Greek Old Testament

liou

that it is not fitting to call good and noble men happy before their end

We will return gladly, and we will show him through deeds, that everything indeed, and the trial from it will show, that when the things being done do not exist, the good surpasses. For it is clear to all, as glory is; therefore, they will be called happy after the end; but of the living, no one is happy, but the one who has died is happy; therefore, no one would call the living happy. As it seems, regarding the peak of calamity;
the sophistry regarding happiness

Of those who are dying, we will not remember. But I do not think, just as it is not holy to call anyone happy before the end, so also one would call this life happy. As it seems, regarding the peak of calamity; for those who practice wickedness, they pride themselves on sensory judgment; but since God looked down from above on His own lands, and drove out the wicked Typhon from his proper borders; it is right to laugh at them, for what they previously lamented; but for those who will be born later, not long after, the hope also must not be that they are happy, but according to the most just, to suffer, and not to act, but each we know according to his own glory;
how even evils turn into good

Therefore, the pious man, it is impossible that he would not be happy; but the wicked and evil man, the opposite; if this is not from the beginning, but in some time, this was also more of the myth's [nature]. Since one might also assume this, that it was the same, then they did not have wisdom from the beginning; just as neither do animals, those that are not capable; because they did not have providence; but I do not think that anyone would say this; and yet also as many as [are] again from the windows to look down always upon life; he does visible things; and so that we may linger more on the myth, the things [belonging] to the types; and because of this they happened;
for the wickedness of the soul, and its leaning toward the worse things, this is what makes it entirely unhappy; just as again, virtue and looking toward the better things [makes it] happy;

[they are] strong toward vice; because they were doing evil things not from the judgment of God, but from their own wickedness; and not otherwise; for even the wicked perceive their own evils; and they themselves do not call themselves happy; no one would say this; because every vice is misfortune, and every virtue is happiness. These things then, both before the speech, and in the speech, and after the speech; and we will say that all wickedness [is unhappiness]; and we pity the wicked, as unhappy; and we call the good happy; and that all wickedness, [is] from the soul

[are] similar to the beginnings of Typhon. From which he had grafted despair onto himself; it seemed sufficient to the heavenly ones by measure. And the wicked could not be strong from anywhere else, except for their own impulse and wickedness. And if anyone should find glory or power in them, they have it from themselves; and this indeed toward the perceptible gods; but since it is not likely that any of the gods would endure injustice, just as neither [do] men; we will have this cause nowhere. Therefore, the life [arising] from the proximity of both possesses this. But the nature from it, just as we will bring nothing like it to it, but if perhaps it is not all ugly, so also it is a counter-type to happiness. This is not otherwise, than as an opposition to light; for shadow does not have nature, but is the deprivation of light. And indeed, neither is the first cause, God; for every nature in Him, and everywhere and in every way, is happy; since also the name of happiness comes to us from God. God is therefore the first of happiness,
about good and evil men and the providence of God

and all that is from Him; but all wickedness, and despair, is nothing other than departing from God. And becoming from themselves; and as many as are caretakers of piety, these are also of happiness; and the misfortune of external calamities is nothing to them; since also God took Horus out of [the grasp of] Typhon, and those with him; since God looked down from above on His own things; and nowhere of the things here; and that all wickedness, and despair, is nothing else than to depart from God; and as many as pay attention to God, to them also [come] the good things, and all happiness;
that wickedness is a departure from God; and that for the pious, external things are not painful; and that God cares for His own

and there is nothing irreparable to them regarding external things; but God, toward His own things, and toward His own, and toward those of Himself; and these are those who are with Him. Therefore, Typhon, and those with him, as many as were doing deeds similar, and the wickedness; since sometime even these will pay penalties to God, and not long after; for the myth says that God, after death, does everything, and judges everything;
about the reward of the good

and renders to all according to merit; and to the good, good things, and to the wicked, wicked things; and this indeed toward the end; but behold, even in the present life, and the things from men; for there is no one who would not call the good man happy, and would not pity the wicked; and that no wicked man is happy; and that not even they, those who do such things [call themselves happy];
that no wicked man is happy; and that not even the wicked themselves call themselves happy;

but all immediately condemn the wicked and evil; and their conscience does not allow them to rest; but always troubles, and consumes, and makes every pleasure bitter for them; but to the good, everything is good, and every pleasure is pure;