Excerpts from (the book of) blessed Job

Works of St. John Chrysostom Fr. An example of St. John Chrysostom on Job It is worth the trouble, first of all, to investigate when this husband lived. Some say that he was before Moses and descended from Abraham in the fifth generation, and others that - during the time of the law. But we will not discover this until we know from history itself whether he lived at that time or at that time. This also contributes a lot to the knowledge of the virtue of this husband. It does not matter whether this such a virtuous and amazing man used the law of Moses, or whether before the admonition (from the latter) he showed such power. That he was a great man is shown by the fact itself. God also shows this when he says: “If Noah, Job, and Daniel become, they will not deliver their sons and daughters” (Ezek. 14:14, 20) 1. Why didn't Moses mention him? What, however, was the need to mention and why? And look with me at how his ancestor, Esau, did not harm him. He was not from the line of Abraham, much less from Jacob; lived in a foreign country. Do you see that God has sent teachers to everyone? Pay attention to how the highest knowledge of God is known everywhere: you see that his friends also have a concept of God. Who taught them? Who announced it? I think they lived before Moses. From this it is clear and can be considered plausible that this first book was a teacher and herald of the teaching about God - it is clear from life and patience. It was necessary for his life and signs to be accomplished, so that he would be a perfect teacher; just as there were many signs in the life of Abraham, so here too. (Then the explanation begins.) There was a certain man in the country of Austidia, whose name was Job (v. 1). Pay attention to that first praise, that the man was born, he says, in the country of Ausitidia. This is great praise; that he was in Arabia, where everyone was corrupt, where there were no examples of decorum, it was amazing. And if he were a man (again: “man”) blameless, righteous, true, pious, shun all evil things. Each of these properties separately is enough to show the beauty of his soul. But just as a lover speaks with great detail about the beauty of his beloved, so here: blameless, he says; it is a special virtue; righteous - too; true – also; pious - too; keep away from all evil things; from all, says, and not simply: from one, and not from another. Where are those who say that nature is more inclined to evil? What fear, what court, what laws made him like this? But since it is said: there is no righteous man, who will do good and not sin (Eccl. 7:21), therefore he says: blameless; He did not say: sinless, but blameless: he did not not only sin, but also did not do anything that implies condemnation, reproach, etc. Excerpts from (the book of) blessed Job It is not difficult to show that this book is useful to everyone, in every kind of life and circumstances, husband and wife, old and young, private person and boss, rich and poor, enjoying happiness and depressed by misfortune. This amazing and great man, glorified throughout the entire universe, an ascetic of piety, crowned with victory, having gone through all the trials, having won countless trophies over the devil, was rich and poor, glorious and despicable, had many children and was childless, (lived) in the royal palace and (sat) on a rotting site, (dressed) in shiny clothes and after it (was) covered with worms; enjoyed countless services, and after that was subjected to countless disasters when servants refused to obey, friends insulted, and his wife intended evil. Everything flowed to him as if from a source - great wealth, strong power, brilliant glory, peaceful security, honor, respect, physical health, good behavior of children. There was nothing sad; wealth was not threatened, prosperity was not subject to fluctuation. It had to be so, because God protected him from everywhere, like a wall (v. 10). But later all this disappeared; his house was beset by countless disasters, continuously following one after another, and all to a strong degree. All his property was suddenly stolen; the children died a premature and violent death, struck during a meal and feast, not by a sword or spear, but by an evil spirit that destroyed the house. After this, the wife also armed herself and put forward siege weapons against the righteous man; friends and servants - some spat in the face, others approached with mockery; he was completely removed from the house and his place of residence was a dungeon; Everywhere he was swarming with worms, a strong man (ὁ ἀδάμας) was bleeding with blood and pus: taking a shard, he cleaned the pus; he became his own executioner. The pain was continuous and unbearable; the night was harder than the day and the day more difficult than the night; everything was rocks and cliffs; comforter - not a single one; there are many who are upsetting. And, despite such a storm and such indescribable waves, he remained courageous and unshakable. And the reason for this was that he well understood the nature of things and, knowing their variability, foresaw the future; while doing well, he did not cease to expect sorrow; Therefore, even during times of prosperity, he behaved moderately. This long-suffering husband serves as an example for those who are attentive not only of patience and endurance, but also of other virtues: courage and constancy in the face of temptations, avoidance of arrogance, meekness, moderation, sociability along with a bright mood, with wealth and strength, temperance in pleasures, justice in courts and contracts, in everything - consent and - the main virtue - love; he performed every virtue with due diligence. Having such a drawn image before you, imprint it on your conscience. If you are in grief, resort to this image; if - in wealth, then seek healing in it, so as not to wallow in poverty and not become proud of wealth; if you lose your children, you will have consolation here, because here you will find both misfortune and patience in abundance; if you fall into illness, remember the multitude of worms and endure everything meekly; if a friend plots intrigues, bring the saint to memory, and you will be freed from suffering; if insignificant people are treated poorly, think about what he suffered from the servants, and you will receive great benefit from it; If someone spreads bad rumors about you, think about what they said about him, that he has not yet suffered a worthy punishment for his sins, and how they reviled him, and you will overcome this grief. There is no misfortune that happens to people that this husband, harder than any adamant, would not experience, who at the same time suffered hunger, poverty, illness, the loss of children, and the loss of such wealth, and after that he was subjected to intrigues by his wife, insulted by his friends, and spat upon by his servants. In all this he appeared as hard as stone, and this is before law and grace. And if, after (the giving of) law and grace, enjoying such a gift, we endure less than him, who showed such wisdom at the beginning, on the eve of human life, then we will have no justification. There was a certain man in the country of Austidia, his name was Job (v. 1). What does this beginning mean and why did the writer begin this way? He meant to set forth a virtuous life, in many ways superior to our condition. Therefore, so that anyone, in view of the extraordinary struggle and patience, does not think about an extraordinary, non-human nature, he points out nature in advance, so that you will marvel at such a character (τὴν πρόϑεσιν), because he was a man, by nature one of many, and by virtue superior to many. He spoke about the general property of nature in order to show the peculiarity of its manifestation, because, having a common nature with everyone, he did something that exceeded nature, more than what people do. Points to his country, so that from this you will see with surprise what kind of rose has grown from the thorns. Pay attention to the first praise, which is that this plant was produced by the Ausitidian country. That there was anyone so blameless in Arabia, where everyone is corrupt, where there are no examples of decency, it was amazing. And if he is a true man, blameless, righteous and godly, shun all evil things (v. 1). External philosophers, defining (the concept of) man, say that man is a rational, mortal animal. And Divine Scripture calls the one who preserved the image of God and showed himself in virtue a man, but the one who mixed and damaged the divine images and traits does not want to be called a man. If anyone has a distinctive feature of (human) nature, but defiles it with an ungodly lifestyle, then let him listen to (the words of) the prophet: man is in honor without understanding, become useful to foolish cattle and become like them (Ps. 49:13). Scripture also uses this custom here (to designate a person) and, showing that nothing characterizes a person more than integrity, righteousness and piety, defines Job with the same features and says that he was a true man. Evil, deceitful people are like a semblance of people (οἰ ζωγραφούμενοι). So Ecclesiastes, bringing all the commandments to the main goal of the fear of God, says: end of the word, listen to everyone: Fear God and keep His commandments: as is every man (Eccl. 12:13). Another, prophesying in Jerusalem, not seeing anyone who would listen to him, said: I came, and behold, there was no man: I called, and there was no one who listened (Is. 1:2). And we, according to general custom, when we send a slave or son to any task, we usually tell him: take up the task like a man, that is, preserve human nature; as gifted, as a thinker, think and do; Show through your activities that you are fully human. It is not by appearance, but by actions that one learns what each person is; and if this is not the case, then only one name remains. Only the true person who preserves the image does not darken the God-given beauty. This is Job, the true one, not the fake one, actually demonstrating human virtue, and not just showing its appearance or acting it out, as on stage. What God previously demanded from Abraham: be pleasing to Me and be blameless (Gen. 17:1), this is what Scripture attributes to Job. Having said that he is not true, he adds that he is blameless. Delve into this word with me to recognize the great perfection of the righteous. Why is it not said: “innocent”, but “blameless”? Because the word: “guilt” (ἔγκλημα) is applied to grave sins, and “vice” (μέμψις) - to small and most insignificant ones 2. Thus, he did not commit, they say, not only serious offenses, but tried not to succumb to the easiest ones, which constitute a disadvantage rather than a guilt and deserve censure rather than punishment. Instead of blameless, Aquila and Symmachus used: the first - “simple” (ἁπλοῦς), the second - “innocent” (ἄμωμος), and the translation of the first indicated the purity of the righteous and the absence of pretense, the translation of the second - that he vigilantly strived for virtue. Innocent is the one who does not neglect anything good, who lives a life untainted by anything bad. After: blameless added: righteous. Righteousness is the totality and union of all that is good and good. If anything that seems worthy of praise is found in anyone alone, without other virtues, it will be imperfect and useless, and often even the opposite and something to be avoided. So if someone is understanding and intelligent, but plans an unjust thing, then he is cunning and malignant, and not intelligent. It is said about this: they are wise, who do evil, but do good without knowing (Jer. 4:22); or, another is courageous in struggle and in danger, but if he acts unjustly, then he belongs to the rude people who use violence, such as those who say: Let the law of righteousness be for us strength, for what is not strong is gained without profit (Wis. 2:11). He who restrains himself in bodily pleasures will not be wise if he loves money, wealth, if he is corrupt (ἄσωτος), not noble (οὐκ ἐλευϑέριος), if he does not spare wealth to (satisfy his) desires. In general, every part of righteousness, separated from the rest, as if from the body, is nothing. Let the agreement and union of everything worthy of admiration be rationally recognized as righteousness. And if any of this amazing thing is missing (righteousness), it is lame, distorted and unfairly called righteousness. First of all, a righteous person needs to be wise, because otherwise how can he do what is necessary and treat everything accordingly if he does not understand the meaning and power of each item? Then (he must be) modest, because unbridledness is injustice, (he must be) fearing God because piety, it is said, “righteous” (δίκαια) 3 councils (Is. 32:2), - meek, philanthropic, charitable. In short, the (soul) of the righteous is filled with the harmony of all that, with correct understanding, needs to be done. This was clearly shown to us by Ezekiel, through whom God speaks: the man who is righteous does righteousness (Ezekiel 18:5) 4. Then, setting out a perfect and complete concept of virtue, consisting of individual traits, he depicts a righteous man and first of all ascribes piety to him, saying: 5 Do not eat on the mountain (Ezek. 18:6), because on the mountains they committed idolatry. He further speaks about the existence of chastity in him: he will not defile his neighbor’s wife and will not approach his wife while she is on her period. Further, he attributes meekness and condescension to him: and to a person, he says, he does not force (Ezek. 18:7). At the same time, he shows that he is content with his own, saying: he will not delight with theft; depicts him as merciful and sociable, saying: he gives his bread to the hungry and clothes the naked with a robe, he does not give his money for interest and does not take profit; depicts him as courteous and peace-loving, so that he can be the best mediator between those quarreling: he will turn away his hand from unrighteousness and bring “righteous” judgment (δίκαιον) 6 between husband and his neighbor (Ezek. 18:8). The highest and most excellent dignity, along with all other feats of righteousness, is the governmental (ἡ πολιτικὴ) and judicial ability, giving everyone their due, which is why its name is the same as the ability to distinguish truth from untruth (τῆς δίκης). Having outlined everything that needs to be done and what is not necessary, (the prophet) indicated a general rule and example, looking at which will not sin in anything. He walked in My commandments and provided My justification for what he should do (Ezek. 18:9). The one in whom all this is united and so closely connected that it forms, as it were, one multi-membered, harmonious strong body, becomes righteous by depicting such of his properties, indicating to him, as it were, a boundary, bringing his individual features into one image, concluding in one name, saying: to live this life is righteous 7 . When we learned what traits characterize a righteous man, let’s look at this in Job. The righteous is pious; what about Job? Didn't he please God daily with sacrifices? (The righteous) is chaste; and he says: I have made a covenant before my eyes, that I will not think upon a maiden (Job 31:1). He is meek and forbearing; but who was more meek than he, whose servants were so attached for his great kindness that they were ready to devour him, because they said: who would have given us to be satisfied with his flesh (Job.31:31). Gracious and sociable; and in this who could compete with Job? Was not my door open to everyone who came? “And no one came up with” empty bowels (Job 31:32, 34) 8. The righteous decides the case of those who quarrel fairly; and in this Job could boast and say: the strife, without knowing it, “broke the molars” 9 (Job.29:16-17). The righteous man does no injustice to anyone; it is Job himself who curses: if I lift up my hand against the orphan, let my frame fall away from the composition (Job 31:21). Since Job had all types of virtue in abundance, that is why he is called blameless and righteous. So Job was righteous, having not only a part of virtue, but all human virtue, whole and comprehensive, not so that he abstained from one bad deed, and did another. Likewise, we call scales correct (δίκαιον), which always turn out to be the same, not those on which gold can be weighed correctly, and lead differently, but those that, when weighing all substances, retain the sameness and always equal measure. So the righteous Job was always the same, not only with wealth he maintained this equality, but also in all other circumstances, never going beyond the limit. No one can say that in monetary matters he loved equality, but in dealing with people he violated it, being arrogant and contemptuous; and this, which comes from great wealth, he avoided, according to him: if he despised the judgment of my male servant or female slave who hid before me, they were not like I was in the womb 10, and this was (Job.31:13, 15). Arrogance and contempt constitute, of course, great injustice. Just as we call someone greedy who wants to appropriate someone else’s property and is not content with his own, so we also speak of an arrogant person when he demands more from his neighbor than he should, when he appropriates all the honor for himself and wants to deprive another of it, and this comes from nothing other than injustice. And that this is injustice (can be seen from the fact that) God created one nature for everyone, that he gave his neighbor all common and equal properties; how do you exclude and deprive the honor that God has given? By not allowing his complicity, but by appropriating everything to yourself, aren’t you making him poor not in property, but in honor? God gave both one being and an advantage by nature, since the words: let us create man refer to the entire (human) race. How do you expel him from his father’s heritage, plunging him into extreme poverty and appropriating the common property for himself? But blessed Job was not like that, which is why he said: I did not despise the judgment (or: rights) of a male or female slave. Therefore, the writer, calling him righteous, represents him not as having partial righteousness - in commercial or judicial matters, but as having general virtue, like the one about whom it is said: for the righteous there is no law (1 Tim. 1:9). And he adds that he was also pious, in order to show that both in his relations with people and in his relations with God, he was perfect - because justice relates to people, and piety - to God. See how the virtues follow one another and reinforce each other: a good life leads to the knowledge of God, and the knowledge of God serves as the protection of life. Hence Job, since he was righteous, was at the same time pious; since he always had God before his eyes, he therefore properly sought after what was absolutely just, what was good in itself, and not because of anything else. But you cannot be righteous without first becoming blameless. Therefore, in the first place it is put: a true person, not having only the image and form of piety, but truly and truly having acquired this virtue and being instructed in it. This is followed by being blameless, because the truly virtuous one keeps himself from apparently small sins. And then follows, bearing its name from perfect justice - righteous, perfect in all types of virtue. Next comes the pious one, the most glorious after those, adorned with both good deeds and correct dogmas. To this is added: abstain from every evil thing, which in itself means all perfection, since it is not said that he abstained from some bad deeds, but did not abstain from others, or that he stood above many things, but fell under a few, but it is said that he did not want to touch anything bad. It is not enough to just abstain from evil, but it is necessary to also do good, because not only doing evil, but also not doing good, as we know, deserves punishment, since those who did not feed the hungry, did not show mercy, are subject to eternal punishment for this. From this we learn that moving away from evil does not serve as the beginning of salvation for us if the acquisition of good and the fulfillment of virtue are not added. And you, together with me, look at how in a little the law of the Divine Spirit concluded praise for this man, calling Job true according to creation (κατὰ τὴν δημιουργίαν), describing, as it were, the fatherland and ancestors, blameless in activity, righteous in legality, in communication with those who were with him, and also in correctness decreed court decisions, and most importantly - pious in faith and aversion from idols, moving away from every evil deed by decisively moving away from evil. In short, he did not do anything worthy of blame, but he observed justice in his dealings with people, and served God in purity, doing everything according to God and truly honoring the Divine. And he had seven sons and three daughters (v. 2). First he indicated virtue, and then - what was given by God. From virtue in ancient times came deanery, I say, and many children: there will not be, it is said, childless, lower than barren fruits in your land (Ex. 23:26). Abraham was childless, so that you know that this is not only the reward for virtue, but there is another; condescendingly, however, (the Lord) promised that (reward). From this we conclude that marriage does not serve as an obstacle to virtue - did it serve as an obstacle for Job? In fact, this union did not prevent the righteous from walking on the straight path, which is why some point out this in vain. And he slaughtered his cattle, seven thousand sheep, three thousand camels, five hundred oxen, five hundred herd asses, and many servants, and he laid great works upon the land (v. 3). Look at the rich villager: (the writer) did not list profits and income, and not houses with a golden roof, from which it would be easy to reveal that he can do charity, but he listed sheep and oxen and what is obtained at certain times of the year (from herds) and agriculture, from which he helped those in need. As I said, Scripture presents us with a master who does not boast of expensive materials, but is content with satisfying a need. It does not mention horses and chariots decorated with gold, or stocks of silver and gold, not about precious stones and other objects that inflame a morbid passion for wealth, but about that which least of all goes beyond what is necessary. Having children, he remained unscathed by wealth, believing prosperity and abundance in not having desires, and honor in not servile to passions. Since the words: and many servants are strongly marked with ovel 11, you need to know that what is marked with ovel is not found in the Hebrew text, but was added only to the 70 for clarity. Giving a spiritual meaning to the enumeration of animals of various kinds is unnecessary and similar to the interpretation of dreams. And this man was the noblest of all beings from the east of the sun (v. 3). And Symmachus translated: “the greatest of the eastern”; all, he says, the most glorious and famous, who could name famous and glorious ancestors; but none of this led him to arrogance. And when his sons came together, I created a feast every day, and he and his three sisters feasted together, eating and drinking with them (v. 4). Being unanimous in virtue, they were alien to discord in the sensual, visiting each other, not (going) further and not mixing with others; they also took sisters, witnesses of chastity; they did not invite any other women to treats and dinners, but sisters, which serves as a clear sign of chastity and decency. But the devil made this unanimity and agreement, with extraordinary intrigues against them, a means to destroy them all together in the house of their elder brother. And when the days of the feast were ended, Job sent and cleansed them, rising in the morning (v. 5). Look, the cleansing is not Mosaic, but apostolic: with prayers he cleansed their thoughts, not their bodies. Some say that in ancient times there were unordained priests (ἀχειροτόνητοι), like Melchizedek. This is indicated by the message. And it came to pass as this day, and behold, the angels of God came to present themselves before the Lord: and the devil came with them (v. 6). God, invisible to all created creation, having no quantity or magnitude, present everywhere and overseeing everything, embracing everything, so that there is no place outside His dominion, reveals Himself to everyone accordingly: to the holy angels, as saints, sending (them) ineffable commands, and to the evil (spirit), as evil, giving consent to test people. The devil cannot do anything unless God allows something, and he is not in the higher heavenly spaces - let him not be - from where he is cast down: as, it is said, the rising star of the morning fell from heaven (Is. 14:12). And it is said that he appeared together with the angels, as he himself is in the places of God’s dominion and waiting to receive an assignment or permission to carry out a test on people, not because by this he wants to perform any service to God, but because for apostasy and malice he