PG 17 · cols. 57–106

Origenes, Enarrationes in Job (ex Bibliotheca Gallandiana)

Editors' preface

PG 17:57

ΩΡΙΓΕΝΟΥΣ ΕΞΗΓΗΤΙΚΑ

Origen's Exegetical Works

ΕΙΣ ΤΟΝ ΙΩΒ.

On Job.

ΚΕΦ. Αʹ.

Chapter I.

Στίχ. ιʹ. Οὐ σὺ περιέφραξας τὰ ἔξω αὐτοῦ;

Verse 10. Hast Thou not hedged about the things outside him?

Πόθεν οἶδας, ὅτι πέφρακται; Οὗτος ὁ ἀντίδικος ἡμῶν ὁ διάβολος ὡς λέων ὠρυόμενος περιπορεύεται,

Whence do you know that he has been hedged about? This adversary of ours, the devil, walks about like a roaring lion,

Editors' notes and page, col. 57

Footnotes

- (9) Ex cod. Ven. 538

From the Venice codex 538.

Footnotes

(48) ‹anchor: not visible› · call in col 58

II Paral. XIII, 19, 20.

2 Chronicles 13:19, 20.

(printed under page 37)

(49) ‹anchor: multum abs te iter› · call in col 58

III Reg. XIX, 7.

1 Kings 19:7.

(printed under page 37)

(50) ‹anchor: Ad vesperam comedetis carnes› · call in col 58

Exod. XVI, 12.

Exodus 16:12.

(printed under page 37)

(4) ‹anchor: not visible› · call in col 58

Vide III Reg. XVI, 23 et 18.

See 1 Kings 16:23 and 18.

(printed under page 37)

(5) ‹anchor: not visible› · call in col 58

Ms. in margine ογ΄.

The manuscript has ογ΄ (73) in the margin.

(printed under page 37)

(6) ‹anchor: not visible› · call in col 58

Haec forte Theodoreti sint.

These are perhaps Theodoret's.

(printed under page 37)

(7) ‹anchor: δυνάμεων σύμβολος› · call in col 58

Forte σύμβολοι.

Perhaps σύμβολοι ("symbols", plural).

(printed under page 37)

(8) ‹anchor: παραπλησίως τό› · call in col 58

Forte τῷ. Et Paulo ante, τοῦ Θεοῦ.

Perhaps τῷ. And a little before, τοῦ Θεοῦ ("of God").

(printed under page 37)

(9) ‹anchor: ΚΕΦ. Α΄.› · call in col 58

Ex cod. Ven. 538

From the Venice codex 538.

(printed under page 37)

Footnotes

(51) ‹anchor: not visible› · call in col 59

I Petr. V, 8.

1 Peter 5:8.

(printed under page 38)

(52) ‹anchor: not visible› · call in col 59

Job I, 10.

Job 1:10.

(printed under page 38)

(10) ‹anchor: not visible› · call in col 59

Deest ἔρχεται vel ἦλθε. Hi duo versus sunt ex cod. Naniano Commentar. in Job.

ἔρχεται ("comes") or ἦλθε ("came") is wanting. These two verses are from the Nanian codex, Commentary on Job.

(printed under page 38)

(11) ‹anchor: not visible› · call in col 59

Confer. t. XII, col. 1031.

Compare vol. 12, col. 1031.

(printed under page 38)

(12) ‹anchor: Ἀλλ' ὅτε› · call in col 59

Forte ὅτι.

Perhaps ὅτι.

(printed under page 38)

(13) ‹anchor: ΚΕΦ. Β΄.› · call in col 59

Ex eodem cod. Nan., ubi inscribitur, Ὀλυμπιοδώρου, Ὠριγένους.

From the same Nanian codex, where it is headed "Of Olympiodorus, of Origen."

(printed under page 38)

(14) ‹anchor: Χρόνου δὲ προβεβηκότος› · call in col 59

Ex cod. Ven. XXI. Confer et Olympiodor.

From Venice codex 21. Compare also Olympiodorus.

(printed under page 38)

(15) ‹anchor: Εἶπεν αὐτῷ ἡ γυνὴ› · call in col 59

Ex cod. Venet. 538

From the Venice codex 538.

(printed under page 38)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:60

ζητῶν καταπιεῖν τινα. Ἦλθεν οὖν καὶ περὶ τὸν Ἰὼβ, βουλόμενος τὰ αὐτὰ ποιῆσαι. Ὕστερον λαβὼν ἐξουσίαν, ταῦτα πεποίηκε. Καὶ ὅτι πάντα περιπεφραγμένα ἦν, καὶ ταῦτα νοήσας ἐκ τοῦ κεκωλύσθαι· βουλόμενος ποιεῖν τὰ περὶ τοῦ Ἰὼβ, εἶπε· Σὺ περιέφραξας τὰ ἔσω αὐτοῦ καὶ τὰ ἔξω αὐτοῦ. Πάντα οὖν ἐφ' ὅσον οὐ δίδοται τῷ διαβόλῳ, σὺ περιέφραξας.

seeking to swallow someone up (1 Pet. 5:8). He came therefore around Job also, wishing to do the same things. Afterwards, having received authority, he did these things. And because all things were hedged about, having understood this too from his having been hindered while wishing to do the things concerning Job, he said: Thou didst hedge about his inside things and his outside things. All things, therefore, for so long as they are not given over to the devil, Thou hast hedged about.

Στ. ιηʹ. Ἔτι τούτου λαλοῦντος, ἄλλος ἄγγελος λέγων τῷ Ἰώβ· Τῶν υἱῶν σου καὶ τῶν θυγατέρων σου ἐσθιόντων καὶ πινόντων, παρὰ τῷ ἀδελφῷ αὐτῶν τῷ πρεσβυτέρῳ,

Verse 18. While this one was still speaking, another messenger, saying to Job: While your sons and your daughters were eating and drinking with their elder brother,

Στ. ιθʹ. Ἐξαίφνης πνεῦμα μέγα ἐπῆλθεν ἐκ τῆς ἐρήμου, καὶ ἥψατο τῶν τεσσάρων γωνιῶν τῆς οἰκίας, καὶ ἔπεσεν ἡ οἰκία ἐπὶ τὰ παιδία σου, καὶ ἐτελεύτησαν. Ἐσώθην δὲ ἐγὼ μόνος, καὶ ἦλθον τοῦ ἀπαγγεῖλαί σοι.

Verse 19. Suddenly a great wind came upon them from the wilderness, and touched the four corners of the house, and the house fell upon your children, and they died. And I alone was saved, and have come to report to you.

Τὰς μὲν οὖν καμήλους πεποίηκε γενέσθαι ὑπὸ τοὺς ἱππεῖς, τοὺς ὄνους δὲ καὶ τὰ ζεύγη τῶν βοῶν ὑπὸ τοὺς αἰχμαλωτίζοντας· τὰ πρόβατα δὲ ἐμίσει. Διὰ τοῦτο πῦρ ἐπ' αὐτὰ κατήγαγεν. Ἀλλὰ καὶ τοῖς υἱοῖς ἐπεβούλευσε, καιρὸν ἐζήτει τοῦ αὐτοὺς ἀπολέσαι. Εἰ εὑρήκει ἀναγινώσκοντας, οὐκ ἂν ἥψατο τῆς οἰκίας, οὐδὲ τόπον εἶχε τοῦ αὐτοὺς ἀποκτεῖναι. Εἰ εὑρήκει προσευχομένους, οὐδὲν ἠδύνατο ποιῆσαι κατ' αὐτῶν. Ἀλλ' ὅτε εὗρεν εὐκαιρίαν, ἴσχυσε. Ποῖος οὖν ὁ καιρός; Μέθη ἦν, συμπόσιον ἦν. Τὸ, τῶν γωνιῶν τῆς οἰκίας ἅψασθαι τὸ πνεῦμα, ἐπίστησον, ὅτι ἐν ταῖς τῶν γωνιῶν πλατείαις οἱ ὑποκριταὶ ἑστῶτες προσεύχονται· πᾶς δὲ ὁ μὴ ἐπιβεβηκὼς εὐθείας ὁδοῦ, ταῖς γωνίαις κέχρηται. Πλατεῖα δὲ γωνία ἡ πολλὴ καὶ ἀνειμένη κακία.

The camels, then, he caused to come under the horsemen, and the asses and the yokes of oxen under the captors; but the sheep he hated. On this account he brought down fire upon them. Moreover he plotted against the sons also, and sought an opportunity to destroy them. If he had found them reading, he would not have touched the house, nor had place to kill them. If he had found them praying, he could have done nothing against them. But when he found a favourable opportunity, he prevailed. What then was the opportunity? There was drunkenness, there was a drinking-party. As to the phrase, the wind touched the corners of the house, observe that the hypocrites pray standing in the broad ways of the corners (Matt. 6:5); and everyone who does not tread a straight road uses corners. And a broad corner is much and unrestrained wickedness.

ΚΕΦ. Βʹ. Στίχ. βʹ. Καὶ εἶπεν ὁ Κύριος τῷ διαβόλῳ· Πόθεν σὺ ἔρχῃ;

Chapter II. Verse 2. And the Lord said to the devil: Whence do you come?

Ἑώρα ὁ Θεὸς, ὅπως αἰσχυνθεὶς διεπονεῖτο ὁ Σατανᾶς. Ὅταν δὲ ἐπερωτῶν ἴδῃ ἀγνωμονοῦντα, τότε ἐλέγχει κακουργοῦντα, ὡς ἤλεγξε τὸν Κάϊν.

God saw how Satan, put to shame, was sore vexed. And when upon questioning him He sees him acting stubbornly, then He convicts him of doing evil, as He convicted Cain.

Στ. θʹ. Χρόνου δὲ προβεβηκότος, εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ.

Verse 9. And when much time had passed, his wife said to him.

Ὅρα τὸ κακοῦργον. Ὅτε πολὺς διῆλθε χρόνος, τότε ἐπιτίθεται· τότε γὰρ μάλιστα τῆς δυνάμεως ἐξασθενεῖ. Διπλᾶ τὰ τῆς ἀσθενείας ἦν, τῷ τε τὸν φέροντα ἀσθενέστερον γενέσθαι τῷ μήκει τοῦ χρόνου, καὶ τῷ τὴν ἐλπίδα ἀπογνωσθῆναι μᾶλλον. Καὶ μετ' ὀλίγα· Μὴ τοίνυν τοῦτο ἴδωμεν, ὅτι γυνὴ, ἀλλὰ τί συμβουλεύει. Τοῦτο καὶ τοῖς νῦν ἀνθρώποις παραινῶ, μὴ πρὸς τὰ τῶν προσώπων ἀξιώματα βλέπειν, ἀλλὰ πρὸς τὸν τρόπον τῆς συμβουλῆς. Γυνή ἐστιν ἵνα βοηθῇ, οὐχ ἵνα ὑποσκελίζῃ.

See the malice. When much time had passed, then he attacks; for then above all he weakens in his strength. The things of weakness were twofold, both in that the sufferer had become weaker through the length of time, and in that hope had been more despaired of. And after a few words: Let us not therefore look at this, that she is a wife, but at what she counsels. This I exhort men of the present day also, not to look to the dignities of persons, but to the manner of the counsel. A wife exists in order to help, not in order to trip up.

Στ. θʹ. Εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ· Μέχρι τίνος καρτερήσεις;

Verse 9. His wife said to him: Until when will you endure?

Τὸ πάντων μηχανημάτων τῶν προλαβόντων ἰσχυρότερον ὕστερον ὁ διάβολος προσάγει. Εἴθε καὶ ταύτην ἔλαβες! Εἴθε μετὰ τῶν παίδων κατέχωσας! Τινὲς δέ φασιν οὐδὲ τῆς γυναικὸς εἶναι τὰ ῥήματα, ἀλλ' αὐτὸν

The devil brings forward last that which is stronger than all the preceding devices. Would that you had taken her also! Would that you had buried her beneath the ruins along with the children! Yet some say that the words are not even the wife's, but that he himself

Editors' notes and page, col. 60

Page

running head: SUPPLEMENTUM AD ORIGENIS EXEGETICA.
marginal letters: A ται, ζητῶν; B (11) Τὰς μὲν οὖν; C καὶ ἀνειμένη; D Μὴ τοίνυν τοῦτο
old-edition numerals: (none)
other: begins mid-word ται (περιπορεύεται from col. 57); ends mid-word αὐ- (αὐτοῦ)
other: the column ends with the half-word αὐ- and col 61 does not begin with its rest: left as printed; join the word where its rest stands

PG 17:61

εἰς αὐτὴν τυπωθέντα ταῦτα φθέγγεσθαι· οὐδὲ γὰρ ἦν τὴν γυναῖκα τοῦ Ἰὼβ τοιαύτην εἶναι· πλὴν εἴ τις λέγοι, συμφορᾷ περιτραπεῖσαν, τοιαύτην αὐτὴν γενέσθαι. Καὶ μετ' ὀλίγα· Εἰκὸς οὐ ταύτην πρώτην γεγενῆσθαι τὴν συμβουλὴν, ἀλλὰ πολλάκις πολλὰ τούτων ἀκοῦσαι χαλεπώτερα παρὰ τῆς γυναικός. Ὅρα διαβολικὴν ἀπάτην. Ἐνενόησε τὴν Εὔαν. Τοῦτο, φησὶ, τὸν πρῶτον κατήνεγκεν ἄνθρωπον· τοῦτο καὶ τούτου περιγενέσθαι δυνήσεται. Ἀλλ', ὦ ἄθλιε καὶ ἀνόητε! ἐκεῖνον ἥττονα γαστρὸς εὑροῦσα, ἰὸν ἔσπειρε τὸν ἑαυτῆς. Τοῦτον δὲ ὁρᾷς φιλοσοφοῦντα, καὶ αὐτῆς περιγενόμενον τῆς φύσεως. Οὐκ ἐπέκαμψεν αὐτὸν χρημάτων ἀπώλεια, οὐδὲ παίδων θάνατος ἄωρος, οὐδὲ βάσανος σώματος ἀπαραμύθητος, οὐδὲ χρόνου μῆκος τοσοῦτον. Καὶ τὸν ὑπὸ πραγμάτων οὐχ ἁλόντα, τοῦτον ὑπὸ λόγων προσδοκᾷς χειρώσασθαι;

who had shaped himself into her likeness, uttered these things; for neither was it possible for the wife of Job to be such a woman; unless someone should say that, overturned by calamity, she became such. And a little further on: It is likely that this was not the first counsel that occurred, but that he often heard many things harsher than these from his wife. Behold diabolical deceit. He bethought himself of Eve. This, says he, brought down the first man; this will be able to prevail over this man as well. But, O wretched and foolish one! because she found that man weaker than the belly, she sowed her own venom. Yet this man you see practising philosophy, and prevailing over nature itself. Loss of possessions did not bend him, nor untimely death of children, nor inconsolable torture of body, nor so great a length of time. And the man who was not captured by deeds, do you expect to subdue this man by words?

Τοῦ αὐτοῦ.

Of the same.

Τί τὸν ἀθλητὴν ἐκλύεις; Τί καταστέλλεις τὰς χεῖρας; δέον εἰπεῖν κατὰ τὸν Ἀπόστολον· Ἔτι μικρὸν, ἔτι μικρόν.

Why do you unnerve the athlete? Why do you let droop his hands? when one ought to say according to the Apostle: Yet a little while, yet a little while (Heb. 10:37).

Στ. θʹ. Ἀλλ' εἰπόν τι ῥῆμα εἰς Κύριον, καὶ τελεύτα.

Ver. 9. But say some word against the Lord, and die.

Μετὰ τὸ τὴν τραγῳδίαν ἀκριβῶς διηγήσασθαι, τότε τὴν ἀναίσχυντον ἐπιφέρει συμβουλήν. Καὶ οὐδὲ αὐτῷ φανερῶς εἶπε, Βλασφήμησον. Οἱ γὰρ πονηρὰ συμβουλεύοντες οὐ τολμῶσιν ἀνακεκαλυμμένην εἰσάγειν τὴν συμβουλήν. Τί λέγεις, ὦ γύναι; Δέον ἐξιλεώσασθαι, δέον καταλλάξαι, παροξῦναι μᾶλλον παραινεῖς; Εἰ γὰρ ὁ Θεὸς ταῦτα ἐποίησε, παρακαλέσαι αὐτὸν, οὐ βλασφημῆσαι δεῖ. Πόθεν δὲ δῆλον, ὅτι καὶ ἐρώμενον τελευτήσω; Πλὴν ὅρα ὅπως εἶχε περὶ τῆς βλασφημίας ἡ γυνή. Ὥσπερ παραχρῆμα αὐτὴν θάνατον ἐπάγειν ἱκανὴν ἡγεῖτο.

After recounting the tragedy with exactness, she then brings forward her shameless counsel. And not even to him did she openly say, Blaspheme. For those who give evil counsel do not dare to introduce their counsel uncovered. What do you say, O woman? When it is needful to propitiate, when it is needful to reconcile, do you advise rather to provoke to anger? For if God did these things, one must entreat Him, not blaspheme Him. And whence is it evident that even being loved [so printed, perhaps cursing] I shall die? Yet see how the woman was disposed concerning blasphemy. She deemed it sufficient to bring on death immediately, as it were.

Στ. ιʹ. Εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὑποίσομεν;

Ver. 10. If we have received the good things from the hand of the Lord, shall we not endure the evil things?

Ὁ γὰρ μακάριος οὗτος, πανταχόθεν βαλλόμενος, ἀσφαλέστερον ἵστατο, καὶ μυρία βέλη δεχόμενος, οὐκ ἐνεδίδου. Ἀλλ' ἐκένωσε μὲν τοῦ διαβόλου τὴν βελοθήκην, αὐτὸς δὲ οὐ κατέπεσεν, οὐδὲ ὑπεσκελίσθη. Ἀλλ' ὥσπερ ἄριστος κυβερνήτης, οὔτε μαινομένης τῆς θαλάσσης, καὶ τῶν κυμάτων διεγειρομένων κατεποντίζετο, οὔτε γαλήνης οὔσης ῥᾳθυμότερος ἐγίνετο. Ἀλλ' ἐν ἑκατέρᾳ τῇ τῶν καιρῶν διαφορᾷ ἴσην τὴν ἑαυτοῦ τέχνην διετήρησε. Καὶ οὔτε πλοῦτος ἑαυτὸν ἐφύσησεν, οὔτε πενία ἐταπείνωσεν, οὔτε, κατὰ ῥοῦν τῶν πραγμάτων φερομένων, ὕπτιος ἦν καὶ ἀναπεπτωκὼς, οὔτε, ὅλης σχεδὸν τῆς οἰκείας ἀνατραπείσης, καὶ πανολεθρίας γενομένης, διεταράχθη, καὶ τὴν ἀνδρίαν ἤλεγξε τὴν ἑαυτοῦ. Ἀκουέτωσαν πλούσιοι, ἀκουέτωσαν πένητες· ἑκατέροις γὰρ τὸ διήγημα χρήσιμον, καὶ πᾶσιν ἀνθρώποις ἡ ἱστορία λυσιτελής· καὶ τοῖς ἐν εὐημερίᾳ, καὶ τοῖς ἐν συμφοραῖς. Ἑκάτερα γὰρ τὰ ὅπλα μεταχειρίσας ὁ τῆς εὐσεβείας ἀγωνιστὴς, ὁ τῆς οἰκουμένης στεφανίτης, ἐν ἑκατέροις τὸ τρόπαιον ἔστησε· καὶ πρὸς πᾶν εἶδος πολέμου τοῦ δαίμονος

For this blessed man, being struck from every side, stood the more securely, and receiving ten thousand darts, did not give way. Rather, he emptied the quiver of the devil, while he himself did not fall down, nor was he tripped up. But just like an excellent helmsman, neither when the sea was raging and the waves were being stirred up was he plunged into the deep, nor when there was a calm did he become more remiss. Instead, in either difference of circumstances he preserved his own skill equal. And neither did wealth puff him up, nor did poverty humble him, nor, when affairs were carried along with the stream, was he supine and slack, nor, when nearly his whole household was overturned and utter destruction took place, was he thrown into confusion, or did he belie his own manliness. Let the rich hear, let the poor hear; for to both is the narrative useful, and to all men is the history profitable: both to those in prosperity, and to those in calamities. For having wielded both kinds of weapons, the combatant of piety, the crowned victor of the inhabited world, set up his trophy in both; and against every form of warfare of the demon

Editors' notes and page, col. 61

Footnotes

(53-54) ‹anchor: not visible› · call in col 62 Hebr. X, 37.

Hebrews 10:37.

(printed under page 39)

(16) ‹anchor: not visible› · call in col 62

Cod. Ὠριγ. εἰς τό· Ἀλλ' εἰπόν τι ῥῆμα.

The codex: "Of Origen, on the words: But speak some word."

(printed under page 39)

(17) ‹anchor: καὶ ἐρώμενον› · call in col 62

Forte ἀρώμενον.

Perhaps ἀρώμενον ("cursing").

(printed under page 39)

(18) ‹anchor: Στ. ι΄.› · call in col 62

Ex cod. Nan. ubi titulus Χρυσοστόμου, Ὠριγ. Chrysostomi potius videtur, de cujus commentariis in Jobum consule sis nostrae Bibl. tom. VIII, p. 213, et proleg. ibidem.

From the Nanian codex, where the heading is "Of Chrysostom, of Origen." It seems rather to be Chrysostom's; on his commentaries on Job consult, if you will, vol. 8 of our Bibliotheca, p. 213, and the prolegomena there.

(printed under page 39)

(19) ‹anchor: πλοῦτος ἑαυτὸν› · call in col 62

Αὐτόν.

(printed under page 39)

(20) ‹anchor: τῆς οἰκείας› · call in col 62

Οἰκίας.

Οἰκίας ("house").

(printed under page 39)

Footnotes

(21) ‹anchor: not visible› · call in col 63

Phrases aucupii.

Fowling expressions.

(printed under page 40)

(22) ‹anchor: not visible› · call in col 63

Forte τῶν.

Perhaps τῶν.

(printed under page 40)

(23) ‹anchor: τοιαύτῃ περιεπάρει› · call in col 63

Περιεπάρη.

Περιεπάρη ("was pierced through", i.e. afflicted).

(printed under page 40)

(24) ‹anchor: Φιλικὴ μὲν ἡ παρουσία› · call in col 63

Ex cod. 538.

From codex 538.

(printed under page 40)

(25) ‹anchor: Στίχ. ια΄. Ἀκούσαντες› · call in col 63

Ex cod. Nan., ubi ascribitur Ὠριγ. Ὀλυμπιοδ.

From the Nanian codex, where it is ascribed to "Orig., Olympiod."

(printed under page 40)

Page

running head: 63 SUPPLEMENTUM AD ORIGEN
marginal letters: A miles generosus, qui; B das, quod tanta; C in faciem suam; D V. 11. Audientes autem
old-edition numerals: (none)
other: facing Latin version, not set; two full-width Greek lines after "nia isthæc pertulit." (section end, spanning cols 63-64) are set in col 64

PG 17:64

ἐπελθόντος ἐκείνου, πρὸς ἅπαντα παρετάξατο, καὶ ἐν πᾶσιν ἀνεκηρύττετο. Καὶ καθάπερ στρατιώτης γενναῖος, καὶ εἰδὼς νυκτομαχεῖν, τειχομαχεῖν, πεζομαχεῖν, ναυμαχεῖν, καὶ τοξεύειν, καὶ δόρυ σείειν, καὶ σφενδόναις καὶ ἀκοντίοις, καὶ παντὶ τρόπῳ μάχης περιγίνεσθαι τῆς ἐναντίων καὶ πανταχοῦ κρατεῖν· οὕτω δὴ καὶ ὁ γενναῖος ἐκεῖνος ἅπαντα πειρασμὸν μετὰ πολλῆς ἤνεγκε τῆς ἀνδρίας, τὸν ἀπὸ πενίας, τὸν ἀπὸ λιμοῦ, τὸν ἀπὸ νόσου, τὸν ἐξ ὀδύνης, τὸν ἀπὸ παίδων ἀπωλείας, τὸν ἀπὸ τῶν φίλων, τὸν ἀπὸ τῶν ἐχθρῶν, τὸν ἀπὸ τῆς γυναικὸς, τὸν ἀπὸ τῶν οἰκετῶν. Οὐ γὰρ ἦν ἀνθρωπίνη συμφορὰ, ἣ μὴ εἰς τὸ σῶμα ἐξεκενώθη ἐκείνου. Ἀλλ' ὅμως ἁπάντων ὑπερηνέχθη τῶν δικτύων, καὶ ὑψηλότερος γέγονε τῶν τοῦ διαβόλου καλάμων. Καὶ τὸ δὴ θαυμαστότερον, ὅτι καὶ πάντα αὐτῷ, καὶ πάντα μεθ' ὑπερβολῆς, καὶ πάντα ὑφ' ἕν. Μὴ γὰρ τοῦτο ἴδῃς, ὅτι τοσαῦτα ἔπαθεν· ἀλλὰ πρόσθες, ὅτι οὐδὲ κατὰ μικρὸν, οὐδὲ ἐκ διαστήματος, ἀλλ' ὑφὲν καὶ ὁμοῦ. Οὐ μικρὰ δὲ αὕτη πειρασμῶν προσθήκη. Τῶν μὲν γὰρ ἄλλων ἕκαστος ἀνθρώπων πρῶτον μὲν οὐδεὶς ἂν εὑρεθείη πάντα ὑπομείνας ὁμοῦ, ἀλλ' εἰ καὶ πενίᾳ παλαίει, ὅμως ὑγείας ἀπολαύει· εἰ δὲ καὶ πενίᾳ καὶ νόσῳ περιεπάρη, ἀλλὰ γυναικὸς πολλάκις ἀπήλαυσε παραμυθουμένης τὰ δεινὰ, καὶ ἀντὶ λιμένος αὐτῷ γινομένης. Εἰ δὲ μὴ γυναικὸς ἀπήλαυσε τοιαύτης, ἀλλ' οὐχ οὕτω συμβουλευθείσης ὀλέθρια, ἀλλ' οὐχὶ καὶ τοὺς παῖδας ἀθρόον ἀπώλεσεν ἅπαντας· εἰ δὲ καὶ ἀθρόον, ἀλλ' οὐ τοιούτῳ τρόπῳ τελευτῆς· εἰ δὲ καὶ τοιούτῳ [τρόπῳ] τελευτῆς, ἀλλὰ φίλους ἔσχε παρακαλοῦντας· εἰ δὲ οὐκ ἔσχε παρακαλοῦντας, ἀλλ' οὐχὶ καὶ οὕτως ἐπεμβαίνοντας· εἰ δὲ καὶ ἐπεμβαίνοντας, ἀλλ' οὐχὶ καὶ οἰκέτας ὀνειδίζοντας· εἰ δὲ καὶ ὀνειδίζοντας, ἀλλ' οὐχὶ καὶ εἰς τὸ πρόσωπον αὐτοῦ ἐμπτύοντας· εἰ δὲ καὶ εἰς τὸ πρόσωπον ἐμπτύοντας, ἀλλ' οὐχὶ καὶ νόσῳ τοιαύτῃ περιεπάρει, ἀλλὰ δωματίου καὶ σκέπης ἀπήλαυσε, καὶ οὐχ ἐπὶ τῆς κοπρίας ἐκάθητο· εἰ δὲ καὶ ἐπὶ τῆς κοπρίας ἐκάθητο, ἀλλ' ἔσχε τοὺς χεῖρα ὀρέγοντας· εἰ δὲ μὴ ἔσχε τοὺς χεῖρα ὀρέγοντας, ἀλλ' οὐχὶ καὶ ἐπεμβαίνοντας. Οὗτος δ' ἅπαντα ταῦτα ὑπήνεγκεν.

when that one attacked, he arrayed himself against all things, and in all things was proclaimed victor. And just as a noble soldier, who knows how to fight by night, to fight from walls, to fight on foot, to fight at sea, both to shoot with the bow, and to brandish a spear, and with slings and javelins, and by every manner of battle to prevail over his adversaries and everywhere to conquer; so indeed that noble man also bore every trial with great manliness: that from poverty, that from famine, that from disease, that from pain, that from the loss of children, that from friends, that from enemies, that from his wife, that from his household servants. For there was no human calamity which was not poured out upon that man's body. Yet nevertheless he was borne above all the nets, and became higher than the limed reeds of the devil. And what is still more marvellous is that both all things befell him, and all things with excess, and all things at once. For do not look at this alone, that he suffered so many things; but add that it was neither little by little, nor after an interval, but all at once and together. And this is no small addition of trials. For of other men, first of all, no one would be found having endured all things together, but even if anyone wrestles with poverty, yet he enjoys health; and if he was pierced through by both poverty and disease, yet he has often enjoyed a wife comforting his terrors, and becoming to him in place of a haven. And if he did not enjoy such a wife, yet not one counselling such destructive things, nor did he also lose all his children all at once; and if even all at once, yet not by such a manner of death; and if even by such a [manner] of death, yet he had friends comforting him; and if he did not have them comforting him, yet not thus trampling upon him either; and if even trampling upon him, yet not household servants reproaching him as well; and if even reproaching him, yet not spitting into his face as well; and if even spitting into his face, yet he was not also pierced through by such a disease, but enjoyed a chamber and shelter, and did not sit upon the dung-heap; and if he did even sit upon the dung-heap, yet he had those who stretched out a hand to him; and if he did not have those who stretched out a hand, yet not also men trampling upon him as well. But this man bore all these things.

