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having and despising the horse with its rider. But if the account is about the locust, because of its strength, as they say, and its size, it considers the horseman to be nothing. 39, 19 Or have you given strength to the horse, and clothed his neck with fear? But did you make the horse powerful and high-necked, so that it appears fearsome by the arching of its neck or by the neighing that comes forth from its neck? 351 39, But did you put armor on it, and glory and courage on its chest? And from you, as if armed, it is confident and dares, having a glorious and beautiful chest and a bold heart in its breast {having}, that is to say: being courageous. 39, 21 Pawing in the plain, he exults. And striking the ground with his hoof, he exults and snorts. 39, 21-22 And he goes forth into the plain in strength, he meets the arrow, he laughs and will not turn away from iron. And he goes forth through the plain to war, not fearing the arrow nor the edge of iron. 39, 23-24 Upon him exults the bow and sword, and in rage he will devour the ground. Clearly, through the rider having a bow and a sword, and in rage destroying the land of the enemy. 39, 24-25 And he will not believe it until the trumpet sounds, but when the trumpet sounds, he says: "Aha!" And from afar he smells the battle, with chariot and shout he goes forth. And as long as the signal for war has not yet come, he paws and is eager, but not yet does he leap up and bound forth; for this is what "and he will not believe it" means. But when the trumpet sounds its fearsome blast, he perceives that it is time for war, and rejoices at the signal; for this is what "he says: 'Aha!'" means. And together with the shout of the army, leaping up, he rushes upon the enemy. 352 But if someone says that these things are not of the horse's nature, but of training, let him know that men could not otherwise teach, unless the animal had been created by God suitably disposed for this, since not even we humans are taught anything if we are not suitably disposed for learning. God therefore shows through these small things his ineffable wisdom, so that we might be taught not to meddle with great and immense and hidden things. 39, 26 And by your knowledge does the hawk stand, having spread its wings, motionless, looking towards the south? And did your understanding and knowledge teach the hawk, having spread its wing, to be borne motionless in the air? And the hawk is said to spread its wing toward the southern regions and to stand as if upright in the air and to spy its prey and thus to swoop down on it. And they say that this bird is able to turn and see what is behind it. 39, 27 And at your command is the eagle lifted up? And did you command the eagle to have its high-flying flight? 39, 27-30 But the vulture, sitting on its own nest, makes its home, on a high and hidden rock; being there it seeks its food, from afar its eyes spy it out; and its young are dabbled in blood, and where there are dead bodies, they are found immediately. The phrase "and at your command" is to be taken with this; the vulture, sitting on the jagged crags of precipitous rocks, having sharp senses, 353 perceives where the dead bodies are, so that it might provide food for itself; but did you teach its young, while still small, to eat flesh and to love blood? So these things are according to the literal sense. But the discourse, according to the allegory, describes the vulture as the unclean and carnal man, and lazy towards virtue; for, it says, the vulture, sitting on its nest, makes its home, and of the lazy and unclean person described, the eyes spy from afar; for letting go of things near and using the present for pleasure and postponing the working of virtue, he imagines that spiritual things will belong to him later. For there are people who say: "For now I enjoy myself, and after this I will be sober and merciful and will fast." And the young of such a one—that is, his habits—always settle on dead and unclean matters. 40, 1 And God answered Job and said: Will you enter into judgment with the Almighty? He who reproves God will answer it. The first words of God presented wisdom and power to Job, but now he turns the discourse to him and says: Will you enter into judgment with the Almighty? that is to say: not with me these things

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ἔχοντες καὶ περιφρονοῦντες ἵππου σὺν τῷ ἀναβάτῃ. εἰ δὲ περὶ τῆς ἀσίδης ὁ λόγος, διὰ τὴν ἰσχύν, ὥς φασιν, καὶ τὸ μέγεθος οὐδὲν εἶναι τὸν ἱππέα νομίζει. 39, 19 ἢ σὺ περιέθηκας ἵππῳ δύναμιν, ἐνέδυσας δὲ τραχήλῳ αὐτοῦ φόβον; σὺ δὲ τὸν ἵππον δυνατὸν εἰργάσω καὶ ὑψαύχενα ὡς φοβερὸν τῇ τοῦ αὐχένος ἀνατάσει φαίνεσθαι ἢ καὶ τῷ χρεμετισμῷ τῷ διὰ τοῦ αὐχένος ἐξερχομένῳ; 351 39, περιέθηκας δὲ αὐτῷ πανοπλίαν, δόξαν δὲ στηθέων αὐτοῦ τόλμαν; παρὰ σοῦ δὲ ὥσπερ καθοπλισθεὶς θαρρεῖ καὶ τολμᾷ ἔνδοξα ἔχων καὶ ὡραῖα τὰ στέρνα καὶ εὐθαρσῆ καρδίαν ἐν τοῖς στήθεσιν {ἔχων}, ἀντὶ τοῦ· εὔτολμος ὤν. 39, 21 ἀνορύσσων ἐν πεδίῳ γαυριᾷ. τῷ δὲ ποδὶ κατακροαίνων τὴν γῆν γαυριᾷ καὶ φρυάττεται. 39, 2122 ἐκπορεύεται δὲ εἰς πεδίον ἐν ἰσχύι, συναντᾷ βέλει, καταγελᾷ καὶ οὐ μὴ ἀποστραφῇ ἀπὸ σιδήρου. ἐκπορεύεται δὲ διὰ τοῦ πεδίου εἰς πόλεμον μὴ βέλος δεδοικὼς μηδὲ σιδήρου ἀκμήν. 39, 2324 ἐπ' αὐτῷ γαυριᾷ τόξον καὶ μάχαιρα, καὶ ὀργῇ ἀφανιεῖ τὴν γῆν. διὰ τοῦ ἐπιβάτου δηλονότι τόξον μὲν ἔχοντος καὶ μάχαιραν, ὀργῇ δὲ τὴν τῶν πολεμίων γῆν ἐξαφανίζοντος. 39, 2425 καὶ οὐ μὴ πιστεύσει, ἕως ἂν σημάνῃ σάλπιγξ, σάλπιγγος δὲ σημαινούσης λέγει· εὖγε. πόρρωθεν δὲ ὀσφραίνεται πολέμου, σὺν ἅρματι καὶ κραυγῇ ἐκπορεύεται. καὶ ἕως μὲν οὔπω τὸ σύνθημα τοῦ πολέμου, σφαδάζει καὶ ὁρμητικῶς ἔχει, οὔπω δὲ καὶ ἀναπηδᾷ καὶ ἐξάλλεται· τοῦτο γὰρ σημαίνει τὸ καὶ οὐ μὴ πιστεύσει. φοβερὸν δὲ ἠχησάσης τῆς σάλπιγγος αἰσθάνεται, ὅτι πολέμου καιρός, καὶ χαίρει τῷ συνθήματι· τοῦτο γὰρ σημαίνει τὸ λέγει· εὖγε. καὶ ὁμοῦ τῇ κραυγῇ τοῦ στρατοπέδου ἐξαλλόμενος ἐπιτρέχει τοῖς πολεμίοις. 352 εἰ δὲ λέγει τις μὴ ταῦτα τῆς φύσεως εἶναι τοῦ ἵππου, ἀλλὰ τῆς διδαχῆς, ἴστω μὴ ἄλλως τοὺς ἀνθρώπους δύνασθαι διδάσκειν, εἰ μὴ τὸ ζῷον ἐπιτηδείως ἔχον εἰς τοῦτο ὑπὸ θεοῦ κατεσκεύαστο, ἐπεὶ μηδὲ ἄνθρωποι διδασκόμεθά τι μὴ ἐπιτηδείως ἔχοντες πρὸς τὰ μαθήματα. ἐνδείκνυται οὖν ὁ θεὸς διὰ τῶν μικρῶν τούτων τὴν ἄφατον ἑαυτοῦ σοφίαν, ὡς ἂν διδαχθῶμεν τὰ μεγάλα καὶ ὑπέρογκα καὶ ἀπόκρυφα μὴ πολυπραγμονεῖν. 39, 26 ἐκ δὲ τῆς σῆς ἐπιστήμης ἕστηκεν ἱέραξ ἀναπετάσας τὰς πτέρυγας ἀκίνητος καθορῶν τὰ πρὸς νότον; ἡ δὲ σὴ σύνεσις καὶ ἐπιστήμη τὸν ἱέρακα ἐξεπαίδευσεν ἁπλώσαντα τὸ πτερὸν ἀκίνητον τῷ ἀέρι φέρεσθαι; λέγεται δὲ ὁ ἱέραξ ἐπὶ τὰ νότια μέρη ἁπλοῦν τὸ πτερὸν καὶ ὥσπερ ὄρθιος ἵστασθαι ἐν τῷ ἀέρι καὶ ἀποσκοπεῖν τὸ θήραμα καὶ οὕτως αὐτοῦ καθίπτασθαι. φασὶ δὲ τοῦτο τὸ πτηνὸν δύνασθαι στρέφεσθαι καὶ ὁρᾶν τὰ ὀπίσθια αὐτοῦ. 39, 27 ἐπὶ δὲ τῷ σῷ προστάγματι ὑψοῦται ἀετός; τὴν δὲ ὑψιπετῆ πτῆσιν σὺ τῷ ἀετῷ προσέταξας ἔχειν; 39, 2730 γὺψ δὲ ἐπὶ νοσσιᾶς ἑαυτοῦ καθεσθεὶς αὐλίζεται, ἐπ' ἐξοχῇ πέτρας καὶ ἀποκρύφῳ· ἐκεῖσε ὢν ζητεῖ τὰ σῖτα, πόρρωθεν οἱ ὀφθαλμοὶ αὐτοῦ σκοπεύουσιν· νεοσσοὶ δὲ αὐτοῦ φύρονται ἐν αἵματι, οὐδ' ἂν ὦσι τεθνεῶτες, παραχρῆμα εὑρίσκονται. ἀπὸ κοινοῦ τὸ ἐπὶ δὲ τῷ σῷ προστάγματι· εἰς ἀκροτόμων ὁ γὺψ καθεζόμενος πετρῶν ἐξοχὰς ἀκραιφνεῖς ἔχων τὰς αἰσθή 353 σεις συναισθάνεται, ποῦ τεθνηκότα σώματα, ἵνα τροφὴν ἑαυτῷ πορίσηται· σὺ δὲ τοὺς αὐτοῦ νεοττοὺς ἐδίδαξας ἔτι μικροὺς ὄντας σαρκοβορεῖν καὶ αἱμάτων ἐρᾶν; κατὰ μὲν οὖν τὸ ῥητὸν ταῦτα. διαγράφει δὲ ὁ λόγος κατὰ τὴν ἀλληγορίαν γύπα τὸν ἀκάθαρτον καὶ φιλόσαρκον ἄνθρωπον καὶ ὀκνηρὸν πρὸς ἀρετήν· γύψ, γάρ φησιν, ἐπὶ νοσσιᾶς αὐτοῦ καθεσθεὶς αὐλίζεται, τοῦ δὲ θεωρηθέντος ὀκνηροῦ καὶ ἀκαθάρτου πόρρωθεν οἱ ὀφθαλμοὶ σκοπεύουσιν· ἐῶν γὰρ τὰ ἐγγὺς καὶ τοῖς παροῦσι καθ' ἡδονὴν χρώμενος καὶ ὑπερτιθέμενος τὸ τὴν ἀρετὴν ἐργάζεσθαι τὰ πνευματικὰ ὕστερον ὑπάρξαι ἑαυτῷ φαντάζεται. εἰσὶ γὰρ ἄνθρωποι λέγοντες· τέως ἀπολαύω καὶ μετὰ ταῦτα σωφρονῶ καὶ ἐλεῶ καὶ νηστεύω. οἱ δὲ νεοσσοὶ τοῦ τοιοῦδετουτέστιν· οἱ τρόποιἀεὶ τοῖς νεκροῖς καὶ ἀκαθάρτοις ἐφιζάνουσι πράγμασιν. 40, 1 καὶ ἀπεκρίθη ὁ θεὸς τῷ Ἰὼβ καὶ εἶπεν· μὴ κρίσιν μετὰ ἱκανοῦ κρινεῖς; ἐλέγχων θεὸν ἀποκριθήσεται αὐτήν. οἱ μὲν πρῶτοι λόγοι θεοῦ σοφίαν καὶ δύναμιν παρίστων τῷ Ἰώβ, νῦν δὲ πρὸς αὐτὸν στρέφει τὸν λόγον καί φησιν· μὴ κρίσιν μετὰ ἱκανοῦ κρινεῖς; ἀντὶ τοῦ· μὴ μετ' ἐμοῦ ταῦτα