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especially in the present writing. And *kolabristheiēsan* instead of: may they be crushed, may they be made contemptible; for a *kolabros* is a small pig. and there will be no one to deliver, that is, from the continuous poverty; and similar to "no one to deliver" is "they will not be delivered." And "may their strength be siphoned out" instead of: may it be sipped up, may it be made to disappear. 5, 6-7 For trouble does not come forth from the earth, nor does toil spring up from the mountains, but man is born to trouble, and the young of eagles fly high. He seems to gently comfort Job in these things from a natural exhortation. For you must not, he says, be distressed, being a man and suffering; for it is not the part of the insensitive to be punished. But also the birds—for from the eagle he speaks of all birds—have been allotted a life more toilless and more free from care than ours. 5, 8-11 But no, but I will make my petition to the Lord; and I will call upon the Lord, the master of all, who does great and unsearchable things, glorious and marvelous things, of which there is no number; who gives rain upon the earth, sending water upon the land under heaven; who makes the lowly high, and raises up the lost. And let these things, he says, be so, but I take refuge in God and flee to his help. Then he narrates the preeminence of God, leading Job to fear and drawing him to repentance through his own person. 5, 12 who frustrates the plans of the crafty, so that their hands cannot perform what is true. The one who turns aside the plans of those who do not do what is true, that is, the one who does not allow matters to turn out according to the will of the crafty, but easily, whenever he wishes, overturns the evil devices of such people. And by "hands" he means "actions." 5, 13 He catches the wise in their own prudence, and the counsel of the cunning he brings to a halt. "He catches" instead of: he convicts, he who shows the wisdom among men to be foolishness. And by "cunning" he means the crooked, whom those who speak literally call "crooked-minded." And "he brings to a halt" instead of: he has made void, he has caused to stand outside the mark. 5, 14-15 Darkness will meet them in the daytime, and they will grope at noonday as in the night, and they will perish in war. By "day" and "noonday" he alludes to prosperity, so that he might say that in the very abundance and at the height of their good fortune the unjust and those wise and crafty in their own eyes will endure an unexpected change of their abundance; for by "darkness" and "night" he means to fare ill. And it befalls these also to endure slaughter from enemies. 5, 15-16 But let the powerless go forth from the hand of a potentate; and let there be hope for the powerless, and let the mouth of the unjust be stopped. But the one who is humble according to God, he says, and clothed with no power, having hope in God, will escape the insolence of the powerful. And the mouth of the boastful and unjust and arrogant is stopped, that is: their high-minded strength is pulled down. 5, 17-18 But blessed is the man whom the Lord has reproved; do not refuse the admonition of the Almighty. For he causes pain and again restores; he struck, and his hands healed. He calls the discipline for the purpose of correction a blessing. And he exhorts Job, as one being disciplined for sins, not to be distressed, but to supplicate God who both brought on the blow and is able to apply the healing. And by "hands of God" he means the active powers. 63 5, 19-21 Six times he will deliver you from necessities, and in the seventh no evil shall touch you. In famine he will rescue you from death, and in war he will release you from the hand of the sword. He will hide you from the scourge of the tongue, and you will not be afraid of evils to come. He says "six times" instead of "many times." Then he speaks of the hardships that are likely to happen. But after the trial of these things, he says, if you are found thankful in the seventh, that is, after the many trials, at last God no longer allows you to suffer. And by "hand of the sword" he means the active power of the sword, instead of: he will not allow you to fall in war. But also from an evil tongue that knows how to slander he will hide you; for by "scourge of the tongue" the wickedness and slander

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μάλιστα ἐν τῇ παρούσῃ γραφῇ. τὸ δὲ κολαβρισθείησαν ἀντὶ τοῦ· ἐπιτριβείησαν, ἐξευτελισθείησαν· κόλαβρος γὰρ ὁ μικρὸς χοῖρος. οὐκ ἔσται δὲ ὁ ἐξαιρούμενος, ἐκ τῆς συνεχούσης δηλονότι πενίας· ὅμοιον δὲ τῷ οὐκ ἐξαιρούμενος τὸ οὐκ ἐξαιρετοὶ ἔσονται. τὸ δὲ ἐκσιφωνισθείη αὐτῶν ἡ ἰσχὺς ἀντὶ τοῦ· ἐκροφηθείη, ἐξαφανισθείη. 5, 67 οὐ γὰρ μὴ ἐξέλθῃ ἐκ γῆς κόπος οὐδὲ ἐξ ὀρέων ἀναβλαστήσει πόνος, ἀλλὰ ἄνθρωπος γεννᾶται κόπῳ, νεοσσοὶ δὲ ἀετῶν τὰ ὑψηλὰ πέτονται. ἠρέμα δοκεῖ παραμυθεῖσθαι τὸν Ἰὼβ ἐν τούτοις ἐκ φυσικῆς παραινέσεως. οὐ γὰρ δεῖ σε, φησίν, δυσχεραίνειν ἄνθρωπον ὄντα καὶ πάσ 61 χοντα· οὐ γὰρ ἀναισθήτων τὸ τιμωρεῖσθαι. ἀλλὰ καὶ τὰ πτηνάἀπὸ γὰρ τοῦ ἀετοῦ τὰ πάντα πτηνὰ λέγειἀπονώτερον ἡμῶν καὶ ἀμεριμνότερον ἐκληρώσαντο βίον. 5, 811 οὐ μὴν δέ, ἀλλ' ἐγὼ δεηθήσομαι κυρίου· κύριον δὲ τὸν πάντων δεσπότην ἐπικαλέσομαι τὸν ποιοῦντα μεγάλα καὶ ἀνεξιχνίαστα, ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός· τὸν διδόντα ὑετὸν ἐπὶ τὴν γῆν, ἀποστέλλοντα ὕδωρ ἐπὶ τὴν ὑπ' οὐρανόν· τὸν ποιοῦντα ταπεινοὺς εἰς ὕψος καὶ ἀπολωλότας ἐξεγείροντα. καὶ ταῦτα μέν, φησίν, ὧδε ἐχέτω, ἐγὼ δὲ προσφεύγω θεῷ καὶ πρὸς τὴν αὐτοῦ καταφεύγω βοήθειαν. εἶτα ἐκδιηγεῖται· τοῦ θεοῦ τὴν ὑπεροχήν, πρὸς φόβον ἐνάγων τὸν Ἰὼβ καὶ διὰ τοῦ οἰκείου προσώπου πρὸς μετάνοιαν ἕλκων. 5, 12 διαλλάσσοντα βουλὰς πανούργων, καὶ οὐ μὴ ποιήσωσιν αἱ χεῖρες αὐτῶν ἀληθές. τὸν μεταστρέφοντα τὰς βουλὰς τῶν μὴ ποιούντων τὸ ἀληθές, τουτέστι τὸν μὴ συγχωροῦντα κατὰ γνώμην τοῖς πανούργοις ἐκβαίνειν τὰ πράγματα, ἀλλὰ ῥᾳδίως, ὅταν ἐθέλῃ, τῶν τοιούτων ἀνατρέποντα τὰς κακοτεχνίας. χεῖρας δὲ τὰς πράξεις φησίν. 5, 13 ὁ καταλαμβάνων σοφοὺς ἐν τῇ φρονήσει, βουλὰς δὲ πολυπλόκων ἐξέστησεν. ὁ καταλαμβάνων ἀντὶ τοῦ· ὁ ἐλέγχων, ὁ τὴν παρὰ ἀνθρώποις σοφίαν μωρίαν ἀποδεικνύς. πολυπλόκων δὲ τῶν σκολιῶν λέγει, οὓς οἱ κυριολεκτοῦντες ἀγκυλογνώμονας καλοῦσιν. τὸ δὲ ἐξέστη 62 σεν ἀντὶ τοῦ· ἠκύρωσεν, ἔξω τοῦ σκοποῦ στῆναι παρεσκεύασεν. 5, 1415 ἡμέρας συναντήσεται αὐτοῖς σκότος, τὸ δὲ μεσημβρινὸν ψηλαφήσαισαν ἴσα νυκτί, ἀπόλοιντο δὲ ἐν πολέμῳ. διὰ τῆς ἡμέρας καὶ μεσημβρίας τὴν εὐημερίαν αἰνίττεται, ἵνα εἴπῃ, ὅτι ἐν αὐτῇ τῇ εὐθηνίᾳ καὶ τῇ ἀκμῇ τῆς εὐπραγίας οἱ ἄδικοι καὶ παρ' ἑαυτοῖς σοφοὶ καὶ πανοῦργοι ἀδόκητον ὑπομενοῦσι τῆς εὐθηνίας τὴν μεταβολήν· σκότος γὰρ καὶ νύκτα τὸ δυσπραγεῖν φησιν. τούτοις δὲ συμβαίνει καὶ τὴν ἐκ πολεμίων ὑποστῆναι σφαγήν. 5, 1516 ἀδύνατος δὲ ἐξέλθοι ἐκ χειρὸς δυνάστου· εἴη δὲ ἀδυνάτῳ ἐλπίς, ἀδίκου δὲ στόμα ἐμφραχθείη. ὁ δὲ κατὰ θεόν, φησίν, ταπεινὸς καὶ οὐδεμίαν δύναμιν περιβεβλημένος ἔχων τὴν εἰς θεὸν ἐλπίδα διαφεύξεται τῶν δυνατῶν τὴν ἐπήρειαν. τῶν δὲ μεγαλορρημόνων καὶ ἀδίκων καὶ μεγαλαύχων ἐμφράττεται στόμα, τουτέστιν· ἡ μεγαλόφρων ἰσχὺς κατασπᾶται. 5, 1718 μακάριος δὲ ἄνθρωπος, ὃν ἤλεγξεν ὁ κύριος· νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου. αὐτὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν· ἔπαισεν, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο. μακαρισμὸν μὲν καλεῖ τὴν ἐπὶ τῷ σωφρονισμῷ παιδείαν. παραινεῖ δὲ καὶ τῷ Ἰώβ, ὡς διὰ ἁμαρτήματα παιδευομένῳ μὴ δυσχεραίνειν, ἱκετεύειν δὲ θεὸν τὸν καὶ τὴν πληγὴν ἐπαγαγόντα καὶ τὴν ἴασιν ἐπιθεῖναι δυνάμενον. χεῖρας δὲ θεοῦ τὰς δραστηρίους δυνάμεις φησίν. 63 5, 1921 ἑξάκις ἐξ ἀναγκῶν ἐξελεῖταί σε, ἐν δὲ τῷ ἑβδόμῳ οὐ μὴ ἅψηταί σου κακόν. ἐν λιμῷ ῥύσεταί σε ἐκ θανάτου, ἐν πολέμῳ δὲ ἐκ χειρὸς σιδήρου λύσει σε. ἀπὸ μάστιγος γλώσσης σε κρύψει, καὶ οὐ μὴ φοβηθῇς ἀπὸ κακῶν ἐρχομένων. τὸ ἑξάκις ἀντὶ τοῦ πολλάκις φησίν. εἶτα λέγει τὰ ὡς εἰκὸς συμβαίνοντα δυσχερῆ. μετὰ δὲ τὴν τούτων, φησίν, πεῖραν, ἐὰν εὐχάριστος ὀφθῇς ἐν τῷ ἑβδόμῳ, τουτέστι μετὰ τοὺς πολλοὺς πειρασμούς, τελευταῖον θεὸς οὐκέτι συγχωρεῖ σε παθεῖν. χεῖρα δὲ σιδήρου τὴν δραστήριον τοῦ σιδήρου δύναμιν λέγει, ἀντὶ τοῦ· οὐ συγχωρήσει σε ἐν πολέμῳ πεσεῖν. ἀλλὰ καὶ ἀπὸ γλώσσης πονηρᾶς καὶ συκοφαντεῖν ἐπισταμένης ἀποκρύψει σε· μάστιγα γὰρ γλώσσης τὴν πονηρίαν καὶ συκοφαντίαν