having said that he was struck by God, he also mentioned that he was wronged by men; he argues, therefore, that all things were brought upon him because of sin. 25. Let the stars walk about in his dwellings. ... For they are in ignorance; for they cast out the light from themselves to whom he said: I am the light of the world. 20. An unquenchable fire shall devour him. But according to the hidden meaning, unquenchable fire 368 is either that which is according to conscience, or also that which is laid up in the future courts of justice. And as if by fire, he says, he will be consumed, so that he might say: He is not even worthy of burial. 29. This is the portion of a godless man from the Lord, and the possession of his belongings from the overseer. According to which the divine judgment is moved against him; whether of him from the circumcision who was impious toward God because of Christ, or of the strange one, or however he may be impious, the portion indicated is for him. -Learn who was named overseer here; for God is called overseer, and his overseers, the good and noble, strive in every way to bear his image. And just as one who has imitated a royal image is honored for imitating it well, and is also honored for having adorned it; so is blessed the overseer who has understood the true overseer, and emulates him, and becomes as a God among men, or who has an overseer who makes him truly an overseer in Christ Jesus, to whom be the glory and the power for ever and ever. Amen. Ch. 21, 11, 12. And their children make sport, taking up psaltery and cithara, and they rejoice at the sound of a psalm. Behold, even their foolish children make sport among themselves. For they themselves recite psalms of Valentinus and odes of Basilides, and utter such things, rejoicing at the sound of a psalm. 369 Ch. 22, 2. Is it not the Lord who teaches understanding and knowledge? Let us see what Eliphaz says to the righteous man: Whether etc. ... When Job had said this, Eliphaz also concurs with the statement, and says: I too know that the words, by which one who is impious is corrected, while another is punished, only the wise God knows; and I also know this, that God, as you yourself said, is the giver of good things; but wickedness gives punishments. -The doctrine is sound ... -Knowledge, the contemplation of things that are in the same state; understanding is discernment. 5. Is not your wickedness great, and are not your sins without number? Therefore, I say it is reasonable that you have not become simply unjust, since you suffer such things as no evil man does, but to have been born in these things, clearly, to have possessed more wickedness [than the wicked] beyond others. Wickedness is an evil disposition in the soul, such as of grief, anger, and unseemly desire; but sin is the action; therefore, he first mentioned wickedness, then sin, the one being great, the others countless. I see very many sinners, and none of them has fallen into such things as you. 370 For it is likely, because of the countless number of your sins and the multitude of your failings, that these things have come upon you. 2. You took pledges from your brothers for nothing; and you stripped the naked of their clothing. Let us take heed, we usurers; lest we ever take a pledge for nothing. The words are profitable, in that it is to speak of sins according to reason, truly, when they are done blamefully among men. Eliphaz assumes this about Job, since he knew him to be rich, and suspected that he became rich from certain resources of this kind; therefore he says: You took pledges for nothing, that is, when nothing was owed. -But if I lent, and not trusting the borrower, I took a pledge of sufficient value for what I lent, I took a pledge, but not for nothing. If, however, slandering him, and saying he owes me, being unable to repay, I demand and take, a pledge [I take] for nothing. And again he intensifies it, thinking another sin of his had occurred. It is possible sometimes to take clothing, not of the naked, but of a rich man, who has other garments laid away, many to take, three indeed; of which many I there took clothing; some of the naked, some of the rich. If, however, someone has one tunic, and I take off this tunic, on the pretext of demanding what is mine, not pitying that naked man, clothing

φήσας ὑπὸ Θεοῦ πεπλῆχθαι, ἐμνημόνευσε καὶ ὡς ὑπὸ ἀνθρώπων ἠδικημένος· κατα σκευάζει οὖν ὅτι πάντα δι' ἁμαρτίας ἐπ' αὐ τὸν ἐπηνέχθη. κεʹ. Ἄστρα δὲ ἐν διαίταις αὐτοῦ περιπα τήσαισαν. ... Ἐν ἀγνοίᾳ γάρ εἰσιν· ἐξέβαλον γὰρ τὸ φῶς ἀφ' ἑαυτῶν οἷς ἔλεγεν· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. κʹ. Κατέδεται αὐτὸν πῦρ ἄκαυστον. Κατὰ δὲ τὸ κρυπτόμενον, ἄκαυστον πῦρ 368 ἐστιν, ἤτοι τὸ κατὰ συνείδησιν, ἢ καὶ τὸ ἀποκείμενον ἐν τοῖς μέλλουσιν δικαιωτη ρίοις. Καὶ ὡς ὑπὸ πυρὸς, φησὶν, ἀναλωθή σεται, ἵνα εἴπῃ· Οὐδὲ ταφῆς ἀξιοῦται. κθʹ. Αὕτη ἡ μερὶς ἀνθρώπου ἀσεβοῦς παρὰ Κυρίου, καὶ κτῆμα ὑπαρχόντων αὐτῷ παρὰ τοῦ ἐπισκόπου. Καθ' ἣν ἡ θεία κατ' αὐτοῦ κινεῖται δίκη· εἴτε τοῦ ἐκ περιτομῆς διὰ Χριστὸν εἰς Θεὸν ἀσεβήσαντος, εἴτε τοῦ παραδόξου, εἴθ' ὅπως ποτὲ ἀσεβοῦς, αὐτῷ μερίς ἐστιν ἡ δηλου μένη. -Μάνθανε τίς ἐπίσκοπος ἐνθάδε ὠνο μάσθη· ὅτι Θεὸς ἐπίσκοπος εἴρηται, καὶ οἱ ἐπίσκοποι ἐκείνου τὴν εἰκόνα παντὶ τῷ τρό πῳ φιλοτιμοῦνται, οἱ καλοὶ καὶ ἀγαθοὶ, φο ρεῖν. Καὶ ὥσπερ ὁ μιμησάμενος εἰκόνα βα σιλικὴν, τιμᾶται ἐπὶ τῷ καλῶς αὐτὴν μι μήσασθαι· τιμᾶται δὲ καὶ ἐπὶ τῷ αὐτὴν κεκοσμηκέναι· οὕτως μακάριος ἐπίσκοπος ὁ νοήσας τὸν ἀληθινὸν ἐπίσκοπον, καὶ ζηλῶν αὐτὸν, καὶ γινόμενος ὡς ἐν ἀνθρώποις Θεὸς, ἢ ὁ ἔχων ἐπίσκοπον τὸν ποιοῦντα αὐτὸν ἀληθῶς ἐν Χριστῷ Ἰησοῦ ἐπίσκοπον, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν. Κεφ. ΚΑʹ, ιαʹ, ιβʹ. Τὰ δὲ παιδία αὐτῶν προσπαίζουσι, ἀναλαβόντες ψαλτήριον καὶ κιθάραν, καὶ εὐφραίνονται φωνῇ ψαλμοῦ. Ἰδοὺ καὶ τὰ μωρὰ παιδία αὐτῶν ἑαυτοῖς προσπαίζονται. Λέγουσι γὰρ αὐτοὶ ψαλμοὺς Οὐαλεντινοῦ καὶ ᾠδὰς Βασιλείδου, καὶ τοι αῦτά τινα φθέγγονται, εὐφραινόμενοι φωνῇ ψαλμοῦ. 369 Κεφ. ΚΒʹ, βʹ. Πότερον οὐχὶ ὁ Κύριός ἐσ τιν ὁ διδάσκων σύνεσιν καὶ ἐπιστήμην; Ἴδωμεν τί φησιν ὁ Ἐλιφὰζ πρὸς τὸν δίκαιον· Πότερον κτλ ... Τοῦτο τοῦ Ἰὼβ εἰ ρηκότος, συντρέχει τῷ λόγῳ καὶ ὁ Ἐλιφὰζ, καί φησιν· Οἶδα κἀγὼ ὅτι τοὺς λόγους, δι' ὧν ὁ μέν τις ὢν ἀσεβὴς εὐθυνεῖται, ὁ δὲ κολάζεται, ὁ μόνος σοφὸς οἶδε Θεός· οἶδα δὲ καὶ τοῦτο ὅτι Θεὸς μὲν, ὡς καὶ αὐτὸς ἔφης, τῶν ἀγαθῶν ἐστι δοτήρ· ἡ δὲ κακία τὰς κολάσεις δίδωσιν. -Ὑγιὲς τὸ δόγμα ... - ̓Επιστήμη, ἡ περιοχὴ τῶν ὡσαύτως ἐχόντων θεωρία, σύνεσις δὲ ἡ διάκρισις. εʹ. Πότερον οὐχ ἡ κακία σου ἐστὶ πολλὴ, ἀναρίθμητοι δέ σου εἰσιν αἱ ἁμαρτίαι; Εἰκότως οὖν φημὶ οὐχ ἁπλῶς γεγονέναι σε ἄδικον, ἐπεὶ πάσχεις τοιαῦτα, οἷα οὐδεὶς τῶν κακῶν, ἀλλ' ἐν τούτοις γεγεννῆσθαι, δη λονότι πλείονα κακίαν [τῶν κακῶν] ὑπὲρ τοὺς ἄλλους ἐσχηκέναι. Κακία ἐστὶν ἐν τῇ ψυχῇ κακὴ ἕξις, οἷον λύπης, ὀργῆς, καὶ ἐπι θυμία ἀπρεπής· ἀμαρτία δὲ ἡ ἐνέργεια· διὸ πρῶτον εἶπεν τὴν κακίαν, εἶτα τὴν ἁμαρ τίαν, τὴν μὲν πολλὴν, τὰς δὲ ἀναριθμήτους. Πάνυ πολλοὺς ὁρῶ ἁμαρτωλοὺς, καὶ οὐδεὶς αὐτῶν τηλικούτοις περιπέπτωκεν οἷος σύ. 370 Εἰκὸς γὰρ, διὰ τὸ ἀναρίθμητόν σου τῶν ἁμαρτημάτων καὶ τὸ πλῆθός σου τῶν πταισ μάτων, ταῦτά σοι ἐπεληλυθέναι. ʹ. Ἠνεχύραζες δὲ τοὺς ἀδελφούς σου διακε νῆς· ἀμφίασιν δὲ γυμνῶν ἀφείλου. Πρόσχωμεν, οἱ τοκογλύφοι· μήποτε ἐνε χυράζωμεν διακενῆς. Ὠφέλιμα τὰ ῥήματα, κατὰ τοῦτό ἐστι τὸ λέγειν κατὰ λόγον ἁμαρ τήματα ἀληθῶς, ψεκτῶς γινομένων ἐν ἀν θρώποις. Ὑπολαμβάνει τοῦτο ὁ Ἐλίφας περὶ τοῦ Ἰὼβ, ἐπειδὴ ᾔδει αὐτὸν πλούσιον, καὶ ὑπώπτευσεν ἀπὸ τοιούτων τινῶν πόρων πλου τεῖν αὐτόν· διό φησιν· Ἠνεχύραζες διακενῆς, τουτέστιν μηδὲν ἐποφειλόμενος. -Εἰ δὲ ἐδάνεισα, καὶ μὴ πιστεύων τῷ δανεισαμένῳ, ἔλαβον ἐνήχυρον ἀξιόχρεων πρὸς ὃ ἔχρησα, ἔλαβον ἐνήχυρον, οὐ διακενῆς δέ. Εἰ μέντοι, συκοφαντῶν αὐτὸν, καὶ λέγων ὀφείλειν μοι μὴ δυνάμενον ἀποδοῦναι, ἀπαιτῶ καὶ λαμ βάνω, ἐνήχυρον [λαμβάνω] διακενῆς. Προσεπιτείνει δὲ πάλιν, ἄλλην αὐτοῦ ἁ μαρτίαν οἰόμενος γεγονέναι. Ἔστι ποτὲ λα βεῖν ἀμφιάσματα, οὐ τοῦ γυμνοῦ, ἀλλὰ πλου σίου, ἔχοντος ἕτερα ἀποκείμενα ἐνδύματα πολλὰ λαβεῖν, τρία δή· ὧν τῶν πολλῶν ἐκεῖ ἔλαβον ἀμφίασιν· ἄλλα γυμνοῦ, ἄλλα πλου σίου. Ἐὰν μέντοι γε χιτῶνα ἔχῃ τις ἕνα, καὶ τοῦτον τὸν χιτῶνα, προφάσει τοῦ ἀπαι τεῖν τὸ ἐμὸν, ἐκδύσω, μὴ ἐλεήσας ἐκεῖνον τὸν γυμνὸν, ἀμφίασιν