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has rendered _zeal_ concerning injustice. And the meaning is this: Does not God communicate with another concerning his own creation and how he is moved to zeal and punishes the unjust? Or also thus: a possession and concerning injustice, instead of: God will announce to his own friends so that they may acquire his wisdom and not unjust things; acquire, for it says, wisdom and not silver. 37, 1 And on account of this my heart was troubled and was dislodged from its place. Therefore, from this contemplation my soul, not being able to gaze into the incomprehensible aspect of God’s wisdom, was troubled and suffered agitation and was dislodged from its proper position and was moved. Having suffered something like this, the divine Paul also uttered a cry of wonder: O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and his ways past finding out. 37, 2 Hear a hearing, Job, in the anger of the Lord's wrath, and a meditation shall come forth from his mouth. Hear a hearing, instead of: Come to your senses, open up 318 the hearing power of your soul and, as if hearing an audible voice, learn the things that happen to men from the wrath of God. For it is possible from the events, as if from some divine teaching and meditation proceeding from the mouth of God, to be taught the things brought on by divine movement, such as the damages from hail, the heavy rains, the droughts, the destruction of crops. For through such things God, all but uttering a voice, teaches us his power and wisdom and brings us to fear. Such things, therefore, are for us a meditation and an example and a teaching that prepares us to fear the one who works these things. 37, 3 Beneath all of heaven is his dominion. And the dominion of God extends to the things beneath all of heaven, that is, even to the things under the earth, and our affairs are not without a ruler and ungoverned and unsupervised. 37, 3 and his light is upon the wings of the earth. Wings, the ends; for as soon as the day dawns, the ends of the earth are illuminated. 37, 4 After him a voice will cry out, he will thunder with the voice of his insolence. Instead of of his insolence, Aquila has rendered _of_ _his_ _excellence_, that is: of preeminence or of a threat. And wishing to show the majesty of God, as if for some general or even a king, he appointed the sounds of the thunder as certain great and fearful attendants. Therefore, it says, whenever God wishes to command those who follow him, immediately the voices burst forth through the thun 319 der, either when he wishes to treat some unjust men with insolence, signifying the threat, or