Septuaginta, Job, ed. Henry Barclay Swete D.D., 11

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᾿γπολαβὼν δὲ Σωφὰρ ὁ Μειναῖος λέγει

Ὁ τὰ πολλὰ λέγων καὶ ἀντακούσεται·

ἤ καὶ ὁ εὔλαλος οἴεται εἶναι δίκαιος

εὐλογημένος γεννητὸς γυναικὸς ὀλιγόβιος.

μὴ πολὺς ἐν ῥήμασιν γίνου,

οὐ γάρ ἐστιν ὁ ἀντικρινόμενός σοι.

μὴ γὰρ λέγε ὅτι Καθαρός εἰμι τοῖς ἔργοις

καὶ ἄμεμπτος ἐναντίον αὐτοῦ.

ἀλλὰ πῶς ἂν ὁ κύριος λαλήσαι πρὸς σέ;

καὶ ἀνοίξει χείλη αὐτοῦ μετὰ σοῦ;

εἶτα ἀναγγελεῖ σοι δύναμιν σοφίας.

ὅτι διπλοῦς ἔσται τῶν κατὰ σέ·

καὶ τότε γνώσῃ ὅτι ἄξιά σοι ἀπέβη ἀπὸ Κυρίου ὧν ἡμάρτηκας

ἤ ἴχνος Κυρίου εὑρήσεις;

¹³

ἢ εἰς τὰ ἔσχατα ἀφίκου ἄ ἐποίησεν ὁ παντοκράτωρ;

ὑψηλὸς ὁ οὐρανός, καὶ τἰ ποιήσεις;

βαθύτερα δὲ τῶν ἐν ᾅδου· τἰ οἰδας;

ἤ μακρότερα μέτρου γῆς

ἤ εὔρους θαλάσσης.

ὲὰαταστρέψῃ τὰ πάντα, τίς ἐρεῖ αὐτῷ Γί ἐποίησας;

αὐτὸς γὰρ οἶδεν ἔργα ἀνόμων,

ἰδὼν δὲ ἄτοπα οὐ παρόψεται.

ἄνθρωπος δὲ ἄλλως νήχεται λόγοις·

βροτὸς δέ γεννητὸς γυναικὸς ἴσα ἄνῳ ἐρημίτῃ.

εἰ γὰρ σὺ καθαρὰν ἔθου τὴν καρδίαν σου,

ὑπτιάζεις δέ χεῖρας πρὸς αὐτόν·

εἰ ἄνομόν τί ἐστιν ἐν χερσίν σου,

πόρρω ποίησον αὐτὸ ἀπὸ σοῦ,

ἀδικία δὲ ἐν διαίτῃ σου μὴ αὐλισθήτω.

οὕτως γὰρ ἀναλάμψει σου τὸ πρόσωπον ὥσπερ ὕδωρ καθαρόν,

ἐκδύσῃ δὲ ῥύπον καὶ οὐ μὴ φοβηθῇς·

καὶ τὸν κόπον ἐπιλήσῃ

ὥσπερ κῦμα παρελθόν, καὶ οὐ πτοηθήσῃ·

ἡ δὲ εὐχή σου ὥσπερ ἑωσφόρος.

ἐκ δὲ μεσημβρίας ἀνατελεῖ σοι ζωή·

πεποιθώς τε ἔσῃ ὅτι ἔστιν σοι ἐλπίς,

ἐκ δὲ μερίμνης καὶ φροντίδος ἀναφανεῖταί σοι εἰρήνη.

ἡσυχάσεις γάρ, καὶ οὐκ ἔσται ὁ πολεμῶν σε·

μεταβαλόμενοι δὲ πολλοί σου δεηθήσονται.

σωτηρία δὲ αὐτοὺς ἀπολείψει·

ἡ γὰρ ἐλπὶς αὐτῶν ἀπώλεια,

ὀφθαλμοὶ δὲ ἀσεβῶν τακήσονται.

Job. Septuaginta. ed. Henry Barclay Swete D.D.. United States. 2017.

Funding provided by Harvard Library Arcadia Fund.

Current edition First1KGreek

Ἰώβ (Greek) (Septuaginta. The Old Testament in Greek According to the Septuagint. Volume 2: I Chronicles-Tobit. Swete, Henry Barclay, editor. Cambridge: Cambridge University Press, 1896.)

Editions (1)

Homeric Greek (James Duport, 1676) (OCR draft) Experimental (James Duport, Threnothriambos: a Homeric Greek verse paraphrase of Job (1676).) — 11.1 focus

Τὸν δ᾽ ἀπαμειβόμενος προσέφη Σωφὰρ Νααμίτης·

Ἦ ῥ᾽ ὃς μέγ᾽ ὀχθήσας χαλεπῷ ἠνίπαπε μύθῳ·

Οὐ χρὴ ἀκριτόμυθον ἀναιδέα γλῶσσαν ἐλέγξαι;

Ἔσται ἀμετροεπὴς μάλα ὑπέρτερος εἰνὶ θέμισσι;

Ἠὲ δίκην νικήσει ἐπεσβόλος, ὅς τε κολῳᾷ,

Καί ῥ᾽ ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ᾔδῃ;

Ἦ ῥα τεοῖς ψεύδεσσιν ἀκὴν γίγνοιντο σιωπῇ

Οἷῳ ῥ᾽ ἀγκαζωνται, ἐπεὶ ἀνεμώλια βάζεις;

Ἀτρεκές, ποῖον γὰρ ἔφης; ἐπεὶ οὐδέ τι σε χρὴ

Λαβραγόρην ἔμβλυαν· ληρεῦντα δέ σ' ἔτις ἐλέγξει;

Οὔτις τοι τὸν μῦθον ὀνόσσεται, ὅσσοι ἑταῖροι,

Οὐδὲ πάλιν ἐρέει, ὅτε κερτομίας ἀγορεύεις;

Ὦ, μοι ἀναιδείην ἐπιμέμφεαι, ποῖον ἔειπες;

Ἁγνὸς ἔμοιγε βίος, καὶ ἀκηρασίη παλαμάων,

Φημὶ δ' ἀμύμων εἶναι ἑῆς προπάροιθεν ὀπωπῆς.

Ὡς ὄφελ' Ἀθάνατός σοι ἀριφραδὲς ἀντίον εἰπεῖν,

Ἱερὸν ἐκ λαιμοῖο χέων νημερτέα φωνήν,

Καί σοι ἀναγγέλλων σοφίης μυστήρια θείης·

Διπλόα γὰρ πέλεται· περὶ τῶν δυνάμεσθα δαῆναι.

Ἄλλο δέ τοί γε ἔτ' ἐξερέω, σὺ δὲ σύνθεο θυμῷ·

Τιμὴν ἥν τι Θεῷ τίνεις, ὅσον ἄξιός ἐστι,

Οὐδ' ἀπὸ πάγχυ διδεῖς, ὅσσης οἱ μέγα χρεῖος ὀφέλλεις·

Ἀλλ' ὃ κακορραφίης ποινὴν πολὺ μεῖον ἀπαιτεῖ.

Ἦ ποτ' ἐρευνῶν δῖα Θεοῖο μετ' ἴχνια βαίνειν,

Ἀθάνατόν τε ἀριφραδέως διζήμενος εὑρεῖν;

Εὑρεῖν τε γνῶναί τε (δοκέεις δέ τοι οὐκ ἀπηύστειν)

Οἷος καὶ ὅσσος ἔστ' ἀρετήν, τιμήν τε, βίην τε;

Τὸν δ' ἐξιχνιάσαι χαλεπώτατόν ἐστιν, ὑπέρ τε

Οὐρανὸν ἀστερόεντα, καὶ ἐμβυθιώτερον αὐτοῦ

Ἄϊδος, ᾗχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον.

Τῷ κε τί σὺ πρήξαι δύνασαι; τί δ' ἂν σὺ δαείης;

Μακρότερον χθονός ἐστιν ἀπείρονος, ἧτε μάλιστα

Ἐς μῆκος τετάνυσται ὑπ' αἰγλήεντος Ὀλύμπου·

Οὐδὲ πλάτος τόσον ἐστὶν ἀθεσφάτου Ὠκεανοῖο

Δεινοῦ, ὃς περὶ γαῖαν ἀπείριτον ἐστεφάνωται.

Εἰ μὲν ὑποτμήσει, καὶ ἐρητύει ἄνδρας ἀλιτρούς,

Εἴτε δ' ἐὲς θεράποντας ἀολλέας εἰς ἓν ἀγείρει

Πανσυδίῃ, τίς οἱ ἔργον ὀνόσσεται, ὅσσον ἔοργεν;

Ἄνδρας γὰρ σάφα οἶδεν, ὅσοι τ' ἀποφώλιοί εἰσιν,

Οἷά τε μιπτώσσει χαλιφροσύνησι νόοιο·

Εἶδεν ἀτασθαλίην, καὶ σχέτλια ἔργ' ἀνθρώπων,

Οὐδ' εὖ φραζόμενός τάδ' ἐνὶ φρεσὶν ᾗσι νοήσει;

Δειλὸς ἀνήρ, γεγαὼς ὥσπερ ἀνὴρ ὡς πῶλος ὀνάγρου

Νήπιος, ἠλίθιός τε, τῷ οὐ νόος οὐδ' ἠβαιὸν

Πεπνῦσθαι δ' ἐθέλει, περί τε φρένας ἔμμεναι ἄλλων.

Εἰ ἄρα τοι πρόφρων κραδίη, καὶ θυμὸς ἐπίλπος,

Ἵετο δ' εὐχωλῇσι, λιτῇσί τε μειλιχίῃσι,

Χερσί τ' ὀρεκτῇσι μεμαὼς Θεὸν ἱλάσκεσθαι·

Εἰ κακότητα δ' ἀπέρριψας σέθεν ἐκ παλαμάων

Τῆλε μάλ', οὐδέ τ' ἀλιτροσύνη τεὸν οἶκον ἔναιεν·

Τόφρα σοὶ ἀγλαΐη λάμψει ἀμίαντος ὀπωπή,

Κάλλεϊ καὶ χαρίτεσσι μέγα στίλβουσα, καὶ ἥβῃ.

Στήσεαι ἀσφαλέως, τρόμος ἔθ' ὑπὸ γῦα δονήσει·

Ἀλλὰ τεῆς ἐπιλήσε' ὀϊζύος, ἠδ' ὀδυνάων

Πασεάων, αἵ σ' ἐρέθουσι· τεὴ παρελεύσετ' ἀνίη

Ῥεῖα μάλ', ἠΰτε κῦμα πολυπλάκτοιο θαλάσσης.

Αἰών σοι μετέπειτα φαεινοτέρη ἔσσετ' αὐγῆς

Ἠελίου, ὅτε καὶ μέσον οὐρανὸν ἀμφιβέβηκεν·

Ἡδύ τι μειδιόων, γάνυται δέ τε ἄσπετος αἰθήρ·

Πανταχόθεν, λευκή τε πόλον περιδέδρομεν αἴγλη.

Φαίδιμος ἐκλάμψεις, καλῇ ἐναλίγκιος ἠοῖ.

Καὶ τότε γ' ἀσκηθὴς καταλέξεαι, ἀτρέμας εὕδων.

Καί σοι ἐπὶ στήθεσσιν ἀτάρβητος νόος ἔσται,

Οὕνεκ' ἔτ' ἐλπωρή· περί τ' ἀμφί τε τάφρον ὀρύξεις

Εὔκηλος, κτεάνων τε καὶ αὐτὸς ἕλαρ ἔσεσθαι·

Κείσεαι εἰν εὐνῇσι, φόβον δέ σοι ἔτις ἐνόρσει·

Πολλοί σε λιτανεύσουσιν τεὰ γοῦνα λαβόντες.

Ὄμματα δ' ἀνθρώπων οἷς σχέτλια ἔργα μέμηλεν,

Τήξετ' ἐκ κεφαλῆς, ἵνα μηκέτι φυκτὰ πέλωνται·

Ἐλπὶς δέ σφιν ὄλωλεν, ὃ καὶ ποτιδέγμενοι ἦσαν

Ἔστ' ἀτελεύτητον, ῥέα δ' οἴχεται, ὡς ὅτε τις φὼς

Θυμὸν ἀποπνείει, χειλέων δ' ἐξέπτατ' ἀϋτμή.

Translations (3)

Job Perseus (World English Bible. Revision of the American Standard Version of 1901. Rainbow Missions, Inc., 2000-2024.) — 11 focus

Then Zophar, the Naamathite, answered,

Shouldn’t the multitude of words be answered? Should a man full of talk be justified?

Should your boastings make men hold their peace? When you mock, shall no man make you ashamed?

For you say, My doctrine is pure, I am clean in your eyes.

But oh that God would speak, And open his lips against you,

That he would show you the secrets of wisdom! For true wisdom has two sides. Know therefore that God exacts of you less than your iniquity deserves.

Can you fathom the mystery of God? Or can you probe the limits of the Almighty?

They are high as heaven. What can you do? Deeper than Sheol: what can you know?

The measure of it is longer than the earth, And broader than the sea.

If he passes by, or confines, Or convenes a court, then who can oppose him?

For he knows false men. He sees iniquity also, even though he doesn’t consider it.

But vain man can become wise If a man can be born as a wild donkey’s colt.

If you set your heart aright, Stretch out your hands toward him.

If iniquity is in your hand, put it far away, Don’t let unrighteousness dwell in your tents.

Surely then shall you lift up your face without spot; Yes, you shall be steadfast, and shall not fear:

For you shall forget your misery; You shall remember it as waters that are passed away,

Life shall be clearer than the noonday; Though there is darkness, it shall be as the morning.

You shall be secure, because there is hope; Yes, you shall search, and shall take your rest in safety.

Also you shall lie down, and none shall make you afraid; Yes, many shall court your favor.

But the eyes of the wicked shall fail, They shall have no way to flee; Their hope shall be the giving up of the spirit.

English (DeepSeek, 2026) (OCR draft) Experimental (Machine-assisted English translation of James Duport's Homeric Greek verse paraphrase of Job.) — 11.1 focus

[1] Then Zophar the Naamathite answered and said to him: Truly he, greatly angered, rebuked him with a harsh speech:

[2] Should one not refute a babbling, shameless tongue? Will a man of boundless chatter be very superior in judgments? Or will a word-slinger win his case, who clamors, and who knows in his mind words both disorderly and many?

[3] Truly, would they be silent in silence at your lies, since you babble windy nonsense? Truly, for what did you say? Since it is not at all fitting for you to mock Labragoras; and will anyone convict you of talking nonsense? Will no one, I tell you, reproach that speech, as many companions as there are, nor speak back, when you utter mockeries?

[4] Ah, do you reproach me with shamelessness? What a thing you have said! Pure, to my mind, is my life, and blameless the work of my hands, and I declare that I am faultless in my own sight.

[5] Would that an Immortal had spoken clearly to you face to face, pouring from his throat a truthful voice, and announcing to you the mysteries of divine wisdom!

[6] For it is double. concerning which we are able to know. And another thing I will tell you, so attend in your heart. The honor that you pay to God, as much as he is worthy, you do not fully give, as much as he has great need of from you. But he demands a penalty for wickedness far less.

[7] Can you, by searching, walk in the divine footsteps of God, and by tracking find out the Immortal clearly? To find and to know (you think, but you are not deceived) what and how great he is in virtue, in honor, and in strength?

[8] But to trace him out is most difficult, higher than the starry Heaven, and deeper than Hades itself, where beneath the earth is the deepest pit. What then can you accomplish? But what could you understand?

[9] It is longer than the boundless earth, which is stretched out most in length beneath bright Olympus; Nor is its breadth so great as that of the dread, unfathomable Ocean, which is crowned around the boundless earth.

[10] If he cuts off, and restrains wicked men, or if he gathers his servants in a mass into one place with all speed, who will reproach his deed, as much as he has done?

[11] For he surely knows men, all who are worthless, and how he fawns upon them with the follies of his mind; He has seen the wickedness and the reckless deeds of men, and will he not, though he considers well, understand these things in his own heart?

[12] A worthless man, born like a man, is like a foolish colt of a wild ass, and a simpleton, who has no mind, not even a little, and does not wish to be prudent, nor to be among the minds of others.

[13] If then your heart is ready and your spirit hopeful, and you were hastening with prayers and gentle supplications, with outstretched hands eager to propitiate God—

[14] If you have cast wickedness far from your hands, and iniquity does not dwell in your house—

[15] Then your splendor will shine undefiled to look upon, gleaming greatly with beauty and graces, and with youth. You will stand securely, no trembling will any longer shake your limbs;

[16] But you will forget your misery, and your pains, all of them, which stir you up; Your trouble will pass away very easily, like a wave of the much-rolling sea.

[17] Your life thereafter will be brighter than the light of the sun, when it has mounted even the middle of the sky; Smiling sweetly at something, and the boundless upper air rejoices; From every side, and a white gleam runs around the sky. You will shine out brightly, like the fair dawn.

[18] And then you will lie down unharmed, sleeping peacefully. And upon your breast your mind shall be fearless, because there is still hope; And you will dig round about a trench, at ease, and you yourself shall be a prey of your possessions;

[19] You shall lie in your bed, and no one shall stir up fear for you; Many shall entreat you, taking hold of your knees.

[20] But the eyes of men whose concern is wretched deeds shall melt from their head, so that they be no longer escapable; But hope has perished for them, even that which they were expecting to be unending; and it passes away lightly, as when a man breathes out his spirit, and the breath has flown from his lips.

Latin (James Duport, 1676) (OCR draft) Experimental (Duport's facing Latin translation of his Homeric Greek verse paraphrase of Job (1676).) — 11.1 focus

Huic autem reſpondens dixit Sophar Namatites,

Et valde indignatus gravi eum increpuit ſermone :

Nonne oportet loquacem impudentem linguam redargui? (ere?

Erit garrulus ſuperior in judicio ?

Aut cauſam vincet rabula, quíque tumultuatur,

Et verba animo ſuo inconditáque multáque tenet ?

Nunquid tuis mendaciis taciti fierent ſilentio

Qui te audierint, quando vana loqueris?

Audax, quale enim dixiſti ? quandoquidem non te oportet

Garrulum eſſe : nugantem verò te nemo redarguet ?

Nemo tibi ſermonem reprehendet ex omnibus quotquot ſocii

Neq; Neque contradicet, cùm convitia loqueris? (tui ſunt

Heu impudentiâ indute, quale dixiſti?

Pura mihi vita eſt, & integritas manuum,

Arbitror etiam me inculpatum eſſe in ejus conſpectu.

Utinam Immortalis tibi manifeſtè ex adverſo dicat,

Sancto ex ore fundens veram vocem,

Et tibi annuncians ſapientiæ myſteria divinæ :

Duplicia enim ſunt præ iis quæ poſſumus ſcire.

Aliud autem tibi dico; tu autem animo manda tuo ;

Pœnam haudquaquam Deo ſolvis, quantùm dignus es,

Neq; Neque omnino reddis, quod ei magnum debitum debes,

At is peccato ſupplicium longè minùs requirit.

Nunquid indagando noſti Dei veſtigia inſequi,

Immortalémq; Immortalemque prudenter quærens invenire?

Invenire,& cognoſcere (videris autem tibi non-inſipiens eſſe.)

Qualis & quantus eſt virtute, honoréq; honoreque & potentia ?

Illum autem inveſtigare difficillimum eſt, ſupérque

Cœlum ſtellatum, & inferiùs ipſo

Inferno, ubi profundiſſimum ſub terra eſt barathrum :

Quid ergò tu facere potes? quid & tu ſcire ?

Longiùs tellure eſt immenſâ, quæ maximè

In longitudinem extenſa eſt ſub ſplendido cœlo?

Neq; Neque latitudo tanta eſt ingentis oceani

Terribilis, qui terram vaſtam circundat.

Si reſcindit, & coërcet viros peccatores,

Sive ſuos ſervos conſertos in unum congregat

Omnino, quis ei opus exprobrabit, quale fecit?

Viros enim clarè novit, quotquot vani ſunt,

Qualiáq; Qualiaque moliuntur ſtoliditate mentis.

Vidirnequitiam, & ſceleſta opera hominum,

Neq; Neque bene perpendens hæc in mente ſua conſiderabit?

Miſer homo, natus licèt homo tanquam pullus onagri,

Stolidus,vanúſque, cui intelligentiæ nè cantillum quidem,

Sapere tamen vult, & prudentiâ excellere alios.

Si utiq; utique tibi propenſum cor, & animus paratus,

Geſtiit autem precibus ſupplicationibúſq; ſupplicationibusque placidis,

Manibúſq; Manibusque extenſis promptus Deum placare;

Si malitiam abjeciſti tuis de manibus

Procul admodum, nec improbitas tua in domo habitavit:

Tum tibi claritate ſplendebit immaculata facies,

Pulchritudine & gratiis magnopere fulgens, & juventute.

Stabis firmiter, tremor nec membra ſubmovebit.

Sed tuæ obliviſcêris ærumnæ, & dolorum

Omnium qui te irritant : tuus transibit mœror

Facilè admodum, velut fluctus multivagi maris.

Ævum tibi deinde ſplendidus erit fulgore

Solis, quando etiam medium cœlum conſcendit

Suave quid ſubridens, renidétq; renidétque ingens æther

Undiquaque, albus autem polum circumdat ſplendor.

Illuſtris effulgebis, pulchræ ſimilis auroræ.

Et tum tutus cubabis, ſecurè dormiens.

Et tibi in pectoribus imperterrita mens erit,

Quoniam adhuc (eſt) ſpes: circunquaq; circunquaque autem vallum fodies

Tranquillus, quod & poſſeſſionibus & (tibi) ipſi munimentũ munimentum (ſit.

Jacebis in lecto, timorem verò tibi nemo incutiet.

Multi tibi ſupplicabunt, tua genua comprehendentes.

Oculi autem hominum, quibus improba opera curæ-ſunt,

Tabeſcent è capite, ut nè-ampliùs effugium (iis) ſit:

Spes autem ipſis periit, quod etiam expectabant

Erit infectum, facilè autem evaneſcit, ut cùm aliquis homo:

Animam expirat, è labris autem avolat halitus.

Notes on the current edition

Job

1. U+05D0AC

3. Β

Septuaginta Job 11

ed. Henry Barclay Swete D.D.

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