Στίχ. ιαʹ. Παρεγένοντο ἕκαστος ἐκ τῆς ἰδίας χώρας πρὸς αὐτὸν, Ἐλιφὰζ ὁ Θαιμανῶν βασιλεὺς, Βαλδὰδ ὁ Σαυχέων τύραννος, Σωφὰρ Μιναίων βασιλεύς.

Ver. 11. They came each from his own country to him: Eliphaz the king of the Thaemanites, Baldad the tyrant of the Sauchaeans, Sophar the king of the Minaeans.

Φιλικὴ μὲν ἡ παρουσία σου, φιλικὴ δὲ ἡ παραίνεσις. Ἐλιφάζ· Θεός με διέσπειρεν, ἢ, Θεοῦ μου φαυλισμός. Θαιμὰν, ἔκλειψις αὐτῶν. Σωφὰρ, σκοπὸς, ἢ φαυλισμός. Βαλδὰδ, παλαίωσις, καὶ ἐπίδοξος. Σαυχαίων, ἀδολεσχία αὐτῶν.

Friendly indeed is your presence, and friendly is your exhortation. Eliphaz: God has scattered me, or, disparagement of my God. Thaeman, failing of them. Sophar, watchman, or disparagement. Baldad, growing old, and renowned. Of the Sauchaeans, their prating.

Στίχ. ιαʹ. Ἀκούσαντες δὲ οἱ τρεῖς φίλοι αὐτοῦ τὰ κακὰ πάντα, τὰ ἐπελθόντα αὐτῷ, παρεγένοντο ἕκαστος ἐκ τῆς ἰδίας χώρας πρὸς αὐτόν.

Ver. 11. Now when his three friends heard of all the evils that had come upon him, they came each from his own country to him.

Ἐάν τις ζητῇ, διὰ τί μετὰ τοσοῦτον χρόνον οἱ φίλοι παραγεγόνασιν, ἐννοείτω πρῶτον μὲν, ὅτι διαφόρους ᾤκουν χώρας, καὶ μετὰ πλεῖστον χρόνον πολλοὶ μὲν ἤκουσαν ἴσως, τὸ δὲ παράδοξον τῆς συμφορᾶς καὶ ἄπιστον ἐδόκει, εἰ καὶ ἐπὶ κοπρίας ὁ Ἰὼβ

If anyone should inquire why after so long a time his friends arrived, let him consider first indeed that they inhabited different countries, and after a very long time many perhaps heard of it, while the strange nature of the calamity seemed even incredible, if indeed upon a dung-heap Job

Editors' notes and page, col. 64

Footnotes

- (22), (23), (24), (25): called in this column's Greek; set under col 63.

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PG 17:65

καὶ ἀνεπικούρητος κάθηται. Καὶ περιέμενον διὰ πλειόνων πιστώσασθαι τὴν ἀκοὴν, ἢ καὶ ἐκπέμψαι καὶ ἰδεῖν, εἰ καὶ ἀληθῆ τὰ λεγόμενα. Ἐν τούτοις οὖν ὁ χρόνος ἐτρίβετο. Πρὸς δὴ τούτοις, ὅτε τὸ ἀληθὲς ἔγνωσαν, βασιλεῖς ὄντες καὶ ἐκδημεῖν μέλλοντες, ἀνάγκην εἶχον πρότερον εὖ διαθεῖναι τὰ κατὰ τὸν οἶκον, καὶ ἐπιστῆσαι τοῖς ἀρχομένοις τοὺς ἀνθ' ἑαυτῶν. Ταῦτα πάντα αὐτοὺς ἀπησχόλει, καὶ ἐνεβράδυνον. Καὶ εἰ μὴ σφόδρα γε ἀγαπητοί τινες ἦσαν καὶ δίκαιοι, οὐκ ἂν, τὰς οἰκείας καταλιπόντες χώρας καὶ βασιλείας, ἀφικνοῦντο πρὸς τὴν ἐπίσκεψιν, ἀλλὰ δι' ἑτέρων τὴν χρείαν ἐπλήρουν. Ἔστι δὲ ἐννοεῖν, ὡς καὶ οἰκονομία τις ἦν θεία τῆς ἀφίξεως ἡ ἀναβολή. Ἐπειδὴ γὰρ ὁμοῦ τῇ τῶν φίλων διαλέξει καὶ τὸ πᾶν τοῦ ἀγῶνος ἐλύθη, τοῦ Θεοῦ χρηματίσαντος, καὶ τὸν δίκαιον ἀνακτησαμένου καὶ στεφανώσαντος, οἰκονομία τις γέγονε θεία, ἐμβραδῦναι τοὺς φίλους, ἵνα παραταθῇ τὰ τοῦ νοσήματος, καὶ μειζόνως ἀθλήσας ὁ δίκαιος, δικαιότερον ἀναῤῥηθῇ παρὰ τοῦ Θεοῦ.

sits even unassisted. And they waited to confirm the report through more witnesses, or even to send out and see whether the things spoken were indeed true. In these matters, therefore, the time was being spent. Besides these things, when they came to know the truth, being kings and about to travel abroad, they had need first to set the affairs of their house well in order, and to set over their subjects deputies in their stead. All these things occupied them, and they tarried. And if they had not been exceedingly beloved and righteous men, they would not, leaving behind their own countries and kingdoms, have come for the visitation, but would have fulfilled the need through others. And one may consider how the delay of their arrival was also a certain divine dispensation. For since together with the discourse of the friends the whole of the contest was also brought to an end, when God gave His response, and restored the righteous man and crowned him, a certain divine dispensation took place that the friends should tarry, so that the sufferings of the disease might be prolonged, and the righteous man, having contended more greatly, might the more justly be proclaimed victor by God.

Στίχ. ιαʹ. Καὶ παρεγένοντο πρὸς αὐτὸν ὁμοθυμαδὸν, τοῦ παρακαλέσαι καὶ ἐπισκέψασθαι αὐτόν.

Ver. 11. And they came to him with one accord, to comfort and to visit him.

Ὁ Σύμμαχος οὕτως ἐξέδωκε· Συνετάξαντο γὰρ ὁμοῦ ἐλθόντες συμπαθῆσαι αὐτῷ, καὶ παραμυθήσασθαι αὐτόν. Ὅρα καὶ ἐντεῦθεν, ὡς καὶ ἕτερος παρῆλθε χρόνος, ἕως ὅτε, πρὸς ἀλλήλους διαπεμψάμενοι, τὴν ἐπὶ τὸ αὐτὸ σύνοδόν τε καὶ ἄφιξιν ἐποιήσαντο.

Symmachus rendered it thus: For they agreed together to come at the same time to sympathize with him, and to console him. See from this also how yet another period of time passed, until, having sent messages to one another, they made their meeting together and arrival.

Στίχ. ιβʹ. Καὶ καταπασάμενοι γῆν ἐπὶ τὰς κεφαλὰς αὐτῶν.

Ver. 12. And having sprinkled earth upon their heads.

Στίχ. ιγʹ. Παρεκάθισαν αὐτῷ ἑπτὰ ἡμέρας, καὶ ἑπτὰ νύκτας.

Ver. 13. They sat beside him seven days and seven nights.

Οὐκ εἶπε δὲ ἡ Γραφὴ, ὅτι παρεκάθηντο ἑπτὰ ἡμέρας πρωΐθεν ἕως ἑσπέρας, οὐδὲ ἑπτὰ νύκτας ἀφ' ἑσπέρας μέχρι πρωΐ. Δῆλον οὖν, ὅτι, τὸ πλεῖον τῆς ἡμέρας παρακαθεζόμενοι, ὑπεχώρουν τὰς ἀναγκαίας ἐκπληρώσοντες χρείας· καὶ πάλιν ἐπανήκοντες, μέχρι πολλοῦ τῆς νυκτὸς παρεκαθέζοντο, καὶ αὖθις ἀπιόντες, πάλιν ὤρθριζον πρὸς αὐτόν. Ὅ δὴ τῶν γνησιωτάτων καὶ συμπαθεστάτων φίλων ἴδιον. Τῇ δὲ κοινῇ συνηθείᾳ χρωμένη ἡ Γραφὴ, οὕτως ἀπολύτως εἶπε· Παρεκάθισαν αὐτῷ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας. Ἐπεὶ καὶ ὅτε λέγει τὸν Ἰακὼβ δεκατέσσαρα ἔτη δουλεῦσαι, καὶ συγκαίεσθαι τῷ καύσονι τῆς ἡμέρας καὶ τῷ παγετῷ τῆς νυκτὸς, ἆρα ὑπὸ στέγην οὐκ εἰσῄει ποτέ; ἆρα οὐδεμιᾶς ἀναπαύσεως ἔτυχεν ὅλῳ τῷ χρόνῳ; Ταῦτα μὲν οὖν καὶ λεπτολογεῖν φλύαρον. Ὡς γὰρ ἔφην, ἡ Γραφὴ κοινῇ συνηθείᾳ χρῆται. Ἐπειδὴ δέ τινες, κωμῳδοῦντες τὴν Γραφὴν, καὶ ἐντεῦθεν αὐτὴν ὡς ψευδῆ διασύρουσιν· Ὡς γὰρ ἂν, φασὶν, ἄσιτοι διετέλουν καὶ ἄϋπνοι ἐπὶ τοσαύταις ἡμέραις; ἠναγκάσθημεν αὐτῶν συναπαχθῆναι τῇ ἀκαίρῳ στενοχωρίᾳ.

Yet Scripture did not say that they sat beside him seven days from morning until evening, nor seven nights from evening until morning. It is evident, therefore, that sitting beside him for the greater part of the day, they withdrew to fulfil their necessary needs; and returning again, they sat beside him until late in the night, and going away again, they came early in the morning to him again. Which indeed is characteristic of the truest and most sympathetic friends. Using common custom, Scripture spoke thus absolutely: They sat beside him seven days and seven nights. Since even when it says that Jacob served fourteen years, and was burned up by the heat of the day and the frost of the night, did he never enter under a roof? did he obtain no rest in the whole time? To quibble over these things is foolishness. For as I said, Scripture uses common custom. But since some, mocking Scripture, disparage it from this also as false—For how, say they, could they have continued without food and sleepless for so many days?—we were compelled to be carried along with their unseasonable narrowness.

ΚΕΦ. Γʹ.

Chapter III.

Ἀλλ' ἐν τούτοις μὲν τὸ δεύτερον ἤνυσται κεφάλαιον· τοῦ τρίτου δὲ προθεωρίαν ποιούμενοι, φαμὲν,

Now in these things the second chapter has been completed; and making a preliminary contemplation of the third, we say,

Editors' notes and page, col. 65

Footnotes

(26) ‹anchor: not visible› · call in col 66

ibid. eodem tit. ascripto.

In the same place, with the same heading ascribed.

(printed under page 41)

(27) ‹anchor: Στίχ. ιβ΄.› · call in col 66

Ibid. eodem titulo.

In the same place, under the same heading.

(27*) ‹anchor: Ὡς› · call in col 66 Forte leg. Πῶς.

Perhaps read Πῶς ("How").

(printed under page 41)

(28) ‹anchor: ΚΕΦ. Γ΄.› · call in col 66

Ibid. eod. tit.

In the same place, under the same heading.

(printed under page 41)

Footnotes

(55) ‹anchor: not visible› · call in col 67

Job VII, 20.

Job 7:20.

(printed under page 42)

(56) ‹anchor: aperuit se ad vos, Corinthii› · call in col 67

II Cor. VI, 11.

2 Corinthians 6:11.

(printed under page 42)

(57) ‹anchor: os suum, docebat› · call in col 67

Matth. V, 2.

Matthew 5:2.

(printed under page 42)

(29) ‹anchor: not visible› · call in col 67

Legendum ὀδυνᾶται.

Read ὀδυνᾶται ("is in pain").

(printed under page 42)

(30) ‹anchor: not visible› · call in col 67

Forte αὐτοῦ.

Perhaps αὐτοῦ.

(printed under page 42)

(31) ‹anchor: not visible› · call in col 67

Κατεντευκτήν.

Κατεντευκτήν ("accuser").

(printed under page 42)

(32) ‹anchor: not visible› · call in col 67

Τῷ.

(printed under page 42)

(33) ‹anchor: ἐπ' αὐτῶν› · call in col 67

Forte αὐτόν

Perhaps αὐτόν.

(printed under page 42)

(34) ‹anchor: ἀλλὰ τὰ› · call in col 67

Forte τήν.

Perhaps τήν.

(printed under page 42)

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PG 17:68

ὡς ἀλγεῖ μὲν ὁ δίκαιος, καὶ οὐκ ἄν τις ἀρνήσαιτο· οὐ γὰρ τῶν ἀναισθήτων ἡ ἀρετὴ, ἀλλὰ τῶν ἐν τοῖς πάθεσι φιλοσοφούντων. Οὐ δύναται δὲ, κατὰ μὲν τὸ φαινόμενον, ὑπὸ τῆς ἐν σαρκὶ πληγῆς δριμυτάτως κεντούμενος· κατὰ δὲ τὸ νοούμενον, οἷα δίκαιος καὶ φιλόθεος ἀνὴρ ὁρῶν τινας σκανδαλιζομένους ἐπὶ τοῖς αὐτῶν παθήμασιν, ὡς τῆς τοῦ Θεοῦ δόξης ἐπ' αὐτῷ διασυρομένης, εἰ ὁ δίκαιος ταῦτα ὑπομένει. Καὶ γὰρ ὅτε λέγει· Ἵνα τί ἔθου με κατ' ἐντευκτήν σου; οὐκ αὐτὸς κατὰ τοῦ Θεοῦ ἐτύγχανε, μὴ γένοιτο! τίνι γὰρ εἶχεν ἐντυγχάνειν; Ἀλλὰ τοῦτό ἐστιν ὅ φησιν· Ἵνα τί δι' ἐμὲ, Δέσποτα, τὸ ὄνομά σου βλασφημεῖται; Θορυβεῖται δὲ οὐδὲν ἧττον καὶ ἰλιγγιᾷ, μήπως πλείως ἐγκατάλειψιν ὑπέστη παρὰ Θεοῦ. Οὐδὲ γὰρ οὕτω τιμωρεῖται ψυχὴ φιλόθεος, ὡς τὸ ὑποπτεύειν καταλελεῖφθαι παρὰ Θεοῦ· καὶ μυριάκις αἱρεῖται τὸν θάνατον, ἢ μετὰ ἀλγηδόνων καὶ τοιαύτης ὑποψίας τοῖς ζῶσιν ἐγκαταλέγεσθαι. Ἐπὶ μὲν οὖν τῇ τῶν κτημάτων ἀπωλείᾳ καὶ τῇ τῶν παίδων ἀθρόᾳ τελευτῇ οἵας ἀφῆκε χαριστηρίους φωνὰς ἠκούσαμεν, καὶ ὅπως τὴν γυναῖκα ἐξεπαίδευσεν ἀπρεπές τι περὶ τοῦ Δεσπότου λογισαμένην, καὶ ποῖα μετὰ πεῖραν καὶ ἐξουδένωσιν καὶ τὸ δριμὺ πάθος ἐφθέγξατο, καὶ ὡς οὐδὲν αὐτὸν τῶν ἀνθρωπίνων συμπτωμάτων διεθορύβησεν· ὡς δὲ οἱ φίλοι παρεγένοντο ἄνδρες δίκαιοι καὶ συμπαθεῖς, εὔκαιρον ᾠήθη, θεωρῶν αὐτῶν τὴν ὑπομονὴν καὶ τὴν ἀγάπην ἐπ' αὐτῶν, εἰπεῖν καὶ δημοσιεῦσαι τὰς κατὰ ψυχὴν ἀλγηδόνας, καὶ φθέγγεται μὲν καθ' ἱστορίαν ἀκίνδυνον. Ἓν γὰρ ἦν τοῦ διαβόλου τὸ σπούδασμα, τὸ παρασκευάσαι τὸν δίκαιον βλασφημῆσαι Θεόν. Ὁ δὲ οὐδαμῶς φαίνεται τοῦτο διαπραξάμενος, ἀλλὰ καὶ μᾶλλον εὐφημήσας. καὶ χαριστηρίους ἀναπέμψας φωνάς. Καταρᾶται δὲ τὴν ἡμέραν τῆς γεννήσεως, καὶ τὸν θάνατον ἐπιποθεῖ, διὰ τὰς ἀνωτέρω λεχθείσας αἰτίας. Πρὸς δὲ διάνοιαν μυστήρια λαλεῖ· καὶ περὶ τῶν ἤδη προγεγονότων φιλοσοφεῖ, καὶ πληροφορεῖ τὸ μέλλον. Τοιαῦται γὰρ ἀεὶ τῶν ἁγίων προφητῶν αἱ ῥήσεις. Ἐπὶ δὲ αὐτῶν τῶν λέξεων γενόμενοι, σαφηνίσωμεν τὴν διάνοιαν, αὐτοῦ ποδηγοῦντος πρὸς τὴν ἑρμηνείαν, τοῦ καὶ τὸν ἅγιον Ἰὼβ πρὸς τοὺς ἀγῶνας ἐνισχύσαντος.

that the righteous man indeed feels pain, and no one could deny it; for virtue does not belong to the insensible, but to those who practise philosophy amidst sufferings. And he is distressed, according to what appears, being most sharply stung by the stroke in his flesh; and according to what is understood, as a righteous and God-loving man seeing some scandalized at his sufferings, as though the glory of God were being disparaged in his case, if the righteous man endures these things. For even when he says: Why hast Thou set me as Thine accuser? he himself was not pleading against God, far be it! for to whom could he make his plea? Rather, this is what he says: Why on my account, O Master, is Thy name blasphemed? And he is no less troubled and dizzy with dread, lest perchance he has undergone a fuller abandonment from God. For a God-loving soul is not so punished by anything as by suspecting that it has been forsaken by God; and ten thousand times does it choose death, rather than with pains and such a suspicion to be numbered among the living. Now at the loss of his possessions and the sudden death of his children we heard what sort of thanksgiving voices he uttered, and how he instructed his wife when she reckoned something unseemly concerning the Master, and what sort of things he spoke after trial and contempt and bitter suffering, and how none of human befallings threw him into confusion; but when his friends arrived, righteous and sympathetic men, he thought it seasonable, beholding their patience and their love, before them to speak and make public the pains in his soul, and he utters what according to the history is free from danger. For the one eager pursuit of the devil was this: to cause the righteous man to blaspheme God. Yet he nowhere appears to have done this, but rather to have spoken well of Him and sent up voices of thanksgiving. And he curses the day of his birth, and longs for death, for the reasons spoken of above. And as to the inner meaning, he speaks mysteries; and he philosophizes concerning the things that have already happened before, and gives assurance of the future. For such always are the sayings of the holy prophets. Coming now to the words themselves, let us make clear the meaning, as He guides us towards the interpretation, Who also strengthened holy Job for the contests.

Στίχ. αʹ. Μετὰ τοῦτο ἤνοιξεν Ἰὼβ τὸ στόμα αὐτοῦ.

Ver. 1. After this Job opened his mouth.

Ὅτι δίκαιος ἀνοίγει τὸ στόμα, οὐχ ἁπλῶς οὑτωσὶ προσήκει προσέχειν τοῖς λεγομένοις, ἀλλὰ τὰ ἐκ τῶν λόγων ἀναζητεῖν ὠφέλειαν. Μεστὰ γὰρ ἀεὶ ὠφελείας τὰ τοιαῦτα ῥήματα τῶν ἁγίων· καὶ ἀνοίγων τὸ στόμα δίκαιος, κεκρυμμένους δημοσιεύει θησαυρούς. Διὸ καὶ τὸ σκεῦος τῆς ἐκλογῆς ὁ Παῦλος ἐπιστέλλων φησί· Τὸ στόμα μου ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Καὶ περὶ τοῦ Κυρίου γέγραπται ὅτι Ἀνοίξας τὸ στόμα αὐτοῦ ἐδίδασκε. Καὶ ἁπλῶς ἐκεῖνος μαρτυρεῖται στόμα ἀνοίγειν, ὁ σιωπῆς μέτρα πρότερον διδαχθείς. Οὐκοῦν καὶ Ἰὼβ ἀνοίγει τὸ στόμα

Because a righteous man opens his mouth, it is not fitting to attend to the things spoken merely thus at random, but to seek out the benefit from his words. For such sayings of the saints are always full of benefit; and opening his mouth, a righteous man makes public hidden treasures. Wherefore also the vessel of election, Paul, writing in his epistle says: My mouth is open unto you, O Corinthians (2 Cor. 6:11). And concerning the Lord it is written that Opening His mouth He taught (Matt. 5:2). And in general that man is attested to open his mouth, who has first been taught the measures of silence. Therefore Job also opens his mouth

Editors' notes and page, col. 68

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old-edition numerals: (none)
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PG 17:69

μετὰ τοῦτο· τουτέστι μετὰ τὸ μέγα τρόπαιον, μετ' ἐκεῖνα τὰ πάθη, οὐκ ἀβασανίστως φθέγγεται περιαλγῶν τῷ σώματι, τῆς γλώσσης φθανούσης τὸ τῆς φρονήσεως ἔνθεσμον, ἀλλὰ σωφρονῶν καὶ ταῖς φωναῖς ὑποδείκνυται. Δηλοῖ δὲ καὶ τὴν γαλήνην τῆς ψυχῆς καὶ τῶν ῥημάτων τὸ ἐμπρεπὲς ἡ τοῦ ἀνοῖξαι τὸ στόμα αὐτοῦ μαρτυρία.

after this: that is, after the great trophy, after those sufferings, he does not utter words unexamined while racked with pain in his body, with his tongue outstripping the lawfulness of prudence, but even by his utterances he is shown to be of sound mind. And the testimony of his opening his mouth manifests both the calm of his soul and the seemliness of his words.

ΚΕΦ. ΙΘʹ.

Chapter XIX.

Στίχ. αʹ. Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου;

Ver. 1. How long will you make my soul weary?

Ὥσπερ σώματα βαρέα ἐπιτιθέμενα ζώων σώμασιν, κάμνειν ποιεῖν τὰ βαστάζοντα· οὕτως εἰσί τινες λόγοι βαρεῖς, οὓς ἀκούσας τις κάμνει. Ὡς ὑπὸ βάρους πιεζόμενος, τῆς δυνάμεως τῶν λόγων τῶν οὐ κακῶς, καὶ χαλεπῶς, ἢ ἐπὶ λοιδορίας εἰρημένων ὑπὸ τῶν ἄλλων δύο μετὰ Βαλδὰδ ἐληλυθότων, οἱονεὶ φορτίου αἴσθησις βαρέος, ὁ Ἰώβ φησι καμὼν τῇ ψυχῇ ἐφ' οἷς εἰρήκασιν· Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου; — Καὶ μετ' ὀλίγον· Ὁρᾷς ὡς προγέγραπται ὁ Σαυχαίων τύραννος. Τυραννικοὶ αὐτοῦ εἰσιν οἱ λόγοι, οὓς ἀκούσας ὁ Ἰὼβ, λέγει· Ἕω τίνος ἔγκοπον ποιήσετε τὴν ψυχήν μου; Οὐχ οὕτως καθικνεῖται ψυχῆς ἀνθρώπου ἄλλο τι, ὡς λόγος σκληρός. Πολλάκις ὑπομείνας τὰς βασάνους σώματι προσφερομένας, λόγους οὐχ ὑπέμεινεν. Ὁ μέντοιγε τέλειος ἀθλητὴς, εἰ καὶ κάμνων, ἀλλ' ὑπομένει τοὺς χαλεποὺς λόγους. Ὕβριν γὰρ ὑπομένειν μεγάλου ἀνδρός ἐστιν. Διόπερ ἐν τοῖς ἀνδραγαθήμασιν ἑαυτοῦ ὁ Ἀπόστολος λέγει· Λοιδορούμενοι εὐλογοῦμεν, διωκόμενοι ἀνεχόμεθα, δυσφημούμενοι παρακαλοῦμεν. Ὡςπερ καθάρματα τοῦ κόσμου ἐγενήθημεν, πάντων περίψημα ἕως ἄρτι. Καὶ μετ' ὀλίγον φησὶν εἶτα, διὰ τὸ, Ἕως τίνος ἔγκοπον ποιήσετε ψυχήν μου; Ὁρᾷς; Ἰώβ ἐστιν, οὗ καὶ τὸ βιβλίον οὐδὲν ἄλλο ἐξαιρέτως περιέχει ἢ τὴν ἀνδρίαν αὐτοῦ καὶ τὴν ὑπομονήν. Ἀλλ' ὅμως αἰσθάνεται τῶν καμάτων, ὧν κεκμήκει ἀπὸ τοῦ λόγου τοῦ σκληροῦ τῶν ἐληλυθότων αὐτὸν ἐπισκοπῆσαι.

Just as heavy bodies laid upon the bodies of animals make those that carry them grow weary, so there are certain heavy words, upon hearing which a man grows weary. As though pressed down by a weight, from the force of the words spoken not without malice, and harshly, or by way of reviling by the other two who had come with Baldad, as if with the sensation of a heavy burden, Job says, having grown weary in his soul at the things they had spoken: How long will you make my soul weary? — And a little further on: You see how the tyrant of the Sauchaeans has been written of before. Tyrannical are his words, upon hearing which Job says: How long will you make my soul weary? Nothing else reaches into the soul of a man so much as a hard word. Many a man who has endured tortures brought upon his body has not endured words. Nevertheless the perfect athlete, even though growing weary, yet endures harsh words. For to endure insult is the mark of a great man. Wherefore among his own manly deeds the Apostle says: Being reviled, we bless; being persecuted, we endure; being defamed, we entreat; we are made as the filth of the world, the offscouring of all things until now (1 Cor. 4:12–13). And a little further on he says next, on account of the words, How long will you make my soul weary? Do you see? It is Job, whose book also contains nothing else pre-eminently than his manliness and his patience. Yet nevertheless he feels the toils wherewith he had grown weary from the hard speech of those who had come to visit him.

