Commentary on Job, part 24 (the wrath of Elihu)

Next we turn to the appearance of Elihu, or Elius according to the rendering of the Septuagint. Stepanos attempts to explain the omission of any prior mention of this man with Job's friends. Elihu's anger is misplaced since he mistakenly perceived Job's protests as "excessively bold" (կարի համաձակ).

Elius, son of Barachiel the Buzite of the family of Aram, of the country of Ausit, was angered (32.2)

The narrator did not mention this man at the arrival of the friends either because he was not one of the friends of the righteous one, or when they came this man was already present as a relative and fellow countryman. It seems that he was a close relation among the grandchildren of Esau. He became very angry at Job because he justified himself before the Lord as though he were excessively bold. Who is justified before the Lord?

Commentary on Job, part 23

The next part of Stepanos' commentary indicates that the possession of wealth itself is consistent with righteousness as long as one is not consumed with the insatiable desire for wealth.

If I arranged my gold in the soil and if I trusted in precious jewels; if I rejoiced in acquiring much wealth, and if I laid my hands on innumerable [treasures]. (31:24-25)

Although the righteous man was wealthy, nevertheless he expelled innumerable and immeasurable desire from his works. He admonishes also others not to trust in buried gold and amassed jewels.  

Commentary on Job, part 22 (responsibilities to the poor)

Job's soliloquy makes clear the moral responsibilities of the wealthy to the poor and to servants, and also the dire consequences of failing to honor those responsibilities. If evils are inflicted upon the righteous and generous Job, then should we who fall far short of his compassion expect to suffer any less?

I led [them] from my mother’s womb (31:18)

It appears to be impossible for adults to act from the uterus and womb. Clearly they were nourished by the teaching of the word, as by a father, and its instruction like the womb of a mother.

If I have seen him naked and did not clothe him, and if the weak did not bless me, and their shoulders were not warmed by the fleece of my flock (31:19-20)

He filled the spiritual and physical needs for food and clothing.

If I lifted my hand against an orphan, trusting that my help was greater, may then my shoulder be freed from my collarbone and my arm crushed off from my elbow (31:21-22)

Whatever other wealthy and rich men did not do, he said that he did do. And he renounces and flees from that which they did do. He says “if I did this wickedness by my hands, may my arms be ground to dust.” 

Mermaids in the Book of Job (Commentary on Job, part 21)

The next section introduces some interesting and somewhat odd bits of folklore. The Armenian համբարու, 'mermaid' translates σειρήν or 'siren.'

He became a brother of mermaids and a sister of ostriches (30:29)

"Others translate ‘mermaids’ as ‘sirens.’ It is known about the mermaid that it is an aquatic animal that is a fish from the waist down and has the form of a maiden from the waist up. It has such a sweet voice that those who hear it become petrified. The siren is either a sweet-voiced bird that loves solitude or an anthropomorphic demon. Some say that the ostrich is a wild donkey because it resembles one, and when it flies out it comes to rest in a field. And when the sun sets wild animals and reptiles annoy it."

By Wolfgang Sauber (Own work) [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons and [GFDL (http://www.gnu.org/copyleft/fdl.html) or CC-BY-SA-3.0-2.5-2.0-1.0 (http://creativecommons.org/licenses/by-sa/3.0)], via Wikimedia Commons

Commentary on job, part 20

Rome, Georgia is today suffering a crippling snowstorm that has brought traffic to a standstill and has caused Berry College to cancel its classes today and tomorrow. A perfect opportunity to return to the translation of our commentary on Job!

He has revealed the depths of rivers (28:11)

“Rivers” signifies the divine knowledge that he revealed to the apostles and prophets.

And he showed his power in light (28:11)

This is the wisdom by which glorious men are led to the light through the interpretation of scripture.

Who surrounded the rustling herb, whose food was an herb. (Job 30:4)

Some translated the rustling herb as ἅλιμα and others γήρειον. This is a salty herb which when it is eaten satiates the desire for bread. For it lives hidden in a place filled with vegetation (տնկուտ ?) and it releases with a great roar the sound of wind from its branches. Thus, they searched for this herb.

The identity of the herbs here is unclear. LSJ says that ἅλιμον is the tree purslane or Atriplex halimus, while γήρειον is thistledown. Origen, Homilies on Job 378.28, also describes the former herb. I have not found any Greek texts that connect this verse in Job with γήρειον.

Commentary on Job, part 19

Returning to the commentary on Job after a long time away, I have a translation of the next fragment, on Job 28:9-10:

He stretched out his hand on the sharp rock, and overturned mountains from their foundation. He interrupted the whirlpool of rivers. (28:9-10)

One should take this sharp rock allegorically as referring to the fruitless sacrament of the heathens. Mountain refers to the pride of demons in service to idols. And river refers to the carnal thought of the rational arts. It is a whirlpool because their wild spinning obscures their sayings. When the Lord came, he brought an end to this fanatical wisdom and caused the teaching of gentleness to flow from the Holy Spirit, as David wrote: “You caused the spring and streams to flow, and you made the violent rivers dry up.” (Psalm 73:15)