signifying his excellence and preeminence. But according to a higher meaning, all things that are accomplished in the air and concerning us are said to be behind God, and further, heaven and earth and all visible things, the principles and causes of which, and how they came to be, the hierophant Moses, having been taught by God, is said to have seen the back parts of God. For the principles concerning incorporeal beings and whatever else is deeper of wisdom, which are called the face of God, a man is not able to see in this life. Wherefore it was also said to Moses: no one shall see my face and live. But it is possible to understand 'after him' according to a simpler notion, instead of: when he wishes. For as soon as he wishes, the deed follows the wish. 37, 4 and he will not exchange them, because he will hear his voice. For since often the thunders happen either before the rain or after the rain, and often immeasurable rain bursts forth for the chastisement of men, it says that those who are about to be harmed by the heavy rain do not have anything to offer as an exchange for the voices from the thunders not to happen and not to be heard, so that it might say that man is not able to stand against the divine command. But Symmachus has rendered it thus: _and_ _it_ _will_ _not_ _be_ _traced_ _out_ _when its sound is heard_, instead of: no one is able to trace out and comprehend how or why the sound of the thunder has occurred. 3 37, 5 The Mighty One will thunder wonderful things with his voice. just as a certain voice

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_ζ_ῆ_λ_ο_ν_ περὶ ἀδικίας ἐκδέδωκεν. ὁ δὲ νοῦς οὗτος· μὴ ἀνακοινοῦται θεὸς ἑτέρῳ τινὶ περὶ τῆς ἑαυτοῦ κτίσεως καὶ πῶς εἰς ζῆλον κινεῖται καὶ τιμωρεῖται τοὺς ἀδίκους; ἢ καὶ οὕτως· κτῆσις καὶ περὶ ἀδικίας, ἀντὶ τοῦ· ἀναγγελεῖ ὁ θεὸς τοῖς ἑαυτοῦ φίλοις ὥστε κτήσασθαι αὐτοῦ τὴν σοφίαν καὶ μὴ τὰ ἄδικα· κτήσασθε, γάρ φησιν, σοφίαν καὶ μὴ ἀργύριον. 37, 1 καὶ ὑπὲρ ταύτης ἐταράχθη ἡ καρδία μου καὶ ἀπερρύη ἐκ τοῦ τόπου αὐτῆς. διὸ ἀπὸ ταύτης τῆς θεωρίας οὐ δυναμένη ἡ ψυχή μου εἰς τὸ ἀκατάληπτον τῆς τοῦ θεοῦ σοφίας ἐνατενίσαι ἐταράχθη καὶ κλόνον ὑπέστη καὶ τῆς οἰκείας στάσεως παρερρύη καὶ παρεκινήθη. τοιοῦτόν τι καὶ ὁ θεσπέσιος Παῦλος πεπονθὼς θαυμαστικὴν ἀφῆκε φωνήν· ὦ βάθος πλούτου καὶ σοφίας καὶ γνώσεως θεοῦ, ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ. 37, 2 ἄκουε ἀκοήν, Ἰώβ, ἐν ὀργῇ θυμοῦ κυρίου, καὶ μελέτη ἐκ στόματος αὐτοῦ ἐξελεύσεται. ἄκουε ἀκοήν, ἀντὶ τοῦ· εἰς συναίσθησιν ἐλθέ, διάνοιξόν σου 318 τὴν ἀκουστικὴν τῆς ψυχῆς δύναμιν καὶ ὡσανεὶ φωνῆς αἰσθητῆς ἀκούων κατάμαθε τὰ ἐξ ὀργῆς τοῦ θεοῦ τοῖς ἀνθρώποις γινόμενα. ἐξὸν γὰρ ἐκ τῶν πραγμάτων ὥσπερ ἔκ τινος θείας διδασκαλίας καὶ μελέτης ἐκ στόματος θεοῦ ἐκπορευομένης ἐκδιδάχθαι τὰ ἐκ θείας κινήσεως ἐπιφερόμενα, οἷον τὰς ἀπὸ τῆς χαλάζης βλάβας, τὰς ἐπομβρίας, τοὺς αὐχμούς, τῶν καρπῶν τὴν φθοράν. διὰ γὰρ τῶν τοιούτων ὁ θεὸς μονονουχὶ φωνὴν ἀφιεὶς ἐκδιδάσκει ἡμᾶς τὴν ἑαυτοῦ δύναμιν καὶ σοφίαν καὶ πρὸς φόβον ἡμᾶς ἐνάγει. μελέτη οὖν ἡμῖν ἐστι τὰ τοιαῦτα καὶ ὑπογραμμὸς καὶ διδαχὴ φοβεῖσθαι παρασκευάζουσα τὸν ταῦτα κατεργαζόμενον. 37, 3 ὑποκάτω παντὸς τοῦ οὐρανοῦ ἡ ἀρχὴ αὐτοῦ. διήκει δὲ ἡ ἀρχὴ τοῦ θεοῦ μέχρι τῶν ὑποκάτω παντὸς τοῦ οὐρανοῦ, τουτέστι καὶ μέχρις αὐτῶν τῶν καταχθονίων, καὶ οὐκ ἄναρχα καὶ ἀκυβέρνητα καὶ ἀνεπισκόπητα τυγχάνουσι τὰ καθ' ἡμᾶς. 37, 3 καὶ τὸ φῶς αὐτοῦ ἐπὶ πτερύγων τῆς γῆς. πτερύγων, τῶν ἄκρων· ἅμα τε γὰρ ἡμέρα διαυγάσῃ, τῆς γῆς τὰ ἄκρα καταφωτίζονται. 37, 4 ὀπίσω αὐτοῦ βοήσεται φωνή, βροντήσει ἐν φωνῇ ὕβρεως αὐτοῦ. ἀντὶ τοῦ ὕβρεως αὐτοῦ ὁ Ἀκύλας _ὑ_π_ε_ρ_φ_ε_ρ_ε_ί_α_ς_ _α_ὐ_τ_ο_ῦ ἐκδέδωκεν, τουτέστιν· ὑπεροχῆς ἢ ἀπειλῆς. τὸ μεγαλεῖον δὲ τοῦ θεοῦ παραστῆσαι θέλων ὥσπερ τινὶ στρατηγῷ ἢ καὶ βασιλεῖ μεγάλους τινὰς καὶ φοβεροὺς ἑπομένους ἔταξε τῆς βροντῆς τοὺς ἤχους. ὅταν οὖν, φησίν, θελήσῃ θεὸς κελεῦσαι τοῖς ἑπομένοις αὐτῷ, εὐθὺς αἱ διὰ τῆς βρον 319 τῆς καταρρήγνυνται φωναί, ἢ βουλομένου αὐτοῦ τινας ἀδίκους ἐξυβρίσαι παραδηλοῦσαι τὴν ἀπειλὴν ἢ τὴν ὑπερφέρειαν αὐτοῦ καὶ ὑπεροχὴν κατασημαίνουσαι. κατὰ δὲ ὑψηλοτέραν διάνοιαν ὀπίσω τοῦ θεοῦ λέγονται εἶναι πάντα τὰ περὶ τὸν ἀέρα καὶ περὶ ἡμᾶς ἀποτελούμενα, ἔτι τε οὐρανὸς καὶ γῆ καὶ πάντα τὰ ὁρώμενα, ὧν τοὺς λόγους καὶ τὰς αἰτίας, πῶς τε γεγόνασιν, ὑπὸ θεοῦ διδαχθεὶς ὁ ἱεροφάντης Μωυσῆς ὀπίσθια θεοῦ λέγεται ἑωρακέναι. τοὺς γὰρ περὶ τῶν ἀσωμάτων λόγους καὶ εἴ τι ἕτερον τῆς σοφίας βαθύτερον, πρόσωπον θεοῦ καλούμενα, ἐν τῇ ζωῇ ταύτῃ ὁρᾶν ἄνθρωπος οὐ δύναται. διὸ καὶ πρὸς τὸν Μωυσῆν ἐλέγετο· οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται. δυνατὸν δὲ καὶ κατὰ ἁπλουστέραν ἔννοιαν τὸ ὀπίσω αὐτοῦ νοῆσαι, ἀντὶ τοῦ· θελήσαντος αὐτοῦ. ἅμα τε γὰρ θελήσῃ ἕπεται τῷ θέλειν τὸ ἔργον. 37, 4 καὶ οὐκ ἀνταλλάξει αὐτούς, ὅτι ἀκούσει φωνὴν αὐτοῦ. ἐπειδὴ γὰρ πολλάκις αἱ βρονταὶ ἢ προηγουμένου ὑετοῦ ἢ μετὰ τὸν ὑετὸν γίνονται, καταρρήγνυται δὲ πολλάκις ἄμετρος ὑετὸς ἐπὶ παιδείαν ἀνθρώπων, φησίν, ὅτι οὐκ ἔχουσιν, τί παράσχωσιν ἀντάλλαγμα οἱ ὑπὸ τῆς ἐπομβρίας μέλλοντες βλάπτεσθαι εἰς τὸ μὴ γενέσθαι καὶ ἀκουσθῆναι τὰς ἐκ τῶν βροντῶν φωνάς, ἵνα εἴπῃ, ὅτι οὐχ οἷόστε ἐστιν ἄνθρωπος ἀντιστῆναι τῷ θείῳ κελεύσματι. ὁ δὲ Σύμμαχος οὕτως ἐκδέδωκεν· _κ_α_ὶ_ _ο_ὐ_κ_ _ἐ_ξ_ι_χ_ν_ε_υ_θ_ή_σ_ε_τ_α_ι_ _ἀ_κ_ο_υ_σθέντος τοῦ ψόφου αὐτῆς, ἀντὶ τοῦ· οὐδεὶς δύναται ἐξιχνιάσαι τε καὶ καταλαβεῖν, πῶς ἢ διὰ τί γέγονε τῆς βροντῆς ὁ ἦχος. 3 37, 5 βροντήσει ὁ ἰσχυρὸς ἐν φωνῇ αὐτοῦ θαυμάσια. ὥσπερ δέ τινα φωνὴν