of knowledge being inherent in each, and for knowledge, for one of war, for others of the dead, you see also the vulture, one borne through the air. 34. Why am I still judged, being admonished and reproving the Lord, hearing such things, being nothing? Why am I still judged, he says, as a prelude? And from the beginning he yielded the first place. I am defeated, he says, by you in the right; why do you press the case further? For what is it possible to answer? And how must one look in the face such a master? I, he says, continued, seeking the cause of the blow that came upon me; but I brought no charge against creation, and against what has been said I have nothing to say. -It is wanting, as not even reproving the Lord, the wretched one being admonished. Ch. 40, 2. But gird up your loins like a man, and I will ask you, and you answer me. For those who are confident in the abundance of their justifications, not even fleeing their adversaries, they permit, so that the victory comes from abundance. Then He also explains to him, that I care about men; from that it is clear, for what reason indeed I brought this temptation upon you. I give you boldness, I will ask you, and you answer me. 3. Do you think I have dealt with you otherwise, than that you might be shown to be righteous? He means the present dealing; not that I may condemn, I say these things, he says, but that I may show him to be righteous. Or he speaks concerning the temptation, 386 calling the permission a dealing, 386 that is that I ordained this to happen for another reason; He did not say, that you might become, but that you might appear to be what you were, that you might instruct others. But see; He did not say, that you might become righteous (for you have practiced righteousness exactly), but that you might be shown to be so. Let us not be shown to be unjust, nor impious. Let us remember these things in times of circumstances, and let us seem to hear God being present and saying to us: Do you think I have dealt with you otherwise, than that your righteousness might become manifest to those who are ignorant? 5. Take on then height and power, and clothe yourself with glory and honor. Be crowned, put on glory, put on honor, put on comeliness. The insolent one campaigned against you; but you humbled the arrogant one, and with shame you turned back his phalanxes afar. -Reprove sinners, showing them to be sinners; fill their faces with dishonor, through the reproof that is in you. -Not then for display or for all other things, or for the knowledge of God. But see how much the lowliness of his nature reproves him, and he does not say that you are lowly, but that I am great, and he is not able to do what I