Στίχ. γʹ. Γνῶτε μόνον, ὅτι ὁ Κύριος ἐποίησέ με οὕτως.

Ver. 3. Know only that the Lord has made me thus.

Ἃ βλέπετε περὶ ἐμὲ, μὴ νομίσητε ἄλλοθεν ἐληλυθέναι μοι ἢ ἀπὸ τοῦ Θεοῦ. Φοβήθητε τοίνυν. Ὁ γὰρ ἐμοὶ ταῦτα ἐπάγων δύναται καὶ ὑμῖν ἐπαγαγεῖν.

The things which you see about me, do not suppose that they have come to me from elsewhere than from God. Be afraid, therefore. For He Who brings these things upon me is able to bring them upon you also.

Στίχ. γʹ. Καταλαλεῖτέ μου· οὐκ αἰσχυνόμενοί με, ἐπίκεισθέ μοι.

Ver. 3. You speak against me; not being ashamed before me, you press hard upon me.

Πολλάκις καὶ καταλαλεῖ τις κακῶς ποιῶν. Ὅτε ἂν δὲ οὐκ ἀπερυθριάση, εἰς πρόσωπον λέγει ἐκείνῳ, οὐχὶ ἐλέγχων, οὐδὲ τἀληθῆ λέγων, ἀλλ' ὀνειδίζων καὶ ὑβρίζων. Τοῖς γὰρ ὑπὸ Θεοῦ τιμωρουμένοις ἐπεμβαίνειν οὐ χρὴ, ἀλλὰ θρηνεῖν καὶ φοβεῖσθαι.

Oftentimes someone also speaks against a man, doing ill. And whenever he does not blush for shame, he speaks to that man's face, not reproving him, nor speaking the truth, but reproaching and insulting him. For it is not right to trample upon those who are being punished by God, but to mourn and to fear.

Στίχ. δʹ. Ναὶ δὴ ἐπ' ἀληθείας ἐγὼ ἐπλανήθην, παρ' ἐμοὶ δὲ αὐλίζεται πλάνος· λαλῆσαι ῥῆμα, ὃ οὐκ ἔδει.

Ver. 4. Yea indeed, in truth I have erred, and error lodges with me, to speak a word which ought not to have been spoken.

Εἶτά φησιν καθ' ὑπόθεσιν· Ὑμῖν δίδωμι, ὡς ὑπολαμβάνεται,

Then he says by way of hypothesis: I grant to you, as it is supposed,

Editors' notes and page, col. 69

Footnotes

(58) ‹anchor: omnium peripsema usque modo› · call in col 70

I Cor. IV, 12, 13.

1 Corinthians 4:12, 13.

(printed under page 43)

(35) ‹anchor: not visible› · call in col 70

Nihil deinceps ex hoc Naniano codice descriptum inveni, nisi quaedam in Venetis exstantia, quae in eo quoque occurrere dicuntur.

From here on I have found nothing copied from this Nanian codex, except some things extant in the Venice codices which are said to occur in it too.

(printed under page 43)

(36) ‹anchor: not visible› · call in col 70

Ex utroq. cod. Venet. — Confer. tom. XII, col. 1032. — Edit. Patr.

From both Venice codices. — Compare vol. 12, col. 1032. — The editors of the Patrologia.

(printed under page 43)

(37) ‹anchor: not visible› · call in col 70

Cod. XXI, ἀλλ' ἔτι ὀνειδιστικῶς καὶ χαλεπῶς.

Codex 21: "but further, reproachfully and harshly."

(printed under page 43)

(38) ‹anchor: not visible› · call in col 70

Forte αἰσθήσει.

Perhaps αἰσθήσει.

(printed under page 43)

(39) ‹anchor: Στίχ. γ΄. Γνῶτε μόνον› · call in col 70

Idem in utroque cod.

The same in both codices.

(printed under page 43)

(40) ‹anchor: Πολλάκις καὶ καταλαλεῖ› · call in col 70

Confer. tom. XII, col. 1034.

Compare vol. 12, col. 1034.

(printed under page 43)

(41) ‹anchor: Στίχ. δ΄. Ναὶ δὴ› · call in col 70

Cod. uterque.

Both codices.

(printed under page 43)

Footnotes

(59) ‹anchor: not visible› · call in col 71

Rom. XII, 21.

Romans 12:21.

(printed under page 44)

(60) ‹anchor: videatur fuisse confirmatus› · call in col 71

Job XX, 7.

Job 20:7.

(printed under page 44)

(61) ‹anchor: ipsa oratio ejus in peccatum› · call in col 71

Psal. CVIII, 7.

Psalm 108(109):7.

(printed under page 44)

(62) ‹anchor: sicut fumus defecerunt› · call in col 71

Psal. XXXVI, 20.

Psalm 36(37):20.

(printed under page 44)

(42) ‹anchor: not visible› · call in col 71

Cod. uterque.

Both codices.

(printed under page 44)

(43) ‹anchor: not visible› · call in col 71

Cod. uterque.

Both codices.

(printed under page 44)

(44) ‹anchor: not visible› · call in col 71

Forte ὀνείδη cum cod. Alex.

Perhaps ὀνείδη ("reproaches"), with the Alexandrian codex.

(printed under page 44)

(45) ‹anchor: not visible› · call in col 71

In cod. XXI et Nan. — Confer. t. XII ibid.

In codex 21 and the Nanian. — Compare vol. 12, in the same place.

(printed under page 44)

(46) ‹anchor: δοκῇ κατεστηρίχθαι› · call in col 71

An κατηστερίχθαι, ad astra pervenisse?

Or κατηστερίχθαι, "to have reached the stars"?

(printed under page 44)

(47) ‹anchor: ἰδόντες αὐτόν› · call in col 71

Tria haec verba desunt in cod. Nan.

These three words are wanting in the Nanian codex.

(printed under page 44)

(48) ‹anchor: Στίχ. ι΄. Αἱ δὲ χεῖρες› · call in col 71

Cod. uterque, et Olymp.

Both codices, and Olympiodorus.

(printed under page 44)

(49) ‹anchor: Αἱ δὲ χεῖρες αὐτοῦ.› · call in col 71

Confer supra v. 6.

Compare above, v. 6.

(printed under page 44)

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PG 17:72

ὅτι διὰ τὰ ἁμαρτήματα ταῦτα πάσχω· ἆρ' οὖν ἐχρῆν ὑμᾶς οὕτω μοι ὀνειδίζειν; Παρ' ἐμοὶ δὲ αὐλίζεται πλάνος. Εἰ καὶ καθ' ὑπόθεσιν τοιαῦτα ἐπεποιήκειν, οἷα οὐκ ἔδει· εἰ καὶ τοιοῦτος ἤμην, ἆρ' οὐκ ἐχρῆν ὑμᾶς βλέποντας μάστιγας, τοὺς ἰχῶρας, τοὺς σκώληκας, τὴν ἀπώλειαν τῶν ὑπαρχόντων, αἰδεσθῆναι; Ἀλλὰ προσεπιβαίνετέ μοι μὴ ἐλεοῦντές με, μηδὲ συμπαθοῦντές μου τῇ περιστάσει.

that on account of sins I suffer these things; ought you then to have reproached me thus? And error lodges with me. Even if by way of hypothesis I had done such things as ought not to have been done; even if I were such a man, ought you not, seeing the scourges, the running sores, the worms, the loss of my possessions, to have felt shame? Yet you trample upon me besides, not pitying me, nor sympathizing with my affliction.

Στίχ. εʹ. Ἔα δὲ, ὅτι ἐπ' ἐμοὶ μεγαλύνεσθε, ἐνάλλεσθε δέ μοι ὀνείδει.

Ver. 5. But let it be that you magnify yourselves against me, and leap upon me with reproach.

Οὐ μετρίως μοι ὀνειδίζετε, ἀλλ' ἐναλλόμενοι· ὡσπερεὶ ἐπιβαίνοντες καὶ καταπατοῦντές με ὀνειδίζετε.

Not moderately do you reproach me, but leaping upon me; as though treading upon me and trampling me down, you reproach me.

Στίχ. ϛʹ. Ὀχύρωμα δὲ αὐτοῦ ἐπ' ἐμὲ ὕψωσεν.

Ver. 6. And He has raised up His bulwark against me.

Οἱονεὶ ὑπὸ τεῖχος τῆς περιστάσεώς εἰμι ὀχύρωμα, ὃ οὐ δύναμαι φεύγειν, ἕως οὗ κρινεῖ ὁ Θεὸς καθελεῖν αὐτό.

As though beneath a wall of affliction I am within a bulwark which I cannot flee, until God shall judge to pull it down.

Στίχ. ζʹ. Ἰδοὺ γελῶ ὀνείδει, καὶ οὐ λαλήσω.

Ver. 7. Behold, I laugh at reproach, and I will not speak.

Τοῦτό ἐστι τό· Νίκα ἐν τῷ ἀγαθῷ τὸ κακόν.

This is the saying: Overcome evil with good (Rom. 12:21).

Τοῦ αὐτοῦ. Ἰδοὺ ἐπὶ τῷ ὀνείδει ὑμῶν γελᾷν, οὐ λαλεῖν νομίζομαι.

Of the same. Behold, at your reproach I am thought to laugh, not to speak.

ΚΕΦ. Κʹ.

Chapter XX.

Στίχ. ϛʹ. Ἐὰν ἀναβῇ εἰς οὐρανὸν αὐτοῦ τὰ δῶρα· ἡ δὲ θυσία αὐτοῦ νεφῶν ἅψηται.

Ver. 6. Though his gifts go up to heaven, and his sacrifice touch the clouds.

Τοῦ ἀσεβοῦς ἐὰν ἀναβῇ τὰ δῶρα εἰς τὸν οὐρανὸν, ἐὰν πάνυ ὑψωθῇ, ἐὰν ἡ θυσία αὐτοῦ νεφῶν ἅψηται. Ὅτ' ἂν εὔξηται ὁ αἱρετικὸς, ὅτ' ἂν ἡ θυσία αὐτοῦ ἀναβῇ τῇ ὑψηγορίᾳ, ὅτ' ἂν δοκῇ κατεστηρίχθαι· τότε εἰς τέλος ἀπολεῖται. Ἡ γὰρ εὐχὴ αὐτοῦ λογίζεται αὐτῷ εἰς ἁμαρτίαν, καὶ ἔστιν αὐτὴ ἡ εὐχὴ αὐτοῦ ἁμαρτία.

Though the gifts of the ungodly man go up to heaven, though he be lifted very high, though his sacrifice touch the clouds. Whenever the heretic prays, whenever his sacrifice goes up in lofty speech, whenever he seems to be firmly established, then he shall perish for ever. For his prayer is reckoned to him for sin (Ps. 108:7), and his very prayer is sin.

Στίχ. ζʹ. Ὅταν γὰρ δοκῇ ἤδη ἐστηρίχθαι, τότε εἰς τέλος ἀπολεῖται.

Ver. 7. For when he seems already to have been established, then he shall perish for ever.

Ὅμοιον, Οἱ δὲ ἐχθροὶ τοῦ Κυρίου ἅμα τῷ δοξασθῆναι καὶ ὑψωθῆναι, ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον.

Similar is the saying: But the enemies of the Lord, as soon as they were glorified and exalted, failing, vanished away like smoke (Ps. 36:20).

Στίχ. ζʹ. Οἱ δὲ ἰδόντες αὐτὸν ἐροῦσι· Ποῦ ἐστιν;

Ver. 7. And those who saw him shall say: Where is he?

Τίνες οἱ ἰδόντες αὐτόν; Οἱ ἐκκλησιαστικοὶ, οἱ ἰδόντες ἐκείνων τὰ σφάλματα, ἐροῦμεν· Ποῦ ἐστιν;

Who are those who saw him? We men of the Church, who saw their errors, shall say: Where is he?

Στίχ. ηʹ. Ὥσπερ ἐνύπνιον ἐκπετασθὲν οὐ μὴ εὑρεθῇ.

Ver. 8. Like a dream that has flown away, he shall by no means be found.

Οἱ τοιοῦτοι ἐνυπνιαζόμενοι, καὶ ἀναπλάσσοντες φαντάσματα, οὐ τῇ ἀληθείᾳ τὴν διάνοιαν ἐπερείδουσιν σφαλλόμενοι, καὶ γίνονται ὥσπερ ἐνύπνιον ἐκπετασθὲν, ὃ οὐ μὴ εὑρεθῇ.

Such men, dreaming and fashioning phantoms, do not rest their mind upon the truth while erring, and they become like a dream that has flown away, which shall by no means be found.

Στίχ. ιʹ. Τοὺς υἱοὺς αὐτοῦ ὀλέσαισαν ἥττονες.

Ver. 10. May inferiors destroy his sons.

Τοὺς υἱοὺς καὶ μαθητὰς τοῦ ταῦτα διδάξαντος.

The sons and disciples of him who taught these things.

Στίχ. ιʹ. Αἱ δὲ χεῖρες αὐτοῦ πυρσεύσαισαν ὀδύνας.

Ver. 10. And may his hands kindle pains.

Αἱ χεῖρες αὐτοῦ, φησὶν, τουτέστιν αἱ πράξεις, ἐξάψουσιν αὐτῷ κόλασιν.

His hands, says he, that is, his deeds, will kindle punishment for him.

Αἱ δὲ χεῖρες αὐτοῦ. Τοῦ ἀσεβοῦς τούτου καὶ ἐσφαλμένου, οὗ ἡ προσευχὴ λογίζεται εἰς ἁμαρτίαν, οὗ ἡ θυσία ἐὰν ἀναβῇ εἰς οὐρανὸν, καὶ νεφῶν

And his hands. Of this ungodly and erring man, whose prayer is reckoned for sin, whose sacrifice, though it go up to heaven and touch the clouds,

Editors' notes and page, col. 72

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PG 17:73

ἅψηται, τότε εἰς τέλος ἀπόλλυται· τούτου αἱ χεῖρες ὀδύνας πυρσεύσουσι· τουτέστι, καὶ ἐν ὀδύναις ἐσχάταις διάξουσι. Λέγει δὲ περὶ τῶν υἱῶν τοῦ παρανόμου.

then he perishes for ever: this man's hands shall kindle pains; that is, they shall also pass their life in extreme pains. And he speaks concerning the sons of the lawless one.

Στίχ. ιγʹ. Χολὴ ἀσπίδος ἐν γαστρὶ αὐτοῦ.

Ver. 13. The gall of an asp is in his belly.

Ἔχει γὰρ μαθήματα, ἃ οὐκ ἔστι γλυκέα, ἀλλὰ χολὴ ἀσπίδος, οἱονεὶ πονηρὰ, ἡ περὶ τοῦ οἴνου τῆς διδασκαλίας αὐτῶν. Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ τὰ ἑξῆς. Καὶ μετ' ὀλίγα· Χολὴ δὲ ἀσπίδος ἐν γαστρὶ τοῦ ἑτεροδόξου, καὶ ἀσεβοῦντος ἐν τοῖς δόγμασι, τοῖς ἐναντίοις τῇ ἀληθείᾳ.

For he has teachings which are not sweet, but the gall of an asp, evil as it were, the teaching concerning the wine of their doctrine. For their vine is of the vine of Sodom (Deut. 32:32), and what follows. And a little further on: And the gall of an asp is in the belly of the heterodox man, and of him who acts impiously in doctrines contrary to the truth.

Στίχ. ιεʹ. Πλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται.

Ver. 15. Wealth unjustly gathered shall be vomited up.

Τίς γὰρ ἄλλος ἀδίκως πλοῦτος συνάγεται ἢ ἐκεῖνος ὁ ἐν τοῖς λόγοις αὐτῶν; Ἀδίκως γὰρ συνάγεται. Ἀλλ' ὁ ἀγαθὸς οὐκ ἐάσει αὐτοὺς πεπτωκότας, πλοῦτον ἀδίκως συναγόμενον ἔχειν ἀεὶ αὐτὸν ἐν ἑαυτοῖς· ποιήσει γὰρ ἐξεμέσαι.

For what other wealth is unjustly gathered than that which is in their words? For it is gathered unjustly. But the Good One will not allow them, having fallen, always to have wealth unjustly gathered within themselves; for He will make them vomit it up.

Στίχ. ιεʹ. Ἐξ οἰκίας αὐτοῦ ἐξελκύσει αὐτὸν ἄγγελος.

Ver. 15. Out of his house an angel shall drag him forth.

Ἄγγελος γὰρ κατ' ἐνέργειαν καὶ εὐεργεσίαν τοῦ Θεοῦ ἐξελκύσει αὐτὸν ἀπ' αὐτῆς τῆς κακῶς οἰκοδομηθείσης, ἥτις ἐστὶν ἐκκλησία πονηρευομένων. Αὕτη γὰρ ἡ οἰκία αὐτοῦ. Ἀλλ' ἄγγελος ἐξελκύσει αὐτὸν ἐξ οἰκίας αὐτοῦ.

For an angel according to the working and beneficence of God shall drag him forth from that badly built house itself, which is an assembly of evildoers. For this is his house. But an angel shall drag him forth out of his house.

Στίχ. ιζʹ. Μὴ ἴδοι ἄμελξιν νομάδων.

Ver. 17. May he not see the milking of the nomads.

Ἑτερόδοξος οὐ βλέπει ἄμελξιν νομάδων. Νομάδες δὲ εἰσί τινες ψυχαὶ νεμόμεναι ὑπὸ τῷ καλῷ Ποιμένι, τῷ εἰπόντι· Ἐγώ εἰμι ἡ θύρα. Δι' ἐμοῦ ἐάν τις εἰσέλθῃ, σωθήσεται. Καὶ εἰσελεύσεται, καὶ ἐξελεύσεται, καὶ νομὴν εὑρήσει.

A heterodox man does not see the milking of the nomads. Now nomads are certain souls pastured under the good Shepherd, Who said: I am the door. If anyone enters through Me, he shall be saved, and shall go in and shall go out, and shall find pasture (John 10:9).

Στίχ. ιηʹ. Ὥσπερ στρίφνος ἀμάσητος, ἀκατάποτος.

Ver. 18. Like tough herbage unchewed, unswallowed.

Οἱ λόγοι καὶ τὰ δόγματα στριφνὰ καὶ πυκνὰ, οὐδὲν ἔχει γλυκὺ ἐκεῖνα, τὰ κατὰ τοῦ Θεοῦ γινόμενα.

Their words and doctrines are tough and dense; those things that are directed against God have nothing sweet.

Στρίφνος βοτάνη, τίς ἐστιν ἐκτραχυνομένη τῇ γλώσσῃ τοῦ μασσωμένου. Ὥσπερ οὖν, φησὶ, τὴν βοτάνην ἐκείνην, κἂν ἄγαν τις φιλονεικήσειε διαλεάνας τοῖς ὀδοῦσι, καταπιεῖν οὐ δύναται· οὕτω καὶ ὁ τῶν ἀλλοτρίων ἀπολαύειν ἐθέλων οὐδὲν τῶν πόνων ἀποίσεται τὸ κέρδος.

Tough herbage is a certain herb that roughens the tongue of him who chews it. Just as, therefore, says he, even if someone should strive exceedingly, grinding that herb smooth with his teeth, he cannot swallow it down; so also he who wishes to enjoy what belongs to others shall carry off no profit from his labours.

Στίχ. κʹ. Διὰ τοῦτο οὐκ ἀνθήσει αὐτοῦ τὰ ἀγαθά.

Ver. 20. Therefore his good things shall not flourish.

Ἃ δοκεῖ ἀγαθὰ ποιεῖν, οὐκ ἀνθήσει· ὅτ' ἂν δοκῇ ἤδη πεπληρῶσθαι, θλιβήσεται.

The good things which he seems to do shall not flourish; whenever he seems already to be filled, he shall be afflicted.

Στίχ. κʹ. Οὐκ ἔστιν αὐτοῦ σωτηρία τοῖς ὑπάρχουσι.

Ver. 20. There is no salvation for his possessions.

Τὰ ὑπάρχοντα αὐτοῦ σωτηρίαν αὐτῷ περιποιῆσαι οὐ δύναται.

His possessions cannot procure salvation for him.

Ἄλλως.

Otherwise.

Στίχ. κβʹ. Πᾶσα δὲ ἀνάγκη αὐτὸν ἐπελεύσεται, καὶ ἐπαποστελεῖ ἐπ' αὐτὸν θυμὸν ὀργῆς.

Ver. 22. And every distress shall come upon him, and He shall send forth upon him the wrath of anger.

Στίχ. κβʹ. Πᾶσα δὲ ἀνάγκη ἐπ' αὐτὸν ἐπελεύσεται.

Ver. 22. And every distress shall come upon him.

Ταῦτα προτρεπτικὰ ἡμῖν, ἵνα ἀφιστώμεθα τῶν ἀλλοτρίων.

These things are exhortations for us, that we may keep away from what belongs to others.

Editors' notes and page, col. 73

Footnotes

(62*) ‹anchor: not visible› · call in col 74 Deut. XXXII, 32.

Deuteronomy 32:32.

(printed under page 45)

(63) ‹anchor: et pascuum inveniet› · call in col 74

Joan. X, 9.

John 10:9.

(printed under page 45)

(50) ‹anchor: not visible› · call in col 74

Cod. uterque. — Vide t. XII, col. 1032.

Both codices. — See vol. 12, col. 1032.

(printed under page 45)

(51) ‹anchor: Ἑτερόδοξος οὐ βλέπει› · call in col 74

Vide ibid.

See the same place.

(printed under page 45)

(52) ‹anchor: Στρίφνος βοτάνη› · call in col 74

Cod. XXI tribuit Origeni, al. Polychronio.

Codex 21 ascribes it to Origen, the other to Polychronius.

(printed under page 45)

(53) ‹anchor: Στίχ. κ΄. Διὰ τοῦτο; numeral printed as (55)› · call in col 74

Occurrit in utroque cod.

It occurs in both codices.

(printed under page 45)

(54) ‹anchor: Στίχ. κβ΄. Πᾶσα δὲ ἀνάγκη αὐτὸν› · call in col 74

Hic v. interseritur duobus superioribus hemistichiis.

This verse is inserted between the two hemistichs above.

(printed under page 45)

(55) ‹anchor: Στίχ. κβ΄. Πᾶσα δὲ ἀνάγκη ἐπ' αὐτὸν› · call in col 74

Cod. uterque. V. Olymp.

Both codices. See Olympiodorus.

(printed under page 45)

Footnotes

(56) ‹anchor: not visible› · call in col 75

Cod. uterque.

Both codices.

(printed under page 46)

(57) ‹anchor: not visible› · call in col 75

Uterque.

Both.

(printed under page 46)

(58) ‹anchor: not visible› · call in col 75

Confer et Olymp.

Compare also Olympiodorus.

(printed under page 46)

(59) ‹anchor: Στίχ. κζ΄. Ἀνακαλύψαι› · call in col 75

Unus cod. tribuit Polychronio.

One codex ascribes it to Polychronius.

(printed under page 46)

(60) ‹anchor: Στίχ. κζ΄. Γῆ δὲ› · call in col 75

Cod. XXI.

Codex 21.

(printed under page 46)

(61) ‹anchor: Στίχ. κθ΄. Καὶ κτῆμα› · call in col 75

Confer Olymp.

Compare Olympiodorus.

(printed under page 46)

(62) ‹anchor: Μανθάνει› · call in col 75

Forte Μανθάνεις.

Perhaps Μανθάνεις ("Do you understand").

(printed under page 46)

(63) ‹anchor: Στίχ. ε΄. Εἰσβλέψαντες› · call in col 75

Cod. uterque.

Both codices.

(printed under page 46)

(64) ‹anchor: Στίχ. ζ΄. Πεπαλαίωνται› · call in col 75

Cod. XXI. Alius tribuit Joanni. — Confer t. XII, col. 1033.

Codex 21. The other ascribes it to John. — Compare vol. 12, col. 1033.

(printed under page 46)

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PG 17:76

Στίχ. κβʹ. Νίψαι ἐπ' αὐτὸν ὀδύνας.

Ver. 22. May He snow pains upon him.

Ἀντὶ νιφετοῦ ὀδύναι ἔρχονται ἐπὶ τὸν τοιοῦτον.

Instead of a snowstorm, pains come upon such a man.

Στίχ. κδʹ. Καὶ οὐ μὴ σωθῇ ἐκ χειρὸς σιδήρου.

Ver. 24. And he shall by no means be saved from the hand of iron.

Σίδηρον οὐ λέγει τοῦτον τὸν αἰσθητὸν, ἀλλὰ τμητικώτατον λόγον.

By iron he does not mean this perceptible iron, but the most trenchant word.

Στίχ. κεʹ. Διεξέλθοι δὲ διὰ σώματος αὐτοῦ βέλος.

Ver. 25. And may an arrow pass right through his body.

Τὰ βέλη ταῦτα τὰ πεπυρωμένα τιτρώσκει αὐτόν.

These fiery arrows wound him.

Στίχ. κεʹ. Κατέδεται αὐτὸν πῦρ ἄκαυστον.

Ver. 25. Fire unkindled shall devour him.

Μυστήριόν τι μανθάνομεν περὶ τῆς κολάσεως τῆς ἀποκειμένης, ἵνα φυλασσώμεθα αὐτὴν παθεῖν. Πῦρ εἶπεν ἄκαυστον κατέδεσθαι τὸν ἀσεβῆ· τοῦτο τὸ πῦρ τὸ παρ' ἡμῖν ὑλικὸν οὐκ ἔστιν ἄκαυστον πῦρ· βλεπόμενον γὰρ αὐτό. Ἐκεῖνο δὲ ἀόρατόν ἐστι τὸ πῦρ, τὸ ἐπὶ τοὺς ἁμαρτωλοὺς ἐρχόμενον, ὃ ἔνδον αὐτοὺς καίει. Νοητόν ἐστι καὶ κολάζον. Ἐὰν θέλῃς εἰκόνα παραλαβεῖν ἐκείνου τοῦ πυρὸς, νόει μοι τὸν εἰς ὑπερβολὴν πυρέσσοντα, καὶ ὑπὸ πυρὸς φλεγόμενον. Οὐχ εὑρήσεις ὄψει τὸ πῦρ ἐν αὐτῷ, ὑπόκειται δὲ, καὶ ἐκκαίει αὐτοῦ τὰ σπλάγχνα. Οὕτως ἀπὸ τῶν ἁμαρτημάτων πυρέττων τις ἐκκαίεται.

We learn a certain mystery concerning the punishment that is laid up, so that we may guard against suffering it. He said that unkindled fire devours the ungodly man; this material fire among us is not unkindled fire, for it is seen. But that fire is invisible, which comes upon sinners, which burns them within. It is intelligible and punishing. If you wish to take an image of that fire, consider for me one who is in an extreme fever, and burning with fire. You will not find by sight the fire in him, yet it lies beneath, and burns up his inward parts. Thus one who is feverish from sins is burned up.

Στίχ. κεʹ. Κακώσαι δὲ αὐτοῦ ἐπήλυτος τὸν οἶκον.

Ver. 25. And may a stranger afflict his house.

Ὁ πολεμήσας τὸν λαὸν ἐκεῖνον ἐπήλυτος ἦν, καὶ οὐ προσήλυτος· ὃς ἐκάκωσεν αὐτοῦ τὸν οἶκον, καταλύων τὸ νομιζόμενον ἁγίασμα, καὶ τὴν πόλιν ἣν ἔλεγον εἶναι ἁγίαν.

He who made war upon that people was a stranger, and not a proselyte; who afflicted his house, destroying the supposed sanctuary, and the city which they said was holy.

Στίχ. κζʹ. Ἀνακαλύψαι δὲ αὐτοῦ ὁ οὐρανὸς τὰς ἀνομίας.

