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Sending forth the thunder, God prepares it to be for the astonishment of those who hear. He called the thunder the voice of God because it comes to be from his command. 36, 28a He set a time for the cattle. measures, boundaries, so that some serve men, but others are not subjected. 36, 28a They know the order of their bed. Some rest by night, others by day, according to a design, so that they might cease from their attack upon men. 36, 28β At all these things your mind is not astonished, nor is your heart removed from your body. Are not these things, he says, sufficient to astonish the mind and remove it? Instead of: to separate the soul from the body. 37, 5 He did great things, which we did not know. Symmachus translated: doing great things and we will not know. Which we did not know, therefore, instead of: The works of God are great, but we are not able to know the reasons for them. 37, 6 commanding the snow: be upon the earth. and winter, so that there may be rain, and winter of rain of his dominion. The outpouring of the 321 rains in winter, he says, and the sending of the snow show the dominion of God. Commanding, therefore, instead of: ordering. 37, 7 He seals up in the hand of every man, so that every man may know his own weakness. But the harsh winter seals and, as it were, binds the hands of men and prevents them from work so that each of us might become aware of human weakness. But according to a deeper sense, he says that God secures knowledge according to the ability of each, so that both the one who has received much knowledge and the one who has received little, understanding that not all know alike even though they are of the same nature, might on the one hand perceive the weakness of their nature, and on the other be taught that it is God who bestows on each according to measure and according to what is beneficial for us; for if knowledge were by nature, we would all know alike because of our shared essence. Such knowledge, therefore, comes from the hand of God. 37, 8 And the beasts went under cover, and rested in their lairs. And from the coldness of the air the beasts hide under thickets and in caves. 37, 9 From the storehouses come pains, and from the mountain tops, cold. Of the innermost, hidden storehouses. He calls pains those from the frost and cold. From the innermost and hidden places, therefore, comes the painful cold. 37, 10 And from the breath of the mighty one he will give frost. 322 Frost, he says, is formed by a wind; and he called the wind the breath of the mighty one, since it comes to be by the command of God. 37, 10 He steers the water, as he wishes. He uses the water as he wishes, according to his own wisdom, like someone skilled in the art of navigation sitting at the rudders. 