fell into such a state and is raging against us. He who rules our life well allows us to be subjected to the trials that we can endure. Scripture expressed this very thing, for our understanding, figuratively. The words: it was like this day mean: the day has come on which the spectacle opened and the wrestler entered the competition. since the holy angels care for and protect us, and the devil opposes our salvation, and for the same matter, that is, for a person, they fight among themselves, that is why it is said that they appeared together (in the presence of) God, overseeing what is happening. We win or are defeated, not due to the strength of our opponents or the weakness of our helpers, but by our will. When both are persuaded to their side, the holy angels to good, and the criminal demons to evil, our will, honored by freedom, chooses what it wants, because neither God, who honored us with freedom, forces us, nor the devil has any coercive power over us; according to our decision, we either act well or sin, leaning towards the side of angels or demons. And the Lord said to the devil: where did you come from (v. 7)? How is it that the devil is present during the angelic service and the unclean one speaks among the holy spirits? Neither the angels stood before God physically, nor Satan; and every execution of a task is called anticipation. As God's creation, the devil also receives commands to do what he should do. If he has disobeyed the (divine) will, he remains under the yoke of slavery; as an executioner, he is commanded to carry out the sentence. Just as our bosses, when they call someone to court with respect, send respected people, and when they bring them with dishonor, they send stern soldiers, so God sends angels serving salvation to the saints, and when he wants to punish, he entrusts this to evil forces. Therefore, Paul also delivers the wicked man who was in Corinth to Satan for the destruction of the flesh (1 Cor. 5:5), and others also (1 Cor. 5:11), so that they do not serve as a temptation. And the devil answered the Lord’s speech: Having walked around the earth and passed through the heavens, behold I am (v. 7). By putting the discourse in the form of a question and answer, Scripture better expresses the truth and removes all pretense of the shameless. In the story, what the devil said to God (of course) is not what he said, but what he thought, because he does not have such courage. The words that he walks everywhere serve, first of all, as an indication that he does not have a permanent residence, but wanders everywhere, waging war with all people. Then we learn that the universe is filled with both demons and angels, that both are under the power of God and that angels come to God to receive commands, and the devil cannot do anything of his own free will without receiving permission from above. If he refused to obey and does not serve God, then fear lies on him like a bridle and does not allow him to use his own power. But look, they come like servants, reporting what is happening, but this one has nothing to say. Thus, heaven is inaccessible to this evil spirit and at the same time it is not everywhere, but after a certain time. The Celestial Empire, he says, pointing both to the desert and to what is under the sky, to the airspace. He also goes around uninhabited places, perhaps according to some arrangement of God, so as not to always harm our family. And the Lord said to him: Have you heeded your thoughts against my servant Job (v. 8)? From this we learn that God wanted to test Job like anyone who has a brave fighter. Therefore, he asks the devil to give a reason for the fight; I myself did not want to give this reason, so as not to seem ambitious. Look how the image of the conversation gradually reveals itself: it is not clear that He is making the announcement through words, but whether He has heeded your thoughts; the narrative conveys this thought as a voice. So God allowed the devil to know, even without a voice, that the evil will and deed did not hide from Him; and when he says to him: where did you come from? this is not because he wants to know the whereabouts of the evil spirit (how could He who has real knowledge of everything [ask about this]?), but because (Scripture) has the custom of presenting many things in the form of questions. So in the Gospels, when it speaks of Cleopas, the Lord asks the question: what is the essence of these words, and is he asking himself about them (Luke 24:17)? Who dares to say that he who creates our hearts in private (Ps. 32:15) has the need to ask? These are the words: How many loaves will you have (Matthew 15:34)? And in another place, confirming His resurrection, He said: Do you have anything to eat here (Luke 24:41)? And he also asked about Lazarus: where will you put him (John 11:34)? He (asked) who, warning the news, spoke in advance about his death. In the same way here, saying to the devil: where did you come from? and: Have you given heed to my servant? he does not pronounce words of ignorance and not out of desire to know the whereabouts of the enemy, but makes him himself an exposer of his own cruelty. Anger usually inflicts wounds on itself. Man is blameless, true, godly, shun every evil thing (v. 8). What harm does it do to despise people and the entire universe when the Lord of the angels praises and glorifies? Likewise, there is no benefit when He does not bless, even if all who live on earth and sea praise him. Therefore, we will strive to ensure that He glorifies us. If this happens, we are superior to everyone, whether we are in poverty, in illness, or other disasters befall our body. And blessed Job, when he sat on dung, was covered with purulent wounds, when his body was swarming with many worms, when he experienced the most severe suffering, when servants spat, when friends, enemies, and his wife plotted, when he fell into poverty, suffered hunger and was struck by an incurable disease, he was the most blessed of all. How is this possible? So God blessed him, saying: the man is righteous, blameless, true, pious. How could he not be superior to all people on earth, when with the words: blameless, a true man (the Lord) testifies to him that he has incomparable virtue, that he impeccably preserves the truth in relation to people and carefully observes piety in relation to God? And the devil, looking at these properties of his, came to no small surprise. But why does (the writer) change the order of praise here? Maybe he didn’t do this intentionally, but rather, he rearranged the praise according to the essence of the matter and according to compliance? In the first place it is first stated: “every man is true,” according to the doctrine of creation, and then: blameless, according to the way of life. Here, in view of the struggle with the devil, the word: blameless is put before - true. And then he joins with immaculate and true to show both the nature corresponding to life and the will that adorns the nobility of nature. And you created many of his livestock on the earth (v. 10). You see that wealth is given by God, and not (acquired) by unrighteousness. You, he says, protected you, you blessed you, you created many things. How much work did Job have to put into convincing people that wealth was not acquired through untruth? The devil, although unintentionally, witnessed this to him! Except in Your person He will bless (v. 11) 12 . The words: in the face mean: clearly, openly, without fear. Then the Lord said to the devil: Behold, all that is great to him, I give into your hand, but let it not touch you (v. 12). So I am confident in my fighter that in response to your words: send your hand, I say: I give everything in your hand, whatever the essence is to him. What are you saying? What need is there for another test after your testimony? (This is said), he says, in order to stop the devil’s mouth, so that the righteous will appear in even greater splendor and so that those who follow will leave (an example) of patience and medicine in sorrow. And it became like this day (v. 13). The writer says this in order to show the speed of the plan; It was not yet half day when the war began. And the messenger came to Job (v. 14). The murder was connected with the loss (of property); it shows the cruelty of the enemies; great ferocity and inhumanity, double misfortune, murder and captivity; saving the remainder serves to increase misfortune. Do you see how swift the blow is, what a new and extraordinary disaster: one who lived in abundance and had not experienced anything like it, suddenly lost everything that belonged to him; it was not so that one was destroyed and the other was left for the consolation of the unfortunate; one is left, who announces the misfortune. While I was still saying this, a messenger came and said to Job: fire fell from heaven and consumed the sheep and the shepherds likewise: but I alone was saved and came to tell you (v. 16). The unclean (spirit) regretted that he had badly announced the first (misfortune); It’s bad, he says, I shot, I didn’t aim at the target: the arrow deviated to the side, when I said that people had captured oxen and donkeys, Job could have thought: people treated me unfairly, what does this have to do with God? Will I attribute the injustice of people to God? Some offend, and the other will be reprimanded? In order to direct his thoughts from people to God, he says: fire has fallen from heaven. Aquila and Theodotion say: “fire of God.” You cannot say that the enemies threw it from above, but reproach the one who committed the offense, blaspheme the leader of the war. Why do you serve Him? Why do you worship the one who destroyed your property? When you hear about those who captured, do not think that these are human blows. From above, from the sky. God is at war with you. This is clearly seen from the fact that he who destroyed the sheep came down from heaven. Look at the power of the devil, how he set so many nations in motion, even presenting demons as enemies; think with me about the ease of this. Do not consider fire to be real (it cannot create); he pretended to burn everything; and if it was real fire, then it took it from what existed (in nature) and set it in motion, by the permission of God. While I was still saying this, a messenger came, saying to Job, “Thy son and your daughters eating and drinking from their elder brother, suddenly a great wind came from the desert, and touched the four corners of the church, and the church fell on your children and died: but I alone was saved and came to tell you (vv. 18-19). And this (house) shook them so much that it was difficult later, during burial, to distinguish each body. He added the words: eating and drinking to show that (this happened) at the very time of fun. When he has completed the whole test and, having deprived him of his property, has not deprived him of his virtue, he then goes to nature and picks the fruit to sadden his father. And look at the notice, how it is full of ridicule, combined with deception and capable of crushing a noble soul. The wind is great, it says, it will come from the desert. Again he slanderes the Judge, because the wind obeys not people, but God. And he did not say: fall the house on those who were in it, but on your children, which could arouse sorrow; (he said this in order) so that, having heard about the children, he would feel regret, be touched by compassion and say with tears: woe is me; Having had many children, I suddenly became childless! It was better not to have than to have it so that you could feel what you had lost. The former peace, silence and prosperity make misfortune especially difficult. And the words: I was saved alone through others (of the indicated misfortunes) could, be that as it may, be appropriate, but here they increase the suffering if, when the children died, only this one, who brought the news, was saved. Therefore, I think the devil himself was the messenger of this; he, the culprit of disasters, came in different forms and invented notifications. For this reason, he does not miss the opportunity to come, speaks angrily and postpones the most serious misfortunes until the end, so that, by damaging the strength of the soul less, the onset of a more difficult one will be made unbearable. And that the one who brought the news was not one of the servants can be seen from the following: how did one survive in a house surrounded from four corners? How, during each of the misfortunes, one, the only one, who seemed to have been preserved for this purpose, found himself escaping danger? He himself was both the one who produced and the one who announced misfortunes. There is no one else more evil, so he did not entrust anyone with these unfortunate deeds. And misfortunes are diversified by those who are wise in malice, without undertaking anything that does not exceed the measure in order to shake the strength of the soul with separate blows. And just as someone who pushes a car to the walls deceives a besieged person, depriving him of security through various kinds of enterprises, so the slanderer, with (his) disorder and wickedness, in some order brings danger to the stronghold of piety. So when Job heard 13, he stood up and tore his robe to pieces and shorn the hair of his head (v. 20). Do not be surprised that he tore his clothes and cut his hair, because he was a father and a tenderly loving father. It was necessary to demonstrate both the compassion of nature and a reasonable outlook. If he had not done this, someone might accuse this view of insensitivity. Therefore, he shows both heartfelt grief and thorough wisdom. Grief did not crush him. Don't think that this action means defeat; (on the contrary) it especially indicates victory. If he had not done this, then anyone could say that God made him insensitive during such suffering. And now he shows that even in sorrow he is wise; he completely founded his soul on stone. It began to rain, - fire, he says, fell from the sky and burned the whole herd, - rivers flowed: frequent, constant and following one after another, harbingers of misfortunes, one talking about the death of goat herders, another - camels, the third - children; the winds blew; then the ill-fated words of the wife: Rtsy, says a certain verb to the Lord, and die. The house has fallen, but the soul is not struck; the righteous man (not only) did not blaspheme, but also gave thanks, although the belligerent was the devil, evil, cruel, never reconciled with human nature, but who started an irreconcilable war, and a secret one at that, with our race; and he didn’t just show anger, but he used all his art, all his crafty ways. And yet he did not break the courage of the righteous; the noble man laughed at his arrows, bravely withstood a cruel war, and this was not under grace, but before the Old Testament and before grace, he showed that the cause of the fall is not the nature of temptations, but the inattention of the careless; But tribulation makes the strong stronger, since tribulation, it is said, makes patience workable (Rom. 5:3). And just as strong trees are not torn out by the pressure of the wind rushing at them, shaking in all directions, but made even stronger by means of such pressures, so a strong soul living piously is not crushed by the attacks of sorrows, but is taught to greater patience, and cannot harm a person’s virtue. What is human virtue? Not wealth so that you may fear poverty; not health to fear illness; not public opinion to fear bad fame; not just life, without a goal, so as not to fear death, and not freedom, so as to avoid slavery. Virtue consists in maintaining true dogmas and correctness in life. And the devil himself cannot take this away, if the one who has it keeps it with due care; and that most evil and cruel demon knows this. Therefore, he deprived Job of his property not in order to make him poor, but in order to force him to say a blasphemous word, and he struck the body not in order to make him sick, but to destroy the virtue of the soul. He used all the means he had invented: he made a poor man out of a rich man, and what seems especially terrible, he made a man who had many children childless, and wounded his whole body more cruelly than the executioners at the trials (their hooks do not tear the sides of those being tortured as much as the worms wounded his body), and spread a bad rumor about him (his former friends said: “you are not punished enough for your sins” (οὐκ ἀξία ὧν ἥμαρτες μεμαστίγωσαι) 14 and they spoke much against him), and not only cast him out of the city, but even from his house, and transferred him to another place, making a dung heap his home and city. With all this, he not only did not harm him, but also made him more glorious through what he plotted against him. Although he took so much from him, he not only did not deprive him of any of the real (benefits), but also increased the wealth of virtue: after that he enjoyed great boldness, as one who had waged a strong struggle. If someone who suffered so much, moreover, not from a person, but from the most evil of people, a demon, was not offended, then what justification will anyone have for saying that such and such terribly offended and damaged me? If the devil, filled with such malice, acted with all his weapons, fired all the arrows, poured out an extraordinary multitude of disasters befalling people on the house of the righteous and on his body, did not harm the righteous man, but rather, as I said, even brought benefit, then how can some complain about both of them, as suffering insults from them, and not from themselves? What do you say from yourself, when someone, having suffered a beating from another, or having been deprived of property by him, or having been subjected to some other grave injustice, utters an offensive word? Yes, he suffered harm, but not from the one who inflicted the offense, but from his own cowardice. No person, no matter how evil, can cause greater misfortune than this vengeful demon, the devil, who continuously wages war on us. And, however, this fierce demon, who directed so many arrows against the one who lived before the law and before grace (the righteous man), who surrounded him everywhere with misfortunes, was not able to bring him to the point of falling. Nowadays many of us who are in sorrow are growing their hair, but he (Job) cut it off. Why? It was common for someone who was grieving to take care to give his appearance a look opposite to his previous one. Where hair is revered, cutting it serves as a sign of sadness. He tore his clothes, showing through his appearance the grief over the misfortune that had befallen him; but in fact he was taking off his dress for the fight, preparing himself for the latter, in order to grapple with the enemy, like a naked athlete. And he fell to the ground and worshiped the Lord (τῷ Κυρίῳ) 15 and said: I myself died naked from my mother’s womb, naked and I will depart there (vv. 20–21). This Job blinded the eyes of the devil by enduring blows, and not inflicting them; he exhausted his entire quiver, constantly serving as the subject of his arrows, enduring all types of temptation and each one with complete success. Among the things that seem sad in life and happen to be so are especially: poverty, illness, loss of children, rebellion of enemies, dishonesty of friends, hunger, continuous bodily illnesses, reproach, slander and bad rumors. All this fell on one body, broke out over one soul, and, what is especially hard, befell someone who was not prepared for it. When I say this, I mean the following. Those who were born of poor parents and raised in such a home, as accustomed by life experience, can easily bear the burden of poverty; and whoever lives in abundance and enjoys such wealth, and then suddenly falls into the opposite state, cannot easily endure such a change. As something that suddenly happened, it turns out to be too heavy for the unprepared. Again, an ignorant person, born of ignorant parents, who lived in constant contempt, will not be very indignant, being subjected to reproach and insults. And if the one who enjoyed such fame, was highly revered by everyone, who was on everyone’s lips, whose name thundered everywhere, fell into disgrace and a low state, then he had to suffer the same thing as a rich man who suddenly became a beggar. Again, for someone who has lost his children not at the same time, even if he has lost them all, those remaining serve as a consolation for the loss that has befallen him; when the grief over the death of the first weakens, the death of the second, which occurs after some time, causes less severe grief, because he does not receive a new wound, but one that has already closed and been erased, which greatly weakens the grief. And he saw his entire host kidnapped at one moment, and by the most severe kind of death, because the death was violent and premature; both the time and the place greatly intensified the grief, because it happened during a feast, in a house that was open to strangers; this house became a coffin for them. And it is very surprising that all this happened together, which doubles and triples the misfortune: when the fighter does not have rest by stopping, then fear increases from the continuity of the attack and greater confusion occurs. This happened to him (Job), because the death and burning of the sheep was followed by the kidnapping of oxen, this by the taking of donkeys, the last by the captivity of camels and the beating of slaves, and then the loss of children, this terrible and new sight, this terrible coffin, which is also death and a coffin; and the table, previously covered with dishes, became a place for the stricken bodies; the cups and vessels of wine were filled with blood and broken limbs. Imagine the enormity of the misfortune, this new shipwreck, a strange and extraordinary tragedy. Another lost, perhaps, one son, or a second, or a third, and he lost so many sons and so many daughters, and from having many children suddenly became childless. And not little by little were his children taken from him, but suddenly the whole fruit was plucked, and not according to the general law of nature, not upon reaching old age, but by a premature and violent death, all together, in his absence, when he was not sitting near them, so that, although he had heard their last words, he would have some consolation in such a bitter death. Contrary to all expectations, when he knew nothing about what had happened, they were suddenly all crushed and the house became a coffin and a trap for them. And not only premature death, but also many other sad circumstances here, which consisted in the fact that everyone was in a flourishing age, everyone was virtuous, friendly, everyone was together, of both sexes, that there was not one left, that (they died) not according to the usual law of nature, that after such a loss he was subjected to such suffering, knowing neither himself nor them any harm. Each of these circumstances, in itself, is enough to cause confusion; and when they meet together, imagine the height of the waves and the extraordinary nature of the storm. And, despite this, he did not say anything that some of the weaker ones usually say: did I raise children for this and instruct them with complete diligence? Did he open his house to those passing by in order to receive such a reward after all those many troubles about the needy, those without clothes and the poor? Instead, when he heard about the misfortune with the children, he said something that is better than any sacrifice, that covers this holy head better than a thousand crowns, that glorifies more than many trumpets. He precisely said: I myself breathed naked from my mother’s womb, and naked I will depart. It wasn't mine; a little later I must lose this: for we have brought nothing into this world, as if we could endure what we can (1 Tim. 6:7). And before he uttered these words, he fell to the ground and bowed. Although he was subjected to such suffering, he did not lose his piety towards God, but, falling on his face, he refuted the one who said: if not in Your face he will bless 16. He showed the quality of his nature, but he also showed reverence; Having wisely expressed compassion for the children, he anticipates suffering with firmness: he does not shed tears, but utters these divine words: naked, he says, I departed from my mother’s womb, naked and I will depart there. What womb is he talking about? Does he not call the womb of the first creation, the creation of the progenitor, in which naked man was created from the earth, free from all evil? In this case, the following meaning is obtained: naked I was created from the earth, by divine grace, having nothing superfluous and, as it were, alien to materiality, therefore naked I will depart there. Where? It is clear that there is certainly a place free from sadness. If you find a meaning here that seems to be given at first glance, and you admit that the one who comes out of the mother’s womb will return to it again, then neither the consistency of the meaning nor the harmony of the word will be preserved. Which sane person would want to commit violence to nature with such an understanding, returning to the mother’s womb