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Job 25-28 - Wisdom Hidden With God

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This narration is from a previous version of the study and may include a combined recording of multiple chapters.

Job 25-28 gathers the collapse of the friends’ argument into one final theological turn. Bildad’s last speech is tiny. He can still say true things about God’s majesty and man’s smallness, yet those truths cannot heal Job because they come without mercy, without discernment, and without communion. Then Job answers with both irony and praise. He exposes how useless the friends have been to the weak, and at the same time he speaks magnificently of God’s rule over Sheol, earth, sea, cloud, and heaven.

The unit deepens in Job 27. Job swears that he will not bear false witness against himself. He will not call himself wicked merely to satisfy a system that misread his suffering. That refusal is an act of integrity, though Job himself still needs the correction God will give. Yet he still warns about the true end of the ungodly, showing that refusal of false confession is not indifference to judgment.

Job 28 then rises into the great wisdom hymn. Human beings can mine silver, turn up mountains, cut channels through rock, and uncover hidden treasures, but wisdom cannot be found by excavation or purchased by wealth. God alone knows the way of wisdom. The chapter closes the whole unit with the practical answer the friends could not give: Brenton calls godliness wisdom and abstaining from evil understanding. Reverent obedience takes the place of confident accusation.

Historical and Scriptural Context

Where this passage sits in Job

Job 22-24 opened the third cycle with Eliphaz at his harshest. He invented specific social sins and laid them upon Job, while Job answered by seeking the hidden God and by naming real injustice in the world. That left the friends in a weakened position. They had not answered Job’s challenge. They had only intensified accusation.

Job 25-28 takes up the next step in that breakdown. Bildad returns, but only briefly. His final contribution is a compressed statement about divine dominion and human impurity. Then Job speaks at length in chapters 26-28. He first rebukes the friends’ useless counsel, then praises God’s cosmic rule, then swears to retain his integrity, and finally asks the question that outlives the whole debate: where is wisdom found?

What follows in Job 29-31 is Job’s final self-defense. He will remember former honor, describe present humiliation, and take a long oath of innocence. That makes Job 25-28 a threshold section. The friends’ system has run out of force, and the book is now moving toward Job’s last great defense and, beyond that, toward the speeches from the whirlwind.

Historical and cultural setting

Brenton preserves Bildad’s name here as Baldad the Sauchite. The ancient setting remains one of wisdom disputation, where men speak in compressed maxims, cosmic images, and moral claims rather than in modern narrative exposition. That is important because the crisis in these chapters is not only emotional. It is a crisis in the use of wisdom itself.

The friends still possess fragments of truth. God really is majestic. Man really is small. The wicked really do perish. Wisdom really is from God alone. But the book shows that true sayings can become spiritually destructive when they are detached from love, humility, and the truth of the actual case before us.

Job 28 also reflects an ancient world impressed by mining, trade, and hidden natural wealth. Silver, gold, iron, brass, sapphire, onyx, crystal, coral, pearl, and topaz fill the chapter. Human cleverness can penetrate the earth and recover what lies concealed. Yet even in a world that knows how to unearth treasure, wisdom remains inaccessible by technique. The contrast is deliberate.

Scope and Grouping Rationale

Job 25-28 belongs together because it follows one sustained movement from the collapse of accusation to the search for wisdom.

  • What comes before: Job 22-24 began the third cycle with Eliphaz’s false accusations and Job’s faithful search for the hidden God while naming real social injustice.
  • Why Job 25-28 is one unit: Job 25 is Bildad’s final reduced speech. Job 26 is Job’s answer exposing the friends’ uselessness and praising God’s cosmic rule. Job 27 is Job’s oath of integrity together with a warning about the ungodly. Job 28 is the wisdom hymn that asks where wisdom can actually be found. The friends’ argument has collapsed into a deeper question than their system can answer.
  • What comes after: Job 29-31 gives Job’s final defense and oath of innocence. The book turns from the fading speeches of the friends to Job’s own last sustained testimony.

This grouping is therefore not a convenience range. Bildad’s brief final speech sets up Job’s long reply. Job’s oath in chapter 27 shows that he will not submit to a false account of himself. The wisdom hymn in chapter 28 then lifts the reader above the broken debate without denying the pain that produced it.

Geographical Significance ⛰️

There is no new journey in this unit. The debate remains where Job suffers.

Yet the chapters are filled with theological geography. Bildad speaks of the highest places. Job 26 reaches downward to Hell and upward to the pillars and barriers of heaven. The north is stretched over nothing. The earth hangs upon nothing. Clouds hold water. The sea is bounded. The dragon is overthrown. The whole cosmos becomes a map of divine sovereignty.

Job 28 shifts from cosmic geography to subterranean geography. The chapter imagines shafts, hidden paths, roots of mountains, whirlpools of rivers, depths laid bare, and treasures drawn from the earth. Human beings descend into hidden places, but even there they do not discover wisdom by their own power. The geography itself teaches the point. One may search deep places and still miss the deepest thing.

Bildad’s last word is true but insufficient (Job 25:1-6)

1 Then Baldad the Sauchite answered and said,

2 What beginning or fear is his, even he that makes all things in the highest? 3 For let none think that there is a respite for robbers: and upon whom will there not come a snare from him? 4 For how shall a mortal be just before the Lord? or who that is born of a woman shall purify himself? 5 If he gives an order to the moon, then it shines not; and the stars are not pure before him. 6 But alas! man is corruption, and the son of man a worm.

Bildad’s final speech says true things, but says them in a way that cannot heal. God is indeed exalted. Human beings are indeed small. No creature establishes its own purity before the Lord. Yet this speech arrives after Job’s wounds, losses, humiliations, and pleas have already been laid bare. It answers misery with altitude. It offers majesty without mercy and humility without communion.

Job 25:6 is especially severe in Brenton: “man is corruption, and the son of man a worm.” The line must be read carefully in the Church. It speaks truly about creaturely frailty and impurity before divine holiness, but it must never be used to crush the suffering person. True humility leads to fear of God, repentance, and purification. It does not lead to despair or to pastoral contempt.

Gregory recognizes a genuine insight in Bildad: he “has his eyes opened to see with Whom true power is deposited” (Moralia in Job XVII.15). What follows in Gregory is a quotation of Job in his Latin text: “Dominion and fear are with Him; Who maketh peace in His high places.” It is a biblical lemma, not Gregory’s own comment and not Brenton’s wording. Brenton instead asks, “What beginning or fear is his, even he that makes all things in the highest?”1

Gregory’s own exposition explains that divine power outlasts every borrowed human authority (XVII.16). His meditation on peace in heaven depends on that Latin wording. It can illuminate divine order, but it cannot turn Bildad into a merciful comforter. He names the God above without helping the wounded man beside him.

So the Church receives Job 25 with two guardrails. First, divine majesty is not denied. Second, the language of human littleness must not be weaponized. The person already crushed by grief does not need to be told that his suffering proves he is nothing. He needs to be brought into reverent fear of God without being driven away from communion with God.

Job rebukes false helpers and praises God’s cosmic rule (Job 26:1-14)

1 But Job answered and said,

2 To whom dost thou attach thyself, or whom art thou going to assist? is it not he that has much strength, and he who has a strong arm? 3 To whom hast thou given counsel? is it not to him who has all wisdom? whom wilt thou follow? is it not one who has the greatest power? 4 To whom hast thou uttered words? and whose breath is it that has come forth from thee?

