4. Therefore, although wicked men press forward to keep the feast, and as at a feast praise God, and intrude into the Church of the saints, yet God expostulates, saying to the sinner, ‘ Why dost thou talk of My ordinances?’ And the gentle Spirit rebukes them, saying, ‘ Praise is not comely in the mouth ofa sinner®.’ Neither hath sin any place in common with the praise of God; for the sinner has a mouth speaking perverse things, as the Proverb saith, ‘The mouth of the wicked answereth evil things 9.’ For how is it possible for us to praise God with an impure mouth? since things which are contrary to each other cannot coexist. For what communion has righteousness with iniquity? or, what fellowship is there between light and darkness? So exclaims Paul, a minister of the Gospel °°, 2x The quotation is uncertain, but see ad Diognet. v.93 cf. also Phil. iii. 20, with which the passage in the text is coupled, and ascribed to ‘the Apostle,’ in the probably spurious Homily on Matt. xxi. 2 (Migne xxviii. p. 177).
« Cf. Letter iii. ‘What else is the feast, but the service of God?’ 2 Cf. 1 Tim. ii. 9. sub fin. 3 Cf. Letter vi. 3, note 14. 4 Ps. cxv.17,18. 5 Is. xxxviii. 18. 6 Vid. Letter vi. 2, note 10. 7a) Coresvely: 8 Ps. 1. x6; Ecclus. xv. 9. These two texts are also quoted in juxtaposition, s#fr. p. 224. 9 Prov. xv. 28. 10 2 Cor. vi. 14.
PETLERS VIL EASTER 335: ee ee Thus it is that sinners, and all those who are aliens from the Catholic Church, heretics, and schismatics, since they are excluded from glorifying (God) with the saints, cannot properly even continue observers of the feast. But the righteous man, although he appears dying to the world, uses boldness of speech, saying, ‘I shall not die, but live, and narrate all Thy marvellous deeds*.’ For even God is not ashamed to be called the God of those who truly mortify their members which are upon the earth "3, but live in Christ; for He is the God of the living, not of the dead. And He by His living Word quickeneth all men, and gives Him to be food and life to the saints; as the Lord declares, ‘I am the bread of life 4.’ The Jews, because they were weak in perception, and had not exercised the senses of the soul in virtue, and did not comprehend this discourse about bread, murmured against Him, because He said, ‘I am the bread which came down from heaven, and giveth life unto men *5,’ 5. For sin has her own special bread, of her death, and calling to those who are lovers of pleasure and lack understanding, she saith, ‘Touch with delight secret bread, and sweet waters which are stolen ';’ for he who merely touches them knows not that that which is born from the earth perishes with her. For even when the sinner thinks to find pleasure, the end of that food is not pleasant, as the Wisdom of God saith again, ‘ Bread of deceit is pleasant to a man; but afterwards his mouth shall be filled with gravel ‘7.’ And, ‘ Honey droppeth from the lips of a whorish woman, which for a time is sweet to thy palate; but at the last thou shalt find it more bitter than gall, and sharper than a two-edged sword**.’ Thus then he eats and rejoices for a little time; afterwards he spurneth it when he hath removed his soul afar. For the fool knoweth not that those who depart far from God shall perish. And besides, there is the restraint of the prophetic admonition which says, ‘ What hast thou to do in the way of Egypt, to drink the waters of Gihon? And what hast thou to do in the way of Asshur, to drink the waters of the rivers 19?’ And the Wisdom of God which loves mankind forbids these things, crying, ‘But depart quickly, tarry not in the place, neither fix thine eye upon it; for thus thou shalt pass over strange waters, and depart quickly from the strange river?°.’ She also calls them to herself, ‘For wisdom hath builded her house, and supported it on seven pillars; she hath killed her sacrifices, and mingled her wine in mx Ps, cxviii. 17- 12 Cf. Heb. xi. 16. 13 Cf, Col. iii. 5. 14 John vi. 48. 15 Ib, 51. 16 Prov. ix. 17. 17 Ib. XX=175 18 Tb, v. 3- 19 Jer. ii. 18. 20 Prov, ix. 18, LXX.
the goblets, and prepared her table; she hath sent forth her servants, inviting to the goblet with a loud proclamation, and saying, Whoso is foolish, let him turn in to me; and to them that lack understanding she saith, Come, eat of my bread, and drink of the wine I have mingled for you'.’ And what hope is there instead of these things? ‘ Forsake folly that ye may live, and seek understanding that ye may abide?.’ For the bread of Wisdom is living fruit, as the Lord said; ‘I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever 3.’ For when Israel ate of the manna, which was indeed pleasant and wonderful, yet he died, and he who ate it did not in consequence live for ever, but all that multitude died in the wilderness. ‘The Lord teaches, saying, ‘I am the bread of life: your fathers did eat manna in the wilderness, and are dead. This is the bread which came down from heaven, that a man should eat thereof, and not die +.’
6. Now wicked men hunger for bread like this, for effeminate souls will hunger; but the righteous alone, being prepared, shall be satisfied, saying, ‘I shall behold Thy face in righteousness; I shall be satisfied when Thy glory is seen by me5.’ For he who partakes of divine bread always hungers with desire; and he who thus hungers has a never-failing gift, as Wisdom promises, saying, ‘The Lord will not slay the righteous soul with famine.’ He promises too in the Psalms, ‘I will abundantly bless her provision; I will satisfy her poor with bread.’ We may also hear our Saviour saying, ‘ Blessed are they who hunger and thirst after righteousness, for they shall be filled °.’ Well then do the saints and those who love the life which is in Christ raise themselves to a longing after this food. And one earnestly implores, saying, ‘ As the hart panteth after the fountains of waters, so panteth my soul after Thee, O God! My soul thirsteth for the living God, when shall I come and see the face of God?’ And another; ‘My God, my God, I seek Thee early; my soul thirsteth for Thee; often does my flesh, in a dry and pathless land, and without water. So did I appear before Thee in holiness to see Thy power and Thy glory7?.’
7. Since these things are so, my brethren, let us mortify our members which are on the earth®, and be nourished with living bread, by faith and love to God, knowing that without faith it is impossible to be partakers of such bread as this. For our Saviour, when He called all men to him, and said, ‘If any man 6 Prov. x. 3; Matt. v. 6; Ps. cxxxii. 15, he notices the various reading of the LXX. on the latter, Arf. im Ps. in loc.
thirst, let him [come] to Me and drink OM immediately spoke of the faith without which a man cannot receive such food; ‘ He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. To this end He continually nourished His believing disciples with His words, and gave them life by the nearness of His divinity, but to the Canaanitish woman, because she was not yet a believer, He deigned not even a reply, although she stood greatly in need of food from Him. He did this not from scorn, far from it (for the Lord is loving to men and good, and on that account He went into the coasts of Tyre and Sidon); but because of her unbelief, and because she was of those who had not the word. And He did it righteously, my brethren; for there would have been nothing gained by her offering her supplication before believing, but by her faith she would support her petition; ‘ For He that cometh to God, must first believe that He is, and that He is a rewarder of them that seek Him;’ and that ‘without faith it is impossible for a man to please Him™.’ This Paul teaches. Now that she was hitherto an unbeliever, one of the profane, He shews, saying, ‘It is not meet to take the children’s bread, and to cast it to dogs". She then, being convinced by the power of the word, and having changed her ways, also gained faith; for the Lord no longer spoke to her as a dog, but conversed with her as a human being, saying, ‘O woman, great is thy faith'?!’ As therefore she believed, He forthwith granted to her the fruit of faith, and said, ‘ Be it to thee as thou desirest. And her daughter was healed in the self-same hour.’
8. For the righteous man, being nurtured in faith and knowledge, and the observance of divine precepts, has his soul always in health. Wherefore it is commanded to ‘receive to ourselves him who is weak in the faith "4,’ and to nourish him, even if he is not yet able to eat bread, but herbs, ‘for he that is weak eateth herbs.’ For even the Corinthians were not able to partake of such bread, being yet babes, and like babes they drank milk. ‘ For every one that partaketh of milk is unskilful in the word of righteousness *5,’ according to the words of that divine man. The Apostle exhorts his beloved son Timothy, in his first Epistle, ‘to be nourished with the word of faith, and the good doctrine whereto he had attained.’ And in the second, ‘ Preserve thou the form of sound words which thou hast heard of me, in faith and love which are in Christ Jesus*®.’ And not only here, my brethren, is 9 John vii. 37. isan Con iin Leb. ve 13.
