Hagedorn §41

  1.5. Lest perhaps my sons have thought evil in their minds against God

1,5  < μήποτε οἱ υἱοί μου ἐν τῇ διανοίᾳ αὐτῶν κακὰ ἐνενόησαν πρὸς θεόν  >

1. Concerning the Hebrew designation of  the Lord the following should be said: ten are the names by which God is named by the Hebrews:

διὰ τὴν Ἑβραϊκὴ, ἐπὶ τοῦ κυρίου παρασημείωσιν ταῦτα λεκτέον· δέκα ὀνόμασι παρ' Ἑβραίος ὀνομάζεται ὁ θεός,

[1] Of these, one is called Adonai, that is “the Lord;”

ὧν εν μὲν Ἀδωναῒ λέγεται, ὅ ὲστιν· <Κύριος>,

[2] another is “Yah” which, was likewise rendered in Greek as “Lord;”

ἕτερον δὲ Ἰά, ὃ καὶ αὐτὸ ἐν τῷ Ἑλληνικῷ εἰς τὸ <κύριος> μετελήφθη,

[3] yet another of these is the Tetragrammaton, which is never spoken aloud by the Hebrews;

ἕτερον δέ τι παρὰ ταῦτά ἐστι τὸ τετραγράμματον ἀνεκφώνητον ὂν καὶ παρ'Ἑβραίοις,

which by a misuse of language is rendered “Adonai” by them and with us, “Lord:”

ὃ καταχρηστικῶς παρὰ μὲν αὐτοῖςἈδωναῒ καλαῖται, παρὰ δὲ ήμιν <κύριος>.

This, they say, is what was written on the golden plate that was on the brow of the high priest, written according to what was spoken in the law:

τοῦτο δέ φασιν ἐπὶ τῷ πετάλῳ τῷ χρυσῷ τῷ επὶ τοῦ μετώπου τοῦ ἀρχιερέως γεγράφθαι κατὰ τὸ ἐν τῳ νόμῳ εἰρημένον·

“engraved as a seal, ‘holy to the Lord יִﬣוּﬣ.‘” (Exod.28:36).

ἐκτύπωμα σφραγῖδος ἁγίασμα τῷ κυρίῳ, יִﬣוּﬣ

And the remaining names are these:

τὰ δὲ λοιπὰ ὀνόματά ἐστι ταῦτα

[4] El;

Ηλ,

[5] Elohim;

̓Ηλωείμ,

[6] Adon;

̓Αδών,

[7] Sabaoth;

Σαβαώθ,

[8] Shaddai;

Σαδδαΐ,

[9] Iaie;

̓Ϊαΐε,

[10] Eserie;

̓Εσεριέ,

and the aforementioned three, of which the Tetragrammaton is written with the letters: yod he, vaw, he; יִﬣוּﬣ - “God.” 

καὶ τὰ προγεγραμμένα τρία, ὧν ἐστι τὸ τετραγράμματον τούτοις γραφόμενον τοίς στοιχείοις·Ἰωθ,Ἠπ, Οὐαυ,Ἰηπ, יִﬣוּﬣ ὁ θεός.

Hagedorn § 24

1.6. And it came to pass on a day, that behold, the angels of God came to stand before the Lord, and the devil came with them.

1,6  < καὶ ὡς ἐγένετο ἡ ἡμέρα αὕτη καὶ ἰδοὺ ἦλθον οἱ ἄγγελοι τοῦ θεοῦ παραστῆναι ἐνώπιον τοῦ κυρίου καὶ ὁ διάβολος ἦλθεν μετ᾽ αὐτῶν >

2.  These are the angels who govern the terrestrial world and have knowledge concerning everything on the earth.

      οὗτοί εὶσιν οἱ ἄγγελοι οί διοικοῦντες τὸν ἐπίγειον κόσμον καὶ γνῶσιν πάντων ἔχοντες τῶν ἐπὶ τῆς γῆς.

Hagedorn § 25

3.  Only the holy ones who do all things in wisdom stand by [God]; for the devil comes among them as their adversary. And  one who introduces the word disingenuously conceals while [appearing to] explain it.

      μόνοι οἱ ἅγιοι παρίστανται τῷ πάντα ἐν σοφίᾳ ποιοῦντι, ὁ δὲ διάβολος ἔρχεται μετ' αὐτῶν ὡς ἀντικείμενος αὐτοῖς. ὡς δὲ ἐν δράματι τὸν λόγον εἰσάγει καὶ προσωποποιεῖ σαφηνίζων αὐτόν.

Hagedorn § 45

1.9. Then the devil answered, and said before the Lord, “Does Job worship the Lord for no reason?”

1,6  < ἀπεκρίθη δὲ ὁ διάβολος καὶ εἶπεν ἐναντίον τοῦ κυρίου μὴ δωρεὰν σέβεται Ιωβ τὸν θεόν >

4. “For no reason” means without [thought of] punishments or promises.

      <δωρεὰν> ὁ μήτε διὰ κολάσεις μήτε δι᾿ ἐπαγγελίας.

   [in some mss. this follows:] Trustworthy [or truthful] is the man serving God without [thought of] punishments or promises.

      [[ἀληθινὸς γὰρ ἄνθρωπος ὁ μήτε διὰ κολάσεις μήτε δἰ ἐπαγγελίας δουλεύων τῷ θεῷ.]]

Scholion 5

Hagedorn § 128

1.21. And [Job] said, “Naked I came forth from my mother's womb, and naked shall I depart.”

1,21b.  < αὐτὸς γυμνὸς ἐξῆλθον ἐκ κοιλίας μητρός μου γυμνὸς καὶ ἀπελεύσομαι >

   = Sch. 41 on Eccl. 5.14 (SC 397 134-136); = Clem Alex. Strom 4,160,1: 1 Ἰὼβ δὲ ὁ δίκαιος αὐτὸς φησὶ γυμνὸς ἐξῆλθον ἐκ κοιλίας μη τρός μου͵ γυμνὸς καὶ ἀπελεύσομαι ἐκεῖ͵ οὐ κτημάτων γυμνός (τοῦτο μὲν γὰρ μικρόν τε καὶ κοινόν)͵ ἀλλ΄ ὡς δίκαιος γυμνὸς ἄπεισι κακίας τε καὶ ἁμαρτίας καὶ τοῦ ἑπομένου τοῖς ἀδίκως βιώσασιν ἀειδοῦς  εἰδώλου:   The righteous Job says: Naked came I out of my mother’s womb, and naked shall I return there; Job 1:21 not naked of possessions, for that were a trivial and common thing; but, as a just man, he departs naked of evil and sin, and of the unsightly shape which follows those who have led bad lives

Hagedorn § 129

 6. Perhaps this describes the primordial womb of creation, meaning that the human [person] constructed from earth is naked and free from all wickedness: that is, formed naked from the earth, as something simple and immaterial.

 <γυμνὸς καὶ ἀπελεύσομαι> ἐκεῖ. ποῦ; εἰς τὸν τόπον τὸν πένθους ἐλεύθερον.

Nik S. 58.32-35.36-40 ( =Fragmenta in Iob in Catenis, PG 64.541 AB); Fragment has [*καὶ ἐλεύθερον], while HAgedron does not. Fragmenta in Job 64.541.11 to Fragmenta in Job 64.541.19 μήποτε ἆρα τὴν πρώτην δημιουργίαν͵ κοιλίαν λέγει͵ τῆς ἀπὸ γῆς τὸν ἄνθρωπον γυμνὸν͵ καὶ ἐλεύθερον πάσης κακίας συμπηξαμένην͵ τὴν τοῦ προπάτορος οἰκειούμενος δημιουργίαν; ...

  ... ὡς εἶναι τὸν νοῦν τοιοῦτον· Γυμνὸς ἐκ τῆς γῆς διεπλά σθην͵ παρὰ τῆς θείας χάριτος͵ ἀπέριττός τις͵ καὶ οἱονεὶ τυγχάνων ἄϋλος͵ γυμνὸςῃ οὖν καὶ ἀπελεύ σομαι ἐκεῖ·ῃ ποῦ; δῆλον͵ ὅτι ἐπὶ τὸν τόπον τὸν πένθους ἐλεύθερον.

Hagedorn § 130

 7. It is amazing that he rejoices at God taking [things] away [from him].

      θαυμαστόν, ὅτι καὶ παρὰ θεοῦ νομιζων ἀφῃρῆσθαι εὐχαριστεῖ.

Hagedorn § 131

 8. Becoming poor only enriches [him] all the more.

      ἐγένετο πένης καὶ μαλον ἐπλούτησεν.

Hagedorn § 132

 9. Let one who obtains things justly say “The Lord gives.”

ὁ δικαίως κτησάμενος λεγέτω· <ὁ κύριος ἔδωκεν>.

Hagedorn § 151

2.1. And And it came to pass on a certain day, that the angels of God came to stand before the Lord, and the devil came among them to stand before the Lord.

2,1b.  < 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 >

  10. Surely the devil is here said to be in the midst of the angels as if breaking through their providence for Job by demanding [his] punishment

ἤτοι νῦν ἐν μέσῳ λέγεται εἶναι τῶν ἀγγέλων ὁ διάβολος ὡς διακόψας αὐτῶν τὴν πρόνοιαν τὴν ἐπὶ τοῦ Ἰὼβ διὰ τῆς ἐξαιτήσεως

Hagedorn § 152

2.1d. and the devil came among them to stand before the Lord.

2.1d.  < καὶ ὁ διάβολος ἦλθεν ἐν μέσῳ αὐτῶν παραστῆναι ἐναντίον τοῦ κυρίου >

  11.  As if separated: he is not one of the seventy [chief angels], but rather comes in to avenge himself on them, as if he rightfully possessed the Hebrew.

ὅσα ἠστέρισται, οὐκ ἔστι τῶν ἑβδομήκοντα, ἀλλ' ἀφ' ἑτερας ἐκδόσεως ἐπεισήχθη τούτοις ὡς δὴ τοῦ Ἑβραϊκοῦ οὕτως ἔχοντος.

Hagedorn § 156

2.2. And  the Lord, said to the devil, Where do you come from? Then the devil said before the Lord, I am come from going through what is beneath heaven, and walking about the whole.

2.2.  < καὶ εἶπεν ὁ κύριος τῷ διαβόλῳ πόθεν σὺ ἔρχῃ τότε εἶπεν ὁ διάβολος ἐνώπιον τοῦ κυρίου διαπορευθεὶς τὴν ὑπ᾽ οὐρανὸν καὶ ἐμπεριπατήσας τὴν σύμπασαν πάρειμι >

  12.  From this [we know] the devil does not go through Job, since  [Job] is not beneath heaven  having acquired for himself the commonwealth in heaven. (Phil 3.20)

διὰ τοῦτο οὐκ ἐμπεριπατεῖ τῷ }Ιὼβ ὁ διάβολος, επειδὴ οὐκ ἦν ὑπουράνιος τὸ πολίτευμα ἐν οὐρανοῖς κεκτημένος.

Hagedorn § 59

8.19-20. ¹⁹ that such is the overthrow of the ungodly? and out of the earth another shall grow. ²⁰ For the Lord will by no means reject the harmless man; but he will not receive any gift of the ungodly.

8.19-20  < 19 ὅτι καταστροφὴ ἀσεβοῦς τοιαύτη ἐκ δὲ γῆς ἄλλον ἀναβλαστήσει 20 ὁ γὰρ κύριος οὐ μὴ ἀποποιήσηται τὸν ἄκακον πᾶν δὲ δῶρον ἀσεβοῦς οὐ δέξεται  >

13. Instead [of this], the nous filled with knowledge.

      ἀντὶ τοῦ·τὸν νοῦν ἐμπλήσει γνώσεως.

sch_14

Hagedorn § 60

8.21-22. ²¹ But he will fill with laughter the mouth of the sincere, and their lips with thanksgiving. ²² But their adversaries shall clothe themselves with shame; and the habitation of the ungodly shall perish.

8,21-22  < 21 ἀληθινῶν δὲ στόμα ἐμπλήσει γέλωτος τὰ δὲ χείλη αὐτῶν ἐξομολογήσεως 22 οἱ δὲ ἐχθροὶ αὐτῶν ἐνδύσονται αἰσχύνην δίαιτα δὲ ἀσεβοῦς οὐκ ἔσται  >

14. As if truly fighting against someone plotting to lay waste the earth and carry off those nearby. [cf Schol 15 On Ps 30.24]

ώσανεὶ ἀληθως πολεμίων κατά τινα ἐπιβουλὴν τήν τε γῆν δηϊωσάντων καὶ ληϊσαμένων τὰ προσόντα.

Hagedorn § 124

9. Would that he our mediator were present, and a reprover, and one who should hear the cause between both. 34 Let him remove his rod from me, and let not his fear terrify me

9,33-34  < εἴθε ἦν ὁ μεσίτης ἡμῶν καὶ ἐλέγχων καὶ διακούων ἀνὰ μέσον ἀμφοτέρων ἀπαλλαξάτω ἀπ᾽ ἐμοῦ τὴν ῥάβδον ὁ δὲ φόβος αὐτοῦ μή με στροβείτω  >

15. If he wishes to deliver me from the present and secure me against stumbling hereafter, then hand me over as a pledge: [thus] I would have spoken

      < εἰ ἀπήλλαξέ με τῶν νῦν καὶ τὴν εἰσέπειτα ἀσφάλειαν ἐνεγγυήσατό μοι, ὲλάλησα ἄν>.

Hagedorn § 128

9.35b-10.1a. so shall I not be afraid, but I will speak: for I am not thus conscious of guilt. ¹⁰ Weary in my soul, I will pour my words with groans upon him: I will speak being opressed in the bitterness of my soul.

9,35β-10.1α < καὶ οὐ μὴ φοβηθῶ ἀλλὰ λαλήσω οὐ γὰρ οὕτω συνεπίσταμαι  ¹⁰κάμνων τῇ ψυχῇ μου στένων ἐπαφήσω ἐπ᾽ αὐτὸν τὰ ῥήματά μου λαλήσω πικρίᾳ ψυχῆς μου συνεχόμενος>

16. “For my soul does not bend my body down.”

      <οὐ γὰρ συγκάμνει τῷ σώματί μου ἡ ψυχή μου >