbering).

(printed under page 270)

(82) ‹anchor: not visible on the page foot› · call in col (not visible)

Rom. II, 16.

Romans 2:16.

(printed under page 270)

(83) ‹anchor: not visible on the page foot› · call in col (not visible)

Job III, 6.

Job 3:6.

(printed under page 270)

(84) ‹anchor: Nox praecessit› · call in col 519

Rom. XIII, 12.

Romans 13:12.

(printed under page 270)

(85) ‹anchor: not visible on the page foot› · call in col (not visible)

Job III, 17.

Job 3:17. [The first digit of the verse number is unclear in the scan; read as 17.]

(printed under page 270)

Page

running head: 519 ANONYMUS IN JOB. —
marginal letters: A ait : Memor sum; B atque perditus ille; C in omnibus permanes,; D sium, in numero
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word resurre- (ctionem)

PG 17:520

Domini, sed non veniat in lucem vultus ejus, neque videat luciferum orientem Spiritum sanctum Paracletum de excelsis ad apostolos missum. Aliaque plurima demonstrantur ex ipsis beati Job sermonibus, quae in resurrectione atque judicio praevenient impiis atque injustis tanquam abortivum exiens de ventre matris suae. Illic, inquit, impii requieverunt ab ira indignationis, illic requieverunt dolentes corpore. Illic, inquit, in resurrectione, in inquisitione, in judicio. Illic enim requiescit eatenus indignatio atque furor impiorum, cum digna illis illata fuerit damnatio atque tormentum : tunc erunt tanquam aborsum exiens de ventre matris suae, sicut infantes qui non viderunt lucem. Nam sicut abortiva de ventre matris suae exeuntia non viderunt lucem, sed ex tenebris in tenebras eunt, ex tenebris atque angustia uteri materni in tenebras et angustias terrae atque sepulcri : sic impii de tenebris in tenebras eunt, ex angustia in angustiam expellentur, de corpore in sepulcrum, ex sepulcro in angustiam expellentur atque judicii damnationem, et in tenebras exteriores, ubi non est lux, neque videbunt vitam homines. Pusillus et magnus, inquit, ibi est. Non est enim personarum acceptor regni hujus rex. Merito ex aequo impertit omnibus et pusillis et magnis, et humilibus et altis regni hujus introitum : illis sane qui aequaliter illum metuunt, qui aequaliter illum diligunt. Pusillus et magnus. Ibi est Lazarus pusillus cum Abraham magno. Et servus non timens dominum suum. In corruptione enim non est dominus corruptibilis, neque carnalis, sed cum apparuerit facies coelestis Domini atque judicis, tunc corruptibiles atque carnales domini nusquam apparebunt. Merito illic est servus non timens dominum suum. Memoratus enim timor judicii, terror atque formido futurorum, omnem timorem corruptibilem et carnalem in oblivionem deducit atque foras mittit. Non enim servi dominorum timoris recordantur, neque domini servis imperare occurrunt. Unus enim timor inquisitionis atque judicii apprehendet cunctos. Merito illic est servus non timens dominum suum. Ibi est Abdias non timens Achab dominum suum. Ibi est Onesimus non timens Philemonem dominum suum. Aliique innumeri reperiuntur et in lege, et in Evangelio his similes, qui coelesti Domino ac Deo omnium servientes, non timuerunt super terram dominos carnales ad obediendum eis in malis, neque in coelis eos timent in conspectu veri Domini venientes. Nam cum servitutem carnalem pure eis atque devote exhibuissent, non discesserunt a Creatoris servitute. Hoc namque oportet reddere servos carnalibus dominis suis, ut non fraudent, ut non circumveniant, ut non insidientur dominis suis, ut non ad oculum serviant, ut non in facie fingant, sed foris ab oculis, sed foris a

of the Lord, yet let it not come into the light of His countenance, nor see the rising morning star, the Holy Spirit the Paraclete sent from on high to the apostles. And very many other things are demonstrated from the very words of blessed Job, which in the resurrection and judgement shall come upon the ungodly and unrighteous like an untimely birth coming forth from its mother's womb. There, says he, the ungodly have rested from the wrath of indignation, there those who are pained in body have rested (Job 3:17). There, says he, in the resurrection, in the inquiry, in the judgement. For there the indignation and fury of the ungodly rests thus far, when worthy damnation and torment has been brought upon them: then they shall be like an untimely birth coming forth from its mother's womb, like infants that have not seen the light (Job 3:16). For just as untimely births coming forth from their mother's womb have not seen the light, but go from darkness into darkness, from the darkness and narrowness of the mother's womb into the darkness and narrows of the earth and the tomb; so the ungodly go from darkness into darkness, from narrowness into narrowness shall they be driven out, from the body into the tomb, from the tomb into narrowness shall they be driven out and into the damnation of judgement, and into the outer darkness, where there is no light, nor shall men see life. Small and great, says he, are there (Job 3:19). For the King of this kingdom is no respecter of persons. Deservedly He bestows equally upon all, both small and great, both lowly and high, the entrance of this kingdom: upon those, indeed, who equally fear Him, who equally love Him. Small and great. There is the small Lazarus with the great Abraham. And the servant not fearing his master (Job 3:19). For in incorruption there is no corruptible master, nor carnal, but when the countenance of the heavenly Lord and Judge has appeared, then corruptible and carnal masters shall nowhere appear. Deservedly there is the servant not fearing his master. For the mentioned fear of the judgement, the terror and dread of things to come, brings into forgetfulness and casts out every corruptible and carnal fear. For servants do not remember the fear of masters, nor do masters think to give commands to servants. For one fear of the inquiry and judgement shall lay hold of all. Deservedly there is the servant not fearing his master. There is Obadiah not fearing Ahab his master. There is Onesimus not fearing Philemon his master. And innumerable others like these are found both in the law and in the Gospel, who serving the heavenly Lord and God of all, did not fear carnal masters upon the earth so as to obey them in evil things, nor in the heavens do they fear them when coming into the sight of the true Lord. For while they rendered carnal service to them purely and devoutly, they did not depart from the service of the Creator. For this it behoves servants to render to their carnal masters, that they do not defraud, that they do not circumvent, that they do not lie in wait for their masters, that they do not serve to the eye, that they do not feign to the face, but away from the eyes, and away from

Editors' notes and page, col. 520

Footnotes

(86) ‹anchor: ibi est› · call in col 520

ibid. 19.

Ibid., verse 19.

(printed under page 270)

Page

running head: ANONYMUS IN JOB. — LIB. III. 520
marginal letters: A ctionem Domini, sed; B viderunt lucem, sed; C Abraham magno. Et; D dominum suum. Aliique
old-edition numerals: (none)
other: Latin only, no Greek printed; begins mid-word ctionem (from resurre-)

PG 17:521

facie omnem gratiam dominis suis ostendant. Hujus namque rei ingentem in coelis accipient remunerationem a Domino omnium atque judice vivorum et mortuorum. In servum venundatus est Joseph, sed in malo atque impio actu non obedivit dominae suae. Merito et in terris in Aegypto, et in coelis in perpetuo dominabitur illi, quae illicite ad tempus dominari visa est. Haec scilicet universa pro bonorum commonitione diximus, a beato Job etiam nos de his admoniti, dicente eo evidenter : Pusillus et magnus ibi est, et servus non timens dominum suum. Inveniet qui inquirere studuerit, etiam caetera alia his consonantia, et ea quae nunc

the face show all good will to their masters. For of this thing they shall receive a vast reward in the heavens from the Lord of all and Judge of the living and the dead. Joseph was sold for a servant (Ps. 104:17), yet in an evil and ungodly act he did not obey his mistress. Deservedly both on earth in Egypt, and in the heavens for ever shall he have dominion over her, who unlawfully for a time seemed to have dominion. All these things assuredly we have said for the admonition of the good, having ourselves also been admonished concerning these things by blessed Job, when he clearly says: Small and great are there, and the servant not fearing his master (Job 3:19). He who strives to inquire will find the other things also in harmony with these, both those which are now

istic per ordinem, et cuncta quae in priori multipliciter a justo illo sunt dicta de Dei magnitudine, et de sua tolerantia, quae sustinuit absque culpa innocens in conspectu Dei, et coram omnibus hominibus, quae sustinuit cum gratiarum actionibus atque confessionibus Dei, quae sustinuit piae tolerantiae formam praebens in perpetuo cunctis. Beati qui te fuerint imitati, beatissime Job. Beati qui tua vestigia fuerint secuti. Beati qui similiter ut tu in fide, et pietate, atque in omnium sibi accidentium tolerantia consummati fuerint. Hi requiescent in perpetuo apud Deum Patrem, cui gloria in saecula saeculorum. Amen.

here in order, and all the things which in the former part were manifoldly spoken by that righteous man concerning the greatness of God, and concerning his own endurance, the things which he endured without fault, innocent in the sight of God and before all men, the things which he endured with thanksgivings and confessions of God, the things which he endured offering a pattern of godly endurance for ever to all. Blessed are those who imitate you, O most blessed Job. Blessed are those who follow your footsteps. Blessed are those who similarly to you are perfected in faith, and godliness, and in the endurance of all things that befall them. These shall rest for ever with God the Father, to Whom be glory for ever and ever. Amen.

Editors' notes and page, col. 521

Footnotes

(86) ‹anchor: not visible on the page foot› · call in col (not visible; the call falls outside the cropped foot, in the closing lines of the commentary above the Admonitio)

Psal. CIV, 17.

Psalm 104:17 (Vulgate numbering). [Numeral 86 as printed. It repeats the 86 read on page 270 (ibid. 19); check both pages' feet against the full pages.]

(printed under page 271)

(87) ‹anchor: not visible on the page foot› · call in col (not visible)

Job III, 19.

Job 3:19.

[Not footnotes, so not set: the sheet signature "PATROL. GR. XVII." and the gathering number "17" at the page foot.] (printed under page 271)