1x Heb. xi. 6.
this bread the food of the righteous, neither are the saints on earth alone nourished by such bread and such blood; but we also eat them in heaven, for the Lord is the food even of the exalted spirits, and the angels, and He is the joy of all the heavenly host”. And to all He is everything, and He has pity upon all according to His loving-kindness. Already hath the Lord given us angels’ food", and He promises to those who continue with Him in His trials, saying, ‘And I promise to you a kingdom, as My Father hath promised to Me; that ye shall eat and drink at My table in My kingdom, and sit on twelve thrones, judging the twelve tribes of Israel?.’ O what a banquet is this, my brethren, and how great is the harmony and gladness of those who eat at this heavenly table! For they delight themselves not with that food which is cast out, but with that which produces life everlasting. Who then shall be deemed worthy of that assembly? Who is so blessed as to be called, and accounted worthy of that divine feast? Truly, ‘blessed is he who shall eat bread in Thy kingdom?.’
9. Now he who has been counted worthy of the heavenly calling, and by this calling has been sanctified, if he grow negligent in it, although washed becomes defiled: ‘counting the blood of the covenant by which he was sanctified a profane thing, and despising the Spirit of grace,’ he hears the words, ‘ Friend, how camest thou in hither, not having wedding garments?’ For the banquet of the saints is spotless and pure; ‘for many are called, but few chosen3,’ Judas to wit, though he came to the supper, because he despised it went out from the presence of the Lord, and having abandoned his Life+, hanged himself. But the disciples who continued with the Redeemer shared in the happiness of the feast. And that young man who went into a far country, and there wasted his substance, living in dissipation, if he receive a desire for this divine feast, and, coming to himself, shall say, ‘How many hired servants of my father have bread to spare, while I perish here with hunger!’ and shall next arise and come to his father, and confess to him, saying, ‘I have sinned against heaven and before thee, and am not worthy to be called thy son; make me as one of thy hired servants 5;’—when he shall thus confess, then he shall be counted worthy of more than he prayed for. For the father does not receive him as a hired servant, neither does he look upon him as a stranger, but he kisses him as a son, he brings him LETTER, X.
EASTER, 338. 2 back to life as from the dead, and counts him | Lord's day *3, having risen upon us on the fourth worthy of the divine feast, and gives him his former and precious robe. So that, on this account, there is singing and gladness in the paternal home.
to. For this is the work of the Father's loving-kindness and goodness, that not only should He make him alive from the dead, but that He should render His grace illustrious through the Spirit. Therefore, instead of corruption, He clothes him with an incorruptible garment; instead of hunger, He kills the fatted calf; instead of far journeys, [the Father] watched for his return, providing shoes for his feet; and, what is most wonderful, placed a divine signet-ring upon his hand; whilst by all these things He begat him afresh in the image of the glory of Christ. These are the gracious gifts of the Father, by which the Lord honours and nourishes those who abide with Him, and also those who return to Him and repent. For He promises, saying, ‘I am the bread of life; he that cometh unto Me shall not hunger, and he that believeth on Me shall never thirst ®.’ We too shall be counted worthy of these things, if at all times we cleave to our Saviour, and if we are pure, not only in these six days of Easter7, but consider the whole course of our life as a feast®, and continue near and do not go far off, saying to Him, “Thou hast the words of eternal life, and whither shall we go9?’ Let those of us who are far off return, confessing our iniquities, and having nothing against any man, but by the spirit mortifying the deeds of the body*°. For thus, having first nourished the soul here, we shall partake with angels at that heavenly and spiritual table; not knocking and being repulsed like those five foolish virgins*, but entering with the Lord, like those who were wise and loved the bridegroom; and shewing the dying of Jesus in our bodies, we shall receive life and the kingdom from Him.
11. We begin the fast of forty days on the twenty-third of Mechir (Feb. 17), and the holy fast of the blessed feast on the twenty-eighth of Phamenoth (Mar. 24); and having joined to these six days after them, in fastings and watchings, as each one is able, let us rest on the third of the month Pharmuthi (Mar. 29), on the evening of the seventh day. Also that day which is holy and blessed in everything, which possesses the name of Christ, namely the 6 John vi. 35.
7 Vid. Suicer. Thes. in. voc. amoxpéws, and the notes of Valesius on Euseb. Ovat. in laud. Constant. ch. ix. With us, Faster-week includes the six days following Kaster-Sunday; with the Greeks, the ¢8Sou.es Tay wacxwv was applied to the preceding six days, as here. 8 Vid. supr. Letters 5. 1, 7, 3. init.
9 John vi. 68. 10 Rom. viii. 13. ir Matt. xxv, 1—72, of Pharmuthi (Mar. 30), let us afterwards keep the holy feast of Pentecost. Let us at all times worship the Father in Christ, through Whom to Him and with Him be glory and dominion by the Holy Ghost for ever and ever. Amen. All the brethren who are with me salute you: salute one another with a holy kiss.
There is no eighth or ninth, fur he did not send them, for the reason before mentioned '.
Here endeth the seventh Festal Letter of lroly Athanasius the Patriarch.
EE h bo RX.
Coss. Ursus and Polemius,; Pref. the same Theodorus, of Heliopolis, and of the Catholics?. After him, for the second year, Philagrius; Indict. xt; LEaster-day, vit Kal. Ap.3 xxx Phamenoth; Moon 184; Ara Droclet. 54.
4ALTHouUGH I have travelled all this distance from you, my brethren, I have not forgotten the custom which obtains among you, which has been delivered to us by the fathers5, so as to be silent without notifying to you the time of the annual holy feast, and the day for its celebration. For although I have been hindered by those afflictions of which you have doubtless heard, and severe trials have been laid upon me, and a great distance has separated us; while the enemies of the truth have followed our tracks, laying snares to discover a letter from us, so that by their accusations, they might add to the pain of our wounds; yet the Lord, strengthening and comforting us in our afflictions, we have not feared, even when held fast in the midst of such machinations and conspiracies, to indicate and make known to you our saving Easter-feast, even from the ends of the earth. Also when I wrote to the presbyters of Alexandria, I urged that these letters might be sent to you through their instrumentality, al- 13 kupiovus.os—kuptaxyn L. Vid. Suicer Thes. sub. voc. kvpraxy. Expos. in Psalm. cxvii. 24.
1 See the Zudex. ‘his notice suggests that the present collection of letters has undergone a recension since its union with the /adex.
2 The text is difficult; possibly the Syriac translator is responsible for the difficulty. But we know from Ath. (szJv. p. 273) that the reappointment of Philagrius was in the express interest of the Arians; it is, therefore, probable that Theodorus was not unfavourable to Athanasius. See Prolegg. ch. ii. § 6(1), and Sievers, 3 In the Chron. Pasch. tom. ii. p, 202, Easter-day is wrongly given as falling on viii. Kal. Ap.
4 See Prolegg. ch. v. § 3b. The letter may have been finished (see $§ 3, rz) after Ath, had returned home, but the language oi § 1 seems to be applicable only to his residence at ‘l'reveri, and § 11 may be reconciled to this supposition. In this case (§ 1 sw. fin.) it was probably begun as early as the Easter of 337; cf. Lezters though I knew the fear imposed on them by the adversaries. Still, I exhorted them to be mindful of the apostolic boldness of speech, and to say, ‘Nothing separates us from the love of Christ; neither affliction, nor distress, nor persecution, nor famine, nor nakedness, nor peril, nor sword®.’ Thus, keeping the feast myself, I was desirous that you also, my beloved, should keep it; and being conscious that an announcement like this is due from me, I have not delayed to discharge this duty, fearing to be condemned by the Apostolic counsel; ‘ Render to every man his due’.’
2. While I then committed all my affairs to God, I was anxious to celebrate the feast with you, not taking into account the distance between us. For although place separate us, yet the Lord the Giver of the feast, and Who is Himself our feast®, Who is also the Bestower of the Spirit2, brings us together in mind, in harmony, and in the bond of peace”. For when we mind and think the same things, and offer up the same prayers on behalf of each other, no place can separate us, but the Lord gathers and unites us together. For if He promises, that ‘when two or three are gathered together in His name, He is in the midst of them,’ it is plain that being in the midst of those who in every place are gathered together, He unites them, and receives the prayers of all of them, as if they were near, and listens to all of them, as they cry out the same Amen”. I havet3 borne affliction like this, and all those trials which I mentioned, my brethren, when I wrote to you.
