Satan by Gods permission, 7. striketh Iob with s•res from the sole of his foote to the toppe of his head. 9. His wife also insulteth against him, but he sinneth not. 11. Three freindes coming to visite and conforte him, sitte si••n• by him seuen dayes.
1And it came to pass, when on a certain day the sons of God came, and stood before the Lord, and Satan came amongst them, and stood in his sight,Or egli avvenne, che un giorno presentatisi i figliuoli di Dio davanti al Signore, e venuto tra loro anche Satan a presentarsi al cospetto di lui,AND it came to passe when on a certaine day the sonnes of God were come, and stood before our Lord, and Satan came among them, and stood in his sight,Factum est autem, cum quadam die venissent filii Dei, et starent coram Domino, venisset quoque Satan inter eos, et staret in conspectu ejus, 2That the Lord said to Satan: Whence comest thou? And he answered, and said: I have gone round about the earth, and walked through it.Il Signore disse a Satan: D'onde vieni? E quegli rispose: Ho fatto il giro della terra, e la ho scorsa;that our Lord sayd to Satan: From whence comest thou? who answering sayd: I haue gone round about the earth, and walked through it.ut diceret Dominus ad Satan: Unde venis ? Qui respondens ait: Circuivi terram, et perambulavi eam. 3And the Lord said to Satan: Hast thou considered my servant, Job, that there is none like him in the earth, a man simple and upright, and fearing God, and avoiding evil, and still keeping his innocence? But thou hast moved me against him, that I should afflict him without cause.E il Signore disse a Satan: Hai tu posto mente a Giobbe mio servo, com'ei non ha chi lo somigli sulla terra, uomo semplice, e retto, e timorato di Dio, alieno dal far male, e che conserva tuttor l'innocenza? E tu mi hai incitato contro di lui, perch'io lo tribolassi senza motivo.And our Lord sayd to Satan: Hast thou considered my seruant Iob, that there is not the like to him in the earth, a man simple, and right, and fearing God, and departing from euil, and yet reteyning innocencie? But thou hast moued me against him, that I should afflict him in vaine.Et dixit Dominus ad Satan: Numquid considerasti servum meum Job, quod non sit ei similis in terra, vir simplex et rectus, ac timens Deum, et recedens a malo, et adhuc retinens innocentiam ? tu autem commovisti me adversus eum, ut affligerem eum frustra. 4And Satan answered, and said: Skin for skin; and all that a man hath, he will give for his life:Rispose a lui Satana, e disse: La pelle per la pelle, e tutto quello, che ha, lo darà l'uomo per la propria vita.To whom Satan answering, said: Skinne for skinne, & al thinges that a man hath, he wil geue for his life:Cui respondens Satan, ait: Pellem pro pelle, et cuncta quæ habet homo dabit pro anima sua;
5But put forth thy hand, and touch his bone and his flesh, and then thou shalt see that he will bless thee to thy face.Ma stendi la tua mano, e tocca le sur ossa, e la sua carne, e allora vedrai s'ei dirà male di te in faccia.otherwise put thy hand, and touch his bone and flesh, and then shalt thou see that he wil blesse thee in the face.alioquin mitte manum tuam, et tange os ejus et carnem, et tunc videbis quod in faciem benedicat tibi. 6And the Lord said to Satan: Behold, he is in thy hand, but yet save his life.Disse adunque il Signore a Satan: Su via, egli è in tuo potere, ma salva a lui la vita.Our Lord therfore sayd to Satan: Behold he is in thy hand, but yet saue his life.Dixit ergo Dominus ad Satan: Ecce in manu tua est: verumtamen animam illius serva. 7So Satan went forth from the presence of the Lord, and struck Job with a very grievous ulcer, from the sole of the foot even to the top of his head:E partitosi Satan dalla presenza del Signore, percosse Giobbe con ulcera orribile dalla pianta del piede sino alla punta del capo:Satan therfore going out from the face of our Lord, stroke Iob with a verie sore boile, from the sole of the foote euen to the toppe of his head:Egressus igitur Satan a facie Domini, percussit Job ulcere pessimo, a planta pedis usque ad verticem ejus; 8And he took a potsherd and scraped the corrupt matter, sitting on a dunghill.Ed egli sedendo sopra un letamaio, con un coccio si radeva la marcia.who with a shel scraped the corruption, sitting on a dunghil.qui testa saniem radebat, sedens in sterquilinio. 9And his wife said to him: Dost thou still continue in thy simplicity? bless God and die.Or la sua moglie gli disse: Ancora ti resti tu nella tua semplicità? Benedici Dio, e muori.And his wife sayd to him: Doest thou yet continue in thy simplicitie? blesse God and die.Dixit autem illi uxor sua: Adhuc tu permanes in simplicitate tua ? Benedic Deo, et morere. 10And he said to her: Thou hast spoken like one of the foolish women: If we have received good things at the hand of God, why should we not receive evil? In all these things Job did not sin with his lips.Ed egli le disse: Come una delle donne prive di senno tu hai parlato. Se i beni abbiam ricevuti dalla mano del Signore, perché non prenderemo anche i mali? Per tutte queste cose non peccò Giobbe colle sue labbra.Who sayd to her: Thou hast spoken like one of the foolish wemen, if we haue receiued good things of the hand of God, euil thinges why should we not receiue? In al these things Iob sinned not with his lippes.Qui ait ad illam: Quasi una de stultis mulieribus locuta es: si bona suscepimus de manu Dei, mala quare non suscipiamus ? In omnibus his non peccavit Job labiis suis.
11Now when Job’s three friends heard all the evil that had befallen him, they came every one from his own place, Eliphaz, the Themanite, and Baldad, the Suhite, and Sophar, the Naamathite. For they had made an appointment to come together and visit him, and comfort him.Avendo pertanto udito tre amici di Giobbe tutte le avversità, che erano a lui accadute, si mossero ciascuno dalle case loro; Eliphaz di Theman, e Baldad di Sueh, e Sophar di Naamath; perocché si erano dati l'intesa di andare a visitarlo, e consolarlo.Therfore Iobs three frendes hearing al the euil, that had changed to him, came euerie one out of their place, Elephaz a Themanite, and Baldad a Suhite, and Sophar a Naamathite. For they had appointed, that coming together they would visite him, and confort him.Igitur audientes tres amici Job omne malum quod accidisset ei, venerunt singuli de loco suo, Eliphaz Themanites, et Baldad Suhites, et Sophar Naamathites. Condixerant enim ut pariter venientes visitarent eum, et consolarentur. 12And when they had lifted up their eyes afar off, they knew him not, and crying out, they wept, and rending their garments, they sprinkled dust upon their heads toward heaven.E avendo da lungi alzato lo sguardo, noi riconoscevano, e sclamarono, e piansero, e stracciate le loro vesti sparsero la polvere sopra le loro teste.And when they had lifted vp their eies a far of, they knew him not, and crying out they wept, and renting their clothes sprinkled dust ouer their head toward heauen.Cumque elevassent procul oculos suos, non cognoverunt eum, et exclamantes ploraverunt, scissisque vestibus sparserunt pulverem super caput suum in cælum. 13And they sat with him on the ground seven days and seven nights and no man spoke to him a word: for they saw that his grief was very great.E stetter con lui a sedere per terra sette giorni, e sette notti, e non gli disser parola, perocché vedevano, che il dolore era veemente.And they sate with him on the ground seuen daies and seuen nightes, and no man spake to him a word: for they saw the payne to be vehement.Et sederunt cum eo in terra septem diebus et septem noctibus: et nemo loquebatur ei verbum: videbant enim dolorem esse vehementem.
2:1
Calmet
Day. Job had been under trial for some time, perhaps a year. (Calmet)
2:2
Haydock
Through it. Seeking whom he might devour, 1 Peter 5:8. (Haydock)
2:3
Worthington
Simple. Plain-dealing, mild, and without guile. (St. Gregory) (Worthington)
Haydock
Without cause. This may form a new sentence. (Haydock)
Calmet
Thy proposal and attempts are vain. (Calmet)
St. Chrysostom
Job has not deserved this treatment. (St. Chrysostom, etc.)
2:4
Haydock
Skin: a proverbial expression, denoting that a man will part with any thing sooner than his life, (Calmet) or health. (Haydock)
Haydock
Satan hints, that if those inestimable blessings should be endangered, (Calmet) Job would shew his real sentiments. (Haydock)
Skin was formerly used instead of money, at Sparta. (Senec. Ben. 5:14., etc.) Yet perhaps not in the time of Job.
2:6
Grotius
Life. Afflict him with any species of illness; but do not kill him, (Calmet) nor inspire him directly with wicked thoughts. (Grotius)
2:7
2:8
Potsherd. His nails were worn, and poverty had left him nothing else.
Haydock
Dunghill. Hebrew, "ashes." (Haydock)
St. Chrysostom represents this place as visited by pilgrims, instructive and more brilliant than any throne. (Hom. 5. ad Pop. Ant.)
Haydock
Septuagint add, "upon the dung, without the city: and after a long time had elapsed, his wife also said to him, How long wilt thou wait, saying: Lo, I will still tarry a little while, expecting the hope of my salvation? For behold thy memory is perished from the land, thy sons and daughters, the pains and labours of my womb, whom I brought forth in labour and sorrow, to no purpose. But thou sittest in the open air, the night long, amid the corruption of worms, while I wander like a slave, seeking for one place and house after another, in expectation of the sun setting, that my labours may cease, and the sorrows which now surround and hold me fast. But speak thou some word to (or against) the Lord, and die." (Haydock)
Calmet
This addition has been omitted in the Complutensian edition, to make it like the Vulgate, (Calmet) though it is found in all the Greek copies (Nobilius) and fathers, and also in several Latin Bibles. It seems, however, to be only a gloss of some transcriber. The devil had not destroyed this wife, as she would prove one of his most powerful auxiliaries. (Calmet)
2:9
Calmet
Bless. She speaks with cruel irony. (Calmet)
Haydock
Curse God, that he may take away (St. Basil) thy miserable life; or, after taking this revenge on such unjust treatment, put an end to thy own existence. Beza and Amama excuse this woman, though condemned by Job. They pretend that she only meant to insinuate, like the rest of his friends, that he must be guilty of some grievous crime, which she urges him to confess, giving glory to God, before it be too late. (Haydock)
2:10
Foolish. The same word often means impious, (chap. 1:22.) and ignorant, (Haydock) or "delirous." (Aquila) (Psalm 13:1.)
Calmet
Lips. The Jews assert, without reason, that he was guilty in his heart. (Calmet)
2:12
Heaven. This denoted mourning or indignation, Josue 7:6., and Acts 22:23.
2:13
Olympiad
Seven days, etc. They sat with him for a good part of the day, and of the night, during seven days: and spoke nothing all that time that could give him any uneasiness. (Challoner) (Menochius) (Olympiad.)
Calmet
They mourned for him as if he had been dead. Their mutual grief was too great for utterance. But the text seems to intimate that they remained with Job, all this time. (Scultet.) (Calmet)
Their design in coming was really to afford him consolation; but being under a mistake, respecting the conduct of Providence towards mankind, (Calmet) they erred involuntarily, (Tirinus) and by attempting to prove their assertions, as if none but criminals could be so grievously afflicted, they eventually insulted the holy man, Tobias 2:15.
St. Gregory
They argued on the principle, "that under a just God no one is miserable, unless he have deserved it;" not reflecting that God sometimes puts his best servants to the trial, that their merit and glory may increase. Notwithstanding their piety and learning, they became therefore the devil's most powerful agents unawares: (Calmet) and though they were not properly heretics, as they acquiesced when better informed, they were a figure of them, by drawing from many undeniable truths false inferences, and by a parade of learning, and of new things. (St. Gregory, Mor. 3:24., and 5:18.)
Worthington
They also judged rashly of Job's secret behaviour. (Worthington)
2:3
A man of plaine 〈◊〉 true dealing mixed with meek••• with out al guile is called a simple right man S. Greg. li. 1. Moral. •. 2 & •••
2:9
His wife perswading him to desperation and blasphemie, signified carnal cogitions which corrupt the soule inwardly, as afflictions do affault the flesh outwardly. S. Greg. li. 3. c. 24.
2:11
11. Iobs three freindes.] For better intelligence of these conflictes betwen These visiters of Iob were in dede his freindes, and professed true religion. They erred in Iobs particular case. holie Iob and his freindes, it may here be obserued, that they were in dede his freindes, as the text simply calleth them: that they beleued rightly in God Almightie, and were not idolaters: that they came of freindly good affection to comforth him. though they fel into vvordes of reprouing him, (as S. Gregorie teacheth) li. 3. •. 24. they alleaged also manie excellent diuine sentences very truly, which therfore Iob reproued not. But they erred in their illations against Iob: and that of ignorance rather then of sette malice, concluding that Iob was guiltie of some enormious sinnes, because they saw him so greuously punished, and heard him complaine therof; his owne conscience knowen to him and hid to them (wherof they rashly iudged) testifying that he was innocent, in respect of so great crimes. And in this their particular error, though they were not heretikes, being not obstinate after that the truth was sufficiently reueled And prefigured heretikes. vnto them, yet they prefigured heretikes, endeuouring by one truth to destroy an other, and by arrogating knowlege which they had not: promising also li. 5. •. 18. •evv thinges & vnheard of, rather to drovv others to admire them, then to edification.
2:13
Seuen dayes together euerie day and night some good part.
2:3
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.18
… Being desirous to show, that it was not for reward that his saints serve Him, He stripped him of all his opulence; gave him over to poverty; and permitted him to fall into grievous disease. Afterwards reproving him,
St Jerome † AD 420 The Letters of St. Jerome 22.11
… If so, I can only say: “Live, then, by your own rule, since God’s rule is too hard for you.” Not that the Creator and Lord of all takes pleasure in a rumbling and empty stomach, or in fevered lungs; but that these are indispensable as means to the preservation of chastity. Job was dear to God, perfect and upright before Him;
St Jerome † AD 420 The Letters of St. Jerome 118.3
… “Hast thou considered my servant Job, that there is none like him in the earth, a perfect and an upright man, one that feareth God and escheweth evil? and still he holdeth fast his integrity?”
St Augustine of Hippo † AD 430 Answer to the Letters of Petilian, the Donatist 2.49
… and still he holdeth fast his integrity, although thou movedst me against him, to destroy him without cause?"
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 13.5
5. “Lest at any time mine enemy say, I have prevailed against him” ( ver. 4 ). The devil’s mockery is to be feared. “They that trouble me will exult, if I be moved;” the devil and his angels; who exulted not over that righteous man, Job, when they troubled him; because he was not moved, that is, did not draw back from the stedfastness of his faith.
2:4
St John Chrysostom † AD 407 To Olympias 1
… for when after having set in motion all these trials he perceived that the hero remained untroubled and undismayed he rushed to this as the greatest contest of all, saying that all the other calamities were bearable, as loss of child, or property, or anything else (for this is what is meant by the expression “skin for skin”
St John Chrysostom † AD 407 Homilies on Second Corinthians 1
… For what is worse to bear than fire? what more painful than continual torture? truly it is more overpowering in pain than the loss of untold wealth, of children, of any thing; for, saith he, “Skin for skin, yea, all that a man hath will he give for his life.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 4
… He shows too, that not death alone has been put an end to, but that thereby he also who is ever showing that war without truce against us, I mean the devil, hath been brought to nought; since he that fears not death is out of reach of the devil’s tyranny. For if “skin for skin, yea all things a man would give for his life” (
St Jerome † AD 420 The Letters of St. Jerome 66.12
… “Skin for skin, yea, all that a man hath will he give for his life. But,” says the devil, “touch his flesh and he will curse thee to thy face.”
St Jerome † AD 420 The Letters of St. Jerome 108.17
… For, when Job has lost his substance and when his house and children have been destroyed, Satan says to the Lord: “Skin for skin, yea all that a man hath, will he give for his life. But put forth thine hand now and touch his bone and his flesh, and he will curse thee to thy face.”
St Jerome † AD 420 The Letters of St. Jerome 118.3
… and to avoid making a shipwreck of faith when it sees that its sufferings are unjustly inflicted. The devil answered the Lord and said: “Skin for skin, yea, all that a man hath will he give for his life. But put forth thine hand now, and touch his bone and his flesh, and he will curse thee to thy face.”
2:5
St John Chrysostom † AD 407 Three Homilies Concerning the Power of Demons 2.4
… Dost thou see to what a dignity the Apostle mounted? He who was invested with a body, used the bodiless as an executioner; and that which their common master saith to the Devil, concerning Job: charging him thus, “Touch his flesh, but thou shalt not touch his life;”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 1.18
… and he seeks nothing besides, nor accounts anything greater than this. And if such be the case with regard to a man, much more in relation to God; which therefore that God might demonstrate, He gave more than the devil asked; for the latter said, “Put forth thine hand, and touch him;”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… Is it not thrust into a pit? A wife is a great good, as also a great evil. For because a wife is a great [good], observe from what point he [Satan] wishes to break through the strong wall. ‘The depriving him of his property’ (he says) ‘did not take him; the loss has produced no great effect.’ Therefore he says, ‘If indeed he will curse thee to thy face.’ (
St Augustine of Hippo † AD 430 Against Lying 24
… Nay, this tropical expression reaches even to what is called antiphrasis, as when a thing is said to abound which does not exist, a thing said to be sweet which is sour; “ lucus quod non luceat, Parcæ quod non parcant .” Of which kind is that in holy Scripture, “If he will not bless
2:6
St Ambrose of Milan † AD 397 Concerning Repentance 1.13
… For as the Lord did not give power to Satan over the soul of holy Job, but allowed him to afflict his body,
St John Chrysostom † AD 407 Homilies on First Corinthians 15
… For this cause also he said, “unto the destruction of the flesh:” proceeding to lay down regulations for the devil and not suffering him to go a step too far. As in the instance of Job, God said, (
St Jerome † AD 420 The Letters of St. Jerome 118.3
… But the Lord knew His champion and felt sure that this great hero would even in this last and severest conflict prove unconquerable. Therefore He said: “Behold he is in thine hand; but save his life.”
John Cassian † AD 435 The Conferences of John Cassian 7.12
… and it was this which the devil was forbidden to attempt to inflict on the blessed Job, though he had received power over his flesh, when the Lord commanded him saying: “Lo, I give him into thine hands: only preserve his soul,”
2:7
St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 10
… as Cain when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth .’ But of the devil the Scripture beareth witness, that the devil went out from before God, and smote Job
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 21.17
… but was at last smitten with an incurable disease horrible to look upon, and, to crown his misfortunes, had a wife whose only comfort was evil counsel. For his surpassing troubles were those of his soul added to those of the body.
2:8
Tertullian † AD 220 On Patience 14
… What a banner did He rear over the enemy of His glory, when, at every bitter message, that man uttered nothing out of his mouth but thanks to God, while he denounced his wife, now quite wearied with ills, and urging him to resort to crooked remedies! How did God smile, how was the evil one cut asunder, while Job with mighty equanimity kept scraping off
St Ambrose of Milan † AD 397 Concerning Repentance 2.1.4
4. And the Apostle teaches us how to dung it, saying: “I count all things but dung, that I may gain Christ,” and he, through evil report and good report, attained to pleasing Christ. For he had read that Abraham, when confessing himself to be but dust and ashes, in his deep humility found favour with God. He had read how Job, sitting among the ashes,
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.1
… Thus it was that Job, when he had lost all, sat himself down upon a dunghill; and his friends heard of it, and came, and seeing him, while yet afar off, they rent their garments, and sprinkled themselves with ashes, and made great lamentation.
2:9
St Cyprian of Carthage † AD 258 Three Books of Testimonies Against the Jews 3.15
In Job: “Say some word against the Lord, and die. But he, looking upon her, said, Thou speakest as one of the foolish women. If we have received good things from the Lord’s hand, why shall we not endure evil things? In all these things which happened unto him, Job sinned not with his lips in the sight of the Lord.”
Aphrahat † AD 346 Aphrahat: Select Demonstrations 6.3
… Furthermore, the adversary tempted Job through his children and his possessions, and when he could not prevail over him, he went and brought against him his armour, and he came, bringing with him a daughter of Eve, who had caused Adam to sink, and through her mouth he said to Job, her righteous husband:— Curse God .
St Ambrose of Milan † AD 397 Selections from the Letters of St. Ambrose 20.16
16. But Job was tried by accumulated tidings of evils, he was also tried by his wife, who said, “Speak a word against God and die.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 4.4
… Thus Job builded up his soul. The rain descended;—for the fire fell from heaven and devoured all his flocks; the floods came;—the frequent,—the constant,—the successive messengers of his calamities, telling him of the destruction of his herds—of his camels—of his children. The winds blew,—the bitter words of his wife:—“Curse God,” she said, “and die.”
St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 13.6
… Their wives also being ejected from their parents’ home, each had literally to play the part of Job’s wife. For they went “wandering from house to house and from place to place, seeking a lodging.”
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom 13
… And therefore, as you know, when he had gone through all, and had thoroughly tried his metal, because he made no way, he ran to his old weapon, the woman, and assumes a mask of concern, and makes a tragical picture of his calamities in most pitiable tone, and feigns that for removal of his evil he is introducing that deadly counsel.
St John Chrysostom † AD 407 Homilies on First Corinthians 28
… forth, when the skin began to putrify and drop off, and the flesh wasting away to emit most offensive discharge, and the hand of the devil was wearing him out with sharper pain than gridirons and furnaces and any flame, consuming on every side and eating away his body more grievously than any wild beast, and when a long time had been spent in this misery
St John Chrysostom † AD 407 Homilies on Philippians 8
… Again reflect on him, how that for a long time he never ceased to breed worms, sitting upon a dunghill and scraping his sores; for the account says that “(after a long time had passed,) then said his wife unto him, How long wilt thou persist, saying, Yet a little while I bide in expectation? Speak some word against the Lord, and die.” (
St John Chrysostom † AD 407 Homilies on First Thessalonians 4
… For when he cannot shake us ourselves, he takes another way, and shakes the weaker sort through our means, which argues exceeding infirmity, and such as admits of no excuse; as he did in the case of Job, having stirred up his wife, “Speak some word against the Lord,” she says, “and die.” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
… So in the case of the blessed Job too, he did not strive after this only, to make him poor, but also to make him a blasphemer. At any rate, when he had stripped him of every thing, observe what he says to him through his wife, “Say some word against the Lord, and die.” (
St Augustine of Hippo † AD 430 On the Creed 10
… he was one running sore, one mass of crawling worms: and showed himself immovable in his God, stood fixed. The woman wanted, devil’s helper as she was not husband’s comforter, to put him up to blaspheme God. “How long,” said she, “dost thou suffer” so and so; “speak some word against the Lord, and die.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.18
… God admitted the tempter, not in order that He might Himself know that which He did know, but in order that to us to be known and imitated He might set it forth. Admitted was the tempter; he took away everything, there remained the man bereft of possessions, bereft of family, bereft of children, full of God. A wife certainly was left.
2:10
Origen † AD 254 Origen Against Celsus 6.55
Passages, indeed, might be found where corporeal and external (benefits) are improperly called “good,”—those things, viz., which contribute to the natural life, while those which do the reverse are termed “evil.” It is in this sense that Job says to his wife: “If we have received good at the hand of the Lord, shall we not also receive evil!”
St Cyprian of Carthage † AD 258 On the Mortality 10
… If we have received good from the hand of the Lord, why shall we not suffer evil? In all these things which befell him, Job sinned not with his lips in the sight of the Lord.”
Archelaus † fl. AD 278 The Acts of the Disputation with the Heresiarch Manes 42
… but we should rather say that He received in Himself and in our stead the cause of circumcision, relieving us by what He Himself endured, and not permitting us to have to suffer any pain to no purpose.
St Ambrose of Milan † AD 397 On the Duties of the Clergy 1.38
… “As the Lord pleased, so did He. Blessed be the name of the Lord.” And again: “Thou speakest as one of the foolish women speaketh. Shall we receive good at the hand of God, and shall we not receive evil?”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 38
… This too is useful in other respects. When we wish not to be overmuch grieved, let us say: “If we have received good things at the hand of the Lord, shall not we endure evil things?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 28
[5.] Yea, and when his trial proceeded further, he is again adorned with other crowns on account of his reply to his wife, saying, “If we have received good at the hand of the Lord, shall we not endure evil?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 34
What kind of poverty then doth He give, and what kind of wealth? Remember the patriarch, and thou shalt know the kind of wealth that is given by God. For He made both Abraham rich, and after him Job, even as Job himself saith; “If we have received good from the Lord, shall we not also receive evil?” (
St John Chrysostom † AD 407 Homilies on First Corinthians 38
… Hadst thou money and didst thou lose it? Weep not for the loss, but give thanks for the time when thou didst enjoy it. Say like Job, “Have we received good at the hand of the Lord, and shall we not receive evil?” (
St John Chrysostom † AD 407 The Homilies of St. John Chrysostom on the Epistle to the Hebrews 20
And see him plotting the treachery through the wife. Hear this, ye husbands, as many as have wives that are fond of money, and compel you to blaspheme God. Call Job to mind. But let us see, if it please you, his great moderation, how he silenced her. “Wherefore” (he says) “hast thou spoken as one of the foolish women [speaketh]?” (
St Augustine of Hippo † AD 430 On the Creed 10
… let not that which hath pleased the good Lord misplease His submissive servant; what pleased the Physician, not misplease the sick man. Hear his other confession: “Thou hast spoken,” said he to his wife, “like one of the foolish women. If we have received good at the hand of the Lord, why shall we not bear evil?”
St Augustine of Hippo † AD 430 On Patience 10
… Far be it from him, a wise man, to commit upon himself what not even that unwise woman suggested. And if she had suggested it, she would with good reason here also have had that answer which she had when suggesting blasphemy; “Thou hast spoken as one of the foolish women. If we have received good at the hand of the Lord, shall we not bear evil?”
St Augustine of Hippo † AD 430 Reply to Faustus the Manichæan 22.14
… As it is said in the Old Testament, "Whom the Lord loveth He correcteth, and chastiseth every son whom He receiveth;" and, "If we receive good at the hand of the Lord, shall we not also receive evil?"
St Augustine of Hippo † AD 430 Ten Homilies on the First Epistle of John 4.3
… yea, Adam himself then overcame: even he, in Job; because Job was of his race. So then, Adam, overcome in Paradise, overcame on the dunghill. Being in Paradise, he gave ear to the persuasion of the woman which the devil had put into her: but being on the dunghill he said to Eve, “Thou hast spoken as one of the foolish women.”
St Augustine of Hippo † AD 430 Expositions on the Book of Psalms 56.18
… A wife certainly was left. Merciful do ye deem the devil, that he left him a wife? He knew through whom he had deceived Adam.…With wound smitten from head even unto feet, whole nevertheless within, he made answer to the woman tempting, out of the light of the living, out of the light of his heart: “thou hast spoken as though one of the unwise women,”
John Cassian † AD 435 The Conferences of John Cassian 6.10
… “If we have received good at the hand of the Lord, should we not also receive evil? Naked came I out of my mother’s womb, and naked shall I return thither. The Lord gave and the Lord hath taken away; as it hath pleased the Lord, so is it done; blessed be the name of the Lord.”
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St Basil the Great † AD 379 The Letters 38.3
… If he had been giving an account of the essence, there would not in his explanation of the nature have been any mention of these matters. The same moreover would have been the account that there is in the case of Bildad the Shuhite, and Zophar the Naamathite, and each of the men there mentioned.
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St John Chrysostom † AD 407 The Homilies on the Statues to the People of Antioch 2.1
… But then, as well as now, God permitted it; then, indeed, that he might make the just man more illustrious by the greatness of his trials; and now, that he may make us more sober-minded by the extremity of this tribulation. Suffer me to mourn over our present state. We have been silent seven days, even as the friends of Job were.
St Augustine of Hippo † AD 430 The Confessions 8.11
… And she again seemed to say, “Shut up thine ears against those unclean members of thine upon the earth, that they may be mortified. They tell thee of delights, but not as doth the law of the Lord thy God.” This controversy in my heart was naught but self against self. But Alypius, sitting close by my side, awaited in silence
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Cum triplici sit hominis bonum, scilicet animae, corporis et exteriorum rerum; hoc modo ad invicem ordinantur, ut corpus sit propter animam, res vero exteriores et propter corpus et propter animam: sic ergo est perversa intentio, si quis bona animae ordinet ad corporis salutem. Et quidem quod Job in actibus virtutum abundavat, quae sunt animae bona, sensibiliter cunctis poterat esse manifestum: unde et Dominus ad Satan supra dixerat: Numquid considerasti servum meum Job etc. Sed Satan calumniam inferrebat, quasi Job actibus virtutum intenderet propter temporalia bona; sicut et mali homines, quorum Satan princeps est, experimento sui judicant de intentione justorum. Sed haec calumnia repulsa erat per hoc quod post exteriorum bonorum amissionem adhuc in virtute stabilis permanebat: ex quo sufficienter est ostensum, quod ejus intentio non erat ad exteriora bona obligata. Restat ergo ostendere ad perfectam demonstrationem virtutis Job, quod nec etiam ad salutem proprii corporis incurvata erat ejus intentio; et ideo rursus inducit divinum judicium, quo hoc manifestetur: et hoc est quod dicitur: Factum est autem, cum quadam die venissent filii Dei ut assisterent coram Domino, venisset quoque Satan inter eos, et staret in conspectu ejus, ut diceret Dominus ad Satan: Unde venis? Quibus verbis supra expositis diutius immorandum non est, nisi quod hoc notandum est, quod propter aliquod factum alia dies hic inducitur, sicut in principio Gen. secundum diversa rerum genera quae creabantur, diversis diebus describuntur.
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Quod autem Satan examinatus respondit, ostenditur consequenter cum dicitur: Qui respondens ait: circuivi terram et perambulavi eam; et hoc ut supra.
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Et rursus Dominus virtutem Job ei quasi conspiciendum proponit, ut supra: unde sequitur: Et dixit Dominus ad Satan: Numquid considerasti servum meum Job, quod non est illi similis in terra, vir simplex et rectus ac timens Deum, et recedens a malo? Sed quia jam quaedam virtus beati Job manifesta erat, quae prius manifesta non fuerat, scilicet constantia in adversis; ideo nunc addit: Et adhuc, scilicet post amissionem temporalium bonorum, retinens innocentiam: ex quo ulterius dominus ostendit, suspicionem Satan fuisse calumniosam, et intentionem frustratam; unde sequitur: Tu autem commovisti me adversus eum. Non est intelligentium, quod Deus ab aliquo provocetur ad volendum quod prius nolebat, sicut est apud homines consuetum: dicitur enim Numer. 25: « Non est Deus » ut homo, ut mentiatur; neque ut filius hominis, • ut mutetur: » sed loquitur hic Scriptura de eo figuraliter more humano: homines enim quando aliquid facere volunt propter aliquem, ab illo moveri dicuntur; Deus autem vult quidem facere, sicut et facit hic, propter illum; tamen absque omni mentis commotione, quia ab aeterno in mente habuit id quod factum est. Disposuerat ergo Dominus ab aeterno Job temporaliter affligere ad demonstrandam virtutem ejus, ut omnis malignorum excluderetur calumnia: unde ad hoc signandum hic dicitur: Tu autem commovisti me adversus eum: quod autem dicitur, ut affligerem eum frustra, intelligentium quantum ad intentionem Satan, non quantum ad intentionem Dei: expetierat enim Satan adversitatem Job, intendens ex hoc, eum in impatientiam et blasphemiam deducere, quod consecutus non erat. Deus autem hoc permisit, ad declarandam virtutem ejus, quod et factum erat: sic ergo frustra afflictus est Job, quantum ad intentionem Satan, non quantum ad intentionem Dei.
Repulsus autem Satan non quiescit, sed adhuc ca-
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luminam inserit; ostendere volens, quod omnia bona quae Job fecerat, et etiam hoc ipsum quod patienter adversa toleraverat, non pro amore Dei fecerat, sed pro sui corporis salute: unde sequitur: Cui respondens Satan ait: Pellem pro pelle, et cuncta quae habet homo, dabit pro anima sua. Considerandum est autem, quod Job afflictus fuerat, scilicet in amissione possessionum, et etiam in amissione natu-rum. Intendit igitur Satan dicere quod utramque affectionem Job patienter toleraverat propter corporis sui salutem; et quod hoc non erat magnae virtutis, sed erat humanum, et apud homines consuetum: et hoc est quod dicitur, Homo, quasi quicumque etiam non virtuosus, dabit de facili pellem pro pelle, idest carnem alienam pro carne sua: sustinct enim homo non virtuosus, ut quicumque alii, etiam quantumcumque conjuncti, potius corpore affligantur quam ipse: et similiter homo quicumque dabit cuncta exteriora quae possidet, pro anima sua, idest pro vita sua conservanda: exteriora enim bona ad conservationem vitae quaeruntur, ut sint in subsidium victus et vestitus, et aliorum hujusmodi, quibus vita hominis commode conservetur.
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Et quia posset aliquis dicere ad Satan: Unde potest probari, quod amissionem naturum et possessionum patienter tulerit, timens damnum pellis suae et vitae suae? quasi huic quaestionis respondens subdidit: Alioquin, idest si simplici verbo non credatur, mitte manum tuam, idest exerce virtutem tuam, et tange os ejus et carnem, idest afflige eum in corpore; non solum in superficie, quod significatur per tactum carnis, sed etiam in profundo, quod significatur per tactum ossis: ut scilicet tactus usque ad intima perveniat; et tunc videbis, idest manifeste ab omnibus conspici poterit, quod in faciem benedicet tibi: quod exponendum est ut supra.
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Voluit igitur Dominus ostendere, quod Job Deo non servierat propter corporis salutem, sicut supra ostenderat, quod ei non servivit propter exteriora bona: unde subditur: Dixit ergo Dominus ad Satan: Ecce in manu tua; idest, potestatem tibi trado eum in corpore affligendi: verumtamen animam illius serva, idest vitam ne ei auferas. Non enim totaliter Deus servos suos voluntati Satan exponit, sed secundum mensuram convenientem, secundum illud Apostoli 1 Cor. 10: « Fidelis Deus, qui non patitur vos • tentari supra id quod potestis. »
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Accepta potestate, Satan ad ejus executionem procedit: unde dicitur: Egressus igitur Satan a facie Domini, percussit Job: percussit quidem eum turpi et abominabili ulcere, incurabili et doloroso; unde dicitur: Pessimo, et universaliter, a planta pedis usque ad verticem ejus.
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Solent autem agrotantium afflictiones remediis exterius adhibitis et deliciis alleviari: sed Job sic alleviatus non fuit: sequitur enim: Qui testa saniem radebat: in quo ostenditur, quod lenitiva medicamenta et delicata ei non adhibebantur: sedens in sterquilinio; ex quo ostenditur quod non recreabatur nec loci amo-enitate, nec stragulorum mollitie, nec alicujus odoris oblectatione; sed magis contrariis utebatur. Poterat autem hoc duplici ex causa contingere: vel quia percussus a Domino ipse etiam se magis sponte affligebat et humiliabat, ut misericordiam facilius obtineret; vel quia cuncta quae habebat, aniserat, unde non poterat sibi convenientia remedia exhibere: et hoc satis probabile est ex hoc quod supra Dominus dixit. Solent etiam afflictiones hominum verbis consolatorius relevari: sed afflicto Job verba exasperantia dicuntur, tanto magis provocantia, quanto a persona magis conjuncta proferuntur: sequitur enim: Dixit autem illi uxor sua, quam solam diabolus reliquerat ad occidendum, ut per eam viri justi mentem pulsaret, qui per feminam primum hominem dejecerat.
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Haec autem primo in verba impatientiae irruit dicens: Adhuc tu permanes in simplicitate tua? quasi dicat: Saltem post tot flagella cognoscere debes, quod inutile tibi fuit simplicitatem servare: sicut etiam ex quorumdam persona dicitur, Malachiae 3: «Vane nus est qui servit Deo: et quod emolumentum a erit nobis, quia custodivimus praecepta ejus? » Secundo procedit ad verba perversae suggestionis dicens: Benedic Deo, idest maledic; quasi dicit: Ex quo tibi benedicenti Deo adversitas supervenit, maledic Deo, ut prosperitati potiaris. Ultimo prorumpit in verba desperationis dicens: Et morere; quasi dicit: Pro mortuo te habe: quia nihil tibi residuum est in simplicitate remanentis, nisi ut moriaris: vel aliter: Benedic Deo, et morere: idest, ex quo post tantam Dei reverentiam sic adversitate afflictus es, si adhuc Deo benedicas, nil restat, nisi ut mortem expectes. Sanctus autem vir, qui sua incommoda patienter tulterat, ait: Quasi una de stultis mulieribus locuta es. Recte eam stultitiae arguit, quae contra divinam sapientiam loquebatur: quod autem stulte locuta fuerit, ostendit dicens: Si bona suscepimus de manu Domini, mala autem quare non sustineamus? In quo perfectam hominis sapientiam docet: cum enim temporalia bona et corporalia non sint amanda nisi propter spiritualia et aeterna; istis salvatis, quasi principalioribus, non debet homo dejici, si illis privetur; nec elevari, si eis abundet. Docet ergo nos Job tantam animi constantiam habere, ut bonis temporalibus, si nobis a Deo dentur, sic utamur, ut ex hoc in superbiam non elevemur; et contraria mala sic sustineamus, ut ex eis noster animus non dejiciatur: secundum illud Apostoli, ad Philip. ult.
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«Scio humiliari, scio a et abundare; » et post subdit: «Omnia possum in eo qui me confortat. » Deinde concluditur perseverans in innocencia Job, cum dicitur: In omnibus his non peccavit Job labiis suis.
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Non solum per uxorem diabolus mentem beati Job exacerbare nitcebatur, sed etiam per amicos; qui quamvis ad solandum venirent, tamen ad verba increpationis processerunt, de quibus dicitur: Igitur audientes tres amici Job omne malum quod accidisset, venerunt singuli de loco suo, Eliphaz Themanites, Baldad Suhites, et Sophar Naamathites. Et quia inter hos fere versatur tota disputatio hujus libri, considerandum est, quod hi tres in aliquo ejusdem opinionis erant cum Job; unde amici ejus dicuntur: et in aliquo ab eo differrebant, inter se invicem concordantes, unde invicem connu- merantur, et a Job discernuntur. Convenciant enim cum Job, quod non solum res naturales, sed etiam humanae, divinae providentiae subjacerent; sed differcamb ab eo, quod putabant hominem pro bonis quae agit remunerari a Deo prosperitate virtutum; quasi temporalia bona sint praemia virtutum, et temporalia mala sint propriae poenae peccatorum. Hanc autem opinionem quilibet eorum propriis modis defendere nititur, secundum quod sibi proprium ingenium suggercbat; propter quod dicuntur venisse singuli de loco suo. Job autem hujus opinionis non erat; sed credebat bona opera hominum ordinari ad remunerationem spiritalem futuram post hanc vitam; et similiter peccata futuris suppliciis esse punienda. Quod autem praedicti amici Job ad consolandum venerint, ostenditur ex hoc quod sequitur: Condicerant enim, ut pariter venientes visitarent eum, et consolarentur: in quo veros amicos se ostenderunt, in tribulationibus sibi non deficientes: et primo quidem ipsa visitatio consolatoria erat: nam videre amicum, et ei convenire, delectabilissimum est.
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Consulatur etiam ipsum factis, compassionis suae ad eum signa ostendendo: pro quibus compassionis signis praemititur provocamentum ad compassionem, cum dicitur: Cumque elevassent procul oculos suos, non cognoverunt eum: erat enim immutata facies ex ulcere et habitu, et reliquo cultu, et rerum amissionc. Quod autem dicit, Procul, intelligentiam est secundum eam mensuram qua homo a remotis potest cognosci: haec autem immutatio amici eos provocavit ad tristitiam et compassionem, quam per signa ostenderunt: sequitur enim: Et exclamantes, scilicet prae magnitudine doloris, ploraverunt, scissisque vestibus sparserunt pulverem super caput suum, in signum humilitatis et dejectionis, se ex dejectione amici dejectos reputantes: addit autem, In caelum, ut quasi hac humiliatione caelestem misericordiam provocarent. Considerandum est autem, quod amicorum compassio consolatoria est: vel quia adversitas quasi onus, quoddam levius fertur, quoniam a pluribus portatur; vel magis quia omnis tristitia ex admixtione dilectionis alleviatur: delectabilissimum autem est, experimentum sumere de amicitia alicujus, quod maxime sumitur ex compassionc in adversis; et ideo consolationem affert. Non solum autem ex compassionc ostensa consolabantur, sed etiam ei societatem exhibendo: sequitur enim: Et sederent cum eo in terra septem diebus et septem noctibus. Intelligentum tamen est, non continue, sed congruentibus horis: indigebat enim magna tristitia consolatione diuturna.
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Sed tertium, quod maxime est consolatorium, scilicet verbum, non exhibebant: sequitur enim: Et nemo loquebatur ei verbum: taciturnitatis autem ostenditur causa, cum dicitur: Videbant enim dolorem esse vehementem: quae causa magis redditur secundum consolationem opinionem, quam secundum statum afflictii: cum enim mens alicujus fuerit dolore absorpta, consolationis verba non recipit: unde et poeta dicit,
Quis natus nisi mentis inops, in funere nati flere vetat?
Job autem sic erat dispositus, ut prae tristitia consolationem recipere non posset; sed magis ipse secundum rationem consolabatur seipsum, ut ex verbis ejus supra inductis appareat.
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Iam alter cum diabolo congressus, isque peracto longe maior, describitur. Quantum autem inter utrumque temporis intercesserit, frustra nonnulli quaerunt, cum nullum eius rei indicium appareat; sufficit statuere cum Calm., tale intercessisse spatium, quale satis sit, ut Iobi patientia iam experimento cognita et explorata habeatur et a Deo suis laudibus coronetur. Diabolus primo certamine victus denuo maiori vi pugnam instaurare pro sua contumacia, astutia, verae virtutis contemptu non dubitat (cf. Cord.). Ut lobi sincera pietas eluceat, restat ostendere, uti notat S. Thom., postquam eius intentionem non esse ad exteriora bona obligatam innotuerit, illam neque ad salutem proprii corporis esse incurvatam; ita demum castissimus Dei amor qui nullo proprio commodo misceatur, comprobatur. Et primo quidem v. 4 — 3 iisdem pene verbis ut antea 1, 6 et seq. certaminis occasio enarratur.
dixerat : si non in faciem tibi benedizerit i. e. si non improbas in te voces iactarit, hic autem in illis quae acciderunt calamitatibus ad gratias agendas comparato hymno vocem Deum laudans effert ».
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v. 3 « tu autem commovisti me »; — « ad nostra verba divina voce descenditur, ut eius factum ab homine utcunque capiatur » (S. Greg.), humano scil. more loquitur; decreverat scil. Deus in Iobo vivum quoddam exemplar virtutis spectandum exhibere, quare lobi probitas exercenda erat; exercebatur autem, cum ad Satanae calumniam calumniatori plenam in omnes igitur instigatione diaboli factum esse, eatenus vere dicitur, quatenus Deus qui ab aeterno disposuerat Iobum temporaliter affligere ad demonstrandam virtutem eius, ut omnis malignorum excluderetur calumnia (S. TÀom.) ab hac ipsa diaboli calumnia occasionem quasi capit exsequendi consili; « ut affligerem eum frustra »; — consentiunt fere interpretes, illud frustra non ad Deum neque ad Iobum, sed ad diabolum referri, et quasi ex diaboli consilio frustrato usurpari; quasi dicat: condonavi tibi hominem, vexasti ad libidinem ; quid consecutus es? idcircone is minus in officio fuit (Vav.)? Ceterum daemon astutus, qui et detractione exultat et Deo obloqui nunquam non cessat (— unde tota narratio amplam praebet ad diaboli indolem delineandam materiam uberemque segetem, ex qua multa fusius pertraetant An. Chrys. Pin. Cord. —) « iam illustrem Iobi vietoriam aequo animo ferre non sustinens novas tantae luci calumniae tenebras offundere conatur » (Cord.); unde contendit, idcirco. Iobum tot extra se flagella aequanimiter pati, quia paveat, ne ipse feriatur (S. Greg.); eum habere scil. adhue, quod perdat, et timore maioris poenae coerceri a scelere; veritus enim est, ne te iracundia inflammaret suoque corpore plagam exciperet (OL). homo, dabit pro anima sua » ; — locutio sane est proverbialis, quam varie elucidant interpretes. S. Ephraem quidem pellem intelligit pecorum filiorumque a Iobo libenter datam esse, ut propriam servaret; sim. S. Thom. multique alii, quorum sententia ex ipso altero versus membro confirmatur. Ol. inde locutionem explicat, quia natura institutum est, ut manu praetensa, vel alio membro obiecto membra alia tueamur, quam explicationem etiam aliqui recentiores approbant (cf. Del.). Cod. vero adagium ex permutatione rerum, ex emptionibus et venditionibus petitum esse vult, in quibus pretium merci ex aequo opponatur, cui interpretationi assentitur Zsch. Alii ita: uti in proverbio dicitur pellem pro pelle i. e. aequalia dari ut aequalia accipiantur, ita et homo omnia dabit, ut quod sibi pretiosissimum est servet (cf. Hitz. P.). Minus apte explicat Olshausen : quamdiu tu eius pellem non tangis, neque ipse tuam pellem i. e. teipsum blasphemiis proscindet. Videtur esse explanatio quam maxime facilis et obvia, ut comparationis particula subintellecta dicamus : uti res rebus et merces aequo pretio emuntur, ita a fortzore Tobus gaudet, quia quod ipsi pretiosissimum est, ceterorum bonorum minorum iactura sibi servaverit; unde diabolus subdole infert quasi: quid mirum, si nondum tibi ` valedixit? bonam exercuit mercaturam, non enim aequali pretio (pellem pro pelle) sed multo minore rem omnium carissimam sibi retinuit. Quare v. 5 postulat, ut Deus os eius et carnem tangat i. e. percutiat, et addit impudenti audacia, tunc demum, si iam nihil habeat, cuius detrimentum in poenam sceleris ipsi fieri possit, flagitium ab eo iri commissum. Annuit Deus postulalioni et ipsum diabolum exsecutorem v. 6 esse et poenam infligere concedit, ut saeviat quantum velit, ut acerrima plaga lobi virtutem et constantiam exploret, « ne scil. diabolus forte diceret : tu quidem vulnus ei tamquam famulo tuo in speciem inflixisti » (07.; sim. CArys.' Cord.). Ex tali autem diaboli affirmatione et spe de Iobi lapsu inferre, eum divinae gratiae vim ac virtutem ignorasse, uli infert Pin., et audacius esse videtur et nonnihil a scopo narrationis aberrare. Attamen vitae Iobi parcere iubetur. Nihil cunctatus opus aggreditur Satan; v. T « percussit Iob ulcere pessimo a planta pedis usque ad verticem eius »; — Vn? ulcus est inflammatum (cf. Ex. 9, 9. 10. Lev. 13, 18. 19 pustulae et maculae leprosae); locutio huius loci deprompta videtur ex Deut. 28, 35: « percutiat te Dominus ulcere pessimo.. sanarique non possis a planta pedis usque ad verticem tuum » quo in loco v. 27 etiam de ulcere Aegypti sermo est, quem morbum leprae nigrae genus in Aegypto serpens intelligunt eumque elephant?asin medici appellant. Iobum elepAhantiasi fuisse perculsum, plurimorum est sententia. Ita iam veteres censuerunt : Origenes (c. Cels. l. 6. n. 43: &yblo £Xégavct, t. 11 c. 1368), Chrys. (EnAngev adtoy AóQn xat PAigawzt xab’ ÜAou toU copaoc), emp. in. (elephantiae morbo a quibusdam creditur percussus), et (quos allegat Calm. *) Polychron. Apollin. in catena, Barh. (qui morbum arjonutho vocat i. e. leontasin, lepram leoninam ?, a voce 9N, mw ); hisce adsentiuntur recentiores : Malv. Sa, Calm. Michaelis?, Ros. Schulz (scholia in V. T.), Hirz. Hayd (das Buch Job, p. 153), W. Del. Hitz. Le Hir, Zsch. P.,inter quos aliqui variis medicorum testimoniis adducti hanc sententiam proponunt. Vide etiam Vigourouz, Manuel biblique II, 218. Et certe quaecunque de morbo inflicto eiusque tristissimis effectibus hoc nostro libro dicuntur, elephantiasi congruunt : totum corpus (2, 8);nam quominus manus admoveret, ipsum manuum inflammatio, digitorum tumor et lenta exesio prohibebat; cutem contrahi macie et ariditate, atro colore infici, rugisque disrumpi, foedeque demum abiici (1, 5; 16, 8; 19, 20; 30, 15. 30); alia membra partesque extremas foede intumescere, alia defluere quasi et corrodi (16, 17; 19, 20; 16, 8. 14; 30, 27), halitum reddi foetidum (19, 17), dira angina suffocari (7, 15), in ipso somno quasi spectris, terriculis, variisque horroribus dirisque somniis angi (7, 14), eruciari viscerum doloribus (16, 44; 30, 21), et intimo quodam torreri calore et igne (30, 30), vocem esse asperam, raucam, ut ferarum modo rugire videatur (3, 24), demum totam hominis figuram, speciem ita mutari, ut iam non possit cognosci( 2, 12). Pin. non uno genere morbi contentus integrum morborum agmen recenset (p. 112-126) quo Iobus fuerit affictus, a qua re neque Cord. neque Tir. abludit, imo eum volunt lue quoque venerea perculsum a daemone in maiorem ignominiam.
2:8
V. 8 « Qui testa saniem radebat »; — hebr. sumpsit testam, ut se ea scaberet; sim. LXX. In elephantiasis enim initio intolerabilis persenüscitur prurigo, ut a fricando manus et ungues abstinere nemo possit; habent hodie in oriente manum eburneam, aut alia materia constanlem, qua se scabunt (Atos.) ; « sedens in sterquilinio » ; — hebr. in cinere, vel in pulvere ', more scil. lugentium. Ceterum apte monet Calm. : « apud LXX sedet Iobus in stercore extra urbem. Ubique gentium elephantiaci ab hominum commercio arcebantur, ne contagiosi morbi lues propagaretur. Sed in hebr. nihil satis expressum de sterquilinio; docentque itineraria, in iis regionibus sterquilinia, qualia apud nos, non occurrere,.. igitur explicandum est de loco sordido, ubi Iobus in pulvere et in sordibus sedebat ». Ad haec quid diabolus? Belle S. Greg. : « quia putrescentem foras sanum adhuc interius stare conspexit, et quem exterius nudum reddidit, hunc interius ditiorem fieri per exhibitam laudem conditoris invidit, callide cogitans pensat, quod contra se athleta Dei unde premitur, sublevatur, victusque ad subtilia tentandi argumenta convertitur. Nam antiquae artis insidias repetit, et guia scit quomodo Adam decipi soleat, ad Evam recurrit ». Reliquerat diabolus Iobo uxorem, ut per eam viri iusti mentem pulsaret; verba enim eo magis provocantia sunt, quanto a persona magis coniuncta proferuntur (S.TÀAom.). Coniux enim, ita Ol., tamquam machina quasi extrema ad evertendum munitissimum murum a diabolo reservata fuit; vel, ut S. Chrys., ei ad tentationem et insidias relicta est?.
2:9
v. 9 «Dixit autem illi uxor sua : adhuc tu permanes in simplicitate tua» ? — hebr. adhuc tu retinens (firmiter) integritatem tuam. e. etsi exspectans te acriter cernis delusum, adhue retines integritatem? iamne vides et sentis, te pietate constanti tua nihil proficere? quin potius valeat per te Deus (Vav.)! Hoc consilio daemonis telum (CArys.), adiutrix diaboli (Aug.) effecta est; « benedic Deo et morere »! — eodem malo sensu, uti supra. Haec enim verba non esse mitius interpretanda, uti aliquibus videtur (cf. apud Pin. Cord.). liquet ex acri reprehensione qua lIobus mulieris impietatem et irrisionem reiicit.
2:10
v. 40 « Quz ait ad illam : quasi una de stultis mulieribus locuta es »; — hebr. 221 eum dicit, qui sit impius, scelestus. Magna proin indignatione Iobus suasionem illam tamquam scelere plenam repellens animum suum firma fide Deo adhaerentem testatur ; adiungit rationem pietate dignissimam : « sz bona suscepimus de manu Dei, mala quare non suscipiamus » ? — mala illa utpote a Deo immissa esse pio animo tamquam a manu Dei accipienda. Vim sententiae bene perpendit Cord. : « nil subtilius, nihilque de Iobo excellentius dici potuit : tam alte enim tamque dumb de Deo sentiebat, ut ad tot tantaque mala sufferenda non aliam necessariam aestimaret rationem, nisi quod Deus eas immisisset; sic supremum eius recognoscens dominium, ut simul et in eo summam bonitatem ; sic ut summa sit iustitiae et aequitatis ratio, quod ipse fecit ». Ita scil. Tobus sinceram in Deum pietatem declarat, qua Deo non propter bona sed propter ipsius maiestatis reverentiam et amorem cultum exhibuerit, et hac animi sui manifestatione triumphum agit de diabolo maxime insignem. Sanctissimus enim in Deumamor tunc adesse noscitur, quando Deiflagellantis manum eodem amore exosculamur. « In omnibus his non peccavit Iob labiis suis » ;— ita lobi victoria sigillo divino confirmatur et contra diaboli impudentiam asseritur; simul tamen non obscure innuitur, postmodum utique Iobum verbis aliquatenus esse lapsum. Novum iam tentationis genus Iobo parari per ipsos amieos, ex sermonibus subsequentibus luculenter patet. Unde merito S. Greg : « sed antiquus hostis quo valentius vincitur, eo adhuc ad insidias ardentius instigatur ».
2:11
v. 14 « Igitur audientes tres amici Iob omne malum quod accidisset ei, venerunt singuli de loco suo : Eliphaz Themanites »; — uti Eliphaz nomen est apud Idumaeos usitatum (Gen. 36, 10), ita Theman regio est Idumaeae (Gen. 36, 34. Ier. 49, 7. 20. Ez. 25, 13. Amos 1, 12. Hab. 3, 3). Exsistebat adhuc tempore Eusebii et Hieronymi Theman villa distans ab urbe Petra quinque (quindecim apud Eus.) millibus. Sapientia Themanitarum quasi in proverbium abiit; cf. Ier. 49, 7. Abd. 8. Baruch 3, 22. 23. « Baldad Suhites »; — ‘miwn, de regione mw nihil certi innotescit '. Hoc nomine vocatur (Gen. 25, 2) filius quidam Cethurae, qui cum ceteris concubinarum Abraham filiis « ad orientalem plagam » a patre popa est. Cum regio Xexxaíz, cuius meminit Ptolemaeus (5, 15. 25) in orientali parte nc à patria Iobi non ita distet, neque nomen adeo variet, fortasse opinari licet, Baldad inde originem traxisse. « Sophar Naamathites »; — occurrit quidem urbs mY tribui Iudae concessa los. 45, 21. 41; at sitne Sophar ex ea oriundus, valde incertum. Hi tres nuntio accepto et communicatis inter 108 2, 12-13 ; 57 se consiliis ad Iobum solandum adveniunt. At cius calamitas omnem famam malique exspectationem longe superavit. Ita enim forma eius ac species acerbissimi morbi corrosione iam erat foedata, ut eum non cognoscerent i. e. fateri cogerentur, nihil pristini splendoris et pene ne figurae quidem humanae superesse v. 12. Vident eum procul, nam lepra qui infecti erant, ab hominum domicilis separati certa quadam sibi assignata et cireumsepta regione et sub dio potissimum degere solebant. Tot tantarumque miseriarum aspectu stupefacti (attende, quomodo amicorum hac admiratione et tristi silentio auctor sacer simul quantae sint Iobi adversitates, illustret —) maximi luctus signa edunt dolorisque magnitudinem verbis non valentes exprimere silentio tristissimo testantur (An.) v. 13. Lugent eum quasi mortuum per septem dies (Calm. Cord. Pin.). Ipse autem taciturnus amicorum consessus, etsi initio aliquid certe levaminis ac consolationis Lobo attulerit, tamen per ipsam diuturnitatem nullo alloquio recreatam molestiam auxit; adde, si placet, quod S. Chrys. habet, casuum nostrorum acerbitatem alienorum bonorum conditionisque florentis intuitu nos perspicacius contemplari. Unde mirum non est, lobum -demum in acerbos clamores et vehementem doloris significationem prorumpere, quibus totius disceptationis occasio et exordium continetur. Arg. — lobus, ut declaret quantis excrucietur doloribus, vitae suae initia devovet (v. 1-10) et limbi requiem multis exoptat (v. 11-19); demum cum omnia haec sint desideria cassa, novis querimoniis doloris laxat habenas (v. 20-26).
2:1
… the "accusation," for the most part slanderous [Plato, Apol., 18d-24a, 33a; Eutyphr., 3b], and can take on the broader sense of "aggression" [Num. 22:32]) and "slanderer." In the Septuagint it corresponds to šāṭān (1 Chron. 21:1; Job 1:6-12; 2:1-7; Ps. 108:6; Zech. 3:1-2) designating the adversary of God's servants; but when šāṭān, without the article, indicates a human enemy (1 Sam. 29:4; 2 Sam. 19:22; 1 Kings 5:4 [Heb. …
Theman (Heb. Tēmān, Gr. Θαψάν)
T. is in fact used as a synonym for Edom (Obad. 9) or placed in parallelism with Edom (Jer. 49:7, 20). The Temanites were famous for their insight and wisdom (Jer. 49:7; Obad. 8; Bar. 3:22); the most subtle of Job's interlocutors was Eliphaz the Temanite (Job 2:1; 4:1; 15:1; 22:1; 42:7, 9). In the Byzantine era (Eusebius, Onomast., 96, 20) the name was used for a military post located 15 miles from Petra, perhaps corresponding to el-Meqdes: …
2:5
… Here it is the devil or Satan who acts, or a d. on his own account, to accuse or ruin men before God (cf. Job 1:9-11; 2:5; Rev. 12:10), v. DEVIL; SATAN.
2:11
BALDAD (Hebrew: Bildadh). - One of the three figures (with Eliphaz and Zophar) who went to their common friend Job (v.) to comfort him in his misfortunes (Job 2:11; 8:1; 18:1; 25:1; 42:9).
ELIPHAZ. - The most eloquent of Job's friends (Job 2:11), a native of Teman, a region whose tribe descended from Esau's grandson (Gen. 36:11), famous for wisdom (Jer. 49:7; Obad. 8). In the threefold dispute, the central part of the poem …
… His country is 'Uš, a region between Edom and northern Arabia, as can be deduced from Jer. 25:20-24; Lam. 4:21, and as the addition to the Greek version Job 42:17 explicitly affirms; the indications concerning Job's friends (Job 2:11) agree in this sense as well: Eliphaz (v.) of Theman, a region certainly Idumean (Gen. 36:11-15; Jer. 49:7), and Bildad of Shuah in northern Arabia (Gen. 25:2). But the traditions …
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.