Ver. 27. And may heaven uncover his iniquities.

Ἀντὶ τοῦ, Καὶ ἐκ Θεοῦ καὶ ἐξ οὐρανοῦ ὑποστήσεται τὰ δεινά. Ταῦτα δὲ ἔφη, ἐπειδὴ ὁ Ἰὼβ, φήσας ὑπὸ Θεοῦ πεπλῆχθαι, ἐμνημόνευε καὶ ὡς ὑπὸ ἀνθρώπων ἠδικημένος. Κατασκευάζει οὖν, ὅτι πάντα δι' ἁμαρτίας αὐτὸν ἐπηνέχθη.

Instead of saying, Both from God and from heaven he will undergo terrible things. And he said these things because Job, having said that he had been struck by God, mentioned also that he had been wronged by men. He argues, therefore, that all things were brought upon him on account of sins.

Στίχ. κζʹ. Γῆ δὲ ἐπανασταίη αὐτῷ.

Ver. 27. And may the earth rise up against him.

Αὐτὴ ἡ γῆ ἐπανίσταται ἐκείνῳ τῷ λαῷ.

The earth itself rises up against that people.

Στίχ. κθʹ. Καὶ κτῆμα ὑπαρχόντων αὐτῷ παρὰ τοῦ ἐπισκόπου.

Ver. 29. And the possession of his goods is from the overseer.

Μανθάνει τίς ἐπίσκοπος ἐνθάδε ὠνομάσθη; ὅτι Θεὸς ἐπίσκοπος εἴρηται, καὶ οἱ ἐπίσκοποι ἐκείνου τὴν εἰκόνα παντὶ τῷ τρόπῳ φιλοτιμοῦνται, οἱ καλοὶ καὶ ἀγαθοὶ, φορεῖν. Καὶ ὥσπερ ὁ μιμησάμενος εἰκόνα βασιλικὴν τιμᾶται ἐπὶ τὸ καλῶς μιμήσασθαι, τιμᾶται δὲ καὶ ἐπὶ τῷ αὐτὴν κεκοσμηκέναι· οὕτως μακάριος ἐπίσκοπος, ὁ νοήσας τὸν ἀληθινὸν ἐπίσκοπον, καὶ ζηλῶν αὐτὸν, καὶ γινόμενος ὡς ἐν ἀνθρώποις Θεός· ἢ ἔχων ἐπίσκοπον τὸν ποιοῦντα αὐτὸν ἀληθῶς ἐν Χριστῷ Ἰησοῦ ἐπίσκοπον· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Does one learn who has been named overseer here? That God has been called overseer, and the overseers who are noble and good earnestly strive in every way to bear His image. And just as he who has imitated a royal image is honoured for having imitated it well, and is honoured also for having adorned it; so blessed is the overseer who has understood the true Overseer, and emulates Him, and becomes as a god among men; or who has as Overseer Him Who makes him truly an overseer in Christ Jesus; to Whom be the glory and the dominion unto the ages of the ages. Amen.

ΚΕΦ. ΚΑʹ.

Chapter XXI.

Στίχ. εʹ. Εἰσβλέψαντες εἰς ἐμὲ θαῦμα σχέτε.

Ver. 5. Looking upon me, be astonished.

Φατὲ σοφοὶ εἶναι, καὶ εἰδέναι διὰ τί ταῦτα πάσχω, ὡς τοῦ Θεοῦ μὴ κοιμωμένου ἐπὶ τοῖς ἁμαρτήμασι τῶν ἀνθρώπων. Καὶ ἐτολμήσατέ με λέγειν ἁμαρτωλὸν εἶναι, καὶ δικαίως εἰς ταῦτα ἐφθακέναι.

You say that you are wise, and know why I suffer these things, inasmuch as God does not sleep over the sins of men. And you dared to say that I am a sinner, and have justly come into these things.

Στίχ. ζʹ. Πεπαλαίωνται δὲ καὶ ἐν πλούτῳ.

Ver. 7. And they have also grown old in wealth.

Οὐκ εἰσὶ νεόπλουτοι, ἀλλὰ πολλὰ ἔτη πεποιήκασι

They are not newly rich, but have spent many years

Editors' notes and page, col. 76

Footnotes

(none here: calls (56)–(64) in this column are set once under the facing Latin, n75)

Page

running head: UM AD ORIGENIS EXEGETICA. 76
marginal letters: A Στίχ. κβʹ. Νίψαι; B Νοητόν ἐστι καὶ; C ὑπὸ Θεοῦ πεπλῆχθαι,; D Θεός· ἢ ἔχων
old-edition numerals: (none)
other: ends with fragment πεποιή- split at column break
other: the word πεποιήκασι was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 77

PG 17:77

πλουτοῦντες, καὶ ἀεὶ τὸν πλοῦτον αὔξοντες.

being rich, and always increasing their wealth.

Στίχ. ηʹ. Ὁ σπόρος αὐτῶν κατὰ ψυχήν.

Ver. 8. Their seed is according to their soul.

Τοῦ μὲν δικαίου ὁ σπόρος κατὰ πνεῦμά ἐστι· Σπείρει γὰρ εἰς τὸ πνεῦμα, καὶ ἐκ τοῦ πνεύματος θερίζει ζωὴν αἰώνιον· τῶν δὲ τοιούτων, ἐπεὶ ψυχικὸς ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος· μωρία γὰρ αὐτῷ ἐστιν· ὁ σπόρος οὐ κατὰ πνεῦμα, ἀλλὰ κατὰ ψυχὴν, τὸ ὑποδεέστερον.

Now the seed of the righteous man is according to the spirit: For he sows to the spirit, and from the spirit reaps eternal life (Gal. 6:8); whereas of such men, since the natural man does not receive the things of the Spirit—for they are foolishness to him (1 Cor. 2:14)—their seed is not according to the spirit, but according to the soul, the inferior part.

Στίχ. ηʹ. Τὰ δὲ τέκνα αὐτῶν ἐν ὀφθαλμοῖς.

Ver. 8. And their children are before their eyes.

Πάντα ὅσα ποιοῦσιν, πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων ποιοῦσι. Τέκνα γὰρ τὰ ἔργα ἑκάστου. Οὐκ ἔστι τέκνα τῶν ἑτεροδόξων ἐν καρδίᾳ, ἐν λογισμοῖς ἀγαθοῖς, ἀλλ' ἐν ὀφθαλμοῖς, πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων.

All things whatsoever they do, they do to be seen by men (Matt. 23:5). For the works of each man are his children. The children of the heterodox are not in the heart, in good thoughts, but before the eyes, in order to be seen by men.

Στίχ. θʹ. Οἱ οἶκοι αὐτῶν εὐθηνοῦσιν.

Ver. 9. Their houses prosper.

Ὅτ' ἂν εἰσέλθῃς εἰς συναγωγὴν αἱρετικῶν, καὶ ἴδῃς ἐκεῖ πλῆθος συναγομένων, βλέπε, ὅτι οἱ οἶκοι αὐτῶν εὐθηνοῦσιν.

Whenever you enter into a synagogue of heretics, and see there a multitude of people gathered together, see that their houses prosper.

Στίχ. θʹ. Φόβος δὲ οὐδαμοῦ.

Ver. 9. And fear is nowhere.

Ἄφοβοί εἰσιν. Οὐ φοβοῦνται τὸν Θεὸν, καταφρονοῦσι τῆς Θεότητος· τοιαῦτα λέγοντες περὶ Θεοῦ, οὐ φοβοῦνται, ὅτι περὶ Θεοῦ λαλοῦσιν.

They are fearless. They do not fear God, they despise the Godhead; speaking such things concerning God, they do not fear that they are speaking concerning God.

Στίχ. θʹ. Μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπ' αὐτοῖς.

Ver. 9. And the scourge from the Lord is not upon them.

Τοῦ αὐτοῦ. Ἐὰν ἴδῃς ἄνθρωπον τοιαῦτα κατὰ Θεοῦ λαλοῦντα, ὑγιαίνοντα τῷ σώματι, βλέποντα, τὰ αἰσθητήρια σώζοντα, καὶ δοκοῦντα ἐνίοτε καὶ ἐν τοῖς κοσμικοῖς εὐτυχεῖν· ὅρα, ὅτι πεπλήρωται ἐπ' αὐτοῦ ἀσεβοῦς ὄντος τό· Μάστιξ δὲ παρὰ Κυρίου οὐκ ἔστιν ἐπ' αὐτοῖς.

Of the same. If you see a man speaking such things against God, healthy in body, seeing, preserving his senses, and seeming at times even to prosper in worldly things, see that there is fulfilled upon him, ungodly as he is, the saying: And the scourge from the Lord is not upon them.

Στίχ. ιʹ. Ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησε.

Ver. 10. Their cow did not cast her calf prematurely.

Τοῦ αὐτοῦ. Ὁ βοῦς ζῶόν ἐστι γεωργικὸν, καὶ συμπνέων εἰς γεωργίαν. Καὶ αὐτοὶ γεωργοῦσι. Γεωργοῦσι δὲ Σόδομα καὶ Γόμοῤῥα, γεωργοῦσιν Αἴγυπτον. Ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησεν· ἀλλὰ καὶ αὐτὴ ἀπεκύησε, καὶ ἐγέννησε τέκνον, ἵνα γεωργῆται αὐτῶν ἡ πονηρὰ γῆ.

Of the same. The ox is a farming animal, and working together for tillage. And they themselves till the ground. Yet they till Sodom and Gomorrha, they till Egypt. Their cow did not cast her calf prematurely; rather, she too brought forth, and bore offspring, so that their evil earth might be tilled.

Στίχ. ιʹ. Διεσώθη δὲ αὐτῶν ἐν γαστρὶ ἔχουσα, καὶ οὐκ ἔσφηλεν.

Ver. 10. And their pregnant one was brought safely through, and did not miscarry.

Ὅσα συλλαμβάνουσι, ταῦτα καὶ κύουσιν, οὐκ ἀπὸ τοῦ φόβου Θεοῦ συλλαμβάνοντες, ἀλλ' ἀπὸ τῆς κακίας. Ἰδοὺ ὠδίνησεν ἀδικίαν, συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν.

Whatsoever things they conceive, these they also bring to birth, conceiving not from the fear of God, but from wickedness. Behold, he travailed with iniquity, he conceived toil, and brought forth lawlessness (Ps. 7:15).

Στίχ. ιαʹ. Μένουσι δὲ ὥσπερ πρόβατα αἰώνια.

Ver. 11. And they remain like eternal sheep.

Ποῖος νοῦς ἐστι τοῦ· μενοῦσιν ὡς πρόβατα αἰώνια; Περὶ ὧν φησιν ὁ Χριστός· Τὰ ἐμὰ πρόβατα τῆς ἐμῆς φωνῆς ἀκούουσι, καὶ ἐγὼ ζωὴν αἰώνιον δίδωμι αὐτοῖς, καὶ τὰ ἑξῆς· ταῦτά ἐστι τὰ αἰώνια πρόβατα. Ἐπεὶ οὖν μῖμοί εἰσιν οἱ ἑτερόδοξοι, καὶ ἐθέλουσι μιμεῖσθαι τὴν ποίμνην τοῦ Χριστοῦ, ἐπισκόπους ἑαυτοῖς χειροτονοῦντες, πρεσβυτέρους, διακόνους, διδασκάλους, λαὸν, κατηχουμένους, μιμούμενοι τὰ αἰώνια πρόβατα, πληροῦσι τό· Μένουσι δὲ ὡς πρόβατα αἰώνια. Οὐκ εἰσὶ δὲ πρόβατα αἰώνια, ἀλλὰ μένουσιν ὡς πρόβατα αἰώνια.

What is the meaning of the saying: they will remain like eternal sheep? Concerning whom Christ says: My sheep hear My voice, and I give eternal life to them (John 10:27–28), and what follows; these are the eternal sheep. Since, therefore, the heterodox are imitators, and wish to imitate the flock of Christ, ordaining for themselves bishops, presbyters, deacons, teachers, laity, catechumens, imitating the eternal sheep, they fulfil the saying: And they remain like eternal sheep. Yet they are not eternal sheep, but remain like eternal sheep.

Editors' notes and page, col. 77

Footnotes

(64) ‹anchor: not visible› · call in col 78

Gal. VI, 8.

Galatians 6:8.

(printed under page 47)

(65) ‹anchor: not visible› · call in col 78

I Cor. II, 14.

1 Corinthians 2:14.

(printed under page 47)

(66) ‹anchor: not visible› · call in col 78

Matth. XXIII, 5.

Matthew 23:5.

(printed under page 47)

(67) ‹anchor: et peperit iniquitatem› · call in col 78

Psal. VII, 15.

Psalm 7:15.

(printed under page 47)

(68) ‹anchor: vitam aeternam do eis› · call in col 78

Joan. X, 27, 28.

John 10:27, 28.

(printed under page 47)

(65) ‹anchor: not visible› · call in col 78

In utroque cod.

In both codices.

(printed under page 47)

Footnotes

(69) ‹anchor: Qui docet enim hominem scientiam› · call in col 79

Psal. XCIII, 10.

Psalm 93(94):10.

(printed under page 48)

(70) ‹anchor: Doce me, inquit Propheta, jura tua› · call in col 79

Psal. CXVIII, 12.

Psalm 118(119):12.

(printed under page 48)

(66) ‹anchor: Στίχ. β΄. Πότερον οὐχὶ› · call in col 79

Cod. uterque. Hinc hausit Olympiod.

Both codices. Olympiodorus drew from here.

(printed under page 48)

(67) ‹anchor: τῶν λόγων αὐτοῦ› · call in col 79

Αὐτῶν.

Αὐτῶν ("their").

(printed under page 48)

(68) ‹anchor: Τὸ δόγμα ὑγιές› · call in col 79

Cf. t. XII, col. 1035.

Compare vol. 12, col. 1035.

(printed under page 48)

(69) ‹anchor: Οὐκοῦν καὶ ἄνδρες› · call in col 79

In cod. Nani additur.

In Nani's codex it is added.

(printed under page 48)

(70) ‹anchor: εἰληφότες χάριν› · call in col 79

Reliqua usque ad χάριν γίνεται ut in editis.

The rest, up to χάριν, is as in the printed editions.

(printed under page 48)

(71) ‹anchor: Στίχ. δ΄. Καὶ συνεισελεύσεταί› · call in col 79

Confer Chrys. pag. 376.

Compare Chrysostom, p. 376.

(printed under page 48)

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other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:80

Στίχ. ιαʹ. Τὰ δὲ παιδία αὐτῶν προσπαίζουσι.

Ver. 11. And their children play about.

Στίχ. ιβʹ. Ἀναλαβόντες ψαλτήριον καὶ κιθάραν.

Ver. 12. Taking up psaltery and harp.

Οἱ ἡμέτεροι ἀναλαμβάνουσι ψαλτήριον καὶ κιθάραν, ὑμνοῦντες τὸν Θεὸν, καὶ δοξολογοῦντες αὐτόν. Ἐκείνων δὲ τὰ παιδία, οἱ ἀνόητοι ἐν αὐτοῖς, προσπαίζουσιν, ἀναλαμβάνοντες ψαλτήριον καὶ κιθάραν. Ὅτ' ἂν ἀναλάβωσι τοὺς λόγους τῆς Παλαιᾶς Διαθήκης, προσπαίζουσι, καὶ γελῶσι τὰ λόγια τοῦ νόμου καὶ τῶν προφητῶν. Ἀναλαμβάνοντες τὰ ἐναρμόνια, ψαλτήριον τὸ τοῦ νόμου, κιθάραν τὴν προφητικὴν, προσπαίζουσιν αὐτοῖς.

Our people take up psaltery and harp, hymning God and glorifying Him. But their children, the foolish among them, play about, taking up psaltery and harp. Whenever they take up the words of the Old Testament, they play about, and laugh at the oracles of the law and of the prophets. Taking up the harmonious instruments, the psaltery of the law, the prophetic harp, they play about with them.

Στίχ. ιβʹ. Καὶ εὐφραίνονται φωνῇ ψαλμοῦ.

Ver. 12. And they rejoice at the sound of a psalm.

Καὶ αὐτοὶ λέγουσιν ψαλμοὺς Οὐαλεντίνου, καὶ λέγουσιν ᾠδὰς Βασιλείδου, καὶ τοιαῦτά τινα φθέγγονται, εὐφραινόμενοι φωνῇ ψαλμοῦ.

And they themselves recite psalms of Valentinus, and recite odes of Basilides, and utter such things, rejoicing at the sound of a psalm.

Στίχ. ιγʹ. Ἐν δὲ ἀναπαύσει ᾅδου ἐκοιμήθησαν.

Ver. 13. And in the rest of Hades they fell asleep.

Ἐν δὲ ἀναπαύσει οὐκ οὐρανοῦ, ἀλλ' ᾅδου ἐκοιμήθησαν. Ἡμεῖς δὲ εὐχόμεθα οὐκ ἐν ἀναπαύσει ᾅδου κοιμηθῆναι, ἀλλ' ἐν ἀναπαύσει Θεοῦ ἐν τοῖς οὐρανοῖς τοῖς ἁγίοις μετὰ Χριστοῦ βασιλεύοντος ἡμῶν· ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

And in the rest not of heaven, but of Hades, they fell asleep. But we pray not to fall asleep in the rest of Hades, but in the rest of God in the holy heavens with Christ reigning over us; to Whom be the glory and the dominion unto the ages of the ages. Amen.

ΚΕΦ. ΚΒʹ.

Chapter XXII.

Στίχ. βʹ. Πότερον οὐχὶ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην;

Ver. 2. Is it not the Lord Who teaches understanding and knowledge?

Τὰ οἰκονομούμενα ὑπὸ τοῦ ἁγίου Πνεύματος ἀναγραφῆς ἀξιωθῆναι χρή. Διὰ τοῦτο ἀναγράφεται ὑπὲρ τοῦ τὸν ἐντυγχάνοντα ὠφελεῖσθαι ἐκ τῶν ἀναγινωσκομένων. Εἰ μὴ οὖν χρήσιμοι ἦσαν οἱ λόγοι τῶν τριῶν, τῶν παραγενομένων πρὸς τὸν Ἰὼβ, ὡς τὸν ἐντυγχάνοντα λαβεῖν τι ἀπὸ τῶν εἰρημένων ὑπ' αὐτῶν πρὸς τὸν Ἰώβ· οὐκ ἂν ἡ πρόνοια εἰς τὴν βίβλον τοῦ Ἰὼβ ἐποίησεν ἀναγραφῆναι καὶ τοὺς λόγους τῶν τριῶν. Ἔστιν οὖν ὠφεληθῆναι μὲν ἀπὸ τῶν λόγων αὐτοῦ, ἐνορῶντα τοῖς δόγμασιν· ὁρᾷν δὲ τὸ ἔγκλητον τῶν λόγων περὶ ἓν μόνον, ὅτε αἰτιῶνται τὸν Ἰὼβ, οἰόμενοι αὐτὸν πάσχειν διὰ τὰ ἡμαρτημένα αὐτῷ· οὐχ ὁρῶντες, ὅτι καὶ ἄλλα πολλὰ αἴτιά ἐστι τοῦ συμβαίνειν ἀνθρώποις. Τοιαῦτά ἐστι νενομισμένα εἶναι καλὰ ἢ χαλεπὰ, ἢ ὅπως ποτὲ βούλεταί τις αὐτὰ ὀνομάζειν. Καὶ μετ' ὀλίγα· Πότερον οὐχὶ ὁ Κύριός ἐστιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην; Τὸ δόγμα ὑγιές ἐστι· ὅτι ἀληθινὸς διδάσκαλος ἀρετῆς οὐ δύναται εἶναι ἄνθρωπος. Ὁ διδάσκων γὰρ ἄνθρωπον γνῶσιν, καὶ ἐν τοῖς Ψαλμοῖς ἀναγέγραπται, ὅτι οὐκ ἄλλος ἐστὶν ἢ Θεός. Καὶ, Δίδαξόν με, φησὶν, τὰ δικαιώματά σου, ὁ Προφήτης, εἰδὼς διδάσκαλον εἶναι ἀληθῆ καὶ τέλειον τὸν Θεόν. Διδάσκει δὲ ὁ Θεὸς ἐλλάμπων τῇ ψυχῇ τοῦ μανθάνοντος ὑπ' αὐτοῦ, καὶ τὴν διάνοιαν φωτίζων τῷ φωτὶ, τῷ ἀληθινῷ λόγῳ αὐτοῦ. Οὐκοῦν καὶ ἄνδρες δίκαιοι ἡμᾶς διδάσκουσι διδασκαλικὴν εἰληφότες χάριν.

The things dispensed by the Holy Spirit ought to be deemed worthy of record. On this account they are recorded so that the reader may be benefited from the things that are read. If, therefore, the words of the three who came to Job had not been useful, so that the reader might take something from the things spoken by them to Job, providence would not have caused the words of the three also to be recorded in the book of Job. It is possible, therefore, to be benefited from his words, looking closely into their doctrines; and to see what is blameworthy in their words in one point alone, when they accuse Job, supposing him to suffer on account of sins committed by him, not seeing that there are also many other causes of things befalling men. Such are the things customarily deemed to be good or harsh, or however else anyone wishes to name them. And a little further on: Is it not the Lord Who teaches understanding and knowledge? The doctrine is sound: that a man cannot be the true teacher of virtue. For He Who teaches man knowledge (Ps. 93:10), as is recorded in the Psalms also, is none other than God. And, Teach me Thy statutes (Ps. 118:12), says the Prophet, knowing that God is the true and perfect Teacher. And God teaches by shining into the soul of him who learns from Him, and illuminating the mind with the light, His true Word. Therefore righteous men also teach us, having received the grace of teaching.

Στίχ. δʹ. Καὶ συνεισελεύσεταί σοι εἰς κρίσιν.

Ver. 4. And will He enter together with you into judgement?

Λόγον ποιούμενος ὁ Θεὸς τοῦ προνοουμένου ὑπ' αὐτοῦ, ἐλέγχει αὐτόν. Καὶ συνεισελεύσεταί σοι εἰς κρίσιν. Πολλάκις εἴπομεν, εἴποτε ἐνέπεσε τὸ δόγμα

Taking account of him who is cared for by His providence, God reproves him. And will He enter together with you into judgement? Many times we have said, whenever there occurred the doctrine

Editors' notes and page, col. 80

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running head: UM AD ORIGENIS EXEGETICA. 80
marginal letters: A Στίχ. ιαʹ. Τὰ δὲ; B Στίχ. ιγʹ. Ἐν δὲ; C ἐντυγχάνοντα λαβεῖν τι; D γὰρ ἄνθρωπον γνῶσιν,
old-edition numerals: (none)
other: ends mid-sentence

PG 17:81

τοῦτο ἐν ἄλλαις λέξεσιν, ὅτι οὕτως ἐστὶν ὁ Θεὸς φιλάνθρωπος, ὥστε, καὶ χρηστῶς κρίνων ἡμᾶς, ἐπιτρέπει λέγειν ἡμᾶς πρὸς αὐτὸν, ὡς κρινόμενον μεθ' ἡμῶν, περὶ ὧν βουλόμεθα. Ἐχρησάμην οὖν τοῖς ἀπὸ τοῦ Ἡσαΐα· Δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Τὸ γὰρ, διαλεχθῶμεν, τοιοῦτόν ἐστιν· Εἴ τί με ἔχεις ἐλέγξαι, καὶ τὴν πρόνοιάν μου, ὡς ἀμελήσαντός σου, ὡς μὴ τὰ δέοντα πεπαιηκότος, λέγε· Κἀγὼ, ὅ τι ποτὲ ἔχω ἐρῶ, πείσω σε, καταδικάζων σε ἄξιον ὄντα τοῦ καταδικασθῆναι.

this in other passages, that God is so loving towards mankind that, even judging us kindly, He permits us to speak to Him, as though being judged along with us, concerning the things we wish. I used, therefore, the words from Isaiah: Come, and let us reason together, says the Lord (Isa. 1:18). For the saying, let us reason together, is of this sort: If you have anything wherewith to reprove Me and My providence, as having neglected you, as not having done what was needful, speak; and I will say whatever I have to say, I will persuade you, condemning you as being worthy to be condemned.

Στίχ. εʹ. Πότερον οὐχ ἡ κακία σου ἐστὶ πολλή;

Ver. 5. Is not your wickedness great?

Εἰκότως οὐχ ἁπλῶς φημι γεγονέναι ἄδικον· ἐπεὶ πάσχει τοιαῦτα, ὁποῖα οὐδεὶς αὐτῶν τηλικούτοις πέπτωκεν, οἵοις σύ. Εἰκὸς διὰ τὸ ἀναρίθμητόν σου τῶν πταισμάτων, ταῦτά σοι ἐληλυθέναι.

Reasonably do I say that you have become not merely unjust; since he suffers such things as none of them has fallen into so great, as those into which you have fallen. It is likely that on account of the numberlessness of your offences, these things have come upon you.

Τοῦ αὐτοῦ. Οὐ πρότερον ὠνόμασεν ἁμαρτίαν, εἶτα τὴν κακίαν· ἀλλ' ὁρῶν τὴν κακίαν τὴν φαύλην ἕξιν, εἶτα μετὰ τοῦτο τὰ ἀπὸ τῆς φαύλης ἕξεως ἁμαρτανόμενα, ἅπερ εἶπεν ἀναριθμήτους εἶναι ἁμαρτίας.

Of the same. He did not first name sin, and then wickedness; but seeing that wickedness is the bad habit, and then after this the sins committed from the bad habit, which he said are numberless sins.

Στίχ. εʹ. Ἀναρίθμητοι δέ σου αἱ ἁμαρτίαι.

Ver. 5. And numberless are your sins.

Ὑπολαμβάνει τοῦτο ὁ Ἐλιφὰζ περὶ τοῦ Ἰώβ. Ἤδει αὐτὸν πλούσιον, καί φησιν· Ἐνέχυρα ἐλάμβανες ἀπὸ τῶν σῶν ἀδελφῶν, ὡς ὀφειλόντων μὴ ὀφειλόντων. Τὸ γὰρ, Ἠνεχύραζες διακενῆς, τοιοῦτόν ἐστιν.

Eliphaz supposes this concerning Job. He knew that he was rich, and says: You took pledges from your brethren, as though they owed when they did not owe. For the saying, You took pledges for nothing (Job 22:6), is of this sort.

Στίχ. ϛʹ. Ἠνεχύραζες τοὺς ἀδελφούς σου διακενῆς.

Ver. 6. You took pledges from your brethren for nothing.

Τοῦ αὐτοῦ. Προσεπιτείνει δὲ πάλιν ἄλλην αὐτοῦ ἁμαρτίαν. Ἔστι ποτὲ λαβεῖν ἀμφιάσματα; Οὐ γυμνοῦ, ἀλλὰ πλουσίου ἔχοντος ἀποκείμενα ἐνδύματα πολλὰ λαβεῖν. Τρία... δὴ ὁ τῶν πολλῶν ἐκεῖ ἔλαβον ἀμφίασιν· ἀλλὰ γυμνοῦ, ἀλλὰ πλουσίου. Ἐὰν μέντοι γε χιτῶνά τις ἔχῃ ἕνα, καὶ τοῦτον τὸν χιτῶνα, προφάσει τοῦ ἀπαιτεῖν τὸ ἐμὸν, ἐκδύσω, μὴ ἐλεήσας ἐκεῖνον τὸν γυμνὸν, ἀμφίασιν τοῦ γυμνοῦ ἀφειλόμην. Πολλὰ δὲ τοιαῦτα, ἐν ἡμῖν γίνεται, ὅτ' ἂν δανείζωμεν, ὅτ' ἂν πρὸς ὀφειλέτας ἐρχώμεθα. Πολλάκις ὀφειλέτης ἡμῶν εἰς ὑπερβολὴν πένεται, μὴ δυνάμενος ἀποδοῦναι· καὶ ἡμεῖς, τὰ σπλάγχνα ἡμῶν ἀποκλείσαντες, ἀνηλεεῖς καὶ ὠμοὶ γινόμεθα, μὴ βλέποντες ὅτι γυναῖκα τρέφει καὶ τέκνα, καὶ μόλις τρέφεται ἀπὸ τῶν ποριζομένων αὐτῷ ὀλίγων ὀβολῶν. Ἀπαιτοῦμεν πικρῶς ἔσθ' ὅτε καὶ περισσὰ ἔχοντες παρ' ἑαυτοῖς. Ταῦτα οὖν λέγει ἐγκαλῶν τῷ Ἰὼβ, ὅτι ἀμφίασιν γυμνῶν ἀφεῖλεν.