37, 11 and a cloud forms the chosen. Other copies have strikes down instead of forms. But whether it is forms or strikes down, he says, the swirling and condensation of the air and the formation of clouds cause the chosen one, that is, the intelligent one, to be dizzy and astonished at such wonders. But Symmachus has rendered it thus: but also with fruit he will weigh down a cloud instead of: these things happen when a cloud overshadows the fruits of the earth. He therefore calls the fruit chosen, and forms instead of overshadows according to the thought of Symmachus. 37, 11 a cloud will scatter his light. Either he says this, that the air, being filled with clouds, scatters and hides the light; or that the light of the sun shining upon it scatters the gloom of the air from the clouds; or that the clouds, clashing with each other, send out light, so that he might say that the clouds are also the causes of lightning. 323 37, 12 And he himself turns about the circuits. He himself, he says, God, describes these things in a circle, and at the proper time it happens as he commands; or also God moves about them in a circle, instead of: he surveys all things, being present everywhere because of the comprehensive nature of his essence; or also God himself leads the clouds around everywhere in a circle. 37, 12 in theeboulathoth for his works. Symmachus interpreted it thus: and he himself turns about in a circle in his governance for

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ἐκπέμπων τὴν βροντὴν γενέσθαι παρασκευάζει ὁ θεὸς εἰς τὴν τῶν ἀκουόντων κατάπληξιν. φωνὴν δὲ θεοῦ τὴν βροντὴν ἐκάλεσε διὰ τὸ ἐκ κελεύσματος αὐτοῦ γίνεσθαι. 36, 28α ὥραν ἔθετο κτήνεσιν. μέτρα, ὅρους, ὥστε τὰ μὲν ὑπουργεῖν ἀνθρώποις, τὰ δὲ μὴ ὑποτάττεσθαι. 36, 28α οἴδασι δὲ κοίτης τάξιν. τὰ μὲν νυκτός, τὰ δὲ ἡμέρας ἡσυχάζειν οἰκονομικῶς, ἵνα τῆς κατὰ ἀνθρώπων ἐφόδου παύοιντο. 36, 28β ἐπὶ τούτοις πᾶσιν οὐκ ἐξίσταταί σου ἡ διάνοια, οὐδὲ διαλλάσσεταί σου ἡ καρδία ἀπὸ σώματος. ἆρ' οὖν, φησίν, οὐχ ἱκανὰ ταῦτα ἐκστῆσαι διάνοιαν καὶ διαλλάξαι; ἀντὶ τοῦ· διαχωρίσαι ψυχὴν ἀπὸ σώματος. 37, 5 ἐποίησε δὲ μεγάλα, ἃ οὐκ ἤδειμεν. ὁ Σύμμαχος _π_ο_ι_ῶ_ν_ _μ_ε_γ_ά_λ_α_ _κ_α_ὶ_ _ο_ὐ_ _γ_ν_ω_σ_ό_μ_ε_θ_α ἑρμήνευσεν. ἃ οὐκ ἤδειμεν οὖν ἀντὶ τοῦ· μεγάλα μέν εἰσι τὰ ἔργα τοῦ θεοῦ, τοὺς δὲ λόγους αὐτῶν γνῶναι οὐ δυνάμεθα. 37, 6 συντάσσων χιόνι· γενοῦ ἐπὶ γῆς. καὶ χειμών, ἵνα ᾖ ὑετός, καὶ χειμὼν ὑετοῦ δυναστείας αὐτοῦ. δείκνυσι δέ, φησίν, τοῦ θεοῦ τὴν δυναστείαν ἡ ἐν χειμῶνι τῶν 321 ὑετῶν ἐπίχυσις καὶ τῆς χιόνος ἡ ἀποστολή. συντάσσων οὖν ἀντὶ τοῦ· κελεύων. 37, 7 ἐν χειρὶ παντὸς ἀνθρώπου κατασφραγίζει, ἵνα γνῷ πᾶς ἄνθρωπος τὴν ἑαυτοῦ ἀσθένειαν. ὁ δὲ ἄκρος χειμὼν κατασφραγίζει καὶ οἱονεὶ καταδεσμεύει τῶν ἀνθρώπων τὰς χεῖρας καὶ τῶν ἔργων ἀποκωλύει πρὸς τὸ ἕκαστον ἡμῶν τῆς ἀνθρωπίνης ἀσθενείας ἐπιγνώμονα γενέσθαι. κατὰ δὲ βαθυτέραν ἔννοιάν φησιν, ὅτι κατὰ τὴν δύναμιν ἑκάστου κατασφαλίζεται τὴν γνῶσιν ὁ θεός, ἵνα καὶ ὁ πολλὴν καὶ ὁ ὀλίγην λαβὼν γνῶσιν κατανοοῦντες, ὡς οὐ πάντες ὁμοίως γινώσκουσι καὶ ταῦτα ὁμοφυεῖς ὄντες, τὴν μὲν τῆς φύσεως καταμάθωσιν ἀσθένειαν, διδαχθῶσι δέ, ὅτι θεός ἐστιν ὁ ἐπιχορηγῶν ἑκάστῳ κατὰ τὸ μέτρον καὶ κατὰ τὸ ἡμῖν συμφέρον· εἰ γὰρ φυσικὴ ἦν ἡ γνῶσις, ὁμοίως ἐγινώσκομεν διὰ τὴν ὁμοουσιότητα. ἐκ χειρὸς οὖν θεοῦ ἡ τοιαύτη γνῶσις ἐπιγίνεται. 37, 8 εἰσῆλθε δὲ θηρία ὑπὸ σκέπην, ἡσύχασαν δὲ ἐπὶ κοίτης. ἀπὸ δὲ τῆς τοῦ ἀέρος ψυχρότητος ὑπὸ λόχμαις καὶ ἄντροις τὰ θηρία κατακρύπτονται. 37, 9 ἐκ ταμείων ἐπέρχονται ὀδύναι, ἀπὸ δὲ ἀκρωτηρίων ψῦχος. ταμείων τῶν ἐνδοτάτω, τῶν ἀποκρύφων. ὀδύνας δὲ λέγει τὰς ἐκ τοῦ κρύους καὶ ψύχους. ἐκ τῶν ἐνδοτάτω οὖν καὶ ἀποκρύφων τὸ ὀδυνηρὸν γίνεται ψῦχος. 37, 10 καὶ ἀπὸ πνοῆς ἰσχυροῦ δώσει πάγος. 322 πάγος δέ, φησίν, διὰ πνεύματος συνίσταται· πνοὴν δὲ ἰσχυροῦ τὸ πνεῦμα ἐκάλεσεν, ἐπειδὴ προστάξει γίνεται θεοῦ. 37, 10 οἰακίζει δὲ τὸ ὕδωρ, ὡς ἐὰν βούληται. χρῆται τῷ ὕδατι, ὡς ἐὰν θελήσῃ, κατὰ τὴν ἰδίαν σοφίαν ὥσπερ τις κυβερνητικῆς ἐπιστήμης ἔμπειρος ἐπὶ τῶν οἰάκων καθήμενος. 37, 11 καὶ ἐκλεκτὸν καταπλάσσει νεφέλη. ἕτερα ἀντίγραφα ἀντὶ τοῦ καταπλάσσει _κ_α_τ_α_π_λ_ή_τ_τ_ε_ι ἔχουσιν. εἴτε δὲ καὶ καταπλάσσει εἴτε καὶ καταπλήττει, φησίν, ὅτι σκοτοδινιᾶν καὶ ἐκπλήττεσθαι ἐπὶ τοῖς τοιούτοις θαύμασι τὸν ἐκλεκτόν τουτέστι τὸν συνετόνπαρασκευάζει ἡ τοῦ ἀέρος συστροφὴ καὶ πύκνωσις καὶ τῶν νεφελῶν ἡ σύστασις. ὁ δὲ Σύμμαχος οὕτως ἐκδέδωκεν· _ἀ_λ_λ_ὰ_ _κ_α_ὶ_ _κ_α_ρ_π_ῷ_ _ἐ_π_ι_β_ρ_ί_σ_ε_ι_ _ν_ε_φ_έ_λ_η ἀντὶ τοῦ· ταῦτα γίνεται, ὅτε τοῖς καρποῖς τῆς γῆς ἐπισκιάζει νεφέλη. ἐκλεκτὸν οὖν τὸν καρπὸν λέγει, καταπλάσσει δὲ ἀντὶ τοῦ ἐπισκιάζει κατὰ τὴν Συμμάχου διάνοιαν. 37, 11 διασκορπιεῖ νέφος φῶς αὐτοῦ. ἢ τοῦτο λέγει, ὅτι νεφελῶν πληρούμενος ὁ ἀὴρ διασκορπίζει καὶ κρύπτει τὸ φῶς· ἢ ὅτι τὸ φῶς τὸ ἡλιακὸν ἐπιλάμπον διασκορπίζει τὴν ἐκ τῶν νεφῶν τοῦ ἀέρος κατήφειαν· ἢ ὅτι ἀλλήλαις αἱ νεφέλαι συρρηγνύμεναι φῶς ἐκπέμπουσιν, ἵνα εἴπῃ, ὅτι καὶ τῶν ἀστραπῶν αἴτια τὰ νέφη γίνονται. 323 37, 12 καὶ αὐτὸς κυκλώματα διαστρέφει. αὐτὸς δέ, φησίν, ὁ θεὸς ἐν κύκλῳ ταῦτα περιγράφει, καὶ κατὰ καιρὸν γίνεται ὡς προστάττει· ἢ καὶ περὶ αὐτὰ ὁ θεὸς κυκληδὸν ἀναστρέφεται, ἀντὶ τοῦ· πάντα ἐφοδεύει πανταχοῦ παρὼν διὰ τὸ περιεκτικὸν τῆς οὐσίας· ἢ καὶ αὐτὸς ὁ θεὸς κυκληδὸν πανταχῇ τὰ νέφη περιάγει. 37, 12 ἐν θεεβουλαθὼθ εἰς ἔργα αὐτοῦ. ὁ Σύμμαχος οὕτως ἑρμήνευσεν· _α_ὐ_τ_ὸ_ς_ _δ_ὲ_ _κ_υ_κ_λ_η_δ_ὸ_ν_ _ἀ_ν_α_σ_τ_ρ_έ_φ_ε_τ_α_ι_ _ἐ_ν_ _τ_ῇ_ κυβερνήσει αὐτοῦ εἰς