wickedness, to be such even in poverty. 24. For if only I could overcome myself. You see that the phrase "if I could" is said not because of weakness, but because he was hindered. 28. I have stood in the assembly crying aloud. Because of the excess of my troubles, not even being ashamed before the multitude of the assembly. 29. I have become a brother to sirens, and a companion to ostriches. I have fallen into the savagery of birds, he says; I have been ignorant of my own nature, I am in no better state than they are. Ch. 31, 2, 7. For I am weighed in a just balance, and the Lord knows my innocence, if my foot has turned aside from the way ... Alas for the precision! one could not say that having used my wealth and former good things for indolence and dissipation I am paying such a penalty, and I have been changed, with God having applied a suitable remedy to me. For one who loves laughter and is prone to sin and given to luxury, he might reasonably oppose and establish the contrary disposition, by handing him over to a certain lamentable and mournful life; but for one who even before these things was fleeing revelries, and shunning people who jest and make others laugh, what reason would there be to fall into a gloomy and dejected life? since I was hardened and austere, I did not fall into the vices that are different from that life. 380 31. And if my maidservants often said, "Who might give us to be filled with his flesh," since I was exceedingly kind? Instead of enjoying his life, because I was sweet to them. 32. A stranger did not lodge outside, but my door was opened to everyone who came. For he did not just attend to them by receiving them, but also provided supplies for their subsequent poverty. Ch. 32, 1. And Job ceased from his words. Job became quiet, giving them a chance to speak; but he looked, and called God as a witness, and cursed himself because his friends were silenced. 11. For I will speak, while you are listening, until you have examined the words, and I will understand as far as you. Or he says this, that not even when you were refuting, did you refute as you ought; or that you were silent afterwards. Thus regarding the phrase: For I will speak, while you are listening. Ch. 33, 12. For how can you say: "I am righteous, and he has not listened to me"? What then happened? He did not think this; for Elihu supposed this, but Job did not say with such an opinion that this man is more righteous than God; but that these things have been done to him, yet he did not charge God with injustice. But Elihu supposed this; but he justly accused them, for having given up God's side and denied it. 381 20. I will speak, that I may be refreshed by opening my lips. He who finds an intelligent hearer, and is full of words, is refreshed by speaking, emptying and casting off the excess, as it were, and says: I will speak that I may be refreshed. Ch. 34, 19. Who is not ashamed before the face of an honorable person, nor knows to give honor to the mighty. For even if you do not know, yet you ought to concede much to him, and to his glory, so as not to seek to learn everything. 