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to be able to endure" 20-22 ο·· 20-24 μ· 20-24 χωρη 12-14 λω 3-5 "shall the axe be glorified without the one who hews with it?" η̣·η ο·· τ····· ·· For you are not the one who hews. pre131 eminently you hold the place of an axe. The word of providence delivers, what ... ... Do not be trusting in yourself; for you are an axe. I am the one who hews with you. "shall the saw be exalted without the one who draws it?" παρεμλημφθ 15 you saw the μηκ 15 ... trees 15 ... For I am the one 15 ... drawing ... 8 in the 71st psalm he says: "For he has delivered the poor from the hand of the powerful and the needy for whom there was no helper. He will spare the poor and needy, from usury and from injustice he will redeem their souls" 10 ... he worked 10 on the cross usury 15 ... 15 we have ... 14 . we have graced 14 "impossible from the hand of the powerful" ....... once ... 14 ... seeing ... 14 not ... 10 sinning of their 12 own sins 14 which through the ... is shown, of the ... heavenly things, and not things that appear ... ... ... from the and according to ... ... 132 to rush. But hope, existing for those who are weak, is a refutation against the Novatians, who, by removing repentance, also cut off hopes. They should have been taught at least by Eliphaz, naturally ... being shown, that hope 10 ... of salvation and with 12 for someone voluntarily 12 of them and ... is. "But let the mouth of the unjust be stopped" 12 world ... 12 of a girl indeed ... 14 transgressing 14 so that of a young man but 10 ... being prone 12 of the ... 8 "all injustice will stop its mouth", which is said instead of "the unjust man". For often 12 ... 12 .... For if Paul writes about love, he applies the words not to it but to the one having it. For he says: "love does not boast, is not puffed up" ... and these things are spoken literally about the one having it; "love never fails". But virtue does not fail, but the one who has it. Therefore, "let its mouth be stopped" for injustice 133 that is, the unjust one, who is the devil, no longer having anything to say, which Paul also writes, saying: "so that the one who opposes may be ashamed, having nothing to say about you", instead of: against us. "Blessed is the man whom the Lord has reproved; do not refuse the admonition of the Almighty. For he causes pain and restores again; he has struck, and his hands have healed." 18 ... having 18 of a prophet 18 ... in some 20-22 caring 16 for us this ... 14 most difficult 12 according to retribution 7 ... happens. For it is said: "And I will not visit upon their daughters when they commit fornication, nor upon their daughters-in-law when they commit adultery." And observe that for daughters, "to commit fornication" is said, but for daughters-in-law, "to commit adultery". But also that which is said in Proverbs: "whom the Lord loves he disciplines, and he scourges every son whom he receives" suggests the same meaning. And one of the saints, having eagerness for this, speaking boldly 134, offering words of repentance to God, would say: "I am ready for scourges"; for I know that it happens from you for my benefit, just as one might say to a wise physician: I am ready even for surgery, trusting in your infallible skill. Therefore, still holding to the same principle in a certain way 10 Job ... 16 as towards ... 15 refutation ... 15 kind. "For he himself causes pain and restores again" ... and about 10 ... but ... 10 authentic ... 12 God. But he from ... 8 Moses says: "I will kill and I will make alive; I will strike and I will heal." For not as according to the Manichaeans does one cause pain and another heal; for there is one who heals, who also permitted the bringing on of afflictions leading the demons toward the purpose of providence for ... . ... ... his ... power ... existing ... they bring on the things of affliction for health ... "Six times he will deliver you from distress, and in the seventh no evil shall touch you." 135 Considering what has been said and reasoning, that Eliphaz is not one of the saints, one might wonder how such words are spoken by him, which might also have been spoken by saints. Therefore, it must be said to this, that those who are wise according to God also before the law

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δύνασθαι ὑπενεγκεῖν" 20-22 ο·· 20-24 μ· 20-24 χωρη 12-14 λω 3-5 "μὴ δοξασθήσεται ἀξίνη ἄνε̣υ τοῦ κόπτοντος ἐν αὐτῇ;" η̣·η ο·· τ····· ·· μὴ γὰρ σὺ εἶ ὁ κόπτων. προη131 γουμέν̣ως ἀξίνῃ λόγον ἐπέχεις. ὁ τῆς προ̣ν̣οίας λόγος παραδίδωσιν, τίνα ····ται ····ισιν. μὴ ἐπὶ σαυτῷ σ̣··εσο πεποιθώς· ἀξίνη γὰρ ὑπάρχεις. ἐγώ εἰμι ὁ κόπτων ἐν σοί. "μὴ ὑψ̣ωθήσε̣ται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν;" παρεμλημφθ 15 πρίσῃς τὰ μηκ 15 ο̣ντα δένδρα 15 ν. ἐγὼ γάρ εἰμι 15 σ̣εως ἕλκων κ 8 ἐν τῷ ψαλμῷ ˉοˉα λέγει· "ὅτι ἐρρύσατο πτωχὸν ἐκ χειρὸς δυνάστου καὶ πένητα ὧι οὐχ ὑπῆρχεν βοηθός. φείσεται πτωχοῦ καὶ πένητος, ἐκ τόκου καὶ ἐξ ἀδικίας λυτρώσεται τὰς ψυχὰς αὐτῶν" 10 ··ο εἰργάσατο 10 σταυρῷ τόκ 15 ι̣ν οτα·σιδ 15 ησαμεν 14 · χαρισαμεν 14 "ἀδύνατον ἐκ δυνάστου χειρός" ······. ἅπαξ δε`̣ 14 ες σκοπησ·· 14 ουκου ρ̣ουσε̣···μο̣ 10 ἁμαρτάνοντες ἑαυ 12 τῶν ἁμαρτημάτων 14 ὅπερ διὰ τοῦ χρε······ ··κ̣ους δηλ̣οῦται, τοῦ β····· ἐπουράνια, οὐ δὲ φαινόμενα ····· ·· ·· λου ἐκ τοῦ καὶ κατὰ τ····· ····· 132 ὁρμᾶν. ἐλπὶς δὲ ὑπάρχουσα τοῖς ἀδυνατοῦσιν ἔλεγχός ἐστιν κατὰ τῶν Νοβατιανῶν, ο̣ἳ μετάνοιαν ἐξαιροῦντες̣ καὶ τὰς ἐλπίδας ἐκκόπτουσι. οἳ ὤφειλον κἂν παρὰ τοῦ Ἐλιφὰζ παιδευθῆναι φυσικο····· ·εινομένου, ὅτι ἐλπίδα 10 ··· σωτηρίας καὶ με 12 γάρ τις ἑκουσι 12 αὐτῶν καὶ α 12 ἐστίν. "ἐμφραχθείη δὲ τὸ στόμα τοῦ ἀδίκου" 12 κουμενην ολ 12 ι̣ κόρης μὲν σ̣τ̣ 14 ὑπερβαιν̣ 14 ινα νεανίου δ̣ὲ 10 ης ἐπιρρεπ 12 ύντος τοῦ το 8 "πᾶσα ἀδικία ἐμφράξει τὸ στόμα αὐτῆς", ὅπερ ἀντὶ τοῦ ἀδίκου εἴρηται. πολλάκις γὰρ 12 μ·υσιν οιπ 12 ····. εἰ γοῦν Παῦλος γράφει περὶ τῆς ἀγάπης, τὰ ῥήματα οὐκ αὐτῇ ἀλλὰ τῷ ἔχοντι αὐτὴν ἐφαρμόζει. φησὶν γάρ· "ἡ ἀγάπη οὐ περπερεύεται, οὐ φυσιοῦται" ου̣·ε̣πετ·· τ····· καὶ ταῦτα δὲ περ̣ὶ τ̣οῦ ἔχοντος κυριολεκτεῖται· "ἡ ἀγάπη οὐδέποτε πίπτει". ἀρετὴ δὲ οὐ πίπτει, ἀλλ' ὁ ἔχων αὐτήν. "ἐμφραχθείη" οὖν "τῇ ἀδικίᾳ τὸ στόμα αὐτῆς" 133 τουτέστιν ὁ ἄδικος, ὅς ἐστιν ὁ διάβολος μηκέτι ἔχων τι λέγειν, ὅπερ καὶ ὁ Παῦλος γράφει λέγων· "ἵνα καὶ ὁ ἐξ ἐναντίας ἐντραπῇ μηδὲν ἔχων περὶ ὑμῶν λέγειν", ἀντὶ τοῦ· καθ' ἡμῶν. "μακάριος ἄνθρωπος ὃν ἤλεγξεν ὁ κύριος, νουθέτημα δὲ παντοκράτορος μὴ ἀπαναίνου. αὐτὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν, ἔπαισεν, καὶ αἱ χεῖρες αὐτοῦ ἰάσαντο." 18 ·α̣ται ἐχο̣ 18 προφήτου 18 εν ἐν τι 20-22 κηδομενο̣ 16 μων τοῦτο δε̣ 14 ι χαλεπωτατ 12 κατὰ ἀπόδοσιν 7 ι̣ν γίνεται. λέγεται γάρ· "καὶ οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας αὐτῶν, ὅταν πορνεύσωσιν οὐδ' ἐπὶ τὰς νύμφας αὐτῶν ὅταν μοιχεύσωσιν." καὶ παρατηροῦ, ὅτι ἐπὶ μὲν τῶν θυγατέρων τὸ πορνεύειν εἴρηται, ἐπὶ δὲ νυμφῶν τὸ μοιχεύειν. ἀλλὰ καὶ τὸ ἐν Παροιμίαις λεγόμε νον· "ὃν ἀγαπᾷ κυ´̣ριος παιδευ´̣ει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται" τὴν αὐτὴν ὑποβάλλει διάνοιαν. καὶ εἷς ἐκ τῶν ἁγίων προθυμίαν εἰς τοῦτο ἔχων παρρησιαζόμενος 134 μετανοίας λόγους τῷ θεῷ προσφέρων ἔλεγεν· "ἐγὼ εἰς μάστιγας ἕτοιμος"· οἶδα γάρ, ὅτι συμφερόντως παρὰ σοῦ γίνεται, καθὰ καὶ ἰατρῷ συνετῷ λέγοι τις· ἐγὼ καὶ πρὸς τομὴν ἕτοιμός εἰμι θαρρῶν σου̣ τῇ ἀλήμπτῳ τέχνῃ. ἔτι οὖν τῆς αὐτῆς ἀρχῆς ἐχόμενος τρόπον τινὰ 10 Ἰὼβ παρακ 16 ὡς πρὸς ἀν̣ 15 ἔλεγχον καλ 15 ο̣ εἶδος. "αὐ τὸς γὰρ ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν" ····ς καὶ περὶ 10 ω· ἀλλα ··α 10 ς̣ αὐθ̣εντικὰ κω12 τὸν θεόν. αὐτὸς δὲ ἐκ βο 8 ὁ Μωσῆς φησιν· "ἐγὼ ἀποκτέννω καὶ ζῆν ποιήσω, πατάξω κἀγὼ ἰάσομαι̣." ο̣ὐδὲ γὰρ κατὰ τοὺς Μανιχαίους ἄλλος μὲν ἀλγεῖν̣ π̣οιεῖ, ἄλλος δὲ ἰᾶται· εἷς γάρ ἐστιν ὁ ἰώμενος, ὃς καὶ τὴν τῶν κακωτικῶν ἐπαγωγὴν ε᾿̣πέτρεψεν πρὸς τὸν σκοπὸν π̣ρ̣ονοίας ἄγων τὰ δαιμόνια ···οι γὰρ · π̣····· ··· αὐτο̣υ῀̣ δυναμ· ν̣····· ὑπάρχουσι··· τ̣α`̣ τῆς κακώσεως πρὸς ὑγεῖαν ἐπάγουσι···· "ἑξάκις ἐξ ἀναγκῶν σε ἐξελεῖται, ἐν δὲ τῷ ἑβδόμῳ οὐ μὴ ἅψηταί σου κακόν." ἐπι135 στάνων τῷ εἰρημένῳ καὶ λογιζόμενος, ὡς ὁ Ἐλιφὰζ οὐκ ἔστι τῶν ἁγίων, ἀπορήσειεν ἄν τις, πῶς τοιοῦτοι λόγοι παρ' αὐτοῦ λέγονται, οἳ καὶ πρὸς ἁγίων ῥηθεῖεν. λεκτέον οὖν πρὸς τοῦτο, ὅτι οἱ κατὰ θεὸν σοφο̣ι`̣ καὶ πρὸ τοῦ νόμου