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from iron he will deliver you, 5,21a and from the scourge of the tongue he will hide you, 21b and you will not be afraid of evils coming upon you. And this is not small, but very great indeed. 5,21c from a man who speaks no good thing. For nothing is worse than a tongue; this is more grievous and unbearable than any plot and slander, than any sword. 5,21d you shall not fear, he says,- not only "you will suffer nothing," but "you will not even fear," he says- 5,21d from misery, because misery will come. 22a you will laugh at the unjust and lawless. 74 And this is much greater, not only to be in safety oneself, but also to laugh at others. "And what do I say of men? Not even the beasts themselves will be fearful to you"; 5,22b for you will not be afraid of the beasts of the earth; 5,23 for wild beasts will be at peace with you, 5,23aα and you will know that your tent is in peace 23aβ and the care of your comeliness, and you shall not sin. 5,24a Then you will know that your house will be at peace. that is to say: "And your household," he says, "will enjoy great peace." For nothing is equal to this, to be at peace in the household. For what is the benefit of being delivered from external wars when things within are full of turmoil. 5,24b And the way of life of your tent shall not fail. "It shall not stumble," he says, that is: "It shall not fare badly, it shall not suffer anything terrible." "Then prosperity will be extended even to your descendants and an untimely death will not come to you"; 5,25a and you will know, he says, that your seed will be many, 25b and your children will be like all the plants of the field. 5, 26a And you will go to the grave like ripe grain harvested in its season 26b or like a heap of the threshing floor gathered in its hour. 5,27a Behold these things, he says, thus I have traced out, 27b and these are the things which we have heard. 27c But you know for yourself, if you have done anything. See how he overturned all the benefit of what was said and gave a harsh blow. How and in what way? By showing that he is not one of those being admonished nor of those having hope. For what he has said he has seemingly taken upon his own person, but he makes the argument on a general level. "For these are the things," he says, "which we have seen and heard. But if it has not turned out this way for you, but you remain in dreadful circumstances, it is for you to know your own wickedness." 75

6,1 THEN JOB ANSWERED AND SAID; 6,2a For if someone would weigh my anger, 2b

and lift up my pains in a balance together; 6,3a they would indeed be heavier than the sand of the sea. It is the custom for those who are in great pain to desire with much exactness that those present know the magnitude of the terrible things that have befallen them. This indeed he says as if in the form of a prayer. For if someone, instead of: "O that." Behold, here he calls despondency anger, and in many places in scripture we will find this, as for instance when it says: he who provokes kings, that is: he who grieves. But what he says, is something like this: "You philosophize in others' evils, and standing far from my misfortunes you exhort me with great confidence." This is in response to that saying, which said, that you have admonished many, and you have put courage into weak knees, but now pain has come upon you, and you are distressed. "What are you saying: 'you are distressed'? I wished my misfortune were made manifest, and you would have known that no one has suffered such things." But see my adversity: "From the very things for which I ought to receive pardon, from those same things I am unpardonable. The magnitude of my misfortune not only does not speak in my defense," he says, "nor does it only not allow me to appear pitiable, but it even condemns me. From those things for which I ought to be pitied, for these I am hated and condemned. But I am not able," he says, "to receive mercy, whatever I may say; for you make this a proof of impiety." In response to what that one said: Remember if any who were truly upright have perished utterly. Just as also concerning the blessed Paul the barbarians said, that having escaped the sea, justice did not allow this man 76 to live. For men, and especially the common crowd, judging events simply and at random, do not base their

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σιδήρου ῥύσεταί σε, 5,21a καὶ ἀπὸ μάστιγος γλώσσης κρύψει σε, 21b καὶ οὐ φοβηθήσῃ ἀπὸ κακῶν ἐπερχομένων. οὐ μικρὸν δὲ καὶ τοῦτο, ἀλλὰ καὶ πάνυ μέγα. 5,21c ἀπὸ ἀνδρὸς λαλοῦντος μηδὲν ἀγαθόν. οὐδὲν γὰρ γλώσσης χεῖρον· πάσης ἐπιβουλῆς καὶ συκοφαντίας, παντὸς ξίφους τοῦτο χαλεπώτερον καὶ ἀφορητότερον. 5,21d οὐ μὴ φοβηθῇς, φησίν,- οὐ μόνον «οὐδὲν πείσῃ», ἀλλ' «οὐδὲ φοβηθήσῃ», φησίν- 5,21d ἀπὸ ταλαιπωρίας, ὅτι ἐλεύσεται ταλαιπωρία. 22a ἀδίκων καὶ ἀνόμων καταγελάσῃ. 74 καὶ τοῦτο πολλῷ μεῖζον τὸ μὴ μόνον αὐτὸν εἶναι ἐν ἀσφαλείᾳ, ἀλλὰ καὶ ἑτέρων καταγελᾶν. «καὶ τί λέγω πρὸς ἀνθρώπους; οὐδὲ αὐτὰ τὰ θηρία ἔσται σοι φοβερά»· 5,22b ἀπὸ γὰρ θηρίων τῆς γῆς οὐ φοβηθήσῃ· 5,23 θῆρες γὰρ ἄγριοι εἰρηνεύσουσί σου, 5,23aα καὶ γνώσῃ, ὅτι ἐν εἰρήνῃ τὸ σκήνωμά σου 23aβ καὶ ἐπισκοπὴ τῆς εὐπρεπείας σου, καὶ οὐ μὴ ἁμάρτῃς. 5,24a εἶτα γνώσῃ, ὅτι εἰρηνεύσει σου ὁ οἶκος. τουτέστιν· «καὶ ἡ οἰκία σου», φησίν, «πολλῆς ἀπολαύσεται τῆς εἰρήνης.» οὐδὲν γὰρ τούτου ἴσον τοῦ κατὰ τὴν οἰκίαν εἰρηνεύειν. τί γὰρ ὄφελος τῶν ἔξωθεν ἀπηλλάχθαι πολέμων ταραχῆς τὰ ἔνδον γέμοντα. 5,24b ἡ δὲ δίαιτα τῆς σκηνῆς σου οὐ μὴ ἁμάρτῃ. «οὐ μὴ πταίσῃ», φησίν, τουτέστιν· «οὐ μὴ δυσπραγήσῃ, οὐ μὴ πάθῃ τι δεινόν.» «εἶτα καὶ ἐπὶ τῶν ἐκγόνων ἡ εὐπραγία ἐκταθήσεται καὶ οὐδὲ ἄωρος ἥξει σοι θάνατος»· 5,25a καὶ γνώσῃ, φησίν, ὅτι πολὺ τὸ σπέρμα σου, 25b τὰ δὲ τέκνα σου ἔσται ὥσπερ τὸ παμβότανον τοῦ ἀγροῦ. 5, 26a ἀπελεύσῃ δὲ ἐν τάφῳ ὥσπερ σῖτος ὥριμος κατὰ καιρὸν αὐτοῦ θεριζόμενος 26b ἢ ὥσπερ θημωνιὰ ἅλωνος καθ' ὥραν συγκομισθεῖσα. 5,27a ἰδοὺ ταῦτα, φησίν, οὕτως ἐξιχνιασάμην, 27b ταῦτα δέ ἐστιν, ἃ ἀκηκόαμεν. 27c σὺ δὲ γνῶθι σεαυτῷ, εἴ τι ἐποίησας. ὅρα, πῶς τὴν ὠφέλειαν τῶν εἰρημένων κατέστρεψεν ἅπασαν καὶ χαλεπὴν ἔδωκε τὴν πληγήν. πῶς καὶ τίνι τρόπῳ; δεικνύς, ὅτι οὐχὶ τῶν νουθετουμένων ἐστὶν οὐδὲ τῶν ἐχόντων ἐλπίδα. καὶ γὰρ ἃ εἴρηκεν δῆθεν ἐπὶ τοῦ προσώπου αὐτοῦ εἴληφεν, ἐπὶ δὲ τοῦ καθόλου τὸν λόγον ποιεῖται. «ταῦτα γάρ ἐστιν», φησίν, «ἃ εἴδομεν καὶ ἠκούσαμεν. εἰ δὲ ἐπὶ σοῦ οὐκ ἐξέβη, ἀλλ' ἐμμένεις τοῖς δεινοῖς, σόν ἐστιν εἰδέναι τὴν πονηρίαν τὴν σαυτοῦ.» 75

6,1 ΥΠΟΛΑΒΩΝ ∆Ε ΙΩΒ ΛΕΓΕΙ· 6,2a εἰ γάρ τις ἱστῶν στήσαι μου τὴν ὀργήν, 2b

τὰς δὲ ὀδύνας μου ἄραι ἐν ζυγῷ ὁμοθυμαδόν· 6,3a καὶ δὴ ἄμμου παραλίας βαρύτεραί εἰσιν. ἔθος τοῖς ἐν περιωδυνίᾳ τυγχάνουσι μετὰ πολλῆς τῆς ἀκριβείας ἐπιθυμεῖν εἰδέναι τοὺς παρόντας τὸ μέγεθος τῶν κατειληφότων δεινῶν. τοῦτο δὴ οὗτος ὥσπερ ἐν τάξει εὐχῆς φησιν. εἰ γάρ τις ἀντὶ τοῦ· "εἴθε γάρ". ἰδοὺ ὀργὴν ἐνταῦθα τὴν ἀθυμίαν λέγει, καὶ πολλαχοῦ τῆς γραφῆς τοῦτο εὑρήσομεν, οἷον ὡς ὅταν λέγῃ· ὁ παροξύνων βασιλεῖς, τουτέστιν· ὁ λυπῶν. ὃ δὲ λέγει, τοιοῦτόν ἐστιν· «ἐν ἀλλοτρίοις ὑμεῖς φιλοσοφεῖτε κακοῖς, καὶ πόρρω τῶν ἐμῶν συμφορῶν ἑστηκότες μετὰ πολλῆς μοι παραινεῖτε τῆς ἀδείας.» τοῦτο πρὸς ἐκεῖνο τὸ ῥῆμα, ὃ ἔλεγεν, ὅτι σὺ ἐνουθέτησας πολλούς, γόνασι δὲ ἀδυνατοῦσι περιέθηκας θάρσος, νυνὶ δὲ ἥκει ἐπὶ σὲ πόνος, σὺ δὲ ἐσπούδακας. «τί λέγεις· "σὺ ἐσπούδακας"; ἐβουλόμην γενέσθαι δήλην μου τὴν συμφοράν, καὶ ἔγνωτε ἄν, ὡς οὐδεὶς τοιαῦτα ἔπαθεν.» ἀλλ' ὅρα δυσπραγίαν· «ἀφ' ὧν ἔδει με συγγνώμης τυγχάνειν, ἀπὸ τῶν αὐτῶν πραγμάτων ἀσύγγνωστός εἰμι. τὸ μέγεθος τῆς συμφορᾶς οὐ μόνον οὐκ ἀπολογεῖται», φησίν, «ὑπὲρ ἐμοῦ οὐδὲ μόνον οὐκ ἀφίησί με ἐλεεινὸν φαίνεσθαι, ἀλλὰ καὶ αὐτό με καταδικάζει. ἀφ' ὧν ἐλεεῖσθαί με ἐχρῆν, ἀπὸ τούτων μισητός εἰμι καὶ κατάκριτος. ἀλλ' οὐ δύναμαι», φησίν, «ἐλέους τυχεῖν, ὅσα ἂν εἴπω· τεκμήριον γὰρ τοῦτο ποιεῖσθε ἀσεβείας.» πρὸς ὃ εἶπεν ἐκεῖνος· μνήσθητι, εἴ τινες ἀληθινοὶ ὁλόρριζοι ἀπώλοντο. καθάπερ καὶ περὶ τοῦ μακαρίου Παύλου ἔλεγον οἱ βάρβαροι, ὅτι τοῦτον διαφυγόντα τὴν θάλασσαν ἡ δίκη ζῆν οὐκ 76 εἴασεν. οἱ γὰρ ἄνθρωποι καὶ μάλιστα ὁ δημώδης ὄχλος τὰ γενόμενα ἁπλῶς καὶ κατὰ τὸ τυχὸν κρίνων οὐκ ἀπὸ τῶν ἑκάστῳ πεπραγμένων φέρει τὰς