the one who came from it, destroying each through the other, committing a double murder with one fabulous interpretation? And Nicodemus, hearing about the water of rebirth: unless someone is born again (John 3:3), answered sensually and basely: he, revolving in his thoughts on the earth and not thinking about anything lofty, believed that he was hearing about a bodily birth. The Lord gave, the Lord took away: as the Lord willed, so it was: blessed be the name of the Lord (v. 21). Job grieved as is typical of a child-loving father who cared greatly about the dead. He did not say, like many: it was better not to do the experiment and not bear the name of his father than to lose the pleasure he experienced. But he gave thanks for what he received, and glorified for what he did not keep until the end. Didn't say it would be better for me not to get it, that it wasn't reasonable; but even for that he gave thanks, saying: The Lord has given, - and for this he blessed with the words: The Lord has been taken away, blessed be the name of the Lord. So he also curbed his wife, arguing with her and uttering these wonderful words: if good things are received from the hand of the Lord, will we not endure evil ones ( Job 2:10 )? Every other person, knowing a lot of bad things behind him, sees the cause of the disasters that befall him, which serves as considerable reassurance. And he could not even think that he was being punished for his sins, which especially confused his mind. When he looked at his life, at his conscience, which was brighter than the sun, at his many exploits, he saw that he was worthy of crowns, awards and countless trophies. And when he turned to what had happened, seeing that he was suffering more severely than those who had committed great atrocities, he could not find the reason why he was suffering so much. Therefore, not finding the cause of the misfortune that befell him, he resorted to the hidden providence of God and, attributing what happened to His permission, said: as the Lord willed, so it was. I don't think there is any need to explore divine intention. Blessed be the name of the Lord. I will not say anything inappropriate about God; I consider him worthy of praise, both for what he gave then at the beginning, and for what he has now decided to take away. With these words the righteous man defeated the devil. It is worthy of surprise that, while attributing his hardships to God, he gives thanks and does not weaken. Do the same and imagine in your mind that it was not man who took (from you), but God, who especially cares about you, who knows what is good for (you), who is not an enemy, not malicious. Help the dead by commemorating them, because if Job’s children were cleansed by their father’s sacrifice, then do you doubt that our prayers for the dead bring them some consolation? God usually shows mercy to one for another. We will help as much as possible, because all creation follows the Creator. Therefore, according to what is useful, He gives and takes away to everyone, training us together in gratitude and patience. And gratitude for what is received serves as the reason for the second benefit. In all these things that happened to him, Job sinned in nothing (τοῖς χείλεσιν) 17 before the Lord and did not (καὶ οὐκ) give foolishness to God (v. 22). Just as on icons, when we write someone’s image, at the bottom, on the lower edge, we sign “so-and-so dedicated,” so here the writer of the book, who inscribed with words the image of the soul of the righteous, as if signing at the bottom of the image, says that in all these things Job did not sin before the Lord. Do not think that he was silent only before people, and not before God; He did not sin even in thought. What does it mean: below ustnama (οὐδὲ ἐν τοῖς χείλεσιν)? Often we, suppressed by suffering, utter a word that the mind does not approve of and which falls from the tongue due to loss of spirit. But he did not do this either: his thought was alien to blasphemy, and his tongue was pure from bad words. And he did not give madness to God, that is, he did not recognize what happened as unjust; did not say, like many, “things are done simply as they happen,” but instead: “as God willed, so it happened.” Therefore, while we are here, we will not seek peace, but will always begin to struggle, especially during illness, when all kinds of sorrows disturb the soul, when suffering overwhelms us, when the devil is present, prompting us to say some unkind word. At this time, you especially need to protect yourself, protect yourself with the armor of patience and the weapon of gratitude. These are formidable arrows against the devil, a well-aimed blow; then the crowns are especially brilliant. And blessed Job was especially shown to be pure, and then he was glorified that during trials, illness, poverty, he retained a strong, unshakable spirit, that he offered words of gratitude to God, that he made this spiritual sacrifice. It was the sacrifice that was the words that he said: The Lord is given, the Lord is taken away, etc. We will do this too, glorifying God during temptations, troubles, and misfortunes. And it came to pass that this day came, and the angels of God came to present themselves before the Lord, and the devil came in the midst of them to present himself before the Lord (v. 1). Why does he portray them as coming every day? So that we know that the present state of affairs is not without providence, that angels give an account of what happens every day, and are sent every day to arrange something, although we do not know it. And the Lord said to the devil: Where are you coming from (v. 2)? (God) knew where (the devil) came from, because he was defeated by the righteous, but He wanted to see whether he would directly admit (his) defeat. The Lord said to the devil: Has he given heed to 18 My servant Job? as there is no such thing from those who exist on earth: a person is gentle, true, blameless, pious, shun all evil, and also adhere to gentleness: you advertised that you should destroy his property in vain (v. 3). The devil, hiding his defeat, gave this first answer: and he walked around the earth and died. God reveals what he hid out of envy; and since he asked and did not hear from him about the defeat he had suffered, he himself announces it and proclaims the victory of the righteous man. Having walked all over the earth, I came to rest. So what? Is this what you went for? Is this what you were looking for? Didn’t you say, “Give me Job’s property”? Why are you silent about the struggle? To hide the crown of victory? Did the ecu listen to My servant? as it is, the person is not evil. Do not ignore what has been said, but pay attention to the fact that the first testimony did not say: gentle (ἄκακος = innocent). Having not previously used this name, he now attaches the crown of kindness to him, because he endured misfortunes with gratitude. Therefore, if in the future he speaks boldly, then this should be attributed to gentleness. And Job himself then says: The Lord has seen my innocence (Job 31:6). But no one explains the word of a gentle person as spoken out of malice, since we judge not by deeds, but by the intentions of those who do it. If a son dishonors his father, then this deed is considered wicked and he is condemned as a parricide, because he raised his voice (tongue) against his parent and dared to dishonor his own root; and if an innocent child hits his father or mother, then this insolence is more desirable than any pleasure. Often mothers drive their children to the point of insolence, consoled not by it, but by gentleness, innocence, and simplicity of character. So God, seeing that he is not speaking out of malice, favorably accepts the words of Job, being called upon him for judgment, because these are words of innocence, and not malice. In vain, he says, envying his wealth, you said that a pious man was because of his wealth. He lost his property, but did not retreat from piety. You, shameless one, did not want to believe me as God. Shouldn't I, at least from experience, make sure that my slave does not measure wisdom by happiness? And look: he did not say that he destroyed the property in vain, but: you advertised that he should destroy it in vain, since he received an extraordinary reward for this destruction. Rather, send your hand and touch it with bone and flesh, lest he bless you in person (ἢ μὴν εἰς πρόσωπόν σε εὐλογήσει) 19 (v. 5). Chrysostom and Olympiodor. A cruel and shameless creature: not content with being satisfied with our flesh, but wants to reach our bones and marrow; does not find wickedness, invents another method. It’s not a big deal, he says, if you’ve lost property; willingly despised everything in order to save himself. What is it if it does not give power over the soul? That he sought this, he shows with the words: he will give everything for his soul. Therefore, strike the body. Why didn't you ask for this at the beginning? He thought that if he were defeated, it would be better to win with the help of the smaller one, and if not, I would triumph with the help of the body. People’s property, he says, is not worth much: they give everything for the salvation of their souls. He didn’t just say: touch the flesh, but so that evil penetrates inside; This is how he argues with malice. And from here it is clear that the ancient serpent has no power over us, unless God allows him to do so because of His ineffable care for us. And although he can take a person’s life if God allows, he cannot do evil, but asks God for permission. Although he fell, he knows that if God does not allow it, he himself cannot do anything against anyone. And permission must be understood in such a way that it is given wisely, since it comes from God. And what he says is this: deprive him of the protection of external care and care for the soul; it does not deserve surprise if you keep it away from the fight; let the flesh be damaged even to the bones. He knows that misfortune reveals a soul uneducated (in virtue), for which luxury alone serves as the reason for serving you. As soon as you touch his flesh, then he will bless you in his face, that is, he will openly slander you. The Lord said to the devil: Behold, I hand him over to you: but keep his soul (Theodotion: do not touch his soul) (v. 6). Chrysostom and Olympiodor. The humane God, wanting to show his crowned angels and people, again allows this, so that we know that what the devil can (do), he can do by (God’s) permission. He said: touch his flesh. But so as not to say that you struck him as your slave for the sake of appearance, you did not do what the devil asked, but allowed him (to do it). Look, he didn’t say, “Just don’t touch his soul,” but, “Keep his soul safe,” and thereby instilled in him great fear. The salvation of his soul, he says, I will exact from you. since it could be expected that such a disease would bring upon him that would cause death to the body, and he could say that I did not touch his soul, therefore he says: observe that he does not suffer anything regarding life; If you kill, then the sight will be sad for us. And smite Job with fierce pus from his feet even to his head (v. 7). He subjected him, they say, to the most severe torture, shame and leprosy throughout his whole body - he turned his whole body into one wound, into one tumor, so that he would appear victorious in all members; Malice, which is destruction by its poisonous nature, cannot spare. And he took the skull and sharpened its pus, and sat on the dung outside the city (v. 8). Why didn’t I clean the pus with my hands or fingers? In order for this method of care (about ulcers) to cause more torment. And if you didn’t try to take care of yourself, then how could you accept (the concerns of) others? He was his own executioner, not tearing apart bodies, but removing flowing pus, scraping off living dirt with dead clay. Why was he sitting on rot? To bury what fell off (from his body) in a heap (of dung). Why outdoors? In order not to suffocate from the stench, which would be the case if he hid in some closet; however, the tempter did not leave him a home. The loss of his children was also difficult, but this great misfortune was followed by another most severe one, and in such a way that he did not rest at all. Namely (followed): sources of worms, streams of pus, sitting on pus, the stench of wounds, which produced a new type of hunger, not allowing the opportunity to touch the food that was before the eyes, and causing torment, the strongest of hunger, and this lasted not two, ten, twenty or a hundred days, but for many months. For those who mourn, the example of Job, the wounds of the righteous and the rot more glorious than the royal throne, provides considerable encouragement. Those who see the royal throne receive no benefit from it, but only temporary pleasure that does not bring any profit; from contemplating Job’s rot, you can receive all kinds of benefit, learn great prudence, and be encouraged in the matter of patience. Therefore, many are now undertaking a long journey from the distant reaches of the earth to Aroavia, swimming across the sea in order to see this rot and, seeing, kiss the land that served as a field for this crown-bearer, and which received blood, more precious than any gold. The purple does not have such a shine as this body had then, irrigated not by someone else’s, but by its own blood, and these wounds, more precious than all stones. The nature of pearls does not bring benefit to our lives, does not satisfy any urgent need of those who have them; and these ulcers serve as a consolation for any despondency. And to convince him that this is true, show the one who lost his own and only son a lot of pearls, and (you will see that) you did not console him in grief, did not ease his sadness. And by reminding him of Job’s plagues, you can easily help by saying this: Why are you grieving, man? You lost one child, and that blessed one, after he had lost a whole host of children, was struck in the very body and sat naked on a pile of pus, completely covered in pus, with the gradual exhaustion of his flesh - he is righteous, pious, with virtue that had God as a witness. If you say these words, you will destroy all despondency of the sad person, you will stop all his sorrow; and thus the plagues of the righteous are more useful than pearls. Therefore, draw for yourself (the image) of this fighter, have before your eyes that rot and himself sitting on it, (as if) a golden statue, (as if) decorated with precious stones, like that... I don’t know what to say. I do not find such a precious substance that could represent this bloody body. So the nature of this flesh was much more precious than any expensive substance and ulcers brighter than the rays of the sun; the latter is illuminated by the bodily eyes, and they illuminate the eyes of our mind; They completely blinded the devil; therefore, after (delivering) that blow, he withdrew and did not appear again. Understand, beloved, though from this, how great the benefit of suffering is. When the righteous man was rich and enjoyed peace, the devil could slander him, albeit falsely, but could still say: food tune Job honors the Lord? And when he was deprived of everything and made a beggar, he did not dare to say a word. While he was rich, he threatened him with a fight and hoped to win; and when he brought him to poverty, depriving him of everything, and plunged him into an extremely disastrous state, then he left him. When his body was healthy, he raised his hands; and when he had wounded the flesh, he went away stricken. Do you see how poverty is better and more beneficial for waking people than wealth, illness - health, temptation - peace, and how those who endure misfortunes become more glorious and strong? Who has seen or heard of such an amazing competition? Wrestlers in ordinary competitions, when they break the heads of their opponents, are declared winners and awarded wreaths; and this one, when he struck the body of the righteous man, covering him with all kinds of wounds, and brought him to exhaustion, then he was defeated and left. Although he pierced his ribs from all sides, he did not do anything more; he did not steal the hidden treasure, but made it more obvious to us; through the pierced ribs he gave everyone the opportunity to look inside and recognize all his wealth; and when he hoped to gain the upper hand, he retreated with great shame and did not utter a single sound. What happened, devil? Why did you leave? Hasn't everything you wanted been done? Have you not destroyed the sheep, the oxen, the herds of horses, and the donkeys? Have you not destroyed a host of children and slain all the bodies? Why are you running? Because everything I wanted was done; but what I especially wanted and for the sake of which I did everything, this did not happen - he did not blaspheme. That’s why I did all this, he says, so that this would happen; and as soon as this did not happen, I did not benefit from the destruction of property, the killing of children and the destruction of the body; what happened was the opposite of what I wanted; I made the enemy more famous and glorious. Do you understand what is the use of suffering? The body was beautiful and healthy, but it became more glorious when it was riddled with those ulcers. The wool is good before it is dyed, and when it is made purple, it greatly enhances its dignity and gives it a lot of grace. If we had not deprived him of everything, we would not have known the strength of the conqueror; if he had not pierced his body with ulcers, the rays would not have pierced him from within; If I had not put him in rot, we would not have known his wealth. The king sitting on the throne is not as famous and glorious as the one sitting on the rotting pit at that time - because after the royal throne there is death, and after this rotting pit - the kingdom of heaven. I offered this story not so that you would praise (my) words, but so that you could imitate the husband’s virtue and patience, so that you could see from his deeds that nothing that happens to people constitutes misfortune, but only three, neither poverty, nor illness, nor reproach, nor insult, nor dishonor, nor that which seems to be the greatest of evils - death; all these names are only misfortunes, in the eyes of the wise have no real meaning. True misfortune consists in offending God and doing something displeasing to Him. It remains to compare good deeds and suffering with each other, so that you can clearly see that not only for good deeds, but also for suffering, rewards are assigned, and very large rewards, and for suffering no less than for good deeds, and sometimes even greater than for the latter. To do this, let us, if you wish, fix our gaze on the great hero of patience, famous for this and that type of virtue, in order to see from what he became more famous. Comparing, we will see when he was more glorious, then, when he served as a common refuge for those in need, or when he endured suffering and that which caused much sadness, or when he kept his house open to all who passed by, or when, after its destruction, he did not utter a single offensive word, but blessed God? This was a good deed, and this was suffering. Tell me when was it lighter? When did he make sacrifices for the children and bring them to agreement, or when did he endure with great calm the fact that the house collapsed on them and they ended their lives so sadly? When did he shine the most? Was it at the time when the wool of his sheep warmed the bodies of the poor, or when he, having heard: fire had fallen from heaven and burned the flock with the shepherds, was not embarrassed and did not fly into a frenzy, but meekly endured the misfortune? When was it bigger? Was it then, when he used his bodily health to protect the oppressed, crushing the teeth of the wicked, tearing out thefts from the teeth, and served as a haven for the oppressed, or when he saw this very body, the stronghold of the oppressed, devoured by worms and, sitting on the rot, cleansed it, taking a shard: I pour, he says, on the chest of earth, pus shavings (Job.7:5)? And all these were good deeds, yet they were suffering, and the latter made him more glorious than the former. They constituted the most difficult part of his competition and required the greatest firmness, the greatest mental tension, the loftiest thoughts and the greatest love for God. That is why, when those (good deeds) were done, the devil, although shamelessly and very boldly, still objected, saying: by eating tune Job honors the Lord; and these (sufferings) happened, he withdrew in shame, turning his rear, not being able to cast a shadow with any shameless objection. Much time had passed, and his wife spoke to him: “How long will you endure,” saying (λέγων) 20. Behold, I will wait for a short time, looking forward to the hope of my salvation (v. 9). As the struggle continues, he is again decorated with other crowns for his words to his wife. When everything was destroyed, both children, property, and his body, his wife was abandoned, left for temptation and intrigues. The devil did not destroy her along with her children and did not ask for her death because he hoped to receive great help from her in his intrigues against this saint; For this reason, I left it to him as some very important weapon. If, he says, I expelled Adam from paradise through her, then how much more will I be able to remove Job from the dungeon. And look at the villainous intent: he did not use this skillfully invented means either at the time when the oxen, donkeys, camels died, or when the house was destroyed, when the children were destroyed; Until now he has been silent and inactive, looking at the fighter. But when the source of worms began to flow, the rotting skin began to fall away, the emaciated flesh exuded pus, full of a strong stench, when the hand of the devil burned him stronger than frying pans, stoves and any flame, devouring him from all sides more fiercely than any beast and consuming the body, and when this misfortune lasted for a considerable time, then he brings her (the wife) to the already exhausted and exhausted. If she had spoken at the beginning of the misfortune, she would not have found him so weakened and could not, by what she said, increase and intensify the misfortune. When she saw that due to the length of time (suffering) he longed for deliverance, that he strongly desired the end of the disasters that had befallen him, then he came. When he was very exhausted, could not breathe (freely) and wanted to die, listen to what he said: if it were possible, he would have killed himself or prayed for someone else to do it for me (Job 30:24). And pay attention to the evil intent, as the speech immediately begins with the duration of time, saying: How long will you endure? If words alone, which do not correspond to the matter itself, can often relax, then think how he must have suffered after these words, given his sad state at that time. The worst thing was that it was his wife speaking, a wife who had fallen in spirit, was exhausted, and therefore wanted to bring him into despair. In order to see more clearly the siege weapon brought to this indestructible wall, let us listen to the very words. What are they? How long do you endure, saying: Behold, I will wait a little time, looking forward to the hope of my salvation. He says that your words have been refuted by time, which, continuing for a long time, does not bring any relief. By saying this, she not only drove him into despair, but reviled and mocked him. When she (especially) became despondent, he always consoled and stopped her with the words: “wait a little longer and this will soon be over.” Therefore, slandering, she says: Won’t you say the same thing at the present time? A lot of time has passed, and there is no end in sight. Why, wife, are you weakening the fighter? Why are you tying your hands? It was necessary to say: not enough yet. And look at the deceit: he does not remember either oxen, or sheep, or camels, because you see that he is not very sad about this, but immediately turns to nature and reminds him of the children, since she saw that for their sake he tore his clothes and cut his hair. And she didn’t say: your children are dead, but in great excitement: Behold, the memory of you, sons and daughters, is required from the earth, my womb is sickness and labor, in the image of which I labored in vain with sickness (v. 9). At first there was a strong desire to have children, so that everyone could leave a memory (of themselves), a trace of their life. since there was no hope of resurrection, but death reigned, and after this life the dying were considered lost, then God gave consolation in children, so that living images of the dead would remain, so that our race would be preserved, and their descendants would serve as a great consolation to those who were dying and to their friends. And to be convinced that this is why children were especially desired, listen to what, after so many and great misfortunes, Job’s wife says with tears: Behold, your memory has been taken from the earth. And again Saul to David: and now be sworn to me, for thou hast not uprooted my