3. And that we may not distress you at all, I would now (only) briefly remind you of these things, because it is not becoming in a man to forget, when more at ease, the pains he experienced in tribulation; lest, like an unthankful and forgetful person, he should be excluded from the divine assembly. For at no time should a man freely praise God, more than when he has passed through afflictions; nor, again, should he at any time give thanks more than when he finds rest from toil and temptations. As Hezekiah, when the Assyrians perished, praised the Lord, and gave thanks, saying, ‘The Lord is my salvation’; and I will not cease to bless Thee with harp all the days of my life, before the 6 Rom. viii. 35. 7 Rom. xiii. 7; cf. EZ. iii. init.
8 Cf. x Cor. v. 7. 9 Cf. Orat, i. 50; ii. 18; Luke xi. 13. to Cf. Eph, iv. 3. 11 Matt. xviii. 20. 12 Cf. AZol. Const. 16.
13 Thus far Athan, has been referring to the circumstances attending his exile for the last two years. The principal subject of the remaining part consists of the duty incumbent on us to praise and thank God for deliverance from affliction, and to exercise forgiveness towards our enemies. He several times (e.g. §§ 3, 10) speaks of his restoration to the Church of Alexandria.
14 The Syriac translator must have found in the Greek copy che reading of the Codex Alex. K¥pve—the rendering of ‘ Jehovah, aot that of the Vatican text, @cé.
LETTERS Okf ATHANASIUS.
house of the Lord's.’ And those valiant and blessed three who were tried in Babylon, Hananiah, Mishael, and Azariah, when they were in safety and the fire became to them as dew, gave thanks, praising and saying words of glory to God’ I too like them have written, my brethren, having these things m mind; for even in our time, God hath made possible those things which are impossible to men. And those things which could not be accomplished by man, the Lord has shewn to be easy of accomplishment, by bringing us to you. For He does not give us as a prey to those who seek to swallow us up. For it 1s not so much us, as the Church, and the faith and godliness which they planned to overwhelm with wickedness. 4. But God, who is good, multiplied His loving-kindness towards us, not only when He granted the common salvation of us all through His Word, but now also, when enemies have persecuted us, and have sought to seize upon us. As the blessed Paul saith in a certain place, when describing the incomprehensible riches of Christ: ‘But God, being rich in mercy, for the great love wherewith He loved us, even when we were dead in follies and sins, quickened us with Christ’7.’ For the might of man and of all creatures, is weak and poor; but the Might which is above man, and uncreated, is rich and incomprehensible, and has no beginning, but is eternal. He does not then possess one method only of healing, but being rich, He works in divers manners for our salvation by means of His Word, Who is not restricted or hindered in His dealings towards us; but since He is rich and manifold, He varies Himself according to the individual capacity of each soul. For He is the Word and the Power and the Wisdom of God, as Solomon testifies concerning Wisdom, that ‘being one, it can do all things, and remaining in itself, it maketh all things new; and passing upon holy souls, fashioneth the friends of God and the prophets*®.’ To those then who have not yet attained to the perfect way He becomes like a sheep giving milk, and this was administered by Paul: ‘I have fed you with milk, not with meat?9.’ To those who have advanced beyond the full stature of childhood, but still are weak as regards perfection, He is their food, according to their capacity, being again administered by Paul, ‘ Let him that is weak 16 ‘Song of Three Children,’ 25—28. 17 Eph. ii. 4,5. 18 Wisd. vii. 27; cf. Hd. i. 19 x Cor. iii. 2. 20 Rom. xiv. 2. The sense in the last few lines, and in those that follow, is clear, though the construction appears somewhat obscure. Milks, herbs, and meat are severally mentioned in connection with the different advances made in the Christian course, The translation of Larsow is less satisfactory.
15 Is, xxxvili. 20.
LETTER X.
eat herbs.’ But as soon as ever a man begins to walk in the perfect way, he is no longer fed with the things before mentioned, but he has the Word for bread, and flesh for food, for it is written, ‘Strong meat is for those who are of full age, for those who, by reason of their capacity, have their senses exercised'.’ And further, when the word is sown it does not yield a uniform produce of fruit in this human life, but one various and rich; for it bringeth forth, some an hundred, and some sixty, and some thirty’, as the Saviour teaches—that Sower of grace, and Bestower of the Spirit3. And this is no doubtful matter, nor one that admits no confirmation; but it is in our power to behold the field which is sown by Him; for in the Church the word is manifold and the produce rich. Not with virgins alone is such a field adorned; nor with monksalone, but also with honourable matrimony and the chastity of each one. For in sowing, He did not compel the will beyond the power. Nor is mercy confined to the perfect, but it is sent down also among those who occupy the middle and the third ranks, so that He might rescue all men generally to salvation. To this intent He hath prepared many mansions$ with the Father, so that although the dwelling-place is various in proportion to the advance in moral attainment, yet all of us are within the wall, and ali of us enter within the same fence, the adversary being cast out, and all his host expelled thence. For apart from light there is darkness, and apart from blessing there is a curse, the devil also is apart from the saints, and sin far from virtue. Therefore the Gospel rebukes Satan, saying, ‘ Get thee behind Me, Satan ®’ But us it calls to itself, saying, ‘Enter ye in at the strait gate.’ And again, ‘Come, blessed of My Father, inherit the kingdom which is prepared for you?.’ So also the Spirit cried aforetime in the Psalms, saying, ‘Enter into His gates with psalms®.’ For through virtue a man enters in unto God, as Moses did into the thick cloud where God was. But through vice a man goes out from the presence of the Lord; as Cain9 when he had slain his brother, went out, as far as his will was concerned, from before the face of God; and the Psalmist enters, saying, ‘And I will go in to the altar of God, even to the God that delighteth my youth.’ But of the devil the 2 Matt. xiii. 8. Inthe Syriac text, as published by Mr. Cureton, as well as in the German translation by Larsow, there is a hiatus here, the next two or three pages, as far as the words * He wept,’ (§ 5 znit.) being wanting. Two more leaves were afterwards discovered among the fragments in the British Museum by the learned Editor. One of them belongs to this part; the other to the eleventh Letter. 3 Vid. note 9, supr.
4 Syr. ‘virtue, a letter (rish) having been inserted by mistake.
5 John xiv. 2. att. iv. Zo. 7 Matt. vii. 13; xxv. 34.
8 Ps. c. 4- 9 Gen. iv. 16; Exod. xix. 9. ro Ps, xliii. 4.
VOL. IV. M Scripture beareth witness, that the devil went out from before God, and smote Job*™ with sore boils. For this is the characteristic of those who go out from before God—to smite and to injure the men of God. And this is the characteristic of those who fall away from the faith—to injure and persecute the faithful. The saints on the other hand, take such to themselves and look upon them as friends; as also the blessed David, using openness of speech, says, ‘ Mine eyes are on the faithful of the earth, that they may dwell with me.’ But those that are weak in the faith'*, Paul urges that we should especially take to ourselves. For virtue is philanthropic’3, just as in men of an opposite character, sin is misanthropic. So Saul, being a sinner, persecuted David, whereas David, though he had a good opportunity, did not kill Saul. Esau too persecuted Jacob, while Jacob overcame his wickedness by meekness. And those eleven sold Joseph, but Joseph, in his loving-kindness, had pity on them.
5. But what need we many words? Our Lord and Saviour, when He was persecuted by the Pharisees, wept for their destruction. He was injured, but He threatened *4 not; not when He was afflicted, not even when He was killed. But He grieved for those who dared to do such things. He, the Saviour, suffered for man, but they despised and cast from them life, and light, and grace. All these were theirs through that Saviour Who suffered in our stead. And verily for their darkness and blindness, He wept. For if they had understood the things which are written in the Psalms, they would not have been so vainly daring against the Saviour, the Spirit having said, ‘Why do the heathen rage, and the people imagine a vain thing?’ And if they had considered the prophecy of Moses, they would not have hanged Him Who was their Life "5. And if they had examined with their understanding the things which were written, they would not have carefully fulfilled the prophecies which were against themselves, so as for their city to be now desolate, grace taken from them, and they themselves without the law, being no longer called children, but strangers. For thus in the Psalms was it before declared, saying, ‘The strange children have acted falsely by Me.’ And by Isaiah the prophet; ‘I have begotten and brought up children, and they have rejected Me*6’ And they are no longer named the people of God, and a holy nation, but 11 Jobii. 7, In the MS. Jesus is written by mistake for Job.