23. Because he will not set it upon a man yet. This seems to mean, that now the good and the bad lie within us, but in the age to come no longer. 31. Because to the mighty one he who says: "I have received, you did not take a pledge, without myself I will see; you show me." Some have interpreted it thus: that no one dares to say to the stronger, "You have taken my things unjustly, not for the sake of a pledge, as though owed, and you have taken them against my will; show that you have done this reasonably." If no one dares to say these things to the mighty, how, he says, do you dare such things against God? But Symmachus has rendered it thus, that I have taken up a saying for God, I will not hold back unhin 382 deredly, you clarify it for me. But he understood it thus, that is: since I have taken up the saying on behalf of God, says Elihu, I do not hold back, but I go through with the speech unhindered. And if I do not speak well, you clarify, instead of, refute the speech. -But I think the text is rather to be understood thus, that not because I chose to speak on behalf of God, for this reason must you also simply agree, as if I am demanding a debt; but "without myself I will see, you show me," instead of: apart from my speech I wish to know, if you might have anything to say in opposition; that you might say that I am offering silence, and take up the argument, if you can. Ch. 35, 5. Look up

πονηρία, τὸ καὶ ἐν πενίᾳ τοιού τους εἶναι. κδʹ. Εἰ γὰρ ὄφελον δυναίμην ἐμαυτὸν χει ρώσασθαι. Ὁρᾷς ὅτι τὸ εἰ δυναίμην, οὐ διὰ ἀσθέ νειαν λέγει, ἀλλὰ διὰ τὸ κεκωλῦσθαι. κηʹ. Ἕστηκα δὲ ἐν ἐκκλησίᾳ κεκραγώς. ∆ιὰ τὴν ὑπερβολὴν τῶν δεινῶν, οὐδὲ πλῆ θος συνόδου αἰσχυνόμενος. κθʹ. Ἀδελφὸς γέγονα Σειρήνων, ἑταῖρος δὲ στρουθῶν. Εἰς τὴν ὀρνίθων θηριωδίαν ἐξέπεσα, φη σίν· ἠγνόησα τὴν φύσιν τὴν οἰκείαν, οὐδὲν ἐκείνων ἀμείνων διάκειμαι. Κεφ. ΛΑʹ, ʹ, ζʹ. Ἕσταμαι γὰρ ἐν ζυγῷ δικαίῳ, οἶδε δὲ ὁ Κύριος τὴν ἀκακίαν μου, εἰ ἐξέκλινεν ὁ ποῦς μου ἐκ τῆς ὁδοῦ ... Βαβαὶ τῆς ἀκριβείας! οὐκ ἔχοι τις εἰ πεῖν, ὅτι τῷ πλούτῳ καὶ τοῖς ἀγαθοῖς τοῖς ἔμπροσθεν εἰς ῥᾳθυμίαν καὶ διάχυσιν ἀπο χρησάμενος τοιαύτην τίνω δίκην, καὶ με ταβέβλημαι, τοῦ Θεοῦ κατάλληλόν μοι φάρ μακον ἐπιθέντος. Τὸν μὲν γὰρ φιλόγελω καὶ φιλοπταίσμονα καὶ τρυφῇ προσεσχηκότα, εἰκότως ἀντιθεὶς, τὴν ἐναντίαν καταστή σειεν ἕξιν, γοερῷ τινι καὶ πολυθρηνώδει παραδοὺς αὐτὸν βίῳ· τὸν δὲ καὶ πρὸ τού των φεύγοντα μὲν κώμους, διώκοντα δὲ ἀν θρώπους παίζοντας καὶ γελωτοποιοῦντας, ποῖον ἂν ἔχοι λόγον ἐμπεσεῖν εἰς σκύθρωπον καὶ κατηφῆ βίον; ἐπειδὴ κατεσκληκὼς ἤμην καὶ κατεστυμμένος, οὐκ ἐπὶ τὰς διαφορού σας ἐκείνῳ τῷ βίῳ κακίας κατέπεσα. 380 λαʹ. Εἰ δὲ καὶ πολλάκις εἶπον αἱ θερά παιναί μου· Τίς ἂν δῴη ἡμῖν τῶν σαρκῶν αὐτοῦ πλησθῆναι, λίαν μου χρηστοῦ ὄντος; Ἀντὶ τῆς ζωῆς αὐτοῦ ἀπολαῦσαι, ὅτι ἤμην αὐταῖς γλυκύς. λβʹ. Ἔξω δὲ οὐκ ηὐλίζετο ξένος, ἡ δὲ θύρα μου παντὶ ἐλθόντι ἠνέῳκτο. Οὐ γὰρ ἐθεράπευεν αὐτοὺς ὑποδεχόμενος μόνον, ἀλλὰ καὶ ἐφόδια τῆς μετὰ ταῦτα πενίας παρεῖχεν. Κεφ. ΛΒʹ, αʹ. Καὶ ἐπαύσατο Ἰὼβ ῥήμα σιν. Ἡσύχασεν μὲν ὁ Ἰὼβ, διδοὺς αὐτοῖς λό γον εἰπεῖν· ἐνεῖδε δὲ, καὶ τὸν Θεὸν ἐκάλεσε μάρτυρα, καὶ ἑαυτῷ ἐπηράσατο ὅτι ἐπεστο μίσθησαν οἱ φίλοι. ιαʹ. Ἐρῶ γὰρ, ὑμῶν ἀκουόντων, ἄχρις οὗ ἐτάσητε λόγους, καὶ μέχρι ὑμῶν συνήσω. Ἢ τοῦτό φησιν, ὅτι οὐδὲ ὅτε ἠλέγχετε, ὡς ἔδει, ἠλέγξατε· ἢ ὅτι ὕστερον ἐσιωπή σατε. Οὕτω πρὸς τό· Ἐρῶ γὰρ, ὑμῶν ἀκου όντων. Κεφ. ΛΓʹ, ιβʹ. Πῶς γὰρ λέγεις· ∆ίκαιός εἰμι, καὶ οὐκ ἐπακήκοέ μου; Τί οὖν ἐγένετο; οὐχὶ τοῦτο ἐνόμιζεν· τοῦτο μὲν γὰρ ὑπελάμβανεν ὁ Ἐλιοὺς, ἀλλ' οὐχὶ τοιαύτῃ γνώμῃ ὁ Ἰὼβ εἶπεν, ὅτι οὗτος δικαιότερός ἐστι τοῦ Θεοῦ· ἀλλ' ὅτι ταῦτα μὲν αὐτῷ πέπρακται, οὐ μὴν ἀδικίαν ἐνεκά λει τῷ Θεῷ. Ὁ δὲ Ἐλιοὺς τοῦτο ὑπέλαβεν· ἐκείνοις δὲ δικαίως ἐνεκάλει, προσδεδωκόσι τοῦ Θεοῦ τὸ μέρος καὶ ἠρνημένοις. 381 κʹ. Λαλήσω, ἵνα ἀναπαύσωμαι ἀνοίξας τὰ χείλη. Ὁ τυγχάνων συνετοῦ ἀκροατοῦ, καὶ ὢν πλήρης λόγων, λαλῶν ἀναπαύεται, τὴν πε ριττότητα οἷον κενώσας καὶ ἀποβάλλων, καὶ λέγει· Λαλήσω ἵνα ἀναπαύσωμαι. Κεφ. Λ∆ʹ, ιθʹ. Ὃς οὐκ ἐπαισχυνθῇ πρόσω πον ἐντίμου, οὐδὲ οἶδε τιμὴν θέσθαι ἁδροῖς. Εἰ γὰρ καὶ μὴ οἶδας, ἀλλ' ὀφείλεις πολλὰ παραχωρεῖν αὐτῷ, καὶ τῇ δόξῃ αὐτοῦ, ὥστε μὴ πάντα ζητεῖν μανθάνειν. κγʹ. Ὅτι οὐκ ἐπ' ἄνδρα θήσει ἔτι. Ἔοικε τοῦτο λέγειν, ὅτι νῦν μὲν ἐν ἡμῖν κεῖται τὸ καλὸν καὶ τὸ φαῦλον, ἐν δὲ τῷ μέλλοντι αἰῶνι οὐκ ἔτι. λαʹ. Ὅτι πρὸς τὸν ἰσχυρὸν ὁ λέγων· Εἴ ληφα, οὐκ ἐνεχυράσω, ἄνευ ἐμαυτοῦ ὄψομαι· σὺ δεῖξόν μοι. Τινὲς οὕτως ἡρμήνευσαν· ὅτι μὴ τολμᾷ τις εἰπεῖν τῷ ἰσχυρωτέρῳ, ὅτι ἀδίκως εἴ ληφας τὰ ἐμὰ, οὐκ ἐνεχύρου χάριν, ὡς ὑπο φειλόμενα, καὶ παρὰ γνώμην ἐμὴν εἴληφας· ἐπίδειξον ὅτι εὐλόγως τοῦτο δέδρακας. Εἰ δὲ τῷ δυνατῷ ταῦτα οὐδεὶς εἰπεῖν τολμᾷ, πῶς σὺ, φησὶ, τοιαῦτα θρασύνῃ κατὰ Θεόν; Ὁ δὲ Σύμμαχος οὕτως ἐκδέδωκεν, ὅτι πρὸς Θεὸν ῥῆσιν ἀνέλαβον, οὐχ ἕξω ἀκω 382 λύτως, σὺ διασάφησόν μοι. Ὁ δὲ ἐνόησεν οὕτως, τουτέστιν· ἐπειδὴ τὴν ὑπὲρ Θεοῦ ῥῆσιν ἀνέλαβον, φησὶν Ἐλιοὺς, οὐκ ἐπέχω, ἀλλ' ἀκωλύτως ἐπεξέρχομαι τῷ λόγῳ. Εἰ δὲ μὴ καλῶς λέγω, σὺ διασάφησον, ἀντὶ τοῦ, ἔλεγξον τὸν λόγον. -Οἶμαι δὲ μᾶλ λον οὕτω νοεῖσθαι τὸ κείμενον, ὅτι οὐκ ἐπειδὴ τὸ ὑπὲρ Θεοῦ λέγειν εἱλόμην, παρὰ τοῦτο δεῖ σε καὶ συνομολογεῖν ἁπλῶς, οἷα δὴ χρέος ἀπαιτῶ· ἄνευ δὲ ἐμαυτοῦ ὄψομαι, σὺ δεῖξόν μοι, ἀντὶ τοῦ· χωρὶς τοῦ ἐμοῦ λόγου εἰδέναι θέλω, εἴ τι καὶ ἀντειπεῖν ἔχοις· ἵνα εἴπῃς ὅτι ἡσυχίαν παρέχομαι, καὶ ἐπιλαμβάνου τὸν λόγον, εἰ δύνασαι. Κεφ. ΛΕʹ, εʹ. Ἀνάβλεψον