seed and my name from me (1 Sam. 24:22) 21. If at the present time, when the resurrection has dawned, there is a special love for children because through them the memory of the dead is preserved, then even more so at that time. Therefore, an oath expressed in this way is the strongest; and he did not speak to the one who swore then about the children: let them be destroyed; but his memory is from the earth. Sons and daughters. Having said: memory, he accurately mentions the nature of both. There is no son or daughter left, he says, who will preserve the memory of posterity; by this she seemed to be saying that even if health improves, enjoying it will be useless when there are no children, since the ancients believed in children the hope of continuation and the future promise, imitated the bodily resurrection (ἀναστάσει ἐμιμοῦντο ϑνητῇ) 22. He does not mention either property or livestock, because she saw his generosity, but (mentions) what should especially touch him. What kind of change, he says, are you expecting? It is impossible for the dead to return later (to life. Parentless, childless, you are uprooted, leaving no one who would preserve the memory of you. Pay attention to the strong excitement: in my womb there are illnesses and labors, in the image of those who labored in vain with illnesses: illnesses - pain in childbirth; labors - education. The meaning of her words is this: having endured so much, I am offended by you; I have suffered labors, but have been deprived of fruits. She says this for in order to show that she too is participating in the misfortune, since the adviser who reasons in the sight of other people’s misfortunes does not seem to inspire confidence. Striking like an arrow with these words, indicating inattention, she also mixes in her own personality, so that, with a reminder of the children and her suffering, the more depressing the righteous is. Why, he says, constantly putting aside the present, are you in vain encouraging yourself about the future, childless, homeless, naked, dead? You yourself are sitting on the pus of worms, fasting outside without covering (v. 9). Very expressively (it is said): he himself is righteous, worthy of surprise (having reached) in our eyes the pinnacle of virtue. And look how he does not mention the loss of property, and does not remain silent, does not ignore it, but hints in the way that could be said about it with (the greatest) expressiveness; says exactly: And I who wander and serve, pass away from place to place, and house from house to house (v. 9). It also hints at loss and expresses great (one’s) participation in suffering. The very words are such that they can increase misfortune, since he says: I walk through the yards of others. I not only ask for alms, but also wander, performing a strange and new type of service, walking everywhere and wearing the mark of misfortune and showing everyone the disaster that befell me, sometimes moving to another place and knocking on the door for daily food, and this is the one who had so much property. By this she wanted to say: not only have we lost our children, the support of the memory of us, and you yourself are in such a terrible situation, but we also fell into extreme poverty, getting our own food according to the custom of mercenaries - we, who generously gave food to the needy; I don’t find a place for myself to serve, I can’t get out of shameful poverty in one house, but I wander around serving and begging for alms - I, who previously ate abundantly. See how he adds his own to his suffering; if yours are insufficient, he says, then let mine be strong. Having said that what is most sad of all, that is, what moves from house to house, she did not stop there in her lamentation, but added to this, saying: Waiting for the sun to set, so that I may rest from my labors and from the diseases that 23 protect me (v. 9). It’s nice for others, he says, to see the sun’s rays, but it’s hard for me; For me, darkness and night are desired, since it will only give me peace from my labors; it serves as a consolation in disasters; comforts me and frees me from anxiety as the day approaches evening, since night, passing in darkness, usually heals evil. Thus, having come to despair as a result of misfortunes, and filled with the power of the devil, she convinces the righteous man that he has (one) way left to free himself from suffering, which consists in liberation from the body; and it is possible for him to achieve this if he angers God with blasphemy and arouses (His) anger against himself to kill him. She cunningly gives such advice, using her husband’s misfortunes and her own in her words. I endured, he says, the pangs of birth, worked on raising children, so that after your death I could leave a memory of you in the face of my children; hope for this disappeared, all the male and female children died; Who should I look to after this, you, their father, full of worms, beggarly, abandoned? Is it for yourself, an unfortunate vagabond, who after great prosperity has become a mercenary and remains in sorrow and labor until the evening? If you trust at all, then say a word to God, angering Him so that He will kill you; This is the only way left for you to get rid of your troubles. Therefore he adds: But say a certain word to the Lord and die (v. 9). And here one can see the deceit in the way that the council itself does not immediately set forth the disastrous admonition, but first having spoken with sorrow about the misfortunes and spreading the sad event, briefly conveys the admonition itself, and does not state it clearly, but, obscuring it, offers him liberation (from suffering), which was especially desirable, and promises the death that he especially desired. Look here too at the deceit of the devil. Since he knew Job’s love for God, he does not allow his wife to accuse God, lest he immediately distance himself from her as from an enemy; therefore she does not remember Him, constantly returning to what happened. And you add to what has been said that the person who advised was a wife, who can be a terrible speaker in seducing the unwary. So many, and without misfortunes, as a result of only the advice of their wives, died. And here, finally, (the devil) brings his wife to the righteous man, as the strongest means taken. Oh, if you, evil one, would destroy her too, oh, if you would strangle her together with the children (under the ruins of the house)! And some say that these were not the words of his wife, that he himself said this, taking on her appearance, since it is incredible that Job’s wife was like that. One can only say that she became like this, changing under the influence of misfortune. It is also possible that this was not the first advice, but that the righteous man repeatedly heard even more disgusting advice from his wife. Pay attention to the malice of the devil; he had Eve in mind; the wife, he says, destroyed the first man; they can defeat this one too. But, foolish one, (his wife) poured her poison into the one who servile to the womb, and you see this one as wise and conquering nature itself. Neither the loss of property, nor the premature death of his children, nor the inconsolable torment of his body, nor such a length of time broke him. Do you really hope to defeat someone whom deed itself has not defeated with words? Even at a time when, having carefully conveyed a sad event, the wife sets out shameful advice, and then she does not clearly say: blaspheme, since those who advise evil do not dare to undisguisedly present the instruction. What are you saying, wife? It is necessary to appease (God), to remove (His) anger, but you advise to anger; if God did this, you need to propitiate Him, and not blaspheme. He looked up and said to her: 24 For she alone from foolish women said ecu (v. 10). Basil and Chrysostom. Outraged by these words, as by none of his previous misfortunes, Job, filled with anger, turning to his wife as an enemy, and looking at her with bitterness before he said anything, repelled the evil attack with (one) glance. She expected to cause torrents of tears, but he turned out to be swifter than a lion, being filled with anger and indignation, not because of what he endured, but because of what she advised at the suggestion of the devil. Having shown anger on his face, he reproaches with restraint, because he was wise even in misfortunes. What is he saying? As one from mad wives, she exclaimed ecu. This is not how I taught you, he says, this is not how I raised you; That’s why I don’t recognize my wife, because these are the words of an unreasonable woman who has completely lost her mind. Leave, says the wife, advice: how long will you dishonor the common life by what you say? You lied and in your words you rejected, against my wishes, my leadership; Now I see that half of my life has become wicked, since marriage united us both into one body, and you fell into blasphemy. Do you see from this the appropriate dissection and cut that can heal the disease? He didn’t say: you’re stupid and crazy; And what? As if you were the only one who spoke from crazy women, that is, you did not say anything worthy of yourself and my leadership. Then, after the reproach, he again sets out advice that can console her, and is distinguished by great reasonableness. He says: If good things are received from the hand of the Lord, will we not endure the evil ones (v. 10)? Remember, he says, about that former (well-being), think about the Culprit, and you will bear it generously. Do you see your husband's modesty? He does not attribute patience to his own firmness, but says that it came from the very course of affairs. Why did God give us this? What did you repay for? Not for anything, but solely because of His goodness. It was a gift, not a reward, grace, not retribution. Therefore, we will postpone this generously. Remember the good things you had before, compare the best with the worst. No one's life is always happy; it is characteristic of God alone to be constantly blissful; If you are in misery as a result of the present, take comfort in what you previously received. Now you cry, but before you rejoiced; Now you are a beggar, but before you were rich; having drunk life from a clear stream, and now drinking from a muddy one, bear it with firmness; River flows are not always clear. Our life, as you know, is a river, continuously flowing, filled with waters, following one after another; one part of it has already flowed out of the sources, and the other will flow out, and we are all rushing to the common sea of ​​death. If good things are received from the hand of the Lord, will we not endure the evil ones? Can we force the Judge to always give us the same thing? Can we teach the Lord how to direct our lives? He has the power to decide for himself. He arranges our affairs according to His will and gives useful things to slaves. Do not experience the Lord’s judgment in vain; love only what is arranged by His wisdom. What he gives you, accept with joy; in times of adversity, as in times of prosperity, show what is worthy of the last thing you received before. Saying this, Job rejected this attack of the devil and inflicted a completely shameful defeat on him. With his very glance he showed the greatest aversion to sin (and nature appointed the eyes as an indicator of what was hidden inside); Having meekly and wisely endured such an attack from the evil (spirit), he did not tolerate the call to evil, considering the bad advice he heard to be greater evil than the arrows in (his) body, and reproached his wife. Just as we accepted care, he says, with joy, so we will endure admonition prudently. By good he means that which pleases, and by evil he means temptations. In the words: as one from mad women exclaimed ecu, some find an indication of Eve. You imitate, he says, the one who was the first to accept the darkness of sin and seduced by the venerable image of God and free from all evil. This blessed one, being struck on all sides, stood firm; being exposed to countless arrows, he did not weaken, but exhausted the devil’s quiver, he himself did not fall and was not defeated as a skilled helmsman, he was not drowned by the angry sea and rising waves and did not become careless as a result of the former silence, and at both times he retained his art the same. Neither wealth made him proud, nor poverty suppressed him; neither during a favorable course of affairs did he become carefree and inactive, nor at a time when almost the entire house was destroyed and abandoned to complete destruction, was he brought into confusion, and showed his courage. Let the rich listen; let the poor listen; This example is useful to both, and this story is instructive for all people, both for those enjoying prosperity and for those in misfortune. Wielding both weapons, the ascetic of piety, the crown bearer of the universe, won victory in both (types of weapons) and, when the demon attacked, he was prepared for every kind of battle and became famous in everything. And just as a skilled warrior knows how to fight at night, and besiege walls, fight on foot and at sea, shoot from a bow, throw a spear, use a sling and a javelin, and in every kind of battle defeat his opponents, and win everywhere, so this noble man withstood with great courage every temptation - temptation from poverty, hunger, illness, sadness, death of children, from friends, enemies, his wife and slaves There was no misfortune that befell people that did not fall on his body, and yet he emerged from all dangers and became above the arrows of the devil. And what is especially surprising is that everything (befell) him - both together and separately - to the highest degree. Don’t just look at the fact that he suffered so much, but add to this the fact that not after a few, not after a period of time (he suffered), but all together. This greatly increases the severity of the tests. Firstly, among other people there will not be anyone who would undergo all this together. If someone fights poverty, he enjoys health; if he is oppressed by poverty and illness, he often has a wife who consoles him in distress and serves as a haven for him; and if he does not have a wife with these qualities, then he does not have (at least) one who would give disastrous advice; and if he also has a wife who gives such advice, then he has not lost all his children at the same time; and if (and lost) all together, then - not by this type of death; and if - and this type of death, then he has comforting friends; and if it does not have comforters, then it does not have attackers; and if he (has friends) who insult him, then he does not have slaves who insult him; and if they revile, then they do not spit in the face; and if they spit in the face, then they are not affected by such a disease; and if you are stricken with such a disease, then have a home and shelter and do not sit on rot; and if he sits on rot, then he has those who give a helping hand; and if he does not have such, then he does not have those who are hostile. And he endured it all. When he was in this position and (as if) fried in a frying pan, inside and out, the wife weaves nets, the concubine serves as a weapon of the devil, shoots arrows at the husband, having given her tongue to the demon, and speaks especially poisonous and disastrous words. But this is not the end of the struggle, but only its beginning, the beginning of the battle. And from his friends he was subjected to countless insults. But aren’t you tired of hearing about these misfortunes that followed one after another? But he, suffering, did not get tired. Therefore, I beg your love to have more patience, because we have not said everything and have not pointed out another important circumstance. The first was that all the disasters that befall people fell on one person; the other - that - together and he had no break in suffering. I would like to point out a third point. What does it consist of? The fact is that each of these misfortunes occurred not only together, but also with great force and unexpectedness: whether poverty, the most extreme poverty, or illness, or sitting, or the loss of children, or the loss of all property. Look: if someone has lost property, it is not so completely and not in this way; if you lost children, then not all at the same time, not so many and not the same; if he fell into illness, it was not this kind of illness, but either a fever, or lost some organ of the body, or suffered from another ordinary illness. And that blow was extraordinary and was known only to those who experienced it. Words cannot express the torment of those ulcers, the burning of those wounds. To show the severity of the blow, it is enough to name the person who caused it and his unbridled rage. The seat was also new and unusual. There is not a single poor person who has ever sat in the open air like this all the time, as he remained without clothes, deprived of any cover, sitting on rot. It is not uncommon for someone to have an evil wife, but she has never been so evil as to attack her husband in such a misfortune, sharpen a knife to the death of his soul and give such advice. The behavior of friends and slaves was strange. His hunger was also unusual because he did not touch the food lying in front of him. I will also point out the fourth especially difficult circumstance: I mean the former wealth and prosperity. He who first lived in poverty endures it more easily, since he is accustomed to need. And the one who falls into it after such well-being, being unaccustomed and unprepared, experiences a very difficult feeling, painful grief and great embarrassment. I will also point out another extraordinary circumstance, especially crowning and glorifying this fighter, showing his lofty soul that touched heaven. What does it consist of? In the difference of time, in the fact that he had such wisdom, being before grace, before the law, not using teaching, not knowing letters and books, not seeing others like himself, not being able to turn to the previous time and use the examples of virtuous men, since there was no letter or history conveying the past. Along an unpaved road, along an unclaimed sea, in the darkness of wickedness, he alone and first then walked this path of wisdom, having abundantly reached the highest level in that which constitutes the main good. It is a great thing to reach the lowest level of virtue, and much greater is to reach the highest point in what constitutes the highest. And what endures above all, no one will deny. And the devil himself, seeing this, therefore said: skin for skin, and all that a man has, he will give for his soul. Rather, send your hand and touch his bone and his flesh (v. 4). From this it is clear that this was the highest feat, requiring a courageous and strong soul. I am not as surprised at Job before his wife’s admonition as after that disastrous advice. And let no one consider these words strange. It is not uncommon for words and harmful instructions to be disastrous for those who are not harmed by the essence of the matter. Knowing this, the devil, after striking with action, makes an attack through words. He did the same with David. since he saw that he generously endured his son’s rebellion and lawless domination, then, in order to shake his spirit and incite him to anger, he aroused that Semey, disposing him to disturb his soul with insulting words. He used the same deceit in relation to Job: when he saw that he was laughing at his arrows and courageously withstanding everything, like an unshakable tower, he armed his wife so that her (evil) advice would arouse suspicion, cover up his destruction with her words and exaggerate the misfortune. What is he - noble? As one from mad wives, she exclaimed ecu. If good things are received from the hand of the Lord, will we not endure the evil ones? If, he says, there were not a Master standing so high before us, but a friend who has equal dignity with us, then what justification do we have, having received so many benefits and not enduring disasters? You see a God-loving man; Do you see how he doesn’t put on airs,” doesn’t boast about courageously enduring the extraordinary blows that befell him, doesn’t he attribute the enduring of them to his wisdom and the greatness of his soul? As if paying an inevitable debt and not enduring anything inappropriate, he completely blocked his wife’s lips. In all these things that happened to him, Job sinned nothing before God (v. 10). It is impossible, I say 25, to say that he said this to his wife when his innermost disposition was full of irritation and dissatisfaction, but he did not reveal this with his lips. The Hebrew (text) does not have the same (αὐτὸ οὐκ ἔχει) to sufficiently express this arrangement 26 . Having heard his friends’ speech, all the evil that had found them came, each one from their own country to him (v. 11). “Come” three friends to console, but they do the opposite of consolation; the presence was friendly, but the admonition was not friendly. Just the sight of them, before they said anything, could confuse the righteous man. We see our misfortunes more clearly especially when (compared) with the well-being of others. Think about what it was like for him to see himself in such a (disaster), and them (his own loved ones and acquaintances) with the same prosperity. And it’s hard that the misfortune became known everywhere: if they, who lived at such a distance, heard (about it), then even more so those who were closer. And what especially saddened him was not so much the multitude of sufferings, but the fact that he seemed to suffer as a wicked, lawless, as an enemy of God and an adversary who had spent his life in hypocrisy. He was not concerned about damage to the body, but about the destruction of his good name; this was not because he was ambitious or lived for glory in the eyes of many, but because he saw how many were tempted by this. The writer also conveys the names of his friends, saying: And no one spoke from them (v. 13). A soul suddenly struck by grief is completely incapable of listening. Therefore, seeing the misfortune of this house, and the righteous man sitting on rot and covered with sores, they tore their clothes, wept a lot and sat in silence, showing by this that nothing at first corresponds so much to the state of the mourners as perfect silence - because suffering was greater than consolation through words. They came to console; but, not finding a way to accomplish this, they fell silent; and they did this wisely, comforting him with their actions - their presence, tearing his clothes. All these are good, worthy of friends, evidence of sympathy. But what happened next was not like that. Therefore Job opened his mouth (v. 1). Polychrony and Chrysostom. It is precisely said: therefore, because, seeing many coming to him and leaving again, he continued to endure suffering, and when he saw those who were with Eliphaz, who came by acquaintance and remained with him for a long time, who with their silence testified to the extraordinary nature of what had happened - and they did not dare to say a word of consolation until he himself first began to speak - then, not wanting to be a burden to them through silence, he interrupts it. Let's see what he said when he opened his mouth. And he cursed his day, saying: let the day perish in which he was born, and let this night perish, saying in the same: behold, the sex is male (vv. 2-3). We will not consider these words simply, but keeping in mind that they were spoken by a grieving soul. If he had not said this, he would have seemed uninvolved in common (human) nature. That night be darkness, and may the Lord not seek it from above; may the light below come upon it: and may darkness and the shadow of death receive it (vv. 4–5). The righteous man, seeing how the severity of what happened called his friends to him, thinking about the strength of the blow (that befell him), reflecting on how hard it was for them to sit (with him) for a long time and how before they met with them not under such circumstances, seeing, as they say, everything around him changed for the worse, and does not push them away recklessly, since he does not consider it appropriate to insult those who came to him out of respect, and simply does not ask them leave respecting their friendship. But reflecting on all this and being tormented by everything, he said the following words, presenting his friends with some kind of defense. How he would like to talk, but he cannot, being depressed by many misfortunes! What can I say? That night be darkness, that is, let it remain in obscurity, not remembered, let the Lord leave it without care, let it not be on the list of nights. Since he was not speaking about existing nature or any animal, he did not ask for death or destruction, but for the continuation of what is opposite to the day; he seemed to (say): let the day be covered by this and that night through the continuation of darkness and forgotten by those who keep score. Why didn't he die in the womb? came from the womb, and did not perish (v. 11)? When Christ said: it would have been good for him if he had not been born (Matt. 26:24), then by this he showed nothing more than that something terrible and terrible awaited him. So Job, saying: “if I had not been born or, having been born, died immediately, so that death would accompany birth,” does not condemn the providence of God, but depicts the magnitude of the misfortune. But pay attention to the discretion in that he pours out all his anger on the day, not daring to cross this limit, and constantly says: “day”, “night”, expressing through this that then I would not have experienced real disasters, although I would not have received a reward for piety. Now having fallen asleep, I would have kept silent, but having fallen asleep I would have rested (v. 13). I think that he reassures his friends and convinces them that he does not highly value the affairs of mankind. Therefore, pay attention to the words of wisdom in misfortune. There I quenched the wrath of wickedness: there I quenched the toil of the body (v. 17). But what do you say: I am wicked and worthless? But even these have peace. Then (is expressed) that final praise of death, that some stopped doing bad things, while others were freed from hard work; some found refuge from disasters, while others found an obstacle to doing evil; What is especially important is that one cannot expect a resumption of the former, that, having calmed down forever, they will remain calm at the same time, therefore it (death) serves as the solution to all evils. Together, the seven who were in the world do not hear the voice of the one collecting tribute (v. 18). According to thought, the sacred word pleases those who do not listen to the voice of the tribute collector. After all, those who resist carnal lusts trample on the principles, defeat the spirits of evil, become higher than the voice of the tribute collector, that is, the devil, who demands from those who freely submit to him a kind of tribute, namely, that they do what is pleasing to him. Since the righteous do not listen to him in doing evil, as a result of this they enjoy in the kingdom of heaven. There are small and great there, and the servant shall fear 28 his master (v. 19). There is great inequality, he says, in real life, great freedom and equality after leaving here, there is no need to be afraid of changes there, as here; death serves as an obstacle to doing evil, it is liberation from hard work. (With her) that which is misfortune ends; He who formerly feared his master is not afraid there. Everyone is there: small and large, occupying a high place and a low one. Why is tribute light for those who are in sorrow and life for souls in pain (v. 20)? Chrysostom and Polychrony. And these are the words of one who does not condemn (divine Providence), - let it not be, - what is said not with the same intention should not be accepted in the same sense, - but the words of one who grieves and wants to know that for which those who have to experience misfortunes come. For others, who live in wealth or enjoy bodily health, life itself in society is a pleasure. But having nothing of the kind, experiencing only misfortunes throughout their lives, I don’t know what benefit they will have when entering life; and if others, perhaps, derive pleasure from life, then what about these? From this we see that not only life, but also death was useful when it was so desirable, and therefore he adds: Those who desire death and do not receive it, seeking as if they were treasures, there will be joy if they obtain it (vv. 21-22). Therefore it is said: there is a time for every thing (Eccl. 3:1); and also: about death, since your memory is bitter, there is a person who lives peacefully in his possessions, is a man who does not worry and is prosperous in all and is still able to take food (Sir. 41: 1-2); and again: regarding death, your judgment is good for the man who demands, and who is diminished in strength, who is in his last old age and cares for everyone, and who disbelieves and destroys death (vv. 3, 4). Therefore, Job, being in misfortune, desires death and says this, so that you, hearing his wife’s advice: say something to the Lord and die, would not think that he did not say it out of love for life, and not out of piety. Indeed, he who recognized death as so desirable for himself, who considered it a great blessing, did not dare to look for it when it was close to him. For death is peace for the husband 29, for God shuts around him (v. 23). The meaning (of these words) is this: if (death) is peace, then why don’t many rush (to it)? For this reason, God made life desirable to us, so that we would not resort to death. For the fear of which I was terrified, come, and the fear of which, slay me (v. 25). The reason that, exposed to such a storm, such extraordinary waves, the righteous man remained firm, was precisely because when he was rich, he expected poverty; when I used health, I meant illness; When I was the father of so many children, I thought that I would suddenly become childless. Knowing the nature of human affairs, and taking into account their variability, he constantly maintained this fear and anxiety in his soul. That's why he said: fear, which you feared, shit me. And he said well: fuck me, he seemed to be saying: my thoughts always went to him, since my soul constantly turned to this, expecting, hoping and predicting. In fact, when he spent his life in wealth, luxury and great fame, he, despite this, carried the misfortunes of others in his soul every day. Therefore, none of the great and grave (disasters) that happened led him into confusion. Let us not pacify ourselves, keep silent, or rest, and we will find wrath (v. 26). He didn’t say: “I’m not reconciled, I’m silent below,” and not reconciled, in the past tense. If the previous (well-being) was conducive to indulge in pleasures, then the expectation of sad events did not allow one to calm down and enjoy the present. Therefore, when he saw that what had been the subject of his concerns had been fulfilled in practice, he courageously endured this, which had been lying on his soul for a long time; Seeing in person what he expected in advance, he was not amazed or embarrassed, but instead said: the expected wrath has come upon me, that is, a grave and cruel disaster to which I was subjected and which I thought about before I was subjected. Is it said that you will have food in abundance in labor? But who can endure your burdens (v. 2)? Scripture usually calls sin labor, as they say: under its tongue is labor and sickness (Ps. 9:28). Thus Eliphaz says: look, Job, whether you have said anything in sin, and that is why you are now suffering so much. He didn’t say, “Hasn’t it been done with you,” but, “Hasn’t it been said to you,” because his life was bright and everywhere on earth he had many monuments of virtue. Didn’t you say this, he says, although your deeds are good and kind, because it happens that sin consists of words. Because you have taught many things, and you have comforted the hand of the weak, you have raised up words for the weak, and you have given strength to the knee of the weak: now I have come upon you and touched you, but you were indignant ecu 30 (vv. 3-5). Chrysostom and Polychrony. He did not talk about what he did when he was rich, when he could help poverty, but about the fact that he brought benefit to some with his words. And what he says is as follows. The present, he says, does not correspond to the ancient opinion: who has repeatedly supported others with words, who has raised the almost fallen, what do you endure? How can you not bear the suffering that befell you, but “hurried” 31, that is, you were confused? And this word 32 was used because those who are brought into trouble speed up their pace (σπεύδειν). Remembering your own words and accepting them with respect, you must be wise not only in the misfortunes of others, but also in your own. Pay attention also to the fact that Job, according to the testimony of Eliphaz, in addition to other virtues, had the gift of teaching and, by the grace of God, utters words of exhortation with which he encouraged and consoled those in misfortune. These are not offensive words of Eliphaz, but the following are spoken without attention to the character of the person being consoled. Listen: Is not the food of your fear in madness, and your hope and the malice of your way (v. 6)? And Aquila: “thy patience and the simplicity of thy ways,” in vain invents an explanation. since he said: the fear that you were terrified of came to me (Job 3:25), then he says that this fear was in madness and hope from the malice of your heart, since it is inconceivable that someone leading a good life would expect this; so you expose yourself to the fact that your life was vicious; if you hoped for purity, then fear is unnecessary. They will perish by the commandment of the Lord, but by the spirit of his wrath they will perish (v. 9). In words: from the command of the Lord he makes it clear: do not think that what happened is the work of demons or the intention of people; God punishes; therefore there is no doubt that this punishment is fair. If that verb were true in all your words (v. 12). The words: the verb is true in all your words show that Job repeatedly uttered sayings worthy of respect, either encouraging others to compete or (to explain divine) control (ἢ καὶ ἑτέρας ἕνεκεν οἰκονομίας). If he does not believe in his servant and is obstinate in his angels whatever he sees (v. 18). Well said: discretion, showing through this His wisdom, so that they would not exalt the superiority of nature, but would be completely subordinate to God. Even in them it was obstinate that he saw it, that is, he punished those who left their home. Smite them (αὐτοὺς) 33 like prayer, and from morning even to evening they are of no use (vv. 19-20). Strike them like prayer, that is, strike them easily and the innermost. Dkhne (v. 21), that is, without making an effort, but only wanted, and their life ended. This is said in a figurative sense from the custom of the angry, who, instead of reprimanding, pout. From morning to evening it is not said, either because Job suffered everything on the same day, or to show that God does not need time when he punishes the wicked. It is impossible for labor to come out of the earth (and Symmachus: “sorrow will not come from the dust”), nor for disease to vegetate from the mountains: but man is born to work, and the chicks of the soup soar high (vv. 6–7). So what? Do they use a special industry? No, because neither the earth nor the mountains... 34 because they are devoid of feeling: this, he says, is a natural object, powerless to avoid misfortune. So that no one again says that he is righteous, he says that human nature is such, it is not sinless. Thus Eliphaz gives evidence from nature and says that it is natural for a person to be tested through misfortunes. Immediately at birth he is doomed to work and his whole life is full of work and grief. Therefore, our nature is lower than what is produced by the earth and mountains, as containing sorrow in birth and growth. Birds are given the ability to fly carefree and gather food without difficulty; for a person this is impossible apart from labor. Who gives rain to the earth, who sends food to the heavenly places (v. 10). This is His first good deed, which supports our lives and shows the change of times. Let the weak come out of the hand of the strong: give hope to the weak, and let the lips of the unrighteous be stopped (vv. 15-16). God does this so that the weak hope for the best, and the wicked do not become proud, and the lofty tongue is curbed and the arrogant is humbled. Blessed is man, whom God rebukes, but do not turn away from the punishment of the Almighty (v. 17). If He stops distress, brings us into a state opposite to this and allows us to enjoy deep peace, then He does this not out of a different disposition, but out of the same one. Six times I will destroy you from troubles, but on the seventh you will not be touched by evil (v. 19). That is, it does not always do the same; first he allows himself to be tested, and after that he does not do the test, so there is no need to deliver. He will hide you from the scourge of the tongue (v. 20). It is no small thing, but a very great thing, to get rid of a person who does not say anything kind. There is nothing worse than language, it is worse, more unbearable than any slander, any sword. You will laugh at the unrighteous and the lawless, but you will not be afraid of the wondrous beasts 35: for the wondrous beasts will be reconciled to you (vv. 22–28). In general, not only those outside will treat you peacefully, but also the house will enjoy greater peace, and those around you will live in harmony with each other and with you. And nothing compares to the peace inside the house; What is the use of reconciliation with external enemies when there is enmity within the home? You will come into the grave like wheat that is ripe in time, reaped, or like a stack of threshing floors brought down in time (v. 26). That is, adorned with all good things, sharing the inheritance with your loved ones; so you will die, having reached a blessed old age and having no lack of either (length of) time or (necessary for) life. Job answered, saying: If someone weighed my anger, and took my illnesses as a standard, then the sands of the sea would be the heaviest (vv. 1-3). Polychrony and Chrysostom. Also δο (εἰ γὰρ) is placed instead of: “oh, if only” (εἴϑε γὰρ); anger here refers to the sadness and suffering of the soul that comes from misfortunes; By diseases we mean those that cause wounds to the body: pointing to the strength of suffering, he said: together. And what he says is this: when you see other people’s misfortunes, you become wise and, standing far from my misfortunes, you confidently give advice. If it were possible to take my sufferings and illnesses separately and, as if on a scale, weigh them with the seaside sand, then they would weigh heavier than the latter; and compares it with sea sand because it is more humid. Whenever I begin to speak, they butt me (v. 4). Look at the misfortune: in the eyes of those who should pity me, I am worthy of hatred and condemnation. For my anger (ἡ ὀργή) 36 cannot be appeased: for I see the stench of my trash, like the stench of a lion (v. 7). As if standing before the face of the universe, this glorious (husband), through the suffering that befell him, turns to everyone, so that they endure everything with firmness and do not weaken when disasters occur. No, there is not a single human suffering that the sufferer cannot derive consolation from here. The sufferings scattered throughout the universe, united together, fell upon him. What excuse can there be for someone who cannot gratefully endure some of the misfortunes he has endured, while he bears not only some, but all the misfortunes of all people? What could be poorer than Job, who was poorer than those abandoned in the bathhouse, sleeping on stove ashes and, in general, all people? These have clothes, although torn; and he sat naked, and the only clothing given by nature, the skin covering the body, and the devil spoiled it in all places with strong pus. Those are covered with straw; and he spent the night in the open air, without using simple cover. What is especially important is that they know a lot of bad things about themselves, of which they can blame themselves (and the consciousness of the justice of punishment serves as a considerable consolation in misfortune), but he was deprived of this consolation and, having spent a life full of virtue, was subjected to the suffering of the most serious villains. Those from the beginning (of their lives) were accustomed to misfortune, but he unexpectedly fell into poverty and, moreover, the most extreme one, the equal of which cannot be found. What could be poorer than the naked, unveiled? He couldn’t even dispose of any piece of land; he sat not on the ground, but on rot. So, this one misfortune serves as the cause of all disasters for people. The second misfortune after this, or rather before this, is the defeat of the body. Who has experienced this? Gradually his body became exhausted, a source of worms burst out of his members everywhere; its flow did not stop; there was a great stench everywhere; the body, which gradually decomposed and, with such exhaustion, indulged in rotting, made food unpleasant and he developed a strange and extraordinary hunger; he could not accept the food given to him. The stench, he says, I see my trash, like the stench of a lion. What is worse than this torment? Sleep did not give rest, food did not nourish. It smells like a lion’s, he says, because this animal is especially smelly. Since it is naturally greedy, God made it more disgusting than other animals; says that other animals do not eat the remains of his food due to the stench remaining in them. What can anyone say about this famine, which is new and cannot be explained? I cannot call it voluntary (or) forced, and I do not find an appropriate name for this type of misfortune; he refused the offered table and did not touch the food that was in front of his eyes, since the stench coming from the wounds on the body destroyed his appetite and made the food itself unpleasant. Pointing to this, he says: I see the stench of my trash. Hungry need prompted people to eat, and the great stench spread by the body overcame the power of hunger. Therefore, as I said, I don’t know how to call it: is it voluntary? - but he wanted to eat the food offered; Is it forced? - but he had food and no one stopped him (from taking it). What is my strength that I endure (v. 11)? What strength do I have to bear this? Consequently, he endures not because he is strong, but because piety and fear of God require it; otherwise he would have killed himself; Now he leaves this matter to prayer, and not to his courage. My neighbors did not look upon me: like a stream that fails, or like the waves that overwhelm me (v. 15). And the fact that neighbors neglect such sufferers is a matter of God’s permission. When He retreats and a person is deprived of God's help, everything becomes hostile and hostile for him. How do you blame, he says, someone who has been subjected to many calamities, left without help by everyone, distressed and tormented by the fact that unexpectedly everywhere has changed for me to the opposite? Those who were afraid of me have now attacked me (v. 16). Chrysostom and Polychrony. What can we say, he says, about our neighbors who have been despised? Even the misfortunes intensified, and these are those who shortly before trembled at my name? For if you have seen my scab, fear (v. 21). Look, he says, don’t demand cruel punishment. If nothing else, neither friendship nor good deeds, makes you compassionate, then the very sight of my ulcers should fill you with mercy. What? What do I ask for food from you, or do I demand your strength, that you save me from my enemies, or deliver me from the hand of the mighty (vv. 22-23)? Was I, he says, a burden to you in any way? Or did I turn to your assistance against my enemies? Did you ask for help in poverty with a gift? Neither before did I need you, nor now; you yourself came voluntarily, as if with the intention of comforting. Why are you acting like enemies? Teach me, but I will keep silent: if I have sinned, tell me (v. 24). If I seem to have erred in anything, show me. They could not make clear accusations, but (did this) simply by assumption. It was clear that (he) was (a man) of a virtuous life; and that he was not like that, they deduced this from the punishments that befell him. I do not ask for strength from you, but the reproach of your words will satisfy me: I will endure the broadcast of your words. Even if you attack a sire, you will ride on your friend (vv. 25–27). I do not ask, he says, for your help, do not condescend to me, do not speak as if you want to strengthen (me), biasedly, but reprove me boldly, since I am not afraid of your reproofs and, having a clear conscience, I will not be content with words, but, answering everyone, I hope to win victory. I see, however, that, without thinking about misfortune or friendship, you attack me with your accusations as if I had completely lost God’s help, and neither misfortune nor friendship softened you. But I, even if you take the opposite side, will not leave the dispute, but I will object to you and begin to defend (myself), since I don’t know anything about myself. Is not man's life on earth a temptation, and his daily life is like that of a hired servant? Or, like a servant, fear your Lord and gain shelter? Or like a mercenary waiting for his reward (vv. 1-2)? Isn’t the life of all people, he says, full of temptations and troubles to you? And isn’t every person like a hired hand who works all day long to get something, or a servant who fears his master and takes advantage of a little rest, or a hired hand in general, although not a day earner, who after many labors receives some reward? By this he wants to show the hardship and brevity of life and says: is it full only of labor, and (at the same time) also of dangers? I think he speaks of a runaway slave who is constantly in fear as a result of his flight. The words indicate this; having seized the canopy, that is, accepting, under the influence of fear, the non-existent as existing and looking for a shadow that would cover him. And if life is a test, then is it possible for someone who is on test not to fall into temptation? Thus, not because of unrighteousness, but according to the nature of things, I should endure what I endure. The nights of illness are given to us. If I fall asleep, I say, when is it day? When will I rise again: when is it evening? I am filled with illnesses from evening to morning (3–4). Do you see a grave temptation at night, which in itself is new and unusual? For all other people, although they would endure countless things, although they would be in prison, although they would be chained, although they would mourn misfortunes, although they would lose some part of the body, although they would be oppressed by poverty, illness, labor and troubles, the coming night brings comforting medicine, freeing the body from labor, freeing the soul from worries. And for Job at that time, the pier became a rock, medicine turned into an ulcer, relief became an intensification of sorrow. The night, which gives peace to all people, was (for him) a terrible storm. I ran away from the day, as from the waves, due to those unbearable sorrows, but found disturbances, whirlwinds, pitfalls and cliffs, which is why I again looked for the waves that occur during the day. Weighed down by what was, he desired what was not, hastening as a result of suffering to take advantage of the intervals. Therefore, speaking about this new suffering, I myself cried out: if I fall asleep, I say: when is it day? Whenever I rise, I say: When is it evening? Tell me why? During the day, you naturally look for the night, as it gives everyone rest from daily labors. And during the night, in the silence and oblivion of those sorrows and worries, tell me why are you looking for the day again? Because the night is harder than the day, since it does not bring rest from work, but its intensification, anxiety and confusion. Pointing to this, he said: You terrify me with dreams and visions, terrifying me (v. 14). He becomes terrified, having terrible visions at night and experiencing great fear, excitement and shock; given to other people for relaxation, it was rather a multiplication of troubles for him. My body is kneaded into the pus of worms: I pour earth on my chest, the pus is shavings (v. 5). The words: I pour earth on my chest shows that he acted, I think, no longer with a shard, but did it with the help of (clumps of) earth. Through all this, of course, he admonishes his friends about patience and about eliminating the idea that he suffers for sins, so that, based on the excessiveness of the disasters, they do not think that he is so vicious that he is doomed to such suffering. They needed to think about what concerns them, and so judge what concerns Job. Incessant pain, and pus, and worms showed patience and firmness together. My life is a quick conversation (others translated: “quick walk”), but I perish in vain hope (and Symmachus: “my days passed away in the absence of hope”) (v. 6). The words: my life and quick conversations indicate, perhaps, the transience of life, because it does not stop, but flows like a conversation. It can also mean excessive grief and that the suffering he endures brings him closer to death. And the translation: “faster than a fast walker” (makes it clear) that just as they run before they stop, so glory flies away before you reach it. I perished in vain hope, he says, my life. Why? Because I worked and did not receive a reward, because I am in misfortune and do not have a good ending. Then, stopping the conversation with friends, he finally turns to prayer and says: Even if a person goes down to hell and does not ascend or return to his home, it is less important for someone to know his place (vv. 9-10). These words of the righteous man are especially surprising because, not knowing anything about the resurrection, he was subjected to sorrows, enduring them with firmness. That he did not have a clear idea of ​​the mystery of the resurrection from the dead is evident from the fact that he who has descended, he says, through death into hell is not given the opportunity to return to his home again, having come to life again, but that the memory of him will also disappear when he is removed from the midst of the living; it is impossible for a dead person to be resurrected. Rekokh, as my bed will console (παρακαλέσει) me (and Symmachus: “will calm down” = παρηγορήσει), but I will speak to me in private on my bed (and Fedotion: “my bed will carry me away in my conversation”) 37. You terrify me with dreams and terrify me with visions (vv. 13-14). What happened to the righteous man did not happen to anyone else, because the night did not bring him rest, but increased the calamities of the day with terrible night ghosts. That in his dreams he suffered grievously, listen to what he says: why do you terrify me with dreams and visions? What kind of iron, what kind of adamantine man could endure such suffering? If each of them in itself is unbearable, then think what kind of confusion they all caused together? However, he endured all this, and in everything that happened to him, he did not sin even with his lips, and at the same time having no interval in misfortunes, but being tormented by suffering day and night. I won’t talk about what he endured during the day; but the night did not give him rest. Therefore he said: You terrify me with visions; and at the very time of rest, he says, when I hope to free myself from my thoughts, fall asleep and calm down, I have terrible dreams. This happens naturally especially with those who are subjected to trials during the day, as Ecclesiastes says: as sleep comes with many temptations (πειρασμῶν) 38 . It is possible that the devil, showing some terrible ghosts, brought him into fear and confusion with dreams. And this blessed one, not convinced that the devil is acting against him, attributes both this and temptations to God. And this was the work of the devil, since God did not harm him, but everything was done by the devil. Will the Lord offend the judge, or will all creation bear righteousness (v. 3)? Chrysostom, Polychrony and Olympiodorus. Don’t you see, he says, what is the correctness and order in creation? Is it possible for God to pronounce judgment on someone without judgment? Who created everything in order and harmony and laid the foundation for humanity, did he really violate the equality of truth in relation to you alone and expose you to misfortune contrary to justice? So, he lightly condemns the saint as suffering justly for sins, being of the same opinion with what he said before (4:1), (that is) that misfortunes are sent entirely for sins. But it was necessary to think that this happens not only to the vicious, but also to the good, indifferently, and that the righteous person who endures disasters and sorrows becomes even more amazing. since he could not convict him of sin, he turns to his sons (εἰς τοὺς υἱοὺς) 39 and says: Question the first generation of the family, and trace the lineage of the fathers: for those of yesterday are and are not known: for the shadow is our life on earth (vv. 8-9). What it says is the following. Since we are short-lived, we will ask the old ones and they will say that just as grass cannot grow without moisture, so it is impossible to maintain prosperity without truth, that the prosperity of the wicked cannot be lasting and that there are punishments for sins. Job answered and said: “Truly we know that it is so” (v. 1). What meaning do these words convey? Vem, says that the wicked perish, but the righteous do not perish. You see that he does not at all condemn God for injustice. Do great and unexplored things, glorious and great things, which are without number (v. 10). Isn’t what I said before (vv. 5-9) great, doesn’t it belong to the unsearchable, although it is visible? And not even more so invisible? Look: nowhere does he speak about the being, but only about His actions. And why, he says, point to each of them? The works of God are great, incomprehensible and countless. But I have made many strifes in vain (v. 17). This is what God said about him: but you ordered him to destroy his property in vain (2:8). Why are you surprised if he says what God said, which is in vain, not because he sinned, but that nothing will come of this torture and punishment. Even if I wash myself with snow and cleanse myself with clean hands, he has soaked me in filth, and my clothes have become abhorrent to me (vv. 30-31). Chrysostom and Olympiodor. The ancients had the custom of cleansing the impurity of the body in the bath; There was also such an ancient custom, when they wanted to show that they had no part in any sin, they washed their hands (saying): seven are innocent (Matthew 27:24) in such a matter as Pilate did regarding the Savior, and David sang: I will wash my innocent hands (Ps 25:6). So, he says that even if he was clean, these strong tests and imposed punishments show, according to the formed concept, that I am dirty and not clean, so that whoever touches my clothes considers himself defiled; everyone thinks that I suffer so much due to many sins. And he talks about this because his friends point to what happened to him as proof of his sinfulness. What he says is as follows. I appear to everyone as an example of wickedness - why didn’t I die (v. 29)? For the wicked must be taken out from among the living, so that he may not be a teacher to others. Even if I was cleaner than the sun, there is no accidental stain on me. Even those who are as close as clothing to the body, and they hated me because of the punishment; so they turned away from me, as from a sinner and criminal, as from something unclean. My body also became disgusting; it means: clothes. Or there may be words: my clothes are disgusted by me and are understood in such a way that clothes also run away from me, as if they hated me; that is, he seems to be saying, I can’t even get dressed, because I’m seriously wounded. Because I despised the work of Your hand, but I heeded the advice of the wicked (v. 3). You see that he wants to sue not because he does well, but because (he says) suffering itself prompts me to do this - I’m afraid that it will not harm - some may think either that You do not provide for the people whom you created, or that the wicked are especially favored by You and their desires are especially pleasing to You. Be sure that you are not wicked: but who is he who takes it out of your hand (v. 7)? Chrysostom and Olympiodor. And I know that I did not act wickedly, but perhaps I did something wicked out of ignorance: when You punish, no one can be justified. But if, in my opinion, I have not acted wickedly, I know that Your will cannot be avoided. That is: although I don’t know anything bad about myself (anything bad), let Your will rule, which knows better than us what we need. Thy hands make me and create me (v. 8). Chrysostom and Olympiodor. I, he says, am the work of Your hands, although I am a sinner. You see how he recognizes God as the Creator and begs to spare his own creation. Then, having betrayed me, he struck me ecu (Aquila and Theodotion: “together he drowned me all around”) (v. 8). Recognizing Him, therefore, as the author of creation and providence and as the Lord, he turns the word into a prayer, begging him to remember the weakness and short-term nature of (human) nature and that in the beginning he created by goodness and, being angry, punished with death, and says: Or didn’t you grind me like milk, but you strewed me like cheese? Ecu clothed me with skin and flesh, and Ecu sewed me with bones and sinews: Ecu put life and mercy on me, but your visit preserved my spirit (vv. 10-12). The seed from which an animal is formed is called milked milk, and just as milked milk becomes cheese, so the seed poured out and coagulated becomes nature (φύσις); this is the first state of the embryo. The seed placed in the womb, when it thickens and becomes dense like cheese, becomes nature, then it is formed or, as Scripture says (Exodus 21:22, 23), is depicted (ἐξεικονίζεται) and takes on, as it were, an image; the liquid nature is condensed and placed (in the womb) is divided into skin, meat, bones and veins; these separate parts by themselves, when the soul is present, have vital development, and when it leaves, they remain motionless. And not only, he says, gave me life, which indicates creation itself, but also showed mercy to me, by which is meant oily grace: throughout my life I enjoyed Your providence. This is what the words mean: Your visit preserve my spirit, that is, even after origin, thanks to Your providence, I enjoy life. And in general, through what is said before and here, it shows the entire course and harmony of the bodily composition. Do not say that I am pure in deeds and blameless before Him (v. 4). And he himself said: verily we know that there is no mortal who is pure before the Lord (9:2). You see how they attribute to him the opposite (of what he says). But ask the four-footed creatures, if they say, and the birds of the air, if they say: the commandment of the earth, if they say, and the fish of the sea confess. For who does not understand in all these things that the hand of the Lord has done this? Is not the soul of all living and the breath of every man in His hand? The ear judges words, but the throat eats food (vv. 7-11). Chrysostom and Olympiodor. Since they thought a lot, as if they had knowledge of God, it therefore shows that all creation knows the Creator, and that this is known not only to people, but also to the dumb, and to the inanimate earth itself: Why do you behave as if you said something important and worthy of surprise? The wicked must, of course, perish, and everyone knows this. For greater shame, Zophara said hyperbolically: ask the dumb and inanimate creatures, which, although they do not speak, (but) as if with the sound of a voice, proclaim the glory of God. After all, they feel the power of God and, like those gifted with speech, will say that the Creator is the God of all, incomprehensible in wisdom, punishing the evil, that everything is in His power, both the life of the living and death, that He easily carries out the desires of His will for every creature, that He contains and governs everything, both the life of the dumb and the spirit of man. And if the dumb, if they were gifted with speech, would proclaim God in this way, then how much more so does man, to whom reason is as innate as the ability to distinguish food undoubtedly belongs to the throat, and the ability to distinguish sounds to the ear. Some of the lists instead of: ear have: “mind” (νοῦς) 40; according to them, he says, therefore, that just as we all have a throat for discerning food and all people tend to eat, so we have received a mind for knowing God, which can understand His wisdom and power (because the mind distinguishes the mental, and the sense – the sensory) and we have all been given the ability to know the Creator of all - God. In many times is wisdom, and in many lives is knowledge (v. 12). Chrysostom and Olympiodor. It seems to me that (he) reproaches them: don’t think, he says that you have comprehended everything; if we have a mind capable of reasoning, then we need, however, a long time to comprehend; a wise man, as he grows old, advances in wisdom. Or maybe he wants to say: I know what I hear, and I had time to (acquire) knowledge. Aquila translated: “in the elders is wisdom”; Symmachus: “in the long-lasting.” (Wisdom) with people is achieved through labor and acquired over time, but with God it is acquired at will. If he overthrows, who will build? If he shuts it from men, who will open it (v. 14)? The righteous man gradually reveals to his co-questioners the doctrine of providence. Although they also talked about fishing, they fell into contradictions. He says that who could resist His will? One can be found in poverty, another in trouble, a third tormented by illness, and, in general, one can find various people who have fallen into various misfortunes, in accordance with the will of God, and no one who could change this decision. This is confirmed (then) by many well-known (examples). If he withholds the water, he will dry up the land; if he lets it in, he will destroy it (v. 15). If the rain holds back, it will destroy everything with drought, as in the time of Elijah, and if it brings it upon the earth, as in the time of Noah, it will drown and destroy (the inhabitants of it). Showing then that no one can give a reasonable explanation of what God does in each individual case except Him, he says: With Him is power and strength, with Him is knowledge and understanding (v. 16). That is, He alone tends to do everything according to reason; This naturally happens, since, having dominion over everything, it has unspeakable power. He has knowledge and reason, the most accurate knowledge of everything that exists and wise management. Conduct the advisers into captivity, the judges, the lands are in terror (v. 17). Chrysostom and Polychrony. And these are the actions of providence. By divine will and judgment, the advisers are taken into captivity, and the judges are resettled. This probably does not speak about those taken prisoner during the war, but about those who pride themselves on insight, as if to say: it strikes the wise, overthrows those distinguished by their ability to reason, and those who tell others what to do, brings them into such a state that they become unable to understand the correctness of their actions, and fall into foolishness. Both Aquila and Symmachus express this understanding; the first says: “leading the advisers to prey,” and the second: “leading the advisers to foolishness.” Look how, having shown the invincible power of God, he portrays Him as supreme in wisdom; He divides his speech between those who are glorious in life and those who are great in piety. Be numb to you and wisdom will come to you (ὑμῖν σοφία 41) (v. 5). Chrysostom and Olympiodor. If someone utters words that do not make sense, then it would be better for him to remain silent; the silent one is more likely to be (taken) for smart than the speaking one. It is better for such to remain silent than to dishonor oneself with such words, because silence gives reason to assume wisdom; whoever has made herself dumb will seem smart; and talkativeness insults the sufferer. But you, God-fearing one, do not hesitate in these words, but imitate the more holy ones, knowing that these are Satan’s machinations and that the devil works through those who slander him in order to deviate you from the faith and hinder your good intentions. He, the evil one, saw that suffering does not harm you, but exposes you even more before God; leaving the intention will do a lot of harm. The more he tempts you, the more you advance in virtue; The more it forces you to cowardice, the more you rise in spirit, endure and say: all this has come to us and has not been forgotten by You (Ps. 43:17). If you strengthen yourself in this way against temptations, then the devil will turn back with shame, and the Lord of all will remember you, will reward you here doubly, and after that you will hear: good and faithful servant, I have been faithful in a few things, I will set you over many (Matthew 25:21). Remember the patience of Job, who did not change either during joy or during temptation, firmly maintaining the height of his spirit in both situations until he received a double reward from God and was given evidence that he endured (everything) in order to appear righteous to everyone. Be silent, so that I may speak and rest from my wrath, crushing my flesh with my teeth (vv. 13-14). Just as those who bite their body during misfortunes achieve relief through this, so do I, saying this. You see that these are not the words of one who considers himself righteous, but some relief of sorrow on the part of one who, through words, strengthens the body and lightens the soul. Hear, listen to my words: I will tell you those who hear (v. 17). I want, he says, to sue; I do not shy away from the judgment seat and I know that I will not be condemned. Convincing his friends to listen to his words, to further incline them to this, he doubles the request, since he saw that they could hardly bear the reproofs that he openly and directly expressed out loud to them. By doubling listen, he either indicates a lack of vigor, or wants to arouse attention so that they listen better, since it sometimes happens that (the sounds of) voices act on the ear, but are not heard because they do not pay attention. Therefore, the Savior, arousing the listeners to proper attention, said: if you have ears to hear, let him hear (Matt. 11:15). For he wrote an evil letter against me, and charged me with the sins of my youth (v. 26). Perhaps you are afraid of me, not knowing the fragility of my nature, in which I am no different from a leaf or grass carried by the wind. Why, Lord, did he pronounce such a sentence on me? The expression: ecu wrote on me evil, that is, misfortune, is a metaphor taken from the custom of kings to announce the verdict in writing. Those who resist (v. 25) instead: you impose punishment as on one who resists. That is, as the master of a rebellious slave, You have the power to determine my punishment; it means: wrote; He said so, observing the decency characteristic of the Lord. Those who promise are like furs (v. 28). Again he speaks of the severity of the misfortune; again depicts the weakness of nature. But why did you bring the fur? Because the skin is empty, as if it contains only air, which is why many have the custom of saying that we are an inflated skin. So, don’t look, he says, at the volume and stretched skin, but pay attention to what’s inside, and you’ll see a big emptiness. Or like a robe eaten away by moths (v. 28). A robe eaten by moths means bodily suffering, by which, no less than moths, the body is eaten and destroyed. Who will be clean from filth? No one, even if he lived only one day on earth (vv. 4-5). You again see (man) paying attention to nature and striving to free himself (from it) not because of its weakness and short-term nature, and not because life is full of sadness, but because it is impossible to be pure. Over time, the sea becomes impoverished, and the river becomes empty; but a man, having fallen asleep, will not rise until the heavens are closed and they will not be awakened from their sleep (vv. 11-12). Just as in the previous words man was portrayed as dying rather than plants, so here he is more short-lived than the sea and the river, since both the sea and the river are not interrupted, but man is subject to this. Oh, if only it were so that we would die and come back to life again! But this is not the case. The sea becomes scarce and fills again, then increases, then decreases; rivers dry up and flow again. And if a person dies, he does not return to life. This is to (explain) words. And according to the allegory (κατ’ ἀλληγορίαν), there is hope for the tree (v. 7), that is, for man. If a person falls, but repents and (remains) on the ground of godliness and on the rock (v. 8), that is, in godly faith, then from the water of rebirth or tears of repentance he will grow again; and whoever dies in apostasy and sin does not have good hope. In the next century, sin, figuratively called the sea, will be destroyed; the devil and his temptations will cease, and the dead will not disappear, awaiting the resurrection. Eliphaz the Temanite answered, saying: the wise man will give a wise answer to the wind, and fill the sickness of the belly (πόνον γαστρὸς 42), denouncing verbs, which are not proper, and words, which are of no use (vv. 1-2)? Since (Job) said that I also have a heart, just like you (12:8) and: I am not (οὐκ εἰμὶ) 43 unreasonable for you (13:2), then on the basis of these words (Eliphaz) attacks him. Here, he says, is the answer of the wise man, who says that he knows everything! Fill the sickness of the womb, that is, for your consolation, you said these words and are full of suffering. He says this to Job in reproach, blaming him for two things, especially for the fact that the wise do not flaunt wisdom, and then for what you said as one who denounces us and as, of course, one who truly suffered and was struck into the womb of the mind 44 (this is what the words mean: fill the sickness of the womb), but said in vain, uselessly and without any need. The wise man does neither one nor the other, but does the opposite, and gives a reasonable answer. If, as a zealot, he grieves for the truth and wants to reprove someone, then he does not utter vain words that are not needed to fill the sickness of the belly, and does not speak offensively to satisfy the sickness and heat of his mind, what you have done. There are few things about which you have sinned, you have been wounded (v. 11). Since Job said: “My sins are my sins, teach me” (13:28), then in view of this Eliphaz accuses him of many sins and says: know that in comparison with your sins you were easily punished and did not suffer retribution equivalent to your iniquities. Then, since he cannot point out a single sin of Job, he tries to condemn him on the basis of words and says: Obedience for the death of the wicked (v. 34). That is, testimony, exposure, testimony for other people that everyone should suffer like this. And this, he says, is not at all surprising, because the end of all the wicked is unhappy, that is, death serves as an indication of the wickedness of people, that is, a shameful end will show their fate. Just as he made prosperity a sign of righteousness, so he made misfortune a sign of depravity. The obedience of the wicked is death, that is, open, obvious and not unknown to anyone. And if you want, then think about the fact that success in evil produces death, not general, but punitive. Now I have been overworked, made to be troubled, and to have become rotten (v. 7). Olympiodor and Chrysostom. It is not enough that I am being punished, but that I also seem senseless; the punishment has tormented me, torn me to pieces, rotted me, so that I am little different from those who have lost their minds. And perhaps it also says that God allowed my friends to think about me, that I became insensitive in suffering - I used “insensitive” instead, so I added rotten, since rotten members lose sensitivity. Let my prayer come to the Lord, let my eye drip before him (v. 20). As if he were saying this: may God hear this, may God see this; Heeding my prayers and having mercy on the crying one, may he stop punishing me, who suffered sorely! And this was done for you, glorious husband. The great Distributor of crowns saw your struggle, heard your prayers, looked upon your precious tears, and therefore made the reason for the struggle known. And the dripping (or shedding) of tears before the Lord happens to those who weep blissfully. Job answered and said: How long will it be toil for my soul (vv. 1-2)? See how (friends) not only do not bring comfort, but act contrary to this, promoting and helping the devil and defeating the power of the righteous. Therefore he adds: And you cast down my words (v. 2). That is, you try to refute my justifications with objections and, following the example of your enemies, you shoot words instead of arrows until, having broken the strength of your soul, you achieve a false victory. Not content with what happened, and now the three of us, as if with one mouth, say the same thing. The neighbors of the house and my servants: a foreigner was before them (v. 15). The temptation of the devil is great: those from his household who remained with him made the misfortune more severe than those who left; the latter then did nothing, and they reviled him, did not listen, spoke against him and did other things, as indicated further: I hate those who see me, and those who love them rise up against me (v. 19). Those with whom he had previously spoken began to avoid me, he says, and those who loved him before became enemies. The interlocutors, seeing what had happened to me and me in need of their consolation, began to avoid (me) as an outcast, and those close to me who had previously needed my help and even those who had benefited from me began to treat me poorly. David sings about this: he put on me evil for good, and hatred for my love (Ps. 109:5). And they are carved on iron and tin, or on stones (v. 24). So it’s written, not with an iron chisel, but much better than I asked for; then, even if it were written, time would destroy it, but this is written more lastingly (μειζόνως). Resurrect my skin, which endures this (v. 26). Oh, if, he says, God would resurrect my skin, which bears this! From here we learn the church dogma that the body, subjected to temptations and torments, is resurrected with the soul to enjoy together (glory). Therefore he said, “She who endures,” because it is unfair for one to endure and for another to be resurrected. Consequently, he knew, I think, about the resurrection and the resurrection of the body, unless someone says that the resurrection is liberation from the disasters that oppressed him. It is good to indicate the reason for the change, consistent with reason. He, he says, struck, He healed; He subjected him to torture, and He will free this pitiful body from suffering. Having later saved you from a lot of suffering, it will give you rest from the necessary work. Theodotion, having translated, “my close relative (ὁ ἀγχιστεύς) will live in the dust,” has both verses 45 combined together and read like this: “since I know that he is eternal to free me on earth, to restore (ἀναστῆσαι) my skin that endures this.” And the meaning is this: God, of whom we are descendants, is eternal (Acts 17:28); having released me into the earth through death, he will again awaken me from the earth through resurrection; or: and having resolved, that is, freed from the disease, He will again renew my skin, damaged by pus, since He induces disease and again restores, kills and gives life, which is why He adds 46. The joy of the wicked is a terrible fall, but the joy of the wicked is destruction (v. 5). And if their joy is a terrible fall and their joy is destruction, then in what, tell me, will we place this destruction, in what sorrow and despondency? Let the Menshis destroy his sons, and let diseases burn his hands (v. 10). And from here it is undoubtedly clear that punishment is sent by God if the worst dominate over the highest and the outcast gain the upper hand over the strong. Instead of kindling diseases, Aquila translated: “they will turn,” and Symmachus: “they will inflict.” Why do wicked people live, but vows and (καὶ) 47 in wealth (v. 7)? David also speaks about this: these sinners and gobblers will retain wealth forever (Ps. 72:12). And here Job says: one should not only be surprised that such rewards are received for depravity, but also that prosperity itself makes them worse. Or, having salvation from you, will you reprove (ἐλέγξεις) 48, and will he go into judgment with you (v. 4)? So philanthropic that, judging us, he allows us to say to Him, as one judging us, whatever you want. This is what he says in (the book of) Isaiah: Come, and let us be satisfied (Is. 1:18). And this: let us be exhausted means: if you have to convict Me of this; what I did was not proper, say; and I will say what I have; By condemning you, I will show you that you deserve to be punished. Who will tell you that I will find Him and come to death (and Symmachus: “to His throne”)? I declare my judgment (instead, Symmachus again: “I will bring judgment before Him”), but I will fill my mouth with reproof. I will understand the healing that he speaks to me (and Symmachus: “words”), I will feel that he will announce to me and will find it with much strength (Symmachus: “sue me”), therefore he will not forbid me (Symmachus: “let him alone not persecute me”). For truth and reproof are from Him: may my judgment be brought to an end (vv. 3–7). These words contain the following general idea: who will help me so that God will listen to me and answer me, so as to justify me? And in particular: oh, if only, he says, he could find God, oh, if only he could reach the divine throne, stand up, talk with Him, compete and get a decision from there! Oh, if, being at this divine throne, I would weep for everything that I have endured, and would also say what I have experienced, so that, speaking before Him, what I have done and what I have suffered, I would know from (my own) experience what decision He will pronounce, what medicine He will indicate against my ignorance, and whether He will attack strongly, subjecting me to even more severe punishment, or will leave the threat! Even if He uses greater force and threat against me, I know, however, that He has the truth and impartially makes reproofs, that is, decisions, and I am convinced that if I had seen Him, I would have received a decision that would give victory over you. At the end he said instead: “perfect”, since in Hebrew: “end” and “victory” are meant in one word; therefore, some of the psalms, instead of: at the end, are inscribed: “to the one who overcomes” (νικοποιῷ). So, I wanted, he says, to find out what God would say to me and whether he would also punish me. And this is said not as accusing God of injustice, but as denouncing friends who do not have a sound understanding of Him. You see how he received what he asked for: he was awarded a divine conversation and an answer - this is exactly what is stated at the end of the book. If he himself judged this, who is there to oppose him? for you yourself will and create (v. 13). He saw my path and that I always tried to obey Him; but who can contradict Him when He pronounces judgment? What I am convinced of is this: in all this, let that which pleases God be done, and let no one resist His judgments. If He condemned me, who acted justly, and decided to subject me to such suffering, then who can contradict? Absolutely no one. He has the power that accompanies the will, and His purpose is fulfilled. Do not ask me for an account of divine providence. One thing I know is that I am not aware of anything about myself. And if I am exposed to disasters, I do not condemn divine management; but, not knowing the reason, I say that I did what I wanted, and falling on my face I bow, not thinking about anything else. For this reason I will sweat at his presence, learn from him, and fear from him (v. 15). I have not sinned, he says; what does this (mean)? God has the right to punish not only for sins, but also beyond them. The Lord softened my heart and the Almighty cared for me: I did not know that darkness would come upon me, but darkness would cover my face (vv. 16-17). It was not by human order, he says, that this unexpected misfortune occurred; I think this is a blow from the hand of God. And he said well: before my face, since this is not general darkness, but my sadness. Baldad of Savhea answered and said: What is the beginning, if not fear from it (vv. 1-2)? From here I will begin, he says, the word and make an introduction. Everything is filled with fear and trembling and there is no one who will be able to escape that hand. And about what Job said: whoever knows that I will come to Him (33:3), he says that first of all it is scary to remember God. How righteous will a man be before God, or who will purify for himself what is born of a woman (v. 4)? Since Job said: “I wanted to go to judgment” and; “Although I have not sinned, yet I am punished,” then (Baldad) again says that there is no one righteous among people, nor completely pure, therefore you seek judgment and inheritance in vain. Job answered and said: Who are you following, or who do you want to help? Isn’t this why he has great strength and has a strong muscle (vv. 1-2)? I don’t blame, he says that you took the side of God: that’s how it should have been; however, I shouldn’t have been condemned. It is possible to speak a word for God and not allow it to be blamed. Having said this to him with mockery, as someone who wants to appear as a new defender of God, of whom everyone has an idea, as wise and strong, he turns his speech to the power of God, showing that he glorifies the power of God better than him, and says 49. Place the order in darkness, and the whole thing will test itself (v. 3). He said well: put a rank on darkness, showing that it usually disappears and comes. Who drives away this darkness? Where does this order come from in this matter? Then He reveals His power, now His wisdom, showing that He does not want to demand an account from Him: God wisely examines the ends and outcomes of everything, He says, embracing everything with an incomprehensible providence. Therefore, he does not delay the punishment of the wicked without reason, nor does he inflict it in vain, having arranged everything in moderation, in order and harmony. He said to man: This godliness is wisdom, and to shun evil is knowledge (v. 28). The highest wisdom is to honor God, and not to engage in unnecessary things and to investigate what is happening. There is nothing equal to this art, there is nothing stronger than this wisdom, there is nothing better than fear of God. For I saved the poor from the hand of the mighty, and I helped the orphan, who had no helper (v. 12). Having first attributed to God the care and preservation of himself, he glorifies himself in the Lord. Pay attention to the fact that he attaches importance not to avoiding evil, not to sacrifices, like the Jews, but to what pleases God (judge, it is said, the orphan and justify the widow, Is. 1:17) and doing good. He saved, he says, he helped the poor and the orphan. Let the blessing of the perishing one come to me (and Symmachus: “has come”), and let the widow’s lips bless me (v. 13). You know that the category of widows is somehow ungrateful, not by their own nature and not by disposition (of soul), but due to oppressive poverty (after all, this is a hotbed of poverty) and that praising a benefactor is a difficult matter. But they also blessed Job. And these good deeds are described so that we can imitate. We have clothed ourselves in righteousness; we have clothed ourselves in court like a robe (v. 14). After he said: to save the wretched from the hand of the strong, by the way he added that he was clothed in truth, since those who stand up for others themselves often act unfairly. But he is not like that, but he is ready, he says, to go to court; This is how I decorated myself. Although others are angry at this, indignant, consider (it) difficult and difficult, but not me, he says. Just as others adorn themselves with a mantle, so I adorn myself with a fair judgment, not just today, tomorrow - otherwise, but as it is always necessary to put on clothes, so (considered it necessary to protect the weak. But who made him a judge? He was a self-elected judge, according to virtue, like Moses; such were the leaders to be. You saw him in temptations, as far as it was possible to see (and words cannot give an exact image; no power of words is able to imagine so to the listeners, grief, torment, the severity of grief and the confusion that comes from such a storm, as my own test of this). What was he like when he was rich? A common refuge for all, a common father for all, a common doctor, and even more than a doctor. Listen to what he says. The eye is blind, and the foot is lame (v. 15). You see how he was more than a doctor. For those who were maimed, he replenished nature and what they could not correct with art, he provided (with his) care, replacing, through great care, the members of the body (they were missing). How the healthy, with strong legs, and sighted, held themselves deprived of these members of the body, without feeling lameness and injury due to his great care for them. Therefore, I did not say that I consoled the lame and the blind, I did not say: I alleviated misfortune, or: I destroyed the feeling of injury, but: I was their eye, they saw, thanks to me, with my help they did not experience their own misfortune, they did not look for leaders, guides; I turned darkness into light for them everywhere. Look at the apostolic signs. With your eye you were blind, not returning your eyes (because there was no such grace), but doing something that did not feel misfortune. And today’s people make even sighted people blind. He did not say: I did it through servants, but: I myself corrected the errors of nature, which occurred not only from people, but also from nature itself; I supplied the missing members of the body to those in need by delivering what was necessary and with great forethought. And the meaning of this: he enlightened blind minds, helped the spiritually blind, and himself became their eye; and he gave feet to those who were lame in spiritual life, through instruction he became their foot, and guided both. The eye is taken in the sense of mental, and the scythe in the sense of moral guidance. I was a father to the weak (v. 16). And here he did not say: he consoled the orphans, but: he did not allow this orphanhood to be felt, for this misfortune to manifest itself - as with regard to injury, he, with special care, destroyed in the needy the consciousness of the disaster that had befallen. In these words one can hear the voice of one who helped the weak and infirm. Look how long it takes for him to say this. But I will fight even though they do not know (v. 16). This is much more (than the performance of the duties) of a judge, because those who carry out the judgment sit, waiting for the offended, and when they make a statement, then the best of the judges provide their assistance; many, however, do not do this. And he surpassed even these best, and compared to the existing ones in many respects became higher, since he did not expect that the offended would come to him, and not after their application he provided help, but he himself carefully walked around, looking for those suffering insults, and not just looked, but with great vigilance, with great care. And you will see this clearly if you delve into the meaning of the expression. He didn’t say: he was looking, but: he was discording, even without knowing it, he was looking for him, he was busy, he was constantly scouting, setting everything in motion, to find out if the one suffering the offense was hiding. You see the care that extended not to property, not to food and clothing, but to the dangerous legal cases of others. From the midst of their teeth the plundering is taken away (v. 17). Look at the difficulty of the matter: the thing that had been swallowed up, he says, and the one that had already been appropriated, I returned, because I did not lose hope and did not weaken if the thing had already been captured, but I also retrieved what had been absorbed, showing my fellow servants the care of a good and caring shepherd and, as has been said, tearing out the sheep’s legs and the edges of the ears from the lion’s mouth. I rejoice when I use verbs to them. Like a thirsty land you wait for rain, so these are my sayings (vv. 22-28). Look what he says: neither wealth made him hated, nor the defense of the offended, nor anything else like that, but everyone listened to him with pleasure. Now they teach me in part, whose fathers they humiliated (ἐξουδένουν) 50 , and who were not considered worthy by the dogs of my flocks (v. 1). He said: humiliated, not despising them out of pride, but because he clearly saw their wickedness, in accordance with the words: the wicked one is humiliated before him (Ps. 14:4): he considered such as nothing. The words: they teach me partly were said, in my opinion, not because they showed part of the benefit, but because (before) he taught others, and now they taught him; that's why it's said so. And the expression: not worthy of dogs means not that they are worse than this barking animal, but that he did not consider them worthy to follow dogs. I did not consider them, he says, worthy to lead the dogs of my herd. He refused their leadership, as not arousing respect either in age or in virtue. Taught, he says; Who? and who? The younger are the age of the elder, the wicked are the one who was not like that, the simple and ignorant are the glorious and renowned. In the following words he also indicates their weakness, saying: I wept over every weak person, and sighed when I saw my husband in trouble. But I waited for good things, and behold, I found more evil than these days (vv. 25–26). When I was rich, I did nothing like this: I did not rejoice in the misfortunes of others, which I experience now, finding many who rejoice in my misfortunes. On the contrary, I cried and sighed. It is no small thing, beloved, to have a compassionate disposition. And the words: I expect good things, but having faced the days of evil, I understand that as a result of sympathy for others, I expected good things, but it turned out contrary to my hopes. This is how Symmachus translated it: “I was expecting good, but bad things came.” I have laid a covenant before my eyes, that I will not think of the maiden (and Symmachus: “and I thought nothing of the maiden”) (v. 1). Job observed the strictness of the Gospel; what Christ commanded after he came, he carried out in practice. And since the one who looked with lust had already committed adultery (Matthew 5:28), he directed his eye so as not to notice the beauty of the girls. What will those who are with them say (συνεισάκτους) 51 and claim that they live dispassionately with them and do not suffer harm? If this were the case somewhere, then those who are tempted should be spared. Let it be that even when living with a girl, you are clean from all unclean passions, but you harm others who are weaker. However, blessed Job did not dare to attribute such strength and wisdom to himself. Having achieved every virtue that had become higher than the snares of the devil, having shown - the first and only - such patience, having surpassed in the hardness of his soul all iron and adamant and having defeated the power of the devil, he was afraid of this struggle and considered it impossible, living with the girl, to remain dispassionate and pure, so he completely abstained not only from such cohabitation, but also from a simple glance and meeting, and he made it a law not to look at all with his eyes. girl. I have laid a covenant, he says, in my eyes, that I will not think of the maiden, that is, I will not think, I will not look. He saw, clearly saw, that not only for those living together, but also for those looking intently at the girl’s face, it is difficult, and perhaps impossible, to avoid the harm that this entails. And if Job is not great enough for you to compete, although we are not worthy of his rot, if you consider this example to be the lowest height of your soul, then think about blessed Paul, who tamed the body according to (the rules of) strict wisdom, enslaved it (1 Cor. 9:27) and led his life in struggle. Therefore, Christ, showing the difficulty of this matter, not only did not allow anyone to look at the faces of women, but also threatened those looking with such punishment as for adultery, and did not legalize celibacy, but, bearing in mind the essence of the matter, said: he who is able to accommodate, let him accommodate (Matt. 19:12). But those who are weak, even if they ask for something, do not fail to receive it (v. 16). You see how he was free from contempt, how fair he was, how he was a common doctor for everyone, a common haven, a common refuge for those in need, whatever they had, and not in such a way that he satisfied one and refused the other, but whatever it was, even if it required (to satisfy it) labor, significant expenses and overcoming dangers. And look: he helped those from whom he did not expect anything: widows, the poor, the powerless. For the fear of the Lord embraces me, and I cannot endure it because of its burden (v. 28). Such was the philanthropy of the righteous man. What will anyone say about contempt for wealth? And he fulfilled this in abundance, since not only did he not want someone else’s, which many people allow themselves to do nowadays, but he even gave away his own in complete abundance. That's why he said: If I took away my gold and my strength (and Symmachus: “my dispassion”) and if I hoped for a valuable stone? Even if we rejoice, do I have much wealth (vv. 24–25)? Therefore, when it was taken away, he endured it very easily: and when it was found, he generously gave alms; he fulfilled every virtue. Those who possessed such (wealth) were, after all, stricter than those who had nothing; He who has nothing is not so far from wealth as he is; everywhere the (mental) disposition (γνώμη) is crowned. And let me lay my hand also upon the numberless (v. 25). That he was not strongly attached to the goods that he had, listen to what he says: even if he rejoiced, do I have much wealth? What are you saying, oh man? Don't you rejoice in wealth when it flows? Not at all, he says. Why? Because I saw its impermanence and transience; knew that the acquisition was unreliable. Or do we not see the sun rising and becoming impoverished, and the moon begging? There is no more in them (v. 26). What he is talking about is this. If the stars in the sky, constantly shining, experience some change, the sun is eclipsed, and the moon disappears, then is it not extremely crazy to consider earthly things to be solid and unchanging? Therefore, he did not rejoice when it was (wealth), and was not sad when it was gone, since he knew the nature of it. This brilliant light disappears, disappears and no longer appears. Look at the reason for the change in the luminaries. Thus, creation helps us not only in the knowledge of God, but also in wisdom: when you see that the great sun (shines), marvel at the Creator; when you see what is eclipsed, recognize the transience of human affairs. If what is most brilliant on earth ceases, diminishes and perishes, then how much more everything else. If so much that is useful and necessary, without which we cannot live, is subject to change, then even more so is it insignificant and not necessary for us. Even though my servants had often decided: who would allow us to be satisfied with his flesh, how much good it is for me (v. 31)? So, was he meek, and not lustful and loved? See this too as an excess. Just as during times of misfortune he endured everything that befell him with all patience, so during times of prosperity he acquired every virtue in great perfection, not simply and not just as it happens, but reaching the highest degree. So he turned out to be meek, not only with others, but also with slaves; hence any leniency, when someone is philanthropic with a subordinate and avoids violence. That's why the servants said: who would let us be satisfied with his flesh? These words speak of the crazy love that the servants had for him, who were his ardent admirers for what he did for them. They gravitated so much, he says, towards me, they were so disposed, so tightly attached, so loved, that they wanted to be satisfied with the flesh itself (to absorb and eat), as a result of strong, fiery love. I was so good and pleasant to the maids that if they could get enough of my flesh, they would do it with pleasure. And the stranger did not dwell outside, but my door was open to everyone who came (v. 32). This is a sign of love of strangers, of Abraham's nobility. I had, he says, a common house, a common meal, considering what was mine not as mine, but as the Master’s. The Lord gave, so let part of the bread be divided among the fellow servants. From this you see moderation, philanthropy, you see kindness, generosity. Since the good was common, he opened his right hand to everyone and opened the house. He did not do what many allow, inquiring and investigating those who accept (alms). But my door, he says, is open to everyone, and no one is allowed outside. Even though I sinned unwillingly, I hid my sin, for I was not ashamed of the multitude of people, which I could not tell before them (vv. 33–34). To become righteous, first reveal your sins. He says that I did not make anyone a witness to my exploits, but regarding my sins I wanted everyone to know them. Therefore, I was not ashamed of the multitude that was in the city in order to confess my own sin in front of them. Even if I allow the weak to come out of my doors with empty bosom: 52 who will give me one who will listen to me (v. 34)? What he says is this. If I despised the needy, let no one listen to me. Look: he did not say that he gave to the one who came, but: he did not agree (to let him go empty-handed) and did not want to (receive the gift). He used violence against those who of their own free will did not want to come to him; he knew that in this way he was making an acquisition. What efforts the poor make, bothering those who could give them a helping hand, he used this, bothering those who were supposed to receive help from him, not allowing them to leave empty-handed. Not only accepting them, but Having fed him, he generously and cordially provided relief in their poverty. Elius, the son of Barachiel the Buzite, answered, saying: I am the youngest of years, but you are the elders: and you kept silent, afraid to tell you my trick (v. 6). We will draw conclusions about his understanding in two respects: on the basis of silence and his words. Lest anyone say: Why didn’t you argue with us about God at the very beginning, he pointed to (his) age and said that he was silent, expecting to hear from you something sublime and worthy of surprise. Look how unambitious he was, how he conceded the primacy. And behold, if you did not reprove Job, answer him with his verb from you (v. 12). (With these words) it says either that when you refuted Job, you refuted it incorrectly, or that you then kept silent. Absolutely, he says, they did not say that they acted wisely, taking the side of God and making speeches for Him. They sinned no less in that they could not refute Job and allowed him to say this; It's not smart on your part either. Nor can you say that you have received grace and wisdom from God as those who defend Him, because you were defeated by Job. She was horrified, not answering anyone: she swore words from them: they endured: for they did not speak, as if they had not answered (vv. 15-16). Some say that these two verses do not belong to Elius, but to the writer who inserted in the middle (of his words) an indication of the silence of his friends. And I say that they also belong to Elius, only they have a form of speech called an apostrophe (κατὰ ἀποστροφήν) 53: he speaks about them (about friends) as if he were having a conversation with another. Since they were defeated by the words of Job and by silence showed the worthlessness and uselessness of previous speeches, that’s why I speak. That’s why he adds: but I was patient and did not use verbs, thinking that they might object. And when they stopped and could not go further, reflected by the words of Job, he began to speak. My belly is tied up like a bottle of vengeance (and Symmachus: “like new wine corked”) or like a forging bottle that has been torn apart (v. 19). Here it is shown that Elius, before, strongly wanting to speak, restrained himself, endured and was ready to burst, so that great patience was needed. To have the power to hold speech is especially a matter of wisdom. They will cry out from the multitude of slander; they will cry out from the arms of many. And do not say: where is the God who created me, who organizes the watches of the night (vv. 9-10)? Chrysostom and Origen. Don't you see that everything, like in an army, is established, every object remains in the proper order with the greatest precision, nothing from everything (in the world) exceeds its limit and does not end up in foreign places? So, when people sleep, no one plots; when the animals come out, then they sleep. Look: Elius expresses praises to God and hymns when he says: I am holding night watches. Do you want to know how God arranges the watches of the night? This whole age is night, there is darkness; the light is kept for you; Now you see with a mirror (1 Cor. 13:12), but someday you will see the light. So, this is night, and guards are needed for this night, so that the guards appointed during the nights will protect those in the night from robbers, animals and enemies. Who are these guards? The angels encamp (Ps. 33:8). Judge before him, if you can praise him, as you do now (v. 14). Olympiodor and Chrysostom. Think, he says, about the greatness of God, if the mind can accommodate (His) glory (τὸν ὕμνον). Why do you want to sue such a great one, when you cannot properly glorify Him, and even when He punishes you? If He sat down, he says, at the judgment seat and laid down the laws, you would not praise Him, you would not glorify Him according to His worth, given what has happened to you now, when you think that you are suffering offense and punishment. It is not a great matter that one cannot adequately glorify God. And the fact that he who has to seek judgment from Him cannot, given what befalls us, glorify Him according to his dignity, is of great importance. I stopped talking to Elius, as the Lord spoke to Job through the storm and clouds (v. 1). Since the cloud is a symbol of heaven, then, wanting to place the sky itself before Job as His throne, (God) brought (him) closer to him in order to excite his mind and convince him that the voice was rushing from above, as in the atonement of the ark; This, I think, happened on the mountain when a cloud appeared, so that they would know that the voice (was) from above. Who is hiding this advice from Me (Symmachus: “dark in thought”)? keep the verbs in your heart, Am I thinking of concealing them (v. 2)? Look what it does. These words lead, it seems to me, to the conclusion that he had something else on his mind. Since Job’s thoughts were occupied by many things that he did not dare to express, he frees him from this in advance and shows that he cares about human affairs and sees everything clearly. The speech begins from the previous one, which was especially unforgivable. After all, if what he dared to say was difficult and unbearable, then even more so. Therefore, he applies medicine to this previous one. Who is this, speaking, first showing the distance between God and man and as if saying: tell Me, who decides to hide from Me, as if he knows the unseen? Are they not words if you don't say them? It was born (in the mind) and became a word. Therefore, it is in vain to hide what cannot be hidden. You see how he speaks meekly, correcting and rebuking. Gird up your loins like a husband: I ask you, but you answer Me (v. 8). Since he was depressed by sadness, with these words he raises him up so that he can listen to what is said. He begins his speech with a question that has a particularly accusatory character, and shows that he created everything wisely and intelligently, and that it is unusual for someone who has done so many great things with wisdom to leave the person for whom he created everything to random, severe suffering. Indeed, we learn (here) unspeakable secrets. What was said to Job was no more said to him than to us. Gird up your loins like a husband. And we need the same readiness and elevation (of spirit). Where was ecu when the foundations of the earth were founded (v. 4)? What are you saying, he asks? Having established the earth for you with such care, will I despise you, for whom I created it? Therefore, he does not speak about wisdom in the creation (of man) and art in (his) education, but from the abundance (of wisdom) in (the creation of) earth and sky he shows that if the world enjoys such industry for your sake, then how much more so do you? He did not say: when I created, but always on the foundations, because that very thing was a work of great art, so that the earth, which has no foundation, no support, no support, was placed, and this huge body was so arranged and firmly established that during such a time it would not shake. Who can measure it or weigh it? Or who brought the rope to nudes (v. 5)? Yes, it was not simply and not by chance that the land became like this, but I think that if anything had been added, it would have been unnecessary, and equally, if it had been taken away, it would have harmed it. This is what the measures and rope indicate. Set boundaries for it, covering the gates and bars (v. 10). Here it shows that (the sea) is positioned so securely, as if it were connected; therefore reliability. In further words he shows lightness - he adds: Cut off the wicked from her (v. 13). He talks about robbers, grave diggers and all others who take advantage of the night for their evil deeds. When light appears, they do not openly appear on the earth, but shake themselves off it and move away, because they hate the light as it exposes them. Or did you create clay from the ground and plant it on the earth (v. 14)? Olympiodor, Severus and Chrysostom. Is it possible, he says, that you, Job, took dust moistened with water and created man from the earth? And adorned it with the Word, like I did? And opened the world of beauty?.. From this it is clear that others (animals) did not have reason (τὸ λογικόν), which was given to man as a predominant gift, because a rational animal is called verbal. To plant on earth means to command dominion over everything on earth. As for me, I am amazed at God in the following two respects: that He created the human body perishable and that in corruption He showed His strength and wisdom, since a weak essence especially shows the wealth and power of art: He gave clay and ashes such a harmonious structure and invested such feelings, so different and heterogeneous, that they can think so much about so many objects. From the earth, from that substance from which only tiles and bricks are made, He made such a beautiful eye and gave it such power that with the help of a small pupil it sees and embraces so many objects. Did ecu come to the treasures of snow, and did ecu see the treasures of hail? Should you be subject to this in the hour of enemies, in the day of battle and battle (vv. 22-23)? Chrysostom and Olympiodor. He calls it treasuries (θησαυροὺς) 54 not because it is a place of storage, but because, as if drawing from treasuries, He shows it when He wants. So, have you seen, he says, how I prepare snow and hail when they are not visible? Or, can you use them against enemies, what can I do? You see: he wants to show timing - that this happens not just, but on time. He uses snow and hail against enemies and when he wants to punish someone. Then he talks in detail about everything else - I mean rain, frost and winds. Do the lightnings follow and go? Do they say, “What is there” (v. 35)? You also see responding lightning, not because they can say: what is, but because everything, as if animate, obeys God. Who then gave wisdom to the women of weaving, or cunning to eat (v. 36)? Sever, Chrysostom and Gregory the Theologian. Depicting the creation of heaven and earth, the barriers of the sea, the setting of stars, the falling of rain, and so on, through which he controls our lives, he says: who made women, otherwise weak, wise in the preparation of fabrics and the art of making them multi-colored through dyeing threads and decorations? Along with the great, the Divine Scripture mentions the small and expresses surprise at the wisdom of women in preparing fabrics: who, he says, gave wisdom to the women of weaving and (καὶ) cunning? This is the work of a rational being, high in wisdom and reaching to the heavenly. This varied wisdom is not accidental; its benefits are not small. The love for the skillful preparation of fabrics is not neglected, nor is it discarded as unnecessary; Divine wisdom is manifested in it; God is not ashamed to call it His own, calling no one else its giver and leader, but Himself. Will you catch the poison of the lions and satisfy the souls of the serpents? For they are afraid on their beds and sit in the wilds as snares (vv. 39-40). Why is he talking about this? (To show that) if I have such concern for these unnecessary (animals) that are not used to serve you, then how much more so for you? What is the actual benefit of them for humans? Have you ever understood the time of birth of goats living on stone mountains? Did the ecu notice the disease at the birth of the elena? Did ecu count the months of their births, and did ecu resolve their illnesses? Did ecu feed their offspring without fear, and did they take away their illnesses (vv. 1-3)? He said well: did you see that since this animal, always running and jumping, is in motion, fear and anxiety, then how, he says, does it not abort, but the embryo comes out intact? The words: did the ecu resolve their illnesses are said for greater expressiveness: they give birth by themselves, without the need for midwifery. And the words: did ecu feed his children without fear are expressed more clearly by Theodotion, saying: when they give you their children, will you save them? In the words: did you track down their illnesses, if illnesses are understood in the sense of suffering (at birth), then track down is used instead of: “you will stop”; Will you, he says, stop illness (birth)? (And if illnesses) in the sense: “suffered during the pains of birth and born,” then trace means: send it away. This is how Symmachus also understood it, who translated: “what they give birth, they leave behind.” When newborns are raised, they are allowed to walk wherever they want. The next verse expresses this idea. Who is it that let the donkey go free, and who loosed its bonds (v. 5)? Who, he says, established this, who laid down the laws of nature? Since the laws are constant and cannot be damaged, the animal remains strong and indomitable; Even if you made a lot of efforts, you will not subjugate him to your power. Or did you surround the horse with force (and Theodotion and Symmachus - the first translated: “neighing”, the second: “cry”) and did you clothe his neck with fear (v. 19)? He turns the speech to the most useful (animals), mentioning the tame horse, and says a lot about this animal: how proud, how brave he is, how useful he is for war, how suitable he is for saving a person. You see that both he and the donkey are proud, but one is subject to (man), and the other is not. And do not have faith until the trumpet sounds (v. 24). He hears, speaks, a trumpet, knows this sign of war and makes a military sound from afar. Is it by your cunning that the hawk stands, spreading the krill motionless, in vain to the south (v. 28)? See how a little says a lot. But why did he not mention the will, nor the sheep, nor any of the other such animals, but only those that are useless and seem to exist in vain? This shows that if wisdom and industry are visible in such people, then even more so in those. Is there food for the Lord's muscle (τοῦ Κυρίου) 55 (v. 4)? That the subject of My care is people, this is evident from questions about annual and daily changes, about celestial phenomena and the industry of animals. And why did I subject you to such a temptation? Now you have heard that the very reason for abandonment is the discovery of your virtue, so that you give proof of it. Find out here that I, without being hostile, allowed you to be struck, because what strength do you have for Me to enter into a fight with you? Is your muscle the same as the Lord's? Do you have equal power? Or do you loudly shout at him (v. 4)? Not just for show, thunder and everything else, but for the knowledge of God. See how through all this the modesty of his nature is revealed, and does not say that you are modest, but that I am great and cannot do what I do. Do not let your beasts eat grass like oxen (v. 10). It is possible that this verse speaks of sensual wild animals, which often, by the will of God, change their nature - after all, it is surprising that a wild animal is not bloodthirsty, but feeds on the food of an ox. Since this is unusual, he asks Job if he can make the animals eat grass and not meat. Then he talks about two of them, one of which lives on land, the other in the water, in the sea. It is not unknown to us that many understand the devil in these words, understanding them in an allegorical sense (κατὰ ἀναγωγὴν). However, you need to take care of the story in advance, and when an allegorical explanation can benefit the listener, then you should not neglect it either. Do the pagans feed on it and do the Phoenician people share it (and Aquila: “share it among the Canaanites”) (v. 25)? The size of his body is such that it can be sufficient for an entire people. However, he speaks about this, not as if it is going to happen. The Phoenicians are mentioned because of their trade. In the same way, I reproached myself and fell away, and I remember earth and ashes for myself (v. 6). This is repentance (ἀπολογία) for everything that happened before. Not having been delivered from temptation, he says this, but being in adversity, he sang a song. “I put myself at nothing,” he says, “I repent of the past, I was not unworthy of this.” What about God? since he condemned himself, he justified him. Look at holy men, how, having been rewarded with the highest, they acquire greater humility. So Abraham, when he saw the Lord, said: I am seven earth and ashes (Gen. 18:27). Now take seven bulls and seven rams and go to my servant Job, and he will make a sacrifice for you (v. 8). I would not have commanded this if there had been a law. He himself (Job) becomes a priest when they bring sacrifices, and look: he offered for children, he brings for friends. You see how, by showing his forbearance, he makes them witnesses of the virtue of this husband. It also shows the severity of sin through the purpose of a large amount of sacrifice, because so many sacrificial animals would not have been necessary if the sins that had to be forgiven were not great. Shows that the sacrifice was not enough. If it were not for his sake, he says, he would not have forgiven your sins, from which it is clear that he forgave them too. The Lord gave aggravation, a great blow to Job before, and aggravation (v. 10). God allowed the devil to show all his power; and when he had released all the arrows and there was no way left to attack, then he led the fighter out of the place of competition so that the victory would be clear and undoubted. But he was the father of Dawn (Zαρὲ), the son of Esau, the son of the mother of Bozarah: as if he were the fifth from Abraham (v. 17). When this righteous man shone, the Jews were still in Egypt; had then to leave, so that if they had wanted, they would have found a considerable remnant from the fire of piety, because it was unnatural (for him) to hide from them. After all, if (his) remains are shown today, then even more so they were shown when the events were fresh and everyone who lived in Arabia could know much of what had happened. Friends who came to him, Eliphaz from the sons of Esau, king of Temania (Theodotion translated: “son of Jehoshaphat”), Baldad the Savhaean ruler (again Theodotion: “son of Ammon, son of Hobor”), Zophar, king of Minea (v. 17). Let each of those reading, looking at this glorious fighter as a prototype, imitate courage, be jealous of patience, so that, following the same path and courageously repelling all the attacks of the devil, he can achieve the blessings promised to those who love God, so that the suffering of this blessed one becomes a medicine in our troubles, so that the fierce storm (that befalls) him serves for our salvation in misfortunes. With everything that happens to us, let us think about this saint, and looking around at the totality of disasters in the universe, let us maintain firmness (of spirit) in what befalls us, and as a child-loving mother, stretching out her hands everywhere, meeting and receiving children stricken with fear, we will always resort to this book; and although the most severe and lasting calamities would befall us, we, having received (from it) completely sufficient consolation, will be delivered (from them) by the grace of Christ, the true God, with whom be glory to the Father with the Holy Spirit, now and ever, and to the ages of ages. Amen. The words of St. Ezekiel are read here: ϑυγατέρας αὐτῶν οὐ μὴ ἐξἐλωνται, which reading does not represent a literal reproduction of the words of the prophet, neither according to the ancient translation lists of the 70, nor according to the Hebrew text, which could surpass or from the inaccuracy of the list from which this one is taken passage, or because the saint did not quote these words with literal accuracy. In this sense, blameless is used in the Holy Scriptures about a lamb that had no defects, for example. Exodus 12:5; Lev.1:3. Δίκαια instead of what is read in the Greek copies συνετά = more meaningful, as translated in Slav. B. Ὁ ποιῶν δικαιοσύνην according to the most ancient Vatican list and unlike Alexander. and others, in which, according to the Hebrew text, it reads: κρίμα καὶ δικαιοσύνην = judgment and truth (Slav. B.). According to the text of the Patrology: ἀπὸ τῶν ὀρέων = “from the mountains” contrary to the usual reading of the Greek lists: ἐπὶ τῶν ὀρέων. [This is the form in the publication. – Editorial of the ABC of Faith. ] Word: δίκαιον, not read in the Slavs. B., read here in ancient Greek. lists and heb. text. Δίκαιος οὗτος ζωῇ ζήσεται, without ἐστιν after the first two words, as the latter is read in ancient Greek. lists with which Slav agrees. B. The usual reading of this passage among the 70 is: ἡ δὲ ϑύρα μου παντί ἔλϑοντι ἀνέωκτο. Εἰ δὲ καὶ εἴασα ἀδύνατον ἐξελϑεῖν ϑύραν μου κόλπῳ κενῷ = my door to everyone who comes. Here in Patrology it reads: καὶ συνέτριψα μύλας ὀδόντων instead of the usual Greek reading: συνέτριψα δὲ μύλας ἀδίκων = I wiped off the members of the unrighteous. Ἐν γαστρί is not readable in the text of Patrology due to an obvious malfunction of the list or edition. Ovel is a sign in the form of a horizontal line, which Origen used to mark places in the Old Testament books that were not readable in the Hebrew text. The words indicated by Chrysostom are read in the Hebrew text, and the words following them are not found in it: καὶ ἔργα μεγάλα ἦν αὐτῷ ἐπὶ τῆς γῆς = and deeds he ordered upon the earth; the latter are read only in the translation lists of the 70. These words in Patrology read: ἢ μὴν εἰς πρόσωπόν σε εὐλογήσει, which means “will He truly bless You?” The first Greek word in the ancient lists is usually read: εἰ = ​​“even.” The Slavic translation of this passage is more consistent with the Hebrew text, in which it begins with particles: “im lo” = if not. Word: ἀκούσας, unreadable in ancient Greek. lists as in Hebrew. t., but located in the Slavs. B., read here. Instead, in the ancient translation lists of the 70 it reads: καὶ οὐκ ἄξια ἤ έν [possibly, ἤτασέν? - Ed. AB] με ὧν ἥμαρτον = and not according to the merit of torturing me, because of them I have sinned. The word: τῷ Κυρίῳ is read here in accordance with Sinai and Alexander. list., in ancient. Vatican. sp. it is missing. The Greek translation of these words reads the same as above. Τοῖς χείλεσιν or (see below): οὐδὲ ἐν τοῖς χείλεσιν is read by Chrysostom according to the Alexandrian list, contrary to the ancients. Vatican. sp. and the Hebrew text, where these words are missing. Chrysostom has no corresponding words to your thoughts. For the meaning of these words according to the translation of the 70, see I. 11. At this point λέγων is read according to the text of Patrology and the ancient translation lists of the 70. Words: Lord... For me, even if you don’t destroy it, there are no Patrologies in the text. Here the text adopted in Patrology is either not accurate or not complete. Nowadays (= νῦν read in Slav. B. and in ancient Greek lists, is absent in the text of Patrology. Corresponding to Slavic; the saying: ἴνα τι is absent from Chrysostom. as in the ancient Vatican. list; it is located in Alexander. sp. Instead of what is read here in the text of Patrology: φηάν, it seems more likely to read: φημί, using which expression the saint had in mind the explanation he made above (in 1:22) of words similar to those read here. In euros t. (see the Russian translation of the Bible Synod. ed.) what is missing here, against the Greco-Slavic, are the words: what happened to him.. . before God; words read here in Slav. V.: and God will not give madness are absent in the ancient verses. translation of 70. That is, Judas, about whom the words were spoken. Not – οὐ, read before be afraid of the Slavs. B., agrees with Alex. and Sinai words. Greek translation, is absent in the text of Patrology, as in the ancient. Vatican. sp. Corresponding to the words of Slav. V.: His secret path is not found in Greek translation in Patrology, as well as in the most ancient books. 70; in euros they are readable in the text. In Patrology, according to the list of translations. 70, reads: ἐσπούδασας = (literally) “hurried.” Here it also reads ἐσπούδασας. “Them”, not read here in Slav. B., read in the text of Patrology and in ancient Greek. lists. There is, in all likelihood, an omission here in the text. The next ones are directly next to Slav. B. the words: “I will diviim with stone” are not read in Patrology, as in ancient times. Vatican. list; in Alexander. sp. etc., as well as in Hebrew. i.e., they are. Ὀργή is read according to the ancient. Vatican. sp.; in Slav. B. instead: my soul agrees with Sinaisk. and Alexander. sp. Συμβαστάσει με ἐν τῇ ἀδολεσχίᾳ μου ἡ κοίτη μου. Instead of πειρασμῶν it is read in ancient. Greek lists: πειρασμοῦ. The Slavic translation corresponding to this - in place in the text - saying: care apparently serves as a transfer of the Hebrew text. See the Russian translation of the Synodal edition, where this corresponds to: worries. Instead of: to sons, according to the meaning of the words given below, it is necessary to read: “to ancestors” (εἰς τοὺς προγόνους). Νοῦς is read in ancient. Vatican. and Alexander. Greek lists translation. This is how these words are read in Patrology and in ancient times. Vatican. sp. Slavic translation: Alexander follows you in wisdom. list where it reads: ὑμῖν εἰς σοφίαν. It is also read in the ancient, translation lists. 70. In ancient Greek lists translation another arrangement of words: οὐκ ἀσυνετότερός εἰμὶ. In agreement with them, the Slavic translation leaves, however, without transmission the second negation, when it says: I am not more reasonable instead of: I am not more unreasonable. Read here: τὴν τοῦ νοῦ γαστέρα πλησσόμενος. Of course, verses: 25 and 26. The words themselves are not given in the text of Patrology; they mean, one must think, the last words of the 20th article: for this was accomplished by the Lord. This is: and, missing in Slav. B., found in the text of Patrology and in sp. translation of 70. Instead, in sp. translation of the 70 reads ἐλέγξει σε, according to which in Slav. B.: He will expose you. The very words of Job are not given here in Patrology. Instead of what is read in Slav. B.: destroying. Συνεισάκτοι were the name given to the virgins who lived in the houses of the wifeless ministers of the Greek Church. Corresponding to the words of Slav. B.: if he had not feared, the Greek text is absent in Patrology, as in the ancient ones. sp. translation of 70. An apostrophe is a rhetorical turn consisting of the speaker addressing a personified object or an absent person. θησαυροὺς means not only “treasure”, but also “treasury”, a place where treasures are stored. This τοῦ Κυρίου corresponds to the reading of the ancient. Vatican Sp.; in Sinai and Alexander. sp. - τὸν Κύριον. You might be interested in: