Septuaginta, Job, ed. Henry Barclay Swete D.D., 2

Search the Perseus Catalog for:

← Previous Next →

Ἐγένετο δὲ ὡς ἡ ἡμέρα αὕτη

καὶ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἔναντι Κυρίου,

καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν

παραστῆναι ἐναντίον τοῦ κυρίου.

καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ Πόθεν σὺ ἔρχῃ;

τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου

Διαπορευθεὶς τὴν ὑπʼ οὐρανὸν καὶ ἐμπεριπατήσας τὴν

σύμπασαν πάρειμι.

εἶπεν δὲ ὁ κύριος πρὸς τὸν διάβολον

Προσέσχες οὖν τῷ θεράποντί μου Ἰὼβ;

ὅτι οὐκ ἔστιν κατʼ αὐτὸν τῶν ἐπὶ τῆς γῆς,

ἄνθρωπος ἄκακος, ἀληθινός, ἄμεμπτος, θεοσεβής,

ἀπεχόμενος ἀπὸ παντὸς κακοῦ.

οὐ δὲ εἶπας τὰ ὑπάρχοντα αὐτοῦ διὰ κενῆς ἀπολέοαι

ἔτι δὲ ἔχεται ἀκακίας·

σὺ δὲ εἶπας τὰ ἁπάρχοντα αὐτοῦ κενῆς ἀπολέσαι.

¹²

ὑπολαβὼν δὲ ὁ διάβολος εἶπεν τῷ κυρίῳ

Δἐρμα ὑπέρ δέρματος·

ὅσα ὑπάρχει ἀνθρώπῳ ὑπέρ τῆς ψυχῆς αὐτοῦ ἐκτίσει.

οὐ μὴν δὲ ἀλλὰ ἀποστείλας τὴν χεῖρά σου ἅψαι τῶν ὀστῶν

αὐτοῦ καὶ τῶν σαρκῶν αὐτοῦεἰ

lμὴν εἰς πρόσωπόν σε εὐλογήσει.

εἶνεν δὲ ὁ κύριος τῷ διαβόλῳ Ἰδοὺ παραδίδωμί σοι αὐμόνον

τὴν ψυχὴν αὐτοῦ διαφύλαξον.

ἐξῆλθεν δὲ ὁ διάβολος ἀπὸ τοῦ κυρίου.

καὶ ἔπαισεν τὸν Ἰὼβ ἕλκει πονηρῷ ἀπὸ ποδῶν ἕως

κμὶ ἔλαβεν ὄστρακον ἵνα τὸν χῶρα ξύῃ.

κεφαλῆς.

καὶ ἐκάθητο ἐπὶ τῆς κοπρίας ἔξω τῆς πόλεως.

χρόνου δὲ πολλοῦ προβεβηκότος εἶπεν αὐτῷ ἡ γυνὴ αὐτοῦ

Μέχρι τίνος καρτερήσεις λέγων

ᵃἸδοὺ ἀναμένω χρόνον ἔτι μικρὸν

προσδεχόμενος τὴν ἐλπίδα τῆς σωτηρίας μου

bἰβοὺ γὰρ ἠφάνισταί σου τὸ μνημόσυνον ἀπὸ τῆς γῆς.

υἱοὶ καὶ θυγατέρες, ἐμῆς κοιλίας ὠδῖνες καὶ πόνοι.

σὓς εἰς τὸ κενὸν ἐκοπίασα μετὰ μόχθων.

cσύ τε αὐτὸς ἐν σαπρίᾳ σκωλήκων κάθησαι διανυκτερεύων

αἴδριος·

dκἀγὼ πλανωμένη καὶ λάτρις.

τόπον ἐκ τόπου καὶ οἰκίαν ἐξ οἰκίας,

προσδεχομένη τὸν ἥλιον πότε δύσεται,

ἵνα ἀναπαύσωμαι τῶν μόχθων μου καὶ τῶν ὀδυνῶν αἵ με

υῦν συνέχουσιν.

³⁵

ἀλλὰ εἰπόν τι ῥῆμα εἰς Κύριον, καὶ τελεύτα.

ὁ δὲ ἐμβλέψας εἶπεν αὐτῇ

Ὤσπερ μία τῶν ἀφρόναν γυναικῶν ἐλάλησας·

εἰ τὰ ἀγαθὰ ἐδεξάμεθα ἐκ χειρὸς Κυρίου, τὰ κακὰ οὐχ ὐποί

σομεν ;

ἐν πᾶσιν τούτοις τοῖς συμβεβηκόσαὶ αὐτῷ

οὐδὲν ἥμαρτεν Ἰὼβ τοῖς χείλεσιν ἐναντίν τοῦ θεοῦ.

Ἀκούσαντες δὲ οἱ πρεῖς φίῦλοι αὐτοῦ τὰ κακὰ πάντα τὰ

ἐπελθόντα αὐτῷ,

παρεγένοντο ἕκαστος ἐκ τῆς ἰδίας χώρας πρὸς αὐτόν,

Ἐλειφὰζ ὁ Θιμανῶν βασιλεύς,

Βαλδὰδ ὁ Σαυχαίων τύραννος,

Σωφὰρ ὁ Μειναίων βασιλεὺς·

καὶ παρεγένοντο πρὸς αὐτὸν ὁμοθυμαδὸν

τοῦ παρακαλέσαι καὶ ἐπισκέψασθαι αὐτόν.

ἰδόντες δὲ αὐτὸν πόρρωθεν οὐκ ἐπέγνωσαν,

καὶ βοήσαντες φωνῇ μεγάλῃ ἔκλαυσαν,

⁶

§ῥήξαντες ἕκαστος τὴν ἑαυτοῦ στολήν,

καὶ καταπασάμενοι γῆν.

παρεκάθισαν αὐτῷ ἑπτὰ ἡμέρας καὶ ἑπτὰ νύκτας,

καὶ οὐδεὶς αὐτῶν ἐλάλησεν·

ἑώρων γὰρ τὴν πληγὴν δεινοὴν οὖσαν καὶ μεγάλην σφόδρα.

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).) — 2.1 focus

Καὶ πάλιν ἦμαρ ἔην ὅτ᾽ ἐναντίον Ἀθανάτοιο

Πάντες ἅμ᾽ Ἄγγελοι ἦλθον, ὁμηγερέες τ᾽ ἐγένοντο,

Καὶ Σατανᾶς ἅμα τοῖσι, κακὰ φρεσὶ βυσσοδομεύων.

Τὸν δ᾽ ἐρέεινε Πατὴρ, ἐλέλιξε δὲ μακρὸν ὄλυμ-
πον·

Ὦ Σατανᾶ, πόθεν ἦλθες ἀμήχανες; τίπτε δέ σε χρεώ;

Τὸν δ᾽ δολοφρονέων ἠμείβετο μισάνθρωπος,

Πολλὰ μάλα πλάγχθην, περί τε χθόνα πᾶσαν ὅδευσα,

Πολλῶν δ᾽ ἀνθρώπων ἴδον ἄστεα, καὶ νόον ἔγνων·

Νῦν δὲ καὶ ἀθανάτων ἱερὸν πολίεθρον ἱκάνω.

Τὸν δ᾽ αὖτε προσέειπεν Ὀλύμπιος ἠλάδι φωνῇ,

Οἶσθ᾽ ὅτι πολλὰ κατ᾽ ἄστ᾽ ἀλώμενος ἐνθάδ᾽ ἱκάνεις·

Ἀλλ᾽ ἄγε μοι τόδε εἰπὲ, καὶ ἀτρεκέως κατάλεξον,

Δῆλον ἐμὸν τὸν Ἴωβον ἀμύμονα φῶτα νόησας;

Ὅς με μάλιστα τίει χαμαὶ ἐρχομένων ἀνθρώπων,

Ἀμπλακίην δ᾽ ἀλεείνει, ἰδ᾽ ἐν φρεσὶν αἴσιμα ᾔδη,

Ἧς δὲ δικαιοσύνης ἀπρὶξ ἔχετ᾽, ἀχνύμενός περ,

Πάσχων τ᾽ ἄλγεα λυγρὰ κακορραφίῃσι τεῇσι.

Τὸν δ᾽ ἄρ᾽ ὑποβλήδην προσέφη Δαίμων δολόμητις,

Φθισίνωρ Σατανᾶς, ὀλοφώϊα δήνεα εἰδώς·

Ῥινὸν ὑπὲρ ῥινοῦ, καὶ πάντα μάλ᾽ ὅσσα οἱ ἔστι,

Εἴσεο μυρί᾽ ἔχῃσιν, ἀνὴρ ζωάγρια δώσει.

Εἰ δ᾽ ἄγεν ἕλκος ἐόντι ἐπιγράβδην πρὸ ἐπαύρῃς,

Καὶ μάλα πρὸ λίγδην σάρκας τε καὶ ὀστέα βάλλῃς,

Δαλερόφρης τότε γ᾽ αἶψα φανήσεται ἀλλοεπής τε,

Νεικείων σʼ ἀναφανδὰ χολωτοῖσιν ἐπέεσσιν.

Τὸν δʼ ἀπαμειβόμενος προσέφη Θεὸς ἀγκυλομήτης,

Νῶν ἴδε, σῆς ὑπὸ χερσὶν ἐτέτραπον ἠδέ μιν αὐτόν·

Ἄλλο δέ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσιν·

Μὴ θάνατον δʼ ἀγόρευʼ, ἐπεὶ ἔτι σε πεισέμʼ ὀΐω·

Ὅυ γὰρ πω οἱ μοῖρα θανεῖν καὶ πότμον ἐπισπεῖν.

Ὡς ἄρ ἔειπε Πατὴρ, κρατερὸν δʼ ἐπὶ μῦθον ἔτελλε.

Βῆ ῥʼ ἴμεναι Σατανᾶς, κακὰ δὲ φρεσὶ μήσατʼ Ἰώβῳ.

Ψωραλέης πληγῇσι, καὶ ἕλκεσιν ἔτά μιν αἰνοῖς

Ἐς πόδας ἐκ κεφαλῆς· φθίνυθεν δʼ οἱ ἐπʼ ὀστέοφι χρώς·

Πυκναὶ δὲ σμώδιγγες ἀνὰ πλευράς τε καὶ ὤμους

Αἵματι φοινικόεσσαι ἀνέδραμον ἔνθα καὶ ἔνθα.

Αὐτὸς δὲ χρόα μυδαλέον κεράμῳ κνίζεσκεν,

Οὐδʼ ὀδὰξ δέδρακτο, καὶ ἐν κονίῃσι καθῆστο

Σμήχων ἕλκεα λυγρά, πόνον τʼ ἀπὸ πολλὸν ὀμοργνύς.

Καί τʼ ἄλοχος συφέλιξεν ὀνειδείοις ἐπέεσσιν·

Ἆ δειλʼ ἀνθρώπων, πάντων πέρι κάμμορε φωτῶν,

Νηπύτιʼ, εὐσεβίῃ τε δικαιοσύνῃ τε ματαίῳ

Ἕως πότε μὰψ ὕτω κατέχεις; ἐπεὶ οὐδέ τι σε χρή.

Ἦ νύ κέ τοι χραίσμῃ ἀρετὴ καὶ δεῖμα Θεοῖο;

Ἠὲ καὶ εὐσεβίη τοι ἐπήρκεσε λυγρὸν ὄλεθρον;

Ἀλλʼ ἄγε, βλασφήμει, καὶ τέθναθι· τίπτʼ ἔτι μίμνεις;

Βέλτερον ἢ ἀπολέσθαι ἕνα χρόνον, ἠὲ βιῶναι,

Ἦ δηθὰ στρεύγεσθαι ἐν ἀλγεινῇ κακότητι.

Τὼ δὲ μέγʼ ὀχθήσας ἀπαμείβετο δῖος ἀκοίτης,

Αἰὲν ἐνὶ στήθεσσιν ἔχων ταλαπενθέα θυμὸν,

Δαιμονίη, ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων;

Ὦ γύναι, ὡς ἄνοον κραδίῃ ἔχεις, ἢ τάδε βάζεις;

Βλάξ τε καὶ ἠλιθίη, ἐπεὶ οὐ κατὰ μοῖραν ἔειπες.

Ἐσθλὰ μόνον θεόθεν παραδεξόμεθʼ, ἄπποτε λυγρά;

Ὅς δʼ ἀγαθόν τε κακόν τε διδῷ· δυνάται γὰρ ἅπαντα.

Δοιοὶ γάρ τε πίθοι κατακείαται ἐν Θεοῦ ἕδει,

Δώρων οἷα δίδωσι· κακῶν, ἕτερος δὲ ἑάων.

Ὦ, μὲν καμμίξας δῴη Θεὸς αἰολόμητις,

Ἄλλοτε μέν τε κακῷ ὅγε κύρεται, ἄλλοτε δʼ ἐσθλῷ.

Ὦ, δέ κε τῶν λυγρῶν δῴη, λωβητὸν ἔθηκε,

Καί ἑ κακὴ βέβρωσις ἐπὶ χθόνα δῖαν ἐλαύνει.

Ὡς φάτο νεικείων, οὐδʼ ἤλιτεν οἷς ἔειπεν,

Οὐδέ τι ἀφραδίης εἴκων ἀνεμώλια βάζεν.

Ἀλλ' ὅτε τριοῖς φίλοις ταλασίφρονος Ἰώβοιο,

Πάντα μάλ' ἀγγέλλοντο, τάφῳ πάθε δῖος ἑταῖρος,

(Ὄψα γὰρ ὠκὺ σφι, πτερόεν κακὸν, ἄγγελος ἦλθεν)

Ἀνστάντες κατέβησαν ἑοῦ ἀπὸ οἴκου ἕκαστος·

Πρῶτος ἔην Ἐλιφᾶς Θαμανίτης ὄρχαμος ἀνδρῶν,

Δεύτερος αὖ Βελδὰδ Σαυχαίων ἔξοχος ἄλλων,

Καὶ τρίτατος Σωφὰρ μέγας ἥρως ἐν Ναματίτῃς.

Οἳ μὲν γὰρ ξυνέθεντο φίλονδ' ἵμεν ἀχαλόωντες,

Τόν τ' ὀλοφύρασθαι φρεσὶν ἅμα, καὶ μαλακοῖσι

Παρφάσθαι· Ἀγαθὴ δὲ παραίφασίς ἐστιν ἑταίρῳ

Πᾶσι μὲν ἀνθρώποισι, μάλιστα δέ τ' ἀχνυμένοισι.

Τὸν δ' ἕκαθεν θηεῦντο, καὶ ἠγνοίησαν ἰδόντες·

Κλαῖον δὲ λιγέως, χλαῖναν δ' ἔῤῥηξεν ἕκαστος,

Ἀμφοτέρῃσί τε χερσὶν ἑλὼν κόνιν αἰθαλόεσσαν,

Χεύατο κακκεφαλῆς, χαρίεν δ' ᾔσχυνε πρόσωπον.

Ἑπτὰ μὲν ὣς νύκτας τε καὶ ἤματα συνεχὲς αἰεὶ

Ἥμενοι ἐν δαπέδῳ, λίγ' ἐκώκυον ἀμφ' ἑτάροιο,

Οὐδέ τι προσφάτως ἔθελον ἔπος, οὐδ' ἐρέεσθαι·

Δείλῳ γὰρ θυμός σφιν ἐνὶ στήθεσσι τέθηπεν,

Ὡς ἴδον ἄτλητόν τε πάθος, καὶ πένθος ἀλα-

Translations (3)

Job Perseus (World English Bible. Revision of the American Standard Version of 1901. Rainbow Missions, Inc., 2000-2024.) — 2 focus

Again it happened on the day when the sons of God came to present themselves before Yahweh, that Satan came also among them to present himself before Yahweh.

Yahweh said to Satan, Where have you come from? Satan answered Yahweh, and said, From going back and forth in the earth, and from walking up and down in it.

Yahweh said to Satan, Have you considered my servant Job? For there is none like him in the earth, a blameless and an upright man, one who fears God, and turns away from evil. He still maintains his integrity, although you incited me against him, to ruin him without cause.

Satan answered Yahweh, and said, Skin for skin. Yes, all that a man has will he give for his life.

But put forth your hand now, and touch his bone and his flesh, and he will renounce you to your face.

Yahweh said to Satan, Behold, he is in your hand. Only spare his life.

So Satan went forth from the presence of Yahweh, and struck Job with painful sores from the sole of his foot to his head.

He took for himself a potsherd to scrape himself with, and he sat among the ashes.

Then his wife said to him, Do you still maintain your integrity? Renounce God, and die.

But he said to her, You speak as one of the foolish women would speak. What? Shall we receive good at the hand of God, and shall we not receive evil? In all this Job didn’t sin with his lips.

Now when Job’s three friends heard of all this evil that had come on him, they each came from his own place: Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and they made an appointment together to come to sympathize with him and to comfort him.

When they lifted up their eyes from a distance, and didn’t recognize him, they raised their voices, and wept; and they each tore his robe, and sprinkled dust on their heads toward the sky.

So they sat down with him on the ground seven days and seven nights, and none spoke a word to him, for they saw that his grief was very great.

English (DeepSeek, 2026) (OCR draft) Experimental (Machine-assisted English translation of James Duport's Homeric Greek verse paraphrase of Job.) — 2.1 focus

[1] And again there was a day when all the Angels came together before the Immortal One, and they gathered together, and Satan was with them too, brooding on evil in his heart.

[2] And the Father questioned him, and shook great Olympus; O Satan, from where have you come, you wretch? And what is your business? And he, the man-hater, answered him with guile: 'I have wandered much, and I have traveled over the whole earth, and I have seen the cities of many men, and I have come to know their mind;' But now I also come to the sacred city of the immortals.

[3] Then the Olympian addressed him again in a stormy voice: 'Do you know that, wandering much through the cities, you have come here?' But come, tell me this, and recount accurately: did you, having observed, see my clear blameless man Job? He who honors me most of men that walk upon the earth, and shuns transgression, and knows in his heart what is right, and clings fast to righteousness, though grieving, and suffers grievous pains through your evil plots.

[4] Then the crafty-minded Demon, the destroyer Satan, who knows baneful counsels, answered him with a taunt: Skin for skin, and all that a man has — know that he will give countless things; a man will give his life-ransom.

[5] But if, while he is still alive, you should openly scrape his wound, and even if you should strike his flesh and bones with a glancing blow, then Dalerophres will suddenly appear speaking otherwise, and will revile you openly with angry words.

[6] And answering him, God of the crooked counsel spoke: 'Look, Nis, under your hands I have turned him and him himself.' And another thing I will tell you, and do you lay it up in your mind. Do not speak of death, since I think I could still persuade you. For it is not yet his lot to die and meet his doom. So then the Father spoke, and laid upon him a mighty word.

[7] Satan went to go, and devised evils in his heart against Job. With scabby plagues and dread sores he was from head to feet. and his skin wasted away upon his bones. And thick scabs ran up and down along his sides and shoulders, blood-red.

[8] And he himself kept scraping his moist skin with a potsherd; he had not scratched with his teeth, and he sat in the dust, wiping his grievous sores, wiping away much toil.

[9] And his wife too assailed him with reproachful words: Ah, wretched among men, most miserable of all mortals, fool, in piety and righteousness vain — how long will you hold on thus in vain? since there is no need of anything for you. Surely now would your virtue and fear of God avail you? Or did your piety ward off grievous destruction? But come, blaspheme, and die! Why do you still linger? Better either to perish once and for all, or to live, than to be worn away long in painful misery.

[10] But the noble husband, greatly angered, answered her, ever keeping in his breast a grief-enduring spirit: 'Foolish woman, what word has escaped the fence of your teeth?' O woman, how foolishly you hold it in your heart, or are you babbling these things? You are dull and foolish, since you have not spoken according to what is right. Shall we receive good things only from God, and never evil things? He who gives both good and evil; for he is able to do all things. For two jars lie stored in the seat of God, such as he gives of gifts: of evils, and another of good things. Ah, whichever God of shifting counsel may give him mingled, at one time he meets with evil, at another with good. Ah, and if he may give of those grievous things, he has made him a thing of outrage, and a vile devouring drives him over the shining earth. So he spoke rebuking, nor did he sin in what he said, nor yielding to folly did he babble idle words.

[11] But when these things were being reported to the three friends of steadfast-hearted Job — for late a swift evil, a winged messenger, came to them — the noble companion suffered in the grave; and rising up they went down, each from his own house. First was Eliphaz the Temanite, leader of men; second again was Bildad, pre-eminent among the Shuhites over others; and third was Zophar, a great hero among the Naamathites. For they agreed to go as friends, grieving, both to lament together in their hearts and to be comforted with gentle words. And good comfort is for a companion, for all men, but especially for those who grieve.

[12] And they gazed at him from afar, and did not recognize him when they saw him. And they wept shrilly, and each tore his cloak, and taking with both hands the sooty dust, he poured it on his head, and defiled his lovely face.

[13] Thus for seven nights and days continuously, always sitting on the ground, they wailed shrilly around their comrade, and for a while they were unwilling to speak a word, nor to ask questions. For their spirit in their breasts was stunned at the wretched man, when they saw the unbearable suffering and the grief...

Latin (James Duport, 1676) (OCR draft) Experimental (Duport's facing Latin translation of his Homeric Greek verse paraphrase of Job (1676).) — 2.1 focus

ET rurſus dies erat, quando coram Domino

Omnes ſimul Angeli venêrunt, congregatí q; que erant,

Et Satanas unà cum illis, mala in mente profundè-cogitans.

Illum autem interrogavit Pater, quaſſavit autem longum

Olympum :

O Satana, unde veniſti improbe? quanam re tibi opus eſt ?

Illi doloſè-cogitans reſpondit hominum-oſor,

Multùm vagatus ſum, terrámque totam circumambulavi,

Multorum autem hominum vidi urbes, & mentem novi :

Nunc verò etiam ad immortalium ſacram civitatem venio.

Illum verò rurſus allocutus eſt Cœlicola ſolitâ voce,

Novi quòd multas per urbes errans huc accedis :

Verùm agè mihi iſtud dic, & verè narra,

Servum meum Jobum inculpatum virum conſiderâſti?

Qui me plurimùm honorat humi repentium hominum,

Peccatúmque devitat, & in animo juſta novit,

Suámque juſtitiam mordicus retinet, æger licèt,

Patiénſ q; que dolores funeſtos malis machinationibus tuis.

Hunc aut ẽ em interpellato-ſermone allocut ⁹ us eſt dæmon aſtutus,

Hominum perditor Satanas, viris-exitialia conſilia faciens;

Pellem pro pelle, & omnia omnino quæ ei ſunt,

Etſi innumera habeat, vir vitæ redimendæ præmia dabit

Libens: non enim aliquid animæ æquivalens eſt aliud.

Quòd ſi eum ſan ũ um exiſtentem vel leviter attingas,

Et vel ſtrictim carnes & oſſa ferias ;

Rabula tum ſtatim apparebit, temerariúſque in loquendo,

Objurgans te propalam iracundis verbis.

Huic autem reſpondens dixit Deus obliqua-conſilia-agitans,

Jam ecce, tuis manibus permiſi etiam & illum ipſum.

Aliud autem tibi edicam, tu autem in animo verſa tuo;

Nè de morte loquaris, quandoquidem non te perſuaſurum opinor:

Nondum enim illi fatale mori & mortem oppetere.

Sic dixit Pater, durum autem ſermonem mandavit.

Contendit ire Satanas, mala autem in mente machinatus

eſt Jobo.

Scabioſis plagis, & ulceribus ſauciavit eum ſævis

A capite ad calcem ; que computruit autem ejus ſuper oſſa caro :

Crebræ autem vibices per latera & humeros

Sanguine rubentes extiterunt hinc & indé.

Ipſe autem cutem purulentam teſtâ ſcalpebat

Quam mordicus prehendit, & in pulvere ſedit,

Scabens ulcera ſæva, ſaniém q; que multam abſtergens.

Etiam & uxor ſugillavit probroſis verbis :

Ah miſer homin ũ um, omnes ſuprà infortunate viros,

Stolide, pietatémque juſtitiámque inanem

Quamdiu fruſtra adeò retines? quandoquidem non te oportet.

Nunquid tibi profuerit virtus, & timor Dei ?

Vel num pietas à te propullaverit triſte exitium ?

Quin agè, blaſphema, & morere : quid adhuc cunctaris?

Melius aut perire ſemel, aut vivere,

Quàm diu torqueri in luctuoſa calamitate.

Huic autem valde indignatus reſpondit divinus conjux,

Semper in pectoribus habens patientem animum,

O bona, quale tibi verbum perrupit vallum dentium ?

O mulier, quàm inſulſum cor habes, quæ iſta dicis ?

Stolida, & inepta, quandoquidem præter jus & fas locuta es.

Bona ſolùmmodo à Deo accipiemus, nunquam mala ?

Ille autem tam bonum quàm malum dat; poteſt enim omnia.

Duo quippe dolia poſita ſunt in Dei limine,

Donorum quæ dat; malorum alterum, alterum autem bonorum.

Cui quidem commiſcens dederit Deus varia-conſilia-agitans,

Interdum quidem in malum ille incidit, interdum autem in

bonum :

Cui verò ex malis dederit, eum injuriis omnibus exponit,

Et ipſum vehemens fames ſuper terram almam exagitat.

Sic dixit increpans, neque peccavit in eo quod dixit.

Nec quicquam inſipientiæ cedens vana locutus eſt.

At quando tribus amicis patientis Jobi

Omnia prorſus nunciabantur, quæ paſſus eſt divinus ſocius;

(Fama enim citò ad eos, alatum malum, nuncia acceſſit)

Surrexerunt, & deſcenderunt ſua à domo unusquiſque.

Primus erat Eliphas Thamanites, princeps virorum,

Secundus verò Bildad, Sauchæorum præcipuus aliorum,

Et tertius Sophar, magnus heros inter Namatitas.

Hi ſiquidẽ ſiquidem inter-ſe pacti ſunt ad amicum ire ægrè-habentem,

Tum ut illum lugerent verbis mœſtis, tum ut mollibus

Conſolarentur: Bona autem conſolatio eſt ſodalis

Omnibus quidem hominibus, maximè verò ægris.

Illum autem à longinquo viderunt, nec cognoverunt intuentes

Fleverunt autem altè, lænámq; lænamque rupit unusquiſque,

Et utriſq; utriſque manibus arripiens pulverem atrum,

Fudit ſuper caput, gratioſam autem dehoneſtavit faciem.

Septem ſic diéſq; diéſque & noctes continuè ſemper

Sedentes humi, altè lamentati ſunt ob ſodalem,

Nec ullo compellare eum voluerunt verbo, nec interrogare:

Valde enim animus ipſis in pectoribus obſtupuit,

Ut viderunt intolerabilémque caſum, & luctum non-obliviſcendum.

Notes on the current edition

Job

1. U+05D0A

3. U+05D0Α

5. Β

6. § C

Septuaginta Job 2

ed. Henry Barclay Swete D.D.

Search the Perseus Catalog for:

Current edition First1KGreek

Notes on the current edition

Stable identifiers