Книга 2 [глава 1, стихи 1–22]

1. The Holy Scripture appears before the eye of the mind as a mirror in which we see our inner face. In it we recognize our ugliness and our beauty. There we will find out how successful we are and how far we are from the goal. It also tells about the deeds of the saints and thereby encourages the hearts of the weak to imitate. After all, when it remembers the victories of the saints, their battles against vices, then it heals our infirmities. Thanks to the words of Scripture, the mind trembles less during temptations, because it sees before it so many victories of strong men. Sometimes it shows us not only their courage, but also makes known their failures, so that in the victories of the brave we see what we should imitate; and in falls - what we should fear. Job is described as strengthened by trial, and David as defeated by temptation, so that the virtue of the saints strengthens our hope, and their failures teach us the caution of humility. As much as they inspire those who rejoice, so much do these cause fear; and the soul of the listener, instructed sometimes by the firmness of hope, sometimes by the humility of fear, will not be rashly proud, since it is oppressed by fear, but it will not despair, suppressed by fear, since the example of virtue is confirmed in the confidence of hope. Verse 6. And there was a day when the sons of God came to present themselves to the eyes of the Lord; Satan also came among them 5 . 2. You should pay attention to how Holy Scripture already at the beginning of the narrative depicts the nature and completion of what is happening. Indeed, sometimes it communicates about future events by the position of a place, sometimes by the position of a body, sometimes by a description of the weather, and sometimes by the season. Thus Scripture depicts the meaning of what follows and the end of what is happening by the position of places when it says of Israel that they could not listen to the words of God on the mountain, but received the commandments on the plains. By this it shows the subsequent weakness of the people, who will not be able to rise upward, but through careless, depraved living will sink to the very bottom. The position of the body indicates the future when in the Acts of the Apostles it says that Stephen declares himself to be seeing Jesus Christ standing at the right hand of the Power of God. Standing is characteristic of those who help. And we see that the one who helps in battle during the war is standing upright. The description of the weather foreshadows the future. So, for example, since no one from Judea believed when the Lord preached, the Evangelist first says: “And it was winter” (John 10:22). For it is written: “Because iniquity abounds, the love of many will grow cold” (Matthew 24:12). And therefore it shows the time of winter to indicate the coldness of anger in the hearts of the listeners. Peter's denial is prefaced in the same way: “Because it was cold, he stood by the coals warming himself” 6 (John 18:18). When the warmth of grace cooled inside him, he again, due to inflamed infidelity, rushed to the love of temporary life, as to the fire of Christ’s persecutors. The time description indicates the end of the action. So, Judas went out at night for treacherous betrayal, not intending to return to mercy. Therefore, when he went out, the Evangelist says: “It was night” (John 13:30). That is why it is said to the unrighteous rich man: “This night your soul will be taken from you” (Luke 12:20). The soul that is led into darkness is taken away not during the day, but at night. Solomon received wisdom without intending to remain established in it, which is why it is described that he received it in a dream and at night. I also remember that the angels come to Abraham at noon, and come to punish Sodom in the evening. So, since temptation serves blessed Job for victory, it is said that it is given during the day. And there was a day when the sons of God came to present themselves to the eyes of the Lord; Satan came among them 3. Who are called the sons of God if not the chosen angels? Although they are known to serve the All-Seeing Creator, one must understand where they come from to stand before the Lord. Reporting this, the Truth says: “their angels in heaven always see the face of My Father who is in heaven” 7 (Matthew 18:10). Together with Her, the prophet says: “Thousands of thousands served Him, and darkness stood before Him” (Dan. 7:10). So, if they always see and always serve, then an effort must be made to find out where those who never go come from. But at the same time, through the Apostle Paul it is said: “Are they not all ministering spirits, sent out to serve those who are to inherit salvation?” (Hebrews 1:14). Since we know that they are sent, we thereby know where they come from. But look, we add questions to questions, and in trying to untie the loop, we tie a knot. After all, how can they always stand and see the face of the Father if they are sent to us to serve for salvation? However, we will quickly resolve this issue if we remember the very subtle nature of angels. They do not move away from Divine contemplation, so as not to lose their inner joy; since if, moving away, they leave the gaze of the Creator, then they can neither raise the fallen, nor proclaim the truth to the ignorant, and cannot give the blind a source of light that they themselves have lost. The difference between angelic nature and ours lies in the fact that we are both limited by place and covered with the blindness of ignorance, while the spirit of angels, although limited by place, nevertheless, their knowledge extends immeasurably higher and wider than ours. They are filled with knowledge both inside and outside, as they contemplate the Source of knowledge Himself. What can those who know Him who knows everything not know that can be known? So, their knowledge is much wider compared to ours, but compared to Divine knowledge it is narrow; just as they themselves are spirits in comparison with our bodies, but in comparison with the highest and unlimited Spirit they are bodies. That is why they are sent and are coming; because through the fact that they are limited, they move away, and since they are internally present, they never leave. Therefore, they always see the Face of the Father, and yet they come; since they come to us with a spiritual presence, and through internal contemplation they serve where they come from. Satan came among them 4. Let us try to find out how Satan could come among the chosen angels, who had previously left their lot cursed, driven out by pride. But it is truly said that he came among them, since, although he lost bliss, he did not lose his nature similar to them. And although he is burdened with punishment, he rises due to his subtle nature. It is said that he came to the Lord among the sons of God, since the Almighty Lord, with the gaze with which he contemplates everything spiritual, also sees Satan among the subtle nature. Testifying to this, Scripture says: “The eyes of the Lord see the bad and the good” 8 (Prov. 15:3). But the words “Satan came to the Lord” contain a difficult question for us. After all, it is written: “Blessed are the pure in heart, for they will see God” (Matthew 5:8). How can Satan contemplate God if he can in no way be pure in heart? 5. But it should be noted that, as it is said, although he appeared before the Lord, he did not see the Lord. He comes to be seen, not to be seen. We ourselves see the Lord, but we do not see the Lord. So the blind man, since he is under the sun, is himself covered by its rays, but does not see the light that illuminates him. So, Satan was among the angels before the Lord because the Divine power, which sees and penetrates everything, also sees the unclean spirit that does not see it. For since those who run away from the Lord cannot hide, since everything is naked before the Sight of the Most High, then the absent Satan is now present. Verse 7. And the Lord said to Satan: Where did you come from? 6. What does it mean that God does not say to the coming angels: “Where did you come from,” but asks Satan: “Where did you come from?” After all, we ask when we don’t know. For God, ignorance means rejection. So to some He will say at the end: “I don’t know where you come from; depart from Me, all you workers of iniquity” (Luke 13:27). Likewise, it is said that a truthful husband who refuses to fall into lies does not know how to lie; this does not mean that he does not know how to lie if he wanted to, but that he despises telling lies because of his love for the truth. Isn’t it because God says to Satan, “Where have you come from,” that he rejects his ways as if they were unknown? So, the Light of Truth rejects the darkness that it does not know, and the Judge worthily condemns the ways of Satan, and seeks as if he does not know. That’s why the voice of the Creator says to the sinning Adam: “Adam, where are you?” (Gen.3:9). Of course, the Divine Power knew to what refuges the sinful slave had retreated; but since he sees him fallen, already, as it were, hidden under sin from the eyes of Truth, then, since the darkness of his error does not approve, he calls him and looks for him, saying: “Adam, where are you?” , as if not knowing where the sinner was. By calling, He shows that He is calling for repentance. By searching, he clearly indicates that he does not know those sinners who should rightfully be condemned. The Lord does not call Satan, but also seeks him, saying: “Where did you come from?” , because God never calls a fallen spirit to repentance, but condemns him, not knowing the ways of his pride. So, while Satan is convicted of his ways, the Lord does not ask the faithful angels: “Where did they come from,” because their ways are as known to God as they are carried out by the Creator Himself. And while the angels serve only His will, their ways cannot be unknown to Him, since they have always been before His approving eye. Verse 7. And Satan answered the Lord and said: I have walked around the earth and passed through it 9 . 7. Usually, walking around indicates thoroughness of work. Satan, working, walked around the earth, because he refused to remain calmly in the heights of heaven. And by the fact that he says that he does not fly, but passes, he shows how much he is depressed by the weight of sin. Satan, passing through the earth, walked around it, because, having fallen away from that flight of spiritual power, he, suppressed by the weight of his malice, went out to the circle of work. And about his adherents through the Psalmist it is said: “The wicked walk in circles” 10 (Ps. 11:9), since they do not seek the internal, but are weary in external work. Verse 8. Have you not seen My servant Job, that there is no one like him on earth: a simple and righteous man, and one who fears God and shuns evil? 11 8. Since we have already previously revealed clearly and in detail what it means when Job is called by the Divine voice simple and righteous, and one who fears God, and who shuns evil, we will not repeat what was said, so as not to be slow in moving on to what was not said. We must carefully examine how the Lord spoke to Satan, and how Satan answered the Lord. You need to understand what kind of conversation this is. This, of course, is not that God, Who is the highest and infinite Spirit, or the devil, who is not clothed with flesh, like people, would generate the sound of a voice through the breathing of the lungs and the expulsion of air through the organ of the throat. But when the Incomprehensible speaks to the invisible, it is necessary that our mind, moving away from the image of human conversation, rushes to a sublime and unknown way of conversation. When we want to express externally what we feel inside, then we say it with our voice using the vocal apparatus. As if behind the wall of the body we stand inside the recess of the mind, hidden from prying eyes; but when we want to open up, then, as it were, we go out through the door of language to show what we are like inside. The spiritual nature is not like that, since it does not consist of two: the mind and the body. Therefore, when the incorporeal nature is reported to speak, it should be understood that its speech does not always have the same form. Otherwise God speaks to the angels, otherwise the angels speak to God; otherwise God is to the souls of the saints, otherwise God is the souls of the saints; otherwise - God to the devil, otherwise - devil to God. 9 . Since no bodily obstacle interferes with the spiritual nature, God speaks to the holy angels by showing His hidden, invisible things in their hearts. So they see everything that they should do in the very contemplation of truth, and such contemplation of joy is like sounding commandments. To them who see it is suggested, just as it is said to those who hear. This is what God says in their hearts when he brings down punishment for human pride: “Come, let us go down and confound their language there” 12 (Gen. 11:7). To those who are close, it is said “come” because never to depart from the contemplation of the Divine means to always approach Him and never retreat with your heart, just as constant movement tends to always come. It is to them that He says: “Let us go down and confuse their language there.” Angels rise because they see the Creator. They descend because they strike the creature with great severity in its illicit exaltation. The fact that God says: “Let us go down and confound their language there” means that He in Himself shows them what they should do; and through the power of inner contemplation, mysteriously pours into their minds the judgments intended to convey. 10. But the angels speak to God in a different way, just as they speak in the Apocalypse of St. John the Theologian: “Worthy is the Lamb who was slain to receive power, and riches, and wisdom” (Rev. 5:12). The voice of the angels praising the Creator is nothing other than the very admiration of inner contemplation. To admire the miracles of Divine power is to speak. After all, an enthusiastic and reverent movement of the heart is a cry into the ears of the Unlimited Spirit. Such a voice shows itself as if through individual words, although it is created by countless types of admiration. Thus God speaks to the angels, showing His will through visions; The angels speak to God by rising in admiration when they see the highest of themselves. 11. Otherwise God speaks to the souls of the saints, and otherwise the souls of the saints speak to God. Elsewhere in the Apocalypse of St. John says: “I saw under the altar the souls of those killed for the word of God and for the testimony that they had. And they cried out with a loud voice, saying: How long, O Lord, Holy and True, do you not judge and avenge our blood on those who dwell on the earth? And white garments were given to each of them, and they were told to rest for a little while longer, until their fellow servants and their brothers... were completed in number” (Rev. 6:9–11). What can a soul’s request for vengeance mean if not that they desire the day of final judgment and the resurrection of the bodies of the destroyers? Great is their cry, great is their desire. After all, the less someone desires, the less they shout; and the more fully the desire is poured into this desire, the greater the cry is brought into the ears of the Unlimited Spirit. So, the words of souls are desires themselves. For if desire were not a word, the Prophet would not have said: “The desire of their heart has been heard by Your ear” 13 (Ps. 9:38). But the mind that asks moves differently, and the one from whom they ask moves differently, and the souls of saints so strive for the inner solitude of the bosom of God so that, while staying there, they can calm down. Why is it said that those who always agree with the inner will ask? Why do those who know the will of God and who know the future ask? But they say that imprisoned in Him, they ask Him for something not because they desire something different from His will, which they know. But the closer they cleave to Him, the more clearly they perceive from Him what they should ask, consistent with what they know He wants to do. They drink from Him what they desire, and, in a way incomprehensible to us, according to foreknowledge, they are satisfied with what they desire. They would diverge from the will of the Creator if they did not desire what He desires, and they would cleave to Him less if they repelled the One who wanted to give with bad desires. They are given the Divine answer: “Calm down for a little while longer, until your co-workers and brothers complete the number.” To say to willing souls: “calm down for a little while longer” means to breathe consolation into the fire of their desire from foreknowledge itself. Thus, the voice of souls is their desire, and God responds by strengthening them in their desire with the certainty of reward. His answer that they should wait for the gathering of their brethren imbues a voluntary expectation in their minds, that while they wait for the resurrection of the flesh, they would give thanks for the increase in the number of brethren that should be gathered. 