Of the same. And again he stretches further another sin of his. Is it ever permissible to take garments? Not from a naked man, but from a rich man who has many garments laid up, to take them. Three... indeed of the many there I took clothing; not of a naked man, but of a rich man. Yet if someone has one tunic, and under pretext of demanding back what is mine I strip off this tunic, not having pitied that naked man, I have taken away the clothing of the naked. And many such things take place among us whenever we lend, whenever we come to debtors. Oftentimes our debtor is exceedingly poor, not being able to repay; and we, shutting up our bowels of compassion, become merciless and cruel, not seeing that he supports a wife and children, and is scarcely supported from the few obols procured for him. We demand back bitterly, sometimes even when we have superfluities by us. These things, therefore, he says bringing a charge against Job, that he took away the clothing of the naked.

Στίχ. ζʹ. Οὐδὲ ὕδωρ διψῶντας ἐπότισας· ἀλλὰ πεινώντων ἐστέρησας ψωμόν.

Ver. 7. Neither did you give water to the thirsty to drink; but you deprived the hungry of a morsel.

Εἰς τὸ αὐτό. Οὐκοῦν οὐ μόνον τὸ ἀδικεῖν, ἀλλὰ καὶ τὸ μὴ εὐεργετεῖν ὑπεύθυνον.

On the same. Therefore not only doing wrong, but also failing to do good is subject to account.

Ταῦτα πάντα κατηγορήματά εἰσι, καὶ ἀληθῶς ψεκτά. Ἀλλ' οὐκ ἀληθῆ περὶ τοῦ Ἰὼβ, οὐδὲ καλῶς ἐλέγετο περὶ αὐτοῦ.

All these things are accusations, and truly blameworthy. Yet they were not true concerning Job, nor were they rightly spoken concerning him.

Τοῦ αὐτοῦ. Τοιαῦτα γίνεται ἐν ταῖς πικραῖς

Of the same. Such things take place in bitter

Editors' notes and page, col. 81

Footnotes

(71) ‹anchor: not visible› · call in col 82

Isa. I, 18.

Isaiah 1:18.

(printed under page 49)

(72) ‹anchor: not visible› · call in col 82

hic, v. 6.

Here, v. 6.

(printed under page 49)

(72) ‹anchor: not visible› · call in col 82

Cod. XXI, μου.

Codex 21: μου ("my").

(printed under page 49)

(73) ‹anchor: not visible› · call in col 82

Hoc φημὶ ex cod. XXI.

This φημί ("I say") is from codex 21.

(printed under page 49)

(74) ‹anchor: not visible› · call in col 82

Cod. XXI tribuit Olympiod. quem vide pag. 377.

Codex 21 ascribes it to Olympiodorus; see him, p. 377.

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(75) ‹anchor: not visible› · call in col 82

In utroque cod.

In both codices.

(printed under page 49)

(76) ‹anchor: Στίχ. ϛ΄. Ἠνεχύραζες› · call in col 82

Confer. Olymp.

Compare Olympiodorus.

(printed under page 49)

(77) ‹anchor: Τρία...› · call in col 82

Locus deficiens et impeditus.

The passage is defective and obscure.

(printed under page 49)

(78) ‹anchor: Εἰς τὸ αὐτό.› · call in col 82

Cod. XXI. Confer. Olymp.

Codex 21. Compare Olympiodorus.

(printed under page 49)

(79) ‹anchor: Ταῦτα πάντα κατηγορήματα› · call in col 82

Ex alio cod. Confer. et hic Olymp.

From the other codex. Compare here too Olympiodorus.

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Footnotes

(73) ‹anchor: et ut avicula ex laqueo› · call in col 83

Prov. VI, 4, 5.

Proverbs 6:4, 5.

(printed under page 50)

(80) ‹anchor: not visible› · call in col 83

V. 8 exstat tom. XII, col. 1038.

Verse 8 is found in vol. 12, col. 1038.

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(81) ‹anchor: not visible› · call in col 83

In cod. XXI Chrysostomo tribuitur.

In codex 21 it is ascribed to Chrysostom.

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(82) ‹anchor: Εἰς τὸ αὐτό.› · call in col 83

Cod. XXI. Alius tribuit Joanni.

Codex 21. The other ascribes it to John.

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(83) ‹anchor: Στίχ. ια΄. Κοιμηθέντα› · call in col 83

Cod. XXI tribuit Olymp. Aquila et Theodot., Καὶ πλῆθος ὑδάτων καλύψει σε.

Codex 21 ascribes it to Olympiodorus. Aquila and Theodotion: "And a multitude of waters shall cover you."

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(84) ‹anchor: Στίχ. ιβ΄. Μὴ οὐχὶ› · call in col 83

Cod. XXI. Confer Olymp.

Codex 21. Compare Olympiodorus.

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(85) ‹anchor: Στίχ. ιβ΄. Τοὺς δὲ ὕβρει› · call in col 83

Codex uterque tribuit Origeni.

Both codices ascribe it to Origen.

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marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:84

ἀπαιτήσεσιν. Ἐνίοτε αὐτὸν τὸν ψωμὸν ἔχει τις ἕνα· κἂν μὴ ἔχῃ ἄρτον ὁλόκληρον, ἀφαιροῦμεν ἀπ' αὐτοῦ λέγοντες· Ἀλλ' ὀφείλεις.

exactions. Sometimes someone has only the single morsel itself; even if he does not have a whole loaf, we take it away from him, saying: But you owe.

Στίχ. θʹ. Χήρας δὲ ἐξαπέστειλας κενάς.

Ver. 9. And widows you sent away empty.

Προσέχωμεν ἐὰν χήρα ἡμῶν εἰσέλθῃ εἰς τὴν οἰκίαν, μήποτε κενὴν αὐτὴν ἐξαποστείλωμεν. Κατὰ δύναμιν ἕκαστος πρὸς ὃ ἔχει πληρωσάτω τὸν κόλπον τῆς χήρας.

Let us take heed, if a widow enters into our house, that we never send her away empty. According to his ability, in proportion to what he has, let each man fill the bosom of the widow.

Στίχ. θʹ. Ὀρφανοὺς δὲ ἐκάκωσας.

Ver. 9. And orphans you afflicted.

Τοῦ αὐτοῦ. Οὐδένα μὲν δεῖ κακοῦν, ἐξαιρέτως δὲ χρὴ φείδεσθαι τῶν ὀρφανῶν. Περὶ γὰρ τῶν ἀβοηθήτων ψυχῶν πολεμεῖν ὁ Θεὸς ἐνετείλατο. Μᾶλλον δὲ παρὰ τοὺς ἄλλους ἀνθρώπους, πτωχοὶ, χῆραι, ὀρφανοὶ δέονται βοηθείας.

Of the same. One ought indeed to afflict no one, and pre-eminently must one spare orphans. For concerning helpless souls God commanded to wage war. And more than other men, the poor, widows, and orphans stand in need of help.

Στίχ. ιʹ. Τοιγαροῦν ἐκύκλωσάν σε παγίδες.

Ver. 10. Wherefore snares have encircled you.

Παγίδας λέγει τὰ συμβεβηκότα αὐτῷ, ἐν αἷς ἐμπέπτωκεν, εἰς ἃς καὶ παγιδεύεται αὐτοῦ ἡ ψυχὴ ἀπὸ τῶν συμβεβηκότων αὐτῷ.

By snares he means the things that have befallen him, into which he has fallen, and in which his soul is snared from the things that have befallen him.

Στίχ. ιαʹ. Τὸ φῶς σοι σκότος ἀπέβη.

Ver. 11. The light has turned into darkness for you.

Ἐν φωτὶ ἦς, ὅτε τὰ ὑπάρχοντά σοι ἦν, ὅτε τὰ τέκνα σου περιῆν, ὅτε ὑγίαινέ σου τὸ σῶμα. Νῦν δὲ οἷον εἰς σκότος καταβέβηκας, εἰς τὰς περιστάσεις ταύτας.

You were in light when your possessions were yours, when your children survived, when your body was in health. But now you have gone down as it were into darkness, into these afflictions.

Εἰς τὸ αὐτό. Τουτέστιν ἐν ἐρημίᾳ, καὶ αἴθριος, ἀλήτης, καὶ φυγὰς, καὶ ἀνέστιος.

On the same. That is, in a wilderness, and under the open sky, a wanderer, an exile, and homeless.

Στίχ. ιαʹ. Κοιμηθέντα δὲ ὕδωρ σε ἐκάλυψεν.

Ver. 11. And as you slept, water covered you.

Τὸ, κοιμηθέντα σε ὕδωρ ἐκάλυψεν, τοιοῦτόν ἐστιν· Ἐκάλυψέ σε ἡ ἀντικειμένη ἐνέργεια. Ἐπεὶ οὐκ ἐγρηγόρεις, ἐπεὶ οὐχ ὕπνωσας. Οἶδε δὲ ἡ Γραφὴ ὕπνον τινὰ ἁμαρτίας. Διὸ ἐντέταλται ἡμῖν λέγουσα· Μὴ δῷς ὕπνον σοῖς ὄμμασι, μηδὲ νυσταγμὸν τοῖς βλεφάροις, ἵνα ζήση ὥσπερ δορκὰς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος.

The saying, as you slept, water covered you, is of this sort: The opposing working covered you, since you did not keep watch, since you did not sleep well. And Scripture knows a certain sleep of sin. Wherefore it has commanded us, saying: Give not sleep to your eyes, nor slumber to your eyelids, that you may be saved like a gazelle from snares, and like a bird from a trap (Prov. 6:4–5).

Στίχ. ιβʹ. Μὴ οὐχὶ ὁ τὰ ὑψηλὰ ναίων ἐφορᾷ;

Ver. 12. Does not He Who dwells in the heights look on?

Ἀλλὰ νομίζεις, ὅτι οὐχ ὁρᾷ τὰ πραττόμενα ὁ ἐν ὑψηλοῖς κατοικῶν Θεός. Οἷα τοίνυν πάντα ἐφορῶν, τοὺς ὑπὸ τῆς ὑβριστικῆς ἕξεως ἐπηρμένους τὸ φρόνημα καταφέρει.

Yet you suppose that God Who dwells in the heights does not see the things that are done. Inasmuch, therefore, as He looks upon all things, He brings down those who are lifted up in pride by an insolent disposition.

Στίχ. ιβʹ. Τοὺς δὲ ὕβρει φερομένους ἐταπείνωσεν.

Ver. 12. And those who are borne along by insolence He has humbled.

Εἴ τις φέρεται ὕβρει, καὶ οἱονεὶ κατασύρεται ὑπὸ ὑβριστικῆς ἕξεως καὶ πράξεως, οὗτος ταπεινοῦται ὑπὸ τοῦ Θεοῦ. Εἰκὸς οὖν, ἐπεὶ καὶ σὺ ὕβρισας χήρας καὶ ὀρφανοὺς, καὶ ἠνεχύρασας διακενῆς τοὺς ἀδελφούς σου· διὰ τοῦτο ταῦτα πέπονθας, καὶ τεταπείνωσαι.

If anyone is borne along by insolence, and is dragged down as it were by an insolent disposition and practice, this man is humbled by God. It is likely, therefore, since you too insulted widows and orphans, and took pledges for nothing from your brethren, that on this account you have suffered these things, and have been humbled.

Στίχ. ιγʹ. Καὶ εἶπας, Τί ἔγνω ὁ Ἰσχυρός;

Ver. 13. And you said, What did the Mighty One know?

Εἰκὸς, ὅτι σὺ ἔλεγες κατὰ σαυτὸν, Τί ἔγνω ὁ Ἰσχυρός; Οἷον, Δύναται πάντα ἐγνωκέναι ὁ Θεός;

It is likely that you said to yourself, What did the Mighty One know? That is to say, Can God have known all things?

Στίχ. ιγʹ. Ἦ κατὰ τοῦ γνόφου κρινεῖ;

Ver. 13. Or will He judge through the dark cloud?

Τοῦ αὐτοῦ. Δύναται δὲ κρίνειν ὁ Θεὸς καὶ ἐν χειμῶνι γενόμενος.

Of the same. And God is able to judge even when He is in a tempest.

Στίχ. ιδʹ. Καὶ γῦρον οὐρανοῦ διαπορεύεται.

Ver. 14. And He traverses the circuit of heaven.

Ἐκπεριέρχεται ἡ πρόνοια τοῦ Θεοῦ.

The providence of God goes completely round about.

Editors' notes and page, col. 84

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marginal letters: A ἀπαιτήσεσιν. Ἐνίοτε αὐτὸν; B Παγίδας λέγει τὰ; C ὕπνον τινὰ ἁμαρτίας.; D φούς σου· διὰ
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PG 17:85

Στίχ. ιεʹ. Μὴ τρίβον αἰώνιον φυλάξῃς;

Ver. 15. Will you keep to the ancient path?

Μὴ δύνασαι σὺ τὴν τρίβον τὴν αἰώνιον, καθ' ἧς πορεύεται ἡ πρόνοια τοῦ Θεοῦ, ἐπιτηρῆσαι;

Are you able to watch the eternal path along which the providence of God walks?

Στίχ. ιεʹ. Ἣν ἐπάτησαν ἄνδρες δίκαιοι.

Ver. 15. Which righteous men have trodden.

Τοῦ αὐτοῦ. Τὴν τρίβον τὴν αἰώνιον ἐπάτησαν ἄνδρες δίκαιοι. Κατὰ γὰρ τρίβου αἰωνίας βαίνουσιν. Ἐπεὶ πάντα αὐτοῖς πρόκειται πράττειν, ὥστε τυχεῖν τοῦ μέλλοντος αἰῶνος. Κἂν δοκῶσιν οὖν ἐπίσης βαδίζειν, ἀλλ' ἡ ψυχὴ αὐτὴ ἐπιβαίνει τρίβων αἰωνίων.

Of the same. Righteous men have trodden the eternal path. For they walk along an eternal path, since it lies before them to do all things so as to obtain the age to come. Even though, therefore, they seem to walk like others, yet the soul itself treads upon eternal paths.

Στίχ. ιϛʹ. Οἳ συνελήφθησαν ἄωροι.

Ver. 16. Who were seized prematurely.

Πολλάκις δίκαιοι πρὸ καιροῦ ἐτελεύτησαν. Τελειωθεὶς γὰρ ἐπ' ὀλίγῳ ὁ δίκαιος, ἐπλήρωσε χρόνους μακρούς· ἀρετὴ γὰρ ἐν τῷ Κυρίῳ ἡ ψυχὴ αὐτοῦ.

Oftentimes righteous men have died before their time. For being made perfect in a little while, the righteous man fulfilled long years; for his soul was virtue in the Lord (Wisd. 4:13–14).

Στίχ. ιϛʹ. Ποταμὸς ἐπιῤῥέων οἱ θεμέλιοι αὐτῶν.

Ver. 16. An overflowing river are their foundations.

Τοῦ αὐτοῦ. Τῶν δικαίων οἱ θεμέλιοι οἷόν εἰσιν. Ἀεὶ προκόπτουσιν, ἀεὶ αὔξουσιν ἐν τοῖς ἀγαθοῖς.

Of the same. Such are the foundations of the righteous. They always advance, they always increase in good things.

Στίχ. ιηʹ. Ὃς δὲ ἐνέπλησε τοὺς οἴκους αὐτῶν ἀγαθῶν.

Ver. 18. Yet He filled their houses with good things.

Τοῦ αὐτοῦ. Τῶν δικαίων ἐνέπλησε τοὺς οἴκους ἀγαθῶν. Ἐγὼ οὐκ ἀκούω τοὺς οἴκους τούτους· ἀλλὰ τοὺς οἴκους αὐτῶν, τοὺς κατὰ τὸ ἡγεμονικὸν ἐνέπλησεν ἀγαθῶν. Ποίων ἀγαθῶν; Σωφροσύνης, δικαιοσύνης, ἀνδρείας, φρονήσεως, τῶν ἀπὸ τῶν ἔργων. Τουτέστι τὸ πληρωθῆναι οἴκους ἀγαθῶν.

Of the same. He filled the houses of the righteous with good things. I do not understand these material houses; rather, He filled their houses, those according to the governing faculty, with good things. With what sort of good things? Temperance, righteousness, courage, prudence, the good things that come from works. That is what it means for houses to be filled with good things.

Στίχ. ιθʹ. Ἄμεμπτος δὲ ἐμυκτήρισεν αὐτούς.

Ver. 19. And the blameless man derided them.

Τίνας; ἢ τὴν βουλὴν τῶν ἀσεβῶν; Οἷον· βούλονταί τινα διδάσκειν τὰ ἐναντία τῇ ἀληθείᾳ, ἐν τῷ λέγειν· ἃ λέγουσι δόγματα μοχθηρὰ ἔχοντες. Ταῦτα ἄμεμπτος ὁρῶν μυκτηρίζει.

Whom? Is it not the counsel of the ungodly? As for instance: they wish to teach certain things contrary to the truth in speaking what they speak, holding wicked doctrines. Seeing these things, a blameless man derides them.

Στίχ. κʹ. Καὶ τὸ κατάλειμμα αὐτῶν καταφάγεται πῦρ.

Ver. 20. And fire shall devour their remnant.

Τοῦ αὐτοῦ. Τοῦτο ὃ καταλέλειπται κατὰ τοὺς ἀσεβεῖς, τῶν προτέρων ἀποθανόντων, τὸ πῦρ καταφάγεται.

Of the same. That which has been left behind among the ungodly, when the former ones have died, the fire shall devour.

Στίχ. κβʹ. Ἔλαβε δὲ ἐκ στόματος αὐτοῦ ἐξηγορίαν.

Ver. 22. And receive declaration from His mouth.

Τὴν ἐξηγορίαν ἐζήτουν κατ' ἐμαυτὸν, τί σημαίνει. Καὶ εὗρον ἐν ἄλλῃ ἐκδόσει ἀντ' αὐτῆς ἐξομολόγησιν· Φησὶν οὖν μᾶλλον· Ἐξομολόγησαι περὶ τῶν ἁμαρτημάτων σου· ἔκλαβε ἀπὸ τοῦ στόματος τοῦ Θεοῦ εἰσηγορίαν σὺν ἐξομολογήσει· ἀνάλαβε δὲ τὰ ῥήματα αὐτοῦ ἐκ καρδίας σου. Ταῦτα δὲ ἔλεγεν ὁ Ἐλιφὰζ, νουθετῶν, ὡς ᾤετο, τὸν Ἰώβ.

I sought by myself what declaration means. And I found in another edition confession in place of it. He says, therefore, rather: Make confession concerning your sins; receive from the mouth of God instruction with confession; and take up His words from your heart. And these things Eliphaz said, admonishing Job, as he supposed.

Στίχ. κγʹ. Ἐὰν δὲ ἐπιστραφῇς, καὶ ταπεινώσῃς σεαυτὸν ἔναντι Κυρίου.

Ver. 23. And if you return, and humble yourself before the Lord.

Νουθετεῖ αὐτὸν πρὸς τὸ ἐπιστρέψαι, οἰόμενος αὐτὸν ταῦτα ἡμαρτηκότα πεπονθέναι.

He admonishes him to return, supposing him to have suffered these things because he had sinned.

Στίχ. κδʹ. Καὶ ὡς πέτρα χειμάῤῥου Σωφείρ.

Ver. 24. And as the rock of the torrent of Sophir.

Ἐκ τοῦ τόπου οὗ γίνεται τὸ χρυσίον, ἐλεύσεται ἐπὶ σὲ, οἱονεὶ, ἔσται λόγος σου ποικίλος καὶ καλός.

From the place where gold is produced it shall come to you; as it were, your speech shall be varied and fair.

Στίχ. κεʹ. Ἔσται οὖν σοι ὁ Παντοκράτωρ βοηθὸς ἀπὸ ἐχθρῶν.

Ver. 25. Therefore the Almighty shall be your helper from enemies.

Ἐὰν ὑποτάξῃς ἑαυτὸν, ἐὰν ἐξομολογήσῃ.

If you subject yourself, if you make confession.

Editors' notes and page, col. 85

Footnotes

(74) ‹anchor: not visible› · call in col 86

Sap. IV, 13.

Wisdom 4:13.

(printed under page 51)

(86) ‹anchor: not visible› · call in col 86

Didymi, ex cod. XXI.

Didymus's, from codex 21.

(printed under page 51)

(87) ‹anchor: not visible› · call in col 86

Origeni uterque cod.

Both codices ascribe it to Origen.

(printed under page 51)

(88) ‹anchor: not visible› · call in col 86

Forte ἀρεστή, placens.

Perhaps ἀρεστή, "pleasing".

(88*) ‹anchor: πέτρα χειμάρρου› · call in col 86 Lege χειμάῤῥους Ὠφείρ.

Read χειμάῤῥους Ὠφείρ ("torrents of Ophir").

(printed under page 51)

(89) ‹anchor: Στίχ. κε΄. Ἔσται οὖν› · call in col 86

Cod. XXI tribuit Polychron.

Codex 21 ascribes it to Polychronius.

(printed under page 51)

Footnotes

(90) ‹anchor: not visible› · call in col 87

Cf. t. XII, col. 1038.

Compare vol. 12, col. 1038.

(printed under page 52)

(91) ‹anchor: not visible› · call in col 87

In cod. XXI tribuitur Polychr.

In codex 21 it is ascribed to Polychronius.

(printed under page 52)

(92) ‹anchor: not visible› · call in col 87

Deest in cod. XXI.

It is wanting in codex 21.

(printed under page 52)

(93) ‹anchor: not visible› · call in col 87

Cod. XXI. Alius tribuit Olympiod.

Codex 21. The other ascribes it to Olympiodorus.

(printed under page 52)

(94) ‹anchor: not visible› · call in col 87

Cod. XXI. In alio tribuitur Joanni. Videtur legendum εἴθε, ut infra.

Codex 21. In the other it is ascribed to John. It seems εἴθε ("would that") should be read, as below.

(printed under page 52)

(95) ‹anchor: Στίχ. ϛ΄. Ἡδύνθη› · call in col 87

In cod. XXI. Alius tribuit Olymp.

In codex 21. The other ascribes it to Olympiodorus.

(printed under page 52)

(96) ‹anchor: Ἔλαβεν ἐξουσίαν› · call in col 87

Exstat t. XII, col. 1039.

It is found in vol. 12, col. 1039.

(printed under page 52)

(97) ‹anchor: δύο διαλέξεις› · call in col 87

Addit cod. XXI, ὁ Βαλδὰδ τρεῖς διαλέξεις.

Codex 21 adds: "Baldad three disputations."

(printed under page 52)

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PG 17:88

Στίχ. κεʹ. Καθαρὸν δὲ ἀποδώσει σε ὥσπερ ἀργύριον πεπυρωμένον.

Ver. 25. And He shall render you pure like silver refined by fire.

Ὑγιὲς δόγμα...... πεπυρωμένον, ὁ Θεός.

Sound doctrine...... refined by fire, God.

Στίχ. κϛʹ. Εἶτα παῤῥησιασθήσῃ ἐνώπιον Κυρίου.

Ver. 26. Then you shall have boldness before the Lord.

Τοῦ αὐτοῦ. Ἐὰν ταπεινώσῃς σαυτὸν, ὑπομένῃς τὰ συμβεβηκότα, παῤῥησιασθήσῃ ἐνώπιον Κυρίου, παῤῥησίαν ἕξεις, ὡς ἀποθέμενος τὰ ἁμαρτήματα.

Of the same. If you humble yourself and endure the things that have befallen you, you shall have boldness before the Lord; you shall have boldness, as having put away your sins.

Στίχ. κηʹ. Ἐπὶ τῶν ὁδῶν σου ἔσται φῶς.

Ver. 28. Upon your ways there shall be light.

Τοῦ αὐτοῦ. Ἐὰν τηρήσῃς νουθεσίαν ἀπ' ἐμοῦ, καὶ ἐπιστρέψῃς καὶ ἐξομολογήσῃ. Ταῦτα μὲν οὖν πρὸς Ἰὼβ ἐλέγετο· οὐ δικαίως δὲ ἐλέγετο· οὐ γὰρ ἥμαρτε. Πρὸς ἡμᾶς δὲ ἐὰν λέγηται, δικαίως λέγεται.

Of the same. If you keep admonition from me, and return and make confession. Now these things were spoken to Job, yet they were not spoken justly, for he did not sin. But if they are spoken to us, they are spoken justly.

Στίχ. κηʹ. Ἀποκαταστήσῃ δέ σοι δίαιταν δικαιοσύνης.

Ver. 28. And He shall restore to you a habitation of righteousness.

Καὶ ἁπλῶς εἰπεῖν· Ἅπασάν σοι, φησὶ, τὴν ἁρμόζουσαν δικαίῳ πράξει διαμονὴν, ὥστε σε λαμπρὰς καὶ ἐπιδόξους ἔχειν τὰς πράξεις.

And to speak simply: Every continuance, says he, befitting a righteous course of action, so that you have your deeds bright and glorious.

ΚΕΦ. ΚΓʹ.

Chapter XXIII.

Στίχ. βʹ. Ἡ χεὶρ αὐτοῦ βαρεῖα γέγονεν ἐπ' ἐμῷ στεναγμῷ.

Ver. 2. His hand has become heavy upon my groaning.

Εἰ δὲ ἐνῆν, φησὶ, παραυτὰ τῶν τιμωριῶν τὴν ψῆφον φέρεσθαι, ἦν εὑρεῖν αὐτόν. Εἴθε ἐνῆν δικάσασθαι, φησὶ, καὶ ἐντυχεῖν αὐτοῦ, καὶ μαθεῖν, τίνα ἦν ἃ ἤμελλέ μοι πρὸς ταῦτα ἐρεῖν, ἃ ἤμελλον λέγειν. Ὁρᾷς πῶς ἐπέτυχεν ὅπερ ηὔχετο; Τοῦτο γὰρ ἔσχατον γέγονεν ἐν τῷ βιβλίῳ. Ἤθελον μαθεῖν τί μοι ἤμελλεν ἐρεῖν, καὶ εἰ ἔμελλέ μοι ὁμοίως κολάζειν. Ταῦτα δὲ εἶπον, οὐχ ὡς καταγινώσκων ἀδικίαν.

And if it were possible, says he, for the verdict to be passed immediately at the time of the punishments, it would be possible to find Him. Would that it were possible to plead my cause, says he, and to meet with Him, and to learn what were the things which He was about to say to me in reply to these things which I was about to say. Do you see how he obtained the very thing he prayed for? For this happened at the end in the book. I wished to learn what He was about to say to me, and whether He was about to punish me in the same way. And these things I said, not as charging Him with injustice.

ΚΕΦ. ΚΔʹ.

Chapter XXIV.

Στίχ. ϛʹ. Ἡδύνθη αὐτῶν ἄρτος εἰς νεωτέρους.

Ver. 6. Their bread was sweet to the young men.

Ἡδὺ, φησὶ, τοῖς ἀσεβέσι τὸ τρέφειν νεανίσκους, ἐφ' ᾧ δύνασθαι δι' αὐτῶν τὰς ἐπηρείας ἐργάζεσθαι.

It is sweet, says he, to the ungodly to rear young men, in order to be able to work their outrages through them.

ΚΕΦ. ΚΖʹ.

Chapter XXVII.

Στίχ. βʹ. Ζῇ Κύριος, ὃς οὕτω με ἔκρινε.

Ver. 2. The Lord lives, Who has judged me thus.

Ἔλαβεν ἐξουσίαν τοῦ Ἰὼβ ὁ διάβολος, καὶ ἤτασεν αὐτὸν νυκτὸς καὶ ἡμέρας, πρότερον διὰ τῶν ἐκτὸς, ὕστερον δι' αὐτοῦ τοῦ σώματος, μετὰ ταῦτα καὶ διὰ τῶν φίλων. Ὅτε γὰρ αὐτὸ ἐδοκίμασε διὰ τῆς γυναικὸς, καὶ οὐ νενίκηται ὁ Ἰὼβ, τρεῖς φίλους ἤνεγκεν ὁ διάβολος, οὐκ ἐχθροὺς, οὐκ ἐπίβουλα δόγματα ἔχοντας, ἀλλ' ἀληθείας μὲν λόγους, οὐ καλῶς δὲ, οὐδὲ ἐν καιρῷ προφερομένους. Καὶ ἐβουλεύετο ὁ διάβολος διὰ τῶν φίλων τούτων ποιῆσαι τὸν Ἰὼβ φθέγξασθαί τι κατὰ τῆς Προνοίας, ἀσεβῆσαι διὰ τοὺς πόνους, ἐκκακῆσαι διὰ τὰς ἀλγηδόνας. Ἀλλ' ὁ ἀληθῶς ἀνδρεῖος, ὁ καρτερικὸς, ὅρα τί λέγει μετὰ τοὺς λόγους τῶν τριῶν. Ὅτε ἐτέλεσεν ὁ Ἐλιφὰζ τρεῖς διαλέξεις, ὁ Σωφὰρ δύο διαλέξεις· τούτων γὰρ τετελεσμένων, σιωπησάντων ἐκείνων, ὅρα τί ἀποκρίνεται μετὰ τὸ εἰρημένον ἀπ' αὐτοῦ προοίμιον, οὕτως

The devil received power over Job, and tried him night and day, first through external things, afterwards through his body itself, and after these things through his friends also. For when he tested this through his wife, and Job was not overcome, the devil brought three friends, not enemies, not holding treacherous doctrines, but words of truth indeed, yet not rightly nor seasonably brought forward. And the devil took counsel through these friends to make Job utter something against Providence, to act impiously on account of his toils, to faint on account of his pains. But the truly manly one, the steadfast one, see what he says after the speeches of the three. When Eliphaz had finished three discourses, and Sophar two discourses—for when these had been finished, and those men had fallen silent, see what he answers after the prologue spoken by him, thus

Editors' notes and page, col. 88

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PG 17:89

ὑπὸ τῆς Γραφῆς ὠνομασμένον. Τί ἀποκρίνεται; πρόσχωμεν τῇ λέξει.

named by Scripture. What does he answer? Let us attend to the wording.

Στίχ. αʹ. Ἔτι δὲ προσθεὶς ὁ Ἰὼβ εἶπε τῷ προοιμίῳ·

Ver. 1. And Job further continued and said in his prologue:

Στίχ. βʹ. Ζῇ Κύριος, ὃς οὕτω με κέκρικε, καὶ ὁ Παντοκράτωρ, ὁ παραπικράνας μου ψυχὴν, καὶ τὰ ἑξῆς.

Ver. 2. The Lord lives, Who has judged me thus, and the Almighty, Who has embittered my soul, and what follows.

Οἶδα πόθεν κεκίνησθε εἰς τὸ ἐρεθίσαι με. Ὄμνυμι δὲ ὑμῖν, καὶ ὄμνυμι κατὰ τοῦ ζῶντος Κυρίου αὐτοῦ, κρίναντός με ταῦτα παθεῖν, αὐτοῦ τοῦ παραδόντος με ταύταις περιστάσεσι, τοῦ δόντος ἐξουσίαν τῷ διαβόλῳ τοιούτοις με ἐξετασμοῖς ἐξετάζεσθαι, καὶ βασανίζεσθαι. Ὄμνυμι κατὰ τοῦ Κυρίου, καί φημι, ὅτι ζῇ Κύριος, ὃς οὕτω με κέκρικε, καὶ ὁ Παντοκράτωρ, ὁ παραπικράνας μου τὴν ψυχήν.

I know whence you have been moved to provoke me. And I swear to you, and I swear by the living Lord Himself, Who judged that I should suffer these things, Who Himself delivered me over to these afflictions, Who gave power to the devil that I should be examined with such examinations, and be tortured. I swear by the Lord, and I say that the Lord lives, Who has judged me thus, and the Almighty, Who has embittered my soul.

Στίχ. εʹ. Μή μοι εἴη δικαίους ὑμᾶς ἀποφῆναι, ἕως ἂν ἀποθάνω.

Ver. 5. Far be it from me to declare you just, until I die.

Ἐὰν συγκαταθῶμεν οἷς λέγετε, ὅτι νενοήκατε διὰ τί ταῦτα πέπονθα, δικαίους ὑμᾶς ἀπεφηνάμην ἕως ἂν ἀποθάνω.

If we assent to the things you say, that you have understood why I have suffered these things, I should have declared you just until I die.

Στίχ. εʹ. Οὐ γὰρ ἀπαλλάξω τὴν ἀκακίαν μου.

Ver. 5. For I will not put away my innocence.

Οὐκ ἀφήσω τὸ προσέχειν τῇ δικαιοσύνῃ· μεμνήσομαι ἀεὶ περιέχεσθαι αὐτῆς.

I will not leave off attending to righteousness; I will remember always to cleave to it.

Στίχ. ϛʹ. Οὐ γὰρ σύνοιδα ἐμαυτῷ ἄτοπα πρᾶξαι.

Ver. 6. For I am not conscious to myself of having done anything amiss.

Πολλὴ ἡ παῤῥησία αὐτοῦ καὶ ἐπὶ τῷ προτέρῳ βίῳ, καὶ ἐπὶ τοῖς κατὰ τὸν καιρὸν τῆς περιστάσεως, ὥστε αὐτὸν εἰπεῖν· Οὐ σύνοιδα ἐμαυτῷ ἄτοπα πρᾶξαι.

Great is his boldness both over his former life and over the things during the time of his affliction, so that he says: I am not conscious to myself of having done anything amiss.

ΚΕΦ. ΚΗʹ.

Chapter XXVIII.

Στίχ. ιβʹ. Ποῖος δὲ τόπος ἐστὶν ἐπιστήμης;

Ver. 12. And what is the place of knowledge?

Ἐπιστήμη ἡ περιοχὴ τῶν ὡσαύτως ἐχόντων θεωρία· σύνεσις δὲ ἡ διάκρισις.

Knowledge is the comprehensive contemplation of things that are always in the same state; and understanding is discernment.

Στίχ. ιεʹ. Καὶ οὐ σταθήσεται ἀργύριον ἀντάλλαγμα αὐτῆς.

Ver. 15. And silver shall not be weighed as an exchange for it.

Οὐδὲν ἀντάξιόν ἐστιν τῆς σοφίας. Ἐὰν ἁπλούστερον νοῇς τὸ ἀργύριον καὶ τὸ χρυσίον, εὐθέως ἐρεῖ Ἰὼβ, ὅτι οὐδὲν ἄξιόν ἐστι τῆς σοφίας.

Nothing is of equal worth with wisdom. If you understand silver and gold more simply, Job will straightway say that nothing is worthy of wisdom.

Στίχ. ιϛʹ. Ἐν ὄνυχι τιμίῳ καὶ σαπφείρῳ.

Ver. 16. With precious onyx and sapphire.

Οὐδὲ ὄνυχι τιμίῳ ἡ σοφία παραβληθήσεται· ἀλλ' οὐδὲ ἐν σαπφείρῳ ἰσωθήσεται αὕτη.

Neither shall wisdom be compared to precious onyx; nor yet shall it be equalled with sapphire.

Στίχ. ιηʹ. Μετέωρα καὶ γάβεις οὐ μνησθήσεται.

Ver. 18. High things and gabis shall not be mentioned.

Οὐδὲ τὰ μετέωρα ἄξιά ἐστι τῆς σοφίας, οὐδὲ γάβις. Ἔοικε δὲ ἐπὶ δυναμένων τάχθαι, οἱονεὶ γιγαρτικῶν. Τινὲς δέ φασιν, ὅτι γάβις λέγεται τὸ ὑπερέχον τοῦ χείλους τοῦ μεδίμνου, ὃ καλεῖται κομμουλᾶτον.

Neither are high things worthy of wisdom, nor gabis. And it seems to have been put for things that have power,like grape-stones. And some say that gabis means that which rises above the rim of the bushel, which is called cumulatum.

Στίχ. ιηʹ. Καὶ ἕλκυσον σοφίαν ὑπὲρ τὰ ἐσώτατα.

Ver. 18. And draw forth wisdom beyond the innermost things.

Τὰ ἐσώτατα περὶ τὴν Ἰνδίαν, ἢ τὰ περὶ τὴν ἐπέκεινα χώραν, ἔνθα εἰσὶ τίμιοι λίθοι. Φέρει δὲ ἐκείνη ἡ χώρα τοῖς ἀνθρώποις ταῦτα, νομιζόμενα παρὰ τοῖς πλουσίοις εἶναι θαυμαστά. Παρ' ἐκεῖνα οὖν τὰ ἐσώτατα ἕλκυσον εἰς σαυτὸν τὴν σοφίαν. Ἢ, ὑπὲρ τὰ ἐσώτατα, ὑπεραπόῤῥητα τὰ ἔνδον μυστήρια

The innermost things around India, or those around the country beyond, where precious stones are. And that country bears these things for men, which are deemed among the rich to be marvellous. Beyond those innermost things, therefore, draw wisdom to yourself. Or, beyond the innermost things, the mysteries within that are beyond all utterance,

Editors' notes and page, col. 89

Footnotes

(98) ‹anchor: not visible› · call in col 90

Cod. XXI, προσθῶμεν. In sequentibus confer Olymp.

Codex 21: προσθῶμεν ("let us add"). In what follows, compare Olympiodorus.

(printed under page 53)

(99) ‹anchor: not visible› · call in col 90

Cod. XXI, πικράνας hic et infra.

Codex 21: πικράνας ("having embittered"), here and below.

(printed under page 53)

(1) ‹anchor: not visible› · call in col 90

Hic v. 1 in Graeco.

Here, v. 1 in the Greek.

(printed under page 53)

(2) ‹anchor: not visible› · call in col 90

Forte συγκαταθῶ μέν.

Perhaps συγκαταθῶ μέν.

(printed under page 53)

(3) ‹anchor: not visible› · call in col 90

Symmach., οὐκ ἐπιστήσομαι (f. ἀπὸ) τῆς ἁπλότητός μου.

Symmachus: "I will not stand away (perhaps ἀπό, 'from') from my simplicity."

(printed under page 53)

(4) ‹anchor: Στίχ. ϛ΄. Οὐ γὰρ σύνοιδα› · call in col 90

Ἀδέσποτον.

Unascribed.

(printed under page 53)

(5) ‹anchor: ἐμαυτῷ ἄτοπα› · call in col 90

Cod. XXI, ἄτοπον.

Codex 21: ἄτοπον (singular).

(printed under page 53)

(6) ‹anchor: Στίχ. ιε΄. Καὶ οὐ σταθήσεται› · call in col 90

Deest in cod. XXI.

It is wanting in codex 21.

(printed under page 53)

(7) ‹anchor: δυναμένων τάχθαι› · call in col 90

Τετάχθαι, ex cod. XXI.

Τετάχθαι ("to have been set"), from codex 21.

(printed under page 53)

(8) ‹anchor: quod dicitur cumulatum› · call in col 90

Hebr. Gabis, unio aut crystallus.

Hebrew gabis: a pearl or crystal.

(printed under page 53)

Footnotes

(75) ‹anchor: aspicere contra Deum› · call in col 91

Exod. III, 6.

Exodus 3:6.

(printed under page 54)

(9) ‹anchor: not visible› · call in col 91

Id est κατὰ βούτυρον, butyro.

That is, κατὰ βούτυρον, "with butter".

(printed under page 54)

(10) ‹anchor: not visible› · call in col 91

Cod. XXI, διώδευσεν.

Codex 21: διώδευσεν ("he passed through").

(printed under page 54)

(11) ‹anchor: not visible› · call in col 91

Unus cod. tribuit Chrysostomo.

One codex ascribes it to Chrysostom.

(printed under page 54)

(12) ‹anchor: not visible› · call in col 91

Deest in cod. XXI. Similia apud Olymp.

It is wanting in codex 21. Similar matter in Olympiodorus.

(printed under page 54)

(13) ‹anchor: not visible› · call in col 91

Deest in XXI. — Confer tom. XII, col. 1039.

It is wanting in 21. — Compare vol. 12, col. 1039.

(printed under page 54)

(14) ‹anchor: Στίχ. ι΄. Οἱ δὲ ἀκούσαντες› · call in col 91

Deest in uno. Initio legas τοσοῦτος.

It is wanting in one codex. At the beginning read τοσοῦτος ("so great").

(printed under page 54)

(15) ‹anchor: Στίχ. ια΄. Ὅτι ὠτίον› · call in col 91

Deest in cod. XXI.

It is wanting in codex 21.

(printed under page 54)

(16) ‹anchor: νοήσας› · call in col 91

Forte νοήσειας, vel νοήσαις.

Perhaps νοήσειας or νοήσαις ("you would consider").

(printed under page 54)

(17) ‹anchor: τῇ βαθυτάτῃ› · call in col 91

Forte βαθύτητι.

Perhaps βαθύτητι ("the depth").

(printed under page 54)

(18) ‹anchor: Στίχ. ια΄. Ὀφθαλμὸς› · call in col 91

In cod. XXI, Olymp.

In codex 21, Olympiodorus.

(18*) ‹anchor: Οὐκ ἰσχύω› · call in col 91 An ἴσχυε, valebat?

Or ἴσχυε, "was able"?

(printed under page 54)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:92

τὰ ἅγια τοῦ Θεοῦ· ὑπὲρ πάντα πολλὰ ὄντα, ἕλκυσον τὴν σοφίαν.

the holy things of God; beyond all things, many as they are, draw forth wisdom.

Στίχ. καʹ. Λέληθε πάντα ἄνθρωπον.

Ver. 21. It has escaped the notice of every man.

Λέληθε πάντα ἄνθρωπον, κἂν προφήτης ᾖ, κἂν ἀπόστολος.

It has escaped the notice of every man, even though he be a prophet, even though he be an apostle.

ΚΕΦ. ΚΘʹ.

Chapter XXIX.

Στίχ. ϛʹ. Ὅτε ἐχέοντό μου αἱ ὁδοὶ βούτυρον.

Ver. 6. When my ways flowed with butter.

Προειρήκαμεν περὶ τῶν ὁδῶν τοῦ Ἰὼβ, ἃς ὥδευσεν, ὅτι ἀρεταὶ ἦσαν. Ἐχέοντο οὖν αἱ ὁδοὶ αὐτοῦ βουτύρῳ, ὥδευε τὴν σωφροσύνην, καὶ οἱονεὶ ἐχεῖτο ἡ σωφροσύνη, ὡς πολλοὺς τρέφεσθαι καὶ τῶν νηπίων ἀπὸ τῆς σωφροσύνης τοῦ Ἰὼβ, ἀπὸ τῆς δικαιοσύνης τοῦ Ἰὼβ, ἀπὸ τῆς ἀνδρείας. Τοῦτο γάρ ἐστιν· Ὅτε ἐχέοντο αἱ ὁδοί μου βουτύρῳ.

We have spoken before concerning the ways of Job, in which he walked, that they were virtues. His ways, therefore, flowed with butter: he walked in temperance, and temperance as it were poured forth, so that many even of the babes were nourished from the temperance of Job, from the righteousness of Job, from his courage. For this is the meaning of: When my ways flowed with butter.

Στίχ. ϛʹ. Τὰ δὲ ὄρη μου ἐχέοντο γάλακτι.

Ver. 6. And my mountains flowed with milk.

Ὅσα ἦν ὑψηλὰ νοήματα καὶ μεγάλα, ταῦτα ἦν ὄρη τοῦ Ἰὼβ, ἐφ' ἃ ἀνέβαινεν.

Whatsoever thoughts were lofty and great, these were the mountains of Job, upon which he ascended.

Στίχ. ζʹ. Ὅτε ἐξεπορευόμην ὄρθιος ἐν πόλει.

Ver. 7. When I went forth early in the city.

Διδασκαλίᾳ ἐσχόλαζε καὶ ὠφελείᾳ, ἐρῶν, οὐχ ὡς φίλαυτος, ἀλλ' ὡς ἀγάπην ἔχων ζητοῦσαν τὸ κοινῇ συμφέρον.

He devoted himself to teaching and to benefiting others, loving not as a lover of self, but as having love that seeks the common good.

Στίχ. θʹ. Δάκτυλον ἐπιθέντες ἐπὶ στόματι.

Ver. 9. Laying a finger upon the mouth.

Δόξει μὲν οὖν καὶ σημεῖον εἶναι τὸ, Δάκτυλον ἐπιθέντες ἐπὶ στόματι αὐτῶν, σιωπῆς. Τάχα δὲ δηλοῖ, ἐπεὶ ἡ χεὶρ ἀντὶ ἔργων λαμβάνεται, ὡς πολλάκις ἐδείξαμεν, ὅτι τὸ ἔργον αὐτῶν ἐπέθηκαν ἐπὶ στόμα, αἰσθανθέντες ἐν ὀλίγῳ ἔργῳ, ὅτι οὐκ εἰσὶν ἄξιοι τοῦ λαλεῖν, παρόντος τοῦ Ἰὼβ, μείζονα ἔργα πεποιηκότος.

Now the saying, Laying a finger upon their mouth, will seem indeed to be a sign of silence. Yet perhaps it signifies, since the hand is taken for works, as we have often shown, that they laid their work upon their mouth, perceiving in their small work that they were not worthy to speak in the presence of Job, who had done greater works.

Στίχ. ιʹ. Οἱ δὲ ἀκούσαντες ἐμακάρισάν με.

Ver. 10. And those who heard called me blessed.

Τοῦ αὐτοῦ. Τοσοῦτον ἦν ὅτε οὐδέπω ἐβασανίζετο, ὥστε οἱ ἀκούοντες αὐτοῦ ἐμακάριζον αὐτὸν, καὶ ἐθαύμαζον, τίνα τρόπον τὰ τοσαῦτα νοεῖ καὶ καταλαμβάνει, καὶ δύναται τοὺς ἀκούοντας ὠφελεῖν.

Of the same. So great was he when he was not yet being tortured, that those who heard him called him blessed, and marvelled in what way he understood and comprehended so great things, and was able to benefit his hearers.

Στίχ. ιʹ. Ὅτι γλῶσσα αὐτῶν τῷ λάρυγγι αὐτῶν ἐκολλήθη.

Ver. 10. Because their tongue clave to their throat.

Τῶν ἀκουόντων μου καὶ μακαριζόντων ἐφ' οἷς ἔλεγον, ἡ γλῶσσα τῷ λάρυγγι ἐκολλήθη.

Of those who heard me and called me blessed for the things which I spoke, the tongue clave to their throat.

Στίχ. ιαʹ. Ὅτι ὠτίον ἤκουσε, καὶ ἐμακάρισέ με.

Ver. 11. Because the ear heard, and called me blessed.

Τοῦ αὐτοῦ. Ὥσπερ γέγραπται περὶ τοῦ Μωϋσέως, ὅτι ηὐλαβεῖτο κατεμβλέψαι κατενώπιον τοῦ Θεοῦ διὰ τὴν ὑπερβολὴν τῆς λαμπρότητος αὐτοῦ· οὕτως νοήσας ἂν, ὅτι ὑπερβολὴ ἦν προκοπῆς τῆς ἐν σοφίᾳ τοῦ Ἰὼβ, ὥστε τοὺς ἀκούοντας αὐτοῦ μὴ δύνασθαι ἐνορᾷν τῇ μαρμαρυγῇ τῶν νοημάτων αὐτοῦ, καὶ μὴ δυναμένους διὰ τοῦτο ἐκκλίνειν τοὺς ὀφθαλμοὺς αὐτῶν, μὴ παρακολουθοῦντας τῇ βαθυτάτῃ τῆς διανοίας αὐτοῦ. Διὰ τοῦτο λέγει·

Of the same. Just as it is written concerning Moses, that he was afraid to look upon the face of God (Exod. 3:6) on account of the excess of His brightness; so you might understand that there was an excess of progress in the wisdom of Job, so that those who heard him were not able to look upon the flashing gleam of his thoughts, and not being able on this account turned aside their eyes, not following the deepest depth of his mind. On this account he says:

Στίχ. ιαʹ. Ὀφθαλμὸς δέ με ἰδὼν ἐξέκλινεν.

Ver. 11. And the eye seeing me turned aside.

Ὁ μὲν Ἀκύλας καὶ Σύμμαχος, Ἐμαρτύρησε περὶ ἐμοῦ, ἐκδεδώκασιν· ἕτεροι δὲ, Ὀφθαλμὸς δὲ ἰδὼν ἐξέκλινεν, ἀντὶ τοῦ· Οὐκ ἰσχύω ἀντειπεῖν.

Aquila and Symmachus rendered it, Bore witness concerning me; while others rendered it, And the eye seeing turned aside, instead of: I have not strength to reply.

Editors' notes and page, col. 92

Page

running head: UM AD ORIGENIS EXEGETICA. 92
marginal letters: A τὰ ἅγια τοῦ; B Ὅσα ἦν ὑψηλὰ; C Στίχ. ιʹ. Οἱ; D σοφίᾳ τοῦ Ἰὼβ,
old-edition numerals: (none)
other: begins mid-sentence

PG 17:93

Στίχ. ιβʹ. Διέσωσα γὰρ πτωχὸν ἐκ χειρὸς δυνάστου.

Ver. 12. For I delivered the poor from the hand of the mighty.

Ἴδωμεν αὐτοῦ τὰ ἀνδραγαθήματα, καὶ ἁπλώσωμεν. Καὶ κατὰ τὸ ῥητὸν ἔχει λόγον τοῦτο, καὶ κατ' ἀναγωγὴν ἔχει πολλῷ μᾶλλον ἑρμηνείαν. Κατὰ τὸ ῥητὸν, ὅση δύναμις, ὀφείλομεν βοηθεῖν τοῖς πτωχοῖς, ὑπὸ τῶν δυνατῶν καταδυναστευομένοις.

Let us see his manly deeds, and unfold them. Both according to the letter this has a meaning, and according to the spiritual sense it has much more an interpretation. According to the letter, with all our strength, we ought to help the poor when they are oppressed by the powerful.

Στίχ. ιεʹ. Ποῦς δὲ χωλῷ.

Ver. 15. And a foot to the lame.

Αὐτὸς ἐχαρίζετο καὶ τοῖς κεχωλωμένοις τὰς βάσεις, τῆς ψυχῆς πόδας· καὶ τῷ λόγῳ ἐγίνετο αὐτὸς αὐτῶν ποῦς.

He himself granted even to the lame their steps, the feet of the soul; and by his word he himself became their foot.

Στίχ. ιϛʹ. Δίκην δὲ ἣν οὐκ ᾔδειν, ἐξιχνίασα.

Ver. 16. And the cause which I knew not, I searched out.

Διδάσκει ἡμᾶς πῶς δεῖ δικάζειν, ἐάν ποτε κληθῶμεν ἐπὶ δίαιταν ἀδελφῶν, ὥστε διαιτῆσαι τὰ κατ' αὐτούς.

He teaches us how one must judge, if ever we are called to an arbitration of brethren, so as to arbitrate their affairs.

ΚΕΦ. ΛΒʹ.

Chapter XXXII.

Στίχ. αʹ. Καὶ ἐπαύσατο Ἰὼβ ῥήμασιν. Ἡσύχασαν δὲ καὶ οἱ τρεῖς φίλοι αὐτοῦ ἔτι ἀντειπεῖν Ἰώβ. Ἦν γὰρ Ἰὼβ δίκαιος ἐναντίον αὐτῶν.

Ver. 1. And Job ceased from his words. And his three friends also ceased from replying any further to Job; for Job was righteous before them.

Οὐχ ἁπλῶς ἐπαύσατο. Καρδία δὲ ἦν αὐτοῦ νοοῦσα τὰ θεῖα, οὐκ ἐπαύσατο. Ἤδη γὰρ καιρὸς τῷ παντὶ πράγματι ὑπὸ τὸν οὐρανὸν, καιρὸς τοῦ σιγᾷν καὶ καιρὸς τοῦ λαλεῖν. Ὅτε οὖν καιρὸς τοῦ ἀποκρίνασθαι πρὸς τοὺς τρεῖς, ἔλεγεν· ὅτε ἦν καιρὸς, μετὰ τὸ ἐπιστομίσαι αὐτοὺς, ἐσίγησε. Καὶ οἶμαι ἐν ἐπαίνῳ λέγεσθαι τὸ, Ἐπαύσατο ὁ Ἰώβ.

Not simply did he cease. His heart was understanding divine things; it did not cease. For already there is a time for every matter under heaven, a time to keep silence and a time to speak (Eccl. 3:1, 7). When, therefore, it was a time to answer the three, he spoke; when it was a time, after stopping their mouths, he kept silence. And I think that the saying, Job ceased, is spoken by way of praise.

Στίχ. ζʹ. Διὸ ἡσύχασα, φοβηθεὶς τοῦ ὑμῖν ἀναγγεῖλαι τὴν ἐμαυτοῦ ἐπιστήμην.

Ver. 7. Wherefore I kept silence, being afraid to declare to you my own knowledge.

Ἐπιστήμην ἔχει, πῶς ἄνθρωποι πάσχουσι· διὰ τί ἄνθρωποι ἐν περιστάσεσί τισιν ἐν τῷ βίῳ τούτῳ μόνῳ γίνονται· ὅσοι ἄδικοι ὄντες εὐτυχοῦσιν. Εἶδον ἀδικοῦντας καὶ παρανομοῦντας, καὶ ἐμοῦ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες. Ἐὰν ἐν τῷ βίῳ τούτῳ μόνον ἐνίδω, παρ' ὀλίγον ἐξεχύθη τὰ διαβήματά μου.

He has knowledge of how men suffer; why men come to be in certain afflictions in this life alone; how many, though unjust, prosper. I saw men doing wrong and acting lawlessly, and my feet were almost shaken (Ps. 72:2). If I look at this life alone, my steps were well-nigh slipped (Ps. 72:2).

Στίχ. ιʹ. Οὐχ οἱ πολυχρόνιοί εἰσι σοφοί.

Ver. 10. It is not the long-lived who are wise.

Οὐ γὰρ ἀνάγκη, φησὶ, τοὺς πρεσβύτας μόνους εἶναι σοφούς· ἀλλ' ἔστι καὶ ἀπὸ νεότητος ἀκοῦσαί τι γενναῖον. Εἰ γὰρ χρόνος ποιεῖ σοφοὺς, πολλῷ μᾶλλον Θεός.

For there is no necessity, says he, that elders alone should be wise; rather, it is possible even from youth to hear something noble. For if time makes men wise, much more does God.

Στίχ. ιηʹ. Ὀλέκει γάρ με τὸ πνεῦμα τῆς γαστρός.

Ver. 18. For the spirit of my belly destroys me.

Ὥσπερ τις ἔγκυος γίνεται, καὶ μορφωθέντος τοῦ γεννωμένου ἐν αὐτῷ, ἐπὶ ὠδῖνας ἔρχεται, μέχρις οὗ ἀπογεννήσῃ τοῦτο ὃ πρότερον συνείληφε· τοιοῦτόν τί μοι νόει γενέσθαι καὶ ἐπὶ τῆς τοῦ φιλομαθοῦς ψυχῆς. Συλλαμβάνει γὰρ τὸν λόγον ὃν ἀπαγγελλόμενον μορφοῖ καὶ τυποῖ αὐτὸν τῇ τάξει. Ὅτ' ἂν δὲ μετὰ τὸ τυπῶσαι καὶ μορφῶσαι αὐτὸν ἕτοιμον γενόμενον, μὴ ὡς ἔκτρωμα ἀνέτοιμον καὶ ἀτελὲς παραδιδῷ, ἀλλ' ὡς τελεσφορηθὲν καὶ τετελειωμένον εἴποιμι ἄν.

Just as someone becomes pregnant, and when that which is being born is formed within, comes to birth-pangs until bringing forth that which was previously conceived; consider for me that something of this sort takes place also in the case of the soul of the lover of learning. For it conceives the word which, when being declared, it forms and moulds in order. And whenever, after moulding and forming it when it has become ready, it delivers it not as an untimely and imperfect abortion, but as brought to maturity and perfected, I would say.

Στίχ. ιθʹ. Ἡ δὲ γαστήρ μου ὥσπερ ἀσκὸς γλεύκους ζέων δεδεμένος.

Ver. 19. And my belly is like a skin of sweet new wine, fermenting and bound up.

Δοκεῖ μοι ἐντεῦθεν εἰρῆσθαι τὸ ἐν τῷ Εὐαγγελίῳ·

It seems to me that from this was spoken the saying in the Gospel:

Editors' notes and page, col. 93

Footnotes

(76) ‹anchor: not visible› · call in col 94

Eccle. III, 1, 7.

Ecclesiastes 3:1, 7.

(printed under page 55)

(77) ‹anchor: moti sunt pedes› · call in col 94

Psal. LXXII, 2.

Psalm 72(73):2.

(printed under page 55)

(78) ‹anchor: effusi sunt gressus mei› · call in col 94

ibid.

The same place.

(printed under page 55)

(19) ‹anchor: not visible› · call in col 94

Deest in XXI.

It is wanting in 21.

(printed under page 55)

(20) ‹anchor: not visible› · call in col 94

Vide Olympiod.

See Olympiodorus.

(printed under page 55)

(21) ‹anchor: τὴν ἐμαυτοῦ ἐπιστήμην› · call in col 94

Aquil. et Theod., γνῶσιν. — Confer t. XII, col. 1040.

Aquila and Theodotion: γνῶσιν ("knowledge"). — Compare vol. 12, col. 1040.

(printed under page 55)

(22) ‹anchor: Οὐ γὰρ ἀνάγκη› · call in col 94

Confer Olymp. et Orig. t. II (Patr. t. XII), col. 1040.

Compare Olympiodorus, and Origen vol. 2 (Patrologia vol. 12), col. 1040.

(printed under page 55)

(23) ‹anchor: Ὥσπερ τις ἔγκυος› · call in col 94

Aliter loco citato.

Otherwise in the place cited.

(printed under page 55)

(24) ‹anchor: ἐν αὐτῷ› · call in col 94

Forte αὐτῇ.

Perhaps αὐτῇ ("in her").

(printed under page 55)

(25) ‹anchor: νόει γενέσθαι› · call in col 94

In cod. XXI, τοιοῦτόν μοι νόει γίνεσθαι.

In codex 21: "consider some such thing to happen to me."

(printed under page 55)

(26) ‹anchor: Στίχ. ιθ΄. Ἡ δὲ γαστήρ› · call in col 94

Deest in uno cod. Hinc hausit Olymp.

It is wanting in one codex. Olympiodorus drew from here.

(printed under page 55)

Footnotes

(79) ‹anchor: not visible› · call in col 95

Matth. IX, 17.

Matthew 9:17.

(printed under page 56)

(80) ‹anchor: not visible› · call in col 95

I Joan. II, 1, 2.

1 John 2:1, 2.

(printed under page 56)

(81) ‹anchor: quorum opertae sunt peccata› · call in col 95

Psal. XXXI, 1.

Psalm 31(32):1.

(printed under page 56)

(82) ‹anchor: videbimus lumen› · call in col 95

Psal. XXXV, 10.

Psalm 35(36):10.

(printed under page 56)

(83) ‹anchor: assimilatus est ipsis› · call in col 95

Psal. XLVIII, 13, 21.

Psalm 48(49):13, 21.

(printed under page 56)

(27) ‹anchor: not visible› · call in col 95

Confer t. XII, col. 1040.

Compare vol. 12, col. 1040.

(printed under page 56)

(28) ‹anchor: Τὸ τηλικοῦτον ποιήσεις› · call in col 95

Deest in cod. XXI.

It is wanting in codex 21.

(printed under page 56)

(29) ‹anchor: ὧν ἀπεκαλύφθησαν› · call in col 95

Lege ἐπεκαλ.

Read ἐπεκαλ[ύφθησαν] ("were covered").

(printed under page 56)

(30) ‹anchor: Εἰ δὲ καὶ ὡς λέγεις› · call in col 95

In cod. XXI, Olymp.

In codex 21, Olympiodorus.

(printed under page 56)

(31) ‹anchor: Ἐγκώμια τοῦ Θεοῦ› · call in col 95

Deest in uno cod. — Confer t. XII, col. 1040.

It is wanting in one codex. — Compare vol. 12, col. 1040.

(printed under page 56)

(32) ‹anchor: Θέλω ἰδεῖν› · call in col 95

Ex cod. XXI. In alio tribuitur Chrysostomo.

From codex 21. In the other it is ascribed to Chrysostom.

(printed under page 56)

(33) ‹anchor: πόλεμοι› · call in col 95

Forte πολέμιοι.

Perhaps πολέμιοι ("enemies").

(printed under page 56)

(34) ‹anchor: Ἐὰν ᾖς ἁμαρτωλὸς› · call in col 95

Confer t. XII, col. 1041.

Compare vol. 12, col. 1041.

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PG 17:96

Οὐδεὶς οἶνον νέον εἰς ἀσκοὺς παλαιοὺς βάλλει.

No one puts new wine into old wineskins (Matt. 9:17).

Στίχ. κʹ. Λαλήσω, ἵνα ἀναπαύσωμαι ἀνοίξας τὰ χείλη.

Ver. 20. I will speak, that I may find rest by opening my lips.

Ὁ τυγχάνων συνετοῦ ἀκροατοῦ, καὶ ὢν πλήρης λόγων, λαλῶν ἀναπαύεται, καὶ λέγει· Λαλήσω, ἵνα ἀναπαύσωμαι.

He who meets with an intelligent hearer, and is full of words, finds rest in speaking, and says: I will speak, that I may find rest.

Στίχ. κβʹ. Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον.

Ver. 22. For I do not know how to admire a person's face.

Οὐ γὰρ ἐπίσταμαι θαυμάσαι πρόσωπον. Οὐκ ἔχω ταύτην τὴν ἐπιστήμην, ἵνα θαυμάσω πρόσωπον· ἀλλὰ καταφρονῶ ἀνθρώπων, καὶ τῆς παρ' αὐτοῖς αἰσχύνης βροτῶν, καὶ τῆς παρ' αὐτοῖς ἐντροπῆς.

For I do not know how to admire a person's face. I do not have this knowledge, so as to admire a person's face; rather, I despise men, and the shame of mortals among them, and the deference among them.

Στίχ. κβʹ. Εἰ δὲ μὴ, καὶ ἐμὲ σῆτες ἔδονται.

Ver. 22. Otherwise, moths shall eat me also.

Ὡς τῶν σητῶν διεσθιόντων τοὺς λαμβάνοντας πρόσωπα ἀνθρώπων.

As the moths eat through those who accept the persons of men.

ΚΕΦ. ΛΕʹ.

Chapter XXXV.

Στίχ. ϛʹ. Εἰ ἥμαρτες, τί πράξεις;

Ver. 6. If you have sinned, what will you do?

Ἐὰν ἀναβλέψῃς εἰς τὸν οὐρανὸν, καὶ κατανοήσῃς τὰ νέφη, νοήσεις τί ἥμαρτες. Τί σε πρᾶξαι δεῖ; Προσέρχεσθαι τῷ ἀρχιερεῖ, καὶ παρακαλεῖν, ἵνα ὁ ἀρχιερεὺς προσαγάγῃ θυσίαν περὶ σοῦ. Ἐὰν γάρ τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν Πατέρα Ἰησοῦν Χριστὸν δίκαιον, καὶ αὐτὸς ἱλασμός ἐστι περὶ τῶν ἁμαρτημάτων ἡμῶν.

If you look up to heaven, and consider the clouds, you will understand wherein you have sinned. What must you do? Approach the High Priest, and entreat that the High Priest may offer a sacrifice on your behalf. For if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous, and He Himself is the propitiation for our sins (1 John 2:1–2).

Στίχ. ϛʹ. Εἰ δὲ καὶ πολλὰ ἠνόμησας, τί δύνασαι ποιῆσαι;

Ver. 6. And even if you have committed many iniquities, what are you able to do?

Τὸ τηλικοῦτον ποιήσεις· ἀναλύσεις σου τὰς πολλὰς ἀνομίας. Διὰ τοῦτο ἐπὶ τοῖς ἀνιάτοις, οἷς ἑαυτοὺς ἰάσασθαι οὐ δυνάμεθα, ἦλθεν Ἰησοῦς Χριστὸς ἐξ οὐρανῶν, ἵνα τὰ ἀνίατα ἰάσηται, καὶ γίνηται τό· Μακάριοι, ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἀπεκαλύφθησαν αἱ ἁμαρτίαι.

So great a thing will you do: you will undo your many iniquities. On this account, for the incurable ills wherewith we cannot heal ourselves, Jesus Christ came from heaven, that He might heal the incurable ills, and that there might come to pass the saying: Blessed are they whose iniquities are forgiven, and whose sins are covered (Ps. 31:1).

Στίχ. ζʹ. Ἐπειδὴ οὖν δίκαιος εἶ, τί δώσεις αὐτῷ;

Ver. 7. Since then you are righteous, what will you give Him?

Ἀλλ' εἰ δίκαιος εἶ ὡς πρὸς Θεὸν, τί ἔχεις δοῦναι κατὰ τὴν σὴν δικαιοσύνην;

Yet if you are righteous before God, what have you to give according to your righteousness?

Εἰ δὲ καὶ ὡς λέγεις δίκαιος εἶ, τί προσθήσεις αὐτῷ;

And even if, as you say, you are righteous, what will you add to Him?

Στίχ. ιʹ. Ὁ κατατάσσων φυλακὰς νυκτερινάς.

Ver. 10. Who appoints the night-watches.

Ἐγκώμια τοῦ Θεοῦ, καὶ αἴνους καὶ ὕμνους αὐτοῦ διεξέρχεται. Ὁ κατατάσσων φυλακὰς νυκτερινὰς, αὐτὸς ὁ Θεός ἐστι.

He recounts praises of God, and lauds and hymns of Him. He Who appoints the night-watches is God Himself.

Θέλω ἰδεῖν, πῶς κατατάσσων ἐστὶν ὁ Θεὸς φυλακὰς νυκτερινάς. Ὅλως ὁ αἰὼν οὗτος νύξ ἐστι, σκότος ἐστί. Τὸ φῶς τηρεῖταί σοι. Ὃ βλέπεις νῦν φῶς, δι' ἐσόπτρου βλέπεις· Καὶ ἐν τῷ φωτί σου ὀψόμεθα φῶς. Μέλλομέν ποτε βλέπειν αὐτό. Οὐκοῦν νύξ ἐστι πᾶς ὁ αἰών· ἐπεὶ νύξ ἐστι, πόλεμοι πολλοὶ, πολλὰ θηρία περιέρχεται.

I wish to see how God is He Who appoints the night-watches. In general this age is night, it is darkness. The light is kept for you. The light which you see now, you see through a mirror; And in Thy light we shall see light (Ps. 35:10). We shall one day see it. Therefore the whole age is night; since it is night, there are many wars, and many wild beasts go about.

Στίχ. ιαʹ. Ὁ διορίζων με ἀπὸ τετραπόδων γῆς.

Ver. 11. Who separates me from the four-footed beasts of the earth.

Ἐὰν ᾖς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων γῆς. Ἄνθρωπος γὰρ ἐν τιμῇ ὢν, οὐ συνῆκε. Παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις, καὶ ὡμοιώθη αὐτοῖς. Ἐὰν ᾖς ἁμαρτωλὸς, οὐ διωρίσθης ἀπὸ τῶν τετραπόδων τῆς γῆς· ἀλλὰ λέγεταί σοι· Μὴ γίνεσθε ὡς ἵππος καὶ ἡμίονος, οἷς οὐκ

If you are a sinner, you have not been separated from the four-footed beasts of the earth. For man, being in honour, did not understand; he was compared to the mindless beasts, and was made like unto them (Ps. 48:13, 21). If you are a sinner, you have not been separated from the four-footed beasts of the earth; rather, it is said to you: Be not as the horse and mule, which have no

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marginal letters: A Οὐδεὶς οἶνον νέον; B Στίχ. ϛʹ. Εἰ; C καλύφθησαν αἱ ἁμαρτίαι.; D πᾶς ὁ αἰών·
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PG 17:97

ἔστι σύνεσις. — Καὶ μετ' ὀλίγα· Ἐὰν ᾖς ἁμαρτωλὸς, ἐὰν ᾖς πόρνος, ἐὰν καταφερὴς, οὐ διορισθήσῃ ἀπὸ τῶν τετραπόδων. Ἵπποι θηλυμανεῖς ἐγεννήθησαν. Διὰ τοῦτο θαῤῥῶν λέγει, ὅτι ἐχωρίσθη· Ὁ διορίζων με ἀπὸ τετραπόδων γῆς.

understanding (Ps. 31:9). — And a little further on: If you are a sinner, if you are a fornicator, if prone to lust, you shall not be separated from the four-footed beasts. They became mare-mad horses (Jer. 5:8). On this account he boldly says that he was separated: Who separates me from the four-footed beasts of the earth.

ΚΕΦ. Μʹ.

Chapter XL.

Στίχ. γʹ. Μὴ, ἀλλὰ ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Δίδωμί σοι παῤῥησίαν. Ἐγώ σε ἐρωτήσω· σὺ δέ μοι ἀπόκριναι.

Ver. 3. Nay, but gird up your loins like a man. I give you boldness. I will question you, and do you answer Me.

Ἤδη ἆθλον αὐτῷ δίδωσιν ὁ Θεός. Ἄνθρωπον ἐρωτᾷ, ὅτι πυνθάνεται αὐτοῦ, ὅτι δίδωσιν ἐξουσίαν τῆς ἀποκρίσεως. Εἰ μὴ ἦν νενικηκὼς, οὐκ ἂν ἐλάμβανεν· εἰ μὴ ἦν ὑπομείνας, οὐκ ἂν ἤκουσε· Ζῶσαι ὥσπερ ἀνὴρ τὴν ὀσφύν σου. Ἐρωτήσω δέ σε· σὺ δέ μοι ἀπόκριναι.

Already God gives him a prize. He questions a man, in that He inquires of him, in that He gives him authority to answer. If he had not conquered, he would not have received it; if he had not endured, he would not have heard: Gird up your loins like a man. And I will question you, and do you answer Me.

Τοῦ αὐτοῦ. Μὴ πρότερον ἀποκρινάσθω τις τῷ Θεῷ, ἐὰν μὴ, γενόμενος ἀνὴρ, ζώσηται ὥσπερ ἀνὴρ τὴν ὀσφὺν αὐτοῦ. Ὅσον γὰρ ἡ ὀσφὺς αὐτοῦ οὐκ ἔζωσται, ἀλλὰ λέλυται, καὶ οὐχὶ περιδέδεται, οὐδὲ συνέσφιγκται, οὐ δύναται εὐλόγως ἀποκρίνασθαι τῷ Κυρίῳ.

Of the same. Let no one answer God first, unless, having become a man, he girds up his loins like a man. For so long as his loins are not girded, but are loosed, and are not bound about nor girt tight, he cannot reasonably answer the Lord.

Στίχ. γʹ. Ἐρωτήσω δέ σε· σὺ δέ μοι ἀποκρίθητι.

Ver. 3. And I will question you, and do you answer Me.

Τὰ μὲν τέλεια τῶν ἀγωνισμάτων τοῖς καλῶς ἀθλήσασι μετὰ τὸν βίον ἀπόκειται τοῦτον. Οὐδὲν δὲ ἧττον καὶ ἤδη ἡ χάρις ἡ τοῦ Θεοῦ ἀῤῥαβωνίζεται τοὺς ἀθλητάς. Διὰ τοῦτο, ὅτε ἠγωνίσατο τὰ μέγιστα ὁ Ἰώβ· ὅτε, ἀποβαλὼν τὰ ὑπάρχοντα, ἐδόξασε τὸν δεδωκότα· ὅτε, ἀποθέμενος τὰ τέκνα, ηὐχαρίστησε τῷ παρειληφότι· ὅτε, νοήσας ὡς σκώληκας ἀνάγειν αὐτοῦ ἀπὸ τοῦ σώματος, οὐ νενίκηται ἀπὸ τῶν πόνων· προοίμια καὶ ἀῤῥαβῶνα τῶν ἀθλητῶν δίδωσιν αὐτῷ ὁ Θεὸς, χρηματίσας αὐτῷ διὰ λαίλαπος καὶ νεφῶν. Ἀκούσας οὖν προτέρων λόγων, δέον ἀποκρίνασθαι πρὸς Θεὸν, σιωπᾷ, ὡς οὐκ ἔχων παῤῥησίαν ἀποκρίνασθαι πρὸς αὐτόν. Οὔπω γὰρ ᾔδει τὸ ὕστερον γεγραμμένον ὑπὸ Μωϋσέως, ὡς Μωϋσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνατο αὐτῷ φωνῇ. Ὡς μὴ ἐπιστάμενος τοίνυν τοῦτο, οὐ θέλει ἀποκρίνασθαι πρὸς τὸν Θεόν. Ὁ δὲ Θεὸς δίδωσιν αὐτῷ παῤῥησίαν τοῦ λαλεῖν. Καὶ μεθ' ἕτερα· Τοσαύτη ἐστὶν ἡ χρηστότης τοῦ Θεοῦ, ὥστε ἀναλαβεῖν αὐτὸν πρόσωπον οὐ κρίνοντος, ἀλλὰ κρινομένου μετὰ τοῦ ἀνθρώπου. Καὶ πολλαὶ τοῦτο ἐδίδαξαν Γραφαί. Δεῦτε, καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ, Λαός μου, μᾶλλον δὲ ὁ Θεὸς μετὰ τοῦ λαοῦ διαλεχθήσεται, λαός μου, τί ἐποίησά σοι, ἢ τί παρηνόχλησά σοι; ἀποκρίθητί μοι, καὶ τὰ ἑξῆς.

Now the complete rewards of the contests are laid up after this life for those who have contended well. Nevertheless even now the grace of God gives an earnest to the athletes. On this account, when Job had contended in the greatest contests; when, having lost his possessions, he glorified Him Who had given them; when, having laid aside his children, he gave thanks to Him Who had taken them; when, perceiving how worms came up from his body, he was not overcome by his toils: God gives him the foretaste and earnest of the athletes, having spoken to him through the whirlwind and clouds. Having heard, therefore, the former words, when he ought to answer God, he keeps silence, as not having boldness to answer Him. For he did not yet know what was written afterwards by Moses, how Moses spoke, and God answered him by a voice (Exod. 19:19). Not knowing this, therefore, he does not wish to answer God. But God gives him boldness to speak. And after other things: So great is the kindness of God, that He takes upon Himself the person not of one judging, but of one being judged along with man. And many Scriptures have taught this: Come, and let us reason together, says the Lord (Isa. 1:18). And, O My people—or rather God will reason with the people—O My people, what have I done to you, or wherein have I troubled you? answer Me (Mic. 6:3), and what follows.

Στιχ. γʹ. Μὴ ἀποποιοῦ μου τὸ κρῖμα.

Ver. 3. Do not set aside My judgement.

Μὴ ἀποποιοῦ μου τοῦτο τὸ κρῖμα. Τούτου τοῦ ῥητοῦ ὡς χρησίμου μνημονεύσωμεν. Ἀλλ' ὅτ' ἂν κρίνῃ ὁ Θεὸς παθεῖν τι ἡμᾶς, τέκνον ἀποβαλεῖν, ἄρχοντα ἀπολέσαι, νοσῆσαι κατὰ τὸ σῶμα, ὅ τι δήποτε τούτων ὑπομεῖναι· οὐδὲν τούτων οἷόν τέ ἐστιν ἡμᾶς παθεῖν, μὴ κρίνοντος τοῦ Θεοῦ. Οὐδὲ γὰρ στρουθίον πίπτει εἰς παγίδα ἄνευ βουλήματος τοῦ Πατρὸς, τοῦ ἐν τοῖς οὐρανοῖς. Ἐπεὶ οὖν οὐδὲν τούτων γίνεται χωρὶς κρίματος τοῦ Θεοῦ, λέγεται πρὸς τὸν παθόντα·

Do not set aside this My judgement. Let us remember this saying as useful. Whenever God judges that we should suffer something—to lose a child, to lose a ruler, to fall sick in body, to endure any of these things whatsoever—none of these things is it possible for us to suffer without God judging it so. For not even a sparrow falls into a snare without the will of the Father Who is in heaven (Matt. 10:29). Since, therefore, none of these things takes place apart from the judgement of God, it is said to him who has suffered:

Editors' notes and page, col. 97

Footnotes

(84) ‹anchor: not visible on the page-foot image› · call in col 98

Psal. XXXI, 9.

Psalm 31 (32):9.

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(85) ‹anchor: not visible on the page-foot image› · call in col 98

Jerem. V, 8.

Jeremiah 5:8.

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(86) ‹anchor: respondebat ei voce› · call in col 98

Exod. XIX, 19.

Exodus 19:19.

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(87) ‹anchor: dicit Dominus› · call in col 98

Isai. I, 18.

Isaiah 1:18.

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(88) ‹anchor: responde mihi› · call in col 98

Mich. VI, 3.

Micah 6:3.

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(35) ‹anchor: not visible on the page-foot image› · call in col 98

Confer Olympiod.

Compare Olympiodorus.

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(36) ‹anchor: Μὴ ἀποποιοῦ (call printed in the Greek, col 97)› · call in col 98

Confer eumdem Olympiod.

Compare the same Olympiodorus.

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Footnotes

(89) ‹anchor: not visible on the page-foot image› · call in col 99

Job. I, 11, 12.

Job 1:11–12.

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(90) ‹anchor: not visible on the page-foot image› · call in col 99

ibid.

Ibid.

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(91) ‹anchor: not visible on the page-foot image› · call in col 99

ibid.

Ibid.

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(92) ‹anchor: confitentem tibi› · call in col 99

Psal. LXXIII, 19.

Psalm 73 (74):19.

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(93) ‹anchor: basiliscum ascendes› · call in col 99

Psal. XC, 13.

Psalm 90 (91):13.

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(94) ‹anchor: umbilico ventris› · call in col 99

hic, v. 11.

Here, verse 11.

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(37) ‹anchor: not visible on the page-foot image› · call in col 99

Forte ἀπαρνοῦ vel ἀπαρνήσῃ.

Perhaps ἀπαρνοῦ ("deny") or ἀπαρνήσῃ ("you will deny").

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(38) ‹anchor: ὡς χόρτος (call printed in the Greek, col 100)› · call in col 99

Forte χόρτον.

Perhaps χόρτον (accusative, "grass").

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(39) ‹anchor: Αὕτη πρώτη δύναμις (call printed in the Greek, col 100)› · call in col 99

Deest in cod. XXI. Confer. Olymp.

Missing in codex XXI. Compare Olympiodorus.

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PG 17:100

Μὴ ἀποποιοῦ μου τὸ κρῖμα, μή ἀπαρνῇ, ὅτι ἔκρινα περὶ σοῦ.

Do not reject my judgement, do not deny that I have judged concerning you.

Στίχ. γʹ. Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος;

Verse 3. And do you think that I have dealt with you otherwise than that you might be shown to be righteous?

Ἀπολογοῦμαί σοι. Δίκαιος ἦς, ἀλλ' οὐκ ἦς φανερός. Ὑπομονὴν εἶχες· ἔδει με ἀφορμὴν παρασχεῖν τοῦ λάμψαι σου τὴν ὑπομονήν. Εἶχες ἀνδρείαν· ἀλλ' ἐκέκρυπτο ἐν σοί· οἱ συμβεβηκότες πόνοι ἔδειξάν σου τὴν ἀνδρείαν. Καὶ μετ' ὀλίγα· Μνημονεύωμεν τούτων ἐν τοῖς περιστάσεων καιροῖς, καὶ δόξωμεν τοῦ Θεοῦ ἀκούειν παρόντος, καὶ λέγοντος ἡμῖν· Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος; Μὴ ἀναφανῶμεν ἄδικοι, μηδὲ ἀσεβεῖς.

I make my defence to you. You were righteous, but you were not manifest. You had endurance; it was necessary for me to provide an occasion for your endurance to shine forth. You had courage; but it was hidden in you; the labours that befell you showed your courage. And after a little: Let us remember these things in times of trials, and let us think that we hear God present and saying to us: Do you think that I have dealt with you otherwise than that you might be shown to be righteous? Let us not be shown to be unrighteous, nor ungodly.

Στίχ. εʹ. Ἀνάλαβε δὴ ὕψος καὶ δύναμιν.

Verse 5. Take up now height and power.

Στεφάνωσαι, ἔνδυσαι δόξαν, ἔνδυσαι τιμήν.

Crown yourself, put on glory, put on honour.

Στίχ. ϛʹ. Ἀπόστειλον δὲ ἀγγέλους ὀργῇ· πάντα δὲ ὑβριστὴν ταπείνωσον.

Verse 6. And send forth angels in wrath; and humble every insolent man.

Στίχ. ζʹ. Ὑπερήφανον δὲ σβέσον.

Verse 7. And extinguish the proud man.

Ὁ ὑβριστὴς ἐστρατεύσατο κατὰ σοῦ. Εἶπέ μοί ποτε ὁ ὑβριστής, Ἀπόστειλον τὴν χεῖρά σου· εἶπέ μοι, Ἅψαι πάντων ὧν ἔχει· εἶπέ μοι περὶ σοῦ, ὡς ἄρα εἰς πρόσωπόν με εὐλογήσεις. Ἀλλ' οὖν γε νενίκηκας. Διὰ τοῦτό σοι λέγω· Θάρρει· πᾶν δὲ ὑβριστὴν ταπείνωσον, καὶ τοὺς ἀγγέλους αὐτοῦ ταπείνωσον. Ὑπερήφανος ἐκεῖνος γεγένηται κατὰ σοῦ· ἀλλὰ σὺ ὑπερήφανον σβέσον. Ἀσεβὴς ἐκεῖνος κατὰ σοῦ· ἀλλὰ σὺ σκῆψον ἀσεβεῖς παραχρῆμα.

The insolent one took the field against you. The insolent one once said to me, Send forth your hand; he said to me, Touch all that he has; he said to me concerning you, that you will surely bless me to my face. Yet indeed you have conquered. Therefore I say to you: Take courage; and humble every insolent one, and humble his angels. That one has become proud against you; but do you extinguish the proud one. That one is ungodly against you; but do you strike down the ungodly on the spot.

Στίχ. ηʹ. Τὰ δὲ πρόσωπα αὐτῶν ἀτιμίας πλήρωσον.

Verse 8. And fill their faces with dishonour.

Ἔλεγξον ἁμαρτωλούς, δεικνὺς αὐτοὺς ἁμαρτωλούς. Πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας διὰ τοῦ ἐλέγχου τοῦ ἐν σοί.

Convict sinners, showing them to be sinners. Fill their faces with dishonour through the conviction that is in you.

Στίχ. ιʹ. Ἀλλὰ δὴ ἰδοὺ θηρία παρὰ σοί· χόρτον ἴσα βουσὶν ἐσθίει.

Verse 10. But now behold the wild beasts with you; they eat grass like oxen.

Θηρία αἱ ἀντικείμεναι δυνάμεις εἰσὶ, περὶ ὧν ηὔξατο ὁ Προφήτης λέγων· Μὴ παραδῷς τοῖς θηρίοις τὴν ψυχὴν ἐξομολογουμένην σοι. Θηρία εἰσὶν αἱ ἀντικείμεναι δυνάμεις, ὧν εἴληφας, ὦ ἄνθρωπε, τὴν ἐξουσίαν. Ἐὰν Θεῷ δουλεύσῃς, ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ.

The wild beasts are the opposing powers, concerning which the Prophet prayed, saying: Do not deliver to the wild beasts a soul that confesses to Thee (Ps. 73:19). The wild beasts are the opposing powers, over which you, O man, have received authority. If you serve God, you shall tread upon the asp and the basilisk (Ps. 90:13).

Στίχ. ιʹ. Ἀλλὰ δὴ ἰδοὺ θηρία παρὰ σοί.

Verse 10. But now behold the wild beasts with you.

Τοῦ αὐτοῦ. Παρὰ σοὶ τῷ Ἰὼβ, παρὰ παντὶ ὑπομνηστικῷ, παρὰ παντὶ τῷ νενικηκότι.

By the same. With you, Job, with every patient man, with everyone who has conquered.

Στίχ. ιʹ. Χόρτον ἴσα βουσὶν ἐσθίει.

Verse 10. It eats grass like oxen.

Τοὺς σκώληκας λέγει, τοὺς ἐξ αὐτοῦ αὐτὸν κατεσθίοντας. Συντέλεια γὰρ, φησὶ, τὴν χεῖρά μου ὑπὸ σοῦ· καὶ ἰδοὺ ὡς χόρτος κατεσθίει.

He means the worms that eat him up out of himself. For make an end, he says, of my hand under you; and behold, it eats up like grass.

Στίχ. ιαʹ. Ἡ δὲ δύναμις αὐτοῦ ἐπ' ὀμφαλοῦ γαστρός.

Verse 11. And his strength is upon the navel of his belly.

Αὕτη πρώτη δύναμις κατὰ τοῦ ἀνδρός. Πόρνον ποιεῖν ἐντεῦθεν ἄρχεται.

This is the first power against the man. From here he begins to make a fornicator.

Τοῦ αὐτοῦ. Ἵνα τὸ θῆλυ σημάνῃ, ἵνα δείξῃ, ὅτι στρατεύεται οὐ μόνον κατὰ τῶν ἐχόντων τὰ σπέρματα. Πάνυ δὲ εὐπρεπέστατα ὠνόμασεν ὀσφὺν ἐπὶ ἄρρενος, καὶ ὀμφαλὸν γαστρὸς ἐπὶ γυναικός· Ἰδοὺ δὲ ἡ ἰσχὺς ὀσφὺς αὐτοῦ ἐν ἰσχύϊ· ἡ δὲ δύναμις αὐτοῦ ἐπ' ὀμφαλοῦ γαστρός.

By the same. So as to signify the female, so as to show that he makes war not only against those who have the seeds. And most fittingly altogether he named the loins in the case of the male, and the navel of the belly in the case of the woman: And behold, his strength is his loins in strength; and his power is upon the navel of the belly.

Editors' notes and page, col. 100

Page

running head: UM AD ORIGENIS EXEGETICA. 100
marginal letters: A Μὴ ἀποποιοῦ μου; B Στεφάνωσαι, ἔνδυσαι; C Πλήρωσον τὰ πρόσωπα; D σθίοντας. Συντέλεια γὰρ
old-edition numerals: (none)
other: (none)

PG 17:101

Στίχ. κεʹ. Μεριτεύονται δὲ αὐτὸ Φοινίκων ἔθνη.

Verse 25. And the nations of the Phoenicians divide it among themselves.

Ἐπεὶ πονηρίᾳ μεγάλῃ διαβάλλονται οἱ Χαναναῖοι, οι καὶ Φοίνικες· διὰ τοῦτό φησι· Μεριοῦνται δὲ αὐτὸν Φοινίκων ἔθνη. Ἕκαστος μέρος τι λαμβάνει ἀπὸ τοῦ δράκοντος, ἐὰν ᾖ τὸ γένος Χαναναῖος καὶ Φοῖνιξ.

Since the Canaanites, who are also Phoenicians, are accused of great wickedness, therefore he says: And the nations of the Phoenicians shall divide him among themselves. Each one takes some part from the dragon, if he is by race a Canaanite and a Phoenician.

Στίχ. κϛʹ. Πᾶν δὲ πλωτὸν συνελθὸν οὐ μὴ ἐνέγκωσι βύρσαν μίαν οὐρᾶς αὐτοῦ.

Verse 26. And all sailing vessels coming together shall by no means carry one hide of his tail.

Τὰ τελευταῖα τοῦ δράκοντος καὶ τὰ ἔσχατα οὐ δύνανται νεκρῶσαι πάντα ἅμα πλωτά. Οἱ ἄνθρωποι, πλοίοις χρώμενοι τοῖς σώμασιν, οὐ δύνανται ἐνεγκεῖν βύρσαν μίαν οὐρᾶς αὐτοῦ. Αὐτοὶ καθ' ἑαυτοὺς οὐ δύνανται· θείας δὲ δυνάμεως ἐπισκοπούσης, δυνάμεθα οὐ μόνον βύρσαν μίαν οὐρᾶς αὐτοῦ, ἀλλὰ καὶ ὅλον αὐτὸν κομίσαι, καὶ ὅλον αὐτὸν νεκρῶσαι. Νεκροῦμεν δὲ ἕκαστος, τὸ ὅσον ἐφ' ἑαυτῷ, τὸν διάβολον, κατὰ τὸ εἰρημένον παρὰ τῷ Ἀποστόλῳ· Ὁ δὲ Θεὸς συντρίψαι τὸν Σατανᾶν ὑπὸ τοὺς πόδας ὑμῶν ἐν τάχει.

All sailing vessels together cannot put to death the last and final parts of the dragon. Men, using their bodies as ships, cannot carry one hide of his tail. Of themselves they cannot; but when divine power watches over us, we are able not only to carry off one hide of his tail, but also to carry off the whole of him, and to put the whole of him to death. And each of us puts the devil to death, so far as lies in himself, according to what is said by the Apostle: And may God crush Satan under your feet shortly (Rom. 16:20).

ΚΕΦ. ΜΑʹ. Στίχ. δʹ. Τίς ἀποκαλύψει πρόσωπον ἐνδύσεως αὐτοῦ;

Chapter XLI. Verse 4. Who will uncover the face of his garment?

Διὰ τί οὐκ εἶπε· Τίς ἀποκαλύψει πρόσωπον αὐτοῦ; Τί ποιεῖ ἐνθάδε καὶ ἡ ἔνδυσις; Τίς γὰρ ἀποκαλύψει, φησὶ, πρόσωπον ἐνδύσεως αὐτοῦ; Ἵνα νοηθῇ τὸ λεγόμενον, παραδείγματι χρησώμεθα τῶν περιτιθεμένων προσωπείων, καὶ μὴ φαινομένων τοῦτο ὅ εἰσιν, ἀλλὰ θέλουσι δοκεῖν. Ἀναλαμβάνουσι γὰρ προσωπεῖα, φέρε εἰπεῖν, οὗτοι ἐν ταῖς θυμέλαις ὑποκριταὶ, ποτὲ μὲν ἡγουμένων, ποτὲ δὲ ἄλλων βασιλέων, ποτὲ δὲ γυναικῶν. Καὶ τὸ μὲν ἴδιον αὐτῶν πρόσωπον ἀποκέκρυπται, καὶ ὅ εἰσιν οὐ φαίνονται· ὃ δὲ δοκοῦσι, βλέπονται. Τοιοῦτός ἐστιν ὁ δράκων. Οὐδέποτε τὸ πρόσωπον αὐτοῦ δείκνυσιν· ἀλλὰ εἰ πρόσωπον λαβὼν εἰς ἀπάτην τῶν ἀνθρώπων, ἐκεῖνο χρῆται. Καὶ ἔχει γε ὁ ἐχθρὸς οὗτος πολλὰ προσωπεῖα, καὶ καθ' ἑκάστην κακίαν πρόσωπον λαμβάνει ἀρετῆς. Καὶ μετ' ὀλίγα εἰς τὸ ἑξῆς.

Why did he not say: Who will uncover his face? What does the garment also do here? For who, he says, will uncover the face of his garment? In order that what is said may be understood, let us use the example of those who put on masks, and do not appear to be what they are, but what they wish to seem. For these actors on the stage, for instance, take up masks, sometimes of rulers, sometimes of other kings, sometimes of women. And their own face is hidden away, and what they are they do not appear; but what they seem to be, they are seen as. Such is the dragon. He never shows his face; but if, having taken a face for the deception of men, he uses that. And indeed this enemy has many masks, and for each vice he takes on a face of virtue. And after a little, on the next part.

Τὰ ὑπόλοιπα τοῦ προγραφέντος στίχου.

The remainder of the verse written above.

Τὸ πρόσωπον ὃ ἐνεδύσατο τίς ἱκανὸς ἐλέγξαι; τίς ἱκανὸς ἀποκαλύψαι καὶ λῆξαι ὅ τι ἔνδον δράκων ἐστί; Τοιοῦτοί εἰσί τινες καὶ ἄλλοι μαθηταὶ αὐτοῦ, Οἵτινες ἔρχονται πρὸς ὑμᾶς ἐν ἐνδύμασι προβάτων, ἔνδοθεν δέ εἰσι λύκοι ἅρπαγες.

The face which he put on, who is sufficient to convict? Who is sufficient to uncover and cease how within he is a dragon? Such also are certain other disciples of his, who come to you in clothing of sheep, but within are ravening wolves (Matt. 7:15).

Στίχ. δʹ. Εἰς δὲ πτύξιν θώρακος αὐτοῦ τίς ἂν εἰσέλθοι;

Verse 4. And into the fold of his breastplate who could enter?

Ὁρᾷς; θώραξ οὗτος ὀνομάζεται, καὶ στῆθος· καὶ θώραξ, ὅπου ἐστὶ τὸ ἡγεμονικόν. Οὐχ ἁπλοῦς ἐστιν ὁ θώραξ αὐτοῦ. Οὐδὲν ἔχει ἁπλοῦν. Δόλιός ἐστιν, ἐπτυγμένος ἐστίν. Εἰς οὖν τὴν πτύξιν θώρακος αὐτοῦ τίς ἂν εἰσέλθοι; Ἅγιος δὲ ἐλέγχειν αὐτὸν δύναται, καὶ δεῖξαι, ὅτι ἔπτυκται αὐτοῦ ὁ θώραξ· τοῦ δὲ ἁγίου οὐκ ἔπτυκται.

Do you see? This is named breastplate, and chest; and breastplate, where the governing faculty is. His breastplate is not single. He has nothing simple. He is deceitful, he is folded. Into the fold of his breastplate, then, who could enter? Yet a holy man is able to convict him, and to show that his breastplate is folded; whereas that of the holy man is not folded.

Στίχ. εʹ. Πύλας προσώπου αὐτοῦ τίς ἀνοίξει;

Verse 5. Who will open the gates of his face?

Κρύπτει τὰ ἔνδον ἀποκείμενα. Τίς οὖν ἀνοίξει τὰς πύλας τοῦ προσώπου αὐτοῦ; Τίς οὗτός ἐστιν,

He hides the things stored up within. Who then will open the gates of his face? Who is this one,

Editors' notes and page, col. 101

Footnotes

(45) Lege ἐκείνῳ.

Read ἐκείνῳ (dative, "uses that").

(printed under page 59)

Footnotes

(95) ‹anchor: not visible on the page-foot image› · call in col 102

Rom. XVI, 20.

Romans 16:20.

(printed under page 59)

(96) ‹anchor: lupi rapaces› · call in col 102

Matth. VII, 15.

Matthew 7:15.

(printed under page 59)

(40) ‹anchor: not visible on the page-foot image› · call in col 102

Confer Olymp.

Compare Olympiodorus.

(printed under page 59)

(41) ‹anchor: not visible on the page-foot image› · call in col 102

Deest in cod. XXI. Hic quoque confer Olymp.

Missing in codex XXI. Here too compare Olympiodorus.

(printed under page 59)

(42) ‹anchor: ἀλλ' εἰ (call printed in the Greek, col 101)› · call in col 102

Forte ἀλλ' ἀεί.

Perhaps ἀλλ' ἀεί ("but always").

(printed under page 59)

(43) ‹anchor: ἐκείνο (call printed in the Greek, col 101); the note is numbered (45) by misprint› · call in col 102

(printed under page 59)

(44) ‹anchor: Τὸ πρόσωπον ὃ ἐνεδύσατο (call printed in the Greek, col 101)› · call in col 102

Hic et infra confer Olymp.

Here and below compare Olympiodorus.

(printed under page 59)

(45) ‹anchor: καὶ λῆξαι (call printed in the Greek, col 101)› · call in col 102

45) Forte δεῖξαι.

Perhaps δεῖξαι ("show").

(printed under page 59)

Footnotes

(97) ‹anchor: not visible on the page-foot image› · call in col 103

Psal. III, 8.

Psalm 3:8.

(printed under page 60)

(98) ‹anchor: not visible on the page-foot image› · call in col 103

Psal. LVII, 7.

Psalm 57 (58):7.

(printed under page 60)

(99) ‹anchor: not visible on the page-foot image› · call in col 103

Deut. VI, 13.

Deuteronomy 6:13.

(printed under page 60)

(1) ‹anchor: fortius est hominibus› · call in col 103

I Cor. I, 25.

1 Corinthians 1:25.

(printed under page 60)

(46) ‹anchor: not visible on the page-foot image› · call in col 103

Confer edita.

Compare the printed editions.

(printed under page 60)

(47) ‹anchor: οἰκεῖοι (call printed in the Greek, col 104)› · call in col 103

An οἰκείως?

Perhaps οἰκείως ("properly")?

(printed under page 60)

Page

running head: (not read: facing Latin, kept out of the batches by script)
marginal letters: (not read)
old-edition numerals: (not read)
other: facing Latin version, not set (confirmed on the facing-Latin sheet, gemini_facing.py)

PG 17:104

ὥστε ἐλέγξαι καὶ δεῖξαι ὅσον δόλον, ὅσον ἰὸν, ὅσα κακὰ ἔχει ἀποκείμενα;

so as to convict and show how much deceit, how much venom, how many evils he has stored up?

Στίχ. εʹ. Κύκλῳ ὀδόντων αὐτοῦ φόβος.

Verse 5. Round about his teeth is terror.

Περὶ ὧν λέγεται· Ὀδόντας ἁμαρτωλῶν συνέτριψας. Καὶ, Κύριος συντρίψει τὰς μύλας τῶν λεόντων. Οὐκ ἔστιν οὗτος ὁ φόβος τοῦ Θεοῦ· ἀλλ' ὁ φόβος, ὁ κύκλῳ τῶν ὀδόντων αὐτοῦ. Ἀλλ' ἐὰν ἔχῃς τὸν Χριστὸν ἐν σεαυτῷ, μὴ φρόντιζε τούτου τοῦ φόβου. Κύριον γὰρ τὸν Θεόν σου φοβηθήσῃ, καὶ πλὴν αὐτοῦ μὴ φοβοῦ τὸν ἄλλον.

Concerning which it is said: Thou hast crushed the teeth of sinners (Ps. 3:8). And, The Lord will crush the molars of the lions (Ps. 57:7). This is not the fear of God, but the terror that is round about his teeth. But if you have Christ in yourself, take no thought of this terror. For you shall fear the Lord your God (Deut. 6:13), and besides Him do not fear that other.

Στίχ. ϛʹ. Τὰ ἔγκατα αὐτοῦ ἀσπίδες χαλκαῖ.

Verse 6. His inwards are brazen asps.

Τὰ δόγματα, τὰ νοήματα τὰ ἀποκεκρυμμένα. Πάντα ἰὸς ἀσπίδων ἐστὶ, πάντα τὰ ἔνδον αὐτοῦ. Καὶ ἀσπίδες εἰσὶν οὐχ ἁπαλαί τινες, ἀλλὰ σκληραί. Ἀσπίδες γάρ εἰσι σκληραί.

The doctrines, the hidden thoughts. All are venom of asps, all the things within him. And they are asps not of some soft kind, but hard. For they are hard asps.

Στίχ. ιʹ. Ἐκ στόματος αὐτοῦ.

Verse 10. Out of his mouth.

Αἱ βλασφημίαι καὶ οἱ λόγοι τῶν ἀσεβῶν καὶ ἀθέων διδασκάλων.

The blasphemies and the words of ungodly and godless teachers.

Στίχ. ιʹ. Ἐκ στόματος αὐτοῦ ἐκπορεύονται λαμπάδες καιόμεναι, καὶ διαριπτοῦνται ἐσχάραι πυρός.

Verse 10. Out of his mouth go forth burning torches, and hearths of fire are cast abroad.

Οἶμαι μὲν καὶ πάντας τοὺς ἀσεβεῖς ἀθέων δογμάτων εἰσηγητὰς κυρίως ἂν εἶναι μέλη τοῦ δράκοντος· καὶ τῶν μελῶν τοῦ δράκοντος ὀνόματα εἰ θέλεις ἀκοῦσαι, ποῖοί εἰσιν οὗτοι; Τὸ στόμα τοῦ δράκοντος εἴη δ' ἄν τι καὶ τροπικῶς νοούμενον, καὶ παρὰ τοῦτο ὅθεν οἱ λόγοι οἱ ἀπολλύντες. [Ἐκ στόματος γὰρ αὐτοῦ λαμπάδες ἀπολλύονται πυρός.] Ὅτι ἐκ στόματος αὐτοῦ ἐσχάραι ἀπολλύονται πυρός. Εἴ ποτε ἤκουσα τοῦ κατηγοροῦντος λόγου, προφάσει Χριστιανισμοῦ, κατηγοροῦντος τοῦ Δημιουργοῦ, φέρε εἰπεῖν, πρεσβεύοντος τὰ Μαρκίωνος, πρεσβεύοντος τὰ Οὐαλεντίνου, καὶ τὰ Βασιλείδου· ὅτ' ἂν κακῶς λέγωσιν τὸν Ποιητὴν οὐρανοῦ καὶ γῆς, ὅτ' ἂν λέγωσιν αὐτὸν μὴ εἶναι, μηδὲ πνευματικῆς οὐσίας, ὁποῖά φασιν οὗτοι· ὄψῃ, ἐκ στόματος τῶν τοιούτων ἐξέρχονται λαμπάδες καιόμεναι, καὶ διαριπτοῦνται ἐσχάραι πυρός. Διὰ τοῦτο ἡμεῖς, εἰδότες, τηρῶμεν ἑαυτοὺς, μήποτε ἐκεῖναι αἱ λαμπάδες ἡμᾶς καύσωσι, μήποτε αἱ ἐσχάραι τοῦ πυρὸς ἡμῶν ἅψωνται.

I suppose indeed that all the ungodly introducers of godless doctrines would properly be members of the dragon; and if you wish to hear the names of the members of the dragon, what sort are these? The mouth of the dragon might also be something understood figuratively, and on this account that from which come the words that destroy. [For out of his mouth torches of fire are destroyed.] Because out of his mouth hearths of fire are destroyed. If ever I heard the accusing word, under pretext of Christianity, accusing the Demiurge, for instance, maintaining the tenets of Marcion, maintaining the tenets of Valentinus, and those of Basilides: whenever they speak ill of the Maker of heaven and earth, whenever they say that He does not exist, nor is of spiritual substance, such things as these men say; you will see, out of the mouth of such men go forth burning torches, and hearths of fire are cast abroad. Therefore let us, knowing this, keep ourselves, lest those torches burn us, lest the hearths of fire lay hold of us.

Στίχ. ιγʹ. Ἐν δὲ τραχήλῳ αὐτοῦ αὐλίζεται δύναμις.

Verse 13. And in his neck lodges strength.

Ἔστι τις δύναμις πονηρά. Ἀλλ' ἡ ἀσθένεια, ἣν ἀνέλαβε δι' ἐμὲ ὁ Σωτήρ μου καὶ Κύριος, ἥτις λέγεται ἀσθένεια Θεοῦ, ἐνίκησεν ἐκείνου τὴν δύναμιν. Τὸ γὰρ ἀσθενὲς τοῦ Θεοῦ, ὁ μὲν Ἀπόστολος λέγει, ἰσχυρότερον τῶν ἀνθρώπων· ἐγὼ δὲ ἂν εἴποιμι ἰσχυρότερον τῆς δυνάμεως τοῦ δράκοντος.

There is a certain evil strength. But the weakness which my Saviour and Lord took up for my sake, which is called the weakness of God, conquered the strength of that one. For the weakness of God, the Apostle says, is stronger than men (1 Cor. 1:25); and I would say stronger than the strength of the dragon.

Στίχ. ιδʹ. Σάρκες δὲ σώματος αὐτοῦ κεκόλληνται.

Verse 14. And the flesh of his body has been glued together.

Ἐδύνατο εἰρηκέναι· Σάρκες δὲ σώματος ἥνωνται. Ὁ δὲ οὐκ εἶπεν· οὐ γὰρ ἥνωνται· οὐκ ἔστι. Τὸ ἓν παρ' ἐκείνῳ πολλά ἐστιν· ἢ ἓν δοκοῦντα κεκολλῆσθαι, διὰ τοῦ λέγοντος κεκόλληνται, οὐχ ἥνωνται.

He could have said: And the flesh of his body has been united. But he did not say so; for it has not been united; it is not so. The one with him is many; or things seeming to be one have been glued together, through the saying, they have been glued together, they have not been united.

Στίχ. ιεʹ. Ἡ καρδία αὐτοῦ πέπηγεν ὡς λίθος, ἕστηκε δὲ ὥσπερ ἄκμων ἀνήλατος.

Verse 15. His heart is set fast like a stone, and it stands like an unworked anvil.

Οὐκ ἐλαυνόμενος, οὐκ ἀκολουθῶν λόγῳ, οἰκεῖοι

Not being beaten out, not following reason, but in its own way [so printed, perhaps οἰκείως, as the editors' note (47)]

Editors' notes and page, col. 104

Page

running head: M AD ORIGENIS EXEGETICA. 104
marginal letters: A ὥστε ἐλέγξαι καὶ; B Στίχ. ιʹ. Ἐκ στόματος; C προφάσει Χριστιανισμοῦ, κατηγοροῦντος; D ται ἀσθένεια Θεοῦ
old-edition numerals: (none)
other: (none)

PG 17:105

δὲ σκληρός ἐστιν ἀνήλατος, ἀνένδοτος. Καὶ εἴ τις ἀπὸ διαβόλου ἀπέσπασε δύναμιν, καὶ τούτου τοῦ δράκοντος, αὐτὸς ἔχει τὴν καρδίαν ἀνήλατον, καὶ οὐκ ἐλαυνομένην. Εἰ δέ τις χρυσός ἐστιν, ἀκολουθῶν τῷ λόγῳ χρυσοχῷ· οὕτως εἴκει, ἕως ἂν γένηται πέταλον χρυσοῦν, καὶ δέξηται τοὺς τύπους τῶν γραμμάτων τοῦ Θεοῦ, ἐν Χριστῷ Ἰησοῦ· ᾧ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν.

hard, he is unworked, unyielding. And if anyone has drawn off power from the devil, and from this dragon, he himself has his heart unworked, and not beaten out. But if anyone is gold, following the gold-refining word, he yields thus, until he becomes a golden plate, and receives the impressions of the letters of God, in Christ Jesus; to Whom be the glory unto the ages, amen.

ΚΕΦ. ΜΒʹ. Στίχ. ιʹ. Ἔδωκεν δὲ ὁ Κύριος διπλᾶ, ὅσα ἦν ἔμπροσθεν Ἰὼβ εἰς διπλασιασμόν.

Chapter XLII. Verse 10. And the Lord gave double of all that Job had before for a doubling.

Ὁ γενναῖος ἀθλητὴς, καὶ πάντα πειρασμὸν ὑποστὰς, ἀνδρειότατος Ἰὼβ, ἄθλα λαμβάνει τῆς ὑπομονῆς αὐτοῦ, ὡς ἡ Γραφή φησιν· Πάντα διπλᾶ παρὰ τὰ πρότερα. Ὁ δὲ Κύριος Ἰησοῦς Χριστὸς ἄθλα δίδωσιν οὐχὶ διπλασίονα, ἀλλ' ἑκατονταπλασίονα. Φησὶν γάρ· Ὃς ἐὰν καταλείπῃ πατέρα ἢ μητέρα, οἰκίαν, ἀδελφοὺς, ἀδελφὰς ἕνεκεν ἐμοῦ, ἢ ἕνεκεν τοῦ Εὐαγγελίου, ὡς ἐν τῷ κατὰ Μάρκον γέγραπται, ἑκατονταπλασίονα λήψεται, καὶ ζωὴν αἰώνιον κληρονομήσει. Οὐκ ἂν διπλάσια τῶν προτέρων ἔλαβεν, εἰ μὴ διπλασίονα τὴν ἀρετὴν ἐπεδείξατο.

The noble athlete, and most courageous Job, having endured every trial, receives the prizes of his endurance, as the Scripture says: All things double beyond the former. But the Lord Jesus Christ gives prizes not twofold, but a hundredfold. For He says: Whoever leaves father or mother, house, brothers, sisters for My sake, or for the sake of the Gospel, as is written in that according to Mark (Mark 10:29), shall receive a hundredfold, and shall inherit eternal life (Matt. 19:29). He would not have received double of the former things, had he not displayed twofold virtue.

Editors' notes and page, col. 105

Footnotes

(2) ‹anchor: propter Evangelium› · call in col 106

Marc. X, 29.

Mark 10:29.

(printed under page 61)

(3) ‹anchor: aeternam haereditabit› · call in col 106

Matth. XIX, 29.

Matthew 19:29.

(printed under page 61)

(4) ‹anchor: eum faciemus› · call in col 106

Joan. XIV, 23.

John 14:23.

(printed under page 61)

(5) ‹anchor: cum sono› · call in col 106

v. 8.

Verse 8.

(printed under page 61)

(48) ‹anchor: not visible on the page-foot image› · call in col 106

Forte χρυσοχοϊκῷ.

Perhaps χρυσοχοϊκῷ ("of the goldsmith").

(printed under page 61)

(49) ‹anchor: not visible on the page-foot image› · call in col 106

Multum differt ab editis Ruaei.

It differs greatly from the text Ruaeus printed.

(printed under page 61)

(50) ‹anchor: ΕΙΣ ΤΟΥΣ ΨΑΛΜΟΥΣ (call printed in the Greek title, spanning both columns)› · call in col 106

Ex cod. Veneto XVII.

From Venice codex XVII.

(printed under page 61)