Septuaginta, Job, ed. Henry Barclay Swete D.D., 34

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῾ Υπολαβὼν δὲ Ἐλιοῦς λέγει

Ἀκούσατέ μου, σοφοί

ἐπιστάμενοι, ἐνωτίζεσθε·

ὅτι οὖς λόγους δοκιμάζει, καὶ λάρυγξ γεύεται βρῶσιν.

κρίσιν ἑλώμεθα ἑαυτοῖς,

γνῶμεν ἀνὰ μέσον ἑαυτῶν ὅ τι καλόν.

ὅτι εἴρηκεν Ἰώβ Δίκαιός εἰμι,

ὁ κύριος ἀπήλλαξέν μου τὸ κρίμα.

ἐψεύσατο δὲ τῷ κρίματί μου·

βίαιον τὸ βέλος μου ἄνευ ἀδικίας.

τίς ἀνὴρ ὥσπερ Ἰὼβ, πίνων μυκτηρισμὸν ὥσπερ ὕδωρ;

οὐχ ἁμαρτὼν οὐδὲ ἀσεβήσας, ἤ ὁδοῦ κοινωνήσας μετὰ

ποιούντων τὰ ἄνομα,

τοῦ πορευθῆναι μετὰ ἀσεβῶν.

μὴ γὰρ εἴπῃς ὅτι Οὐκ ἔσται ἐπισκοπὴ ἀνδρός·

καὶ ἐπισκοπὴ αὐτῷ παρὰ Κυρίου.

διό, συνετοὶ καρδίας, ἀκούσατέ μου

Μή μοι εἴη) ἔναντι Κυρίου ἀσεβῆσαι,

καὶ ἔναντι Παντοκράτορος ταράξαι τὸ δίκαιον·

ἀλλὰ ἀποδιδοῖ ἀνθρώπῳ καθὰ ποιεῖ ἕκαστος αὐτῶν,

καὶ ἐν τρίβῳ ἀνδρὸς εὑρήσει αὐτόν.

οἴῃ δὲ τὸν κύριον ἄτοπα ποιήσειν

¹³

ἤ ὁ παντοκράτωρ ταράξει κρίσιν,

ὅς ἐποίησεν τὴν γῆν

τίς δέ ἐστιν ὁ ποιῶν τὴν ὐπʼ οὐρανὸν καὶ τὰ ἐνόντα

πάντα;

εἰ γὰρ βούλοιτο συνέχειν, καὶ τὸ πνεῦμα παρʼ αὐτῷ κατασχεῖν,

τελευτήσει πᾶσα σὰρξ ὁμοθυμαδόν,

πᾶς δὲ βροτὸς εἰς γῆν ἀπελεύσεται ὅθεν καὶ ἐπλάσθη.

εἰ δὲ μὴ νουθετῇ, ἄκουε ταῦτα,

ἐνωτίζου φωνὴν ῥημάτων.

ἴδε σὺ τὸν μισοῦντα ἄνομα καὶ τὸν ὀλλύντα τοὺς πονηρούς,

ὄντα αἰώνιον δίκαιον.

ἀσεβὴς ὁ λέγων βασιλεῖ Παρανομεῖς.

Ἀσεβέστατε, τοῖς ἄρχουσιν·

ὃς οὐκ ἐπαισχυνθῇ πρόσωπον ἐντίμου,

οὐδὲ οἶδεν τιμὴν θέσθαι ἁδροῖς, θαυμασθῆναι πρόσωπα

αὐτῶν.

κενὰ δὲ αὐτοῖς ἀποβήσεται τὸ κεκραγέναι καὶ δεῖσθαι ἀνδρός·

ἐχρήσαντο γὰρ παρανόμως, ἐκκλινομένων ἀδυνάτων.

αὐτὸς γὰρ ὁρατής ἐστιν ἔργων ἀνθρώπων,

λέληθεν δὲ αὐτὸν οὐδὲν ὦν πράσσουσιν·

οὐδὲ ἔσται τόπος τοῦ κρυβῆναι τοὺς ποιοῦντας τὰ ἄνομα·

ὅτι οὐκ ἐπʼ ἄνδρα θήσει ἔτι.

ὁ γὰρ κύριος πάντας ἐφορᾷ,

ὁ καταλαμβάνων ἀνεξιχνίαστα,

ἔνδοξά τε καὶ ἐξαίσια, ὧν οὐκ ἔστιν ἀριθμός·

ὁ γνωρίζων αὐτῶν τὰ ἔργα,

καὶ στρέψει νύκτα, καὶ ταπεινωθήσεται.

ἔσβεσεν δὲ ἀσεβεῖς,

ὁρατοὶ δὲ ἐναντίον αὐτοῦ·

⁴⁵

δικαιώματα δὲ αὐτοῦ οὐκ ἐπέγνωσαν.

τοῦ ἐπαγαγεῖν ἐπʼ αὐτὸν κραυγὴν πενήτων.

καὶ κραυγὴν πτωχῶν εἰσακούσεται.

καὶ αὐτὸς ἡσυχίαν παρέξει, καὶ τίς καταδικάσεταις

καὶ κρύψει πρόσωπον, καὶ τίς ὄψεται αὐτόν;

καὶ κατὰ ἔθνους καὶ κατὰ ἀνθρώπου ὁμοῦ·

βασιλεύων ἄνθρωπον ὑποκριτὴν ἀπὸ δυσκολίας λαοῦ.

ὅτι πρὸς τὸν ἰσχυρὸν ὁ λέγων Εἴληφα, οὐκ ἐνεχυράσωἄνευ

ἐμαυτοῦ ὄψομαι, σὺ δεῖξόν μοι

εἰ ἀδικίαν ἠργασάμην, οὐ μὴ προσθήσω.

μὴ ἀπὸ σοῦ ἀποτίσει αὐτήν,

ὅτι ἀπώσῃς ὅτι σὺ ἐκλέξῃ καὶ οὐκ ἐγώ·

καὶ τί ἔγνως λάλησον.

διὸ συνετοὶ καρδίας ἐροῦσιν ταῦτα,

ἀνήρ δὲ σοφὸς ἀκήκοέν μου τὸ ῥῆμα.

Ἰὼβ δὲ οὐκ ἐν συνέσει ἐλάλησεν, τὰ δήματα αὐτοῦ οὐκ ἐν

ἐπιστήμῃ.

οὐ μὴν δὲ ἀλλὰ μάθε. Ἰώβ,

μὴ δῷς ἔτι ἀνταπόκρισιν ὥσπερ οἱ ἄφρονες

ἴνα μὴ προσθῶμεν ἐφʼ ἁμαρτίας ἡμῶν,

ἀνομία δὲ ἐφʼ ἡμῖν λογισθήσεται, πολλὰ λαλούντων ὀήματα

ἐναντίον τοῦ κυρίου.

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).) — 34.1 focus

Ἦτοι ὅγ' ὡς εἶπεν Βαραχήϊος υἱὸς ἀμύμων·

Οὐδ' ἐπέων ἔτι λῆξεν, ἰδὼν δ' ἀκέοντας ἑταίρους

Κύκλῳ ἐξομύσας, ἔπεα πτερόεντα προσηύδα·

Κέκλυτέ μευ μύθων μάλα περ πεπνυμένοι ἄνδρες,

Κλίνατέ δ' κατὰ μοι πυκινὰ φρεσὶ μήδε' ἔχοντες.

Δεῖπνα γὰρ ἠΰτε γλῶσσα πολύστροπα καὶ μάλα πολλά

Κεῖνεν ἐπισταμένως, (ὴ γὰρ στόματος δίκη ἐστί)

Παντοίων δ' ἑλῶν λάβε γεύματα, καὶ φύσιν ἔγνω·

Ὡς ἑάς τ' ἐπέων ἴστωρ καὶ μάρτυρός ἐστιν,

Ἀσσ' ἐτεά τε καὶ οὐκὶ, τά θ' ἡδέα πικρά τε, ἤδη.

Ἀλλ' ἄγεθ', ὡς ἂν ἐγὼ εἴπω πειθώμεθα πάντες·

Μῆτιν ὑφαίνωμεν, καὶ ἐπιφρασσώμεθα βουλήν,

Ὄφρ' εὖ εἰδῶμεν τί νυ φέρτατόν ἐστιν ἑλέσθαι.

Κυδιόων γὰρ Ἴωβος ἔφη, Ἐγώ εἰμι δίκαιος,

Ἐκ δ' δίκην μοι ἔλασσε Θεός, καὶ ἔκλεψε θέμιστας·

Ἦ ῥά νύ τι ψεῦδός γ' ἐρέω κατ' ἐμεῖο δικάζων;

Ἀλλ' οὐ χρὴ ψεύδεσθ' ἐπιστάμενον σάφα εἰπεῖν.

Ἕλκος μοι ἄμοτον, καὶ ἀνήκεστον πέλεν ἄλγος,

Τῷ δ' οὐκ αἰτίη ἐστὶν ὑπερβασίη ἀλεγεινή.

Ὡς ἔφαθ' ὑψαγόρης, καὶ ἀγλωσσίῃσι πιθήσας.

Ὦ πόποι, οἷός δή νυ Θεὸν βροτοὶ αἰτιόωνται;

Ἐκ κεῖνο γάρ φατι κάκ' ἔμμεναι· ἀλλὰ καὶ αὐτοὶ

Σφῇσιν ἀτασθαλίῃσιν ὑπὲρ μόρον ἄλγε' ἔχουσιν.

Ὡς οὐκ ἔστιν Ἴωβος ὀνειρότερος βροτὸς ἄλλος,

Ὅσπερ ἐλεγχείην καὶ μυκτηρισμὸν ἔπινεν,

Ὡς ὅτε διψαλέος τις λαμυρώτατον πίεν ὕδωρ.

Ὅς ῥ' ὁδὸν αὐτὴν βαῖνε μετ' ἀνδράσιν αἰὲν ἀλιτροῖς,

Καί σφιν ὁμάρτησεν, τοῖς σχέτλια ἔργα μεμήλει.

(Ὡς αἰεὶ τὸν ὁμοῖον ἄγει Θεὸς ὡς τὸν ὁμοῖον.)

αὖ πάλιν αὐτὸς ἔφη ὑπεροπλίῃσι νόοιο,

Οὐδὲ γὰρ ὧδ' ἔτω μέγ' ὀφέλλεται, οὐδ' ἐνίνηται

Ἀνήρ, ὅς τε Θεοῖο τετάρπηται φίλον ἦτορ.

Ἀλλὰ πίθεσθε καὶ ὔμμες, ἐπεὶ πείθεσθαι ἄμεινον,

Κέκλυτέ μευ μύθων, ὅσοι πυκινόφρονές ἐστε.

Οὐ μὲν πω κάκ' ἔοργεν Ἄναξ, τόδε μηδὲ γένοιτο,

Οὐδέ τις Ἀθανάτῳ πάρ' ἀτασθαλίη ἀλεγεινή.

Ἀνδρὶ γὰρ ὧν ἔργων ἀντάξιον ὤπασε μισθὸν,

Δῶκεν δ', ᾗ θέμις ἐστὶν, ἑκάστῳ οἷ' ἔρεξεν.

Οὐ νύ κεν ἔθ' ὕβρει εἴκων Θεὸς αἴσυλα ῥέξοι,

Οὔτε ποτ' Ἀθάνατος σκολιὰς κείνειε θέμιστας.

Τίς μὲν οἱ οἴηκα σαθερῆς ἐπετείλατο γαίης;

Τίς χθονὸς εὐρυχόροιο μέδων, ᾧ κόσμος ἀπείρων,

ᾯ, λαοί τ' ἐπιτετράφαται, καὶ πάντα μέμηλεν;

Εἰ βροτὸν ὀξὺ νοήσῃ, ἑὸν δ' ἀπὸ θυμὸν ἕληται,

Πνεῦμά τε καὶ ζωὴν πάλιν εἰς ἑέ τ' αὐτὸν ἀγείρῃ,

Πᾶσ' ἅμα σὰρξ ἀπολεῖται ἐπήτριμος, ἐς δ' κονίην

Ἀνέρες ἂψ λύσονται, ὅθεν πάρος ἐκγεγάασιν.

Εἰ τοι ἐχέφρων θυμὸς ἐνὶ στήθεσσιν, Ἴωβ,

Σώζεο, καί μευ ἄκουσον, ἰδ' ἐν φρεσὶ βάλλεο μῦθον.

Ἦ ὅγε κοίρανος ἔσται, ᾧ οὐ φίλαι εἰσὶ θέμιστες,

Ὅς τε δίκην ἐχθαίρει, ἰδ' οὐκ ὄλετ' αἴσυλα ῥέζων;

Ὅς δὲ δικαιότατος περὶ πάντων ἔξοχον ἄλλων

Ἔπλετο, καὶ μὴ φᾶσι δίκην ἰθύντατα εἶπε,

Καδδὲ σὺ τῷδ' ἔτλης δικάσαι, καί ἑ νεικέσαι ἀντίην;

Ἦ ῥά νύ τις κατὰ μοῖραν, ἐπισβόλος, Ὦ ἄνα, φησὶ,

Σχέτλιος εἶς, καὶ ἀλιτρός· Ἀτάσθαλοί ἐστε, μέδοντες;

Τίς γὰρ ἂν ὧς τόλμησε λιγύς περ ἐὼν ἀγορητὴς

Νεικείειν βασιλῆας ὀνειδίοις ἐπέεσσιν;

Πῶς ἓν ἔτ' οὐκ ἀπέοικε Θεῷ τάδε μυθήσασθαι;

Ὅς πᾶσι θνητοῖσι καὶ ἀθανάτοισιν ἀνάσσει,

Ὅς τ' οὐκ αἰδέεται βασιλήων σεμνὰ πρόσωπα,

Οὐδ' ὄλετ' ἀφνειῶν· πτωχὸς γὰρ ἐναντίον αὐτοῦ

Πλουσίῳ ἐσ' ἀτάλαντος, ὁμοίης τ' ἔμμορε τιμῆς·

Ἶσον γὰρ σύμπαντες ἑῶν ἔργον παλαμάων.

Ἐμμαπέως ἅμα τοῖσδε τέλος θανάτοιο κάλυψε,

Τάρβησαν δ' ἄρα φῦλα βροτῶν ἐνὶ νυκτὸς ἀμολγῷ,

Αὐτίκα δὲ φθινύθουσιν ἀκήριοι, οἱ δέ τ' ἄνακτες

Ἐξ ἑδρέων ἐριπόντες, ὀδὰξ ἕλον ἄσπετον οὖδας,

Οὐ βροτοῦ, ἀλλὰ Θεοῦ πληγῇ καὶ χειρὶ δαμέντες.

Τῷ μὲν γὰρ τ' ὀφθαλμοὶ ἐπ' ἀνδρῶν εἰσι κελεύθους,

Πανδερκεῖς δέ τ' ἐόντες, ἐπιστρωφῶσι πύληκας,

Ἀνθρώπων ὕβριν τε καὶ εὐνομίην ἐφορῶντες·

Παπταίνων ἐς ἕκαστον ἴδεν πάντ' ἴχνια φωτῶν.

Οὐ τόσον σκότος ἐστὶν ἐνὶ σκιόεσσι μελάθροις

Νέρθεν, ἅτερ κῆρες μέλανος θανάτοιο νέμονται,

Ὅσσον δυσσεβέας δύναιτ' ἀνέρας ἀμφικαλύψαι,

Εἴπερ τις ἐθέλωσ' ἕρδειν τι κρύβδα Θεοῖο.

Εἴτις ὀϊζύσειε κακῶν ἕνεχ' ὅσσα ἔοργεν,

Ἦν δ' ἀτίως τίσῃς, Θεὸς δέ ἑ σιφλώσειεν,

Ἀλλὰ μὲν οὐδ' ἔτω πλέον, ἢ θέμις ἐστὶ, πέπονθεν,

Ὄφρα Θεῷ ἐρίσῃ, ἕο τ' ἐν δίκῃ ἀντίος ἔλθῃ

Ὕβριος εἵνεκα τῆσδε· δικαιοτάτη γὰρ Ἐριννύς.

Ῥαῖσε δὲ μυρία φῦλα μεγαθενέων βασιλήων,

Οὐτιδανός τε καθεῖσεν ἐφ' ὑψηλοῖσι θρόνοισιν.

Οὕτω γὰρ νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,

Ἐσθλοῖς ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ.

Τῶν δ' εὖ γινώσκει ὕβριν καὶ ἀτάσθαλα ἔργα,

Καδδ' αὐτοὺς ἀνὰ νύκτα μέσην βάλε χειρὶ βαρείῃ,

Οὐτάμενοι δ' ἄρα τοίγε κατήλειπον ἐν κονίῃσι,

Πρηνέες ἐν κονίῃσι κατήλειπον, ἠδ' ὀλέκοντο·

Πλῆξε δὲ τοὺς ἀναφανδὸν, ὅθι πλεῖστος πέλε λαὸς,

Πάντες ἵν' ἀθρήσωσι, Θεοῦ τ' ὄπιδα τρομέωσι,

Ὧδε δέ τις τότε εἴπῃ ἰδὼν ἐς πλησίον ἄλλον,

Οὐκ ἀρετᾷ κακὰ ἔργα, κιχάνει πότμος ἀλείτῳ,

Ὡς ἀπόλοιτο καὶ ἄλλος, ὅς τις τοιαῦτά γε ῥέζοι.

Ὅττι Θεοῦ ἀπονόσφι μετάστρεπον ἴχνος ἔθηκαν,

Ἄψ τ' ἀνεχώρησαν, χάζοντό τε πολλὸν ὀπίσω,

Καί σφισιν οὔ τι μέμηλεν ἐνὶ φρεσὶν ὅσσα τ' ἔρεξεν,

Ὅσσα τ' ἐπί σφιν ἔτειλε, καὶ οὐκ ἀλέγιζον ἐφετμέων.

Οἱ μὲν ἐφυβρίζουσι, βοὴ δ' ἄσβεστος ὀρώρει

Πτωχῶν λευγαλέων, τούς τε τρύχουσι βίηφι,

Ἡ δέ τις οὐρανὸν ἷκε, καὶ κάτα βάλλε Θεοῖο·

Πτωχὸς μὲν βοάασκε, Θεὸς δ' αΐεσκε λιτάων.

Ὅς ῥ' ὁπόταν κατάπαυμα διδῷ, τίς τάρβος ἐνόρσει;

Τίς δέ μιν ἀθρήσει, ὅθ' ἑὸν ἐκάλυψεν ὀπωπὴν,

Ἠμὲν ὅταν ξυών τε κακὸν πολέεσσι πιθῇσιν,

Ἀνδράσι καὶ δήμῳ κεχολωμένος, ἠδ' ἐνὶ μούνῳ;

Κοιρανέειν οὐκ εἴα ἐν ἀνδράσιν ἠπεροπῆα,

(Σκῆπτρον τ' ἠδὲ θέμιστας ὃ γὰρ βασιλεῦσιν ἔδωκε)

Μή τι κακορραφίῃσι κατατρύχῃ πολιάτας

Δημοβόρος, τῷ τ' αἰὲν ἀήσυλα ἔργα μεμήλῃ,

Μὴ λαοὶ παγίδεσσιν ἐνιπλεχθῶσι βατείῃς,

Μήπως ὡς ἀνῆλι λίνῳ ἁλόντε πανάγρῳ

Ἀνδράσι δυσμενέεσσιν ἕλωρ καὶ κύρμα γένωνται.

Τῷ σε χρὴ, ὦ Ἴωβε, Θεῷ τοιαῦτ' ἀγορεύειν,

ˮἽλαθί μοι, Βασιλεῦ, καὶ μείλιχον ἔνθεο θυμόν·

ˮὮ, μοι ἐγὼ, ὅτι πόλλ' ἔπαθον, καὶ πόλλ' ἐμόγησα·

ˮΟὐκέθ' ἁμαρτήσω, μὴ ῥίγιον ἄλλο τι πάχω.

ˮΕἰδ' ἄγε δεῖξον ἐμοίδε, τό, τ' οὐ δύναμ' αὐτὸς ἰδέσθαι·

ˮΕἰ δέ ποτ' ἀασάμην φρεσὶν ἠλεῇῃσι πιθήσας,

Οὐκ ἂν ἔτ' αὖ ἀλίτοιμι, κακοῦ δέ μοι ἔσσετ' ἐρωή.

ˮἮ τάδε ἔργ' ἔσται, ὡς σοι φίλον ἔπλετο θυμῷ;

Ἀλλ' ἤτοι μὲν ταῦτα Θεοῦ ἐν γένασι κεῖται·

Καὶ γὰρ δή, εἴτ' ἐθέλῃς, ἀποτίσεις, εἴτ' ἀνανεύεις,

ˮΟὐτι ἐγώ· τῷ καὶ σὺ πιφαύσκεο ὅ, τι ἄρ οἶσθα.

Μᾶλλον δ' αὖ πινυτοὶ καὶ ἐχέφρονες οἵπερ ἔασιν,

Οἱ φρεσὶ πευκαλίμῃσι κεκασμένοι ἐν μερόπεσσιν,

ˮΕἴποιεν, καὶ ἐμῷ νῷ ἐμπαζοίατο μύθων.

Νήπιος ἔστιν Ἴωβος, ἐπεὶ ἀνεμώλια βάζει,

Πολλά τ' ἐν ἔμμιγ' ἔειπεν, ὅσ' οὐ πεπνυμένος ἀνήρ·

ˮὩς ἄρ' οὐ χάρις ἀμφιπεριστέφεται ἐπέεσσιν.

ˮὮ Πάτερ ἡμέτερε, ὦ Βασιλεῦ, ὕπατε κρειόντων,

ˮΕἴθε καὶ ἄχρι τέλους δοκιμάζοις τοῦτον Ἴωβον,

Καί κε τὸ βουλοίμην, καί κεν πολὺ κέρδιον εἴη,

ˮΟὕνεκ' ἐοῖς ἐπέεσσι συνήγορός ἐστιν ἀλιτρῶν.

Θῆκε δ' ἀποστασίην ἐπ' ἀτασθαλίῃ ἀλεγεινῇ,

Σχέτλια δήνεα εἰδώς, Θεῷ δ' οὐ πείθετο βουλῇ·

Χερσί τε συμπλατάγησεν, ὀνείδειά τ' ἄμμιν ἔθηκε,

Καί τ' ἔπεα φρεσὶν ᾗσιν ἄκοσμά τε πολλά τε ηὔδα,

Μὰψ, ἀτὰρ οὐ κατὰ κόσμον ἐριζέμεναι Θεῷ αὐτῷ.

Translations (3)

Job Perseus (World English Bible. Revision of the American Standard Version of 1901. Rainbow Missions, Inc., 2000-2024.) — 34 focus

Moreover Elihu answered,

Hear my words, you wise men; Give ear to me, you who have knowledge.

For the ear tries words, As the palate tastes food.

Let us choose for us that which is right. Let us know among ourselves what is good.

For Job has said, I am righteous, God has taken away my right:

Notwithstanding my right I am considered a liar; My wound is incurable, though I am without disobedience.

What man is like Job, Who drinks up scoffing like water,

Who goes in company with the workers of iniquity, And walks with wicked men?

For he has said, It profits a man nothing That he should delight himself with God.

Therefore listen to me, you men of understanding: Far be it from God, that he should do wickedness, From the Almighty, that he should commit iniquity.

For the work of a man will he render to him, And cause every man to find according to his ways.

Yes surely, God will not do wickedly, Neither will the Almighty pervert justice.

Who gave him a charge over the earth? Or who has appointed him over the whole world?

If he set his heart on himself, If he gathered to himself his spirit and his breath;

All flesh would perish together, And man would turn again to dust.

If now you have understanding, hear this. Listen to the voice of my words.

Shall even one who hates justice govern? Will you condemn him who is righteous and mighty?—

Who says to a king, Vile! Or to nobles, Wicked!

Who doesn’t respect the persons of princes, Nor regards the rich more than the poor; For they all are the work of his hands.

In a moment they die, even at midnight; The people are shaken and pass away, The mighty are taken away without hand.

For his eyes are on the ways of a man, He sees all his goings.

There is no darkness, nor thick gloom, Where the workers of iniquity may hide themselves.

For he doesn’t need to consider a man further, That he should go before God in judgment.

He breaks in pieces mighty men in ways past finding out, And sets others in their place.

Therefore he takes knowledge of their works. He overturns them in the night, so that they are destroyed.

He strikes them as wicked men In the open sight of others;

Because they turned aside from following him, And wouldn’t have regard in any of his ways:

So that they caused the cry of the poor to come to him, He heard the cry of the afflicted.

When he gives quietness, who then can condemn? When he hides his face, who then can see him? Alike whether to a nation, or to a man:

That the godless man may not reign, That there be no one to ensnare the people.

For has any said to God, I am guilty, but I will not offend any more.

Teach me that which I don’t see. If I have done iniquity, I will do it no more?

Shall his recompense be as you desire, that you refuse it? For you must choose, and not I. Therefore speak what you know.

Men of understanding will tell me, Yes, every wise man who hears me:

Job speaks without knowledge, His words are without wisdom.

I wish that Job were tried to the end, Because of his answering like wicked men.

For he adds rebellion to his sin. He claps his hands among us, And multiplies his words against God.

English (DeepSeek, 2026) (OCR draft) Experimental (Machine-assisted English translation of James Duport's Homeric Greek verse paraphrase of Job.) — 34.1 focus

[1] Indeed he, as Barachiah's blameless son spoke; Nor did he cease from words any longer, but seeing his companions listening, having drawn himself round in a circle, he spoke winged words:

[2] Hear me, men who are very wise in words, and incline your ears to me, keeping shrewd counsels in your minds.

[3] For his tongue laid out feasts, as it were, full of many turns and very many things, skillfully (for such is the office of the mouth), and from all kinds of food he took tastes, and knew their nature. As he is both a knower and witness of his own words, whether they are true or not, and whether they are sweet or bitter, already.

[4] But come, let us all be persuaded as I may speak. Let us weave counsel, and let us consider a plan, so that we may know well what is best to choose.

[5] For Job said exulting, 'I am righteous; God drove out justice from me and stole away my rights.'

[6] Truly, then, shall I speak some falsehood when I judge concerning myself? But one must not lie, when one knows how to speak clearly. My wound is relentless, and the pain has become incurable, yet grievous transgression is not the cause for him. So spoke the loud-boaster, trusting in his speechlessness.

[7] Alas, how then do mortals accuse God? For from that, they say, they are evil; but they themselves, by their own recklessness, have sorrows beyond measure. How there is no other mortal more dream-haunted than Job, who drank reproach and mockery, as when a thirsty man drinks the most gulping water.

[8] Who indeed walked that very road ever among sinful men, and companioned with them, whose concern was reckless deeds. (As God ever brings like to like. Again he himself spoke in return about the overweening pride of his mind: 'For not even thus is a man greatly profited, nor is he blamed, who has delighted his dear heart in God.'

αὖ πάλιν αὐτὸς ἔφη ὑπεροπλίῃσι νόοιο,

Οὐδὲ γὰρ ὧδ' ἔτω μέγ' ὀφέλλεται, οὐδ' ἐνίνηται

Ἀνήρ, ὅς τε Θεοῖο τετάρπηται φίλον ἦτορ.

[10] But you also be persuaded, since to obey is better. Hear me in my words, all you who are wise of mind. The Lord has not yet done evil things, and may this not happen, nor is there any grievous wickedness with the Immortal One.

[11] For to a man he paid a wage worthy of his deeds, and he gave to each, as is right, according to what he did.

[12] Surely God would not, yielding to violence, do wicked things, nor would the Immortal ever pervert justice.

[13] Who then entrusted to him the helm of the crumbling earth? Who is ruler of the wide-spaced earth, to whom the boundless world, to whom peoples have been entrusted, and all things are a care?

[14] If he sharply perceives a mortal, and takes away his own life, and again gathers to himself both breath and life, then all flesh alike will perish utterly, and men will be dissolved back into dust, whence they were born long ago.

Πᾶσ' ἅμα σὰρξ ἀπολεῖται ἐπήτριμος, ἐς δ' κονίην

Ἀνέρες ἂψ λύσονται, ὅθεν πάρος ἐκγεγάασιν.

[16] If you have an understanding mind in your breast, Job, save yourself, and listen to me, and cast my word into your heart.

[17] Shall he indeed be a ruler, to whom righteous ordinances are not dear, who hates justice, and has he not perished while doing wicked deeds? Who was most righteous, surpassing all others, and they say he spoke justice most uprightly — and would you dare to judge this one, and to reproach him to his face?

[18] Is it then, in due measure, O lord, that one says, 'You are a wretch and a sinner'? Are you reckless, you rulers? For who, being a clear-voiced speaker, would have dared thus to reproach kings with insulting words?

[19] How does it no longer befit God to have spoken these things? Who rules over all mortals and immortals, who does not respect the august faces of kings, nor has regard for the wealthy; For the poor man before him is equal to the rich man, and has obtained an equal honor; For all alike are the work of their hands.

[20] Suddenly he covered them with the end of death together with these, and the tribes of mortals shuddered in the dead of night; and straightway they perish helpless, and the lords, hurled from their seats, took the vast ground with their teeth, subdued not by a mortal but by the blow and hand of God.

[21] For his eyes are upon the ways of men, and being all-seeing, they range over the gates, watching the insolence and the lawfulness of men. Peering at each one, he saw all the footprints of men.

[22] There is no darkness so great in shadowy chambers below, where the fates of black death dwell apart, that it could wrap around impious men, even if someone wished to do something hidden from God.

[23] If anyone should grieve because of the evils that he has done, and you should punish him unjustly, and God should smite him, yet he has suffered nothing more than is right, so that he may contend with God and come face to face with him in judgment because of this outrage; for the Fury is most just.

[24] And he smote countless tribes of mighty kings, and cast down the worthless upon lofty thrones. For thus the Olympian apportions wealth to men, to the good and to the bad, just as he wishes, to each one.

[25] But he well knows their violence and reckless deeds, and down upon them in the middle of the night he cast with heavy hand; and they, being wounded, were left in the dust, prone in the dust they were left, and they perished.

[26] He struck down the openly wicked, where the people were most numerous, so that all might see and tremble at God's visitation; and here let one then say, seeing another near him, 'Evil deeds do not prosper; fate overtakes the sinner; so may another also perish, whoever would do such things.'

[27] Because they turned their footstep away from God, and turned back, and drew far back, and it is no concern to them in their hearts how much he did, and how much he accomplished against them, and they did not heed his commands.

[28] These men insult, and an unquenchable cry of wretched poor arose, whom they wear down with violence, and a certain cry reached heaven and cast down upon God. The poor man would cry out, and God would hear his prayers.

[29] When he grants calm, who will bring terror? Who will behold him, when he hides his face, whether when he brings calamity upon many, being angry with men and people, or upon one alone?

[30] He did not allow a deceiver to rule among men (the scepter and the ordinances which he gave to kings), lest a devourer-of-the-people wear down the citizens with evil plots, one who always cares for mischievous deeds, lest the people be entangled in the snares of the treaders, lest haply caught like in a net without a mesh, in an all-catching one, they become spoil and prey for hostile men.

[31] Therefore you must, O Job, say such things to God: "Be gracious to me, O King, and put a gentle spirit in me; Alas for me, because I suffered many things and toiled much! No longer will I sin, lest I suffer something worse. Come then, show me also that which I myself cannot see;

[32] But if ever I erred, trusting in foolish wits, I would no longer go on sinning, and there will be a respite from evil for me.

[33] Is this how it shall be, as is dear to your heart? But indeed these things lie among the races of God; For indeed, whether you wish it, you will pay the penalty, or whether you refuse, 'Not I.' Therefore you too declare whatever you know.

[34] But rather let the prudent and wise, whoever they are, who among mortals are distinguished in their shrewd minds, speak, and let them take heed of my words.

[35] Job is a fool, since he speaks windy nonsense, and he has spoken many things in vain, such as an understanding man would not. Thus indeed no thanks is crowned about with words.

[36] "O our Father, O King, highest of rulers, would that you might test this Job even to the end, and I would wish it, and it would be far more profitable, because by his own words he is an advocate of sinners."

[37] He added rebellion to his grievous wickedness, knowing stubborn counsels, and he did not obey God's counsel; And he clapped with his hands, and heaped reproaches on us, and with his own mind he spoke many disorderly words, foolishly, and not in order, to strive against God himself.

Latin (James Duport, 1676) (OCR draft) Experimental (Duport's facing Latin translation of his Homeric Greek verse paraphrase of Job (1676).) — 34.1 focus

Utique ſic dixit Baracheli filius inſignis;

Nec dictis adhuc deſtitit, videns autem tacentes ſocios

Circùm ſedentes, verba alata dixit;

Audite meos ſermones admodum licèt cordati viri,

Inclinatéque aures mihi prudentia mente conſilia habentes.

Cœnas enim ut lingua varias & et multiplices

Dijudicat peritè, (hic enim oris mos eſt) (novit:

Omnigenorum autem obſoniorum capit guſtus, & et naturam

Sic auris verborum arbitra & et teſtis eſt,

Quæ'que vera ſunt & et non, quæ'que jucunda acerbáque, ſcit.

Sed agitè, ut ego dixero, pareamus omnes;

Conſultationem ineamus, & et capiamus conſilium,

Ut bene ſciamus quid optimum eſt eligere.

Glorians enim Jobus dixit, Ego ſum juſtus,

Jus autèm mihi pervertit Deus, & et fefellit cauſam:

Nunquid mendacium dicerem meipſum condemnans?

At non oportet mentiri ſcientem vera dicere.

Vulnus meum ingens, & et inſanabilis eſt dolor,

Ejus autem cauſa non eſt iniquitas gravis.

Sic dixit grandiloquus, & et arrogantiâ fretus.

Papæ! quomodo Deum mortales culpant!

Ex eo enim inquiunt mala eſſe : at illi ipſi

Suâ ſtultitiâ præter fatum dolores patiuntur.

Adeò non eſt Jobo vilior mortalis ullus,

Qui probrum & et ſubſannationem bibit,

Sicut cùm ſitibundus aliquis copioſam bibit aquam.

Qui viam eandem iniit cum viris ſemper improbis,

Et iis comitem-ſe-præbuit, quibus ſcelerata opera curæ-ſunt.

(Sic ſemper ſimilem ducit Deus ad ſimilem)

Et rurſus ipſe dixit ſuperbiâ mentis,

Neque enim adeò magnopere amplificatur, neque juvatur

Vir, qui Deo delectaverit charum cor.

At obedite vos, quia obedite melius;

Audite mea dicta, quotquot ſapientes eſtis.

Neutiquam ſanè mala fecit Dominus, id verò abſit,

Nec ulla eſt apud Immortalem improbitas gravis.

Viro enim ſuis operibus dignam præbuit mercedem,

Dedit autem, quatenus fas eſt, unicuique quale fecit.

Nequaquã Nequaquam injuriæ indulgens Deus nefaria patrare-queat,

Neque unquam Immortalis perverſa tulerit judicia.

Quis ei gubernaculum ſtabilis mandavit terræ?

Quis telluris vaſtæ imperator, cui mundus ingens,

Cui populi ſunt commiſſi, & tot curæ-ſunt?

Si hominem acriter obſervet, ejus verò vitam auferat,

Spiritúmque & vitam retro ad ſeipſum recolligat,

Omnis ſimul caro peribit denſa, ínque pulverem

Homines iterum ſolventur, unde priùs nati ſunt.

Si tibi prudens ànimus in pectoribus, Jobe,

Attende, & me audi, & in animo perpende ſermonem.

Num ille princeps erit, cui non chara ſunt jura,

Quique jus odit, & non moratur ſcelerata perpetrans?

Quique juſtiſſimus præ omnibus longè aliis

Eſt, & inter omnes jus rectiſſimè dicit,

Tunè eum audes condemnare, & reprehendere palam?

Num quis ſecundùm decorum, rabula, O rex, inquit,

Improbus es, & tranſgreſſor; Scelerati eſtis, principes?

Quis enim ità auſus fuerit, eloquens licèt ſit orator,

Increpare reges contumelioſis verbis?

Quomodo ergò non dedecet Deo hæc dicere?

Qui omnibus mortalibus & immortalibus imperat,

Quíque non reveretur regum graves vultus,

Neque curat divites: pauper enim in-conſpectu ejus

Diviti eſt æqualis, parémque fortitur honorem:

Æquale enim omnes ejus opus ſunt manuum.

Confeſtim ſimul hos finis mortis obtexit,

Conterritæ autem ſunt nationes hominum extremâ nocte,

Statim autem pereunt imbecilles, regéſque

E ſolio lapſi mordicus arripuerunt immenſum ſolum,

Non hominis, ſed Dei ictu & manu domiti.

Ejus enim oculi ſuper virorum ſunt vias,

Omniáque videntes, verſantur per civitates,

Hominum injuriam & juſtitiam inſpicientes.

Circumſpectans in unumquemq; unumquemque videt omnes greſſus homi num.

Non tãtæ tantæ tenebræ ſunt in umbroſis domiciliis

Subter, quæ Parcæ nigræ mortis incolunt,

Quantæ impios poſſunt homines obvelare,

Etſi fortè velint facere aliquid clam Deo.

Siquis afflictus fuerit malorum ergô quæ commiſit,

Suám q; que noxam luerit, Deus autem ipſum ignominioſum reddiderit,

At ne q; que ſic plus, quàm fas eſt, paſſus fuit,

Ut cùm Deo contendat, eí q; que in jure obviàm veniat

Propter injuriam hanc: juſtiſſimæ enim ſunt Erinnyes.

Peſſundedit autem innumeras gentes præpotentium regum,

Nulliúſque-notæ homines collocavit in excelſis thronis.

Sic enim diſtribuit Cœlicola felicitatem hominibus,

Boniſ q; que malis, prout vult, unicuique.

Quorum autem bene cognoſcit iniquitat ẽ em & mala opera,

Eos nocte mediâ dejecit manu gravi,

Vulnerati autem illi ceciderunt in pulvere,

Proni in pulvere ceciderunt, & perierunt.

Percuſſit verò eos in-propatulo, ubi plurimus erat populus,

Omnes ut viderent, Deí q; que vindictam timerent;

Sic autem quiſpiam tum dicat intuens in vicinum alium,

Non bene-ſuccedunt mala opera, aſſequitur interitus peccatorem;

Sic pereat & alius, quicun q; que talia fecerit.

Quoniam ſeorſum à Deo retrogradum greſſum poſuerunt,

Rurſúm q; que regreſſi ſunt, receſſerúnt q; que longè retro,

Et iis nihil curæ-eſt in animo, ex iis quæ fecit,

Quǽ q; que ipſis mandavit, & non curarunt ejus præcepta.

Hi quidem injurioſè-agunt, clamor verò ingens oritur

Pauperum miſerorum, quos vexant violentiâ:

Ille autem ad cœlum pervenit, & aures perculit Dei;

Pauper quidem clamavit, Deus autem audivit preces.

Qui cùm requiem dederit, quis tumultum excitabit?

Quis autem ipſum aſpiciet, cùm ſuam abſconderit faciem,

Sive cùm commune malum multis dederit,

Viris & populo iratus, ſive uni ſoli?

Imperare non ſivit inter homines hypocritam,

(Sceptrum & jura hic enim regibus dedit)

Nè malis-machinationibus opprimat cives

Populi-vorator, cui ſemper injuſta opera curæ-ſint,

Nè populi laqueis implicentur gravibus,

Nè veluti nexibus lini capti omnia-venantis

Hoſtibus præda & lucrum fiant.

Quamobrem te oportet, ô Jobe, Deo talia fari,

Propitius-eſto mihi, Rex, & placidum ſume animum:

Hei mihi! quia multa paſſus ſum, & multa pertuli:

Non ampliùs peccabo, nè durius aliud quid patiar.

Eia agè, oſtende mihi, quod non poſſum ipſe cernere;

Siquando peccavi menti pernicioſæ obtemperans,

Non ampliùs iterum delinquam, à-malo autem mihi erit ceſ ſatio

Num hæc opera erunt , ſicut tibi placitum eſt animo?

Sed profectò hæc Dei in genibus poſita ſunt :

Etenim ille, ſive velis, rependet, ſive recuſes;

Non ego: quare etiam tu eloquere quod nôſti.

Potiùs autem ſapientes & cordati qui ſunt,

Mente prudenti inſtructi inter homines,

Dicant, & meos nunc curent ſermones.

Ineptus eſt Jobus, quoniam vana effutit,

Multá q; que inter nos locutus eſt, qualia non ſapiens vir dixerit ;

Adeò non ei gratia coronat verba.

O Pater noſter, O Rex, ſupreme principum,

Utinam vel uſ q; que ad finem tentares iſtum Jobum,

Et quidem illud velim, & quidem multò utilius eſſet,

Quoniam ſuis ſermonibus advocatus eſt improborum.

Addidit autem rebellionem iniquitati gravi,

Sceleſta conſilia novit, Dei autem non paruit conſilio;

Manibúſque comploſit, contumeliáſ q; que nobis dedit,

Qui verba animo ſuo inconditá q; que multá q; que novit,

Ut temere & non ſecundùm ordin ẽ em contendat cum Deo ipſo.

Notes on the current edition

Job

1. U+05D0AC

3. B

4. U+05D0AC

5. 12 κρισιν] το δικαιον A 13 ος] ο U+05D0* (ος c.a) | ποιων] ποιησας A | ου- ρανον] ουνουν C | εποντα] οντα ] εν αυτη C 14 σονεχειν] συσχειν U+05D0c.a Cᵃ κατασχειν] κατεσχεν U+05D0* (κατασχ. U+05D0c.a ) 15 πας δε βροτος] βρ. δε A πας γαρ βρ. C | om και U+05D0* (hab κ U+05D0c.a) 16 ταυτα] + Iὼβ A 17 ιδε] ει δε B (εἰ δὲ Bᵇ) A | συ] σοι A | τον μισουντα] pr ουκ οιει A | ανομα] pr τα A | αιωνιον] +ειναι A 18 ασεβεστατε τοις αρχ.] ασεβεστατοις αρχ. U+05D0* ασεβεστατος τοις αρχ. U+05D0c.a ασεβεστατοι τοις αρχ. A 19 επαισχυνθη] αισχυνθη A | ουδε οιδεν] ουκ εδωκεν δε A | αδροις] ανδρῶ) A | θαυμασθηναι] pr του A | προσωπα] προσωπον U+05D0 τα προσωπα A 20 ανδρος] αυτοις C παρανομως] ανομοις A | εκκλινομενων] εκκλιομενων U+05D0 εκκλιομενοις A | αδυνα- των] και αδυνατοις A 21 δε] γαρ U+05D0 22 εσται] εστιν U+05D0c.aC 23 παν- τας] πανια U+05D0c.cC τα παντα A 25 ο γνωριζων] om ο A | ταπεινωθη- σονται AC 26 om δε 1⁰ C | ορατοι δε] και ορατοι A | εναντιον] pr εγενοντο A | αυτου] των εκθρω| A

Septuaginta Job 34

ed. Henry Barclay Swete D.D.

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