12. Otherwise God tells the devil, otherwise the devil tells God. What God says to the devil means that He rebukes his ways and deeds with a stern reprimand. It is said this way: “Where did you come from?” The devil’s answer to God is that he cannot hide anything from His almighty greatness. That is why he says: “I walked around the earth and passed through it.” Verily, his speech is what he has done, since he knows that he cannot hide his deeds from His eyes. Notice here we learn that God speaks to the devil in four ways, and the devil speaks to God in three. The four ways in which God speaks to the devil are that He discovers his wicked ways, that he exposes the piety of his chosen ones against him, that he allows him to tempt their innocence, and that he sometimes forbids without wanting to tempt them. He denounces his wicked ways, asking: “Where have you come from?” He sets the piety of his saints against him when he says: “Have you not seen my servant Job, that there is no one like him on earth?” Allows him to tempt their honesty, saying: “Behold, all that he has is in your hand” 14 . He forbids him to tempt when he says: “Just do not stretch out your hand on him.” The devil speaks to God in three ways: when he makes his way, when he exposes the integrity of the elect to false accusations, and when he demands that he be allowed to tempt their innocence. Of course, the one who says: “I walked around the earth and walked through it” makes his way along his own path. He accuses the honesty of the elect when he says: “Is Job fearing God for nothing? Haven’t you fenced him around, and his house, and all his property?” 15. He demands to tempt his innocence when he says: “But stretch out Your hand and touch everything that he owns, will he bless You?” As we saw above, it is for God to say, “Where have you come from?” , means, by the power of His justice, to condemn the ways of his malice. For God to say: “Have you not seen My servant Job, that there is no one like him on earth,” means to consider such of His chosen ones as righteous, which the fallen angel, of course, can envy. The fact that God says: “Behold, all that he has is in your hand,” means that in order to test the faithful, He allows this attack of the secret power of his malice against them. When God says: “Just do not stretch out your hand on him,” he limits the devil from the immoderate onslaught of permitted temptation. The devil says: “I walked around the earth and passed through it,” because he cannot hide the cunning of his malice from the invisible eyes of God. The devil says: “Is it for nothing that Job fears God?” , in his secret thoughts complaining about the righteous, and envying their success, and out of envy looking for ways to condemn. The fact that the devil says: “Stretch out your hand a little and touch everything that he owns” 16 means that he is suffocating from the anger boiling in him, wishing the righteous sorrow. After all, by envy seeking to tempt them, he actually begs for evidence of their righteousness. Now that we have briefly talked about the types of internal conversations, let us return to the interrupted presentation. Verse 8. Have you not seen My servant Job, that there is no one like him on earth: a simple and righteous man, and one who fears God, and who shuns evil? 13. In the previous word we have already shown that the devil took the contest not against Job, but against God; the subject of the competition between them was Job. And if in our conversation we say that Job is guilty of his words amid misfortunes, that it is lawless to think, then we say that in his thoughts he forgot God. Here you need to pay attention to the fact that it was not the devil who first asked blessed Job from the Lord, but the Lord praised Job before the devil. And if God did not know that Job would certainly remain in his righteousness, he would not have mentioned him to the devil. And He will not allow one to perish in temptation, about whom even before the test, because of the praises of God, strong fires of envy were kindled in the mind of the tempter. 14. But when the ancient enemy does not find anything bad that can be reproached, he tries to distort the good into bad. And when he is defeated by deeds, then in order to accuse, he examines our words. When he does not find the opportunity to accuse in words, he tries to denigrate the intention of the heart, as if good deeds are not born from a good spirit, and therefore should not be considered by a good Judge. He sees a tree blooming and bearing fruit in the summer, and as if he is trying to lay a caterpillar at its roots. For he says: Verse. 9, 10. Is it for nothing that Job fears God? Didn't You fence him around, and his house, and all his property? You have blessed the work of his hands, and his possessions are spread throughout the earth 17 . 15. It’s as if he openly says: “What is surprising if someone who has received so much good on earth also lives innocently? He would be truly innocent if he remained good in the midst of misfortune. Why is he called great if his every deed is accompanied by a varied reward?” The crafty adversary, seeing that the holy man acted well in prosperity, hastens to condemn him before the Judge with the help of disasters. The Apocalypse speaks about this in the voice of an angel: “The slanderer of our brothers has been cast down, who slandered them before our God day and night” (Rev. 12:10). The Holy Scriptures often refer to favorable times as “day” and times of adversity as “night”. The devil does not cease to accuse us day and night because he presents us as guilty of both prosperity and disaster. During the day he accuses, showing how poorly we used our well-being. At night he accuses when he shows that we have no patience during tribulations. But since Job has not yet been touched by sorrow, the devil cannot accuse him as if in the night. Since he was famous for his holiness in prosperity, the devil pretended that Job did good things for the sake of prosperity. He slyly argued that Job did not possess property to serve God, but worshiped God in order to have prosperity. There are people who wisely use this world to enjoy God. And there are people who casually want to use God to enjoy this world. When the devil speaks about Divine mercies, he thinks that this belittles the labors of a strong worker. Since he could not condemn his life based on his deeds, he condemns his thoughts. It is slandered that Job serves God not out of love, but only for the sake of temporary well-being, that he lives righteously only outwardly. Not knowing the strength of blessed Job, but knowing that the true test for everyone is adversity, he seeks to tempt him, so that the one who walked calmly during the day in prosperity, at least at night, would come across disaster, and would lie defeated by sin and murmuring before the gaze of the One who praised him. Verse 11. But stretch out Your hand a little and touch everything that he owns - will he bless You to your face? 18 16. Note, When Satan seeks to tempt a holy man, he nevertheless asks the Lord to put forth His hand. After all, although the devil, out of extraordinary pride, rises above the Creator Himself, he still does not recognize the power to touch Job. The devil knows that he cannot do anything on his own, since the spirit in him did not arise from himself. That is why in the Gospel the legion being driven out of man says: “If you drive us out, send us into the herd of swine” (Matthew 8:31). Is it surprising if he who cannot himself enter into the pigs, without the hand of the Creator, does not have the power to touch the house of the holy man? 17. It is known that Satan’s will is always evil, but his actions are always fair, since he has his own will, and his power comes from God. He strives unjustly to do only what God, in His justice, allows him to do. This is stated in the book of Kings: “An evil spirit came from the Lord against Saul” 19 (1 Samuel 18:10). This is one and the same spirit: both “from the Lord” and “evil”. "From the Lord" because it receives power from His just power; “evil” - according to the unfair desire of one’s will. Therefore, there is no need to be afraid of someone who is strong only when he is allowed to. One should fear only the One Whose unjust will of the fiercely attacking enemy serves for righteous judgment. He asks to extend his hand a little, because he wants to destroy external things. And Satan will not believe that he has done anything great until he wounds the soul, so that, by striking, he will be separated from that fatherland, far from which he himself lies, struck by the weapon of his pride. 18. But what does it mean when Satan says: “will he bless you to your face”? We look at what we love and turn our face away from what we want to give up. Thus, what is the face of God if not the knowledge of His favor? The devil says: “Stretch out Your hand a little and touch everything that he owns - will he bless You?” By this he seems to want to say: “Take what You gave. If he loses what he has received, he will not seek Your favor when temporary things are taken away. After all, if he does not rejoice in them, then he will begin to despise Your goodness with slander.” Truth is by no means overcome by the cunning demands of Satan, but yields to the lies of His enemy in order to increase the reward of the faithful servant. Therefore he immediately adds: Verse 12. Behold, all that he has is in your hand; just don’t stretch out your hand on him. 19. In the words of the Lord one should see the dispensation of holy love, just as He allows our enemy to act, and restrains him, and allows him, and curbs him. Allows something for temptation, but withholds other things. “Everything he has is in your hand, but do not stretch out your hand on him.” He gives away his property, but protects his body, although later it will also be handed over to the tempter. God does not allow the enemy to do everything at once, lest he crush the slave, striking him from all sides. When many evils befall the chosen one, then, by the amazing grace of the Creator, they are distributed in time so that separately it is possible to endure what, collected together, would destroy. Therefore, the Apostle Paul says: “God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also provide the way of escape, that you may be able to endure it” (Cor. 10:13). And the Prophet David says: “Test me, O Lord, and tempt me” 20 (Ps. 25:2), that is: “First examine my strength, and then send temptation as far as I can bear.” However, what was said: “Behold, all that he has is in your hand; just do not stretch out your hand on him,” we can understand differently, since, although the Lord had already tested his brave fighter, He, however, wanted several battles with the enemy to take place; and although the victory of a strong warrior is always undoubted, the Lord again allows the returning enemy, defeated in one battle, to attack, so that he will again be defeated; and the victory of a faithful servant becomes only more wonderful because the defeated enemy is preparing for new battles against him. Verse 12. And Satan departed from the presence of the Lord. 20. What does it mean that Satan has departed from the presence of the Lord? Where can you go from the One who is present everywhere? For He says: “I fill the Heavens and the Earth” (Jer. 23:24). And His wisdom says: “I alone walked around the circle of heaven.” By His Spirit it is written: “The Spirit of the Lord fills the world” (Wis. 1:7). The Lord also says: “Heaven is My throne, and earth is My footstool” (Is.66:1). And it is also written about Him: “He measures the heavens with the palm of his hand, and encloses the whole earth in a handful” 21 (Is. 40:12). He resides both inside the place on which he sits and outside it. He shows Himself measuring the sky with the palm of His hand, and enclosing the earth in a handful, because He Himself is outside all created things. After all, what is contained within is located outside in relation to the Container. Through the throne on which He sits, the inner and highest being is designated; through a handful in which it contains - the external and the lower. After all, One and the Same is both inside everything and outside everything, and above everything, and below everything, He surpasses everything in His power, and below everything in His humility, in His greatness He is outside, in His subtlety - inside, He controls from above, He contains below; from the outside it encloses everything, from the inside it penetrates everywhere, and not with some part above, but another below, or one is outside, and the other inside, but it is all the same everywhere, governing, supporting and supporting, governing; surrounding penetrates and penetrating surrounds; sometimes it controls from above, sometimes it supports from below; sometimes it circles around from the outside, sometimes it fills from within; governs from above without embarrassment, supports from below without difficulty; penetrates within without diminishing, and surrounds without without increasing. So He is both below and above without place; It is large without increasing, and thin without diminishing. 21. How did Satan come out from the One who is nowhere physically present and is present everywhere with His boundless essence? While Satan, suppressed by the power of holiness, as if standing before the face of God, he did not have the power to fulfill the desire of his malice. But he left the presence of the Lord, that is, freed by God from the tightness of internal abstinence, he moved on to the fulfillment of his desire. Came out from the presence of the Lord, as the evil will, freed from the bonds of discipline, got to work. When, as it is said, he could not accomplish what he wanted, it was as if he was standing before the face of the Lord, since Divine grace restrained the action of his malice. But he left His face because, having received the opportunity to tempt, he rushed to realize his malice. Verses 13–15. And there was a day when his sons and daughters were eating and drinking wine in the house of their firstborn brother, a messenger came to Job and said: the oxen were plowing, and the donkeys were grazing near them, and the Sabeans attacked and took everything, and struck the youths with the sword; and I alone was saved to tell you 22. 22. Notice that the times correspond to temptations. The devil chose the time for temptation when the sons of blessed Job gathered for a feast. The enemy considers not only what to do, but also when to do it. Although he gained power, he also sought the right time for destruction; thus we clearly see God's management, since the joy of abundance is a harbinger of suffering. Look how cunningly the damages caused are reported. It is not simply said that the bulls were taken by the Sabeans, but that they were taken while they were plowing. The fruits of their work are mentioned in order to increase suffering. That is why it is written in the Greek texts that it is not just donkeys that are taken away, but those bearing fruit. Thus, lesser animals hurt the listener more because of their fertility than because of their own value. And disasters strike the spirit with greater sorrow because they are many and come suddenly. Sorrows are also multiplied by the speech of those who report. As it is said: Verse 16. While he was still speaking, another comes and says: The fire of God fell from heaven, and struck the sheep and the youths, and destroyed them; and I alone was saved to tell you 23. 23. So that the grief of the listener would be no less than from the destruction of things, the devil encourages Job’s soul to be confused by the very words of the messengers. Notice how cunningly he says: “Fire of God,” as if he wants to say: “You are suffering punishment from the One Whom you wanted to appease with so many sacrifices; you endure the wrath of Him whom you served daily until you sweat.” After all, when the devil shows that God, whom Job served, caused evil, he recalls the wound of his retreat; and until Job brings humility to his mind, he feels that he served in vain, and complains about the injustice of the Creator. After all, a pious mind rests in the consolation of Divine grace when it sees itself suffering calamities from people. And when he notices that the storm of temptation outside is intensifying, he withdraws and runs inside the haven of conscience, in search of hope in God. The crafty enemy, wanting to crush the strong chest of the holy man at the same time with human hostility and despair in God, first speaks of the attack of the Sabeans, and soon reports that the fire of God came down from heaven; so as to exclude, as it were, any possibility of consolation, turning into an enemy the One who could comfort the soul in the midst of disasters: and while the tempted one feels that he is abandoned by everyone and oppressed from everywhere, and the more he despairs, the sooner he begins to grumble. Verse 17. But while he was still speaking, another comes and says: The Chaldeans settled down in three companies, and rushed at the camels and took them, and also killed the youths with the sword; and I alone was saved to tell you 24. 24. And so, in order for Job to suffer from human malice, the devil reports about the attack of the Chaldean detachment, and in order to strike with the hostility coming from God, he again shows anger from heaven. Said: Verses 18–19. While this one was speaking, another one comes and says, “When your sons and daughters ate and drank wine in the house of their firstborn brother; suddenly a stormy wind rushed in from the desert, and shook the four corners of the house, and the broken house crushed your children, and they died; and I alone was saved to tell you 25. 25. Since Job was not struck by one sorrow, he is wounded twice and thrice in order to be struck in the very heart. So, it is said about the hostility of the Sabeans, about Divine punishment by fire from heaven, that people again kidnap camels and kill youths, and Divine anger attacks again when the rushing wind shakes the corners of the house and kills the children. Since it is known that without the Higher will the elements cannot waver, it is understood that the elements are directed against Job by the One who allows them to move, although Satan, having once received power from the Lord, is able to shake the elements to carry out his meanness. We should not be embarrassed by the fact that a fallen spirit can cause a storm in the air, because it is known that water and fire are also used for the use of those sentenced to hard labor. So, we found out that they report evil, they report it a lot, they report it suddenly. But when he first announced disasters, he inflicted a wound on the hitherto calm heart, like a healthy part of the body; when it attacks again, hitting the heart with blows, then on top of the old wounds, it inflicts a new one to induce grumbling. 26. See how cunningly the ancient enemy tries to crush the patience of the holy man, not so much by the loss of things, but by the very series of messages. First he seeks to report on small things, then on more serious ones, and finally on the death of children. The father would not have accepted the loss of household items so hard if he had already heard that he had lost his sons, and would have suffered less from the loss of property, knowing about the death of his children. After all, an inheritance means nothing if those for whom it was preserved are the first to perish. Starting with the least, Satan reported the worst at the end, so that as Job learned the worst, each wound would cause sorrow to his heart. See how skillfully so much bad, destructive and sudden news is communicated, so that due to such suddenness and gradual increase, this sorrow would not fit into the heart of the listener; and the blasphemy could flare up in him so much more, how much more sudden and numerous bad news he was excited. 27. I don’t think it’s possible to ignore the message that the sons were feasting in the elder brother’s house when they died. It has already been said before that feasts are hardly without errors. But what can we say about the children of Job, if even in our time it is generally known that the elders restrain the younger ones in pleasure by their upbringing; when the elders themselves indulge in pleasures, then the reins against the debauchery of the younger ones are weakened. Who will keep himself in strict discipline if those who received the right to limit themselves have relaxed in pleasure? They died while feasting at their elder brother's house because the enemy gains the greatest power against us when he knows that those who should be disciplining themselves choose to enjoy instead. He has the greater freedom to strike us, the more inactive those who could resist mistakes are. We do not believe that the sons of such a person indulged in the passion of gluttony, filling their bellies. But we know that even if someone does not go beyond the limits of the need for food, nevertheless, amid the feast, the vigilance of the mind weakens, and, relaxing in carelessness, becomes less attentive in the battle with temptation. The enemy destroyed the sons while they were in the house of the first-born brother, since the ancient enemy seeks the death of the younger ones through the carelessness of the elders. We learned how many arrows of sorrowful news struck Job; Let us now hear how our brave husband stands among the wounds. Verse 20. Then Job stood up and tore his clothes and shaved his head and fell to the ground and bowed down 26. 28. Some think that philosophy consists in great firmness, when, overwhelmed by the severity of discipline, they do not feel the lashes and pain. Others feel the blows of the whips so strongly that, shocked by immeasurable pain, they fall into a murmur. But anyone who tries to adhere to true philosophy must certainly follow the middle path. There is no true valor in the hardness of an insensitive heart, since even very insane people, with their limbs frozen, cannot feel any pain, although they are wounded. On the other hand, whoever feels pain from the lashes beyond what is necessary loses courage; and because his heart is touched by excessive sadness, he cannot bear injury. And therefore, the one who should be corrected from his evil deeds by scourging, instead only increases in depravity. Against the insensibility of those subject to scourging, the prophet says: “You strike them, but they do not feel pain; You destroy them, but they do not want to accept admonition” (Jer. 5:3). Against the cowardice of those who are afflicted, the Psalmist says: “They will not endure in grief” 27 (Ps. 139:11). They would withstand grief if they endured adversity with peace of mind. But once they lose courage amid the lashes, they are deprived of constancy of endurance among the sorrows they find. 29. Since blessed Job adheres to the rules of true philosophy, he remained in the middle with amazing calm. And this does not mean that he neglected the scourging without feeling the pain; and on the contrary, feeling pain beyond measure, he went mad against the judgment of the Scourger. When he lost all his things, all his children, he rose, tore his clothes, shaved his head, fell to the ground and bowed. The fact that he tore his clothes, shaved his head, and fell to the ground shows that he undoubtedly felt pain from the scourge. And the word “bowed down” clearly indicates that he did not oppose the judgment of the Striker when he suffered pain. He was not completely untouched, lest he should despise God in his insensibility, and, on the other hand, he was not entirely shaken, lest by suffering excessively he should sin. But since there are two commandments about mercy: love for God and love for neighbor, Job grieves for his sons in order to express love for his neighbor, and in order not to deviate from love for God, he prays in grief. Often those who worship God in favorable times love the Scourger less in difficult times. But blessed Job shows by external actions that he recognizes the blows of the Father’s lashes. And by remaining humbly praying, he shows that even in the midst of pain he does not retreat from love for the Father. So, he falls under blows not because he was proud and insensitive, but so as not to seem alien to the Striker; he falls to worship Him. The ancients had a custom that anyone who looked after their appearance and at the same time grew their hair would cut it off during times of sorrow, and, on the contrary, those who cut their hair in times of calm would grow them back in times of sorrow. Consequently, blessed Job kept his hair in times of peace, but when sorrow came, he shaved his head; since he was struck in everything by the hand of the Most High, then, of course, he takes on a special appearance corresponding to repentance. But let us listen to what the one who lost all his property, lost his children, who tore his clothes, shaved his head and fell to the ground says: Verse 21. Naked I came from my mother’s womb, naked I will return there 28. 30. Oh, how high stood, guided by inner prudence, that man who lay on the ground in torn clothes! Since, according to the judgment of God, he lost everything, then, strengthening himself in patience, he remembered the time when he did not possess anything of what he had lost, and, seeing that he once did not have it, reduced the grief of deprivation. Great consolation when losing things can be found by remembering the time when we did not have what was lost. We rightly call the earth mother, since she gave birth to us all. That is why it is written: “The yoke is heavy on the sons of Adam from the day they left their mother’s womb until the day they return to the mother of all” (Sir.40:1). Blessed Job, in order to mourn with patience what is lost, carefully considers how he came here. And he adds, skillfully strengthening patience, remembering how he will return there, and says: “Naked I came from my mother’s womb, naked I will return there.” As if he said: “The earth brought me here naked, and the earth will receive me naked from here. So, what is the point that I lost the property that I should have lost?” But since true consolation increases not only from contemplating creation, but also from considering the justice of the Creator, he adds: The Lord gave, the Lord took away; as the Lord pleased, so it was done. 31. The holy man lost everything during the temptation of the enemy, but, knowing that Satan would not have had the power to tempt him if the Lord had not given him, he does not say: “The Lord gave, the devil took away,” but: “The Lord gave, the Lord took away.” Perhaps he should have been upset that the Creator allowed the enemy to take everything from him. But since He Who Himself gave does not take away, but returns to Himself what is His, we do not lose anything of ours. Why, when we receive from God what we use in this life, do we grieve so much when, by the Judge Himself, we are deprived of what we generously borrowed? Therefore, the creditor is always right, who is not bound by a certain time of return, and when he wishes, he deprives him of what he gave. That’s why it was added: “As the Lord pleased, so it was done.” When in this life we ​​do not want what we suffer from, it is necessary to incline the desire of our will to the One who cannot desire anything unjust. Of course, when we don’t like something, we find great consolation in the fact that the One who likes only what is fair is happy with us. And if we know that the Lord likes what is fair, then we have not tolerated anything displeasing to the Lord. Everything we suffer is fair, and it is extremely unfair if we grumble during fair suffering. 32. We have already heard how the courageous speaker, resisting the enemy, accepted his fate, now let us listen to how at the end of his speech he blessed the Judge. He says: “Blessed be the name of the Lord!” ( Job 1:21 ) So, everything righteous that he experienced, he concluded with the blessing of the Lord. Seeing this, the enemy would be ashamed of his defeat by the victor, since he, while still in bliss, rebelliously opposed the Creator Himself, to whom man, even in the midst of misfortune, sings a hymn of glory. Notice that our enemy hits us with as many arrows as he hits us with temptations. And indeed, we daily stand in battle, and daily withstand the arrows of his temptations. But we also throw arrows against him if, struck by torment, we respond humbly. So, blessed Job, struck by the loss of property and the death of his sons, turns his many sorrows into the praise of the Creator, and says: “The Lord gave, the Lord has taken away; as God pleased, so it happened; Blessed be the name of the Lord." He crushes the enemy's pride with humility, and with patience defeats his ruthlessness. We do not believe that our warrior accepted his wounds and did not strike back. Job threw as many arrows into the enemy’s chest as he uttered words of patience, praising God; and he hit much harder than he himself endured. Defeated, he lost everything earthly, but, enduring grief with humility, he increased his heavenly things. Therefore: Verse 22. Job did not sin in all this, and did not say anything crazy about God. 33. Subject to the torment of temptation, we can still, by keeping silent about our thoughts, not sin with our tongue; but blessed Job testifies to his purity both with his lips and heart. First it says: “I did not sin,” and then it was added: “and I did not say anything crazy about God.” That he did not say anything crazy means that he kept his tongue from murmuring; and when it is said: “I have not sinned,” it is evidenced that he even in his mind refrained from sinning by murmuring. He did not sin, and did not say anything crazy, because he was not filled with secret pride through conviction, and did not relax his tongue with disobedience. He speaks foolishly about God who, being among the scourges of God's punishment, tries to justify himself. If he arrogantly declares himself innocent, then why does he blame the justice of the One who strikes him? With this we will complete the study of historical meaning, and now we will direct our conversation to the search for the secrets of allegorical presentation. Verse 6. And there was a day when the sons of God came to present themselves to the eyes of the Lord; Satan also came among them. 34. First we need to examine why it is said that something was done before the Lord on a certain day, if for Him there is no movement of time, no alternation of day and night. There is no imperfection of changeability in that light, which without approaching reveals what it chooses, and without removing it leaves what it despises, since by remaining in Himself the Unchangeable One determines everything that changes; and so He founded for Himself the transitory, so that for Him it could in no way pass, and time, which for us runs outside, does not flow inside before His gaze. So it happens that in His eternity those things remain unchanged that change, spreading through the centuries. Why is it said that He “had a day,” for Whom all eternity is like one day? This day has no beginning or end, as the Psalmist says: “One day in Your palace is better than a thousand” 29 (Ps. 83:11). 35. But when Holy Scripture speaks of the sublime in terms of time, it correctly uses the designation of time, since, descending, it elevates; and while something temporary is being told about eternity, gradually the mind, accustomed to time, leads to the eternal, and eternity unknown to us better penetrates our minds, addressing them in familiar words. Is it surprising if God in the Holy Scriptures does not quickly reveal His immutability to the human mind? When the gloriously celebrated incorruptibility of His resurrected body, which He restored, He made known by certain approaching phenomena. According to the testimony of Luke (Luke 24:4), we know that He first sent angels to some who were looking for Him in the tomb. Then He Himself appeared on the way to the disciples speaking about Him, but did not allow Himself to be recognized (v. 15); and only after lengthy instruction did He reveal Himself in the breaking of bread. And in the end, suddenly appearing, He allowed Himself not only to be recognized, but even to be touched. Since the hearts of the disciples were still weak, they had to be strengthened by the gradual knowledge of such a secret, so that, little by little seeking and discovering, they would then be strengthened, and, having been strengthened, they would achieve solid knowledge. Therefore, not suddenly, but with a gradual awareness of the meaning of words, we, as if by certain steps, are led to eternity; That is why it is said that something happened before God on a certain day, although He Himself contemplates time outside of time. 36. Perhaps, by the fact that Satan came when something happened during the day, the Holy Scriptures seek to show us that God sees darkness in the light? We cannot see both light and darkness at the same time, because when we look into the darkness, we drive away the light, and when we turn towards the radiance of light, the shadow of darkness recedes. But that Power, Which invariably sees everything that changes, without any obscurity discerns the darkness of the fallen angel, as if Satan came to Her during the day. We, as has been said, cannot simultaneously look at both what we choose with approval and what we condemn with disapproval, since when our thought rushes to one, then thinking is separated from the other, and when it returns to the first, it moves away from what was affirmed. 37. God, devoid of variability, contemplates everything at the same time, and contains everything expanding, that is, both the good that He favors and the evil that He condemns; He rewards what is pleasing and punishes what is worthy of condemnation, and although He arranges everything in a different order, He Himself is not different. So, it is said that Satan came to Him during the day, since the light of His eternity is not affected by any darkness of variability; and precisely because He contemplates darkness, it is said that Satan appeared among the sons of God, since the unclean spirit was struck by the power of His justice, which, of course, fills the hearts of pure spirits; and Satan is pierced by the same ray of light, filled with which the angels shine. 38. He appeared among the sons of God, because they serve God to help the elect, and he serves to test them. He appeared among the sons of God because, although they provide mercy to those suffering in this life, he, not knowing the secret of Divine justice, tries to serve their condemnation. Therefore, in the book of Kings the prophet said: “I saw the Lord sitting on His throne, and all the host of heaven on His right hand and on His left, and it said: How will I deceive Ahab, so that he will go and fall at Ramoth-gilead? And one said this, the other said differently. And one came forward and said: I will deceive him. And it is said: in what way will you deceive? He answered and said, “I will go out and become a lying spirit in the mouth of all his prophets” 30 (1 Kings 22:19). What is the Throne of God, if not angelic powers, sitting on whose minds, the Almighty arranges everything lower? And what is the “heavenly host” if not a multitude of serving angels? And what does it mean that, as it is said, the army stood on His right hand and on His left? After all, God, who dwells both inside and outside everything, has neither a right nor a left hand. But the right hand of God is called the part of the chosen angels, and the left is the part of the wicked angels. And God is served not only by the good angels who help, but also by the bad ones who test; serve not only those who help those who convert from sins, but also those who burden those who do not want to convert. When talking about the heavenly army, it can be understood that it includes fallen angels. Those who rise into the air we call birds of the air. So the Apostle Paul speaks about these spirits: “Against the spirits of wickedness in high places” (Eph. 6:12). He says, reporting their head: “According to the prince of the power of the air” (Eph. 2:2). On the right and left hand of God stands the angelic army, since the will of the chosen angels is in agreement with the mercy of God, and the mind of the fallen, who serve their own malice, obeys the judgment of His severity. That is why it is described that an evil spirit immediately jumps into the middle, with which King Ahab, who demands punishment, is deceived. It is unlawful to think that a good spirit would wish to serve a lie, and would say: “I will go out and become a lying spirit in the mouth of all his prophets.” But King Ahab, because of his previous sins, was worthy to be subjected to such deception: since he who has often willingly fallen into sin must now, against his will, be caught for punishment; according to secret justice, power is given to evil spirits so that those who were squeezed in the noose of sin by their own free will are drawn against their will to the punishment of sin. Where it is said that the heavenly army stands near God on the right and left, it is also described there that Satan appeared among the sons of God. Look, the angels stood on the right side of God, since they are called the sons of God, but the angels also stood on the left side, because Satan came among them. 39. But since we decided to seek the secrets of the allegory, we duly accepted that God saw Satan during the day, since he limited his paths in the embodiment of His Wisdom, as if He had not seen him for so long as He had endured his viciousness, which was destroying the human race. Therefore, soon the Divine voice says to him: Verse 7. Where did you come from? 40. Satan is questioned about his ways during the day, because in the light of wisdom the secret machinations of the enemy are clearly exposed. Since the devil is condemned and accused of his destructive uncontrollability by the incarnate Lord, it is rightly added: “And the Lord said to Satan: Where have you come from?” When, by the very coming of the Mediator, He said this, then He condemned the ways of Satan, stopping the wickedness of his deception. And it is rightly reported that on this day the sons of God appeared before the eyes of the Lord, since all those called to the eternal fatherland were gathered when the Light of Wisdom shone. Those whom incarnate Wisdom came to unite with the fruits of their deeds, those, according to Divine foreknowledge, served Her holiness. But since, when the Redeemer comes, the ancient enemy is tested in his ways, let us hear what he answers. Verse 7. I walked around the earth and passed it. 41. From Adam until the coming of the Lord, he dragged all nations behind him. He walked on the earth and walked around it, because he branded the hearts of the nations with the burden of his foot. He who fell from on high rightly occupied human minds, since he bound us with the chains of our sin. He traveled so widely in the world because no one was free from his accusation. He who, having power, went around the world, did not find a single person who could completely resist him. But now Satan is returning, and this means that Divine power restrains him from the works of his malice, because He has already appeared in the flesh, Who had no weakness in the flesh from communion with sin. The Mediator came in humility, which surprised the proud enemy, and as much as he despised the power of His Divinity, he now fears the weakness of His humanity. Therefore, now human weakness itself acts as a miraculous sign against him. Verse 8. Have you not seen My servant Job, that there is no one like him on earth? 42. We have already said earlier that “Job” is interpreted as “suffering.” Suffering, he prefigures the One about whom the Prophet, testifying, affirms that He bore our sorrows. There is no one like him on earth, because every person is only a person, He is God and Man. There is no one on earth like Him, for even if an adopted son grows in the acquisition of the Divine, he in no way becomes God by nature. He (Christ) is rightly called a slave, because he did not refuse to take on the form of a slave. And He did not offend greatness by accepting the humility of the flesh, and for the sake of service He did not change what He had, and did not diminish the divine with humanity, and did not swallow up humanity with the Divinity. And since Paul said: “He, being in the image of God, did not consider it robbery to be equal with God, but emptied Himself, taking the form of a servant” (Phil. 2:6), for Him to emaciate Himself means, while His majesty is invisible, to show Himself visible, so that the image of a servant hides that which fills everything with an indescribable divine image. What God says to the devil through type: “Have you not seen my servant Job?” - means that He shows him the Only Begotten Son in the amazing form of a servant. For by the fact that He showed such virtue in the flesh, He seemed to show the proud adversary what he would think about while grieving. Since He mentions a good man, which causes surprise, it remains that He lists his virtues in order to suppress the pride of the enemy. A simple man who fears God and shuns evil? 43. The Mediator between God and people, the Man Christ Jesus, comes among people (see 1 Tim. 2:5) to give people an example of life - a simple one; to the defeat of evil spirits - righteous; to defeat pride - one who fears God; to cleanse the impurity in the lives of His chosen ones - moving away from evil. Isaiah primarily speaks about Him: “And the spirit of the fear of the Lord will fill Him” 31 (Is. 11:3). And He Himself completely withdrew from evil, because He did not want to imitate the deeds that He found in people, as the Apostle Peter testifies: “He committed no sin, and no flattery was in His mouth” (1 Pet. 2:22). Further, answering, Satan says: “Is Job fearing God for nothing? Haven't you fenced him around, and his house, and all that he has? You have blessed the work of his hands, and his possessions are spread throughout the earth.” The ancient enemy knew that the Redeemer of the human race had come into the world to defeat him, since through the possessed man the Gospel says: “What do we and You, Son of God? You came before the time to torment us” (Matthew 8:29). When he saw that the Savior was suffering and undergoing human death, then in his arrogant pride he began to doubt everything that he had previously suspected about His Divinity. He knew only pride, and when he saw that He was humble, he doubted that He was God. That’s why he began to tempt him, saying: “If you are the Son of God, command that these stones become bread” (Matthew 4:3). Since he saw Him suffering, he believed that He was not the Son of God, but was only protected by Divine grace, which is why Satan claims, adding: Verses 9, 10. Is it for nothing that Job fears God? Haven't you fenced him around, and his house, and all that he has? You have blessed the work of his hands, and his possessions are spread throughout the earth. 44. Satan says that Job and his house are protected by God, since he could not penetrate to tempt his conscience. He says that all his property is protected, because he does not hope to attack His chosen ones. He complains that God has blessed the labors of his hands, and his flocks are spreading throughout the earth, since the amazed man sees that faith in the hearts of people is multiplied by the preaching of the apostles. Since the number of the faithful increases daily through the labors of preachers, he says that his flocks are spreading. So Satan says this to God because he is jealous. Satan said this to God and became sad and humbled. Verse 11. But stretch out Your hand a little and touch everything that he owns - will he bless You? 45. The devil believed that Job was protected by the grace of God in times of calm, but believed that he could sin during times of suffering. He seems to openly say: “We will test man with sorrows, and we will learn that He, Who was considered God because of miracles, is a sinner.” Then the Lord answers Satan: 46. When we examine Sacred History in an allegorical sense, we must understand the hand of Satan not as force, but as temptation. Everything that Job has is given into the hand of the tempter, but the hand of temptation, extended to him, is withheld, although this too will be resolved when the property is lost; since, undoubtedly, first Judea, which was the possession of Christ, was struck by infidelity, and then His flesh was nailed to the wood of the Cross. So, Christ first endured the resistance of Judea, and then came to the Cross; likewise, Job first lost his fortune, and then suffered the villainy of the enemy against himself. 47. As stated above, Satan has departed from the presence of the Lord, as he moves on to fulfilling his desires. It was as if he was before God when, because of Him, he could not satisfy his evil thirst. Verse 13. When on a certain day his sons and daughters were eating and drinking wine in the house of their firstborn brother. 48. We said that by the sons and daughters of Job we mean either the host of the apostles or the entire multitude of believers. The incarnate Lord first chose a few from Judea, and then annexed many nations to Himself. Who should be understood as the eldest son of the Lord, if not the Jewish people, who were generated by the teaching of the Law long ago given to them; We consider the youngest people to be the people of the pagans, who are gathered from all over the world. When Satan, unknowingly, served the benefit of people, and, having corrupted the hearts of the persecutors, tested the voluntariness of the Lord’s suffering, the holy apostles did not yet know that the pagans should also join the Lord, and preached the mysteries of the faith only to the Jews; It is said that when Satan went out from the Lord, the sons and daughters feasted in the house of the firstborn son. Of course, they were told: “Do not go into the way of the Gentiles” (Matthew 10:5). After the death and Resurrection of the Lord, they turned to preaching to the pagans. Therefore, in Acts they say: “You should have been the first to preach the word of God, but since you reject it and make yourselves unworthy of eternal life, behold, we turn to the Gentiles” (Acts 13:46). They are the sons of the Bridegroom, about whom it is said in the very voice of the Bridegroom: “The sons of the groom cannot fast while the groom is with them” 32 (Matthew 9:15); feasting in the house of their firstborn brother, since it is obvious that until this time the apostles enjoyed the consolation of the Holy Scriptures only in the assembly of the Jewish people. Verses 14, 15. A messenger comes to Job and says: The oxen were plowing, and the donkeys were grazing beside them, and the Sabeans attacked and took everything, and killed the youths with the sword; and I alone was saved to tell you. 49. Why do we understand by the image of bulls those who work well, and by the image of donkeys those who live simply? It is said that they grazed well near the bulls; since simple minds cannot yet understand the sublime, and the more they are closer, the more they believe that their brother’s good belongs to them by grace; and because they are not jealous of other people's feelings, they do not separate themselves, as if they were in a pasture. At the same time, the donkeys are satisfied by being with the bulls, since the less capable, attached to the prudent, feed on their intelligence. Savea is translated as "captivating." And who else is called captivating, if not unclean spirits, who lead all people whom they subjugate into captivity of infidelity? Who strike even boys with the sword, and seriously wound with the spears of their temptations those whom adult constancy has not yet kept free and strong. Those who start good things well, but due to their very inexperience in their undertakings, submit to unclean spirits. Their enemy strikes them with a sword, that is, pierces them with despair of eternal salvation. 50. What does it mean that the arriving messenger says: “I alone was saved”? Who is this messenger who alone was saved, while others perished, if not a prophetic word that predicted all the bad things before it happened, and as if the messenger returned unharmed to the Lord? After all, it is known that it speaks the truth about the death of those who are perishing, and therefore it is shown that it lives among the dead. This is why a servant is sent to Rebekah, who is to be married to Isaac (see Gen. 24:7-9), since prophecy is used to betroth the Church to the Lord. When the Sabeans invade, only a boy is saved to report it, because when weak minds were led into captivity by evil spirits, the prophecy was strengthened, which proclaims this captivity: “Therefore my people were led captive, because they did not keep knowledge” 33 (Is. 5:13). The prophecy seems to be saved when the captivity it predicted occurs. Verse 16. While he was still speaking, another comes and says: the fire of God fell from heaven, and struck the sheep and the youths, and destroyed them; and I alone was saved to tell you. 51. All who had the ministry of preaching in the synagogue are correctly called heaven, since they were undoubtedly entrusted with the understanding of the heights. Why is it that Moses, when he raises up the priests and the people to the words of his instruction, says: “Listen, O heaven, I will speak; and hear, O earth, the words of my mouth” (Deut. 32:1). Heaven is figuratively referred to by the class of superiors, and earth, of course, by the subordinate people. By “heaven” we can also understand priests, or Pharisees, or teachers of the law, who, when they served heavenly things before the eyes of people, shone with heavenly light. But since they themselves opposed our Redeemer with all their might, it was as if fire fell from heaven when, in order to deceive an inexperienced people, those who were supposed to teach the truth flared up with the fire of hatred. From the Gospel we know that these zealots of the true doctrine were looking for an opportunity to betray the Lord, but, fearing the people, they did not dare to do this openly. Therefore, it is also written in the Gospel that, objecting to the people, they said: “Did any of the leaders believe in Him, or of the Pharisees? But this crowd, which does not know the law, is cursed” 34 (John 7:48). Who do we mean by sheep and children, if not those innocent ones, but so timid that they were afraid to endure the hostility of the Pharisees and rulers, and were burned by the fire of infidelity. Therefore it is said: “The fire of God fell from heaven, and struck the sheep and the youths, and destroyed them,” which means that the fire of envy came from the hearts of the leaders and burned up everything good that appeared among the people; because when evil leaders display their honor against the Truth, they turn the hearts of their followers away from all justice. And it is well added: “and I alone was saved to tell you”; since when, due to malice, what was predicted was fulfilled, the prophetic word, which says: “And now fire will devour the enemies” 35 (Is. 26:11), escaped destruction in lies. As if it were clearly said: “the fire will not only destroy the bad later through punishment, but even now burns them through malice,” because those who will later be struck by the punishment of retribution are now striking themselves with the torments of envy. The fact that one running youth returns, reporting that the sheep and youths perished by fire, means that the prophecy, leaving the Jewish people, shows that it proclaims the truth when it says: “Jealousy has struck the rude people.” As if it were clearly said: “Since the people did not want to recognize the words of the prophets, but trusted the words of envious people, they themselves perished in the fire of rage, burned in the flames of other people’s envy.” Said: Verse 17. But while he was still speaking, another comes and says: The Chaldeans settled down in three detachments, and rushed at the camels, and took them, and also struck the youths with the sword; and I alone was saved to tell you. 52. Since we have learned that the Chaldeans mean daring people, then who else is portrayed under the name Chaldeans, if not the perpetrators of persecution, rushing to obvious angry cries when they say: “Crucify, crucify” (Luke 23:21; Mark 3:6)? Which make three companies when they are divided into Pharisees, Herodians and Sadducees to ask questions of the Lord. Who were defeated by the mouth of Wisdom: but since, one must think, they carried away some foolish people with them, they took the camels in groups. For each of their detachments destroyed the hearts of the foolish with their special evil; and, persuading, he drew them into destruction, as if he was taking captive the darkened minds of the weak. Of course, when the Lord preached in Samaria, many of the Samaritans were received into the possession of our Redeemer. But aren’t they those (i.e., the Sadducees) who tempt the Lord with unbelief in the resurrection, asking about the seven dead husbands of one wife (see Matt. 22:25), and, not believing in the resurrection, didn’t they try to lead the believing Samaritans away from the faith? Who accepted one of the Law and neglected the other, like a camel, which, like a clean animal, chews the cud, but like an unclean animal has an uncloven hoof 36 (Deut. 14:6–8; Lev.11:4–8). Although those in Judea who perceived the Sacred History only literally, but were not able to spiritually recognize its power, are also called camels that chew the cud but have an uncloven hoof. Those whom the Chaldeans kidnap in three groups are turned away from any sense of justice by the Pharisees, Herodians and Sadducees with harmful beliefs. At the same time, they stab the youths with a sword, because they resisted not with the power of reason, but with the power of power, those among the people who could still use reason. While they, the subordinates themselves, want to pose as bosses, those attracted by them can understand this, but false leaders, using their power, drag them to destruction. Only one youth who announced this successfully escaped. When the Pharisees, Herodians and Sadducees committed iniquity, the prophetic word, miraculously leaving them, became stronger, declaring: “The teachers of the law did not know Me” (Jer. 2:8). Next: Verses 18–19. While this one was speaking, another one comes and says, “When your sons and daughters ate and drank wine in the house of their firstborn brother; suddenly a stormy wind rushed in from the desert, and shook the four corners of the house, and the broken house crushed your children, and they died. 53. A little earlier we said that we consider the sons and daughters of the preaching Apostles and the annexed nations, who, as it is said, feast in the house of the firstborn brother, since, while still living among the Jewish people, they were nourished by the consolations of the holy preaching. And behold, a great wind came from the desert. The desert is the heart of the infidels, which the Creator has already left, and no inhabitant inhabits it. What else is called a great wind, if not a strong temptation? So a great wind came from the desert; because during the suffering of our Redeemer a great temptation came against His faithful from the Jews. The desert can be correctly understood as a multitude of abandoned unclean spirits, from which the wind comes and engulfs the house, since they generate temptation that stirs up the hearts of the pursuers. 54. But the house in which the children feasted stood on four corners. We know that in the synagogue there were three kinds of rulers, namely, priests, scribes and elders of the people. If we add the Pharisees to them, we will find four corners in this house. The wind came from the desert, and covered the four corners of the house, because temptation came from unclean spirits, and aroused the minds of the four generations with the wickedness of persecution. This house collapses, crushing the children, because when Judea fell into the cruelty of persecution of the Lord, it crushed the faith of the apostles with the fear of despair. After all, as soon as they saw that their Teacher was captured, they immediately, denying Him, fled in different directions. And although inner strength kept their spirit in anticipation of life, however, carnal fear extinguished the life of faith in them. Those who abandoned their Creator when Judea was angry are as if killed by the shaking of the corners of a destroyed house. What do we suppose happened then to the herd of the faithful, if, as we know, the leaders fled from it? But among this, only one was saved, who announced that the prophetic word was fulfilled, which he predicted, speaking about the persecuting people: “My beloved has done many evil deeds in My house” 37 (Jer. 11:15). He also speaks of good preachers who fled during suffering: “My neighbors stand afar off” (Ps. 37:12). He speaks of all those who are greatly frightened: “I will smite the shepherd, and the sheep of the flock will be scattered” (Matthew 26:31). Verse 20. Then Job stood up and tore his clothes. 55. When the house fell and destroyed the children, Job arose, because, although Judah perished in unfaithfulness, and the preachers fell away for fear of death, the Redeemer of the human race raised Himself from death according to the flesh, and thereby showed that He had abandoned His persecutors. The fact that He was resurrected shows with what severity He leaves sinners, and His lying in the tomb is a patient enduring of evil. He stood up when he erected a court of justice against the wicked. Therefore it is rightly said that he tore his clothes. What is the garment of the Lord, if not the Synagogue, which was covered with the predictions of the prophets about His future incarnation? And even now He puts on those who love Him. And Paul, testifying, says: “That he might present it to himself as a glorious church, not having spot or wrinkle” (Eph. 5:27). By what is said: “has no spot or blemish,” this signifies, of course, reasonable clothing, clean in deeds, and smooth in hope. Thus, when Judea believed in His incarnation, this was the putting on of garments. 56. But since the Waited One came, he came and taught new things, taught, worked miracles, performed miracles, suffered evil; He tore the clothes in which He was dressed when He delivered some in Judea from unfaithfulness and left others in unfaithfulness. What is a torn garment, if not a Jew divided by opposing opinions? If His clothes had not been torn, the Evangelist would not have said that when the Lord preached, a dispute arose among the people, so that “some said that He was good; and others said, “No, but he deceives the people” (John 7:12). So to speak, His torn garment was the division of opinion that destroyed the unity of agreement. Said: Verse 20. And he shaved his head and, falling to the ground, bowed. 57. What does cutting hair represent, if not the refinement of the Sacraments; What does the head represent if not the height of the high priesthood? That is why Ezekiel the prophet says: “You, son of man, take for yourself a sharp knife that shaves your hair, take it and run it through your head and beard” 38 (Ezekiel 5:1), of course, that the word of the prophet depicted the judgment of the Redeemer, Who, appearing in the flesh, shaved his head, since He took His Sacraments from the Jewish priesthood; cut off his beard because, leaving the kingdom of Israel, He cut off the beauty of its virtue. What does the earth represent here if not a sinful man? The first person to sin is told: “You are earth, and to earth you will return” (Gen. 3:19). The name of the earth represents the sinful race. Truly, since Judea considered itself legitimate, it is known how badly it thought of the pagans; as the Apostle Paul testifies to this, who says: “We are by nature Jews, and not sinners of the Gentiles” (Gal. 2:15). Our mediator, as if having shaved his head, fell to the ground, since, leaving Judea, He withdrew His Sacraments from that priesthood, and recognized the pagans. He cut the hair from his head because he took away the Sacraments of the Law from that first of His priesthood; and fell to the ground because he gave himself up for the salvation of sinners. And when He left those who considered themselves righteous, He accepted those who considered and admitted themselves to be sinners. Therefore, He Himself says in the Gospel: “I came into this world for judgment, so that those who do not see could see, and those who see would become blind” (John 9:39). That is why the pillar of cloud, which walked before the people in the desert, shone with the brilliance of fire not during the day, but at night, because our Redeemer, showing the direction of His followers by the example of His life, did not shine for those who were confident in their own righteousness, but shone with the fire of His love those who recognize the darkness of their own sins. And the fall of Job can rightfully be considered a prototype of the Redeemer, since it is written: “The Lord sent a word against Jacob, and it fell on Israel” 39 (Isa. 9:8). So Jacob is called a traitor, and Israel is called a seer of God. And what else is represented through Jacob, if not the Jewish people; what is represented through Israel, if not the people of the Gentiles? After all, it was the One whom Jacob sought to betray through the death of the flesh that the pagans saw with the eyes of faith as God. So, the Word sent to Jacob fell on Israel, because when It came to the Jewish people, it was rejected with contempt, but the pagan people suddenly recognized and found Him. After all, it is about the Holy Spirit that it is written: “The Spirit of the Lord fell on them” 40 (Acts 10:44). 58. When the Holy Scripture says that either the Word of God or the Holy Spirit “fell,” this depicts the suddenness of Their coming. Because he collapsed or fell because he suddenly descended. When they say that the Savior fell to earth, this means that He suddenly came to the pagans without any previous prophetic signs. It is well said that he, having fallen, bowed down, because when the Savior accepted the humility of the flesh, he thereby inspired vows of humility in those who believed in Him. He did it as he taught it; as it is said about His Spirit: “The Spirit himself makes intercession for us with groanings that cannot be expressed” (Rom. 8:26). For he who is equal does not ask, but, as they say, intercedes; since he makes those whom he fills asking: and this was demonstrated in Himself by our Redeemer, Who begged the Father when he approached suffering. Is it surprising if, in the guise of a servant, He gave Himself up to the Father through prayer, when He endured the humiliation of an entire squad of sinners until His death? Verse 21. Naked I came from my mother's womb, naked I will return there. 59. The synagogue appeared as the Mother of the Redeemer according to the flesh, from which He came out to us visible bodily. But she kept Him hidden in the veil of her Scriptures while she refused to open the eyes of her mind to a spiritual understanding of Him. Since she refused to see God hidden in the flesh of the human body, she despised looking at Him, considering Him naked, devoid of Divinity. But “naked came from his mother’s womb”: because he who came out of the synagogue in the flesh, visibly came to the pagans. This is well depicted by the clothes that Joseph left behind when he ran away (see Gen. 39:12). For when the woman wanted to use him badly for adultery, he left his clothes and ran out of the house; Likewise, when the synagogue believed that the Lord was just a man, it wanted to bind Him as if with an adulterous embrace, but He left before its eyes a veil of letters, and to the people who could know the power of His Divinity, He revealed Himself visible. That is why the Apostle Paul said: “Until now, when they read Moses, a veil lies over their hearts” (2 Cor. 3:15), because the adulterous woman kept her clothes and let go naked the one whom she held poorly. He who came out of the synagogue and appeared visibly for the faith of the pagans came out of his mother's womb naked. But did He completely abandon her? And how can we understand that the prophet said: “Though the number of the children of Israel be as the sand of the sea, only a remnant will be saved” (Is. 10:22, Rom. 9:27)? Or: “Until the fullness of the Gentiles comes in; and thus all Israel will be saved” (Rom. 11:25)? There will be a time when He will appear visible even in the synagogue. There will surely be a time at the end of the world when He will be known as God to the remnant of His people. Therefore it is said: “Naked and I will return there.” Naked returns to his mother's womb when, at the end of this world, He who during earthly life was despised as a man, before the eyes of the synagogue, appears as God before the nations. The Lord gave, the Lord took away; as the Lord pleased, so it was done: blessed be the name of the Lord. 60. Our Redeemer, as true God, together with the Father gives everything; and as a true man, he receives from the Father like everyone else. He could speak about Judea when she believed in the mystery of His future incarnation: “God gave.” And He could speak of Judea when it despised the presence of His expected incarnation: “God took it.” There is giving, of course, when through some she believed in the future; but having expelled the Savior, she was deservedly given over to her blindness, since she despised to honor what some believed. 61. He taught those who believed in Him to bless the Lord while they were in sorrow: “as it pleased the Lord, so it was done: blessed be the name of the Lord.” This is confirmed by the Gospel (Matthew 26:26), where it is said that when suffering approached, He, taking the bread, gave thanks. So, He who was subjected to someone else's injustice gave thanks. And Who, having no guilt worthy of punishment, being struck, humbly blessed, clearly shows what should be done by everyone who is under the blows of his own guilt, and when he himself calmly endures the blows of someone else's guilt, shows what he who is subject to punishment should do. Verse 22. In all this, Job did not sin, and did not say anything crazy against God. 62. It is stated that he neither sinned nor said anything foolish about God. The Apostle Peter, as we have already said, testified to this so openly, saying: “He committed no sin, and no flattery was in His mouth” (1 Peter 2:22). To the extent that flattery in the mouth is considered reasonable among people, it is considered foolish by God, according to the testimony of Paul: “The wisdom of this world is foolishness in the sight of God” (1 Cor. 3:19). Therefore, since there was no deceit in His mouth, there is no doubt that He did not speak anything foolish. When the priests and elders questioned Him during His suffering, they thought that He was madly speaking against God, calling Himself the Son of God. That’s why prosecutors say: “What do we need more witnesses for? behold, we ourselves have heard the blasphemy” 41 (Matthew 26:65). But He did not say anything madly against God: since He who spoke the truth testified it to those who did not believe in Himself by death itself, which a little later He revealed to all the redeemed through the resurrection. 63. SENSUS MORALIS (MORAL MEANING). We briefly described the events for the instruction of our head, and now, for the creation of the body, we will review everything, interpreting it from a moral point of view, so that when we hear about external affairs, we know what is happening in the soul. Indeed, when the sons of God appeared in the eyes of God, Satan also appeared among them, since for the most part in our good thoughts, which are infused into our hearts by the influx of the active Holy Spirit, this ancient enemy cunningly inserts himself and subjugates himself in order to upset good thoughts and painfully torment what is upset. But the One who created us never leaves us in temptation. For He reveals to us our enemy who is hiding in ambush, revealing him by the radiance of His light. Therefore, he soon says to him: Verse 7. Where did you come from? 64. For to look for a crafty enemy means to open his ambushes, so that when we notice that he is approaching our hearts, we can be vigilant, carefully looking around. Verse 7. And Satan answered the Lord and said, “I have walked around the earth and passed through it.” 65. For Satan to go around the earth means to search the hearts of the flesh and look for an opportunity to accuse. He walked around the earth because he walked around human hearts in order to destroy the good and put evil into the minds, to pile up what was put in, to bring what was piled up to completion, to make those who committed injustices allies in punishment. Note that he does not call himself one who flies around, but one who goes around the earth, because he never quickly leaves the one he tempts; where he finds a pliable heart, he advances there, inclining him to evil, so that, slowing down, he can leave traces of malice, and in the likeness of his evil, make those who are possible evil. But against this, God praises blessed Job, saying: 66. Whomever Divine inspiration strengthens against the enemy, God, as it were, praises him in the ears of Satan. Praising is a Divine property, as well as first bestowing good, and then protecting what was given. But the ancient enemy rages all the more cruelly against good people, the more he sees them surrounded by fortifications of divine help. That is why he adds: Verses 9, 10. Is it for nothing that Job fears God? Didn't You fence him around, and his house, and all his property? You have blessed the work of his hands, and his possessions are spread throughout the earth. 67. He seems to be saying: “Why do You praise the one whom You Yourself strengthened with protection? Will a person, having despised me, be worthy of Your praise if he resists me with his own strength? He demands so quickly and slyly that the Protector of man himself mercifully yields. Verse 11. But stretch out Your hand a little and touch everything that he has, will he bless You? 68. For the most part, it happens that while we are bearing the fruit of virtue in abundance, while we are strengthening ourselves in constant well-being, the mind gradually becomes puffed up and begins to think that the benefits that it has in itself come from its own efforts. Therefore, the ancient enemy naturally strives to touch these goods; but not to touch except if God mercifully allows it, so that the mind, struck by temptation, is shaken among those blessings about which it rejoiced, and, recognizing the weakness of its helplessness, is even more confirmed in the hope of divine help. This happens through amazing Divine generosity, so that where an evil enemy touches the heart in order to destroy it, there the merciful Creator enlightens it so that it lives. That's why God says: 69. And He seems to say: “Behold, I give you to touch any external blessings of the chosen one, so that you yourself may know that I preserve the one who cleaves to Me with all his soul.” Which is why it is well said: 70. He wanders outward, not allowed to enter into the inner, since he is not allowed to dominate to the point of damaging the heart. Even if Satan confuses the virtues of the soul, he remains outside because, due to the opposition of God, he does not strike the hearts of good people to the depths. He is allowed to rage against them as much as is necessary so that they would strengthen themselves by growing in temptations, so that they would not attribute to their own powers the good deeds that they do; so that they are not lost in inaction from excessive security, and do not weaken when attacked by fear. And for their success, they would keep their guard so much more vigilantly that they would more often see themselves standing against the enemy in the fight against temptations. Verses 13–15. And there was a day when his sons and daughters were eating and drinking wine in the house of their firstborn brother, a messenger came to Job and said: the oxen were plowing, and the donkeys were grazing near them, and the Sabeans attacked and took everything, and struck the youths with the sword; and I alone was saved to tell you. 71. In the hearts of the elect, wisdom is born before subsequent blessings, and like a firstborn child, it is brought forth through the gift of the Spirit. This emerging wisdom is our faith, as the prophet testifies, saying: “Unless you believe, you will not understand” 42 (Is. 7:9). And then only we have the wisdom to understand when we place faith and trust in everything that the Creator says. So, then, in the house of the firstborn brother, the brothers hold a feast, when the rest of the virtues feast together with faith. If she is not the first to be born in our heart, the rest, no matter what good, cannot appear, even if they seem to be good. In the house of the first-born brother, other brothers hold a feast, when in the abode of faith our virtues are nourished with the food of sacred sayings. For it is written: “Without faith it is impossible to please God” (Heb. 11:6). So, our virtues are then nourished by the true meals of life when they begin to be nourished by the sacraments of faith. In the house of the first-born brother, other brothers throw a feast, because if the remaining virtues are not filled with a feast of wisdom, they will not prudently do what they are directed to, and then they cannot be virtues at all. 72. But now, when the good works that we do are fed on the table of faith and wisdom, our enemy takes away the plowing oxen and the grazing donkeys, and kills the youths with the sword. How else can we interpret the plowing oxen, if not as our most significant thoughts? When they cultivate the heart with teaching and exercise, they subsequently bear abundant fruit. What can we imagine under the guise of grazing donkeys, if not simple movements of the heart? When we keep them with the help of teaching from the error of duplicity, then, as it were, we feed them on the pasture of freedom and purity. But often a cunning enemy, when he notices significant thoughts in the heart, upsets them by offering the pleasures of lust; and when he sees the simple movements of the heart, he shows it subtle and cunning inventions, so that when, thanks to subtlety in judgment, he seeks praise, the purity of simplicity will be lost; and if he is not even able to incline his heart to an evil deed, then, nevertheless, with the help of temptation he causes hidden harm to the thoughts of good people; so that when someone notices that the enemy is disturbing the goods of the soul, it seems to him that he can plunder them, as it were, to the ground. Plowing oxen can also be accepted as grace-filled thoughts with which we try to benefit others when we wish to eliminate a brother’s hard-heartedness through preaching. Through donkeys, which no doubt do not resist with unbridled madness those who burden them, the virtue of patience can be depicted. And the ancient enemy, whenever he sees that we want to benefit others with words, plunges the soul into the stupor of idleness; so that he who neglects his own cannot take care of others. He leads away the plowing oxen when he destroys the thoughts of the soul, given to the fruits of the benefit of the brothers, sending inaction to negligence. And although the hearts of the elect are vigilant in the depths of their thoughts and, having won, overcome what the tempter sends, the evil enemy rejoices that he seems to have stolen something when, at least for a moment, he gains the upper hand in the thoughts of good people. 73. Often, when the enemy sees a soul ready for patience, he finds out what it loves most, and there he lays a net of temptation, because the more someone loves a thing, the easier it is to damage patience through it. And although the hearts of the faithful always carefully return to themselves, and severely reproach themselves for even the smallest movement of deviation; and by moving they learn how they can withstand, and if they experience defeat, they strengthen themselves even more. But the ancient enemy, when he confuses the thoughts of patience even for a moment, rejoices as if he had taken the donkeys away from the fields of the heart. In the same cases that we intend to do, we cannot rationally weigh what corresponds to what. But in most cases, when the enemy suddenly bursts into us with the shock of temptation, suddenly defeating the vigilance of the heart, it is as if he strikes the guardian youths with a sword. But still one escapes, who announces that the others have perished, since when the soul is attacked by the enemy, rational vision always returns to it, and the soul, which itself bravely corrected what happened to it, seems to be the only one saved. When others die, one runs home, that is, when movements are confused by temptation, the inner gaze returns to conscience; and when the soul, occupied with the recent attack, believes that it is ruined, it corrects it by the action of conscience. 74. What is represented by sheep if not the impeccability of thoughts, what is represented by sheep if not the purity of good hearts? A little earlier we already said that the sky is called air: which is why we call the birds of the sky. And we know that unclean spirits, which fell from the ethereal sky, wander in this space between heaven and earth: they envy people whose hearts rise to heaven the more, the more they see themselves rejected from heaven through the impurity of their pride. Since the fire of envy rushes from the air forces against our pure thoughts, fire from heaven descends on the sheep. Often they kindle the pure thoughts of our mind with the fire of passion; and it is as if they are burning sheep with fire, when the chaste movements of the soul are violated by the temptation of unbridledness. This is called the fire of God, since it happens not by will, but by God’s permission. And since, with sudden pressure, they sometimes crush the very vigilance of the mind, it is as if they were killing the guardian youths with a sword. But still one escapes unharmed, while all that the soul experiences patiently and subtly considers the distinction, and it alone escapes mortal danger; since even with confusion of thought, discrimination does not yield and does not announce defeat to the soul, but, like a master, calls it to weeping. Verse 17. But while he was still speaking, another comes and says: The Chaldeans settled down in three troops, and rushed at the camels, and took them, and also struck the youths with the sword; and I alone was saved to tell you. 75. By camels, which are partly clean because they chew the cud, and unclean because they have an uncloven hoof, as we said above, they mean good management of perishable things, about which the more we care, the more diligently the enemy lies in wait for us. Anyone who controls earthly things is more susceptible to attacks from the secret enemy. Such a person tries to make decisions, foreseeing at least something, and often, when a cautious person foresees the future in detail, a careless person does not see at all the evil that has already come; often those who worry about the present are careless about what may come; often, acting sluggishly, he neglects what should be done with attention; Often the one who shows himself to be vigilant in practice harms the cause by his very concern. Sometimes he tries to tame his tongue, but due to the nature of his activity he cannot remain silent. Sometimes he restricts himself too much, and is silent when he should be speaking. Sometimes he indulges too much in necessary matters and says what he should not say. Usually he gets involved in such cycles of reasoning that he himself barely understands what he means; and although he does nothing, he becomes very tired from the weight of his inner work. And since what he experiences within himself is difficult, he gets tired, remaining outwardly calm and idle. Very often, when the soul senses something unfavorable in the future, it directs all its aspirations against it; the heat of competition arises, sleep flees, night turns into day; and although outwardly a person rests on a bed, inside himself, in his heart, he argues with loud cries. And it often happens that nothing that was expected comes true: and all this thinking, which was prepared quite deliberately for a long time, suddenly loses all meaning. The further the soul is from what is necessary, the more it thinks about the empty. Since the spirits of malice either overwhelm the concern for the management of earthly things by slowing it down, or excessively speeding it up, or confuse it with rude or immoderate speech, and almost always suppress it with excessive heaps of thoughts, the Chaldeans kidnap the camels in three detachments. So, as if sending three troops against camels is to destroy concern for earthly things either by an unlawful act, or by excessive speech, or by disordered thinking; so that while the soul strives to direct itself to external service, it is separated from the contemplation of itself; and therefore does not see his own damage, which is why he does what is alien to himself with more zeal than is appropriate. And a prudent soul, when busy managing earthly things, does not lose sight of what it should do for itself and what for its neighbors, and does not neglect its duties towards itself because of immoderate concern for someone else’s, but also does not put off this care, worrying about its own benefit. And yet, often, when the soul has learned to worry about both the external and the internal, when it carefully examines itself and what is entrusted to it, it can be confused in an instant for some reason, so that it suddenly becomes captivated and all its caution is destroyed. That is why the Chaldeans kill the boys who guarded the camels with the sword. But one still runs away; since a reasonable mind appears before the eyes of the soul, and the indignant soul understands what it has lost due to the sudden temptation. Verses 18–19. While this one was speaking, another one came and said: while your sons and daughters were eating and drinking wine in the house of their firstborn brother, suddenly a stormy wind rushed in from the desert and shook the four corners of the house, and the ruined house crushed your children, and they died; and I alone was saved to tell you. 76. As we said above, the desert region from which a strong wind came and destroyed the house is an abandoned multitude of unclean spirits, which, having abandoned the bliss of its Creator, seemed to have lost the hand of the Cultivator. After all, strong temptation comes from unclean spirits and turns the conscience away from a state of peace. And on the four corners this house stands, since the strength of the building of the soul is supported by prudence, temperance, firmness and justice. This house stands on four corners, since the entire edifice of virtues is built on these four qualities. That is why four rivers watered the land of Paradise, because with these four virtues the heart is filled and the heat of all carnal desires is restrained. But sometimes, when laziness takes over the soul, prudence cools; because when it freezes, tired, it does not foresee the future. Sometimes, when some pleasure seizes the soul, our continence weakens; for the more we are carried away by the enjoyment of the present, the less we abstain from sinful things. Sometimes fear creeps into the heart and upsets the strength of our firmness; and the more we fear losing pleasure, the less we oppose the unacceptable. Sometimes selfishness fills the soul, and with a hidden movement turns it away from the straightforwardness of justice; and that is why she does not want to surrender completely to the Creator, which contradicts the law of justice in herself. A powerful wind shook the four corners of the house, that is, a strong temptation with hidden movements shakes the four virtues; and just as a house is destroyed when its corners are shaken, so conscience becomes confused when virtues are trampled upon. 77. Inside the four corners of the house, the sons feast, since inside the secrets of the soul, which are mainly raised to the pinnacle of supreme justice by these four virtues, the remaining virtues are grazed in turn as certain children of the heart. Of course, the gift of the Spirit, first of all, in a humble soul cultivates prudence, temperance, firmness, justice, and the soul itself, so that it makes itself aware of every temptation, then equips it with seven virtues: wisdom against feeble-mindedness; against foolishness with understanding; against recklessness with prudence; against fear with courage; against ignorance with knowledge; against callousness with kindness; against pride with the fear of God. 78. But sometimes, when our soul is strengthened by the fullness and abundance of such a gift, if it enjoys continuous serenity thanks to it, then it forgets where it all came from; and thinks that she has it of herself, and that she has always had it. Therefore, it sometimes happens that this grace is taken away for the sake of benefit, and shows the arrogant soul how powerless it is in itself. Then we really realize where our good comes from when we feel as if we are losing it and cannot preserve it ourselves. Hence the teaching of humility, that at the moment of attack of temptation, such weakness of mind strikes our wisdom that the agitated soul does not know how to resist the threatening evil, or how to prepare itself against temptation. But this stupidity itself wisely informs the heart, so that the greater the temporary madness, the more correctly and humbly it reasons; and where wisdom seems to be absent, it settles even more firmly. Sometimes, when the soul is elevated in pride by arrogant thoughts, it lingers in lower and insignificant things due to severe dullness in order to see those lower entrances through which extreme destruction can penetrate. But this very dullness, while it takes away our knowledge, preserves it, because when it humbles the heart for a while, it more reliably strengthens it to the knowledge of the highest. Sometimes, when we rejoice that we are doing everything with reasonable thoroughness, we are overthrown for a completely unexpected reason; and although we believed that we were living wisely, we suddenly become empty due to inner confusion. But through the experience of this confusion we learn not to attribute our reason to our powers, and therefore we rather return to the solidity that it is as if we already had it. Sometimes the soul resolutely despises the opposite, but when evil triumphs again, it is struck with strong fear. But the soul, shocked by this, learns to whom it owes the fact that at least something could bravely resist; and then she retains her courage so much more firmly, how much more obviously, due to the sudden attack of fear, it seemed to her that she lacked it. Sometimes, when we rejoice that we know great things, we suddenly become numb, darkened by the blindness of ignorance. But due to the fact that the eye of the soul is temporarily closed by ignorance, then it rather opens to knowledge, when the soul, taught by its darkness, recognizes Him from Whom it has knowledge itself. Sometimes, when we arrange everything spiritually, when we rejoice that we have complete piety, the soul is suddenly struck by callousness. But we, having become seemingly insensible, recognize Whose mercy we owe the blessings we have; and it is as if extinguished piety returns in abundance, because what is lost and then found is loved even more. And sometimes the soul, abiding in the fear of God, rejoices, but becomes callous due to the sudden temptation of pride. But, greatly frightened by the loss of fear, he again hastens to persuade himself to humility; and humility becomes as strong as the soul realizes the importance of this virtue, as if having lost it. 79. So, when the house is crushed, the sons die, that is, when the conscience comes into confusion from temptation, then immediately, in an instant, the virtues born in the heart are destroyed. Just as sons, of course, remain alive in spirit, although they die physically, so our virtues, suddenly confused during temptation, are deprived of their integrity, but still remain intact in the depths of the soul thanks to firmness of will. Three sisters die with them, because sometimes love is confused in the heart by temptations, hope is crushed by horror, faith is shaken by doubts. Often we seem to weaken in our love for the Creator when we think that we are tormented by sorrows more than we deserve. Often, when the soul fears more than necessary, it deprives itself of hope. Often, when the soul struggles with deep doubts, confused faith languishes as if fading. But daughters who die in a destroyed house still remain alive, and although embarrassment itself testifies that hope, faith and love have almost died inside the conscience, yet in the eyes of God they are kept alive by the firmness of the will to good. Therefore, the young man who reports this runs away alone, since the insight of the mind remains intact even in temptation. Thanks to what was announced by the young man, Job understands that he must return his children through birth, and the grieving soul, realizing the change that has occurred, retains through repentance the strength that it seemed to have begun to lose. This miracle happens to us by the mercy of God, so that our soul will never be defeated by the blow of guilt. For a person would believe that he has great powers if he did not sometimes feel any weakening of these forces hidden in the recesses of the soul. But when he is wavered by the temptation that has seized him, and as if he is tired beyond his strength, then this shows him the defense of humility against the traps of his enemy; and since he is afraid of falling exhausted, he begins to stand firmly. The experienced one not only learns from whom he receives strength, but also understands what kind of wakefulness is required to preserve them. It often happens that those who are unable to overcome the onslaught of temptation are more strongly struck by their own carelessness. After all, when someone, tired, indulges in rest, he presents a careless soul to the corrupter; and if, by the bounty of Divine mercy, he is visited by temptation not with a sudden blow, but is forestalled by a gradual approach, then he, of course, will watch, awaiting the intrigue, so that he will carefully gird himself before the battle with the enemy. Verse 20. Then Job stood up. 80. Sitting is characteristic of someone who is inactive, and standing up is characteristic of someone who is struggling. Getting up after hearing unfavorable news means, having learned about temptations, strengthening the soul for the fight. And in these temptations, discrimination helps, since it knows exactly how to distinguish virtues from vices. Verse 20. And he tore his outer garment. 81. We tear our clothes when, remembering, we discern our actions. If our deeds had not covered us like a garment before God, then the voice of an angel would not have said: “Blessed is he who watches and keeps his clothes, lest he walk naked, and lest they see his shame” (Rev. 16:15). Our shame then becomes visible when a life worthy of reproach is not covered in judgment before the eyes of the righteous by any cover of subsequent good deeds. And because we feel guilty, we resort to crying; and prompted by weeping ourselves, we more attentively open the eyes of our souls to contemplate the light of righteousness, that is, in grief we tear our clothes, because from weeping we better discern everything that we have done, and we judge more harshly with anger. Then all our pride collapses, then all unnecessary thoughts fall away from the soul. Verse 20. He shaved his head and fell to the ground and bowed. 82. Indeed, how can one understand hair in a moral sense, if not as thoughts emanating from the soul? That is why in another place it is said to the Church: “Your lips, O bride, are like a scarlet ribbon, and your speech is sweet” 43 (Song of Songs 4:3). The ribbon, of course, ties the hair of the head. The lips of the bride are like a ribbon, because the encouragement of the Holy Church binds all the scattered thoughts in the souls of those listening; so that they, dissolved, do not fall, so that they do not dissolve by committing what is prohibited, and, having dissolved, they would not darken the eyes of the heart, but would strive only for the inner, while they are bound by the ribbon of holy preaching. How correctly the ribbon is called scarlet; because the preaching of the saints burns only with the fire of love. What is represented by the head, if not what is most important in every action, that is, the soul itself? That is why it is said in another place: “And let not the oil on your head fail” (Eccl. 9:8). Of course, oil on the head is love in the soul; and the depletion of oil on the head is when love leaves the soul. To shave your head means to remove unnecessary thoughts from your soul. And, having shaved his head, he fell to the ground, who, having driven away his arrogant thoughts, humbly recognized his own powerlessness. 83. For it is difficult to do great things and not have any proud thoughts in yourself from great deeds. Indeed, due to the very fact that we bravely strive against vices, proud thoughts arise in the heart, and although the mind strenuously prevents external transgressions, most often it is secretly proud of itself, and considers itself worthy of a great reward, not noticing that it is sinning, reflecting on itself. But before the eyes of a strict Judge, the crime is worse the more secret it is, because then it is almost incorrigible; and the wider the trap gapes, the more a person is proud of himself. Therefore, as we have already said many times, by the grace of the Creator it happens that a arrogant soul is subjected to providential temptation, becomes weak, understands what it really is, and puts off proud ascension. As soon as temptation touches the mind, all the pride and disorder of our thoughts are calmed down. 84. When the mind rises in pride, it seems to strive for tyranny. He has accomplices of his tyranny who approve of his thoughts. But when the tyrant is attacked by an enemy, the approval of his accomplices immediately ceases. And when the enemy comes, the accomplices flee, leaving in fear the one whom in peacetime they praised with crafty flattery. When his accomplices leave, he is left alone before the enemy, because when proud thoughts have receded, the agitated spirit sees only himself and temptation. Bad news shaves the head, because the mind, when temptations are strongly attacked, is stripped of its proud thoughts. What else does it mean that the Nazarenes grew their hair, if not that as a result of great abstinence, proud thoughts grow? What does it mean that, upon fulfilling the vow, a Nazarite must shave his head and burn his hair in sacrificial fire, if not that we then reach the pinnacle of perfection when we thus conquer external vices, such that we even cut off proud thoughts from the mind? Of course, to burn these sacrifices in fire means to ignite thoughts with the fire of divine love, so that the whole heart burns in God's love, and he who burns proud thoughts is like a Nazarite who destroys his hair with the completion of a vow. And it is known that Job fell to the ground and bowed. He shows true worship of God who looks at himself, since he is dust, humbly, who does not ascribe to himself any virtues, who recognizes that the good that he does is from the mercy of the Creator. That's why he says: Verse 21. Naked I came from my mother's womb, naked I will return. 85. It is as if the soul, caught in temptation and weakness, were saying: “Naked was grace before me through faith, and naked will the same grace save me at the departure.” There is great consolation for a tempted soul when, under the attack of vices, seeing itself as if naked from virtues, it resorts to only the hope of mercy; and thus does not allow herself to be naked, which humbly considers herself naked of virtues. So if someone in temptation is stripped of any virtue, but recognizes his own weakness, then he is only better clothed with humility itself; and he lies much more stable than before, who does not attribute anything of what he has to himself, forgetting about divine help. Therefore, he humbly soon acknowledges the hand of the Comforter and Judge, saying: The Lord gave, the Lord took away. 86. Thus, he who is taught by temptations grows and recognizes the generosity of the Giver in the grace received, and the power of the Taker in the deprivation of strength. But this spiritual power does not disappear completely, but is weakened by temptation; the confused soul trembles, thinking that it has lost it, and thanks to this, having resigned itself forever, it never loses it again. As the Lord pleased, so it was done: blessed be the name of the Lord! 87. From the fact that we are troubled by inner temptation, it follows that we must resort to the justice of the Creator; and precisely because our heart will give great praise to its Helper, because after temptation it will more accurately recognize the powerlessness of its weakness. Well said: 88. The grieving soul must take special care so that the temptation acting on it from within does not break out in illicit words, and does not murmur about the temptation, so that the fire that refines it like gold does not break out through illicit conversation and turn it into ashes. 89. Nothing prevents us from transferring what we said about virtues to what is given for their manifestation - the gifts of the Holy Spirit. For to one is given prophecy, to another tongues, to another the gift of healing. But since these gifts are not always in the same state in the soul, this clearly shows that they are sometimes usefully taken away, so that the mind does not rise in pride. Truly, if the spirit of prophecy had always been on the prophets, the prophet Elisha would never have said: “Leave her, for her soul is in sorrow, and the Lord has hidden the word from me” 44 (2 Kings 4:27). If the spirit of prophecy had always been on the prophets, the asked prophet Amos would not have said: “I am not a prophet,” and would not have added “neither am I the son of a prophet, but I am a shepherd, and a gatherer of sycamore trees” 45 (Amos.7:14). How could the one who so correctly predicted the future not be a prophet? But how could he be a prophet if he himself denied his true talent? But since he did not feel the prophetic spirit in himself at the time he was asked, he truly testified about himself, saying: “I am not a prophet.” However, he further added: “And now listen to the word of the Lord. Thus says the Lord: Your wife in the city will be dishonored, and your sons and your daughters will fall by the sword, and your land will be measured with a rope; and you will die in an unclean land” (Amos 7:16–17). From these words of the prophet it is clearly seen that what he said about himself was fulfilled; and he immediately earned the spirit of prophecy, since out of humility he did not recognize himself as a prophet. And if the spirit of prophecy had always been with the prophets, then the prophet Nathan would never have allowed King David, who asked about the construction of the church, what he soon refused (see 2 Samuel 7:3,5). 90. That is why it is well written in the Gospel: “On whom you see the Spirit descending and remaining on Him, He is the one who baptizes” (John 1:33). For the Spirit comes to all the faithful, but resides exclusively only on the Mediator, since it never left the humanity of Him from Whose Divinity it proceeds 46 . So, in Him remains, Who alone can do everything and always. For the faithful who receive Him, although they cannot always have, as they wish, the gifts of signs of His presence, receive these gifts as evidence of their acceptance of the gift of the Holy Spirit. But when again the same Spirit is spoken to the disciples with the voice of Truth: “It will remain with you and in you” 47 (John 14:17), why is the same sign mentioned by the divine voice of the Mediator - the indwelling of the Holy Spirit: “On whom you will see the Spirit descending and remaining on Him”? So, if, according to the voice of the Teacher, He also dwells in the disciples, then how can this be the only sign that He dwells in the Mediator? But we will know this faster if we discern the gifts of the Holy Spirit. 91. For some of His gifts are those without which it is impossible to achieve life, while others show the holiness of life for the benefit of the faithful. So meekness, humility, patience, faith, hope, love are His gifts, without which people cannot come to life. Prophecies, the gift of healing, tongues, interpretation are also His gifts, but they show the presence of His grace to admonish those who behold. So, in those gifts, without which it is impossible to come to life, the Holy Spirit always abides: either in His preachers, or in all the elect; in other gifts, the manifestation of which does not support our life, but calls others to life, He does not always remain in His preachers, since He always directs their hearts to good living, although it does not always show signs of grace through them, but sometimes it withdraws, hiding the manifestation of these signs in them, so that they may more humbly guard His gifts, since, having received, they cannot retain them. 92. But the Mediator of God and people, the Man Jesus Christ (see 1 Tim. 2:5) always, constantly and unchangeably has Him, since this Spirit proceeds from Him in essence. And when He abides in the holy preachers, He nevertheless abides exclusively in the Mediator, since He abides in them by grace for some purpose, but in Him abides in essence for everything. Just as our body perceives only the sensation of touch, the head of the body can use all five senses simultaneously, so that it sees, hears, tastes, smells and touches; so the members subordinate to the highest Head shine in some talents, while the Head Itself shines in all talents. In another way, the Spirit abides in Him, from Whom by nature it never departs. His gifts, which lead to life, cannot be taken away without danger; gifts, which, as has been said, mainly show the holiness of life, are often taken away without loss. The former are preserved for our enlightenment, and the latter for the advancement of others. The first we are afraid of losing; and when we sometimes temporarily lose the latter, we are consoled by humility, since they can lift the soul to pride. So, when the tokens of grace allowed to us are taken away, we rightly say: “The Lord gave, the Lord has taken away; as the Lord pleased, so it was done; Blessed be the name of the Lord." By this we show that we have correctly preserved what we have received when we endure temporary deprivation with complete equanimity. Quadam die cum venissent filii Dei, ut assisterent coram Domino, adfuit inter eos etiam Satan. / And there was a day when the sons of God came to present themselves before the Lord; Satan also came among them. (Synod. trans.) Quia frigus erat, et stans ad prunes califaciebat se. / Meanwhile, the slaves and servants, having lit a fire because it was cold, stood and warmed themselves. Peter also stood with them and warmed himself. (Synod. trans.) Angeli eorum in coelis semper vident faciem Patris mei, qui in coelis est. / Their angels in heaven always see the face of My Heavenly Father. (Synod. trans.) Oculi Domini contemplantur malos et bonos. / The eyes of the Lord are everywhere: they see the evil and the good. (Synod.trans.) In circuitu impii ambulant. / The wicked walk everywhere. (Synod.trans.) Circuivi terram, et perambulavi eam. / I walked on the earth and walked around it. (Synod. trans.) Nunquid considerasti servum meum Job, quod non sit ei similes in terra, homo simplex et rectus, ac timens Deum, et recedens a malo? / Have you turned your attention to My servant Job? for there is no one like him on earth: a blameless, just, fearing God and shunning evil. (Synod. trans.) Venite descendamus, et confundamus ibi linguam eorum. / Let us go down and confuse their language there. (Synod. trans.) Desiderium cordis eorum audivit auris tua. / You hear the desires of the humble; strengthen their heart; open your ear. (Synod. trans.) Ecce universa quae habet in manu tua sunt. / Behold, everything that he has is in your hand. (Synod. trans.) Nunquid frustra Job timet Deum? Nonne tu vallasti eum, ac domum ejus, universamque substantiam per circuitum? / Is Job fearing God for nothing? Was it not You who surrounded him and his house and all that he had? (Synod. trans.) Extende paululum manum tuam, et tange cuncta quae possidet. / But stretch out Your hand and touch everything that he has. (Synod. trans.) Nunquid frustra Job timet Deum? Nonne tu vallasti eum ac domum ejus, universamque substantiam per circuitum? Operabus manuum ejus benedixisti, et possession illius crevit in terra. / Is Job fearing God for nothing? Have you surrounded him and his house and all that he has? You blessed the work of his hands, and his flocks spread throughout the earth. (Synod. trans.) Sed extende paululum manum tuam, et tange cuncta quae possidet, nisi in faciem benedixerit tubi. / But stretch out Your hand and touch everything that he has - will he bless You? Spiritus Domini malus irruebat in Saul. / An evil spirit from God attacked Saul. (Synod. trans.) Proba me, Domine, et tenta me. / Tempt me, O Lord, and test me. (Synod. trans.) Coelum metitur palmo et omnem terram pugillo concludit. / He measured the heavens with a span, and took the measure of the dust of the earth. (Synod. trans.) Cum autem quadam die filii et filiae ejus comederent, et bibirent vinum in domo fratris sui primogeniti, nuntius venit ad Job, qui diceret: Boves arabant, et asinae pascebantur juxta eos, et irruerunt Sabaei, tuleruntque omnia, et pueros percusserunt gladio, et evesi ego solus, ut nuntiarem tibi. / And there was a day when his sons and his daughters were eating and drinking wine in the house of their firstborn brother. And so, a messenger comes to Job and says: the oxen were screaming, and the donkeys were grazing near them, when the Sabeans attacked and took them, and struck the youths with the edge of the sword; and I alone was saved to tell you. (Synod. trans.) Cumque adhuc ille loqueretur, venitalius, et dixit: Ignis Dei cecidit de coelo, et tactas oves puorosque consumpsit, et effugi ego solus, ut nuntiarem tibi. / While he was still speaking, another comes and says: the fire of God fell from heaven and scorched the sheep and the youths and devoured them; and I alone was saved to tell you. (Synod. trans.) Sed et illo adhuc loquente, venit alius et dixit: Chaldaei fecerunt tres turmas, et invaserunt camelos, et tulerunt eos, necnon et pueros percusserunt gladio, et effugi ego solus, ut nuntiarem tibi. / While he was still speaking, another comes and says: The Chaldeans settled down in three detachments and rushed at the camels and took them, and struck the youths with the edge of the sword; and I alone was saved to tell you. (Synod. trans.) Loquebatur ille, et esse alius intravit, et dixit: Filiis tuis et filiabus vascentibus et bibentibus vinum in domo fratris sui primogeniti, repente ventus vehemens irruit a regione deserti, et concussit quatuor angulos domus, quae corruens oppressit liberos tuos, et mortui sunt, et effugi ego solus, ut nuntiarem tibi. / While this one was speaking, another comes and says: Your sons and your daughters ate and drank wine in the house of their firstborn brother; and behold, a great wind came from the desert and swept through the four corners of the house, and the house fell on the youths, and they died; and I alone was saved to tell you. (Synod. trans.) Tune surrexit Job, et scidit vestimenta sua, et tonso capite corruens in terram adoravit. / Then Job stood up and tore his outer garment, shaved his head and fell to the ground and bowed. (Synod. trans.) In miseriis non subsistent. / Let burning coals fall on them; let them be thrown into the fire, into the abyss, so that they will not rise. (Synod. trans.) Nudus egressus sum de utero matris meae, nudus revertar illuc. / Naked I came from my mother’s womb, naked I will return. (Synod. trans.) Melior est dies una in atriis tuis super millia. / For one day in Your courts is better than a thousand. (Synod. trans.) Vidi Dominum sedentem super solium suum, et exercitum coeli a dextris et sinistris ejus, et dictum est: In quo decipiam Achab, ut ascendat et cadat in Ramoth Galaath? Et dixit alius ita, et alius aliter. Et egressus est unus, et dixit: Ego decipiam Achab. Et dictum est: In quo decipies? Qui respondit, dicens: Egrediar, et ero Spiritus mendax in ore omnium prophetarum ejus. / I saw the Lord sitting on His throne, and all the host of heaven stood by Him, on His right hand and on His left; and the Lord said, Who would persuade Ahab to go and fall in Ramoth-gilead? And one said this, the other said differently; and one spirit came out and stood before the Lord and said, “I will bow him down.” And the Lord said to him: With what? He said: I will go out and become a lying spirit in the mouth of all his prophets. (Synod. trans.) Et replebit eum spiritus timoris Domini. / And he will be filled with the fear of the Lord. (Synod. trans.) Non jejunabunt filii sponsi, quandiu cum illis est sponsus. / Can the sons of the bridal chamber grieve while the bridegroom is with them? (Synod. trans.) Propterea captivus ductus est populus meus, quia non habuit scientiam. /... But they do not look at the works of the Lord and do not think about the works of His hands. For this reason My people will go into captivity unexpectedly (Isa. 5:12–13) (Synod. trans.) Nunquid aliquis ex principibus credidit in eum, aut ex Pharisaeis? Sed turbo haec quae non novit legem, maledicti sunt. / Did any of the leaders or Pharisees believe in Hero? But this people are ignorant of the law, they are cursed. (Synod. trans.) Et nunc ignis adversaries consumit. / Fire will devour Your enemies. (Synod. trans.) Camels have two toes on their feet, but their soles are thick, leathery, and there are no horny hooves. Based on this feature, their family is classified into a special order of callosopods. (Online encyclopedia Krugozor.) Dilectus meus in domo mea fecit scelera multa. Cp. Synod. Transl.: What is My beloved in My house, when many indecent things are committed in it. Tu, fili hominis, sume tibi gladium acutum, radentem pilos, et assumes eum, et duces per caput tuum et barbam. / And you, son of man, take yourself a sharp knife, take yourself a barber’s razor, and run it over your head and beard. (Synod. trans.) Verbum misit Dominus in Jacob, et cecidit in Israel. / The Lord sends the word to Jacob, and it descends on Israel. (Synod. trans.) Cecidit spiritus Domini super eos. / The Holy Spirit descended on everyone. (Synod. trans.) Quid adhuc egemus testibus? ecce ipsi audivimus blasphemiam. / What more witnesses do we need? Behold, now you have heard His blasphemy. (Synod. trans.) Nisi credideritis non intelligetis. / If you do not believe, it is because you are not certified. (Synod. trans.) Sicut vitta coccinea labia tua, sponsa, et eloquium tuum dulce. / Your lips are like a scarlet ribbon, and your lips are kind. (Synod. trans.) Dimitte eam, anima enim ejus in amaritudine est, et Dominus celavit a me verbum. / Leave her, her soul is sad, but the Lord hid it from me and did not tell me. (Synod. trans.) Sycamores are the fruit of the Egyptian fig tree. Biblical encyclopedia. TSL 1990, p. 642. reprint. In this place, as well as below, in paragraph 92, Saint Gregory expresses thoughts about the procession of the Holy Spirit from the Son. Perhaps this is a later interpolation. Apud vos manebit, et in vobis erit. / Abides with you, and will be in you. (Synod. trans.)