5 Shall giants be born from under the water and the inhabitants thereof? 6 Hell is naked before him, and destruction has no covering. 7 He stretches out the north wind upon nothing, and he upon nothing hangs the earth; 8 binding water in his clouds, and the cloud is not rent under it. 9 He keeps back the face of his throne, stretching out his cloud upon it. 10 He has encompassed the face of the water by an appointed ordinance, until the end of light and darkness. 11 The pillars of heaven are prostrate and astonished at his rebuke. 12 He has calmed the sea with his might, and by his wisdom the whale has been overthrown. 13 And the barriers of heaven fear him, and by a command he has slain the apostate dragon. 14 Behold, these are parts of his way; and we will hearken to him at the least intimation of his word: but the strength of his thunder who knows, when he shall employ it?

Job begins with holy sarcasm. His first question is not about abstract doctrine but about failed ministry. Whom have the friends actually helped? To whom have they given counsel? Whose weakness have they strengthened? In the Brenton wording used here the irony is sharpened: they speak as though they have assisted strength itself and counseled wisdom itself. Their words have not relieved the weak. They have only multiplied sound.

Then Job does something remarkable. He does not answer bad theology with bad theology. He answers it with a better doxology. Job 26 is one of the great hymns of divine sovereignty in Scripture. Hell is naked before God. The north is stretched over nothing. The earth hangs upon nothing. Waters are bound in clouds without tearing them. The sea is restrained by ordinance. The heavens tremble. The dragon is overthrown.

Job 26:6 is especially important. “Hell is naked before him, and destruction has no covering.” Gregory connects this with Hebrews 4:13 in his own biblical wording (Moralia in Job XVII.33).2 Even the hidden depths are exposed before God. The dead, the abyss, the powers of destruction, and every secret terror lie exposed before Him. That is a word of judgment against evil, but it is also a word of consolation for the sufferer. Nothing has disappeared from divine sight.

Job 26:7 is one of the most arresting lines in the chapter: “he upon nothing hangs the earth.” The verse should not be flattened into a modern science lesson, yet its force is real. The world is not self-grounded. Creation is upheld by God alone. Job praises a God whose rule is not cramped by visible supports.

The climax comes in verse 14. “These are parts of his way.” Even the vast cosmic display just described is only partial disclosure. We hear only “the least intimation of his word,” a mere breath, rustle, or edge of the thunder. The friends have spoken as though they fully understood divine governance. Job, who has suffered most, speaks more reverently. He knows that even true praise only reaches the outskirts of God’s ways.

This is another major pastoral lesson. The man in pain turns out to be the man with the deeper theology. He refuses the shallow system of the friends, and in doing so he becomes the one who speaks most beautifully of God’s sovereignty. Mystery is not irreverence. Sometimes it is the highest reverence.

The loss of pity was already audible in Job 6:14. Brenton has Job lament that mercy has rejected him. The Hebrew and the Latin biblical text Gregory comments upon instead connect the refusal of a friend’s pity with forsaking the fear of God. These are different readings, not an extra saying composed by Gregory. Both expose what has gone wrong here: speech about fear and purity has ceased to help the person who needs mercy.3

Language insight: “the whale” and “the apostate dragon”

Job 26:12 calls the overthrown creature “κῆτος” (“kētos”), a sea monster, rendered “the whale” by Brenton. Verse 13 has “δράκοντα ἀποστάτην” (“drakonta apostatēn”), “apostate dragon”: the dragon described as a rebel. The description of rebellion is part of the Greek wording itself.4 They place the frightening powers beneath God’s command, not alongside Him as rival gods.

The images continue a thread from Job 3:8 and Job 7:12 toward Job 40-41. Revelation 12:9 identifies its great dragon with the devil. That later identification helps Christian readers hear an image of rebellious evil in Job 26:13; it does not prove that every sea creature in Job is literally Satan. Job’s immediate praise is that no terror is beyond the Creator’s rule. The sufferer need not master the monster before he can trust God.

Job swears to keep his integrity and still warns the ungodly (Job 27:1-23)

1 And Job further continued and said in his parable,

2 As God lives, who has thus judged me; and the Almighty, who has embittered my soul; 3 verily, while my breath is yet in me, and the breath of God which remains to me is in my nostrils, 4 my lips shall not speak evil words, neither shall my soul meditate unrighteous thoughts. 5 Far be it from me that I should justify you till I die; for I will not let go my innocence, 6 but keeping fast to my righteousness I will by no means let it go: for I am not conscious to myself of having done any thing amiss. 7 Nay rather, but let mine enemies be as the overthrow of the ungodly, and they that rise up against me, as the destruction of transgressors.

8 For what is the hope of the ungodly, that he holds to it? will he indeed trust in the Lord and be saved? 9 Will God hear his prayer? or, when distress has come upon him, 10 has he any confidence before him? or will God hear him as he calls upon him?

11 Yet now I will tell you what is in the hand of the Lord: I will not lie concerning the things which are with the Almighty. 12 Behold, ye all know that ye are adding vanity to vanity. 13 This is the portion of an ungodly man from the Lord, and the possession of oppressors shall come upon them from the Almighty. 14 And if their children be many, they shall be for slaughter: and if they grow up, they shall beg. 15 And they that survive of him shall utterly perish, and no one shall pity their widows. 16 Even if he should gather silver as earth, and prepare gold as clay; 17 all these things shall the righteous gain, and the truehearted shall possess his wealth. 18 And his house is gone like moths, and like a spider’s web. 19 The rich man shall lie down, and shall not continue: he has opened his eyes, and he is not. 20 Pains have come upon him as water, and darkness has carried him away by night. 21 And a burning wind shall catch him, and he shall depart, and it shall utterly drive him out of his place. 22 And God shall cast trouble upon him, and not spare: he would fain flee out of his hand. 23 He shall cause men to clap their hands against them, and shall hiss him out of his place.

Job 27 must be read carefully. The chapter is not a collapse into self-righteousness. It is an oath of integrity under pressure. “I will not let go my innocence” means that Job will not confess crimes he has not committed simply to satisfy the interpretive demands of his friends. Refusal of false confession is not pride. It is truthfulness before God.

Job’s oath therefore must be heard precisely. He is not saying, “I can explain God’s ways because I am righteous.” He is saying, “I will not lie about my life.” Integrity guards the conscience from false confession. It does not place the creature above the hidden judgment of God. That distinction prepares the reader for the wisdom hymn rather than replacing it.

The opening oath is weighty because Job swears while still acknowledging that God has judged him and embittered his soul. He is not using integrity as a shield against God. He is using integrity as a refusal to lie. “My lips shall not speak evil words.” He will not say what is false, even if falsehood would make the debate easier to end.

That is the essential pastoral lesson of the chapter. A suffering person must never be pressured into a theatrical repentance for imagined sins. To force such speech is to demand false witness. Integrity is not the denial of human weakness. It is steadfastness against a lie.

At the same time, Job does not abandon moral seriousness. He still asks, “what is the hope of the ungodly?” He still speaks of the portion of oppressors. He still describes the sudden collapse of wealth, house, and life. Verses 16-20 are especially vivid: silver may be gathered like earth and gold prepared like clay, yet the rich man lies down and does not continue. His security vanishes overnight.

This means Job is not saying, “There is no judgment.” He is saying, “Your judgment on me is false.” That distinction is crucial. The same chapter that contains Job’s oath of innocence also contains sober warning about the end of wickedness. The righteous man refuses a lie about himself while still fearing the true God who judges the ungodly.

The chapter also prepares the way for Job 28. Wealth is unstable. Gold cannot secure life. Earthly accumulation is not wisdom. The collapse of riches in Job 27 naturally opens into the question of chapter 28: if wisdom is not identical with possessions, where is it found?

Job 28 is not a decorative interruption after Job 26 and Job 27. It rises out of the confession that “these are parts of his way” and out of the collapse of wealth as a source of security. If even the sea, the dragon, the pillars of heaven, and the thunder reveal only the edges of God’s activity, then wisdom cannot be treated as a possession already in human hands. The partial vision of Job 26 becomes the holy question of Job 28.

The wisdom hymn asks what no mine can uncover (Job 28:1-28)

1 For there is a place for the silver, whence it comes, and a place for the gold, whence it is refined. 2 For iron comes out of the earth, and brass is hewn out like stone.

3 He has set a bound to darkness, and he searches out every limit: a stone is darkness, and the shadow of death. 4 There is a cutting off of the torrent by reason of dust: so they that forget the right way are weakened; they are removed from among men. 5 As for the earth, out of it shall come bread: under it has been turned up as it were fire. 6 Her stones are the place of the sapphire: and her dust supplies man with gold. 7 There is a path, the fowl has not known it, neither has the eye of the vulture seen it: 8 neither have the sons of the proud trodden it, a lion has not passed upon it. 9 He has stretched forth his hand on the sharp rock, and turned up mountains by the roots: 10 and he has interrupted the whirlpools of rivers, and mine eye has seen every precious thing. 11 And he has laid bare the depths of rivers, and has brought his power to light.

12 But whence has wisdom been discovered? and what is the place of knowledge? 13 A mortal has not known its way, neither indeed has it been discovered among men. 14 The depth said, It is not in me: and the sea said, It is not with me. 15 One shall not give fine gold instead of it, neither shall silver be weighed in exchange for it. 16 Neither shall it be compared with gold of Sophir, with the precious onyx and sapphire. 17 Gold and crystal shall not be equalled to it, neither shall vessels of gold be its exchange. 18 Coral and fine pearl shall not be mentioned: but do thou esteem wisdom above the most precious things. 19 The topaz of Ethiopia shall not be equalled to it; it shall not be compared with pure gold.

20 Whence then is wisdom found? and of what kind is the place of understanding? 21 It has escaped the notice of every man, and has been hidden from the birds of the sky. 22 Destruction and Death said, We have heard the report of it.

23 God has well ordered the way of it, and he knows the place of it. 24 For he surveys the whole earth under heaven, knowing the things in the earth: 25 all that he has made; the weight of the winds, the measures of the water. 26 When he made them, thus he saw and numbered them, and made a way for the pealing of the thunder. 27 Then he saw it, and declared it: he prepared it and traced it out. 28 And he said to man, Behold, godliness is wisdom; and to abstain from evil is understanding.

Job 28 is one of the most beautiful chapters in the book because it honors human skill while exposing its limit. Men can dig into the earth, cut channels through rock, turn up mountains by the roots, and uncover hidden ore and precious stones. Human ingenuity is real. Civilization can discover much.

But wisdom is not one of the things man can mine. Verse 12 asks, “whence has wisdom been discovered?” The depth says, “It is not in me.” The sea says, “It is not with me.” Gold, silver, onyx, sapphire, crystal, coral, pearl, and topaz cannot purchase it. Wisdom is neither buried in the land of the living nor traded in the market.

The chapter therefore answers the whole failed debate. The friends thought wisdom was already in their possession as a usable system. Job 28 says otherwise. If wisdom could be located by human technique, speech, or wealth, then the argument would already be over. Instead, wisdom remains hidden because God alone knows its way.

Job 28 does not merely say that wisdom is difficult to find. It says wisdom is of another order than technique. Man may cut shafts, overturn mountains, and weigh precious metals, yet still remain a stranger to wisdom. Wisdom is not information about God, not the power to win a religious argument, and not mastery over providence. It is life received from God in reverent communion, purified in obedience, and made visible in turning away from evil.

This is where Gregory’s reading becomes explicitly Christological. On Job 28:20-21 he speaks of Wisdom as coming from the Father, “born of the Invisible and Coeternal Father” (Moralia in Job XVIII.88).5 Gregory is not denying the practical moral force of the chapter. He is showing that the deepest answer to the question of wisdom lies in God Himself and, for Christians, in the eternal Wisdom who is with the Father.

Job 28:23 is the hinge: “God has well ordered the way of it, and he knows the place of it.” Wisdom is not chaos. It is not absent. It is not irrational. But its path is known finally by God, not mastered by man.

The chapter ends by bringing the inaccessible mystery down into practical obedience. “Behold, godliness is wisdom; and to abstain from evil is understanding.” The Hebrew tradition speaks of the fear of the Lord; Brenton renders the Greek as “godliness.” The Greek noun in this verse is “θεοσέβεια” (“theosebeia”), reverence toward God.6 It names an orientation of the whole person, not the appearance of religious respectability. The parallel clause, abstaining from evil, makes that reverence visible. A person may know much about divine mysteries while refusing one plain act of obedience; Job 28 calls him back from possession of knowledge to a life turned toward God.

Gregory makes this conclusion intensely pastoral. On Job 28:28 he writes, “Man, turn back to thine own self; sift thoroughly the secrets of thine own heart. If thou findest out that thou dost fear God, surely it is plain that of this Wisdom thou art full” (Moralia in Job, Book XIX.14).7 The wisdom hymn therefore does not end in abstraction. It ends in repentance, fear of God, and interior examination.

The Church must keep that ending sharp. Wisdom hidden with God is not an excuse for passivity or speculation. It becomes concrete in fear of the Lord and in turning from evil. The mystery is high, but its first fruit is practical holiness.

Christological and Typological Reading

Job 25-28 opens strongly toward Christ, especially through the theme of wisdom. The deepest Christian answer to Job 28 is that Wisdom is not finally an abstract principle but the eternal Word and Wisdom of God, Christ Himself, the Wisdom of God in whom are hidden all the treasures of wisdom and knowledge. Gregory interprets this hidden Wisdom in relation to the eternal Son, born of the Father (XVIII.88). The hiddenness of wisdom therefore prepares the reader for the hiddenness of the Son before His manifestation.

Job 26 also has Christological resonance. “Hell is naked before him” naturally recalls the Church’s confession that Christ descends into Hades and exposes its impotence. The ruler of the abyss, like the apostate dragon of Job 26:13, cannot conceal himself before divine authority. The Anastasis is the unveiled answer to the boast of death.

Job 27 contributes another typological strand. Job refuses false witness against himself while standing under affliction and misunderstanding. This does not collapse Job into Christ, because Job is not sinless in the absolute sense that Christ is. Yet the pattern prepares the reader to recognize the innocent sufferer who stands before hostile interpreters and will not confess what is false.

Job 25 is answered Christologically as well. Bildad can speak of divine dominion and fear, but he cannot bring the sufferer into peace. In Christ, divine majesty comes near without ceasing to be divine majesty. The God whose thunder no creature fully knows is the same Lord who becomes accessible in the Incarnation.

The Church’s Voice in Worship ⛪

The Church reads Job 25:1-6 and Job 26:1-14 at Matins on Tuesday of the Fifth Week of Great Lent, together with Numbers 10:35-11:35; Proverbs 3:19-4:9; Isaiah 40:1-8. These readings are confirmed against Coptic Reader.8

As reflection on that pairing, Proverbs’ account of the Lord founding the earth by wisdom stands beside Job’s praise of the earth upheld by God. Isaiah’s summons to comfort God’s people answers Job’s charge that the friends have helped no one. Isaiah’s image of flesh as grass also keeps Bildad’s language of frailty within a word of divine consolation. Creaturely weakness need not end in contempt; it can become the place where we receive the faithful word of God.

Job 28:12-28 appears in the Katameros cycle for Wednesday of the Fifth Week, alongside Exodus 8:20-9:35; Isaiah 41:4-14; Joel 3:9-21; Proverbs 4:10-19; 1 Samuel 1:1-2:21. These cycle rows have not been checked against Coptic Reader. The same day’s public lectionary lists 1 Peter 4:12-19 and Romans 4:14-5:5. As reflection, Peter’s “fiery trial” (1 Peter 4:12, NKJV) and Paul’s “tribulation produces perseverance” (Romans 5:3, NKJV) place suffering beside the wisdom hymn without promising that pain automatically makes someone wise. Ore can be exposed by human labor; faithful endurance depends on grace received through trust and obedience.8

At the Ninth Hour of Great Thursday, current Holy Week service books read Job 27:2-28:13 as the fourth prophecy, with Genesis 22:1-19; Isaiah 61:1-7; Genesis 14:17-20. This working service-book witness has not yet been checked against Coptic Reader. As reflection on the Mystical Supper, Isaac’s offering, Melchizedek’s bread and wine, and the search for wisdom draw our attention toward the freely self-offering Christ, rather than toward wealth as security.9

An older Holy Pascha witness, the St Mary Ottawa book, gives Job 27:16-28:2 at the Third Hour of Wednesday. This is historical, not a current Coptic Reader appointment. The Church’s current Wednesday observance includes the named Memoirs of Job at the Sixth Hour, confirmed against Coptic Reader; it is distinct from that older verse-addressed reading.9

Spiritual Fruit 🍇

  1. Ask whom your knowledge has helped. Job begins chapter 26 by questioning useless counsel. Before offering a spiritual explanation, learn the actual burden: pain, a bill, a practical decision, or loneliness. Make the help as concrete as the need.

  2. Keep integrity without making yourself the judge of God. Job 27 refuses invented guilt. Tell the truth about what you have and have not done, then leave room for God to reveal sins or limits your accusers have not understood either.

  3. Receive frailty without self-contempt. Bildad’s final words can become cruel when detached from mercy. Bring weakness into prayer as the need of a creature loved by the Creator, not as evidence that your life is worthless.

  4. Turn learning into one act of obedience. Job 28 ends with godliness and abstaining from evil. Put away one dishonest advantage, reconcile a quarrel, or restrain a habit that study has allowed you to discuss without surrendering. Knowledge becomes wisdom when the will turns toward God.

It is possible to mine Scripture for facts, quotations, and arguments and still remain spiritually unwise. The friends’ long debate makes that danger visible. We can leave a question unanswered while taking the next faithful step. The Lord who knows wisdom’s way has already shown us enough to begin obeying Him.

Footnotes

  1. St Gregory the Great, Moralia in Job XVII.15-16, on Job 25:2. Containing book. ↩

  2. St Gregory the Great, Moralia in Job XVII.33, on Job 26:6, with Hebrews 4:13. Containing book. ↩

  3. St Gregory the Great, Moralia in Job VII.27-28, the Latin biblical lemma at Job 6:14 and its explanation. Containing book. ↩

  4. Septuagint Job 26:12-13, Greek Job, chapter 26. ↩

  5. St Gregory the Great, Moralia in Job XVIII.88, on Job 28:20-21. Containing book. ↩

  6. Septuagint Job 28:28, Greek Job, chapter 28; Thayer’s Greek Lexicon, “θεοσέβεια,” with its explicit reference to Job 28:28 and definition of reverence toward God, entry 2317. ↩

  7. St Gregory the Great, Moralia in Job XIX.14, on Job 28:28. Containing book. ↩

  8. Coptic Reader, Tuesday of the Fifth Week of Great Lent, Matins prophecies; Katameros Great Lent cycle, Wednesday of the Fifth Week; public date-resolved lectionary, Wednesday of the Fifth Week, Pauline and Catholic Epistles. ↩ ↩2

  9. Current Holy Week service books, Great Thursday, Ninth Hour, prophecies 1-4; St Mary Ottawa Holy Pascha book, historical Wednesday Third Hour; Coptic Reader, Wednesday Sixth Hour, Memoirs of Job. ↩ ↩2

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