(Translated by https://www.hiragana.jp/)
HOLY BIBLE: Job 22

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Job 22

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1 ὑπολαβὼνにゅー δでるたὲ Ελιφας ὁ Θαιμανίτης λέγει 2 πότερον οおみくろんὐχかいὶ ὁ κύριός ἐστιν ὁ διδάσκων σύνεσιν κかっぱαあるふぁὶ ἐπιστήμην 3 τί γがんまὰρろー μέλει τたうῷ κυρίῳ ἐὰνにゅー σしぐまὺ ἦσしぐまθしーたαあるふぁ τたうοおみくろんῖς ἔργοις ἄμεμπτος ἢ ὠφέλεια ὅτたうιいおた ἁπλώσῃς τたうὴνにゅー ὁδόν σしぐまοおみくろんυうぷしろん 4 ἦ λόγον σしぐまοおみくろんυうぷしろん ποιούμενος ἐλέγξει σしぐまεいぷしろん κかっぱαあるふぁὶ συνεισελεύσεταί σしぐまοおみくろんιいおた εいぷしろんἰς κρίσιν 5 πότερον οおみくろんὐχかい ἡ κακία σού ἐστιν πολλή ἀναρίθμητοι δέ σού εいぷしろんἰσしぐまιいおたνにゅー αあるふぁἱ ἁμαρτίαι 6 ἠνεχύραζες δでるたὲ τたうοおみくろんὺς ἀδελφούς σしぐまοおみくろんυうぷしろん δでるたιいおたὰ κかっぱεいぷしろんνにゅーῆς ἀμφίασιν δでるたὲ γυμνῶνにゅー ἀφείλου 7 οおみくろんὐδでるたὲ ὕδωρ δでるたιいおたψぷさいῶντας ἐπότισας ἀλらむだλらむだὰ πεινώντων ἐστέρησας ψωμόν 8 ἐθαύμασας δέ τたうιいおたνにゅーωおめがνにゅー πρόσωπον ᾤκισας δでるたὲ τたうοおみくろんὺς ἐπぱいὶ τたうῆς γがんまῆς 9 χήρας δでるたὲ ἐξαπέστειλας κενάς ὀρφανοὺς δでるたὲ ἐκάκωσας 10 τοιγαροῦνにゅー ἐκύκλωσάν σしぐまεいぷしろん παγίδες κかっぱαあるふぁὶ ἐσπούδασέν σしぐまεいぷしろん πόλεμος ἐξαίσιος 11 τたうὸ φふぁいῶς σしぐまοおみくろんιいおた σκότος ἀπέβη κοιμηθέντα δでるたὲ ὕδωρ σしぐまεいぷしろん ἐκάλυψεν

1 Then answered Eliphaz the Themanite: 2 A man cannot hope to implead God, even a man of perfect wisdom. 3 Just though thou be, how is God the better for knowing thou art just? Can stainless life of thine advantage him? 4 Or dost thou think that fear of thee will persuade him to appear in court, and prove thee in the wrong?[1] 5 Must he browbeat thee over a long record of guilt,[2] over many heinous deeds done; 6 remind thee of the usurer’s pledge needlessly taken, of thy brother left to go naked while thou hadst his garment by thee, 7 of water grudged to thirsty men, bread refused to the hungry? 8 Must he tell the story of a rich tyrant that had lands and held to them; 9 of widows sent away without redress, orphans left without support, through thy means? 10 Must he say, that is why thou art caught in the snare, dismayed by sudden peril, 11 left benighted when thou thoughtest to see day, overwhelmed by the unexpected flood?

1 Respondens autem Eliphaz Themanites, dixit: 2

Numquid Deo potest comparari homo,
etiam cum perfectæ fuerit scientiæ? 3
Quid prodest Deo, si justus fueris?
aut quid ei confers, si immaculata fuerit via tua? 4
Numquid timens arguet te,
et veniet tecum in judicium, 5
et non propter malitiam tuam plurimam,
et infinitas iniquitates tuas? 6
Abstulisti enim pignus fratrum tuorum sine causa,
et nudos spoliasti vestibus. 7
Aquam lasso non dedisti,
et esurienti subtraxisti panem. 8
In fortitudine brachii tui possidebas terram,
et potentissimus obtinebas eam. 9
Viduas dimisisti vacuas,
et lacertos pupillorum comminuisti. 10
Propterea circumdatus es laqueis,
et conturbat te formido subita. 11
Et putabas te tenebras non visurum,
et impetu aquarum inundantium non oppressum iri?

12 μみゅーὴ οおみくろんὐχかいὶ ὁ τたうὰ ὑψηλὰ ναίων ἐφορᾷ τたうοおみくろんὺς δでるたὲ ὕβρει φερομένους ἐταπείνωσεν 13 κかっぱαあるふぁὶ εいぷしろんἶπας τί ἔγがんまνにゅーωおめが ὁ ἰσχυρός ἦ κατὰ τたうοおみくろんῦ γνόφου κかっぱρろーιいおたνにゅーεいぷしろんῖ 14 νέφη ἀποκρυφὴ αあるふぁὐτたうοおみくろんῦ κかっぱαあるふぁὶ οおみくろんὐχかい ὁραθήσεται κかっぱαあるふぁὶ γがんまῦρろーοおみくろんνにゅー οおみくろんὐρανοῦ διαπορεύσεται 15 μみゅーὴ τρίβον αあるふぁἰώνιον φυλάξεις ἣνにゅー ἐπάτησαν ἄνδρες ἄδικοι 16 οおみくろんἳ συνελήμφθησαν ἄωροι πぱいοおみくろんτたうαあるふぁμみゅーὸς ἐπιρρέων οおみくろんἱ θεμέλιοι αあるふぁὐτたうῶνにゅー 17 οおみくろんἱ λέγοντες κύριος τί ποιήσει ἡμみゅーῖνにゅー ἢ τί ἐπάξεται ἡμみゅーῖνにゅー ὁ παντοκράτωρ 18 ὃς δでるたὲ ἐνέπλησεν τたうοおみくろんὺς οおみくろんἴκους αあるふぁὐτたうῶνにゅー ἀγαθῶνにゅー βべーたοおみくろんυうぷしろんλらむだὴ δでるたὲ ἀσεβῶνにゅー πόρρω ἀ{P'} αあるふぁὐτたうοおみくろんῦ 19 ἰδόντες δίκαιοι ἐγέλασαν ἄμεμπτος δでるたὲ ἐμυκτήρισεν 20 εいぷしろんἰ μみゅーὴ ἠφανίσθη ἡ ὑπόστασις αあるふぁὐτたうῶνにゅー κかっぱαあるふぁὶ τたうὸ κατάλειμμα αあるふぁὐτたうῶνにゅー καταφάγεται πぱいῦρろー

12 Bethink thee, God is high as heaven itself, reaches beyond the uttermost star. 13 Wouldst thou tell us that he has no knowledge of what passes, that he issues his decree blindly, 14 gives no heed to our mortal doings, there where he walks above heaven’s vault, all wrapped in cloud? 15 That were to follow old paths of error, trodden long ago by impious feet. 16 Snatched away before their time were the men that reasoned so; a flood engulfed the solid ground beneath them. 17 These, beyond doubt, were men who bade God keep his distance from them, thought the Omnipotent could give them no aid, 18 when he had filled their abode with blessings! Not for nothing do I shun their counsels! 19 Here was a sight to make the just triumphant, make innocent folk laugh aloud in scorn, 20 to see how their proud hopes vanished, and all that was left of them perished in the flames.[3]

12
an non cogitas quod Deus excelsior cælo sit,
et super stellarum verticem sublimetur? 13
Et dicis: Quid enim novit Deus?
et quasi per caliginem judicat. 14
Nubes latibulum ejus, nec nostra considerat,
et circa cardines cæli perambulat. 15
Numquid semitam sæculorum custodire cupis,
quam calcaverunt viri iniqui, 16
qui sublati sunt ante tempus suum,
et fluvius subvertit fundamentum eorum? 17
Qui dicebant Deo: Recede a nobis:
et quasi nihil posset facere Omnipotens, æstimabant eum, 18
cum ille implesset domos eorum bonis:
quorum sententia procul sit a me. 19
Videbunt justi, et lætabuntur,
et innocens subsannabit eos: 20
nonne succisa est erectio eorum?
et reliquias eorum devoravit ignis?

21 γがんまεいぷしろんνにゅーοおみくろんῦ δでるたὴ σκληρός ἐὰνにゅー ὑπομείνῃς εいぷしろんἶ{T'} ὁ καρπός σしぐまοおみくろんυうぷしろん ἔσται ἐνにゅー ἀγαθοῖς 22 ἔκλαβε δでるたὲ ἐκかっぱ στόματος αあるふぁὐτたうοおみくろんῦ ἐξηγορίαν κかっぱαあるふぁὶ ἀνάλαβε τたうὰ ῥήματα αあるふぁὐτたうοおみくろんῦ ἐνにゅー καρδίᾳ σしぐまοおみくろんυうぷしろん 23 ἐὰνにゅー δでるたὲ ἐπιστραφῇς κかっぱαあるふぁὶ ταπεινώσῃς σしぐまεいぷしろんαあるふぁυうぷしろんτたうὸνにゅー ἔναντι κυρίου πόρρω ἐποίησας ἀπぱいὸ διαίτης σしぐまοおみくろんυうぷしろん τたうὸ ἄδικον 24 θήσῃ ἐπぱいὶ χώματι ἐνにゅー πέτρᾳ κかっぱαあるふぁὶ ὡς πέτρᾳ χειμάρρους Ωおめがφふぁいιいおたρろー 25 ἔσται οおみくろんὖνにゅー σしぐまοおみくろんυうぷしろん ὁ παντοκράτωρ βべーたοおみくろんηいーたθしーたὸς ἀπぱいὸ ἐχθρῶνにゅー καθαρὸνにゅー δでるたὲ ἀποδώσει σしぐまεいぷしろん ὥσπερ ἀργύριον πεπυρωμένον 26 εいぷしろんἶτたうαあるふぁ παρρησιασθήσῃ ἔναντι κυρίου ἀναβλέψας εいぷしろんἰς τたうὸνにゅー οおみくろんὐρανὸνにゅー ἱλαρῶς 27 εいぷしろんὐξαμένου δέ σしぐまοおみくろんυうぷしろん πぱいρろーὸς αあるふぁὐτたうὸνにゅー εいぷしろんἰσακούσεταί σしぐまοおみくろんυうぷしろん δώσει δέ σしぐまοおみくろんιいおた ἀποδοῦνにゅーαあるふぁιいおた τたうὰς εいぷしろんὐχάς 28 ἀποκαταστήσει δέ σしぐまοおみくろんιいおた δίαιταν δικαιοσύνης ἐπぱいὶ δでるたὲ ὁδでるたοおみくろんῖς σしぐまοおみくろんυうぷしろん ἔσται φέγγος 29 ὅτたうιいおた ἐταπείνωσεν αあるふぁὐτόν κかっぱαあるふぁὶ ἐρろーεいぷしろんῖς ὑπερηφανεύσατο κかっぱαあるふぁὶ κύφοντα ὀφθαλμοῖς σώσει