do. 10. But behold, beasts are with you. As an athlete, learn the things concerning the serpent, the adversary. -With you, then, he says, and with everyone who is patient these beasts are tamed and subjected; it is, however, etc. 20. Will you draw out the dragon with a hook, and will you put a halter about his nose? Are you able then, he says, O Job, to do what the Only-Begotten later wrought? For as if putting forth his own flesh as a bait for him through his own nails, as through hooks, he caught Leviathan like a fish. For so the Hebrew has it, and it signifies the dragon. 387 27. Will you lay a hand on him, remembering the war that happens in his body [and let it happen no more]? Here he calls war the confusion, the fierceness, his gnashing. How does it happen, he says? Such is the beast, wild and powerful and frantic. Are you able, he says, to bind him with your power? or to remember at all and to conceive the war that is to be in his body? And he calls his body the demons, as he is their head; and this war He conquered, the Lord, through the trophy of the cross. -And the phrase, let it happen no more, is because the cross has happened once for all; for he who died to sin, he says, died once for all. Ch. 41, 4. Who will uncover the face of his garment? The face which he put on, who is able to reprove it? Who is able to uncover and show that within is a dragon? And after a little. I had recourse to the memory of the sacred writings, which lie in this God-inspired book of Job, and how as in a bodily formation the exceedingly shameless and varied hidden nature of the designs and of the

ἐπιστήμης ἐνοῦ σαν ἑκάστῳ, καὶ πρὸς γνῶσιν, τῷ μὲν πο λέμου, τοῖς δὲ τῶν ἀποθανόντων, ὁρᾷς καὶ ἕνα ἀεροφορούμενον τὸν γῦπα. λδʹ. Τί ἔτι ἐγὼ κρίνομαι, νουθετούμενος καὶ ἐλέγχων Κύριον, ἀκούων τοιαῦτα, οὐθὲν ὤν; Τί ἔτι, φησὶν, ἐγὼ κρίνομαι, εἰς προοί μιον; καὶ ἐξ ἀρχῆς παρεχώρησε τῶν πρω τείων. Ἥττημαι, φησὶ, παρὰ σοὶ τὸ δικαί ωμα· τί ποῤῥωτέρω τὴν δίκην ἐπεξάγεις; τί γὰρ δυνατὸν ἀποκρίνασθαι; πῶς δὲ χρὴ πρὸς τοιοῦτον ἀντοφθαλμεῖν δεσπότην; Ἐγὼ, φη σὶ, διετέλουν, τὴν αἰτίαν τῆς γενομένης ἐπ' ἐμὲ πληγῆς ζητῶν· εἰς δὲ δημιουργίαν οὐ δὲν ἐνεκάλεσα, καὶ πρὸς τὰ λεχθέντα οὐδὲν ἔχω λέγειν. -Λείπει, ὡς οὐδ' ἐλέγχων Κύ ριον, νουθετούμενος ὁ ἄθλιος. Κεφ. Μʹ, βʹ. Ἀλλὰ ζῶσαι, ὥσπερ ἀνὴρ, τὴν ὀσφύν σου, ἐρωτήσω δέ σε, σὺ δέ μοι ἀπόκριναι. Οἱ γὰρ περιουσίᾳ δικαιωμάτων θαῤῥοῦν τες, οὐδὲ φεύγοντες τοὺς ἀντιδίκους, ἀφίασιν, ὥστε ἐκ περιουσίας, γενέσθαι τὴν νίκην. Εἶτα αὐτῷ καὶ ἀπολογεῖται, ὅτι μέλει μοι περὶ τῶν ἀνθρώπων· δῆλον ἐκεῖθεν, τίνος δὴ ἕνε κεν τοῦτον ἐπήγαγόν σοι τὸν πειρασμόν. ∆ίδωμί σοι παῤῥησίαν, ἐγώ σε ἐρωτήσω, σὺ δέ μοι ἀπόκριναι. γʹ. Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα ἀναφανῇς δίκαιος; Τὸν παρόντα λέγει χρηματισμόν· οὐχ ἵνα δὲ κατακρίνω, λέγω ταῦτα, φησὶν, ἀλλ' ἵνα δείξω δίκαιον. Ἢ περὶ τοῦ πειρασμοῦ φησιν, 386 χρηματισμὸν τὴν συγχώρησιν λέγων, του 386 τέστι προτεταχέναι με δι' ἄλλο τι τοῦτο γενέσθαι· οὐκ εἶπεν, ἵνα γένῃ, ἀλλ' ἵνα φα νῇς σὺ ὅπερ ἦς, ἵνα τοὺς ἄλλους παιδεύσῃς. Ὅρα δέ· οὐκ εἶπεν, ἵνα γένῃ δίκαιος (ἣν γὰρ ἀκριβῶς τὴν δικαιοσύνην ἤσκησας), ἀλλ' ἵνα φανῇς. Μὴ ἀναφανῶμεν ἄδικοι, μηδὲ ἀσεβεῖς. Τούτων μνημονεύωμεν ἐν τοῖς τῶν περισ τάσεων καιροῖς, καὶ δόξωμεν τοῦ Θεοῦ ἀκού ειν παρόντος καὶ λέγοντος ἡμῖν· Οἴει δέ με ἄλλως σοι κεχρηματικέναι, ἢ ἵνα τοῖς ἀγνο οῦσιν δήλη ἡ σὴ δικαιοσύνη γίνηται; εʹ. Ἀνάλαβε δὴ ὕψος καὶ δύναμιν, δόξαν δὲ καὶ τιμὴν ἀμφίασαι. Στεφάνωσαι, ἔνδυσαι δόξαν, ἔνδυσαι τι μὴν, ἔνδυσον εὐπρέπειαν. Ὁ ὑβριστὴς ἐστρα τεύσατο κατὰ σοῦ· σὺ δὲ τὸν ὑπερήφανον ἐταπείνωσας, καὶ μακρὰν μετ' αἰσχύνης ἀ πέστρεψας τὰς αὐτοῦ φάλαγγας. -Ἔλεγξον ἁμαρτωλοὺς, δεικνὺς αὐτοὺς ἁμαρτωλούς· πλήρωσον τὰ πρόσωπα αὐτῶν ἀτιμίας, διὰ τοῦ ἐλέγχου τοῦ ἐν σοί. -Οὐκ ἄρα πρὸς ἐπίδειξιν ἢ πρὸς καὶ τὰ ἄλλα πάντα, ἢ καὶ πρὸς θεογνωσίαν. Ὅρα δὲ ὅσον τὸ ταπεινὸν τῆς αὐτοῦ φύσεως ἐλέγχει αὐτὸν, καὶ οὐ λέγει ὅτι ταπεινὸς σὺ, ἀλλ' ὅτι μέγας ἐγὼ, καὶ οὐ δύναται ἅπερ ἐγώ. ιʹ. Ἀλλὰ δὴ ἰδοὺ θηρία παρὰ σοί. Ὡς ἀθλητὴς, μάνθανε τὰ περὶ τοῦ δρά κοντος τοῦ ἀνταγωνίστου. -Παρὰ σοὶ οὖν, φησὶ, καὶ παρὰ παντὶ τῷ ὑπομονητικῷ τὰ θηρία ταῦτα ἐξημεροῦται καὶ ὑποτέτακται· ἔστι μέντοι κτλ. κʹ. Ἄξεις δὲ δράκοντα ἐν ἀγκίστρῳ, πε ριθήσεις δὲ φορβαίαν περὶ ῥῖνα αὐτοῦ; ∆ύνασαι οὖν, φησὶν, ὦ Ἰὼβ, ποιῆσαι ὅπερ ὁ Μονογενὴς ὕστερον εἰργάσατο; Ὥσπερ γάρ τι δέλεαρ αὐτῷ τὴν οἰκείαν σάρκα προβαλ λόμενος διὰ τῶν οἰκείων ἥλων, ὡς δι' ἀγ κίστρων, ἰχθὺν ἤγρευσεν Λευιαθάν. Οὕτω γὰρ τὸ ἑβραϊκὸν ἔχει, καὶ σημαίνει τὸν δράκοντα. 387 κζʹ. Ἐπιθήσεις δὲ αὐτῷ χεῖρα, μνησθεὶς πόλεμον τὸν γινόμενον ἐν σώματι αὐτοῦ [καὶ μηκέτι γινέσθω]; Πόλεμον ἐνταῦθα λέγει τὴν ταραχὴν, τὴν ἀγριότητα, τὸ χρίμψασθαι αὐτοῦ. Πῶς γίνεται, φησί; τοιοῦτόν ἐστι θηρίον ἄγριον καὶ δυνατὸν καὶ ἀπόπληκτον. ∆ύνασαι δὲ αὐτὸν, φησὶ, τῇ σῇ δυνάμει καταδῆσαι; ἢ ὅλως μνησθῆναι καὶ ἐννοῆσαι τὸν μέλλοντα γίνεσθαι ἐν τῷ σώματι αὐτοῦ πόλεμον; Σῶμα δὲ αὐτοῦ δαίμονας λέγει, ὡς αὐτοῦ κεφαλὴ ὄντος· τοῦτον δὲ τὸν πόλεμον ἐνίκησε διὰ τοῦ τροπαίου τοῦ σταυροῦ ὁ Κύριος. -Τὸ δέ· μηκέτι γινέσθω, ἐπειδήπερ ἅπαξ γέγο νεν ὁ σταυρός· ὃς γὰρ ἀπέθανε τῇ ἁμαρτίᾳ, φησὶν, ἀπέθανεν ἐφάπαξ. Κεφ. ΜΑʹ, δʹ. Τίς ἀποκαλύψει πρόσωπον ἐνδύσεως αὐτοῦ; Τὸ πρόσωπον ὃ ἐνεδύσατο, τίς ἱκανὸς ἐλέγξαι; τίς ἱκανὸς ἀποκαλύψαι καὶ δεῖξαι ὅ τι ἔνδον δράκων ἐστί; Καὶ μετ' ὀλίγα. Πρὸς τὴν μνήμην ἀνέ δραμον τῶν ἱερῶν γραμμάτων, τούτῳ θεοπ νεύστῳ βιβλίῳ τοῦ Ἰὼβ ἐγκειμένων, καὶ ὡς ἐν σωματικῇ διαπλάσει τὸ λίαν ἀνειδὲς καὶ ποικίλον κεκρυμμένον τῶν ἐπινοιῶν καὶ τῆς τῶν