21 Fall in with the Lord’s ways, and be his friend; thou shalt be well rewarded. 22 Let his lips be thy oracle, his words written on thy heart. 23 Turn back to the Almighty for thy healing, and rid thy dwelling-place of guilt. 24 Firm rock thou shalt have for shifting dust, and for firm rock streams of gold; 25 the Almighty himself will be thy shield, and silver thou shalt never lack.[4] 26 In those omnipotent arms thou shalt rest content, thy face upturned towards God himself, 27 thy prayer heard as soon as offered, thy vows paid as soon as due; 28 all thy desire thou shalt have, and all thy paths will be sunshine. 29 He that was once brought low shall be high in renown; the downcast eye shall win deliverance.

21
Acquiesce igitur ei, et habeto pacem,
et per hæc habebis fructus optimos. 22
Suscipe ex ore illius legem,
et pone sermones ejus in corde tuo. 23
Si reversus fueris ad Omnipotentem, ædificaberis,
et longe facies iniquitatem a tabernaculo tuo. 24
Dabit pro terra silicem,
et pro silice torrentes aureos. 25
Eritque Omnipotens contra hostes tuos,
et argentum coacervabitur tibi. 26
Tunc super Omnipotentem deliciis afflues,
et elevabis ad Deum faciem tuam. 27
Rogabis eum, et exaudiet te,
et vota tua reddes. 28
Decernes rem, et veniet tibi,
et in viis tuis splendebit lumen. 29
Qui enim humiliatus fuerit, erit in gloria,
et qui inclinaverit oculos, ipse salvabitur.

30 ῥύσεται ἀθしーたῷοおみくろんνにゅー κかっぱαあるふぁὶ διασώθητι ἐνにゅー καθαραῖς χερσίν σしぐまοおみくろんυうぷしろん

30 But the innocent shall be kept safe; in a pair of clean hands there was safety ever.[5]

30
Salvabitur innocens:
salvabitur autem in munditia manuum suarum.

[1] vv. 2-4. The Hebrew text is ordinarily understood as meaning: ‘Can a man render useful service (by living an innocent life) to God? Is a wise man of service only to him (or perhaps, to himself)? Can the Almighty take any pleasure in the fact that thou art upright, is it any gain to him if thou followest honest paths? Is it because of thy fear of him that he finds fault with thee, comes to court as thy adversary?’ But, although this apparently gives a satisfactory account of the various sentences, it leaves an unbridgeable gulf in logic between verse 3 and verse 4. The Latin version yields a greatly preferable sense: God cannot be expected to answer Job’s summons to trial, since he has no motive, whether of interest or of fear, for doing so.

[2] The Latin version begins the sentence with the words ‘Is it not rather because of …’. But this seems due to an erroneous apprehension of the Hebrew original. The Hebrew text reads simply, ‘Are not thy wickednesses many and thy faults endless?’ This is generally understood as a charge brought by Eliphaz against Job; but such a sudden attack on Job’s character would be out of keeping with the rest of the chapter, and indeed of the book. Verses 5-11 fall better into place if they are understood as an imaginary address by Almighty God to an imaginary sinner (cf. Ps. 49.16-21).

[3] vv. 15-20. Some definite historical situation seems to be envisaged, but it cannot be identified with certainty. The Deluge has been suggested in view of verse 16, the destruction of Sodom in view of verse 20; the death of Core and his companions (Num. 16) is also a possible solution.

[4] vv. 24, 25. The Hebrew text here is usually interpreted, ‘Put (thy) gold-ore upon the dust, and thy (gold of) Ophir upon the rocks of the valleys; then the Almighty will be thy gold-ore …’, &c. The Latin version has probably failed to recognize the word for gold-ore, rendering it in one verse ‘flint-stone’ and in the other ‘against thy enemy’. But it is doubtful whether our present Hebrew text is genuine; it is not easy to see why Eliphaz should encourage a man who has just lost all his possessions to throw away his gold.

[5] vv. 29, 30. The sense of the Hebrew text here is doubtful.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd