{"slug":"khazarzar-ammonius-fragmenta-in-joannem","id":"greek:khazarzar:khazarzar-ammonius-fragmenta-in-joannem","title":"Fragmenta in Joannem","title_source":"Fragmenta in Joannem","author":"Ammonius","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:39:14Z","cost_usd":0.010933},"source":{"registry_id":"greek:khazarzar:khazarzar-ammonius-fragmenta-in-joannem","work_id":"khazarzar-ammonius-fragmenta-in-joannem","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":94,"english_words":26908,"coptic_letters":0,"source_letters":99929,"commentary_units":0,"commentary_kinds":0,"derived_notes":5,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-ammonius-fragmenta-in-joannem","status":"pass","blocking":[],"warnings":[],"stats":{"passages":94,"translated":94,"commentary_passages":0,"commentary_units":0,"english_words":26908,"source_letters":99928,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 94 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"4 scriptural phrase match(es) noted: John 1:14; John 1:29; John 4:10; John 8:12."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":94},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"1 Ὁ λόγος μίαν οἶδεν ἀρχήν, οὐ δύο, ὡς λέγουσιν οἱ Μανιχαῖοι, οὐδὲ πρώτου αἴτιον καὶ δεύτερον αἴτιον καὶ τρίτον αἴτιον, ὡς λέγουσι Πλάτων, Βασιλίδης,Μαρκίων, Ἄρειος, Εὐνόμιος· λέγεται μὲν γὰρ ἀρχὴ ὁ πατὴρ καὶ ἀρχὴ ὁ υἱὸς καὶ ἀρχὴ τὸ πνεῦμα διὰ τὸ συναΐδιον τῆς τριάδος, οὐ διὰ τὸ τρεῖς εἶναι ἀρχάς, ἐπεὶ καὶ τὸν πατέρα λέγομεν θεὸν καὶ τὸν υἱὸν θεὸν καὶ τὸ πνεῦμα θεόν, οὐχ ὡς τρίθεον σέβοντες, ἀλλὰ διὰ τὸ ὁμοούσιον τῆς μιᾶς θεότητος τῶν τριῶν ὑποστάσεων. Τὴν Σαβελλίου αἵρεσιν διὰ τοῦτο καταβάλλει τὰς ὑποστάσεις σημαίνων πατρὸς καὶ υἱοῦ· οὐδὲ γὰρ υἱοπατορίαν ἡ ἐκκλησία δοξάζει καθὰ μυθεύων ὁΛίβυς εἶπεν.Μίαν ὑπόστασιν λέγουσι τῆς τριάδος Σαβέλλιος, Νοητός, Ναυάτος, ΠαῦλοςΣαμοσατεύς, Μάρκελλος.Οὐκ ἦν προφορικός, ἀλλ' ἐνυπόστατος καὶ οὐ μόνον ἐνυπόστατος, ἀλλὰ καὶ θεός.Φωτεινὸς λέγει, ὅτι ἐκ τοῦ πατρὸς Λόγος ἀνυπόστατος ὢν ὡς ὁ ἡμέτερος εἰς σάρκα μετεβλήθη.Ἐπειδὴ ἀκούοντές τινες τῶν αἱρετικῶν, ὅτι ὁ πατὴρ ἐγέννησε τὸν υἱόν, σκανδαλίζονται ἐννοοῦντες ῥεῦσιν ἢ πάθος γίνεσθαι περὶ τὸν πατέρα, ἅπερ πέφυκεν ἐπὶ τῶν παχείων σωμάτων ἔσθ' ὅτε συμβαίνειν. προαναστέλλων αὐτῶν τὴν εὐήθειαν ὁ εὐαγγελιστὴς ἐκ προοιμιῶν τὸν υἱὸν ἅπαξ καὶ δεύτερον καὶ τρίτον ἐκάλεσε Λόγον, ἵνα τὸ ἀπαθὲς παραστήσῃ τῆς γεννήσεως· ὡς γὰρ ὁ ἡμέτερος λόγος ἀρρεύστως καὶ ἀμειώτως καὶ ἀπαθῶς γεννᾶται ἐκ τοῦ νοῦ (ὁμοίως καὶ τὸ ἡμέτερον πνεῦμα), οὕτω καὶ ἡ γέννησις τοῦ υἱοῦ· διὸ καὶ ἐλέχθη· «Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν», ὅ ἐστι θεόν, ὃς μόνος «ἐστὶν ἀγαθός».","english":"The Word knows one beginning, not two, as the Manichaeans say, nor a first cause and a second cause and a third cause, as Plato, Basilides, Marcion, Arius, and Eunomius say. For the Father is called a beginning, and the Son a beginning, and the Spirit a beginning, because of the co-eternity of the Trinity, not because there are three beginnings, since we also call the Father God and the Son God and the Spirit God, not as worshipping three Gods, but because of the consubstantiality of the one divinity of the three hypostases. For this reason he refutes the heresy of Sabellius by signifying the hypostases of Father and Son; for the Church does not glorify a Son-Father, as the Libyan said in his mythologizing. Sabellius, Noetus, Novatus, Paul of Samosata, and Marcellus say that the Trinity is one hypostasis. He was not spoken, but subsistent, and not only subsistent, but also God. Photinus says that the Word from the Father, being without hypostasis, was changed into flesh as ours was. Since some of the heretics, when they hear that the Father begot the Son, are scandalized, thinking that a flowing or a passion occurs concerning the Father, which things naturally happen at times in the case of coarse bodies, the evangelist, forestalling their simplicity from the very opening, called the Son Word once and a second time and a third time, in order to set forth the impassibility of the generation. For just as our word is begotten from the mind without flow and without diminution and without passion (and similarly our spirit), so also is the generation of the Son; therefore it was also said: \"My heart has uttered forth a good word,\" that is, God, who alone \"is good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ἀντὶ τοῦ συναΐδιος ἦν τῷ πατρὶ ἐν τῇ τοῦ πατρὸς ὑπάρχων φύσει, ἔχων τόπον ἀρχαιότατον τὴν τοῦ γεννήσαντος φύσιν· ἡ γὰρ ἀρχὴ ὑπεραναβαίνει τοὺς αἰῶνας· ἀρχὴ γὰρ λέγεται ὁ πατὴρ τοῦ υἱοῦ κατὰ μόνον τὸ ἐξ οὗ· τῇ γὰρ αἰτίᾳ ὁ πατὴρ τοῦ υἱοῦ προεπινοηθήσεται, οὐ μὴν τῇ ὑπάρξει προθεωρηθήσεται. πανταχοῦ δὲ ἐντίθησι τὸ ἦν παραπέμπων τὸν υἱὸν ἐπὶ τὸ ἄναρχον· οὐ γὰρ εἶπεν ἀρχὴν ἔσχεν, ἀλλ' ἐν ἀρχῇ ἦν. Ἄλλην ἐκβάλλει αἵρεσιν διδάσκων, ὅτι διὰ τοῦ υἱοῦ ἐκτίσθη πάντα τὰ γενητά, οὐ μὴν δι' ἀγγέλων καλῶν ἢ κακῶν ὡς κακῶς τινες ὑπέλαβον, ὧν εἰσιΠλάτων, Σίμων, Βασιλίδης, Νικόλαος, Μένανδρος, Βορβοριανός, Σατορνῖλος,Κήρινθος. διὸ καὶ τὸν γάμον τινὲς ἀπαγορεύουσι καὶ τὸ γεννᾶν, Σατορνῖλος καὶ οἱ Ἀποστολικοί. Ἔμφασιν ἔχει ὁ λόγος, ὅτι οὐ μόνος ὁ υἱὸς ἔκτισε τὰ πάντα, ἀλλὰ καὶ ὁ πατὴρ καὶ τὸ πνεῦμα· ὅσα γὰρ ποιεῖ ὁ πατὴρ διὰ τοῦ υἱοῦ ἐν πνεύματι ἁγίῳ ἐργάζεται, καὶ ὅπου μία τῶν τριῶν ὑποστάσεων λέγεται ποιεῖν, συνεπινοοῦνται καὶ αἱ λοιπαὶ τῆς μιᾶς οὐσίας ὑποστάσεις. Πάντα ὅσα ἐποίησεν ὁ πατὴρ δι' υἱοῦ, ἐξ αὐτοῦ ἐζωοποιήθη. Οὐκ ἐν ἀνθρώπῳ γέγονεν ὁ Λόγος, ἀλλὰ τρόπον τινὰ αὐτὸς διὰ τοῦ πνεύματος ἐνισχύσας τὴν παρθένον καὶ ἐνοικήσας ἐν τῇ μήτρᾳ αὐτῆς θεμέλιος ἐγένετο. καὶ ἐν αὐτῷ ᾠκοδόμησεν τὴν ἐκ Μαρίας ἑνωθεῖσαν αὐτῷ σάρκα ἔμψυχον λογικήν, ὅπερ ἐστὶ ζωή. ὡς γὰρ αὐτός ἐστι ζωή, οὕτω καὶ ἡ ἑνωθεῖσα αὐτῷ σάρξ, ἧς οἱ μετέχοντες ζωοποιοῦνται τοῦ θανάτου καὶ τῆς φθορᾶς ἀπαλλασσόμενοι καὶ εἰς τὴν ἀπόλαυσιν τῶν τοῦ μέλλοντος αἰῶνος ἀγαθῶν τῶν ἀκαταπαύστων πεμπόμενοι, ὅπερ ἐστὶν ἡ ἀληθῶς ζωή.","english":"Instead of \"he was co-eternal with the Father,\" it means he was in the Father's nature, having as his most ancient place the nature of the one who begot him; for the beginning transcends the ages. For the Father is called the beginning of the Son only in respect of \"from whom\"; for the Father is conceived of beforehand as the cause of the Son, but he is not contemplated beforehand as prior in existence. Everywhere he inserts \"was,\" referring the Son to the unbegun; for he did not say \"he had a beginning,\" but \"in the beginning was.\" He casts out another heresy, teaching that through the Son all created things were made, and not through angels, good or evil, as some wrongly supposed—among whom are Plato, Simon, Basilides, Nicolaus, Menander, Borborianus, Saturnilus, Cerinthus. Therefore some also forbid marriage and procreation—Saturnilus and the Apostolics. The passage has this emphasis: not the Son alone created all things, but also the Father and the Spirit; for whatever the Father does, he works through the Son in the Holy Spirit, and wherever one of the three hypostases is said to act, the remaining hypostases of the one essence are also co-conceived. All things that the Father made through the Son were given life from him. The Word did not come to be in a man, but in a certain manner he himself, through the Spirit, strengthened the virgin and, dwelling in her womb, became a foundation. And in himself he built up the flesh united to him from Mary—ensouled, rational, which is life. For just as he himself is life, so also is the flesh united to him; those who partake of it are given life, released from death and corruption and sent to the enjoyment of the unceasing good things of the age to come, which is truly life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ἡ σάρκωσις τοῦ μονογενοῦς φωταγωγεῖ τοὺς ἀνθρώπους πρὸς τὴν ἀληθῆ θεογνωσίαν καὶ πρὸς πᾶν εἶδος ἀρετῆς, δι' ὧν ἡ ζωοποίησις γίνεται, ὅ ἐστι τῶν ἀγαθῶν ἡ ἀπόλαυσις. Σκοτία ἐστὶ πᾶς ὁ κόσμος πρὸς σύγκρισιν τοῦ ἀνεκφράστου καὶ ἀπρο σίτου φωτός. πλὴν καὶ ὁ υἱὸς φωτίζει τὸν νοῦν πρὸς τὰ πρακτέα καὶ ἀεὶ περικρατεῖ ἡ ἀλήθεια, οὐ μὴν τὸ ψεῦδος περιγίνεται τῆς ἀληθείας. διὸ καὶ αὐτὸς εἶπεν· «ἐγὼ νενίκηκα τὸν κόσμον», ἀντὶ τοῦ πᾶσαν πεπλανημένην αἵρεσιν ἤλεγξα καὶ πάντων περιγέγονα τῶν παθῶν, ὅσα ἐστὶν ἐπείσακτα, οὐ μὴν φυσικὰ καὶ ἀναγκαῖα. ἅπερ ἑκὼν ὑπέστη, ἵνα δείξῃ τὸ ἀληθὲς τῆς\n\nσαρ κώσεως, καὶ ὅτι οὐ φαῦλα τὰ φυσικὰ καὶ ἀναγκαῖα. διὰ γὰρ τοῦτο προσήγ γιζε τῇ τοῦ θεοῦ λόγου σαρκί, οὐχ ἵνα κρατυνθῇ, ἀλλ' ἵνα ἐν αὐτῷ ἀναι ρεθῇ· τὰ γὰρ ἄσεμνα πάθη οὐδὲ κατὰ φαντασίαν ὑπέστη.Σκοτίαν καὶ τὸν κόσμον νυνὶ νοητέον πρὸς σύγκρισιν τοῦ ἀνεκφράστου καὶ ἀπροσίτου φωτός. Ἀπεσταλμένος ἐστὶν ὁ Ἰωάννης ὡς ἀπὸ τῆς ἐρήμου μεταβὰς ἐν τῇ οἰκουμένῃ χώρᾳ, ἵνα κηρύξῃ τὸν Χριστὸν τοῖς λαοῖς. ὁ δὲ κύριος ἐκλήθη καὶ αὐτὸς ἀπεσταλμένος, οὐχ ὡς ἀπὸ τόπων εἰς τόπους μεταβάς, ἀκίνητον γὰρ τὸ θεῖον, ἀλλ' ὡς ἐκ τῶν τοῦ πατρὸς κόλπων οἱονεί πως κινηθεὶς καὶ πρὸς τὴν ἡμετέραν ἐλθὼν πτωχείαν, δι' ἣν καὶ λέγεται ἑαυτὸν ταπεινῶσαι. ὅταν οὖν εἴπῃ ἡ γραφὴ τὰ τῇ οἰκονομίᾳ πρέποντα ῥήματα, εἰ μὲν εἴπῃ, ὅτι «ἑαυτὸν ἐκένωσεν», σημαίνει τὸ αὐτοδέσποτον καὶ βασιλικόν, ὅτι ἑκὼν ἐσαρκώθη, εἰ δὲ εἴπῃ, ὅτι ἀπεστάλη, διδάσκει, ὅτι οὐκ ἄνευ τοῦ πατρὸς ἐσαρκώθη. ταῦτα δὲ λαλοῦμεν ὡς ἄνθρωποι·","english":"The incarnation of the Only-begotten leads men as a light-bearer to the true knowledge of God and to every form of virtue, through which comes the giving of life, which is the enjoyment of good things. The whole world is darkness in comparison with the inexpressible and unapproachable light. Yet the Son also enlightens the mind toward things to be done, and the truth always prevails; indeed, falsehood does not overcome the truth. Therefore he himself said: \"I have overcome the world,\" meaning: I have refuted every wandering heresy and have prevailed over all the passions, as many as are introduced from without, not those that are natural and necessary. These things he willingly endured, in order to show the truth of the incarnation, and that the natural and necessary things are not base. For this reason he drew near to the flesh of the Word of God, not that it might be strengthened, but that it might be destroyed in him; for he did not endure indecent passions even in imagination. By \"darkness\" and \"the world\" here we must understand, in comparison with the inexpressible and unapproachable light. John was sent, as one who had passed from the wilderness into the inhabited land, in order to proclaim Christ to the peoples. But the Lord too was called \"sent,\" not as one who moved from place to place—for the divine is immovable—but as one who was, so to speak, moved from the bosom of the Father and came to our poverty, for which he is also said to have humbled himself. When, then, the Scripture speaks words befitting the economy, if it says that \"he emptied himself,\" it signifies the self-sovereign and royal, that he was willingly made flesh; but if it says that he was sent, it teaches that he was not made flesh without the Father. But we speak these things as men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"μία γὰρ τοῦ πατρὸς καὶ τοῦ υἱοῦ βούλησις, κἂν τὸ διάφορον ἐννοῶμεν τῶν τῆς μιᾶς θεότητος καὶ οὐσίας ὑποστάσεων· οὕτω γὰρ λέγομεν, ὅτι μόνος ὁ υἱὸς σεσάρκωται, οὐχ ὁ πατήρ, οὐ τὸ πνεῦμα. Διὰ τοῦτο μείζων τῶν ἄλλων προφητῶν ὁ Ἰωάννης, ὅτι ἐκεῖνοι μὲν ἐκήρυξαν τὸν προσδοκώμενον, οὗτος δὲ ἑωρακὼς αὐτὸν καὶ πεισθεὶς διὰ σημείων, ὅτι οὗτός ἐστιν,\n\nἦλθεν μαρτυρῶν ἐξ ὧν ἤκουσε καὶ εἶδεν. Εἰ καὶ φῶς ὁ Ἰωάννης καὶ οἱ ἅγιοι, ἀλλ' οὐκ ἐκεῖνοι ὡς ὁ θεολογούμενοςΧριστός, ὃ φύσει φῶς· οἱ γὰρ ἅγιοι χάριτι ἔσχον τὸν φωτισμόν. διὸ περὶ τοῦΧριστοῦ φησιν· ἦν τὸ φῶς τὸ ἀληθινόν. 14 {ςο 1, 9}Ὁ κύριος τὰ λογικὰ αὐτοῦ κτίσματα ἀπὸ φυσικῶν ἐννοιῶν φωτίζει εἰς τὸ πεισθῆναι, ὅτι ἐστὶ θεός, στοχαζομένους ἐκ τῆς τῶν κτισμάτων αὐτοῦ καλλονῆς καὶ εὐταξίας τὸ ὑπερέχον τῆς αὐτοῦ δυνάμεως. Ὡς θεὸς ἦν ἐν τῷ κόσμῳ οὐ κατ' οὐσίαν, ἀλλὰ κατὰ τὸ προνοητικόν. Πάλιν ἀνασειράζει τὴν αἵρεσιν τῶν λεγόντων μὴ εἶναι κτίσματα τοῦ θεοῦ τοὺς ἀνθρώπους καὶ τὰ λοιπά. 17 {ςο 1, 10}Ὧδε κόσμον μόνους τοὺς ἀνθρώπους λέγει ἀπὸ μέρους ὀνομάζων τὸν κόσμον ἤτοι τοὺς τὰ τοῦ κόσμου φρονοῦντας καὶ αὐτῷ προσηλωμένους, οἵτινες διὰ τὴν πρὸς τὰ γήϊνα προσπάθειαν οὔτε ὅλως ἔγνωσαν αὐτόν, οἳ ἦσαν οἱ εἰδωλολάτραι καὶ τῶν παθῶν δοῦλοι. Λέγεται εἰς τὰ ἴδια ἐληλυθέναι καθὸ σαρκωθεὶς ἐγνωρίσθη τοῖς αὐτὸν θεασαμένοις ὀφθαλμοφανῶς ἢ ὅτι πρὸς τοὺς ἰδίους ἦλθεν, οἳ ἐδόκουν αὐτοῦ ἴδιοι εἶναι κατὰ τὸ «ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα».","english":"For there is one will of the Father and of the Son, even though we understand the difference of the hypostases of the one Godhead and essence; for thus we say that the Son alone was made flesh, not the Father, not the Spirit. For this reason John is greater than the other prophets, because they proclaimed the one who was expected, but he, having seen him and been convinced by signs that this is he, came bearing witness from what he heard and saw. Even if John and the saints are a light, yet they are not as the Christ who is theologized, who is light by nature; for the saints received illumination by grace. Therefore he says concerning Christ: he was the true light. The Lord enlightens his rational creatures from natural concepts so that they may be convinced that he is God, inferring from the beauty and good order of his creatures the preeminence of his power. As God he was in the world, not according to essence, but according to providence. Again he reins in the heresy of those who say that men and the rest are not creatures of God. Here he calls the world the men only, naming the world from a part, that is, those who think the things of the world and are fastened to it, who through their attachment to earthly things did not know him at all, who were the idolaters and slaves of the passions. He is said to have come to his own inasmuch as, having been made flesh, he was made known to those who beheld him openly, or because he came to his own, who seemed to be his own according to the saying, \"from whom is the Christ according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"22 {3 ο 1, 13}Οὐκέτι χρεία τῆς βουθυσίας ὡς ἀρεστῆς θεῷ κατὰ τὸν τοῦ νόμου τύπον ὡς ἀρκοῦντος τοῦ αἵματος τοῦ Χριστοῦ πρὸς δικαίωσιν. 23 {ςο 1, 14}Ὅτε γέγονε σὰρξ ὁ λόγος, οὐ μετεβλήθη τὴν οὐσίαν, ἀλλὰ καὶ ὁρατὸς γεγονὼς διὰ τὴν σάρκα ἔμεινεν ἔχων τὴν ἰδίαν δόξαν ὡς μονογενὴς υἱὸς τοῦ θεοῦ καὶ πατρός· τὸ γὰρ οὖν σκηνοῦν ἕτερόν ἐστι κατ' οὐσίαν τῆς σκηνῆς. οὐκ εἶπεν δὲ σῶμα, ἵνα μὴ εἴπωσί τινες, ὅτι οὐράνιον σῶμα ἐφόρεσεν, οὔτε εἶπεν ἄνθρωπος γέγονεν, ἵνα μὴ ἄλλοι εἴπωσιν οὐ τὸν ἔξω, ἀλλὰ τὸν ἔσω ἄνθρωπον ἔλαβεν, οὔτε εἶπεν ἐκ τοῦ λόγου σὰρξ ἐγένετο, ἵνα μὴ ἄλλοι εἴπωσι μετεβλήθη ἐκ τοῦδε εἰς τόδε. ἡ μὲν οὖν σὰρξ καὶ σῶμα λέγεται, οὐ πάντως δὲ καὶ σῶμα σάρξ. διὸ καὶ ὁ κύριος ἔλεγεν· «ὁ τρώγων μου τὴν σάρκα» καὶ ἀλλαχοῦ· «ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει καθὼς ἐμὲ θεωρεῖτε ἔχοντα». Πῶς ἐθεασάμεθα; διὰ τοῦ ἀστέρος τῶν μάγων, τῶν ἀγγέλων, τῶν ποιμένων, τῆς Ἄννης, τοῦ Συμεών, τοῦ Γαβριήλ, τοῦ τόκου τῆς παρθένου τοῦ ἀφράστου, τῆς φωνῆς τοῦ πατρὸς τῆς μαρτυρούσης αὐτῷ, τῆς ἐπ' αὐτὸν τοῦ πνεύματος ἐπιφοιτήσεως καὶ τῶν μυρίων θεοσημείων καὶ ἰάσεων. 26 {3 ο 1, 16}Ὡς ῥίζα πάντων τῶν ἀγαθῶν καὶ πηγὴ πολλοῖς μεταδιδοὺς τῶν ἰδίων ἀγαθῶν οὐκ ἀπομειοῦται, πλὴν ἐξ ὧν ὁ μὲν χορηγεῖ, ἡ δὲ κτίσις δέχεται, δῆλον ὅτι θεὸς ὁ Χριστός. Ἀντὶ τῆς ἐν Ἀδὰμ χάριτος, ἧς ἐξεπέσαμεν, ὁ Χριστὸς διὰ τοῦ λουτροῦ δέδωκεν ἡμῖν πνεύματος ἁγίου ἐνοίκησιν. Οὐ μόνος ὁ πατὴρ","english":"No longer is there need of the sacrifice of oxen as though it were pleasing to God according to the type of the law, since the blood of Christ is sufficient for justification. When the Word became flesh, he was not changed in his essence, but even having become visible through the flesh he remained having his own glory as the only-begotten Son of God and Father; for that which tabernacles is other in essence than the tabernacle. He did not say \"body,\" lest some should say that he wore a heavenly body, nor did he say \"he became man,\" lest others should say that he took not the outer but the inner man, nor did he say \"the Word became flesh,\" lest others should say he was changed from this into that. Flesh, then, is also called body, but body is not altogether flesh. Therefore the Lord also said: \"He who eats my flesh,\" and elsewhere: \"Touch me and see, that a spirit does not have flesh and bones as you see me having.\" How did we see? Through the star of the Magi, of the angels, of the shepherds, of Anna, of Symeon, of Gabriel, of the ineffable birth of the virgin, of the voice of the Father testifying to him, of the descent of the Spirit upon him, and of the countless divine signs and healings. As a root of all good things and a fountain, imparting his own good things to many, he is not diminished—except insofar as he supplies and the creation receives—it is clear that Christ is God. In place of the grace in Adam, from which we fell, Christ through the bath has given us the indwelling of the Holy Spirit. Not only the Father","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":6,"ref":"p6","source":"ἀόρατος, ἀλλὰ καὶ ὁ υἱός· εἰ γὰρ καὶ ὤφθη ἐν σαρκί, ἀλλ' οὐ κατὰ τὴν οὐσίαν, ἣν οὐδὲ ἄγγελοι θεωροῦσιν ὥς ἐστιν· πολλοὶ μὲν γὰρ ἴσασι θεόν, τὴν δὲ οὐσίαν οὐδεὶς οἶδεν. οὐ τὸ κρυπτόμενον σῶμα τοῦτο καλεῖται ἀόρατον, ἀλλὰ τὸ ἀσώματον τὸ μὴ πεφυκὸς ὁρᾶσθαι μηδὲ νῷ. Διὰ τοῦ ἀξιοπίστου προσώπου ὑψηλὸν τοῦτο δόγμα καὶ ὑπὲρ ἄνθρωπον συνίστησι· «τίς γὰρ οἶδεν τὰ» τοῦ θεοῦ καὶ πατρὸς εἰπεῖν, εἰ μὴ ὁ ἐξ αὐτοῦ γεννηθεὶς υἱὸς καὶ τὸ ἅγιον αὐτοῦ πνεῦμα τὸ «καὶ τὰ βάθη τοῦ θεοῦ» ἐπιστά μενον. Ἀντὶ τοῦ ταῦτα ἐλάλησε μαρτυρῶν, ὅτι Ἰησοῦς ἐστιν ὁ Χριστός, οὐ μὴν αὐτὸς ὁ Ἰωάννης, ὡς κακῶς ὑπώπτευσάν τινες περὶ αὐτοῦ.\n\n31 Ἀρετῆς ἔργον τὸ μὴ ἐπαίρεσθαι τοῖς ἐκείνων ἐπαίνοις καὶ ἐν τοῖς οὐκ ἰδίοις ἐγκαλλωπίζεσθαι κόσμοις. ἔφη· ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ· εὐθύνατε τὴν ὁδὸν τοῦ κυρίου, καθὼς εἶπεν Ἠσαΐας ὁ προφήτης. Ὡς φωνὴ λόγου προτρέχει, οὕτω καὶ τοῦ Χριστοῦ λόγου ὄντος ὡς φωνὴ προτρέχει ὁ Ἰωάννης. Εἰ μὴ προπαρήγγειλέ με Ἠσαΐας κηρύξαι τὸν Χριστόν, ὅς ἐστι κύριος, οὐκ ἂν ἐτόλμων λαλῆσαι. Ὡς ἀκριβέστεροι περὶ τὴν γνῶσιν τῶν γραφῶν ἦλθον οὗτοι, οὓς ὁ Ἰωάννης ἠρέμας ἤλεγξεν ἀπαιδεύτους εἶναι καὶ ἀνοήτους ὡς τοῦ κατημαξευμένου παρ' αὐτοῖς προφήτου τὴν περικοπὴν τὴν περὶ αὐτοῦ εἰρημένην ἀγνοεῖν. Ὡς ἔοικε τοιαύτας εἶχον παρὰ τῶν διδασκάλων αὐτῶν παραδόσεις ὡς μόνοις ἐκείνοις ἐξῆν βαπτίζειν ἤγουν ἢ ὁ Χριστὸς ἢ ὁ Ἠλίας ἢ ὁ προ φήτης. Αὐτὸς ὁ Ἰωάννης ἀξιόπιστός ἐστι τῶν ἑαυτοῦ μάρτυς, ὅπου γε οὐδὲν μέγα περὶ ἑαυτοῦ ἐφθέγξατο, ἀλλὰ καὶ πολὺ ταπεινὸν ψιλὸν ὕδωρ ἀποκαλέσας τὸ τοῦ ἰδίου βαπτίσματος.","english":"invisible, but the Son also is; for even if he was seen in the flesh, it was not according to the essence, which not even angels behold as it is; for many know God, but no one knows the essence. This is not called invisible as a hidden body, but the incorporeal, which is not naturally capable of being seen, not even by the mind. Through the trustworthy person he establishes this lofty doctrine, which is beyond man: for \"who knows the things\" of God and the Father, to speak, except the Son begotten of him and his Holy Spirit, which \"knows even the deep things of God.\" Instead of this, he spoke bearing witness that Jesus is the Christ, not John himself, as some wrongly suspected concerning him.\n\n31 It is the work of virtue not to be elated by the praises of those men and not to take pride in ornaments that are not one's own. He said: I am the voice of one crying in the wilderness: make straight the way of the Lord, as Isaiah the prophet said. As a voice runs before a word, so also, since Christ is the Word, John runs before as a voice. If Isaiah had not first announced to me to proclaim Christ, who is the Lord, I would not have dared to speak. These men came as more accurate in the knowledge of the Scriptures, whom John gently refuted as uneducated and foolish, as not knowing the passage of the prophet that was familiar among them, the one spoken about him. It seems they had such traditions from their teachers, that it was permitted for those alone to baptize—namely, either the Christ, or Elijah, or the prophet. John himself is a trustworthy witness of his own affairs, since he uttered nothing great about himself, but even something very humble, calling his own baptism mere water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ἕως τοῦ καιροῦ τῆς οἰκονομίας ὁ Χριστὸς παρὼν ἐν μέσῳ πάντων ἠγνοεῖτο. καὶ μετ' ὀλίγα· μέσον δὲ ἱστάμενον καὶ ἀγνοούμενον λέγει τὸν Χριστὸν διὰ τὴν τῆς σαρκὸς περιβολήν. Ἀμνός ἐστιν ὡς διδόμενος ὑπὲρ ἀφέσεως ἁμαρτιῶν τῶν ἀναγεννωμένων «διὰ λουτροῦ παλιγγενεσίας», αἴρων δὲ εἰπὼν δείκνυσιν, ὅτι ἀεὶ αἴρει. 39 {3 ο 1, 30}Ἔμπροσθεν γέγονεν ὁ Χριστὸς τοῦ Ἰωάννου ὡς λύων «τὴν ἁμαρτίαν τοῦ κόσμου» καὶ ἐν πνεύματι ἁγίῳ βαπτίζων ὡς ψιλοῦ ὄντος τοῦ ὕδατος τοῦ βαπτίσματος Ἰωάννου. ἀνὴρ δὲ καλεῖται ὡς ἐκ γυναικὸς τεχθεὶς τὸ «κατὰ σάρκα» ἢ ὅτι τριακονταετὴς ὑπῆρχεν· (τὸν γὰρ τῷ χρόνῳ τούτῳ ἐπιβάντα ἄνδρα καλοῦσιν) ἢ ὅτι τέλειος ἦν ἐν πάσῃ ἀρετῇ πρακτικῇ τε καὶ θεωρητικῇ ἢ ὅτι πάσης τῆς λογικῆς φύσεως, ὅ ἐστι τῆς ἐκκλησίας, νυμφίος ἐστίν. ὡς τῆς ἐκκλησίας γυναικὸς ἐχούσης πρόσωπον ὁ Χριστὸς ἀνὴρ καλεῖται ὡς νυμφευόμενος τὰς τῶν πιστῶν ψυχάς. Ἕνεκεν τοῦ κηρύξαι τὸν Χριστὸν καὶ κατάδηλον ποιῆσαι τῷ λαῷ ἐβάπτιζεν ὁ Ἰωάννης. Οἰκονομίας τρόπῳ εἴρηται τοῦτο· ἀχώριστον γάρ ἐστι τοῦ υἱοῦ ὡς καὶ τοῦ πατρός· αἰσθητῶς γάρ τι τῶν τῆς τριάδος ἰδεῖν ἀδύνατον. Ὡς ἐκ πρώτης ἡλικίας ἐν τοῖς ἐρήμοις διάγων τὸ ἀνύποπτον τῆς μαρτυρίας συνίστησιν ὡς δι' ἀποκαλύψεως μαθὼν αὐτόν. Τρίτη αὕτη εὑρίσκεται ἡμέρα, ἀφ' οὗ ἐποιήσαντο οἱ Φαρισαῖοι τὴν πρὸς τὸν Ἰωάννην συντυχίαν, ἐν ᾗ ἐπυνθάνοντο αὐτοῦ τίς ἐστιν. Διὰ τὸ ῥᾴθυμον τῶν ἀκροατῶν τοῖς αὐτοῖς κέχρηται λόγοις· ἀρετὴ γὰρ διδασκάλου τὸ τοῖς αὐτοῖς κεχρῆσθαι πρὸς τὸ ἐμπαγῆναι τοὺς λόγους ἐν ταῖς τῶν ἀκροατῶν ψυχαῖς.","english":"Until the time of the economy, Christ, being present in the midst of all, was unknown. And shortly after: he says that Christ stood in the midst and was unknown because of the clothing of the flesh. He is a Lamb as being given for the forgiveness of the sins of those who are reborn \"through the washing of regeneration,\" and by saying \"who takes away\" he shows that he always takes away. Christ became before John as one who looses \"the sin of the world\" and baptizes in the Holy Spirit, since the water of John's baptism was mere water. And he is called a man as having been born of a woman \"according to the flesh,\" or because he was thirty years old (for one who has reached this age they call a man), or because he was perfect in every virtue, both practical and contemplative, or because he is the bridegroom of the whole rational nature, that is, of the church. As the church has the person of a woman, Christ is called a man as betrothing to himself the souls of the faithful. It was for the sake of proclaiming Christ and making him manifest to the people that John was baptizing. This was said by way of economy; for he is inseparable from the Son as also from the Father; for it is impossible to see anything of the Trinity with the senses. As one who lived in the deserts from his earliest age, he establishes the unquestionableness of his testimony, as having learned him through revelation. This is found to be the third day from when the Pharisees made their meeting with John, on which they were asking him who he is. Because of the sluggishness of the hearers he uses the same words; for it is the virtue of a teacher to use the same words so that the words may be fixed in the souls of the hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἐπειδὴ οἱ ἀκολουθοῦντες Χριστῷ οὐ δύνανται αὐτὸν φθάσαι, συγκαταβατικῶς στρέφεται πρὸς αὐτοὺς δεικνὺς αὐτοῖς τὸ ἑαυτοῦ πρόσωπον, ἵνα γνῶσιν, ὅτι αὐτός ἐστιν ὁ πληρῶν «τὸν νόμον» καὶ διδάσκων τὰ ἐν αὐτῷ. Οὐχ ὡς ἀγνοῶν δὲ ἐρωτᾷ, ἀλλ' ἐκκαλούμενος αὐτοὺς εἰς ὁμιλίαν. Οὐκ ἔστι τοῦτο ἐναντίον τῷ εἰρημένῳ «ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ»· εἰ γὰρ καὶ κατέμεινεν ἐν οἴκῳ, ἀλλ' ἴδιον οὐκ ἐκτήσατο καταγώγιον. Ὃν εὐηγγελίσω μοι, φησίν, πῶς δυνατὸν εἶναι τὸν Χριστὸν ἐκ Ναζαρέθ, ὃν εἶπεν ἡ\n\nγραφὴ ἐκ Βηθλέεμ ἔρχεσθαι; ἀλλ' ἐκεῖ μὲν ἐν Βηθλέεμ ἐτέχθη, τὴν δὲ Ναζαρὲθ ἐπεγράφετο πατρίδα ὡς ἐκεῖ τραφεὶς καὶ διάγων μέχρι τελείας ἡλικίας. 51 {3 ο 1, 47}Μεγάλη δόξα καὶ καύχημα τὸ ἐξ αὐτῆς τῆς ἀληθείας, ὅ ἐστι Χριστός, μαρτυρίαν ἔχειν καθαρᾶς καρδίας, ἥτις ὁρᾷ θεὸν τῷ νῷ καὶ ποδηγεῖται πρὸς τὴν σωτήριον πίστιν ἀδόλως προστρέχειν τῷ Χριστῷ οὐχ ὡς Ἰουδαῖος ἢ ὡς Ἡρώδης. 52 {3 ο 1, 49}Ὅλος ἕτοιμος ἦν ὁ Ναθαναήλ. διὸ ἐκ μόνου τούτου τοῦ ψιλοῦ ῥήματος πεισθεὶς ὡμολόγησεν αὐτὸν εἶναι τὸν Χριστόν, ὅς ἐστιν υἱὸς τοῦ θεοῦ φύσει καὶ ἀληθείᾳ καὶ βασιλεὺς τῶν ὄντως πιστῶν· ὡς ἔτι γὰρ ἀτελὴς οὐκ εἶπεν αὐτὸν βασιλέα τῆς κτίσεως, ἀλλὰ μόνον τοῦ Ἰσραὴλ κατὰ τὸ εἰρημένον· «καὶ ἐγενήθη μερὶς κυρίου λαὸς αὐτοῦ Ἰακώβ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ». Ὁτὲ μὲν ἁπλῶς, ὁτὲ δὲ διπλασιαζομένως κέχρηται ὁ σωτὴρ τὸ βέβαιον τῶν λεγομένων παριστάς. ἔστι δὲ ἡ λέξις ἑβραϊκὴ δηλοῦσα τὸ γένοιτο οὕτως ὑμᾶς πιστοὺς εὑρεθῆναι ὡς ἰδεῖν τὸν οὐρανὸν ἀνεῳγότα καὶ τὰ ἑξῆς.","english":"Since those who follow Christ cannot reach him, he turns to them in condescension, showing them his own face, so that they may know that he is the one who fulfills \"the law\" and teaches the things in it. He does not ask as one who is ignorant, but calling them out to conversation. This is not contrary to what was said: \"the Son of Man has nowhere to lay his head\"; for even if he stayed in a house, he did not possess a dwelling of his own. \"The one you announced to me,\" he says, \"how is it possible for the Christ to be from Nazareth, whom the scripture said was to come from Bethlehem?\" But there he was born in Bethlehem, yet he was registered as a native of Nazareth, since he was raised there and lived there until full age. 51 {3 o 1, 47} It is a great glory and boast to have testimony from the truth itself, which is Christ, with a pure heart, which sees God with the mind and is guided to the saving faith, to run to Christ without guile, not as a Jew or as Herod. 52 {3 o 1, 49} Nathanael was wholly ready. Therefore, convinced by this mere bare word alone, he confessed him to be the Christ, who is Son of God by nature and in truth and king of those who truly believe; for as yet imperfect, he did not call him king of creation, but only of Israel, according to what was said: \"and his people Jacob became the portion of the Lord, Israel the cord of his inheritance.\" Sometimes simply, sometimes with doubling, the Savior uses this, confirming the certainty of what is said. The expression is Hebrew, meaning \"may it happen that you be found faithful as to see the heaven opened\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"οὐκ αἰσθητῶς δέ, φησίν, τὸν οὐρανὸν ἀνεῳγότα δυνατὸν ἰδεῖν, ἀλλὰ μόνον νοήσει σκοπούσῃ τοὺς προσερχομένους ἀγγέλους ἐπὶ τῷ διακονεῖν τῷ Ἰησοῦ. ἔστι δὲ τὸ ἀμὴν καὶ ἀντὶ τοῦ ὄντως καὶ ἀληθῶς λεγόμενον, ὃ καὶ κρεῖττον ἐνταῦθα. Ἐπειδὴ μόνου τοῦ Ἰσραὴλ ὠνόμασεν ὁ Ναθαναὴλ τὸν Χριστὸν βασιλέα, παιδεύει αὐτὸν διὰ τούτου, ὅτι οὐκ ἦν ψιλὸς ἄνθρωπος ὁ Χριστός, ἐπεί πως αὐτῷ ὑπηρετοῦσιν ἄγγελοι. 55 {3 ο 1, 51}Δείκνυσι διὰ τούτου, ὅτι οὐ δοκήσει, ἀλλ' ἀληθείᾳ γέγονεν ἄνθρωπος. ἐκΜαρίας σαρκωθεὶς ὡς μόνος ἀναμάρτητος ὢν ἔσῳζεν αὐτῷ τὸ «κατ' εἰκόνα» ὅπερ πρῶτος ἄνθρωπος εἶχεν ὁ «κατ' εἰκόνα καὶ καθ' ὁμοίωσιν» θεοῦ γεγονώς. Ἦλθεν ὁ κύριος εἰς τὸν γάμον, ἵν' ἁγιάσῃ οὐ μόνον τοὺς ζῶντας, ἀλλὰ καὶ τοὺς μέλλοντας τεχθῆναι, δεικνύς, ὅτι αὐτὸς ἐξ ἀρχῆς τὸν γάμον ἐθέσπισεν δεδωκὼς τῷ Ἀδὰμ τὴν Εὔαν, καί τινας τῶν αἱρετικῶν καταισχύνῃ τῶν δια βαλλόντων τὸν γάμον. Τῇ δὲ μητρὶ ἐπιμέμφεται ὡς ἀκαίρως ὑπομνησάσῃ θεὸν ὑπομνήσεως μὴ δεόμενον, ἀντὶ τοῦ εἰπεῖν μὴ νόμιζέ με μόνον ἄνθρωπον εἶναι, ἀλλὰ καὶ θεόν. οὔπω δὲ ἦλθεν ὁ καιρὸς τῆς ἐμῆς φανερώσεως, οὐδέπω ἐγνωρίσθη τίς εἰμι. 58 {3 ο 2, 4}Μέμφεται τὴν μητέρα πρὸς θαυματουργίαν αὐτὸν παρορμῶσαν παράκαιρον. Ὁ μετρητὴς ποιεῖ ξέστας ἑκατὸν πεντήκοντα. Ὁ δι' ὕδατος ποτίζων τὴν ἄμπελον καὶ ποιῶν αὐτὴν γεννᾶν οἶνον, αὐτός ἐστιν ὁ καὶ νῦν μεταβάλλων εἰς οἶνον τὸ ὕδωρ. Τινὲς πρῶτον ἐν Κανὰ λέγουσι τοῦτο τὸ σημεῖον, ἀλλὰ οὐ πρῶτον πάντων.Τινὲς μέντοι πρῶτον σημεῖον τὸν ἐν Κανὰ λέγουσι γάμον, ἀλλὰ πρῶτον πάντων.","english":"Not visibly, he says, is it possible to see the heaven opened, but only by the understanding that observes the angels coming to minister to Jesus. And the \"amen\" is spoken both in place of \"really\" and \"truly,\" which is also better here. Since Nathanael called Christ king of Israel only, he instructs him through this, that Christ was not a mere man, since angels serve him in some way. He shows through this that he became man not in appearance but in truth. Having been made flesh from Mary, as the only one without sin, he preserved for himself the \"according to the image\" which the first man had, who was made \"according to the image and likeness\" of God. The Lord came to the wedding, in order to sanctify not only the living but also those yet to be born, showing that he himself from the beginning established marriage, having given Eve to Adam, and to put to shame certain of the heretics who slander marriage. But he reproaches his mother as having reminded him unseasonably, God having no need of reminder, in place of saying, \"Do not think that I am only man, but also God. For the hour of my manifestation has not yet come, nor has it yet been made known who I am.\" He reproaches his mother for urging him to work a miracle out of season. The measurer makes a hundred and fifty sextarii. He who waters the vine through water and makes it bring forth wine, he is the one who even now changes water into wine. Some say this sign was first in Cana, but not first of all. Some, however, say the wedding in Cana was the first sign, but not the first of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Παρήνοιγεν αὐτοῖς θύραν πίστεως διὰ τῶν θεοσημείων ἑαυτὸν ἀποκα λύπτων ἤτοι τὴν αὐτοῦ δόξαν καὶ δύναμιν. Ἐξέβαλε τὰ κατὰ νόμον σφαγιαζόμενα, ἵνα τὰς πνευματικὰς ἀντεισα γάγῃ λατρείας. Πατέρα δὲ ἴδιον καλεῖ ὁ Χριστὸς τὸν θεὸν ὡς αὐτὸς μόνος ἐξ αὐτοῦ κατὰ φύσιν ὑπάρχων. Οἶκος μέν ἐστιν ἐμπορίου ὁ τοῦ θεοῦ οἶκος, ἀλλ' οὐ τῶν σαρκικῶν τούτων καὶ «εἰς κοιλίαν» χωρούντων, ἀλλὰ τῶν τιμίων καὶ καλῶν μαργαριτῶν, οἵτινες κοσμοῦσι τὸ τῆς ψυχῆς πρόσωπον. οὗτοι δέ εἰσιν ἡ καθαρὰ πίστις καὶ αἱ λοιπαὶ ἀρεταί. Ἀντὶ τοῦ εἰ ὡς υἱὸς ὢν τοῦ θεοῦ τὰ σαρκικὰ ἐκβάλλεις καὶ τὰ πνευματικὰ εἰσάγεις, πεῖσον ἡμᾶς διὰ σημείου, ὅτι ἐκ θεοῦ ἐπέμφθης. Ὁ Ἔσδρας ἱστορεῖ τοὺς χρόνους, ὅτι ἀφ' οὗπερ ἤρχθη ὁ ναὸς θεμελιοῦσθαι ἕως τῆς τελειώσεως αὐτοῦ διέδραμον τετταράκοντα ἓξ ἐν τῷ μεταξὺ τῶν Ἰουδαίων ἐξ ἐπιβουλῆς τῶν ὁμορούντων αὐτοῖς ἐθνῶν κωλυομένων τῆς οἰκο δομῆς. ὁ δὲ Ἰώσηπός φησιν, ὅτι ἤρξατο ἡ οἰκοδομὴ τῷ πρώτῳ ἔτει Κύρου, ὃς ἐβασίλευσεν ἔτη τριάκοντα, μετ' αὐτὸν Καμβύσης ἔτη ἕξ, οἱ Μάγοι τέτταρα καὶ Δαρεῖος δύο. καὶ τῷ ἐνάτῳ ἔτει Δαρείου ἐτελειώθη ὁ ναός. 69 {3 ο 2,","english":"He opened for them a door of faith, revealing himself through the divine signs—that is, his own glory and power. He cast out the things sacrificed according to the law, so that he might bring in spiritual forms of worship. Christ calls God his own Father, since he alone exists from him by nature. The house of God is a house of trade, but not of these fleshly things that pass \"into the belly,\" rather of the precious and beautiful pearls, which adorn the face of the soul. These are pure faith and the other virtues. Instead of [saying], \"If, being the Son of God, you cast out fleshly things and bring in spiritual things, convince us by a sign that you were sent from God.\" Ezra records the times, that from when the temple began to be founded until its completion, forty-six years elapsed in between, while the Jews were hindered from the building by the plotting of the nations bordering them. But Josephus says that the building began in the first year of Cyrus, who reigned thirty years; after him Cambyses six years, the Magi four, and Darius two. And in the ninth year of Darius the temple was completed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"23 24}Τοῖς τοιούτοις οὐ δεῖ ἐγχειρίζειν βαθέα δόγματα ὡς ἤδη πιστοῖς γενο μένοις·\n\nοἱ γὰρ ἀπὸ σημείων πιστεύοντες εὐχερῶς μετατίθενται, ἐάν τινες αὐτοὺς σοφίσωνται, ὅτι οὐκ ὀρθῶς γεγόνασι τὰ σημεῖα. Ψεκτὸς ὁ Νικόδημος ὁ λεληθότως εἶναι πιστὸς βουλόμενος. Ἐπειδὴ ὡς ψιλῷ ἀνθρώπῳ προσῆλθεν αὐτῷ ὁ Νικόδημος, θέλων αὐτὸν ἑλκύσαι πρὸς ἑαυτὸν τὰ ὑπὲρ ἄνθρωπον αὐτῷ λαλεῖ ὡς ἄνω ὢν ἐν οὐρανοῖς καὶ εἰδὼς τὰ ἐκεῖ πραττόμενα καὶ ἐκεῖθεν εἰς ἀνθρώπους παραγόμενα. Ταὐτόν ἐστι βασιλεία θεοῦ καὶ βασιλεία οὐρανῶν, διότι ὁ πιστὸς ἐν οὐρανῷ ἔχει τὴν οἴκησιν καὶ «τὸ πολίτευμα» ἢ ὅτι ὁ τοιοῦτος ὑπὸ θεοῦ δεσπό ζεται τοῦ βασιλεύοντος τῶν οὐρανῶν. Ὁ κατὰ τὴν ἄνω τῶν ἀγγέλων ζωὴν ζῶν καὶ τὰ ὑψηλὰ δόγματα διὰΧριστοῦ μαθὼν ἄνωθεν γεννᾶται. ὁ τὴν δευτέραν τὴν διὰ τοῦ λουτροῦ γέννησιν ὑπομένων οὗτος ἄνωθεν γεννᾶται καὶ ὁ μετέχων πνεύματος ἁγίου. τὸ ἄνωθεν τὴν διὰ τοῦ πνεύματος ἀναγέννησιν σημαίνει καὶ δείκνυσιν, ὅτι ἐκ τῆς οὐσίας ἐστὶ τοῦ πατρὸς τὸ πνεῦμα· οὕτω γὰρ καὶ ἑαυτὸν ἄνωθεν ὀνομάσας ἐκ τῆς οὐσίας ὄντα τοῦ πατρὸς σημαίνει. Τὸ ὕδωρ καθαρίζει τὸ σῶμα καὶ τὸ πνεῦμα τὴν ἀόρατον ἁγιάζει ψυχήν. τὸ ὕδωρ ἐν τάξει μητρὸς λαμβάνεται, τὸ δὲ πνεῦμα ἐν τάξει τοῦ διαπλάττοντος θεοῦ. τὸ αἰσθητὸν ὕδωρ πρὸς θείαν ἀναστοιχειοῦται δύναμιν καὶ ἁγιάζει τοὺς ἐν οἷς ἀναγεννᾶται. τὸ ὕδωρ ἐπινοίᾳ μόνον διαφορὰν ἔχει πρὸς τὸ πνεῦμα, ἐπεὶ ταὐτόν ἐστι τῇ ἐνεργείᾳ, τὸ ὕδωρ σύμβολόν ἐστι ταφῆς καὶ ἀναστάσεως, διὸ καὶ ἀναγκαίως παραλαμβάνεται.","english":"Such people ought not to be entrusted with deep doctrines as though they had already become believers; for those who believe on the basis of signs are easily shifted if anyone deceives them into thinking that the signs were not performed rightly. Nicodemus is blameworthy, wanting to be a believer in secret. Since Nicodemus came to him as to a mere man, wishing to draw him to himself, he speaks to him of things beyond man, as one who is above in the heavens and knows what is done there and what is brought from there to men. The kingdom of God and the kingdom of the heavens are the same, because the believer has his dwelling in heaven, and \"his citizenship\" is there—or because such a person is ruled by God, who reigns over the heavens. He who lives according to the life above of the angels and has learned the lofty doctrines through Christ is born from above. He who undergoes the second birth through the washing—this one is born from above, and so is he who partakes of the Holy Spirit. \"From above\" signifies the regeneration through the Spirit and shows that the Spirit is of the essence of the Father; for in this way, by calling himself \"from above,\" he signifies that he is of the essence of the Father. The water cleanses the body, and the Spirit sanctifies the invisible soul. The water is taken in the role of a mother, and the Spirit in the role of God who forms. The perceptible water is transformed into divine power and sanctifies those in whom it is regenerated. The water differs from the Spirit only in conception, since it is the same in operation. The water is a symbol of burial and resurrection, and for this reason it is necessarily employed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τρεῖς δὲ καταδύσεις γίνονται καὶ τρεῖς ἀνα δύσεις, ἵνα γνῶμεν, ὅτι δυνάμει πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος ἅπαντα πληροῦται. 75 {3 ο 3, 6}Πνεῦμα ὁ πατὴρ ὡς θεός, πνεῦμα καὶ ὁ υἱὸς ὡς θεός, διὸ τὸ πνεῦμα, ὅ ἐστιν ὁ θεὸς καὶ πατήρ, πνεῦμα τίκτει, ὅ ἐστι τὸν υἱὸν καὶ θεόν. ὁμοούσιος οὖν ὁ Χριστὸς τῷ πατρὶ κατὰ τὴν θεότητα καὶ ὁμοούσιος τῇ μητρὶ κατὰ τὴν σάρκα, εἰ καὶ εἷς ἐξ ἀμφοῖν ὁ Χριστός, ἀτρέπτως καὶ ἀσυγχύτως. κατὰ δὲ τὸν κανονικῶς ἐκτεθέντα νῦν παρὰ τοῦ κυρίου λόγον διὰ Χριστοῦ ἀναμορφούμεθα τῆς διανοίας ἡμῶν εἰς πνευματικὴν ποιότητα διαπλαττομένης. Εἰ σάρξ ἐστιν ἡ Μαρία ἔμψυχος λογική, καὶ ὁ καρπὸς αὐτῆς ὁμοούσιος αὐτῆς σὰρξ ἔμψυχος λογικὴ καὶ οὐ φάντασμα ἢ ἄλλο τι παρὰ τὴν τεκοῦσαν σάρκα τὴν τοῦ λόγου σάρκα τὴν ψυχὴν ἔχουσαν λογικήν, ἐν ᾗ «κατῴκει πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς». Τὴν φωνὴν τοῦ ἁγίου πνεύματος ἀκούει τις διὰ τῶν προφητῶν. Τὸ ἡμῶν εἶπεν ὡς ἔχων ἐν ἑαυτῷ φυσικῶς ὁ Χριστὸς τὸν πατέρα καὶ τὸ πνεῦμα. Ἐπίγειον καλεῖ τὸ βάπτισμα θεῖον ὂν καὶ πνευματικόν, ἐπειδὴ ἐπὶ γῆς τελεῖται πρὸς ἁγιασμὸν τῶν ἐπὶ γῆς ὄντων ἀνθρώπων. ἐπίγειος καλεῖται ἡ τοῦ λουτροῦ γέννησις πρὸς σύγκρισιν τῆς γεννήσεως τοῦ υἱοῦ τῆς ἐκ τοῦ πατρὸς τῆς οὐσίας γενομένης. 80 {3 ο 3, 13}Ἀπὸ τῆς ἐλάττονος οὐσίας ὅλον ἑαυτὸν ὀνομάζει ὥσπερ ἀπὸ τῆς θεότητος ὅλον ἑαυτὸν καλεῖ. Μετὰ τὴν καθ' ὑπόστασιν ἕνωσιν κοινοποιεῖ τὰ τῆς σαρκὸς καὶ τῆς θεό τητος κατὰ τὰς ἐνεργείας, οὐ κατὰ μεταβολὴν τῶν ἐξ ὧν ὁ Χριστός. ἐνεργείας δὲ καὶ ἡ κατάβασις καὶ ἡ ἀνάβασις. Οὐκ ἔστιν οὐράνιον τὸ τοῦ κυρίου σῶμα·","english":"There are three immersions and three emergences, so that we may know that by the power of the Father and the Son and the Holy Spirit all things are fulfilled. The Father is Spirit as God, and the Son is Spirit as God; therefore the Spirit, which is God and Father, begets Spirit, that is, the Son and God. Christ is therefore consubstantial with the Father according to divinity and consubstantial with the mother according to the flesh, even if Christ is one from both, without change and without confusion. And according to the word now set forth canonically by the Lord, through Christ we are reformed, our mind being molded into spiritual quality. If Mary is animate, rational flesh, then her fruit also, consubstantial with her, is animate, rational flesh, and not a phantom or anything other than the flesh of her who gave birth—the flesh of the Word having a rational soul, in which \"all the fullness of the deity dwelt bodily.\" One hears the voice of the Holy Spirit through the prophets. He said \"our\" as one who has in himself naturally the Father and the Spirit. He calls the baptism earthly though it is divine and spiritual, since it is accomplished on earth for the sanctification of humans who are on earth. The birth of the bath is called earthly in comparison with the birth of the Son, which was from the essence of the Father. From the lesser essence he names his whole self, just as from the divinity he calls his whole self. After the union according to hypostasis, he communicates the things of the flesh and of the deity according to the energies, not according to a change of the things from which Christ is. And the descent and the ascent are energies. The body of the Lord is not heavenly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"πάθεσι γὰρ ὑπόκειται. ὡς δὲ εἷς ὢν καὶ μετὰ σαρκὸς λέγεται υἱὸς ἀνθρώπου. Ὥσπερ ὁ χαλκοῦς ὄφις οὐκ ἦν τὸ ἰοβόλον θηρίον, ἀλλ' ὁμοίωμα, οὕτω καὶ ἡ σὰρξ τοῦ κυρίου. σὰρξ μὲν ἦν κατὰ ἀλήθειαν, οὐ μὴν σὰρξ ἁμαρτίας, ἀλλ' ὁμοίωμα σαρκὸς ἁμαρτίας. Τὸ ὑψωθῆναι δηλοῖ τὸ ἐμφανῆ καὶ ἐπίσημον γενέσθαι τὸν Χριστόν. Ὧδε πάλιν κοινοποιεῖ τὸ πᾶν οὐκ εἰδὸς χωρισμὸν μετὰ τὴν ἕνωσιν· τῆς γὰρ σαρκὸς τυθείσης ὑπὲρ τῆς τοῦ κόσμου ζωῆς καὶ δοθείσης εἰς θάνατον ὁ υἱὸς λέγεται δεδόσθαι εἰς θάνατον καίπερ ἀπαθὴς μείνας ὡς θεὸς τῆς αὐτοῦ μόνης πασχούσης τὰ ἴδια σαρκός, ὅτε συνεχώρει καὶ ἤθελεν. Οἱ Ἀρειανοὶ λέγουσιν, ὅτι διὰ τοῦτο καλεῖται ὁ υἱὸς μονογενής, ὅτι μόνος ἐκ θεοῦ γέγονεν. πρὸς οὓς λεκτέον, ὅτι καὶ τὸν ἥλιόν τινες λέγουσι μονογενῆ καθ' ὃ ἥλιος μόνος ἐστίν, ἀλλ' οὐκέτι καὶ υἱός ἐστιν.\n\n87 Εἰ ἐπὶ τὸ κρῖναι τὸν κόσμον ἐληλύθει ὁ Χριστός, πάντας κατέκρινεν. ἀλλὰ προηγουμένως ἦλθεν ἐπὶ τὸ σῶσαι τὸν κόσμον. κρίνει δὲ κατὰ τὸ συμβεβηκὸς τοὺς ἀποστατήσαντας οὐχ ὡς ὁ Μωυσέως νόμος ἦλθε κατακρῖναι τὸν κόσμον, ἀλλὰ σῶσαι. Σημειωτέον ὅτι καθολικῶς πᾶς ὁ μὴ πιστεύων εἰς τὸν Χριστὸν κατάκριτός ἐστι τῇ κολάσει ἀποδοθησόμενος. οὐκοῦν οὐδὲ ἄγονται οὗτοι εἰς κρίσιν ὡς ἤδη κατακριθέντες. οὕτω καὶ ἐπὶ τοῦ διαβόλου νοητέον, «ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται» οὐ μόνον, ὅτι αὐτὸς οὐκ ἐπίστευσεν, ἀλλὰ καὶ ἐπείρασε τὸν κύριον καὶ «εἰς τὸν Ἰούδαν εἰσῆλθεν» ἵνα παραδῷ αὐτὸν εἰς θάνατον.","english":"For he is subject to sufferings. But as one being, and with flesh, he is called Son of Man. Just as the bronze serpent was not the venomous beast, but a likeness, so too the flesh of the Lord. It was flesh in truth, yet not flesh of sin, but a likeness of the flesh of sin. The being lifted up signifies that Christ became manifest and conspicuous. Here again he makes the whole common, knowing no separation after the union; for since the flesh was sacrificed for the life of the world and given over to death, the Son is said to have been given over to death, although he remained impassible as God, his flesh alone suffering its own proper experiences, whenever he permitted and willed it. The Arians say that for this reason the Son is called only-begotten, because he alone has come from God. To them it must be said that some also call the sun only-begotten in that it alone is the sun, but it is no longer also a son.\n\n87 If Christ had come to judge the world, he would have condemned all. But he came primarily to save the world. He judges incidentally those who have fallen away, not as the law of Moses came to condemn the world, but to save. It must be noted that universally everyone who does not believe in Christ is condemned, to be delivered over to punishment. Therefore these are not even brought to judgment, as having already been condemned. So also it must be understood concerning the devil, that \"the ruler of this world has been judged,\" not only because he himself did not believe, but also because he tempted the Lord and \"entered into Judas\" so that he might hand him over to death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"91 {3 ο 3, 22}Οὐκ αὐτὸς ἐβάπτιζεν, ἀλλ' οἱ μαθηταὶ αὐτοῦ, ἐπείπερ αὐτὸς ἐν πνεύματι ἐβάπτιζε καὶ οὔπω ἦν καιρὸς τῆς τοῦ πνεύματος δόσεως πρὸ τοῦ πάθους.τὸ εὐαγγελικὸν λοιπὸν παρεδίδου βάπτισμα, ὅπερ πολλὴν εἶχεν διαφορὰν πρὸς τὸ Ἰωάννου· ὁ γὰρ Χριστὸς διὰ τῆς τῶν ἀποστόλων χειρὸς ἐβάπτιζεν ὡς σαφῶς ἐν τοῖς ἑξῆς λέγει. Οὔτε τὸ Ἰωάννου βάπτισμα οὔτε τὸ τῶν μαθητῶν παρεῖχε τὸ πνεῦμα ἅγιον, ἀλλ' ἵνα μὴ τὸν καθ' ἕκαστον περιϊόντες κηρύττωσι τὸν Χριστόν, συνέ στησαν τὸ βάπτισμα, ἵνα τοὺς προστρέχοντας ὄχλους ἀγάγωσι πρὸς τὸν Χριστόν. Τὸ «ὕδωρ τοῦ ῥαντισμοῦ» τὸ ἔχον «τὴν σποδὸν τῆς δαμάλεως» καθα ρισμὸν ἐποίει ἀκουσίων ἁμαρτημάτων καὶ τοὺς ἀπὸ ἁφῆς νεκρῶν ἐκάθαιρεν· Ἰωάννου δὲ τὸ βάπτισμα τοῖς γνησίως μετανοοῦσι καὶ τῶν ἑκουσίων παρεῖ χεν ἄφεσιν, τὸ δὲ τοῦ Χριστοῦ πάντων τῶν ἁμαρτημάτων, ἀλλὰ καὶ πνεῦμα ἅγιον παρεῖχε καὶ υἱοθεσίας ἀξίαν. Οἰκονομικῶς ζήτησις γέγονεν ἔτι ζῶντος Ἰωάννου, ἵνα διὰ τῆς φωνῆς αὐτοῦ ἡ τῶν βαπτισμάτων διαφορὰ φανῇ. Νυμφίος ἐστὶν ὁ Χριστὸς καὶ ἡ ἐκκλησία νύμφη καὶ ὁ νυμφὼν ὁ τόπος τοῦ βαπτίσματος, ἔνθα γίνεται ἡ πνευματικὴ συνάφεια, ἐπειδὴ πάντα φαιδρὰ καὶ χαρᾶς ἀνάμεστα καὶ εὐφροσύνης. τί γὰρ μακαριώτερον τοῦ καθαρισθῆναι ἁμαρτιῶν καὶ κολληθῆναι θεῷ καὶ «κοινωνὸν γενέσθαι θείας φύσεως» διὰ τῆς τοῦ ἁγίου πνεύματος μετουσίας·","english":"He himself did not baptize, but his disciples did, since he himself was baptizing in the Spirit, and the time for the gift of the Spirit had not yet come before the passion. For the rest, he was handing over the baptism of the gospel, which had a great difference from John's; for Christ was baptizing through the hand of the apostles, as he clearly says in what follows. Neither John's baptism nor that of the disciples provided the Holy Spirit, but so that they might not go around proclaiming Christ to each individual, they established baptism, in order to lead the crowds who came running to Christ. The \"water of sprinkling\" that has \"the ashes of the heifer\" effected purification of involuntary sins and cleansed those defiled by touching the dead; but John's baptism provided forgiveness of voluntary sins to those who genuinely repented, while Christ's provided forgiveness of all sins, and also provided the Holy Spirit and worthiness of adoption as sons. By economy, the question arose while John was still alive, so that through his voice the difference of the baptisms might become clear. Christ is the bridegroom, and the church is the bride, and the bridal chamber is the place of baptism, where the spiritual union takes place, since all things are radiant and full of joy and gladness. For what is more blessed than to be cleansed of sins and to be joined to God and \"to become a partaker of the divine nature\" through participation in the Holy Spirit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ταῦτα γὰρ ὁ «ἀρραβών», τὰ δὲ τελειότερα ἐν τῷ μέλλοντι, ὅτε πάλιν εἰσελθὼν ὁ νυμφίος εἰσάγει σὺν αὐτῷ τὰς παρθένους ψυχὰς καὶ κλείεται ἡ θύρα τοῦ νυμφῶνος καὶ μόνοι οἱ ὄντες ἔσω τῆς εὐφροσύνης ἀπολαύουσι καὶ οὐκέτι οὐδεὶς εἰσέρχεται ἐκεῖ. ἕως ὅπου οὖν σήμερον ὁ παρὼν αἰών, ἢ ὁ ἰδικὸς ἑκάστου θάνατος ἢ ἡ θύρα τοῦ νυμφῶνος ἀνέῳκται ταῖς βουλο μέναις ψυχαῖς νυμφευθῆναι Χριστῷ. Διὰ τοῦ βαπτίσματος νυμφεύεται ὁ Χριστὸς τὴν ἐκκλησίαν ἀναγεννηθεῖσαν. ἡ δὲ συζυγία αὕτη ἡ πνευματικὴ διὰ τοῦ διδασκαλικοῦ λόγου συνάπτει θεῷ. παρθένος ἐστὶν ἁγνὴ ἡ νύμφη διὰ τὴν τῶν δογμάτων ὀρθότητα, ἡ αὐτὴ καὶ γυνή ἐστι τοῦ Χριστοῦ ὡς ἀγαθὰς γεννῶσα πράξεις οὐκ ἀφ' ἑαυτῆς, ἀλλὰ διὰ τοῦ ἐνσπείροντος ἐν αὐτῇ Χριστοῦ, ἧς οὐδεὶς τῶν γεννητῶν δύναται εἶναι νυμφίος, ἐπείπερ πρωτοτύπως οὐδεὶς αὐτῶν ἐστι δοτὴρ ἀγαθῶν. πᾶσα οὖν λογικὴ φύσις ἀγγέλων τε καὶ ἀνθρώπων νύμφη ἐστίν. Οὔτε ὁ Χριστὸς αὔξει οὔτε Ἰωάννης ἐλαττοῦται, ἀλλὰ δίκην ἑωσφόρου ὁ Ἰωάννης ὑπὸ τοῦ νοητοῦ ἡλίου σκέπεται. Ὁ Χριστὸς ὡς θεὸς ἐπὶ πλεῖον αὔξει φανερούμενος, ἐμὲ δὲ δεῖ μένειν ἐν οἷς εἰμι. Εἰπὼν ἐρχόμενος οὐ μετάβασιν σημαίνει τὴν ἀπὸ τῶν ἄνω πρὸς τὰ κάτω, ἀλλ' ὅτι ἀεὶ μένων ἐν πατρὶ ἄνω συγκαταβάσεως σχέσει ἔρχεται πρὸς τούτους, ὧν ἐπάνω ἐστίν. ὅτε οὖν λέγει ἐρχόμενον, ὡς περὶ θεοῦ λέγει, ὅταν δὲ λέγει ἐλθόντα, ὡς περὶ ἀνθρώπου λαλεῖ, ἐπειδὴ θεός ἐστι καὶ ἄνθρωπος δ' αὐτός. ὁ ὢν ἐκ τῆς ῥίζης τοῦ πατρὸς ἔχει φυσικῶς τὴν τοῦ πατρὸς ὑπεροχὴν ἐπάνω πάντων ὢν τῶν πεποιημένων ὡς θεὸς αὐτῶν καὶ ποιητής.","english":"For these things are the \"earnest,\" but the more perfect things are in the age to come, when the bridegroom, entering again, brings in with himself the virgin souls and the door of the bridal chamber is shut, and only those who are inside enjoy the gladness, and no one any longer enters there. Until, then, the present age is today, or the individual death of each one, or the door of the bridal chamber stands open to the souls that wish to be wedded to Christ. Through baptism Christ weds the church that has been born again. And this spiritual union joins to God through the teaching word. The bride is a pure virgin through the correctness of the doctrines; the same is also the wife of Christ, as she bears good deeds not of herself but through Christ who sows in her, whose bridegroom no one of those born can be, since primarily none of them is a giver of good things. Every rational nature, then, of angels and of humans is a bride. Neither does Christ increase nor John diminish, but like the morning star John is overshadowed by the noetic sun. Christ as God increases the more by being made manifest, but I must remain in what I am. Having said \"coming,\" he does not signify a transition from things above to things below, but that, always remaining above in the Father, he comes to those over whom he is by relation of condescension. When, then, he says \"coming,\" he speaks as about God; but when he says \"having come,\" he speaks as about a human, since he is God and the same is also human. He who is from the root of the Father has by nature the Father's preeminence, being above all things made, as their God and maker.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"100 {3 ο 3, 32}Ἀνθρωπινώτερον λαλεῖ διὰ τὴν σάρκα· τῇ γὰρ φύσει παντέλειος ὢν πάντα ἀφ' ἑαυτοῦ οἶδεν. Οὐχ ὡς μὴ πεισθέντων τινῶν τοῦτο εἶπεν, ἀλλ' ὡς ἀποθαυμαζόντων τὴν τῶν ἀπιστούντων ἀπόνοιαν. Τὸ ἐσφράγισεν ἀντὶ τοῦ ἐπληροφορήθη καὶ ἔχει ἀπόδειξιν καὶ σφραγῖδα. Ἀπεστάλθαι\n\nλέγεται ὁ υἱὸς ἀπὸ τοῦ πατρὸς ἢ διὰ τὴν ἔνσαρκον παρουσίαν ἢ ὅτι ὁ πατὴρ ἔχων ἐν ἑαυτῷ τὸν υἱὸν οὐκ ἔκρυψεν, ἀλλ' ἐξέλαμψεν αὐτὸν ἐκ τῆς ἰδίας φύσεως ὡς ἐκ φωτὸς «ἀπαύγασμα»· ἐξελήλυθε γὰρ ὁ υἱὸς εἰς ἰδίαν ὕπαρξιν, εἰ καὶ ἐν αὐτῷ κατὰ φύσιν ἐστίν. Ὡς πηγὴ ὢν τοῦ πνεύματος δίδωσιν αὐτό. τὴν ἐνέργειαν λέγει τοῦ πνεύματος, ἣν οἱ ἄνθρωποι μέτρῳ λαμβάνουσιν· αὐτὸς γὰρ ὁλόκληρον ἔχει πᾶσαν. ὅλον ἔχει τὸ πνεῦμα ὁ υἱὸς οὐσιωδῶς οὐ μὴν ἐκ μέρους ὡς κτίσμα. διὸ καὶ αὐτὸς αὐτὸ δίδωσιν, οἱ δὲ ἅγιοι διὰ ἱκεσίας ποιοῦσι τὸν Χριστὸν δι' αὐτῶν ἐπιχορηγῆσαι τὸ πνεῦμα. Εἰ καὶ ἀγαπᾷ «τὸν κόσμον» ὁ πατήρ, ἀλλ' οὐχ ὡς τὸν υἱόν, ὃν ὑπερ βαλλόντως ἀγαπᾷ διὰ τὴν φυσικὴν γέννησιν ὡς ἴδιον λόγον καὶ σοφίαν καὶ ἁγιασμόν. Τότε πληροῦται τοῦτο, ὅτε κατὰ τὸν τῆς δευτέρας παρουσίας καιρὸν «πᾶν γόνυ» αὐτῷ κάμπτει ἀποβαλόντων ἣν ἔχουσι κακίαν.χεῖρα ὧδε τὴν δύναμιν καλεῖ, ἣν ἔχει ὁ υἱὸς φυσικῶς καὶ οὐ μεταληπτῶς ὡς τοῦ ἀγαθοῦ παντὸς οὐσιωδῶς ὄντος ἐν πατρὶ καὶ ἐν δυνάμει νοουμένου τοῦ υἱοῦ. λαμβάνει δὲ καὶ ὡς ἄνθρωπος ἣν εἶχεν ἐξουσίαν καὶ πρὸ τῆς σαρκώσεως. 108 {3 ο 3, 36}Ὀργὴ θεοῦ τὸ ἐν βασάνοις εἶναι διηνεκέσιν, ὅπερ ἐστὶ παντὸς θανάτου χαλεπώτερον.","english":"He speaks in a more human way because of the flesh; for being by nature perfectly complete, he knows all things from himself. He said this not as though some had not been persuaded, but as though they marveled at the folly of those who disbelieve. \"He has sealed\" is instead of \"he has been fully assured\" and has proof and a seal. The Son is said to have been sent from the Father either because of the incarnate presence, or because the Father, having the Son in himself, did not hide him but caused him to shine forth from his own nature as \"radiance\" from light; for the Son has come forth into his own subsistence, even if he is in him by nature. Being a fountain of the Spirit, he gives it. He speaks of the energy of the Spirit, which men receive by measure; for he himself has it whole and complete. The Son has the whole Spirit substantially, not indeed in part as a creature. Therefore he himself gives it, while the saints by supplication cause Christ to supply the Spirit through them. Even if the Father loves \"the world,\" he does not love it as he loves the Son, whom he loves exceedingly because of the natural generation, as his own Word and Wisdom and Sanctification. Then this is fulfilled, when at the time of the second coming \"every knee\" bends to him, once they have cast off the wickedness they have. Here he calls \"hand\" the power which the Son has naturally and not by participation, as all good being substantially in the Father and the Son being understood in power. And he receives also as man the authority which he had even before the incarnation. The wrath of God is to be in continual torments, which is worse than every death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Εἰ καὶ οἶδε πάντα ὡς θεός, ἀλλὰ καὶ τοῦτο θεοπρεποῦς οἰκονομίας τὸ κατὰ καιρὸν ποιεῖν τι καὶ τότε δοκεῖν μανθάνειν, ὅτε χρεία ἐστίν. Ὅσα κατὰ συναίνεσιν τῶν ἡγουμένων ποιοῦσιν οἱ ὑπήκοοι αὐτῶν ὁρώντων καὶ μὴ ἀντιλεγόντων ἢ κωλυόντων, οἱ ἡγούμενοι λέγονται ποιεῖν· πρῶτον γὰρ εἰπὼν ὅτι Ἰησοῦς «ἐβάπτιζεν», ὧδε λέγει, ὅτι αὐτὸς ὁ Ἰησοῦς οὐκ ἐβάπ-τιζεν, τὴν τῶν μαθητῶν πρᾶξιν αὐτῷ προσνέμων δυνάμει, εἰ καὶ μὴ ἐνεργείᾳ ἐποίει τὸ βάπτισμα. ἁρμόζει δὲ τὰ λεγόμενα περὶ τῶν ἀποστελλομένων κληρικῶν παρὰ ἐπισκόπων εἰς συνόδους ἢ συνοδικὰς ἐπιστολὰς ἢ ἑτεροῖά τινα ἐχόντων. ἐπειδὴ οἱ μαθηταὶ Εὐτυχοῦς οἳ περὶ καρώσεως ἐφωράθησαν μετὰ τὴν ἐν Ἐφέσῳ δευτέραν σύνοδον πάλιν τι διεστραμμένα δόγματα λαλοῦντες Εὐτυχοῦς, εὐλόγως Εὐτυχὴς ἀναθεματίζεται, κἂν αὐτὸς οὐδὲν ἐφάνη τοιοῦτον λαλήσας ὡς ἀκούων τῶν αὐτοῦ μαθητῶν λαλούντων τὰ μὴ ὀρθὰ καὶ σιωπῶν· τὰ γὰρ ἐκ τῶν μαθητῶν λαλούμενα ἢ γινόμενα εἰς τὸ τοῦ διδασκάλου πρόσωπον ἀνατρέχει. οὕτως ὁ Ἠλὶ ἐμέμφθη ἀνεχόμενος τῶν ἑαυτοῦ υἱῶν πταιόντων ὡς ἁμαρτήσας. Ἦλθεν ἐκεῖ, ἵνα πρὸ τοῦ πάθους ὠφελήσῃ τὰ ἔθνη διὰ τοῦ εὐαγγελικοῦ κηρύγματος. 113 {3 ο 4,","english":"Even if he knows all things as God, it is also characteristic of divine economy to do something at the proper time and then to seem to learn, when there is need. Whatever subordinates do with the consent of their leaders, while the leaders see and do not object or hinder, the leaders are said to do; for having first said that Jesus “was baptizing,” he here says that Jesus himself was not baptizing, attributing the action of the disciples to him in power, even if he did not perform the baptism in actual operation. What is said applies to clerics sent by bishops to synods or bearing synodical letters or certain other things. Since the disciples of Eutyches, who were detected concerning the carosis after the second council at Ephesus, were again speaking certain distorted doctrines of Eutyches, Eutyches is reasonably anathematized, even if he himself appeared to have said nothing of the kind, since he heard his own disciples speaking things that were not right and kept silent; for the things spoken or done by disciples run back to the person of the teacher. Thus Eli was blamed for tolerating his sons when they sinned, as having sinned. He came there so that before his passion he might benefit the nations through the gospel preaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"4 6}Ὅμοροι ἦσαν τῶν Ἰουδαίων οἱ Σαμαρεῖται. διὸ καὶ ἀπὸ τῆς πηγῆς ἔπινον τοῦ Ἰακώβ. Σαμαρεῖται ἐκ γένους ὄντες τοῦ Μήδων καὶ Περσῶν ἔθνους ἐπεφήμιζον ἑαυτοὺς τοῦ Ἰακώβ. Ἐπειδὴ «ὁ λόγος» γέγονε «σάρξ», ἀκολούθως κεκοπίακεν ἐκ τῆς συντόνου ὁδοιπορίας τῆς ἐν μεσημβρίᾳ γεγονυίας. μεσημβρία δ' ἐστὶν ὁ φωτεινὸς τῆς ἐπιφανείας καιρός· εἶχε γὰρ σῶμα ὡς τὸ ἡμῶν καὶ συστὰν ἐξ ὧν καὶ τὰ ἡμῶν δίχα μόνης ἀνδρὸς ὁμιλίας. διὸ οὐ μόνον κόποις, ἀλλὰ καὶ δίψῃ καὶ τρώσεσιν ὑπέκειτο, ἐπείπερ εἴασεν τὸ σῶμα μεῖναι ἐν τοῖς φυσικοῖς ὅροις τῆς ἀνθρω πότητος, ἵνα μὴ δόξῃ φάντασμα εἴναι. ὡς εἷς ὢν ὁ Χριστὸς μετὰ τῆς ἰδίας σαρκὸς οἰκειοποιεῖται τὰ τῆς ἀνθρωπότητος πάθη καίπερ μείνας ὡς θεὸς ἀπαθής. 116 {3 ο 4, 7}Τὴν Σαμαρεῖτιν αἰτεῖ, τὴν τοῦ νόμου σκιάν, ἵνα δῷ αὐτῇ τὸ «ὕδωρ ζῶν» ὡς καὶ παρὰ παντὸς αἰτεῖ πίστιν, ἵνα χαρίσηται τὰ ὑπὲρ λόγον. διὰ τούτου διδάσκει καταφρονεῖν τῶν Ἰουδαϊκῶν δεικνύς, ὅτι «τὸ εἰσερχόμενον εἰς τὸ στόμα οὐ κοινοῖ τὸν ἄνθρωπον». Πόθεν ἐνόησεν, ὅτι Ἰουδαῖός ἐστιν; ἢ ἀπὸ τοῦ σχήματος ἢ ἀπὸ τῆς λαλιᾶς ἐνόησεν. Τοῦ νόμου εἰρηκότος «ἀκαθάρτου μὴ ἅψησθε» οὐδὲ τῆς σαρκὸς τῶν ἀλλο γενῶν ἐτόλμων ἅψασθαι νομίζοντες ἐκ τούτου μολύνεσθαι. Ποτὸν ἀθανασίας τὰ τοῦ κυρίου λόγια, ἡ ζωοποιὸς τοῦ πνεύματος δόσις, δι' ἧς ἀναζῶσιν οἱ ἄνθρωποι. Δωρεὰ θεοῦ ἡ εἰς ἀνθρώπους ἐπιδημία τοῦ λόγου χάριτι πατρὸς γεγονυῖα, ἥτις ποτίζει","english":"The Samaritans were neighbors of the Jews. Therefore they also drank from the spring of Jacob. The Samaritans, being by race of the nation of the Medes and Persians, laid claim to the name of Jacob for themselves. Since \"the Word\" became \"flesh,\" he accordingly grew weary from the intense journey that took place at midday. And midday is the bright season of his manifestation; for he had a body like ours, and composed of the same things as ours, apart from intercourse with a man alone. Therefore he was subject not only to toils but also to thirst and wounds, since he allowed the body to remain within the natural limits of humanity, so that he might not seem to be a phantom. As one, Christ with his own flesh appropriates the sufferings of humanity, though he remained as God impassible. He asks the Samaritan woman—the shadow of the law—in order to give her the \"living water,\" just as he asks faith from everyone, in order to bestow things beyond reason. Through this he teaches to despise Jewish observances, showing that \"what enters into the mouth does not defile the man.\" From what did she perceive that he is a Jew? Either from his appearance or from his speech she perceived it. Since the law had said, \"Do not touch what is unclean,\" they did not even dare to touch the flesh of other races, thinking to be defiled by this. The oracles of the Lord are the drink of immortality, the life-giving gift of the Spirit, through which men are revived. The sojourn of the Word among men is a gift of God, having come about by the grace of the Father, which waters","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":19,"ref":"p19","source":"ψυχήν. Ἡ παλαιὰ γραφὴ δεῖται τῆς εὐαγγελικῆς διδασκαλίας τῆς διαδεχομένης αὐτήν· ἡ γὰρ νέα ἀδιάδοχός ἐστιν ἀεὶ ἐπιρρεούσης τῆς εὐαγγελικῆς παιδεύσεως τῆς ἀναβιβαζούσης εἰς ζωὴν τὸν πίνοντα. Ἀρραβών ἐστι τοῦτο τῆς μελλούσης ἀναστάσεως μὴ συγχωρῶν τὸν πεπωκότα αὐτὸ ἐμπεσεῖν εἰς ἁμαρτίαν ἄγουσαν εἰς θάνατον. Διὰ γὰρ τοῦτο εἶπεν αὐτῇ· φώνει τὸν ἄνδρα σου, ἵνα ἐλέγξας ψευδο μένην φανερώσῃ αὐτῇ τὴν ἰδίαν θεότητα. 125 {3 ο 4, }Λέγουσιν ὅτι ἐν τῷ ὄρει ἐκείνῳ ἀνήνεγκεν ὁ Ἀβραὰμ τὸν Ἰσαάκ, ὅπερ ὑπέδειξεν ἡ Σαμαρεῖτις τῷ κυρίῳ. ὡς προφήτην οὖν ἐρωτᾷ, ποῦ δεῖ προσ κυνεῖν. 126 {3 ο 4, }Οὐκ ὄντος ἐν Ἱεροσολύμοις μόνον τοῦ θεοῦ, ἀλλ' ἵνα ἅμα ἐκεῖ συνα γόμενοι συμφώνως ποιῶσι τὰς νενομισμένας ἑορτὰς καὶ θυσίας. Ὥραν δὲ τὴν ἑαυτοῦ ἐπιδημίαν καλεῖ, ἐπείπερ πνεῦμα ὢν ὁ θεὸς οὐ τόπῳ περιορίζεται. ἁρμοδίως δὲ ἕκαστος προσκυνεῖ ἐκ τοῦ τόπου αὐτοῦ· τὸ γὰρ ἐν τόπῳ προσκυνεῖν ὕβρεως μᾶλλόν ἐστιν. Τὸ ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστὶν εἶπεν διὰ τὸ ἐξ αὐτῶν σεσαρκῶσθαι ἢ ὅτι ἐξ ἐκείνων ἤρξατο ὁ κόσμος εἰδέναι τὸν ἕνα θεὸν ἐκ τοῦ νόμου καὶ τῶν προφητῶν. Ὡς ἐν συγκρίσει τότε παρὰ Ἰουδαίοις ὁ τῆς ἀληθείας ἐπολιτεύετο λόγος. πρὸς οὖν τὴν ὑπόνοιαν τῆς γυναικὸς εἶπεν τὸ ἡμεῖς προσκυνοῦμεν· τῶν γὰρ προσκυνουμένων ἐστὶν ὡς θεός, εἰ καὶ ὡς ἄνθρωπος οἰκονομικῶς εἶπεν τὸ προσκυνοῦμεν. Οἱ ἀληθεῖς προσκυνηταὶ ἐν παντὶ τόπῳ προσάγουσι τῷ θεῷ τὰς πνευματικὰς θυσίας, ὅ ἐστιν ἀρετὴ καὶ θεοσέβεια. Οὐκοῦν καὶ ὁ νόμος διὰ τὸ εὐαγγέλιον γέγονε καὶ ἡ συγκατάβασις τῆς σκιᾶς συνεχωρήθη διὰ τὴν μέλλουσαν ἀλήθειαν.","english":"...the soul. The old Scripture needs the evangelical teaching that succeeds it; for the new is without successor, since the evangelical instruction always flows on, bringing up to life the one who drinks. This is a pledge of the coming resurrection, not permitting the one who has drunk it to fall into sin that leads to death. For this reason he said to her: Call your husband, so that, having convicted her as a liar, he might reveal to her his own divinity. 125 They say that on that mountain Abraham offered up Isaac, which the Samaritan woman pointed out to the Lord. So she asks him as a prophet, where one ought to worship. 126 Not that God was only in Jerusalem, but so that those gathered there together might in harmony perform the customary feasts and sacrifices. He calls his own coming an hour, since God, being spirit, is not confined to a place. And each one worships fittingly from his own place; for to worship in a place is rather a matter of insolence. The statement \"salvation is from the Jews\" he said because he took flesh from them, or because from them the world began to know the one God through the law and the prophets. As if by comparison, then, the word of truth was lived out among the Jews. So in response to the woman's supposition he said, \"We worship\"; for those who are worshiped are as God, even if he spoke \"we worship\" economically, as a man. The true worshipers in every place bring to God spiritual sacrifices, that is, virtue and piety. Therefore the law also came to be for the sake of the gospel, and the condescension of the shadow was permitted for the sake of the truth that was to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"132 {3 ο 4, 23}Τὸ ἐν πνεύματι καὶ ἀληθείᾳ· πνεῦμα λέγει τὸ νοητὸν τοῦ ἀνθρώπου, ὅπερ σχέσει καὶ διαθέσει ἐνώπιον τοῦ θεοῦ γινόμενον προσκυνεῖ τὸν θεὸν ὡς καὶ οἱ ἄγγελοι, τῆς ἐν τόπῳ προσκυνήσεως οὐκ οὔσης ἐν πνεύματι καὶ ἀληθείᾳ. Πνεῦμα καλεῖται ὁ θεὸς οὐχ ὡς ἄνεμος, ἀλλ' ὡς ἀσώματος καὶ ζωο ποιὸς οὐσία· ὥσπερ γὰρ εἰσπνεόμενοι τὸν ἀέρα ζῶμεν, οὕτω καὶ τοῦ θεοῦ διδόντος τὸ παρεκτικὸν τῆς ζωῆς ζῶμεν. πνεῦμά ἐστιν ὁ θεὸς ὡς πρὸς τὴν ἀσώματον φύσιν. Ἀπὸ συνέσεως τοῦτο εἶπεν· οὐδὲ γὰρ ᾔδει τὸν Χριστὸν Σαμαρεῖτις οὖσα. 135 {3 ο 4, 26}Ὅπερ οὐκ εἶπεν Ἰουδαίοις ἐγώ εἰμι ἐρωτῶσι μετὰ δόλου, τοῦτο εἶπε τῇ γυναικὶ ἁπλουστέρᾳ οὔσῃ καὶ οὐδὲ ἀπὸ Μωυσέως εἶπε τι αὐτῇ συνιστῶν τὰ περὶ αὐτοῦ ἀπείρῳ οὔσῃ γραφῆς, ἀλλ' ἐκ μόνης τῆς συνειδήσεως αὐτῆς μετέπεισεν αὐτήν. Οὐδεὶς μέντοι εἶπεν· ᾔδεισαν γάρ, ὅτι πάντα ποιεῖ μετὰ κεκριμένης συνέσεως καὶ εὐλαβείας. Ἐθαύμαζον, ὅτι μετὰ ἀλλοφύλου ἐλάλει καὶ πενιχρᾶς Σαμαρείτιδος, ἐθαύμαζον δὲ καὶ τὸ ἄτυφον αὐτοῦ. Τῶν ἄγαν ἐστὶν ἀτόπων μὴ δημοσιεύειν τὰ κοινωφελῆ. Ὡς διδασκάλους τῆς οἰκουμένης διδάσκει τοὺς μαθητὰς προτιμᾶν τῆς οἱασδηποτοῦν βρώσεως τὸ θέλημα τοῦ θεοῦ. ὡς ἐπιθυμεῖ τις τροφῆς, οὕτω κἀγὼ τῆς σωτηρίας τῶν ἀνθρώπων. 142 {3 ο 4, 35}Ὁ πνευματικὸς θερισμός, ὅ ἐστιν ἡ θεοσεβὴς ἐργασία, τὴν μὲν ἀπόθεσιν καὶ τὸν ἀποθησαυρισμὸν ἐν οὐρανοῖς ἔχει, ἐν δὲ τῷ μέλλοντι αἰῶνι ἀπόλαυσιν ἀτελεύτητον· οὗτος γάρ ἐστιν ὁ καιρὸς τῆς ἀνταποδόσεως. Ὁ σπείρων ἐστὶν ὁ Χριστὸς τὰ σωτηριώδη δόγματα κἂν διὰ προφητῶν εἰπών, θερισταὶ δὲ οἱ ἀπόστολοι.","english":"In spirit and in truth\": he calls \"spirit\" the intellectual part of man, which, when it comes to be before God by relation and disposition, worships God as the angels also do, since worship in a place has no place in spirit and truth. God is called \"spirit,\" not as wind, but as an incorporeal and life-giving essence; for just as we live by breathing in air, so we live by God's giving of that which supplies life. God is spirit with respect to his incorporeal nature. He said this from understanding; for the Samaritan woman did not know Christ. What he did not say to the Jews who questioned him with guile, this he said to the woman, who was simpler, and he did not even speak to her from Moses, commending the things concerning himself to one who was inexperienced in Scripture, but he changed her mind from her own conscience alone. No one, however, said, \"For they knew,\" because he does all things with settled understanding and reverence. They marveled that he was speaking with a foreigner and a poor Samaritan woman, and they marveled also at his freedom from vanity. It is among the most absurd things not to make publicly known what is of common benefit. As teachers of the world he teaches the disciples to prefer the will of God to food of any kind. As one desires food, so I also desire the salvation of men. The spiritual harvest, which is the pious labor, has its laying aside and treasuring up in the heavens, and in the age to come unending enjoyment; for this is the time of recompense. The sower is Christ, who spoke the saving doctrines even through the prophets, and the reapers are the apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Οἱ προφῆταί εἰσιν οἱ σπείροντες, εἰ καὶ πολὺν ἔσχον κόπον ὡς πρῶτοι τὰ τῆς εὐσεβείας σπέρματα ἐν ταῖς τῶν ἀνθρώπων ψυχαῖς καταβαλλόμενοι· οἱ γὰρ μαθηταὶ οὐ τοσοῦτον ἔσχον κάματον ἀπὸ τῶν γραφῶν πείθοντες τοὺς ἀνθρώπους. Ὡς ἐμοῦ ὄντος τοῦ σπόρου κἂν διὰ προφητῶν ἐλαλήθη πέμπω ὑμᾶς θερίσαι. οἱ μαθηταὶ καὶ τοὺς Ἕλληνας τῶν γηίνων καὶ τοὺς Ἰουδαίους τῶν σαρκικῶν τοῦ νόμου λατρειῶν ἀποτέμνουσι καὶ εἰς τὴν ἅλω ἀποτίθενται, ὅ ἐστι τὴν ἐκκλησίαν, ὅπου στάχυς τριβόμενος γίνεται σῖτος ὁ ζωοποιῶν τοὺς πιστούς. Σαμαρεῖται αἰτοῦσι τὸν Χριστὸν μεῖναι πρὸς\n\nαὐτούς, οἵτινές εἰσιν ἀλλογενεῖς, καὶ οἱ συγγενεῖς αὐτοῦ τὸ κατὰ σάρκα Ἰουδαῖοι ἐδίωκον αὐτὸν ὅτι «ἐχθροὶ τοῦ ἀνθρώπου οἱ οἰκειακοὶ αὐτοῦ» 147 Τὸ οὗτός ἐστιν ὁ σωτὴρ ἀντὶ τοῦ ὁ Χριστὸς ὡς πᾶσαν μέλλων σώζειν τὴν οἰκουμένην διηνεκῶς εἶπεν τοῦτο. Οὐχ ὡς τιμῆς ἀντιποιούμενος ἐξῆλθεν, ἀλλὰ τῶν πολιτῶν φειδόμενος· ὅτι γὰρ ἑώρων αὐτόν, ἐθυμοῦντο. ὃς ἐν τιμῇ ὢν τῇ θείᾳ ἐσαρκώθη καὶ τὸν ἀτιμότατον ὑπέστη θάνατον διὰ τὴν ἡμῶν σωτηρίαν. 149 {3 ο 4, 44}Ὧδε ἑαυτὸν καλεῖ τὸν προφήτην τὸν ὑπὸ Μωυσέως προανακηρυχθέντα, ὃς καὶ προφήτης οἰκονομικῶς ἐκλήθη αὐτὸς ὢν ὁ τοῦ πνεύματος χορηγὸς ὡς θεός, δι' οὗ προφῆται ἐπροφήτευον. Σημεῖον τέρατος διαφέρει· τέρας γάρ ἐστι τὸ παρὰ φύσιν γενόμενον, οἷον τὸ ἀνοῖξαι ὀφθαλμοὺς τυφλῶν καὶ ἐγεῖραι νεκρούς, σημεῖον δὲ τὸ οὐκ ἔξω τῆς φύσεως ὂν οἷον τὸ ἰάσασθαι ἄρρωστον καὶ τὰ ὅμοια. Πρὸ μιᾶς ἐπίστευσεν, ἐν δὲ τῇ ἑξῆς καὶ ἔργῳ ἤκουσεν, ὅτι γέγονεν ὃ ἐπίστευσεν ἔσεσθαι·","english":"The prophets are the sowers, even if they had much toil as the first to cast the seeds of piety into the souls of men; for the disciples did not have as much labor in persuading men from the Scriptures. \"As though I were the sower, even if it was spoken through the prophets, I send you to reap.\" The disciples also cut off the Greeks from earthly things and the Jews from the fleshly worship of the law, and store them in the threshing floor, that is, the church, where the ear of grain being rubbed becomes grain that gives life to the faithful. The Samaritans ask Christ to remain with them, who are of another race, and his kinsmen according to the flesh, the Jews, persecuted him, because \"a man's enemies are those of his own household.\" \"This is the Savior\" is said instead of \"the Christ,\" as one who is about to save the whole inhabited world continually; he said this. He went out not as one claiming honor, but sparing his citizens; for because they saw him, they were enraged. He who is in divine honor was made flesh and endured the most dishonorable death for our salvation. Here he calls himself the prophet who was proclaimed beforehand by Moses, who was also called prophet by economy, himself being the supplier of the Spirit as God, through whom prophets prophesied. A sign differs from a wonder; for a wonder is what happens contrary to nature, such as opening the eyes of the blind and raising the dead, while a sign is what is not outside nature, such as healing a sick person and the like. Before one [day] he believed, and on the next he also heard in deed that what he believed would be had come to pass.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"πολλὰ γὰρ ἰσχύει πίστις συνεργὸν καὶ τελειωτὴν ἔχουσα τὸν θεόν. Προβατικὴ ἐκαλεῖτο, ὅτι ἐκεῖ συνήγετο τὰ πρόβατα τὰ μέλλοντα σφά ζεσθαι εἰς τὴν ἑορτὴν καὶ τὰ ἔγκατα αὐτῶν ἐπλύνοντο ἐκεῖ. Ὧδε προδιεγράφετο τὸ τοῦ βαπτίσματος μυστήριον, ἐν ᾧ πᾶν εἶδος ἁμαρ τημάτων ἐθεραπεύετο. Ἄγγελος κατιὼν ἐν τῷ ὕδατι καὶ ταράσσων αὐτὸ ἰατικὴν ἐνετίθει αὐτοῖς δύναμιν. ἄδηλον δὲ ἐν ποίᾳ ἡμέρᾳ καὶ ὥρᾳ κατῄει ὁ ἄγγελος. φαμὲν ἐν τῇ πεντηκοστῇ. τύπος δ' ἦν τοῦτο τῆς νομικῆς λατρείας τῆς δι' ἀγγέλων ἑνὶ ἔθνει μόνῳ δοθείσης καὶ ἐν ἑνὶ μόνῳ καιρῷ, ἐν τῷ τέλει τῆς ἑορτῆς, ὅ ἐστιν ἐπ' ἐσχάτου καιρῶν προβαινούσης τῆς ἰάσεως καὶ οὐ χωρούσης εἰς τὸ ἑξῆς. Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλὰ διανιστῶν αὐτὸν εἰς ἐπιθυμίαν τοῦ θεραπευθῆναι. 160 {3 ο 5, 17}Ἐμοῦ μόνου, φησίν, πατήρ ἐστι καὶ οὐκ ἄλλου· δι' ὧν οὖν συγκρατεῖ τὴν κτίσιν, ἥλιον, οὐρανοὺς καὶ αὔξειν ποιεῖ τὰ σώματα, ἐργάζεται. Ὁ ἴσος τῷ πατρὶ διὰ τοῦτο μάλιστα λέγεται υἱὸς ὡς ὁμοούσιος. διὸ καταγέλαστοι οἱ ἄνομοι Ἀρειανοὶ οἱ μὴ λέγοντες ἴσον τὸν υἱὸν τῷ πατρί. Νεκροὶ οἵ ποτε ἄπιστοι καὶ διὰ τῆς εἰς Χριστὸν πίστεως καλούμενοι εἰς ζωήν. Εἰ καὶ τὰ ἄλλα ζῷα τὰ λογικὰ ἔλαβον ζωήν, ἀλλ' οὐ δύνανται καὶ ζωοποιεῖν. 165 {3 ο 5, 24}Οἱ οὖν εἰς κρίσιν μὴ ἐρχόμενοι ἢ εἰς τὸ πῦρ τῆς γεέννης πέμπονται ὡς ἄθεοι καὶ ἀσεβεῖς ἢ εἰς τὴν ἀπόλαυσιν τῶν ἀνεκφράστων ἀγαθῶν, ὅ ἐστιν ἡ ὄντως ζωή· τοῦτο γάρ ἐστι τὸ μεταβῆναι ἐκ τοῦ θανάτου πρὸς τὴν ζωὴν ἐλευθερωθέντες τῆς γεέννης καὶ τῆς ἀπολαύσεως τῶν θείων θείων ἀξιωθέντες τιμῶν·","english":"For faith is powerful when it has God as its co-worker and perfecter. It was called Probatica because there the sheep that were about to be slaughtered for the festival were gathered, and their entrails were washed there. Here the mystery of baptism was prefigured, in which every kind of sin was healed. An angel came down into the water and stirred it, imparting to them a healing power. But it was unclear on what day and at what hour the angel came down. We say it was at Pentecost. This was a type of the legal worship given through angels to one nation only and at one time only, at the end of the festival, that is, in the last times, when the healing was advancing and not continuing thereafter. He does not ask as though ignorant, but to stir him up to a desire to be healed. He says, \"I alone have a Father, and no other\"; for by the things through which he sustains creation—the sun, the heavens—and makes bodies grow, he works. He who is equal to the Father is called Son especially for this reason, as being consubstantial. Therefore the lawless Arians are ridiculous, who do not say that the Son is equal to the Father. Dead are those who were once unbelievers and are called to life through faith in Christ. Even if other rational living beings received life, they cannot also give life. Those, then, who do not come into judgment are either sent into the fire of Gehenna as godless and impious, or into the enjoyment of inexpressible goods, which is true life; for this is to pass from death to life—being freed from Gehenna and deemed worthy of the enjoyment of divine honors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"οἱ γὰρ μέσως ζήσαντες ἵστανται «ἐκ δεξιῶν» καὶ «ἐξ εὐωνύμων». Πρὸ τοῦ πάθους καὶ τῆς ἀναστάσεως καὶ δίχα τοῦ βαπτισθῆναι ἐσώζοντο οἱ τοῦ Χριστοῦ τὸν λόγον δεχόμενοι καὶ πιστεύοντες, ὅτι υἱὸς ἦν τοῦ πατρός. Οὕτως αὐτὸ στικτέον καὶ οὐχ ὥς τισι δοκεῖ, οἳ μετὰ τὸ ἐπαγαγεῖν τὸ καὶ ἐξουσίαν ἔδωκε καὶ κρίσιν ποιεῖν ἐπάγουσι τὸ ὅτι υἱὸς ἀνθρώπου ἐστίν. οὐ καλῶς· οὐ γὰρ διὰ τοῦτο κριτής ἐστιν, ὅτι υἱὸς ἀνθρώπου ἐστίν, ἀλλ' ὅτι υἱὸς θεοῦ ἐστιν. διὰ τοῦτό ἐστι καὶ κριτής. τὸ δὲ μὴ θαυμάζετέ φησιν, ἐπειδὴ ἐδόκει τοῖς ὁρῶσιν ψιλὸν ἄνθρωπον αὐτὸν εἶναι, τὰ δὲ λεγόμενα μείζονα ἢ κατὰ ἄνθρωπον ἦν καὶ θεοῦ μόνου ταῦτα ποιεῖν. οὐκ εἶπεν δέ, ὅτι υἱὸς θεοῦ ἐστιν, ἀλλ' ὅτι υἱὸς ἀνθρώπου ἐστίν· τοῦτο γὰρ ἀνωτέρω εἴρηκεν, ἵνα καὶ ἄνθρωπον αὐτὸν νοήσωσι καὶ θεόν. ὃ οὖν λέγει, τοιοῦτόν ἐστιν.οὐ γὰρ μόνον, ὅτι θεός ἐστιν, κρίνει, ἀλλὰ καὶ ὡς ἄνθρωπος γεγονὼς καὶ πειρασθεὶς πασῶν τῶν ἡμετέρων νόσων, χωρὶς ἁμαρτίας καὶ ὡς συμπαθὼν «ταῖς» ἡμετέραις «ἀσθενείαις» καὶ τὰ λοιπὰ συγγινώσκων. ἤτοι τοῦτό φησιν· ἐὰν ἀναστήσω τὸν Λάζαρον, μὴ ἀπὸ τούτου θαυμάσητέ μου τὴν δύναμιν· μέλλω γὰρ ἀνιστᾶν πάντας τοὺς νεκρούς· τὸ γὰρ πάντες οἱ ἐν τοῖς μνημείοις ἴσον σημαίνει τῷ πάντες οἱ τεθνηκότες. ἐπεὶ οὖν τὰ σώματα ὑπὸ θηρίων ἢ πυρὸς ἢ ἄλλως πως δεδαπάνηνται, οὐ τίθενται ἐν μνημείοις, ἀλλ' ἀνίστανται· ἐπειδὴ γὰρ πάντων ἀνθρώπων ἀνάστασις","english":"For those who lived in a middling way stand \"on the right\" and \"on the left.\" Before the passion and the resurrection, and even without being baptized, those who received the word of Christ and believed that he was the Son of the Father were saved. Thus the passage should be punctuated, and not as some think, who, after adding \"and he gave him authority,\" also add \"to execute judgment,\" then add \"that he is the Son of Man.\" Not rightly; for he is not judge because he is the Son of Man, but because he is the Son of God. For this reason he is also judge. And \"do not marvel,\" he says, since he seemed to those who saw him to be a mere man, but the things said were greater than according to man, and it was for God alone to do these things. Yet he did not say, \"that he is the Son of God,\" but \"that he is the Son of Man\"; for this he had said above, so that they might understand him to be both man and God. What he is saying, then, is this: for he judges not only because he is God, but also as one who has become man and has been tried in all our infirmities, apart from sin, and as one who sympathizes with \"our weaknesses\" and forgives the rest. Or he says this: if I raise Lazarus, do not marvel at my power because of this; for I am about to raise all the dead; for \"all who are in the tombs\" means the same as \"all who have died.\" Since, then, bodies have been consumed by wild beasts or fire or in some other way, they are not placed in tombs, but they rise; for since there is a resurrection of all men","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"ἔσται, ἀριθμηθήσονται καὶ οὗτοι εἰς τοὺς ἐν τοῖς μνήμασιν· οἱ γὰρ πράττοντες τὰ ἀγαθὰ καὶ φαῦλα, οὐ τὰ σώματα τὰ ἐν τοῖς μνημείοις ἐστίν. ὥστε οὐδὲν κωλύει παρα δέξασθαι καὶ τὰ σώματα πυρὶ ἢ ἄλλως ἀναλωθέντα, οὕτω παραδέξασθαι. 168 {3 ο 5, 28}Ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ\n\nποιοῦντες. Δι' ἀμφοτέρων οὖν τοῦ τε φόβου καὶ τῆς τιμῆς\n\nπροτρέπεται εἰς σωτηρίαν τὸν ἄνθρωπον. Ὥστε οὐκ ἀρκεῖ ἡ πίστις μόνη σῶσαι, εἰ μὴ καὶ ἔργα τις ἔχει ἀγαθά. Συγκαταβάσει πάλιν κέχρηται διὰ τοὺς ἀπίστους. ἀντὶ τοῦ οὐδὲν γίνεται παρ' ἐμοῦ ὧν οὐ θέλει ὁ πατήρ, ἐπειδὴ οὐκ ἔστιν ἐν τῇ τριάδι ἄλλο καὶ ἄλλο θέλημα, ἀλλ' ἕν, ἀσθένειαν ὁ λόγος σχηματίζεται. ἔχει δὲ οὐχ οὕτω κατ' ἀλήθειαν, ἐπείπερ ἴσος ἐστὶ τῷ πατρί, εἰ καὶ ὡς ἄνθρωπος «ὑπὸ νόμον» γεγονὼς λαλεῖ. Οὐ ζητῶ τὸ θέλημα τὸ ἐμόν, ὡς ὑμεῖς οἱ Ἰουδαῖοι διὰ τὸ οἰκεῖον θέλημα πάντα παρανόμως διδάσκοντες καὶ\n\nποιοῦντες. Εἰπὼν ὅτι ἄλλος ἐστὶν ὁ μαρτυρῶν περὶ ἐμοῦ, καὶ οἶδα ὅτι ἀλη θής ἐστιν ἡ μαρτυρία αὐτοῦ, ἵνα δείξῃ, ὅτι περὶ Ἰωάννου τοῦτό φησιν ἐπήγαγεν· ὑμεῖς ἀπεστάλκατε πρὸς Ἰωάννην, καὶ μεμαρτύρηκεν τῇ ἀληθείᾳ. εἶτα ἐκ τοῦ περιόντος αὐτοὺς ἐπιστομίζων ἔτι πρὸς τὴν ὑπόνοιαν αὐτῶν διαλεγόμενος μελλόντων λέγειν· εἰ παρὰ ἀνθρώπου μαρτυρίαν οὐ λαμβάνεις, τί τὴν Ἰωάννου μαρτυρίαν εἰς μέσον ἄγεις, ἔδειξεν, ὅτι οὐδὲ ἡ Ἰωάννου μαρτυρία ἀνθρώπου μαρτυρία ἦν, ἀλλὰ τοῦ θεοῦ. παρὰ γὰρ ἐκείνου μαθὼν ἔλεγεν ἅπερ ἔλεγεν. διὸ ἐπήγαγεν· ἐγὼ δὲ οὐ παρὰ ἀνθρώπου τὴν μαρτυρίαν λαμβάνω.","english":"These also will be counted among those in the tombs; for those who practice good and base things are not the bodies that are in the tombs. So nothing prevents us from accepting that the bodies too, whether consumed by fire or otherwise, are received in this way. 168 {3 ο 5, 28} As you Jews, through your own will, unlawfully teach and do all things. By both fear and honor, then, man is urged toward salvation. So faith alone is not sufficient to save, unless one also has good works. Again he employs condescension because of the unbelievers. Instead of \"nothing comes from me of what the Father does not will,\" since there is not one will and another will in the Trinity, but one, the word assumes weakness. But it is not so in truth, since he is equal to the Father, even if as a man who has come \"under the law\" he speaks. I do not seek my own will, as you Jews, through your own will, unlawfully teach and do all things. Having said that another is the one who testifies concerning me, and I know that his testimony is true, in order to show that he says this concerning John, he added: You have sent to John, and he has testified to the truth. Then, silencing them out of his abundance, still conversing with their suspicion, when they were about to say, \"If you do not receive testimony from a man, why do you bring John's testimony into the middle?\" he showed that not even John's testimony was a man's testimony, but God's. For having learned from that one, he spoke the things he spoke. Therefore he added: But I do not receive testimony from a man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"174 {3 ο 5, 33}Ἀνύποπτός ἐστιν ἡ μαρτυρία Ἰωάννου· οὐ γὰρ αὐτόκλητος προσέδραμεν τῇ μαρτυρίᾳ. μεμαρτύρηκεν τῇ ἀληθείᾳ, τοῦτ' ἔστιν ἐμοὶ τῷ Χριστῷ, ὅς ἐστιν ἀλήθεια. Λύχνος ἐστὶν ὁ Ἰωάννης πρὸς τὴν τοῦ Χριστοῦ πολιτείαν, ὅς ἐστιν ἥλιος φαίνει μὲν ὁ Ἰωάννης, καλύπτεται δὲ τῇ ὑπερβολῇ τῆς δόξης τοῦ φωτὸς τοῦ ἡλιακοῦ· οὕτω γὰρ καὶ ὁ ἥλιος καὶ ἡ σελήνη ἐν τῇ παλιγγενεσίᾳ φαίνουσι μέν, ὑπὸ δὲ τῆς δόξης τοῦ φωτὸς τῶν ἁγίων τοσοῦτον κατακρατούμενοι ὡς δοκεῖν μηδὲ ὅλως λάμπειν. λύχνον δὲ εἶπεν τὸν Ἰωάννην ὡς οὐκ οἴκοθεν ἔχοντα τὸ φῶς, ἀλλ' ἀπὸ τῆς τοῦ πνεύματος χάριτος καὶ ὅτι ἡλίου ἀνατείλαντος περιττὴ ἡ τοῦ λύχνου χρεία. Τὴν τοῦ πατρὸς εὐδοκίαν καὶ σύνεσιν δόσιν λέγει ἢ τοῦτό φησι διὰ τὸ τῆς\n\nἀνθρωπότητος σχῆμα. Οὔτε τοῖς προφήταις οὔτε τῇ ἄνωθεν ἐνεχθείσῃ φωνῇ οὔτε τῇ τῶν πραγμά των θαυματουργίᾳ ἐπιστεύσατε· ἁπλουστέρας γάρ ἐστι γνώσεως τὸ λέγειν, ὅτι τινὲς ἑωράκασιν θεόν. οὗτοί εἰσιν οἱ μήτε εἶδος τοῦ πατρὸς ἑωρακότες μήτε φωνὴν αὐτοῦ ἀκηκοότες οἱ μὴ πιστεύσαντες τῷ Χριστῷ, ὅς ἐστι λόγος τοῦ πατρὸς καὶ τὸ ἀληθὲς αὐτοῦ εἶδος. Εἰ καὶ θέλει ὁ Χριστὸς πεισθῆναι τῇ αὐτοῦ διδασκαλίᾳ τοὺς Ἰουδαίους, ἀλλ' οὐ βιάζεται τὸ","english":"The testimony of John is above suspicion, for he did not run forward to bear witness of his own accord. He has borne witness to the truth, that is, to me, the Christ, who is the truth. John is a lamp compared with the way of life of Christ, who is the sun: John shines, but he is overshadowed by the surpassing glory of the light of the sun. For in this way both the sun and the moon shine in the regeneration, but they are so far overcome by the glory of the light of the saints that they seem not to shine at all. He called John a lamp because he does not have the light of himself, but from the grace of the Spirit, and because when the sun has risen, the use of the lamp is superfluous. He calls the Father's good pleasure and understanding a gift, or he says this because of the form of humanity. You believed neither the prophets nor the voice brought from above nor the wonderworking of the deeds; for it belongs to a simpler knowledge to say that certain people have seen God. These are the ones who have neither seen the form of the Father nor heard his voice—those who did not believe in Christ, who is the Word of the Father and his true form. Even if Christ wishes the Jews to be persuaded by his own teaching, he does not force the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"αὐτεξούσιον. Ὡς ἀπροσδεὴς ἐξ ἐμαυτοῦ ἔχω πληρεστάτην τὴν δόξαν καὶ τὴν τῶν ἀνθρώπων οὐ θέλω, ἀλλ' ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε ἐν ἑαυτοῖς. Τὸ δὲ ἔγνωκα ὑμᾶς ὅτι τὴν ἀγάπην τοῦ θεοῦ οὐκ ἔχετε εἶπεν δεικνὺς ὅτι οὐ δι' ἀγάπην τοῦ θεοῦ αὐτὸν ἐδίωκον, κἂν οὕτως ἐκεῖνοι προεφασίζοντο. Εἰ καὶ οἶδεν, ὅτι οὐ πείθονται καὶ δέχονται αὐτόν, ἀλλ' ὡς θεὸς τὸ ἑαυτοῦ ποιεῖ ἐλέγχων καὶ νουθετῶν αὐτούς. 182 {3 ο 5, 43}Ὁ ἀντίχριστος τὴν τοῦ βίου δόξαν ἐπαγγέλλεται καὶ διὰ τοῦτο ἐκείνῳ πιστεύετε. Ἔγγραφος κεῖται καθ' ὑμῶν κατηγορία τὰ Μωυσαϊκά, ὃς ἀπιστούμενος ἐξ ὑμῶν κατηγορήσει ὑμῶν. Τῆς λίμνης φησὶ πέραν· ἔθος γὰρ τῇ γραφῇ «τὰ τῶν ὑδάτων συστήματα» «θαλάσσας» καλεῖν. 185 {3 ο 6,\n\n3}Καὶ γὰρ ὅτι ἐβούλετο μυστικόν τι τοῖς μαθηταῖς παραδοῦναι εἰς τὸ ὄρος ἀνῄει. Πειράζει καὶ ὁ θεὸς πρὸς πίστιν τὸν ἀκροατὴν ἐκκαλούμενον, ἵνα δῷ\n\nαὐτῷ μισθὸν ὑπὲρ τῆς πίστεως. Ἵνα μὴ δόξωσιν, ὅτι διὰ οἰκείαν χρείαν ὁ Ἀνδρέας ἀποκρύπτει, ταῦτα εἶπεν, ὅτι ἔτι παιδάριον ἔχει πέντε ἄρτους κριθῆς καὶ δύο ἰχθύας.Ἵνα μὴ δόξῃ διά τινα οἰκείαν χρείαν ἀποκρύπτειν ἃ εἶχεν εἶπεν τοῦτο. Μόνους τοὺς ἄνδρας ἀριθμεῖ κατὰ τὴν τοῦ νόμου συνήθειαν τοὺς μηδὲν νηπιῶδες ἔχοντας ἢ θηλυκόν, ἀλλὰ νεανικοῦ φρονήματος, οὓς καὶ τρέφει διὰ τοῦ στηρίζοντος καρδίαν ἄρτου καὶ ἐπιτέρψεως ἀναπλησθῆναι ποιεῖ. Διὰ τοῦτο εὐχαριστεῖ, ἵνα μὴ δόξῃ ἀντίθεος εἶναι καὶ ἵνα διδάξῃ ἡμᾶς ἐν τῷ ἐσθίειν εὐχαριστεῖν, πλὴν καὶ ὡς ἄνθρωπος εὐχαριστεῖ, ἵνα λάθῃ ἕως τοῦ πάθους τὸν ἄρχοντα τοῦ νῦν αἰῶνος.","english":"Free-willed. As one who needs nothing, I have from myself the most complete glory, and I do not want the glory that comes from men, but I have known you, that you do not have the love of God in yourselves. The phrase \"I have known you, that you do not have the love of God\" he said to show that they were persecuting him not for the love of God, even if they made that their pretext. Even though he knows that they do not believe and do not receive him, yet as God he does his own work, convicting and admonishing them. The Antichrist promises the glory of this life, and for this reason you believe him. The Mosaic writings lie written against you as an accusation; he who is disbelieved by you will accuse you. He says \"beyond the lake,\" for it is the custom of Scripture to call \"seas\" the gatherings of waters. For indeed, because he wished to hand down something mystical to his disciples, he went up into the mountain. God also tests, calling the hearer forth to faith, so that he may give him a reward for his faith. So that they might not think that Andrew was concealing this out of some personal need, he said this, that the boy still has five barley loaves and two fish. So that he might not seem to be concealing what he had for some personal need, he said this. He counts only the men, according to the custom of the law, those who have nothing childish or feminine in them, but rather a youthful mind, whom he also feeds through the bread that strengthens the heart and makes them be filled with delight. For this reason he gives thanks, so that he might not seem to be opposed to God, and so that he might teach us to give thanks when we eat; moreover, he gives thanks also as a man, so that he might escape the notice of the ruler of this present age until his passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Τρέφει τοὺς πιστοὺς ὁ Χριστὸς διὰ τῶν πέντε ἄρτων τῶν κριθίνων, ὅπερ νοεῖται ἡ παχυτέρα τῆς πεντατεύχου διδασκαλία καὶ διὰ τῶν δύο ἰχθύων, ὅπερ ἐστὶν ἡ ἀποστολικὴ διδαχὴ τοῦ εὐαγγελικοῦ καὶ ἀποστολικοῦ κηρύγματος. Διδάσκει διὰ τοῦ σημείου θαρρεῖν αὐτῷ καὶ μὴ ἀθυμεῖν ἐν στενοχωρίᾳ ἤτοι μὴ δειλιᾶν πρὸς φιλοξενίαν, ἀλλὰ πρὸς τὸ ἀγαθὸν εὐτόλμους εἶναι. Οὐ κωλύει τὸ ἐργάζεσθαι, ἀλλὰ τὸ μεριμνᾶν καὶ φροντίζειν τῆς αὔριον, ἵνα τὴν αἵρεσιν προαναξηράνῃ τῶν Μεσσαλιανῶν καὶ Μανιχαίων τῶν μὴ ἐργο χείρῳ χρωμένων τινί. Τὴν νοητὴν καὶ λογικὴν καὶ πνευματικὴν μένουσαν βρῶσιν λέγει· αὕτη γὰρ συμβάλλεται εἰς τὸ ἀπολαῦσαι ἡμᾶς τῶν μελλόντων ἀγαθῶν, ἣν ἡ εἰςΧριστὸν πίστις προξενεῖ. Τὴν μυστικὴν μετάληψιν λέγει ἣν ὁ υἱὸς ἰὼν δέδωκε τὴν ἁγιάζουσαν ψυχὴν καὶ σῶμα συναναπλέξας τῷ θεοπρεπεῖ τὸ ἀνθρώπινον. Τοῦτον ἐσφράγισεν, ὅ ἐστιν ἔχρισεν ἁγίῳ πνεύματι τὴν σάρκα τοῦ κυρίου τὴν ἀνθρωπίνην, οὐ τὴν θεότητα· πάντα γὰρ σχεδὸν τὰ τῆς οἰκονομίας ὀνόματα περὶ τὴν σάρκα εἴληπται. τοῦτο εἶπεν ἢ ὅτι μεμόρφωται φυσικῶς πρὸς τὸν πατέρα ἤτοι ἔχρισεν· κατασφραγίζονται γὰρ οἱ χριόμενοι. ἤτοι ἐσφράγισεν, ἐβεβαίωσεν ἤτοι ἀναντιρρήτως ἐξεκάλυψεν ὁ πατὴρ τὸν υἱὸν διὰ τῆς ἰδίας μαρτυρίας· ἐκμαγεῖον γάρ ἐστι καὶ σφραγὶς ὁ υἱὸς τῆς τοῦ πατρὸς οὐσίας ὁρώμενος ἀπαραλλάκτως ὡς ὁ πατήρ. Εἰ καὶ ᾔδει ἐκείνους μηδὲν ὠφεληθησομένους, ἀλλὰ διὰ τὸ κοινωφελὲς τῆς διδαχῆς ἀπεκρίνατο. Οὐχ ὁ ταῖς σκιαῖς δουλεύων τοῦ νόμου ποιεῖ τὸ τοῦ θεοῦ θέλημα, ἀλλ' ὁ εἰς τὸν Χριστὸν πιστεύων.","english":"Christ feeds the faithful through the five barley loaves, which is understood as the coarser teaching of the Pentateuch, and through the two fish, which is the apostolic teaching of the gospel and apostolic preaching. Through the sign he teaches them to have confidence in him and not to lose heart in distress, or rather not to be cowardly regarding hospitality, but to be bold for the good. He does not forbid working, but being anxious and worrying about tomorrow, in order to dry up beforehand the heresy of the Messalians and Manichaeans, who do not put their hand to any work. He speaks of the intelligible and rational and spiritual food that remains; for this contributes to our enjoyment of the good things to come, which faith in Christ procures. He speaks of the mystical partaking which the Son, when he came, gave, sanctifying soul and body, uniting the human with the divine in a manner befitting God. Him he sealed, that is, he anointed the human flesh of the Lord with the Holy Spirit, not the divinity; for nearly all the names of the economy are taken in reference to the flesh. He said this either because he is naturally formed toward the Father, or rather he anointed; for those who are anointed are sealed. Or rather he sealed, he confirmed, or rather the Father undeniably revealed the Son through his own testimony; for the Son is the impression and seal of the Father's essence, seen indistinguishably as the Father. Even though he knew that they would be helped in nothing, yet for the common benefit of the teaching he answered. Not the one who serves the shadows of the law does the will of God, but the one who believes in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Οὐχ ὡς ψεύδους οὔσης τῆς τοῦ μάννα τροφῆς εἶπεν τοῦτο, ἀλλ' ὅτι ἐκεῖνο τύπος ἦν, οὐκ αὐτὸ ἡ ἀλήθεια. ὁ Χριστός ἐστι τὸ μάννα ὁ φύσει ζωὴ ὢν καὶ τὰ πάντα ζωογονῶν, ὅ ἐστιν ἄρτος ὡς τρέφων ψυχὴν καὶ σῶμα. Ὧδε πάλιν τὸν ἄρτον, ὅ ἐστιν ἡ σάρξ, λέγει ἐξ οὐρανοῦ, οὐχ ὅτι ἐξ οὐρανοῦ ἦν, ἀλλ' ὅτι ἡνώθη τῷ ἐξ οὐρανοῦ κατεληλυθότι λόγῳ καὶ μετὰ τὴν ἕνωσιν ἀδιαφοροῦσιν οἱ ἅγιοι ὡς ἐπὶ ἑνὸς προσώπου καὶ μιᾶς ὑποστάσεως, εἰ καὶ τὴν διαφορὰν ἐπίστανται καὶ μετὰ τὴν ἕνωσιν σαρκός, ψυχῆς καὶ θεότητος. Ἀπαλλάσσει γὰρ ἁμαρτίας καὶ ποιεῖ φίλους θεῷ καὶ «θείας φύσεως» κοι νωνοὺς καὶ τῆς γεέννης ἐλευθεροῖ καὶ τῆς βασιλείας ἀξιοῖ τοὺς ἀξίους καὶ ὡς δεῖ τῆς τοῦ θεοῦ λόγου σαρκὸς μετασχόντας· ὅλα γὰρ ταῦτα ζωή ἐστι τῆς ἀθανάτου ψυχῆς καὶ τροφή. Ἄρτος ἐστὶ ζωῆς οὐχ ὡς σωματικὸν λιμὸν παραμυθούμενος, ἀλλ' ὅλον ἐξ ὅλου τὸ ζῷον εἰς ζωὴν ἀναπλάττων, δι' ὧν τῶν λόγων αὐτοῦ ἐμφορούμεθα τῶν πνευματικῶν, ὅ ἐστι ζωή. Ὕδωρ καὶ ποτὸν ὧδε λέγει ἢ τὸν διὰ τοῦ πνεύματος ἁγιασμὸν ἢ αὐτὸ τὸ ἅγιον πνεῦμα. Τὸ δὲ πᾶν ὃ δίδωσίν μοι ὁ πατὴρ πρὸς ἐμὲ ἥξει. οὐ τὸ τυχὸν πρᾶγμα ἡ πίστις ἡ εἰς αὐτόν, ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς καὶ ψυχῆς τινος γενναίας καὶ θεόφρονος καὶ εὐγνώμονος δεχομένης πίστιν, τὴν τοῦ πατρὸς ἀποκάλυψιν. τὸ δὲ οὐ μὴ ἐκβάλλω ἔξω τοῦτό ἐστιν· οὐ μὴ ἀπολέσω, ἀλλὰ σώσω καὶ","english":"He said this not because the food of the manna was a lie, but because that was a type, not the truth itself. Christ is the manna, who is life by nature and gives life to all things, that is, bread as nourishing soul and body. Here again he calls the bread, that is, his flesh, from heaven, not because it was from heaven, but because it was united to the Word who came down from heaven; and after the union the saints speak of them as of one person and one hypostasis, even if they know the distinction even after the union of flesh, soul, and divinity. For he releases from sins and makes friends of God and partakers of the \"divine nature\" and frees from Gehenna and deems worthy of the kingdom those who are worthy and who have partaken of the flesh of the Word of God as they ought; for all these things are life and food of the immortal soul. He is the bread of life, not as soothing bodily hunger, but as remolding the whole living being entirely into life, through those spiritual words of his which we are filled with, which is life. Water and drink here he means either the sanctification through the Spirit or the Holy Spirit himself. And everything that the Father gives me will come to me. Faith in him is not an ordinary matter, but it needs the inclination from above and a noble and God-minded and grateful soul that receives faith, the revelation of the Father. And \"I will not cast out\" means this: I will not destroy, but I will save and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἐπιμελείας ἀπολαῦσαι παρασκευάσω πολλῆς. Οὐκ ἔστιν, φησίν, τὸ τυχὸν ἡ εἰς ἐμὲ πίστις, ἀλλὰ τῆς ἄνωθεν δεῖται ῥοπῆς, ἵνα γνῷ τὰ ὑπὲρ νοῦν, εἰ καὶ ζητεῖται καὶ ἡ ἡμῶν σπουδή. ὥσπερ ἰατρῷ προσάγει ὁ πατὴρ τῷ Χριστῷ τοὺς ἀσθενεῖς ἀνθρώπους, οἰκονομικῶς δὲ ὡς ἄνθρωπος τῷ πατρὶ τὰ θεοπρεπῆ ἀνατίθησιν, ἐπεὶ ἰσχύει ὡς θεὸς ὁ Χριστὸς ἑαυτῷ προσαγαγεῖν. Οὐκοῦν οὐ ψιλὸς ἄνθρωπος ὁ Ἰησοῦς, ἀλλὰ θεὸς σαρκωθείς, οὐ μετὰ τὴν ἀνάστασιν θεοποιηθείς· προλαμβάνει γὰρ ἡ κατάβασις τὴν ἄνοδον. Οὐκ ἴδιον θέλημα ἔχων παρὰ τοῦ πατρὸς ἦλθον· πάντα γὰρ τὰ ἐμὰ τοῦ πατρός ἐστι καὶ τὰ τοῦ πατρὸς ἐμὰ καὶ οὐκ ἄλλο τι πράξων ἦλθον εἰ μὴ ὅπερ καὶ ὁ πατὴρ βούλεται. 210 {3 ο 6, 39}Πάντες μὲν οἱ ἄνθρωποι ἀνίστανται, μόνοι δὲ οἱ πιστοὶ ἀξιοῦνται τῶν ἀγαθῶν. Ζωοποιεῖ ὁ υἱὸς τοὺς πιστοὺς τοῖς φύσει φθαρτοῖς ἀνθρώποις τὴν ζωοποιὸν τοῦ πνεύματος ἐντιθεὶς δύναμιν καὶ ὅλους αὐτοὺς μεταπλάττων εἰς ἀθανασίαν. Διὰ τὴν κατὰ σάρκα μητέρα αὐτοῦ ἀδύνατον ἐνόμιζον ἐξ οὐρανοῦ αὐτὸν καταβεβηκέναι ἢ εἰς τὸ φαινόμενον ὁρῶντες οὐ τὴν ἀόρατον αὐτοῦ φύσιν ἐννο οῦντες ἐσκανδαλίζοντο. Εἰ ὁ πατὴρ ἄγει, ὁ δὲ θεὸς ἐγείρει, μέγα τὸ τῶν πιστῶν ἀξίωμα. τοῦτο ποιεῖ ὡς φύσει θεὸς ὤν. Τοὺς κατὰ προαίρεσιν ἀγαθοὺς ἕλκει ὁ πατήρ, τοὺς δὲ μοχθηροὺς ἐᾷ. οὐ τὸ ἐφ' ἡμῖν αὐτεξούσιον ἀναιρεῖ ὁ λόγος, ἀλλὰ δείκνυσι βοηθείας δεομένους· ἕλκεται γὰρ οὐκ ἄκων, ἀλλὰ πολλῆς ἀπολαύων συμμαχίας. θεοδίδακτόν ἐστιν","english":"to enjoy great care. He says, faith in me is not a chance thing, but it needs the help from above, so that one may know the things beyond understanding, even if our own diligence is also required. Just as a father brings sick men to a physician, to Christ, so too, in a manner of economy, as a man he attributes to the Father the things befitting God, since Christ as God has power to bring them to himself. Therefore Jesus is not a mere man, but God made flesh, not made God after the resurrection; for the descent comes before the ascent. I did not come having a will of my own apart from the Father; for all things that are mine are the Father's and the Father's are mine, and I came to do nothing other than what the Father also wills. All men indeed rise, but only the faithful are deemed worthy of the good things. The Son gives life to the faithful, implanting in men who are by nature corruptible the life-giving power of the Spirit and transforming them wholly into immortality. Because of his mother according to the flesh they thought it impossible that he had come down from heaven, or, seeing only the visible, they did not consider his invisible nature and were scandalized. If the Father draws and God raises, great is the honor of the faithful. This he does as being God by nature. The Father draws those who are good by choice, but leaves the wicked alone. The word does not abolish our self-determination, but shows that we need help; for one is drawn not unwillingly, but enjoying great assistance. It is God-taught","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἀγαθὸν τὸ περὶ Χριστοῦ μυστήριον. Εἰ καὶ διὰ τῆς τῶν προφητῶν διδασκαλίας εἷλκεν ὁ πατήρ, ἀλλὰ πολλὴ ἡ διαφορά· οἱ μὲν γὰρ πρῶτοι ἐδιδάσκοντο διὰ τῶν προφητῶν, οἱ δὲ πιστοὶ διὰ τοῦ υἱοῦ ἢ τοῦ ἁγίου πνεύματος. διδακτοὶ δὲ θεοῦ πάντες ἀντὶ τοῦ οἱ πλείονες ἤτοι πάντας τοὺς βουλομένους διδάσκει ὁ θεός. Τὸ ἀκοῦσαι κοινόν, τὸ δὲ μαθεῖν μόνων τῶν ἐπιδιδόντων ἑαυτοὺς τῇ χάριτι. Ὁ μόνος ἀόρατος μόνῳ τῷ ἀοράτῳ τὴν φύσιν φαίνεται. μόνος ὁρᾷ ὁ υἱὸς τὸν πατέρα ὡς ἔξω ὑπάρχων πάντων καὶ μόνος ὢν ἐκ τῆς οὐσίας τοῦ πατρός. Ὡς ζωὴν αἰώνιον διδοὺς τοῖς πιστοῖς ἢ ὡς διακρατῶν ἡμῶν τὴν ζωὴν καὶ τὴν νῦν καὶ τὴν μέλλουσαν. Κἂν γὰρ γεύσηταί τις θανάτου, οὐ μένει οὕτω διὰ τὴν ἐλπίδα τῆς ἀνα στάσεως. Ἄρτον καλεῖ τὴν ἑαυτοῦ σάρκα διὰ τὸ ἐσθίεσθαι αὐτὴν ἐν τοῖς μυστικοῖς. Ὡς παρὰ φύσιν ὄντος τοῦ πράγματος ἀπιστοῦσιν, ὡς ψυχικοὶ οὐ νοοῦσι τὸ πνευματικὸν τοῦ κυρίου σῶμα. Οὐ σαρκοφαγεῖν λέγει, ἀλλὰ τὸ μετασχεῖν τῶν μυστικῶν. Ἀμέτοχοι ἔσεσθε τῆς αἰωνίου ζωῆς οἱ μὴ διὰ τῆς μεταλήψεως τῶν μυστι κῶν παραδεξάμενοι τὸν Ἰησοῦν τὸν ὄντα ζωὴν κατὰ φύσιν. Ταῦτα λέγει δεικνύς, ὅτι οὐκ ἦν ψιλοῦ ἀνθρώπου ἡ σάρξ, ἀλλὰ τοῦ υἱοῦ πεπληρωμένη πάσης τῆς θεότητος ὡς ἑνὸς τῆς τριάδος. 225 {ςο 6, 56}Ὥσπερ αἱ αἰσθηταὶ τροφαὶ ἡμῖν ἀνακιρνάμεναι συνιστῶσι τὸ σῶμα, οὕτω καὶ ἡ μυστικὴ μετάληψις ὥσπερ τινὰ φυσικὴν συνάφειαν ποιεῖ τὸν πιστὸν μετὰ τοῦ Χριστοῦ ἀνακιρνῶσα. Φύσει ζωή ἐστιν ὁ υἱὸς οὐ παρ' ἑτέρου λαβὼν τὸ ζῆν· τοῦτο γὰρ ζῷον καλεῖται. οὔτε οὖν τὸ τοῦ ζῴου ὄνομα τάττεται ἐπὶ θεοῦ οὔτε τὸ τῆς ζωῆς ἐπὶ τῆς κτίσεως.","english":"The mystery concerning Christ is good. Even if the Father was drawing people through the teaching of the prophets, there is a great difference: the first were taught through the prophets, but the faithful through the Son or the Holy Spirit. \"All shall be taught by God\" means either the majority, or that God teaches all who are willing. Hearing is common to all, but learning belongs only to those who give themselves over to grace. The only invisible one is seen by the only one invisible by nature. The Son alone sees the Father, as being outside all things and alone being from the Father's substance. As giving eternal life to the faithful, or as sustaining our life both now and in the age to come. For even if one tastes death, he does not remain so, because of the hope of resurrection. He calls his own flesh bread, because it is eaten in the mysteries. Since the matter is contrary to nature, they disbelieve; being merely natural, they do not understand the spiritual body of the Lord. He does not say to eat flesh, but to partake of the mysteries. You will have no share in eternal life, you who have not received Jesus, who is life by nature, through participation in the mysteries. He says these things to show that the flesh was not that of a mere man, but of the Son, filled with all the Godhead as one of the Trinity. {John 6:56} Just as perceptible foods, when mixed into us, build up the body, so too the mystical participation produces a kind of natural union, mingling the faithful with Christ. The Son is life by nature, not receiving life from another; for this is called a living being. Therefore neither the name of a living being is applied to God, nor that of life to creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ὁ πιστεύων, ὅτι ἐξ οὐρανοῦ δίδοται ὁ ἄρτος, πιστεύει, ὅτι καὶ ζωὴν αἰώνιον δίδωσιν. οὐκοῦν οἱ τὸ μάννα φαγόντες οὐκ ἔφαγον τὸν ἐξ οὐρανοῦ ἄρτον, ἐξ ὧν ἀπέθανον. Τίνος ἕνεκεν ταῦτα εἶπεν ἐν συναγωγῇ; ἵνα διδάξῃ τὸν ὄχλον τὰ δόγματα καὶ ὅτι οὐκ ἦν ἀντίθεος. 230 {3 ο 6, 60}Τὸ σκληρός ἐστιν ὁ λόγος εἶπεν ὁ εὐαγγελιστής, ἐπειδὴ ἀνθρωπινώτερον ἤκουον τῶν τοῦ κυρίου ῥημάτων. Μὴ νοοῦντες τὰ λεγόμενα οὐδὲ ἐρωτῆσαι καὶ μαθεῖν ἠνείχοντο. Ὁ σαρκωθεὶς θεὸς αὐτός ἐστιν ὁ υἱὸς τοῦ ἀνθρώπου. οὐ μὴν αὐτὸ τὸ σῶμα καλεῖται υἱὸς ἀνθρώπου ὡς κακῶς δογματίζων\n\nΜάρκελλός φησιν λέγων ἑαυτὸν ἐξ οὐρανοῦ καταβεβηκέναι. διδάσκει, ὅτι θεὸς ἦν καὶ ἐν σαρκὶ ὡρᾶτο καὶ ὅτι ἡ σὰρξ αὐτοῦ ζωοποιός ἐστιν. Ἀντὶ τοῦ πνευματικά ἐστιν. οὐκ ἔχουσιν ἀκολουθίαν φυσικήν, ἀλλ' ἔξω ἐστὶ τῆς τοιαύτης ἀνάγκης. πνεῦμα ὧδε καλεῖ τὴν σάρκα πεπληρωμένην τῆς ζωοποιοῦ τοῦ πνεύματος ἐνεργείας· μένει γὰρ ἡ σὰρξ σάρξ. Εἰ καὶ ὡς θεὸς ᾔδει, ὅτι ἔμελλον ἀπιστεῖν, ἀλλ' ὅμως λέγει τὰ κοινωφελῆ. Πολλοὶ τῶν μαθητῶν αὐτοῦ, οὐ τοὺς δώδεκα λέγει. Εἰδὼς τὸ ἐσόμενον ὁ Ἰησοῦς ὡς θεὸς ποιεῖ τὸ ἀγαθὸν καὶ δωρεῖται τὰ ἀξιάγαστα, πλὴν οὐκ ἀνατρέπει ἡμῶν τὸ αὐτεξούσιον· αὐτὸς γὰρ τὸ ἑαυτοῦ ποιεῖ, ἐν ἡμῖν δέ ἐστιν τὸ φυλάξαι. ὅθεν οὐ τὸν θεὸν δεῖ αἰτιᾶσθαι ἐφ' οἷς εὐεργετεῖ, ἀλλὰ τοὺς ἑκοντὶ ἀπολέσαντας τὰ χαρίσματα, οἷος ἦν ὁ Ἀδάμ, ἡΕὔα, ὁ Ἰούδας καὶ ὅσοι τοιούτῳ τρόπῳ. εἰ καὶ ἐγὼ ὑμᾶς ἐξελεξάμην, ἀλλ' αὐθαίρετον ἐν ἀνθρώποις τὰ τῆς ἀρετῆς καὶ κακίας. διάβολον καλεῖ τὸν κολ λώμενον τῷ διαβόλῳ καὶ ἐξομοιούμενον αὐτῷ καὶ τὰ ἀρεστὰ αὐτῷ ποιοῦντα.","english":"The one who believes that the bread is given from heaven believes that he also gives eternal life. Therefore those who ate the manna did not eat the bread from heaven, since they died. For what reason did he say these things in the synagogue? In order to teach the crowd the doctrines and that he was not opposed to God. The evangelist said, \"This word is hard,\" because they were hearing the words of the Lord in a rather human way. Not understanding what was said, they did not even endure to ask and learn. The incarnate God is himself the Son of Man. Yet the body itself is not called the Son of Man, as Marcellus, dogmatizing badly, says, claiming that he himself came down from heaven. He teaches that he was God and was seen in the flesh, and that his flesh is life-giving. Instead of \"they are spiritual,\" they have no natural sequence, but are outside such necessity. Here he calls \"spirit\" the flesh filled with the life-giving activity of the Spirit; for the flesh remains flesh. Even if as God he knew that they were going to disbelieve, nevertheless he speaks what is commonly beneficial. \"Many of his disciples\"—he does not mean the twelve. Jesus, knowing what was to come, as God does what is good and grants things worthy of admiration, yet he does not overturn our free will; for he does his own part, but it is in us to keep it. Therefore one must not blame God for the things in which he benefits us, but those who willingly destroyed the gifts, such as Adam, Eve, Judas, and as many as are of that sort. \"Even if I chose you,\" yet the things of virtue and vice among humans are voluntary. He calls \"devil\" the one who is hindered by the devil and made like him and does the things pleasing to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ὡς ἀποθαυμάζων εἶπεν ὁ εὐαγγελιστὴς εἷς ἐκ τῶν δώδεκα, ὅτι το σοῦτον ὁ διάβολος πολεμεῖ ὡς δυνηθῆναι ἕνα τῶν δώδεκα ἀφαρπάσαι τῶν ἐγειράντων νεκροὺς καὶ δαίμονας διωξάντων καὶ τῆς ζωοποιοῦ καὶ πνευματικῆς τοῦ κυρίου διδασκαλίας ἀπολαυσάντων. Δείκνυσι τὰ τῆς ἀνθρωπότητος φεύγων τοὺς Ἰουδαίους καὶ ἐλέγχωνΜαρκίωνα καὶ Παῦλον τοὺς εἰρηκότας, ὅτι οὐ\n\nγέγονε τοῦ θεοῦ ὁ υἱὸς ἄνθρωπος κατὰ ἀλήθειαν. Οἱ ἀδελφοὶ αὐτοῦ ἐδόκουν ψέγειν αὐτὸν ὡς δειλὸν καὶ ὡς κρυφῇ ποι οῦντα τὰ σημεῖα, θέλοντα δὲ ὡς φιλόδοξον ἐν παρρησίᾳ εἶναι. Ἐνταῦθα κόσμον λέγει τοὺς φρονοῦντας ἀνθρώπους τὰ τοῦ κόσμου.Κόσμον λέγει τοὺς φρο νοῦντας τὰ ἐν κόσμῳ. Ὑμεῖς ἀπερισκέπτως ποιεῖτε, ὃ βούλεσθε, ἐγὼ δὲ οὐ διὰ τὸ οἰκονομεῖν ἕκαστα πρὸς τὸ συμφέρον. μένω τὸ πάθος, ἵνα ἀναστὰς πᾶσι κατάδηλον\n\nποιήσω τὴν ἐμαυτοῦ δύναμιν. Οὐκ ἦν ἴσον ἐν ἀρχῇ τῆς ἑορτῆς ἀναμεῖναι ζεόντων τῷ θυμῷ τῶν Ἰουδαίων· μετὰ ταῦτα οὖν μελλούσης τῆς ἑορτῆς λύεσθαι ἀναβαίνει οὐκ ἐναντία πεποιηκὼς ὧν εἶπεν· οὐ γὰρ ἀνέβη ἑορτάσων, ἀλλὰ συμβουλεύσων. διὸ καὶ λάθρᾳ ἀνέβη, οὐ μετὰ ἱλαρότητος ᾗ κέχρηνται οἱ πανηγυρίζοντες. καὶ ἐν τῇ παλαιᾷ δὲ εἰπὼν τῷ Μωυσῇ οὐ συναναβήσομαι ὑμῖν ὕστερον παρακαλοῦντιΜωυσῇ ὑπέσχετο συμπορεύεσθαι αὐτοῖς. Ἐκ τῆς ἀπορίας ἔδει αὐτοὺς γνῶναι, ὅτι θεός ἐστιν. Διὰ τὴν ἄκραν ἐξομοίωσιν τὴν ἑαυτοῦ διδαχὴν τοῦ πατρὸς λέγει ἢ ὅτι αὐτός ἐστιν ἡ τοῦ πατρὸς «σοφία», δι' ἧς πάντα λαλεῖ ὁ πατὴρ ἢ καὶ ὡς ἄν θρωπος οἰκονομικῶς ἀνατίθησι τῷ πατρὶ τὴν διδασκαλίαν διὰ τὸ ἄπιστον τῶν Ἰουδαίων.","english":"As marveling, the evangelist said, \"one of the twelve,\" because the devil wars against such a one as to be able to snatch away one of the twelve—men who raised the dead, cast out demons, and enjoyed the life-giving and spiritual teaching of the Lord. He shows the things of humanity, fleeing the Jews and refuting Marcion and Paul, who said that the Son of God did not truly become man. His brothers seemed to reproach him as cowardly and as doing his signs in secret, while wanting as a lover of glory to be in public. Here he calls \"world\" those who think the things of the world. He calls \"world\" those who think the things in the world. You act without consideration, whatever you wish, but I do not, in order to manage each thing for advantage. I await the suffering, so that having risen I may make my own power clear to all. It was not equal at the beginning of the feast to wait while the Jews were boiling with anger; after these things, then, when the feast was about to be dissolved, he goes up, having done nothing contrary to what he said; for he did not go up to celebrate, but to advise. Therefore he also went up secretly, not with the cheerfulness that those who feast use. And in the Old Testament also, having said to Moses, \"I will not go up with you,\" later, when Moses entreated, he promised to journey together with them. From the perplexity they ought to have known that he is God. Because of the extreme likeness of his own teaching to the Father's, he says either that he himself is the \"wisdom\" of the Father, through which the Father speaks all things, or also as a man, in a manner of economy, he refers the teaching to the Father because of the unbelief of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"ἀπεστάλθαι δὲ αὐτὸν λέγει διὰ τὴν σάρκα ἢ ὡς λόγον ἐκ τοῦ νοῦ ἤγουν ἐκ τοῦ πατρὸς ἢ ὡς ἐξ ἡλίου «ἀπαύγασμα». Ἀντὶ τοῦ ἰδιαζόντως καὶ ἀποκεκομμένως· οὐ γὰρ ἂν ἄλλως λαλῶ εἰ μὴ κατὰ θέλησιν τοῦ πατρός. Τὸ καθ' ἑαυτὸν δι' οἰκονομίαν σιωπῶν διὰ τὸ εὐσκανδάλιστον τῶν Ἰουδαίων καὶ διὰ τὸ ἀνεπίληπτον τὴν τοῦ πατρὸς διαγγέλλει δόξαν. τοῦτον τὸν συλλογισμὸν πλέκει, ἵνα γνῶσιν, ὅτι οὐ δόξης ἐφίεται. Κύριος ὢν Μωυσέως καὶ τοῦ νόμου διὰ τὸ ἀσθενὲς τῶν Ἰουδαίων οἱονεὶ ἀπαλλοτριοῖ ἑαυτὸν τοῦ νόμου Μωυσέως αὐτὸν καλῶν· οὐ γὰρ ἠδύναντο ἀκοῦσαι, ὅτι φύσει θεὸς ἦν οὔτε τὸ βαθὺ τῆς οἰκονομίας μυστήριον. 249 {3 ο 7, 23}Τί ταράττεσθε; οὐ γὰρ τὸ ὑγιάσαι τὸν παράλυτον ἐποίει λύσιν τοῦ σαββά του, ἀλλὰ τὸ μὴ θεραπεῦσαι. ὅτε, φησίν, σημεῖον λαμβάνει ἄνθρωπος ὀδύνην ἐμποιοῦν οὐδεὶς ἀγανακτεῖ λυομένου τοῦ νόμου, ὧδε δὲ ὅλου ἀνθρώπου ὑγιασθέντος δυσχεραίνετε ὡς παρανομίας γενομένης. Εἰ τοῖς ἐν σαββάτῳ περιτέμνουσιν ἢ θυσιάζουσιν ἢ πολεμοῦσιν οὐ μέμφεσθε, μηδὲ ἐμοί· τοῦτο γὰρ","english":"He says that he was sent because of the flesh, or as a word from the mind, that is, from the Father, or as a radiance from the sun. It means distinctly and separately; for I would not speak otherwise except according to the will of the Father. Keeping silent about what concerns himself, for the sake of economy, because of the Jews' proneness to scandal and so as to be blameless, he proclaims the glory of the Father. He weaves this reasoning so that they may know that he does not desire glory. Though he is Lord of Moses and of the law, because of the weakness of the Jews he as it were alienates himself from the law, calling Moses himself [their lawgiver]; for they could not hear that he was God by nature, nor the deep mystery of the economy. Why are you troubled? For it was not the healing of the paralytic that made for the dissolution of the Sabbath, but the failure to heal. When, he says, a man receives a sign that produces pain, no one is indignant when the law is dissolved, but here, when a whole man has been healed, you are vexed as though lawlessness had occurred. If you do not blame those who circumcise or sacrifice or wage war on the Sabbath, then do not blame me either; for this","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"οὐδὲν ἕτερόν ἐστιν ἢ προσωπολημψία. Ἐλέγχει ὁ ὄχλος τοὺς Ἰουδαίους θέλοντας αὐτὸν ἀποκτεῖναι καὶ ἀρνουμένους μέν, ψευδομένους δέ, τὸν δὲ Χριστὸν ἀληθεύοντα περὶ αὐτοῦ. Καλῶς λέγετε, ὅτι ὅταν ἔλθῃ ὁ Χριστός, αὐτὸν οὐδεὶς γινώσκει πόθεν ἐστίν· ὁ γὰρ ἀληθινὸς θεός, ἐξ οὗ εἰμι, φησίν, ἠγνόηται ὑμῖν καὶ οὐδὲν ἀπεικός, εἰ ἀγνοεῖτέ με, ὅτι ἐγώ εἰμι ὁ Χριστός, οὐκ\n\nεἰδότες τὸν ἐξ οὗ εἰμι. Ἐκεῖνοι μὲν περὶ τῶν Ἱεροσολυμιτῶν ἔλεγον τὸ μήποτε ἔγνωσαν, ὅτι αὐτός ἐστιν ὁ Χριστός, αὐτοὶ δὲ τὸ ἐναντίον δοξάζοντες ἔλεγον· τοῦτον οἴδαμεν, ὅτι ἐκ γῆς ἐστι καὶ «υἱός» ἐστι «τοῦ τέκτονος», τὸν δὲ Χριστόν, φασίν, οὐκ οἴδαμεν. Ἐμοὶ μόνῳ θεατός ἐστιν, ἐπείπερ θεός εἰμι κατὰ φύσιν καὶ οὐ τῆς γεννητῆς φύσεως, οἵτινες ἐννοίαις μόνον κατὰ τὸ δυνατὸν γινώσκουσι τὸν πατέρα. ὁ δὲ υἱὸς αὐτοῦ ὅλον ἐν ἑαυτῷ θεωρεῖ τὸν γεννήσαντα καὶ τὴν τοῦ τεκόντος οὐσίαν ἐν τῇ οἰκείᾳ φύσει ζωγραφεῖ καὶ οὕτως οἶδεν αὐτὸν ὡς οὐκ ἔστιν εἰπεῖν· ἀνέκφραστα γὰρ τὰ περὶ θεοῦ. Διὰ τούτου μανθάνομεν, ὅτι ἑκὼν ἔπαθε καὶ οὐκ ἐκ πλεονεξίας Ἰουδαϊκῆς συλληφθείς. ὥραν δὲ λέγει τὴν εὔκαιρον τῶν πραγμάτων ἔκβασιν. Δι' ὧν ἐγόγγυζον φαίνονται ἀποδεχόμενοι τὸν Χριστὸν καὶ θέλοντες ἀπὸ τῶν ἡγουμένων ἀποσχίσαι. ὅπερ αἰσθανόμενοι οἱ ἡγούμενοι ἔπεμψαν συλλα βέσθαι αὐτὸν διὰ τοῦτο μόνον, ὅτι ἐπιστεύετο εἶναι ὁ Χριστός, ἵνα αὐτὸν ἀνέλωσιν. Ὅτε πάντες συνέτρεχον καὶ ἔμελλον ἀναχωρεῖν οἴκοι, τότε διδάσκει, ἵνα σχῶσιν ἐφόδιον τοὺς αὐτοῦ λόγους. Οὐδένα βίᾳ ἐφέλκομαι, ἀλλὰ τὸν ἔχοντα προθυμίαν πολλήν.","english":"It is nothing other than favoritism. The crowd convicts the Jews, who wish to kill him and deny it but lie, while the Christ speaks truth about himself. You say rightly that when the Christ comes, no one knows where he is from; for the true God, from whom I am, he says, is unknown to you, and it is nothing unreasonable if you do not know me, that I am the Christ, not knowing the one from whom I am. They were saying about the inhabitants of Jerusalem that perhaps they did not know that he is the Christ, but they themselves, thinking the opposite, were saying: We know this man, that he is from the earth and is the son of the carpenter, but the Christ, they say, we do not know. To me alone he is visible, since I am God by nature and not of generated nature—those who know the Father only by conceptions, as far as possible. But his Son beholds the whole begetter in himself and depicts the essence of the one who begot him in his own nature, and thus knows him as it is not possible to speak; for the things concerning God are inexpressible. Through this we learn that he suffered willingly and was not seized by Jewish greed. By hour he means the timely outcome of events. By the things they were murmuring about, they appear to accept the Christ and to wish to separate from the leaders. Perceiving this, the leaders sent to seize him for this reason alone, that he was believed to be the Christ, so that they might destroy him. When all were running together and were about to go home, then he teaches, so that they might have his words as provisions for the journey. I draw no one by force, but the one who has great eagerness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"διὰ δὲ τοῦτο οὕτως εἶπεν ὅπως διδάξῃ, ὅτι ὀφείλουσιν οἱ τῇ πίστει προστρέχοντες τὸν τῶν διψώντων ἔρωτα ἔχειν, οἵτινες ὅταν πίωσιν ἀναπαύονται. Ἐπειδὴ ὁ νόμος κλητὴν ἁγίαν καλεῖ τὴν ἑβδόμην, ἔθει παλαιῷ καὶ ὁ εὐαγγελιστὴς ἀκολουθήσας μεγάλην αὐτὴν εἶπε. Οἱ πιστοὶ ἀμοιβὴν τῆς πίστεως λήψονται τὰ ἄφθονα ἀγαθὰ καὶ τοσαύτην ἕξουσιν ἐκ τοῦ ἁγίου πνεύματος δωρεὰν ὡς μὴ μόνον αὐτοὺς εὐφραίνεσθαι, ἀλλὰ καὶ ἑτέροις μεταδιδόναι τῆς τοῦ πνεύματος χάριτος ὡς μηκέτι μηδὲ ἐκεί νους διψᾶν τῆς ἀληθείας τὴν γνῶσιν. Οὐκ ἐπὶ τὴν ὑπόστασιν ἀναφέρει τὸν λόγον, ἀλλ' ἐπὶ τὴν τοῦ πνεύματος ἐνέργειαν, ἥτις γέγονε μετὰ τὴν τοῦ Χριστοῦ ἀνάστασιν.\n\n264 Καλῶς μὲν ἔλεγον, ὅτι δεῖ ἐκ σπέρματος Δαβὶδ εἶναι τὸν Χριστὸν καὶ ἀπὸ Βηθλέεμ. πλανῶνται δὲ διὰ τὴν Ναζαρέθ, ἐν ᾗ ἦν ἀνατεθραμμένος καίπερ γεννηθέντος αὐτοῦ ἐν Βηθλέεμ ἐκ τῆς παρθένου τῆς ἐκ Δαβίδ. 265 {3 ο 8, 12}Δείκνυσιν, ὅτι αὐτός ἐστι περὶ οὗ προανεφώνησεν «ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν» καὶ οὐχ εἷς τῶν προφητῶν, ἀλλὰ δεσπότης. Ἑαυτὸν εἶπε τὸ φῶς, οὐ μήν, ὅτι ἐν ἐμοί ἐστι τὸ φῶς, ἵνα μή τις εἰς δυάδα υἱῶν διατέμνῃ τὸν ἕνα Χριστόν· εἷς γάρ ἐστιν ὁ Χριστὸς υἱὸς καὶ πρὸ σαρκὸς καὶ μετὰ σαρκὸς καὶ εἷς καὶ μόνος κατὰ ἀλήθειαν υἱὸς ὁ ἐκ θεοῦ καὶ πατρὸς καὶ ὅτε γέγονεν ἄνθρωπος οὐκ ἐν μέρει τιθεμένης τῆς ἀνθρώπου φύσεως· αὐτοῦ γὰρ ἴδιον τὸ σῶμα καὶ τὸ διατέμνειν τὸν Χριστὸν μετὰ τὴν σάρκωσιν εἰς δύο υἱοὺς ἢ εἰς δύο φύσεις (ταὐτὸν γάρ) ἐστὶν βλάσφημον. Εἰ ᾔδεισαν, ὅτι θεοῦ ἦν υἱὸς καὶ ἀπ' οὐρανοῦ κατῆλθεν, οὐκ ἂν διὰ τὸ βλεπόμενον σῶμα ἐσκανδαλίζοντο.","english":"And for this reason he spoke thus in order to teach that those who run to the faith ought to have the love of those who thirst, who, when they drink, are at rest. Since the law calls the seventh holy by summons, following an ancient custom the evangelist also called it great. The faithful will receive as the reward of faith abundant goods, and they will have so great a gift from the Holy Spirit as not only to rejoice themselves but also to impart to others the grace of the Spirit, so that not even those others any longer thirst for the knowledge of the truth. He does not refer the saying to the substance, but to the operation of the Spirit, which came to be after the resurrection of Christ.\n\nThey spoke well in saying that the Christ must be from the seed of David and from Bethlehem. But they are misled because of Nazareth, in which he had been brought up, although he was born in Bethlehem from the virgin who was of David. He shows that he himself is the one about whom it was proclaimed beforehand: \"Behold, I have set you as a light for the nations,\" and not one of the prophets, but the Lord. He called himself the light, not indeed saying, \"The light is in me,\" lest anyone cut the one Christ into a duality of sons; for there is one Christ, Son both before the flesh and after the flesh, and one and only according to truth is the Son who is from God the Father, and when he became man the nature of man was not set in part; for the body is his own, and to cut Christ after the incarnation into two sons or into two natures (for this is the same thing) is blasphemous. If they had known that he was the Son of God and came down from heaven, they would not have been scandalized because of the visible body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"θεός εἰμι, φησίν, καὶ ἀξιοπίστως ἐμαυτῷ μαρτυρῶ, ὑμεῖς δὲ διὰ τοῦτό με οὐκ οἴδατε, ἐπειδὴ οὐδὲν θέλετε πλὴν τοῦ φαινομένου νοεῖν. οὐκ εἶπε δέ, ὅτι θεός εἰμι, ἀλλὰ πόθεν ἔρχομαι, ταπεινὰ μιγνὺς τῷ ὑψηλῷ. ὑμεῖς δέ, φησίν, οὐκ οἴδατε πόθεν ἔρχομαι καὶ ποῦ ὑπάγω· ἐθελοκάκουν γὰρ καὶ προσεποιοῦντο μὴ εἰδέναι. Πρὸς τὸ φαινόμενον σῶμά μου ἀφορῶντες ἐσφαλμένως τὰ κατ' ἐμὲ κρί νετε. Οὐ γὰρ ἐπὶ τούτοις ἦλθον, ἐπείπερ οὐκ ἔστι καιρὸς κρίσεως· εἰ γὰρ ἤθελον κρῖναι, ὑμεῖς τῶν\n\nκαταδεδικασμένων ἐστέ. «οὐκ ἦλθον» νῦν εἰς τὸ κρῖναι «τὸν κόσμον», ἀλλ' εἰς τὸ σῶσαι. Πρὸς τὴν ὑπόνοιαν τῶν ἀκουόντων λέγει τοῦτο, τοῦτ' ἔστιν ἡ ἐμὴ κρίσις τοῦ πατρός ἐστιν καὶ οὐκ ἄλλως ἐγὼ παρὰ τὸν πατέρα κρίνω ἢ ὁ πατὴρ παρὰ τὸν υἱόν. οὐχ ὡς ἀσθενῶν περὶ τοῦ κρῖναι τοῦτο εἶπεν, ἀλλ' ὅτι σὺν τῷ υἱῷ ὁ πατὴρ μέλλει κρῖναι τοὺς ἀπιστοῦντας τῷ ἀπεσταλμένῳ ἐξ αὐτοῦ. 271 {3 ο 8,\n\n17 18}Οὐ μόνον τοῦτο θέλει δεῖξαι, ὅτι δύο εἰσὶν αὐτὸς καὶ ὁ πατήρ, ἀλλ' ὅτι καὶ τῆς αὐτῆς οὐσίας. εἰ ἓν ἦν πρόσωπον πατρὸς καὶ υἱοῦ κατὰ Σαβέλλιον, ἔδοξεν ἂν καθ' ἑαυτοῦ προαγαγεῖν τὴν τοῦ νόμου μαρτυρίαν. Οὐχ ἁπλῶς τοῦτο ἐκλάβοιμεν ὡς ἐπ' ἀνθρώπων εἰρῆσθαι· οὐ γὰρ ἐπειδὴ δύο εἰσίν, διὰ τοῦτό ἐστιν ἡ μαρτυρία ἀληθής· οὐδὲ γὰρ δύο εἰσίν, ὅταν ὁ εἷς ἑαυτὸν μαρτυρῇ, ἀλλὰ τοῦτό φησιν δι' οὐδὲν ἕτερον, ἀλλ' ἵνα δείξῃ ἑαυτὸν ὁμοούσιον τῷ πατρὶ καὶ δι' ἑαυτοῦ δείξῃ πάλιν οὐ δεόμενον ἄλλης μαρτυρίας καὶ ἵνα μὴ νομίσῃ τις, ὅτι ἀριθμοῦ ἕνεκεν παρείληπται, δείκνυσι τὴν ἐξουσίαν· εἰπὼν γὰρ δύο ἀνθρώπων ἡ μαρτυρία ἐστὶν ἀληθὴς ἐπήγαγεν·","english":"I am, he says, and I bear witness to myself credibly, but you do not know me because you wish to understand nothing except what appears. He did not say, \"I am God,\" but \"where I come from,\" mixing lowly things with lofty. But you, he says, do not know where I come from and where I am going; for they were willfully wicked and pretended not to know. Looking to my visible body, you judge my affairs erroneously. For I did not come for these things, since it is not the time of judgment; for if I wished to judge, you are among those already condemned. \"I did not come\" now to judge \"the world,\" but to save it. He says this in response to the suspicion of his hearers, that is, my judgment is the Father's, and I do not judge apart from the Father in any other way than the Father apart from the Son. He did not say this as being weak concerning judgment, but because the Father together with the Son will judge those who do not believe in the one sent from him. He wishes to show not only this, that he and the Father are two, but also that they are of the same essence. If Father and Son were one person according to Sabellius, it would have seemed that he brought forward the testimony of the law against himself. We would not take this simply as having been said in the manner of human beings; for it is not because they are two that the testimony is true—for they are not two when one bears witness to himself—but he says this for no other reason than to show himself consubstantial with the Father and to show again through himself that he needs no other testimony, and so that no one might think that it was introduced for the sake of number, he shows his authority; for having said, \"the testimony of two men is true,\" he added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἐγώ εἰμι ὁ μαρτυρῶν περὶ ἐμαυτοῦ καὶ ὅπερ εἰμὶ τοῦτο λέγειν οὐ παραιτήσομαι· μαρτυρῶ γὰρ ὅτι «φῶς εἰμι τοῦ κόσμου». εἰ δὲ ἀξιόχρεως εἶναι οὐ δοκῶ, ἐπείπερ εἰμὶ μόνος καὶ ἑαυτῷ μεμαρτύρηκα, παραλήψομαι συμψηφιούμενον τοῖς ἐμοῖς λόγοις τὸν πατέρα τοῖς πράγμασιν· συνθαυματουργεῖ γάρ, ὡς ὁρᾶτε, καὶ συνεργάζεται. τοῦτο δὲ μὴ συνιέντες οἱ τάλανες περὶ τοῦ κατὰ σάρκα νομι σθέντος πατρὸς εἰρῆσθαι ταῦτα ὑπέλαβον. διὸ ληροῦντες ἔλεγον· ποῦ ἐστιν ὁ πατήρ σου ἤτοι ὡς μὴ εἰδότι τὸν πατέρα ὡς ἐκ μοιχείας ὄντι διαλοιδορούμενοι ἔλεγον τὸ ποῦ ἐστιν ὁ πατήρ σου. Τὸν Ἰωσὴφ οἰόμενοι αὐτοῦ εἶναι πατέρα τοῦτο εἶπον ἢ ὀνειδίζουσιν αὐτῷ ὡς ἐκ παρθένου τεχθέντι καὶ οὐκ εἰδότι τὸν ἴδιον πατέρα. Εἰ ἄνθρωπον ὑποπτεύετε εἶναι τὸν πατέρα μου, οὐκοῦν οὐδὲ ἐμὲ οἴδατε. ἀλλ' ἐπείπερ οἱ φιλομαθεῖς διὰ τῆς τοῦ Ἰησοῦ γνώσεως νοοῦσι τὸν πατέρα, ὁ πατὴρ ἐν υἱῷ ὡς ἐν εἰκόνι ἰδίᾳ χαρακτηρίζεται. οὐκοῦν ἴσος ὁ υἱὸς τῷ πατρί. λέγων, ὅτι ἀγνοεῖτε τὸν πατέρα μου καὶ ἐμέ, διδάσκει, ὅτι οὔτε τοῦ Ἰωσὴφ ἦν, οὗ ᾔδεσαν, οὔτε τὸν περὶ σαρκώσεως αὐτοῦ ᾐτήσαντο λόγον. Ὥστε οὖν τότε αὐτὸν ἐχειρώσαντο, ὅτε αὐτὸς συνεχώρησεν. ἐν τῷ ἱερῷ οὖν ἐδίδασκεν ὡς διδάσκαλος, ὅπερ πολὺ αὐτοὺς ἔδακνεν. καὶ οὐδεὶς ἐπίασεν αὐτόν, ὅτι οὔπω ἦν καιρὸς καθ' ὃν ἤθελεν παθεῖν. Ἔξω τῶν τῆς βασιλείας ἀγαθῶν διαμενεῖτε οὐ δυνάμενοι εἰς οὐρανοὺς ἀναβῆναι, ἐπείπερ τὸν ἄνωθεν ἐλθόντα οὐ προσεδέξασθε.","english":"I am the one who bears witness about myself, and I will not decline to say what I am; for I bear witness that \"I am the light of the world.\" But if I do not seem to be credible, since I am alone and have testified to myself, I will take as a fellow witness to my words the Father, who agrees with my deeds; for as you see, he works wonders together with me and cooperates. But the wretched men, not understanding this, supposed that these things were said about the father who was thought to be his according to the flesh. Therefore, talking nonsense, they said: \"Where is your father?\" — that is, as if to one who did not know his father, or as insulting him as one born of adultery, they said, \"Where is your father?\" They said this thinking Joseph was his father, or they reproach him as one born of a virgin and not knowing his own father. If you suspect that my father is a man, then you do not know me either. But since those who love learning understand the Father through the knowledge of Jesus, the Father is stamped in the Son as in his own image. Therefore the Son is equal to the Father. By saying, \"You do not know my Father and me,\" he teaches that he was not Joseph's, whom they knew, nor did they ask the account concerning his incarnation. So then, they seized him at that time when he himself permitted it. In the temple, then, he was teaching as a teacher, which greatly stung them. And no one seized him, because the time had not yet come when he wished to suffer. You will remain outside the good things of the kingdom, unable to ascend to the heavens, since you did not receive the one who came from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":38,"ref":"p38","source":"Κόσμον ὧδε τὰς σαρκικὰς ἐννοίας φησίν, λέγων δὲ ἑαυτὸν μὴ εἶναι ἐκ τοῦ κόσμου, Ὁ μὴ πιστεύων ἀνάγκῃ ἀπέρχεται ἔχων «τὸν παλαιὸν ἄνθρωπον», ὃν ἐὰν μὴ θανατώσῃ διὰ τῆς πίστεως, ἐναποθανεῖται ἐν αὐτῷ καὶ ἀπέρχεται δώσων εὐθύνας τῶν προτέρων ἁμαρτημάτων. Κἂν λύω τὸ σάββατον, οὐκ ἀπαρέσκει τῷ πατρί. Ἀπὸ τῶν σημείων τῶν μελλόν των γίνεσθαι ἐν τῷ καιρῷ τοῦ πάθους γνώσεσθε, ὅτι ἐγώ εἰμι ὁ Χριστός.Ἀπὸ τῶν σημείων τῶν γεγονό των ἐν τῷ καιρῷ τοῦ πάθους, ἔγνωσαν ἄν, ὅτι αὐτὸς ἦν ὁ Χριστός. Ὅταν ἀνέλητέ με καὶ δόξητε ἀπαλλάσσεσθαί μου, τότε γνώσεσθε, ὅτι υἱὸς θεοῦ εἰμι ἀπὸ τῶν σημείων, ἀπὸ τῆς ἀναστάσεως, ἀπὸ τῆς\n\nἁλώσεως ὑμῶν. Διὰ τὸ ἀσθενὲς τῶν ἀκροατῶν οὕτω λαλεῖ, τοῦτ' ἔστιν οὐκ εἰμὶ ἐναντίος τῷ πατρὶ διὰ τὸ τῆς οὐσίας ἀπαράλλακτον. ἐπειδὴ ὁμοούσιός εἰμι τῷ πατρί, οὐδὲν ποιῶ, ὧν οὐ ποιεῖ ὁ πατήρ· κἀκεῖνος γὰρ ἐν σαββάτῳ ἐργάζεται ὡς ἐγὼ καὶ ἃ λαλεῖ, λαλῶ καὶ μάτην με ὡς ἀντίθεον διαβάλλετε. ἵνα μὴ διὰ τοῦ εἰπεῖν ὁ πέμψας με ἐλάττωσιν ἐννοήσωσιν, λέγει· μετ' ἐμοῦ ἐστιν, ἀμφό τερα λέγων διὰ τὴν θεότητα καὶ τὴν οἰκονομίαν τῆς σαρκώσεως. Αἱ θυσίαι καὶ οἱ ῥαντισμοὶ οὐδέποτε ἠλευθέρουν ἁμαρτίας, οἱ δὲ τὴν ἐν πνεύματι λατρείαν","english":"Here he calls \"world\" the fleshly thoughts, saying that he himself is not of the world. \"The one who does not believe departs by necessity, having 'the old man,'\" whom, unless he puts him to death through faith, he will die in him and depart to give account for his former sins. And even if I break the Sabbath, it does not displease the Father. From the signs that are about to happen in the time of the passion you will know that I am the Christ. From the signs that happened in the time of the passion, they would have known that he was the Christ. When you lift me up and think that you are rid of me, then you will know that I am the Son of God—from the signs, from the resurrection, from your capture. Because of the weakness of his hearers he speaks thus, that is: I am not opposed to the Father because of the unchangeableness of the essence. Since I am consubstantial with the Father, I do nothing of what the Father does not do; for he too works on the Sabbath as I do, and the things he speaks, I speak, and you slander me in vain as an opponent of God. Lest by saying \"the one who sent me\" they should conceive of a diminution, he says: \"he is with me,\" saying both things because of the divinity and the economy of the incarnation. The sacrifices and sprinklings never freed from sins, but those who render worship in the Spirit","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ἐπιτελοῦντες διὰ τῆς εἰς Χριστὸν πίστεως ἐλευθεροῦνται μηκέτι ἐν δούλοις, ἀλλ' ἐν υἱοῖς καταταττόμενοι. Ἑκάστη ἁμαρτία αἰχμάλωτον ὥσπερ λαβοῦσα τὴν ψυχὴν δούλην αὐτὴν τοῦ πάθους ποιεῖ. Ὁ μὴ μένων εἰς τὸν αἰῶνα καὶ ὡσαύτως ἔχων ἀεὶ δοῦλός ἐστι τῇ φύσει καὶ οὔτε ἑαυτὸν οὔτε ἄλλον ἐλευθερῶσαι δύναται· πάντα γὰρ δοῦλα τοῦ κτίσαντος· μένει δὲ εἰς τὸν αἰῶνα ὡσαύτως ἔχων ὁ υἱὸς ὡς φύσει θεός. Ὧδε τὴν κάθαρσιν τῆς ἁμαρτίας αἰνίττεται, ἣν μόνος ὁ θεὸς δίδωσιν, ἥτις ἐστὶν ἀληθὴς ἐλευθερία καὶ οὐδεμία ἄλλη, αἵτινες μέχρι μόνης τῆς προσ ηγορίας ἔχουσιν τὴν ἐλευθερίαν. Εἰ ἠγαπᾶτέ με, τοῦτο σημεῖον ἦν, ὅτι ἐκ τοῦ θεοῦ ἦτε· εἰ γὰρ ἡ ἀγάπη εἰς υἱοθεσίαν ἄγει, πῶς ὑμεῖς ἐν υἱοῖς θεοῦ δύνασθε ἀριθμεῖσθαι οὐκ ἀγαπῶντες ἐμὲ τὸν μεταπλάττοντα εἰς ἰδίαν μορφὴν τὸν εἰς αὐτὸν πιστεύοντα ἢ ὅτι θεός ἐστι φύσει καὶ υἱὸς θεοῦ. πλὴν ἐκεῖνοι ἀνεγκλήτως καλοῦσι πατέρα τὸν θεὸν οἱ εὐσεβῶς πολιτευόμενοι. 290 {3 ο 8, 42}Τὸ ἐξῆλθον τὴν ἐκ πατρὸς ἄρρητον καὶ ἄναρχον σημαίνει γέννησιν, τὸ δὲ ἥκω τὴν ἐν τῷδε τῷ κόσμῳ πάροδον μετὰ σαρκός. Εὐδοκίᾳ, φησίν, τοῦ πατρὸς ἐσαρκώθην καὶ ἦλθον ἐν τῷ κόσμῳ διαλεχθησόμενος ὑμῖν τὰ παρὰ τοῦ πατρός. Τὸ οὐ δύνασθε ἀντὶ τοῦ οὐ βούλεσθε οὐδὲν μέγα φαντάζεσθαι. Τοῦτο εἶπεν, οὐχ ὅτι τοῦ εἶναι αὐτοὺς ὁ διάβολος αἴτιος, ἀλλὰ τοῦ πονηροὺς γεγονέναι, ὅπερ ἐκ τρόπων γίνεται ὡς ἐν συντόμῳ ὁ νοῦς τοῦ λόγου τοῦτο σημαίνει. εἰ καὶ ἀσαφές ἐστιν, πρεπωδέστερον ὁ διάβολος ὀνομάζοιτο ὑμῶν ὁ πατὴρ ὁ ἀνθρωποκτόνος καὶ ψεύστην ἔχων πατέρα.","english":"Completing through faith in Christ, they are set free, no longer ranked among slaves but among sons. Every sin, taking the soul captive as it were, makes it a slave of the passion. The one who does not remain forever, and is always in the same state, is a slave by nature and can free neither himself nor another; for all things are slaves of the one who created them; but the Son remains forever, being always in the same state, as God by nature. Here he hints at the cleansing of sin, which God alone gives, which is true freedom and no other; those others have freedom only as far as the name goes. If you loved me, this was a sign that you were of God; for if love leads to adoption as sons, how can you be counted among the sons of God, not loving me, who refashions into his own form the one who believes in him, or that he is God by nature and Son of God? Moreover, those who conduct themselves piously call God Father blamelessly. \"I came out\" signifies the ineffable and unoriginate generation from the Father, while \"I have come\" signifies the passage into this world with flesh. By the good pleasure, he says, of the Father I was made flesh and came into the world to speak to you the things that are from the Father. \"You cannot\" is used in place of \"you do not wish,\" so as to imagine nothing great. He said this, not that the devil is the cause of their existence, but of their having become evil, which comes about from their ways; as in brief, this is what the meaning of the passage indicates. Even if it is unclear, it would be more fittingly said that the devil would be named your father, the murderer, and having a liar as father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"294 {ςο 8, 44}3 Πατέρα τῶν Ἰουδαίων καλεῖ τὸν Κάϊν, ὃς πρῶτος ἀνθρώπων φθόνου καὶ φόνου καὶ ψεύδους καὶ ἀπάτης ἀρχηγὸς γέγονε μετὰ τὸν σατανᾶν, οὗπερ ἂν δικαίως ὀνομάζοιτο καὶ υἱός, οἷς ὅμοιοι οἱ Ἰουδαῖοι καὶ πᾶς ὁ τούτους μιμού μενος. οὐκοῦν οὐδὲν ἀπεικὸς κἀμὲ υἱὸν εἶναι τοῦ ἀληθοῦς θεοῦ τὸν τὰ ἀληθῆ λαλοῦντα καὶ ὑμᾶς δεῖ πιστεύειν ἐμοὶ τῷ τὰ ἀληθῆ λαλοῦντι. οὗτος διὰ τῆς παρακοῆς ἀπέκτεινε τὸν Ἀδὰμ καὶ δι' αὐτοῦ τοὺς λοιποὺς ἀνθρώπους. Αὐτὸς πρῶτος ἔτεκε τὸ ψεῦδος ἕτερα ἀνθ' ἑτέρων εἰπὼν πρὸς τὴν Εὔαν. Τοῦτο εἶπεν, ἵνα κἂν ἐκ τῆς τοῦ βίου καθαρότητος δυσωπήσῃ αὐτούς, οὔτε τοῖς γεγονόσιν οὔτε τοῖς λαληθεῖσι παρ' ἐμοῦ ἔχετε ἐγκαλεῖν. οὐ προσ δοκῶν ἐλεγχθῆναι τοῦτο εἶπεν, ἀλλ' ἀποφαινόμενος, ὅτι οὐ δύναται θεὸς ὢν ἄτρεπτος περιπεσεῖν ἁμαρτίᾳ· πᾶσα γὰρ ἁμαρτία ἐκ παρατροπῆς τοῦ βελτίονος ἐπὶ τὸ φαῦλον μεταβαίνει. 297 {3 ο 8, 47}Τοὺς πιστοὺς ἐκ τοῦ θεοῦ λέγει οὐ κατ' οὐσίαν, ἀλλὰ κατὰ τὸ ἐξ αὐτοῦ τὸν τύπον τῆς εὐσεβείας λαβεῖν καὶ κατοικειωθῆναι αὐτῷ ἐξ ἀρετῆς καὶ ἐννόμου πολιτείας. τὸ δὲ ἀκούει, οὐ τοῖς αἰσθητικοῖς ὠσίν, ἀλλὰ ταῖς τῆς ψυχῆς συγκαταθέσεσιν. Δείκνυσιν, ὅτι διὰ τοῦτο οὐκ ἐπίστευον αὐτῷ οὐχ ὅτι ὡς ἀντιθέῳ προσεῖχον, ἀλλ' ὅτι ἀλλότριοι ἦσαν τοῦ θεοῦ. 299 {3 ο 8, 48}Δαιμονῶντα καλοῦσι τὸν δαίμοσιν ἐπιτάττοντα ἐκ μανίας ἀμέτρου. εἰκός, ὅτι καὶ Σαμαρείτην αὐτὸν ἔλεγον, εἰ καὶ ἐν τοῖς ὀπίσω οὐκ ἐμνήσθη ὁ εὐαγγελιστής. Σαμαρείτην ἐκάλουν τὸν κύριον ὡς ἀδιαφοροῦντα περὶ τὰς νομικὰς ἐντολὰς καὶ λύοντα τὸ σάββατον· οἱ γὰρ Σαμαρεῖται οὐκ ἀκριβῶς ἰουδαΐζουσιν.","english":"He calls Cain the father of the Jews, who was the first of men to become a leader of envy and murder and falsehood and deceit after Satan, whose son he might justly be called, since the Jews and everyone who imitates them are like him. Therefore it is nothing unreasonable that I too, who speak the truth, should be a son of the true God, and you ought to believe me who speak the truth. This one through disobedience killed Adam and through him the rest of mankind. He first brought forth falsehood, saying one thing in place of another to Eve. He said this so that, even from the purity of his life, he might put them to shame: you have nothing to accuse either in the things that have happened or in the things spoken by me. He did not say this expecting to be convicted, but declaring that God, being immutable, cannot fall into sin; for every sin passes over from the better to the worse by a turning aside. He calls the faithful \"of God,\" not by essence, but by their receiving from him the pattern of piety and by being made his own through virtue and a life lived according to the law. And \"hears\" refers not to the physical ears but to the soul's assents. He shows that for this reason they did not believe him—not because they regarded him as opposed to God, but because they were strangers to God. They call him \"demon-possessed\"—one who commands demons—out of excessive madness. It is likely that they also called him a Samaritan, even if the evangelist did not mention it later on. They called the Lord a Samaritan as one who was indifferent about the legal commandments and who broke the Sabbath; for the Samaritans do not observe Jewish customs accurately.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ἐνταῦθα ὑβρίζεται καὶ πρᾴως φέρει, διδάσκων ἡμᾶς τὰς εἰς ἑαυτοὺς ὕβρεις παρορᾶν. ἔνθα δ' ἔλεγον ἑαυτῶν «πατέρα τὸν θεόν», σφοδρῶς αὐτῶν καθάπτεται παιδεύων ἡμᾶς τὰ εἰς θεὸν ἐκδικεῖν. Εἰ καὶ ἐγὼ διὰ ταπεινοφροσύνην παρορῶ τὴν ἐμαυτοῦ τιμήν, ἀλλ' ὁ πατὴρ ζητεῖ τὴν ἐμὴν δόξαν καὶ τιμήν. Εἰ δόξης ἐφιέμην, οὐκ ἂν «ἐν μορφῇ θεοῦ ὑπάρχων» ἐλάμβανον «δούλου μορφὴν» καὶ ἐταπείνουν ἐμαυτὸν διὰ τὴν ὑμῶν σωτηρίαν, ἀλλ' οὐδ' ἂν παρεῖδον τὰς εἰς ἐμὲ ὕβρεις, ἀλλὰ δίκας παραυτίκα εἰσεπραττόμην. νυνὶ δὲ τῷ θεῷ καὶ πατρὶ ἁμαρτάνετε τῆς ἁμαρτίας εἰς αὐτὸν ἀναβαινούσης· οὐδὲν γὰρ ὅλως τὸ μεσολαβοῦν πατέρα καὶ τὸν υἱόν, ὅσον εἰς οὐσίας ταὐτότητα καὶ ἰδίᾳ\n\nἕκαστος ὑπάρχων νοοῖτο. Οὐ μόνον τὴν πίστιν ὧδε αἰνίττεται, ἀλλὰ καὶ τὸν βίον ζητεῖ τὸν καθαρόν, ὃν ποιεῖ ὁ τὸν λόγον τοῦτον τηρῶν. 305 {3 ο 8, 51}Θάνατον οὐ τὸν σαρκικὸν λέγει, ὃν ὑπομένομεν ἅπαντες, ἀλλ' ὅτι ὡς θεὸς οὐκ ἐλογίζετο τὸν θάνατον, ὃν ὡς θεὸς εὐκόλως ἠδύνατο ἀνατρέψαι· θάνατον γὰρ ὧδε ὀνομάζει τὸ δι' αἰῶνος κολάζεσθαι· καὶ γὰρ καὶ ζωή ἐστιν ἡ ἀκατάπαυστος ἀπόλαυσις. Αἰῶνα λέγει τὸν μέλλοντα, ὃς κυρίως καλεῖται αἰὼν ὡς μὴ ἔχων πέρας, ὅπου οὐκέτι οὐδεὶς ἀποθνῄσκει μετὰ τὴν ἀνάστασιν τὴν διὰ Χριστοῦ δωρη θεῖσαν πᾶσιν, ὅπου γε τὸ ζωοποιούμενον κἂν ἀποθάνῃ οὐκ ἀποθνῄσκει τῷ θεῷ. Τοῦτ' ἔστιν οἱ τὸν λόγον ἀκούσαντες τοῦ θεοῦ ἀπέθανον καὶ οἱ τὸν σὸν λόγον ἀκούσαντες οὐκ ἀποθανοῦνται; Μόνος γὰρ ὁ υἱὸς οἶδε φυσικῶς καὶ γνωστῶς τὸν πατέρα, μᾶλλον δὲ ἡ τριὰς ἑαυτήν. τὸ εἰπεῖν οἶδα αὐτὸν οὐκ ἔστι κόμπος, ἀλλὰ τὸ εἰπεῖν μὴ εἰδέναι ψεῦδος·","english":"Here he is insulted and bears it gently, teaching us to overlook insults against ourselves. But where they said God was their own father, he attacks them sharply, teaching us to avenge what is against God. Even if I, through humility, overlook my own honor, yet the Father seeks my glory and honor. If I sought glory, I would not, while existing in the form of God, have taken the form of a slave and humbled myself for your salvation, nor would I have overlooked the insults against me, but would have exacted punishment immediately. But now you sin against God and the Father, since the sin against him ascends to him; for there is nothing at all intervening between the Father and the Son, as regards identity of essence and—each one existing in his own right—being understood. Not only does he hint at faith here, but he also requires the pure life, which the one who keeps this word produces. 305 {3 o 8, 51} He does not speak of the fleshly death, which we all endure, but that as God he did not reckon the death which as God he could easily overturn; for here he calls death the being punished forever; for life is also the unceasing enjoyment. He means the age to come, which is properly called an age as having no end, where no one dies any longer after the resurrection granted to all through Christ, where indeed the one given life, even if he dies, does not die to God. What is this: those who heard the word of God died, and those who heard your word will not die? For only the Son knows the Father naturally and knowingly, or rather the Trinity knows itself. To say I know him is no boast, but to say I do not know is a lie.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ὑμεῖς γὰρ λέγοντες αὐτὸν εἰδέναι ψεύδεσθε. Δείκνυσιν αὐτοὺς κἂν τούτῳ τοῦ Ἀβραὰμ ἀλλοτρίους, ἐπείπερ ἐν οἷς ἐκεῖνος ἔχαιρεν, οὗτοι ἀλγοῦσιν. Τὴν ἡμέραν δοκεῖ λέγειν τὴν τοῦ σταυροῦ, ἥτις προδιετυπώθη ἐν τῇ τοῦ κριοῦ σφαγῇ καὶ τῇ τοῦ Ἰσαὰκ προσφορᾷ. οὐκοῦν οὐκ ἄκων ἦλθεν ἐπὶ τὸ πάθος, εἴ γε ἐπαινεῖ τὸν\n\nχαρέντα ἐπὶ τῷ πάθει τοῦ σταυροῦ. Ἀνόητος ὁ τῶν Ἰουδαίων λόγος· ὁ μὲν γὰρ περὶ τῆς ἰδίας αὐτοῖς ἀϊδιότητος ἐλάλει, οἱ δὲ ὡς ἄρτι ἀρξαμένῳ εἶναι διελάλουν καὶ ὁ μὲν κύριος εἶπεν, ὅτι Ἀβραὰμ εἶδεν τὴν ἡμέραν τὴν ἐμήν, οἱ δὲ τὸ ἐναντίον ἐνόησαν, ὅτι αὐτὸς εἶδε τὸν Ἀβραάμ. Πάντων μὲν προῆν, ἀλλὰ μόνου τοῦ Ἀβραὰμ ἐμνήσθη; ὅτι περὶ αὐτοῦ διελέγετο. Ἐπὶ μὲν τοῦ Ἀβραὰμ ἔθηκε τὸ γενέσθαι, ὅτι γεγονὼς καὶ φθείρεται, ἐπὶ δὲ ἑαυτοῦ τὸ εἰμὶ ὡς ἀΐδιος καὶ κρείττων φθορᾶς. Ἐσφαλμένη ἐστὶν ἡ ἐρώτησις αὕτη· οὔτε ἁμαρτάνει τις πρὸ τοῦ γεννη θῆναι ὁ μηδ' ὅλως ὢν οὔτε ἄλλος ὑπὲρ ἄλλου τιμωρεῖται. Φῶς ἑαυτὸν τοῦ κόσμου εἶπεν ὡς φωτίζοντα τῶν πιστῶν τὰς ψυχὰς καὶ ὅτι ἤμελλεν ἀνοῖξαι τοὺς ὀφθαλμοὺς τοῦ «ἐκ γενετῆς» τυφλοῦ. Ἔπτυσε δὲ χαμαὶ καὶ ἐποίησεν πηλὸν ἐκ τοῦ πτύσματος, καὶ ἐπέχρισεν τὸν πηλὸν ἐπὶ τοὺς ὀφθαλμοὺς τοῦ τυφλοῦ δεῖξαι βουλόμενος διὰ τοῦ πηλοῦ, ὅτι αὐτός ἐστιν ὁ καὶ τὸν Ἀδὰμ ἀπὸ πηλοῦ πλάσας· τὸ μὲν γὰρ εἰπεῖν, ὅτι ἐγώ εἰμι ὁ τοῦτο ποιήσας, πρόσαντες ἐδόκει εἶναι τοῖς ἀκούουσιν. διὰ δὲ τοῦ ἔργου δεικνύμενος τοῦτο οὐκ ἔτι λοιπὸν προσίστατο.","english":"For in saying that you know him, you lie. He shows that in this too they are estranged from Abraham, since the very things in which he rejoiced, these men grieve over. He seems to mean the day of the cross, which was prefigured in the slaughter of the ram and the offering of Isaac. Therefore he did not come to the passion unwillingly, if indeed he praises the one who rejoiced at the passion of the cross. The argument of the Jews is foolish: for he was speaking about his own eternity, but they were arguing as though he had only just begun to exist; and the Lord said, \"Abraham saw my day,\" but they understood the opposite, that he saw Abraham. He was before all things, but why did he mention only Abraham? Because he was conversing about him. In the case of Abraham he used \"to become,\" since having become he also perishes, but in his own case \"I am,\" as being eternal and superior to corruption. This question is mistaken: neither does anyone sin before he is born, since he does not exist at all, nor is one punished on behalf of another. He called himself the light of the world as enlightening the souls of the faithful, and because he was about to open the eyes of the man blind from birth. And he spat on the ground and made clay from the spittle, and smeared the clay on the eyes of the blind man, wishing to show through the clay that he is the one who also formed Adam from clay; for to say, \"I am the one who did this,\" seemed offensive to the hearers. But being shown through the deed, it no longer offended.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"διὰ τοῦτο οὐχ ἁπλῶς, ἀλλ' ἐκείνῳ τῷ τρόπῳ τὰ ὄμματα ἐδημιούργησεν, οὐκ ἔπλασε δὲ μόνον οὐδὲ ἀνέῳξεν, ἀλλὰ καὶ τὸ ὁρᾶν ἐχαρίσατο, ὅπερ τεκμήριόν ἐστι τοῦ καὶ τὴν ψυχὴν αὐτὸν ἐμψυχῶσαι τῷ Ἀδάμ· ἐκείνης μὲν γὰρ μὴ ἐνεργούσης ὀφθαλμός, κἂν ἀπηρτισμένος ᾖ, οὐκ ἂν ἴδοι ποτέ. 318 {3 ο 9, 11}Τοῦτο εἰς εἰκόνα ὁρᾷ τῶν ἐξ ἐθνῶν τῶν ποτε τυφλῶν, νῦν δὲ φωτισθέντων καὶ διδασκόντων τὸν Ἰσραὴλ τὴν τοῦ Χριστοῦ δύναμιν. 319 {ςο 9, 16}Ἐξ ἄκρας ἀσεβείας τὸ σάββατον προετίμων τῆς θείας αὐτοῦ δυνάμεως καὶ βλασφημοῦντες ἔλεγον, ὅτι οὐκ ἔστιν οὗτος παρὰ θεοῦ. Ὁ μὲν γὰρ Χριστὸς ἐν σαββάτῳ ἑνὶ δακτύλῳ χρίσας τὸν πηλὸν ἐγκαλεῖται, αὐτοὶ δὲ ὅλῃ χειρὶ λύοντες τὰ ζῷα καὶ ἀπάγοντες πρὸς ποτισμὸν καὶ τὰ εἰς βόθρον ἐμπεσόντα πρόβατα ἀνασπῶντες οὐ διαβάλλονται. Οὐχ ὡς προσωπολήπτης ὁ θεός, μὴ γένοιτο, ἀλλ' ὡς δίκαιος καὶ δικαίων ἐραστὴς διὰ τῶν ἁγίων ἐνεργεῖ τὰ παράδοξα, οὐ μὴν διὰ τῶν ἁμαρτανόντων. Ἄφρονες οἱ Ἰουδαῖοι τὸν μὲν θεὸν δοξάζεσθαι παρακελευόμενοι διὰ τὸ θαῦμα, τὸν δὲ τὸ τοῦ θεοῦ ἔργον ποιήσαντα κατακρίναντες. Οὐχ ὡς ἀγνοῶν ἐρωτᾷ· ᾔδει γὰρ ὅτι ἐπίστευεν, ὅτι ἦν ἀγωνισάμενος κατὰ Ἰουδαίων, ἀλλὰ δεικνύς, ὅτι πάνυ ἥδεται τῷ πιστεῦσαι αὐτόν, διδάσκει, ὅτι ὁ πιστεύων εἰς αὐτὸν τὸν Ἰησοῦν οὐχ ὡς εἰς ἄνθρωπον ἕνα τῶν καθ' ἡμᾶς πιστεύει, ἀλλ' ὡς εἰς θεὸν ἐνανθρωπήσαντα· πλῆρες γὰρ οὕτω τὸ ἐπὶ Χριστῷ μυστήριον. 324","english":"For this reason he did not make the eyes in a simple way, but in that manner; nor did he merely fashion them, nor merely open them, but he also granted the ability to see, which is a proof that he also endowed Adam's soul with life. For if the soul were not active, the eye, even if perfectly formed, would never see. This looks to the image of those from the Gentiles who were once blind but now have been enlightened and are teaching Israel the power of Christ. Out of extreme impiety they preferred the Sabbath to his divine power, and blaspheming they said that this man is not from God. For Christ, having anointed the clay with one finger on the Sabbath, is accused, while they themselves, loosing animals with a whole hand and leading them away to water, and pulling up sheep that have fallen into a pit, are not condemned. God is not a respecter of persons—may it not be!—but as righteous and a lover of the righteous, he works wonders through the saints, not through sinners. Foolish are the Jews, who urge that God be glorified because of the miracle, yet condemn the one who did the work of God. He does not ask as though ignorant—for he knew that he believed, that he had contended against the Jews—but showing that he greatly rejoices that he believed, he teaches that the one who believes in Jesus does not believe in him as in a man, one of those like us, but as in God who became man; for thus the mystery concerning Christ is complete.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἀντὶ τοῦ εἰς μείζονα κόλασιν· οἱ γὰρ καταδικάσαντες αὐτὸν ὡς ἁμαρτωλὸν αὐτοί εἰσιν ὡς ἁμαρτωλοὶ κατακριθέντες. Κλέπτης ἐστὶν ὁ ἐκ βίας τὴν μὴ δοθεῖσαν αὐτῷ τιμὴν ὑφαρπάζων, ἣν οὐ δύναται λαβεῖν, εἰ μὴ ὁ εἰς Χριστὸν πιστεύων ἤτοι κλέπτης ἐστὶν ὁ μὴ τῇ νενομισμένῃ ἀπὸ τῶν γραφῶν χρώμενος διδασκαλίᾳ, ἀλλὰ δι' ἑτέρας μὴ νενομισμένης ἐρχόμενος. διὸ καὶ εἶπε τὸ ἀλλαχόθεν, ἵνα καὶ τοὺς γραμματεῖς σημαίνῃ τοὺς διδάσκοντας «τὰ ἐντάλματα τῶν ἀνθρώπων» καὶ παραβαίνοντας τὸν νόμον. Ὅταν ἀκούσωσιν οἱ πιστοὶ παρὰ τῶν ὀρθῶν διδασκάλων τὰ θεῖα διδάγματα τῶν γραφῶν, ὥσπερ τινὰ τροφὴν δέχονται, ὅσοι δὲ πλάνον καλοῦσι τὸνΧριστόν, τῆς τῶν προβάτων ἐκβέβληνται τάξεως. Ἔθος ἐχόντων τῶν ποιμένων ὀπίσω τῶν προβάτων περιπατεῖν, ἔμπροσθεν τῶν προβάτων οὗτος περιπατεῖ δεικνύς, ὅτι αὐτὸς ὁδηγεῖ πάντας πρὸς τὴν ἀλήθειαν. Ἀλλοτρίους λέγει τοὺς περὶ Θευδᾶν, ὧν οἱ ἀκούσαντες διεσκορπίσθησαν, καὶ τοὺς λοιποὺς ψευδοχρίστους. Παροιμίαν καλεῖ τὸν λόγον διὰ τὸ δι' ἑνὸς λόγου νοεῖσθαι δύο πραγ μάτων σημασίας. Ὡς θεὸς γνοὺς μὴ νοήσαντας αὐτοὺς ἄνωθεν αὐτοῖς σαφηνίζει τὸν λόγον, ἵνα καὶ οὕτως ὠφεληθῶσιν. Θύρα ἐστὶν ὡς ἀποκλείων τὰ πρόβατα, τοὺς δὲ κλέπτας ἀπείργων καὶ ἐλέγχων· ἤτοι ὅτι διὰ μόνης τῆς εἰς αὐτὸν πίστεως εἰσερχόμεθα πρὸς τὸν πατέρα καὶ οἰκειούμεθα αὐτῷ ἢ ὅτι δι' αὐτοῦ ἐρχόμεθα εἰς τὸ κατάρξαι λαῶν ἢ ὅτι τοὺς ἀξίους εἰσδέχεται εἰς τὴν ἱερὰν αὐλήν, τοῖς δὲ ἀναξίοις ἀποκλείει τὴν εἴσοδον.","english":"Instead of greater condemnation; for those who condemned him as a sinner are themselves condemned as sinners. A thief is one who by force steals the honor that was not given to him, which he cannot receive, unless one who believes in Christ—that is, a thief is one who does not use the teaching established from the Scriptures, but comes through another teaching not established. Therefore he also said \"from elsewhere,\" so as to signify the scribes who teach \"the commandments of men\" and transgress the law. When the faithful hear from right teachers the divine teachings of the Scriptures, they receive them as a kind of food; but those who call Christ a deceiver have been cast out of the order of the sheep. Since shepherds have the custom of walking behind the sheep, this one walks in front of the sheep, showing that he himself leads all to the truth. He calls strangers those around Theudas, whose hearers were scattered, and the rest of the false Christs. He calls the saying a proverb because through one saying the meaning of two things is understood. As God, knowing that they did not understand, he clarifies the saying to them from above, so that even in this way they might benefit. He is a door as one who shuts in the sheep and keeps out and convicts the thieves; either because through faith in him alone we enter to the Father and are made his own, or because through him we come to rule over peoples, or because he receives the worthy into the sacred courtyard but shuts the entrance to the unworthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Εἰπὼν ὁ κύριος πάντες οὐ τοὺς ἁγίους λέγει προφήτας, ἀλλὰ τοὺς ὑπο κρινομένους ἀγαθοὺς καὶ ὑπεισελθόντας τὸ ἄρχειν λαῶν, ὧν οὐδὲ ἠνέσχοντο οἱ ὑπὸ χεῖρα ἤτοι τοὺς ψευδοχρίστους λέγει ἢ τοὺς περὶ Θευδᾶν. Οἱ πιστοὶ ὡς διὰ θύρας διὰ Χριστοῦ εἰς τὴν αἰώνιον ζωὴν παραπέμπονται. Νομή ἐστι τὰ θεῖα διδάγματα, ὧν ἀπολαύουσιν οἱ πιστοί. θύρα ἐστὶν ὁ τοῦ θεοῦ λόγος εἰσάγων εἰς θεογνωσίαν· καὶ οἱ δι' αὐτοῦ εἰσελθόντες ἔξω τοῦ κόσμου γίνονται. 335 {3 ο 10, 9}Νομὴν λέγει τὴν ἀσφάλειαν, ὃ γέγονεν ἐπὶ τῶν ἀποστόλων, οἵτινες ὡς κύριοι τῆς οἰκουμένης εἰσῄεσαν καὶ ἐξῄεσαν καὶ οὐδεὶς ἴσχυσεν ἐκβαλεῖν. 336 {3 ο 10, 10}Περισσότερον λέγει τὴν τῶν οὐρανῶν βασιλείαν, ἣν ζωὴν καλεῖ διὰ τὸ εἶναι αὐτοῖς τὸ ὄνομα γνώριμον· τὴν ἀνάστασιν αἰνιττόμενος εἶπεν τὸ περισσόν. ἤτοι τὸ περισσὸν λέγει τὴν τοῦ πνεύματος μέθεξιν, ἧς μόνοι οἱ ἅγιοι ἀπο λαύουσι κοινῶς πάντων ἀνισταμένων πονηρῶν τε καὶ ἀγαθῶν· μόνοι γὰρ οἱ ἅγιοι ἀλλάσσονται εἰς δόξαν. περὶ τοῦ σωτηριώδους ὧδε διαλέγεται πάθους εἰς ὅπερ ἑκὼν ἦλθεν. 337 {3 ο 10, 10}Πάντων σφαγέντων καὶ ἀπολομένων ἦλθεν ὁ Χριστὸς σῶσαι καὶ ζωὴν δοῦναι. Μισθωτὸν ἀμελοῦντα τῶν προβάτων ἕκαστον τῶν ἀρχόντων τοῦ λαοῦ ὀνομάζει, ἐπειδὴ οὐδὲν ἐποίουν εἰς ὠφέλειαν τῶν λαῶν, ἀλλ' ὡς ἀλλοτρίοις ἐκέχρηντο· οὐ γὰρ ἦσαν αὐτῶν ἴδια, διὸ οὐδὲ ἤχθοντο ἐν τῇ ἀπωλείᾳ τῶν λαῶν. 342 {ςο 10, 14}Οὐκ ἄλλως δὲ γιγνώσκομεν τὸν θεόν, εἰ μὴ πρῶτον ἐξ αὐτοῦ γνωσθῶμεν. διὸ καὶ πρῶτον ἐκεῖνος ἔταξε· πρῶτον μὲν γὰρ αὐτὸς οἰκειώθη ἡμῖν γεγονὼς ἄνθρωπος καὶ οὕτω καὶ ἡμεῖς αὐτῷ.","english":"When the Lord said \"all,\" he does not mean the holy prophets, but those who were judged to be good and who crept in to rule over peoples, which they did not even endure—he means either the false christs or those around Theudas. The faithful are escorted through Christ, as through a door, into eternal life. Pasture means the divine teachings, which the faithful enjoy. The door is the Word of God, which leads into the knowledge of God; and those who enter through it come to be outside the world. He calls \"pasture\" the security that came to pass in the case of the apostles, who entered and went out as lords of the inhabited world, and no one was able to cast them out. He calls the kingdom of the heavens \"more\"—which he calls \"life\" because the name was familiar to them; hinting at the resurrection, he said \"more.\" Or he calls \"more\" the participation in the Spirit, which only the saints enjoy, while all—both wicked and good—rise in common; for only the saints are changed into glory. Here he speaks about the saving passion, to which he came willingly. When all had been slaughtered and destroyed, Christ came to save and to give life. He names each of the rulers of the people a hireling who neglects the sheep, since they did nothing for the benefit of the peoples, but treated them as belonging to others; for they were not their own, and therefore they were not grieved at the destruction of the peoples. We do not know God in any other way unless we are first known by him. Therefore he also placed that first: for first he himself became intimate with us by becoming man, and in this way we also with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Τὸ δὲ ἐγώ εἰμι ὁ ποιμὴν διὰ τοὺς ἀπιστήσαντας εἶπε τοῦτο· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. Διὰ ταὐτὸν τῆς φύσεως ὡς ὁμοούσιος τῷ πατρὶ οἶδα αὐτὸν καὶ γινώσκομαι ὑπ' αὐτοῦ. 345 {3 ο 10, 15}Ἐξ ὧν τίθησι τὴν ἑαυτοῦ ψυχήν, ἵνα σωθῶσιν, συνίστησιν ἑαυτὸν ὄντα ποιμένα καλὸν καὶ οὐ πλάνον, οἷοι ἦσαν οἱ περὶ Θευδᾶν· προσήνεγκεν γὰρ ἑαυτὸν ὑπὲρ ἁπάντων λύτρον. Εἰπὼν τίθημι ἔδειξεν, ὅτι ἑκὼν ἔπαθεν. 347 {3 ο 10, 16}Τοῦτο εἶπε διὰ τοὺς ἀπιστήσαντας· οὐ γὰρ πάντα τὰ πρόβατα ἤκουσαν αὐτοῦ, ἀλλὰ τὰ γνωσθέντα ἐξ αὐτοῦ καὶ γνόντα αὐτόν. Πάντες μέν εἰσι πρόβατα, πλὴν διὰ τὸ τῆς γνώμης διάφορον λέγει μὴ εἶναι αὐτὰ ἐκ τῆς αὐλῆς\n\nταύτης, ὅ ἐστι τοῦ κόσμου. Δείκνυσιν, ὅτι τῶν Φαρισαίων ἐκβαλλομένων αὐτὸς ἔμελλεν ὡς θεὸς ἄρξαι τῶν ἐθνῶν καὶ εἰς θεογνωσίαν πάντας ἀγαγεῖν, Ἰουδαίους τε καὶ Ἕλληνας, ὁ ὑπὸ Μωυσέως καὶ πολλῶν προφητῶν προανακηρυχθεὶς τοῦτο μέλλων ποιεῖν. Διὰ τὴν ἐνάρετον πρᾶξιν ἀγαπᾶσθαι λέγει ἑαυτόν. ἐναργῶς δὲ ἀρετὴ τὸ ἀποθανεῖν ὑπὲρ ἀσεβείας. ταπεινῶς λαλεῖ διὰ τὴν ἐνανθρώπησιν· οὐ γὰρ νῦν ἤρξατο ἀγαπᾶσθαι παρὰ τοῦ πατρός. Ἡ ἐντολὴ δηλοῖ τὴν ὁμόνοιαν τὴν πρὸς τὸν πατέρα, εἰ καὶ ταπεινῶς λαλεῖ. ἡ δὲ ἐντολή ἐστιν ἀποθανεῖν ὑπὲρ τοῦ κόσμου. Ἐπειδὴ ὑπὲρ ἄνθρωπον ἦν τὰ λαλούμενα, ἐκάλουν αὐτὸν δαιμονῶντα. δι' ὧν δὲ ταῦτα ἀκούων ὁ κύριος ἐσίγα, ἐδίδαξεν ἡμᾶς πρᾴως φέρειν τὰς καθ' ἑαυτῶν ὕβρεις. 355 {3 ο 10, 25}Εἰ καὶ μὴ εἶπεν ἑαυτὸν λευκῶς Χριστόν, ἀλλ' εἰπὼν ἑαυτὸν φῶς, ποιμένα, ὁδόν, ἐσήμανε τοῦτο·","english":"But the statement \"I am the shepherd\" he said because of those who disbelieved; for not all the sheep heard him, but those known by him and who knew him. For the same reason of nature, as being consubstantial with the Father, I know him and am known by him. From the things in which he lays down his own soul, that they may be saved, he establishes himself as being the good shepherd and not a deceiver, such as those around Theudas were; for he offered himself as a ransom for all. Having said \"I lay down,\" he showed that he suffered willingly. He said this because of those who disbelieved; for not all the sheep heard him, but those known by him and who knew him. All are sheep, except that because of the difference of their disposition he says they are not from this fold, that is, from the world. He shows that when the Pharisees were cast out, he was about to rule as God over the nations and to lead all to the knowledge of God, both Jews and Greeks—he who was proclaimed beforehand by Moses and many prophets as the one who was about to do this. Because of virtuous action he says that he is loved. And clearly virtue is to die for the sake of impiety. He speaks humbly because of the incarnation; for he did not now begin to be loved by the Father. The commandment makes clear the concord with the Father, even if he speaks humbly. And the commandment is to die for the world. Since the things spoken were beyond man, they called him demon-possessed. But by the fact that the Lord, hearing these things, was silent, he taught us to bear insults against ourselves meekly. Even if he did not plainly call himself Christ, yet by calling himself light, shepherd, way, he signified this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"τούτοις γὰρ εἴωθεν ἡ γραφὴ τοῖς ὀνόμασι καλεῖν τὸνΧριστόν. Ἐπειδὴ καὶ Ἰούδας εἷς ἦν τῶν δοθέντων τῷ υἱῷ καὶ μετέπεσεν εἰς κακίαν, δείκνυνται οἱ ἄνθρωποι οὐ φύσει καὶ κατ' οὐσίαν ὄντες κακοί, ἀλλ'\n\nἑκουσίως τρεπόμενοι. Ἀπόδειξις τῶν τοῦ κυρίου προβάτων τὸ εὐήκοον, τῶν δὲ ἀλλοτρίων τὸ ἀπειθές· τὸ γὰρ ἀκούειν ὧδε τὸ πείθεσθαι τοῖς λεγομένοις δηλοῖ, τὴν δὲ ἀκολούθησίν φησι τὴν διὰ τῶν πράξεων μίμησιν. ζωὴν δὲ λέγει διδόναι, ἣν καὶ αἰώνιόν φησιν, τὸ ἐν εὐθυμίᾳ διάγειν καὶ μακαριότητι διηνεκεῖ. τὸ δὲ ἀπο λέσθαι εἰς τὸν αἰῶνα τοῦτό ἐστι δηλοῦν τὸ ὑποκείσεσθαι βασάνοις ἀπαύστοις. χεῖρα δὲ αὐτοῦ τὴν δύναμιν καὶ τὴν ἐξουσίαν φησίν, ἧς οὐδεὶς δύναται τοὺς ἑπομένους αὐτῷ ὑφαρπάσαι. εἰ δὲ καὶ ὡς φύσει θεὸς δίδωσιν αὐτὸς ἀφ' ἑαυτοῦ, πλὴν καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν. τοῦτο δέ φησιν, ὅτι διὰ τὴν δύναμιν τοῦ πατρὸς οὐδεὶς ἁρπάζει αὐτὰ ὡς αὐτοῦ μὴ ἱκανοῦ ὄντος πρὸς φυλακήν, ἀλλὰ τοῦτό φησιν, ἵνα μὴ ἀντίθεον αὐτὸν εἴπωσιν· προεῖπε γάρ, ὅτι οὐδεὶς ἁρπάζει αὐτὰ ἐκ τῆς χειρός μου καὶ δεικνὺς μίαν οὖσαν ταύτην τὴν χεῖρα, ποτὲ μὲν αὐτοῦ, ποτὲ δὲ τοῦ πατρὸς αὐτὴν εἶναί φησιν· αὐτὸς γάρ ἐστιν τοῦ πατρὸς δεξιά. εἶτα ἵνα μὴ διὰ τούτων τῶν ῥημάτων ἐλάττονα εἶναι νομίσῃ τις τοῦ πατρὸς τὸν υἱόν, ἐπήγαγεν ἑξῆς· ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν, κατὰ τὴν δύναμιν δηλονότι, ἣν καὶ χεῖρα καλεῖ. Σημαίνων, ὅτι οὐκ ἔστι καθ' ὑπόστασιν ἓν ὁ πατὴρ καὶ ὁ υἱός, εἶπεν τὸ ἐγὼ καὶ ὁ πατήρ· ἓν γάρ εἰσι τῇ οὐσίᾳ, τῇ δυνάμει, ἣν καὶ χεῖρα καλεῖ, ποτὲ μὲν ἑαυτοῦ, ποτὲ δὲ τοῦ πατρός.","english":"For Scripture is accustomed to call Christ by these names. Since Judas was one of those given to the Son and fell away into wickedness, it is shown that human beings are not evil by nature and essence, but turn aside by their own free will. The proof of the Lord's sheep is their readiness to hear, and of strangers their disobedience; for \"to hear\" here means to be persuaded by what is said, and \"to follow\" he means imitation through actions. And he says he gives life, which he also calls eternal—that is, to live in cheerfulness and unceasing blessedness. But to perish forever means to be subjected to unceasing torments. And by his hand he means his power and authority, from which no one can snatch away those who follow him. But if, as God by nature, he gives of himself, nevertheless as man he is said to receive. And he says this because, through the Father's power, no one snatches them, as though he were not himself able to guard them; but he says this so that they may not call him opposed to God. For he said beforehand, \"No one snatches them out of my hand,\" and showing that this hand is one, sometimes he says it is his own, sometimes the Father's; for he himself is the right hand of the Father. Then, so that no one might think from these words that the Son is less than the Father, he added next: \"I and the Father are one\"—evidently according to the power, which he also calls the hand. Indicating that the Father and the Son are not one in hypostasis, he said \"I and the Father\"; for they are one in essence, in power, which he also calls the hand—sometimes his own, sometimes the Father's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Οὐκ ἐμοῦ μόνον εἰσὶ τὰ ἔργα, ἀλλὰ τῆς πάσης θεότητος· ὁ γὰρ πατὴρ δι' υἱοῦ ἐν πνεύματι ἁγίῳ πάντα ποιεῖ, διδάσκει δὲ ἡμᾶς μετριοφρονεῖν καὶ μὴ ἀλαζονεύεσθαι, ἐὰν λάβωμέν τι παρὰ θεοῦ. 360 {3 ο 10, 33}Ἀγνοοῦντες, ὅτι οὐ γυμνῇ τῇ θεότητι ἔμελλεν ὁ υἱὸς ἐπιδημεῖν, ἀλλὰ σαρκούμενος «ἐκ σπέρματος Δαβίδ», βλασφημίαν ἔλεγον τὴν ὀρθὴν ὁμολογίαν. Εἰ οἱ Ἰσραηλῖται ἄνθρωποι ῥυπαροὶ χάριτι τοῦτο λαβόντες οὐκ ἐγκαλοῦνται, πῶς ὁ φύσει τοῦτο ἔχων ἐπιτιμᾶται; Ἁγιασθεὶς λέγεται ὁ υἱός, ἐπειδὴ ἐπέμφθη σφαγῆναι ὑπὲρ τῆς τοῦ κόσμου σωτηρίας· ἅγια γάρ ἐστι τὰ\n\nἀφοριζόμενα τῷ θεῷ εἰς θυσίαν. Ἐπειδὴ τὴν οὐσίαν ἰδεῖν ἀμήχανον, ἀπὸ τῆς τῶν ἔργων ἰσότητος τὸ ἀπαράλλακτον τῆς δυνάμεως παρίστησι, δι' ὧν λέγει ἐξ ἑαυτοῦ γινώσκεσθαι τὸν πατέρα καὶ ἐκ τοῦ πατρὸς ἑαυτόν. 364 {3 ο 10, 38}Ἐγὼ ἐν τῷ πατρί εἰμι καὶ ὁ πατὴρ ἐν ἐμοὶ θεωρεῖται κατὰ ταὐτὸν τῆς φύσεως καὶ τῆς οὐσίας· εἷς γὰρ ὁ τῆς φύσεως ὅρος, κἂν ἐν ἰδιαζούσαις ὑπάρξεσι νοοῦμεν τὴν ἁγίαν τριάδα· ὁ γὰρ πατὴρ οὐκ ἔστιν υἱὸς ἢ πνεῦμα οὐδὲ μὴν τὸ ἀνάπαλιν, εἰ καὶ οὐκ εἰσὶν ἐν διαστάσει διὰ τὴν πρὸς ἀλλήλους κοινωνίαν τε καὶ ἰσότητα· εἰ γὰρ καὶ ἐφ' ἡμῶν ἡ τοῦ τεκόντος οὐσία γιγνώσκεται καὶ ἐν τῷ τεχθέντι ὁ πατὴρ κατὰ τὸν τῆς οὐσίας λόγον, ἀλλὰ τῷ κεχωρίσθαι ἡμᾶς τοῖς σώμασιν, οὐκέτι «ἕν ἐσμεν» οἱ πολλοί.","english":"The works are not mine alone, but belong to the whole Godhead; for the Father does all things through the Son in the Holy Spirit, and he teaches us to be modest and not to boast if we have received anything from God. 360 {3 o 10, 33} Not knowing that the Son was not about to come among them in bare Godhead, but would be made flesh “from the seed of David,” they called the correct confession blasphemy. If the Israelites, being impure men, received this by grace and are not blamed, how is he who has this by nature reproached? The Son is said to be sanctified because he was sent to be slain for the salvation of the world; for the things\n\nset apart for God as a sacrifice are holy. Since it is impossible to see the essence, from the equality of the works he sets forth the unvaryingness of the power, through what he says—that the Father is known from himself and he himself from the Father. 364 {3 o 10, 38} I am in the Father and the Father is in me is contemplated according to the sameness of nature and essence; for the definition of nature is one, even though we conceive the holy Trinity in distinct subsistences; for the Father is not the Son or the Spirit, nor indeed the reverse, even if they are not in separation because of their mutual communion and equality; for if even in our case the essence of the begetter is known and the father is in the begotten according to the principle of essence, yet because we are separated by bodies, we many are no longer “one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"365 Ἐξ ὧν εὐκόλως αὐτοὺς διαφεύγει καὶ ἀκόντων αὐτῶν, δείκνυται, ὅτι οὐκ ἂν ἑάλω εἰ μὴ ἑκών. Ἵνα ἀναμνήσῃ τοὺς ὄχλους, ὧν εἶπεν περὶ αὐτοῦ ὁ Ἰωάννης, ἦλθεν ἐκεῖ. οἱ περάσαντες τὸν μυστικὸν Ἰορδάνην ἀποκομίζονται πρὸς θεὸν ὡς καὶ ὁ Χριστὸς πέρασας τὸν Ἰορδάνην ἦλθεν εἰς τὴν τῶν ἐθνῶν ἐκκλησίαν καὶ ἔμεινεν ἐκεῖ. Οὐκ ἔστιν αὕτη ἧς ὁ Ματθαῖος μέμνηται καὶ ὁ Λουκᾶς· ἐκεῖναι γὰρ πόρναι ἦσαν, ὧν ἠνέσχετο ὁ Χριστὸς δι' ἀγαθότητα. Ἵνα εὐλογίαν ἐκ τῆς ἁγίας σαρκὸς ἀναμάξηται, ἐποίησεν τοῦτο. Οὐκ ἔστι πρὸς διηνεκῆ θάνατον, ἀλλ' εἰς μόνας τέσσαρας ἡμέρας. ἐπειδὴ ἀνέστη μετ' οὐ πολύ, πρὸς τὸ πέρας ὁρῶντες τοῦ πράγματος λέγομεν μὴ εἶναι πρὸς θάνατον τὴν ἀσθένειαν. οὐ τοσαύτης ἦν δόξης καὶ θαύματος τὸ ἐγεῖραι τὸν Λάζαρον ἐκ τῆς νόσου, ὅσον τὸ ἀναστῆναι αὐτὸν ἐκ νεκρῶν. Διὰ τοῦτο δὲ ἔμεινεν, ἵνα ἀποθάνῃ καὶ ταφῇ καὶ μὴ εἴπωσιν οἱ Ἰουδαῖοι, ὅτι καρωθέντα αὐτὸν ἀνέστησεν. Διὰ τοῦτο προλέγει, ἵνα μὴ ἀθρόον ἀπελθόντος","english":"From these things it is easily shown, even against their will, that he would not have been captured unless he had willed it. To remind the crowds of the things John had said about him, he came there. Those who cross the mystical Jordan are carried over to God, just as Christ also, having crossed the Jordan, came to the church of the Gentiles and remained there. This is not the woman whom Matthew and Luke mention; for those were prostitutes, whom Christ endured out of goodness. So that he might draw a blessing from his holy flesh, he did this. It is not unto perpetual death, but only for four days. Since he rose not long after, looking to the outcome of the matter, we say that the sickness was not unto death. It was not of such glory and wonder to raise Lazarus from sickness as to raise him from the dead. And for this reason he remained, so that he might die and be buried, and the Jews might not say that he raised him after he had fallen into a deep sleep. For this reason he foretells it, so that when he had gone suddenly","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"αὐτοῦ ἐκεῖ ταραχθῶσιν. Τὸ δὲ ζητοῦσί σε λιθάσαι καὶ τὰ ἑξῆς ὡς μήπω ὄντες ἀπηρτισμένοι καὶ νομίζοντες, ὅτι καὶ ἄκων ἔπασχεν, εἰπεῖν αὐτὸν τοῦτο οὐχὶ δώδεκα ὧραί εἰσι καὶ τὰ ἑξῆς. Ὥσπερ ἄστατος ἡ ἡμέρα ἀπὸ ὥρας εἰς ὥραν μεταβαίνουσα, οὕτω καὶ ἡ τῶν ἀνθρώπων γνώμη, ὅ ἐστιν τῶν Ἰουδαίων. εἰ ὁ ἐν ἡμέρᾳ περιπατῶν οὐ προσκόπτει, πῶς ἐγὼ ὁ πάντας φωτίζων ὑπομένοιμι τὰ τῶν ἀβουλήτων; Ὡς πρὸς ζῶντα λέγει, ὅτι ἄγωμεν· αὐτῷ γὰρ ἔζη ὡς θεῷ. Ἵνα μὴ ἀφιλόστοργοι φανῶμεν, σπεύσωμεν ἐπὶ τὴν τοῦ φίλου ἡμῶν σω τηρίαν ὑπερορῶντες τῶν Ἰουδαϊκῶν ἐπιβουλῶν. Ζωὴν ἑαυτὸν εἶπεν ὁ κύριος, οὐ ζῷον· τὸ μὲν γὰρ ζῷον δεκτικόν ἐστι ζωῆς, ἡ δὲ ζωὴ παρεκτικὴ τοῦ ζῆν ὡς ἡ σοφία καὶ ὁ σοφός· ὁ μὲν λαμβάνει, ἡ δὲ δίδωσιν. 378 {3 ο 11, 31}Εἰ μὴ οἰκονομίᾳ τοῦ θεοῦ τοῦτο ἐγεγόνει, οὐκ ἂν ἐμέμνητο αὐτοῦ ὁ εὐαγγελιστής· γέγονε δέ, ἵνα καὶ ἄκοντες παραγένωνται καὶ μαρτυρήσωσι τῷ σημείῳ. Λυπηθεὶς ὁ Χριστὸς καὶ ὁρῶν ἐν ἑαυτῷ κινηθεῖσαν τὴν λύπην καὶ νεύουσαν τὴν σάρκα πρὸς δάκρυον ἐπιπλήττει τῇ σαρκὶ τῇ τοῦ ἁγίου πνεύματος δυνάμει, ἥτις μὴ ἐνεγκοῦσα τὸ τῆς ἑνωθείσης αὐτῷ θεότητος κίνημα τρέμει καὶ τῆς λύπης περικρατεῖ· οὐδὲ γὰρ ἥρμοζεν ἐπὶ νεκρῷ δακρύειν τῷ τὴν ἐλπίδα τῆς ἀναστάσεως εἰσάγοντι. Ὡς ἀφιλόκομπος τοῦτο εἶπεν καὶ ἀγνοεῖν σχηματίζεται διὰ τὸ τῆς ἀνθρω πίνης φύσεως ταπεινὸν ὁ πάντα εἰδὼς ὡς θεός, ἵνα πολλοὺς ἑλκύσῃ εἰς τὸν τόπον. Οὐχ ὡς ἀγνοῶν ἐρωτᾷ ὁ πρὸ πολλοῦ διαστήματος τοῦτο εἰδώς, ἀλλ' ἵνα προφάσει τοῦ ὑποδεῖξαι τὸν τόπον ἔλθωσιν καὶ ἴδωσιν τὸ σημεῖον.","english":"they might be disturbed there. And the saying, They seek to stone you, and the rest, is as of those not yet perfected and who thought that he suffered even against his will; for him to say this, Are there not twelve hours, and the rest. For just as the day is unstable, passing from hour to hour, so also is the mind of men, that is, of the Jews. If he who walks in the day does not stumble, how would I, who enlighten all, endure the things of unwilling events? He speaks as to one living, saying, Let us go; for to him he lived as to God. That we may not appear without affection, let us hasten to the salvation of our friend, disregarding the plots of the Jews. The Lord called himself Life, not a living creature; for the living creature is receptive of life, but life is that which provides living, as wisdom and the wise man; the one receives, the other gives. 378 {3 o 11, 31} If this had not happened by the dispensation of God, the evangelist would not have remembered it; but it happened so that even the unwilling might come and bear witness to the sign. Christ, grieved and seeing in himself the grief stirred up and the flesh inclining toward a tear, rebukes the flesh by the power of the Holy Spirit, which, unable to bear the motion of the divinity united to it, trembles and masters the grief; for it was not fitting to weep over a dead man for him who introduces the hope of the resurrection. He said this as one not fond of boasting, and he feigns ignorance because of the lowliness of human nature, he who knows all things as God, so that he might draw many to the place. He does not ask as one ignorant, he who knew this a long time beforehand, but so that under the pretext of pointing out the place they might come and see the sign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Συμπαθήσας τοῖς δακρύουσιν ἐδάκρυσεν, οὐχ ὃν ἔμελλεν ἀνιστᾶν. Πάλιν ἐπιτιμᾷ τῷ πάθει, ἵνα μάθωμεν, ὅτι ἄνθρωπος γέγονεν ἀτρέπτως ὡς ἡμεῖς. Διὰ τὴν ὑπερβολὴν τοῦ θαύματος τρόπον τινὰ πάλιν ἀπιστεῖ ἡ Μάρθα. Ἐν τοῖς ὑπὲρ φύσιν φαίνεται ἡ τοῦ θεοῦ δόξα. διὰ τὸ ἀσθενὲς τῶν ἀκροατῶν τὴν τοῦ πατρὸς δόξαν φησίν, διὰ τὸ ἀκενόδοξον οὐκ εἶπεν ὄψει τὴν δόξαν μου, ἀλλὰ τὴν τοῦ πατρός. Ἴσος δὲ ὢν τῷ πατρὶ εὐχαριστεῖ αὐτῷ, ἵνα ἡμεῖς τῷ ὑπὲρ ἑαυτοὺς εὐχαριστῶμεν. τοῦτο ἐπὶ φίλων λέγεται καὶ ὁμοτίμων. Ὡς πόρρωθεν οὖσαν τὴν ψυχὴν διὰ κραυγῆς καλεῖ, οὐ μὴν ὡς οὖσαν ἐν τῷ μνήματι, ὡς Ἑλλήνων μυθεύουσι παῖδες. ἡ δὲ κραυγὴ τοῦ κυρίου τύπος ἦν τῆς «μεγάλης σάλπιγγος» τῆς μελλούσης ἠχῆσαι ἐν τῇ κοινῇ ἀναστάσει. θεοπρεπὲς δὲ καὶ βασιλικὸν τὸ κέλευσμα. Οὕτω καὶ ἡ καθολικὴ μέλλει γενέσθαι ἀνάστασις «ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ». ὅμοιον δὲ σημεῖον σχεδὸν τῆς ἀναστάσεως τὸ δεδεμένων τῶν χειρῶν καὶ τῶν ποδῶν καὶ τῶν ὀφθαλμῶν ἐξελθεῖν περιπατοῦντα. διὰ τοῦ λύειν ἐμαρτύρουν, ὅτι οὐκ ἦν φάντασμα, ἀλλ' ὁ Λάζαρος ἦν.","english":"Having compassion for those who were weeping, he wept—not for the one he was about to raise. Again he rebukes the emotion, so that we may learn that he became man without change, as we are. Because of the surpassing nature of the miracle, Martha in a certain way again disbelieves. In things beyond nature the glory of God appears. Because of the weakness of his hearers he speaks of the glory of the Father; because of his freedom from vainglory he did not say, You will see my glory, but the glory of the Father. And being equal to the Father, he gives thanks to him, so that we might give thanks to him who is above us. This is said in the case of friends and those of equal honor. As one far off he calls the soul with a cry—not, however, as though it were in the tomb, as the children of the Greeks mythologize. And the cry of the Lord was a type of the \"great trumpet\" that is to sound in the common resurrection. And the command is God-befitting and kingly. Thus also the universal resurrection is to take place \"in an atom, in the twinkling of an eye.\" And almost a similar sign of the resurrection was that, with hands and feet and eyes bound, he came out walking. By loosing him they testified that it was not a phantom, but that it was Lazarus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"389 Ἐκ τούτου δῆλόν ἐστιν, ὅτι οὐ πάντες οἱ περὶ τὴν Μαρίαν Ἰουδαῖοι ἐθεάσαντο τὴν ἀνάστασιν Λαζάρου, ἀλλά τινες ἐξ αὐτῶν, οἳ καὶ ἐπίστευ σαν εἰς Χριστόν. οἱ δὲ λοιποὶ ἀκούσαντες ὑπὸ τῶν τεθεαμένων ταῦτα κατῆλθον πρὸς τοὺς Φαρισαίους διερεθίζοντες αὐτοὺς κατ' αὐτοῦ ὡς ἀνόσιον τετολμηκότος· διέβαλλον γὰρ ὡς τὸν τεθαμμένον ἀνασκάψαι ἐπιτάξαντα. εἶτά φησιν, ὅτι συνήγαγον κατ' αὐτοῦ συνέδριον καὶ διελογίζοντο λέγοντες· ἐὰν ἀφῶ μεν αὐτὸν οὕτως, πάντες πιστεύσουσιν εἰς αὐτὸν καὶ ἐπέρχονται ἡμῖν οἱ Ῥωμαῖοι ὡς ἐπὶ ὑποψίᾳ τυραννίδος καὶ καθελοῦσιν ἡμῶν τὴν πόλιν. ταῦτα δέ, εἰ καὶ βασκαίνοντες ἔλεγον, ἀλλ' ἐξέβη καὶ μὴ προσδοκώντων αὐτῶν, ὅτε αὐτὸν ἐσταύρωσαν. 390 {3 ο 11, 46}Ὡς ἀνόσιόν τι τετολμηκότα ποιῆσαι διέβαλλον ὡς τὸν τεθαμμένον ἀνα κάμψαι ἐπιτάξαντος. μετὰ τοσαύτας ἀποδείξεις ὡς περὶ ψιλοῦ ἀνθρώπου ἔλεγον ἀγνοοῦντες, ὅτι αὐτὸς ἦν ὁ Χριστὸς ὁ τῶν σημείων δημιουργός. 391 {3 ο 11, 48}Ἐάν, φησίν, οἱ πιστεύοντες εἰς αὐτὸν ποιήσωσιν αὐτὸν βασιλέα, ἐπέρ χονται ἡμῖν ὡς τυραννήσασιν οἱ Ῥωμαῖοι καὶ γυμνοῦσιν ἡμᾶς πάντων. διὰ τὸ μὴ ὑπομεῖναι τὰ δεινὰ ἔλεγον, ἵνα ἀναιρεθῇ. καὶ ὅτε αὐτὸν ἐφόνευσαν, ἐξέβη τὰ λυπηρὰ κατ' αὐτῶν. Ὅτε ἐγένοντο ὠνηταὶ αἱ ἱερωσύναι, οὐκέτι τὸν ἅπαντα χρόνον ἑαυτῶν οἱ ἱερεῖς ἱεράτευον οὔτε κατὰ γένος, ἀλλ' οἷς ἐβούλοντο οἱ Ῥωμαῖοι","english":"From this it is clear that not all the Jews around Mary witnessed the resurrection of Lazarus, but some of them, who also believed in Christ. But the rest, having heard these things from those who had witnessed them, went down to the Pharisees, provoking them against him as though he had dared an unholy thing; for they slandered him as having ordered the buried man to be dug up. Then he says that they convened a council against him and reasoned among themselves, saying: If we let him go on thus, all will believe in him, and the Romans will come upon us on suspicion of tyranny and will destroy our city. But these things, even if they said them out of envy, nevertheless came to pass even when they did not expect it, when they crucified him. They slandered him as having dared to do something unholy, as though he had ordered the buried man to be dug up again. After so many proofs they spoke as about a mere man, not knowing that he was the Christ, the worker of signs. If, he says, those who believe in him make him king, the Romans will come upon us as though we had acted tyrannically and will strip us of everything. Because they could not endure the dangers, they spoke so that he might be put to death. And when they killed him, the sorrows came upon them. When the priesthoods became purchased, the priests no longer served for their whole lifetime nor according to lineage, but those whom the Romans wished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ἐδίδουν αὐτὴν διαδεχόμενοι αὐτούς, ὅτε ἤθελον. Στόματι λαλοῦντι μόνον, οὐ μὴν τῆς τοῦ ἁγίου πνεύματος χάριτος ἁψαμένης αὐτοῦ τῆς καρδίας, πρὸς τιμὴν τῆς ἱερατείας ἐδόθη αὐτῷ τὸ προειπεῖν, οὐ μὴν ὡς προφήτῃ. οὐδὲν δὲ ὠφελεῖ τινα τὸ προφητεύειν. ἁρμόζει κατὰ τῶν μὴ ὀρθῶς πιστευόντων προλεγόντων δέ τινα, οἵτινες, ἐὰν εἴπωσιν ἐν «ἡμέρᾳ» κρίσεως τῷ κυρίῳ· «κύριε, οὐ τῷ σῷ ὀνόματι ἐπροφητεύσαμεν», ἀκούσονται, «ὅτι» οὐκ οἶδα «ὑμᾶς». οὐ δεῖ οὖν ἐκ τούτου πλανηθῆναι· ἡ γὰρ προφητεία οὐκ ἔστι καρπὸς ἔργων ἀγαθῶν, ἐξ ὧν τοὺς ἁγίους καταλαμβάνομεν, ἀλλὰ τὸ πᾶν τοῦ πνεύματος ἔργον, εἰ καὶ δι' ὀργάνων ἀνθρωπίνων, ὅ ἐστιν γλώττης ἀνθρώπων, λαλεῖ. Ὑπὲρ τῆς κοινῆς ἁπάντων σωτηρίας ὁ Χριστὸς τὸν θάνατον ὑπέμεινεν. Τέκνα θεοῦ τοὺς πιστοὺς καλεῖ ὁ εὐαγγελιστὴς τοὺς ἐξ ἐθνῶν τοὺς «μακρὰν» ὄντας καὶ «ἐγγὺς» γεγονότας «εἰς ἓν σῶμα», μίαν κεφαλὴν ἔχοντας τὸν Χριστόν. προαναφωνεῖ ὃ οὐκ οἶδεν, δοξάζων τὸν Χριστὸν κατ' ἀνάγκην ὡς καὶ ὁ Βαλαάμ. 396 {3 ο 11, 54}Εἰς κατάκριμα τῶν Ἰουδαίων ἀναχωρεῖ οὐ δειλιῶν καὶ ἡμᾶς διδάσκων ἐν ἀκμῇ τῆς ὀργῆς μὴ ἐπιρρίπτειν ἑαυτοὺς κινδύνοις. ἔφυγεν ἀναμένων τὸν ἐπιτήδειον τοῦ πάθους καιρὸν καὶ τῆς ἐκείνων φειδόμενος σωτηρίας. Οἱ ἡμαρτηκότες ἑκούσια ἢ ἀκούσια πταίσματα οὐκ ἐποίουν τὸ πάσχα, εἰ μὴ ἡγνίσθησαν τὸν συνήθη ἁγνισμόν. Ὁ δὲ Λάζαρος οὐ φανεὶς εὐθὺς ἀπέθανεν, ἀλλ' ἐπέζησεν ἐσθίων καὶ πίνων καὶ τὰ συνήθη πράττων, ὅπερ ὡς ἀποθαυμάζων ὁ εὐαγγελιστὴς εἶπεν. Ἡ Μάρθα θεωρεῖται εἰς τὴν πρακτικὴν ἀρετήν, ἡ δὲ Μαρία εἰς τὴν πνευματικὴν θεωρίαν.","english":"They gave her in succession to them, whenever they wished. To a mouth that only speaks, and not at all when the grace of the Holy Spirit has touched his heart, the foretelling was given to him for the honor of the priesthood, but not as to a prophet. But prophesying benefits no one. This applies to those who do not believe rightly yet foretell certain things, who, if they say to the Lord on the day of judgment, \"Lord, did we not prophesy in your name?\" will hear, \"because I do not know you.\" One must not, then, be led astray by this; for prophecy is not the fruit of good works, by which we attain to the saints, but it is entirely the work of the Spirit, even if it speaks through human instruments, that is, through the tongues of men. For the common salvation of all, Christ endured death. The evangelist calls the faithful from the Gentiles children of God—those who were \"far off\" and have become \"near,\" \"into one body,\" having one head, Christ. He proclaims beforehand what he does not know, glorifying Christ under compulsion, as Balaam also did. 396 {3 o 11, 54} He withdraws for the condemnation of the Jews, not out of cowardice, and teaching us not to throw ourselves into dangers in the heat of anger. He fled, awaiting the suitable time of his passion and sparing their salvation. Those who had sinned, whether willingly or unwillingly, did not celebrate the Passover unless they had been purified with the customary purification. But Lazarus, having appeared, did not die immediately, but lived on, eating and drinking and doing the customary things, which the evangelist said as one marveling at it. Martha is contemplated in the practical virtue, and Mary in spiritual contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"ἄλλοι τὴν Μάρθαν ἐκλαμβάνουσιν εἰς τὴν παλαιὰν δια θήκην, ἥτις τὴν τοῦ κυρίου τράπεζαν εὐτρεπίζει διὰ τῆς τῶν παλαιῶν μαρτυρίας τοῖς περὶ Χριστοῦ συνισταμένη δόγμασιν, τὴν δὲ Μαρίαν εἰς τὴν εὐαγγελικὴν παιδείαν, ἥτις μύρῳ τρίβουσα τοὺς πόδας τοῦ κυρίου, τοῦτ' ἔστι τὴν περὶ τὴν γῆν αὐτοῦ οἰκονομίαν, εὐωδίας ἐπλήρωσεν ὅλην τὴν γῆν, ἥτις ἐστὶν οἶκος πάσης τῆς ἀνθρωπότητος. ἄλλοι τὴν Μάρθαν νοοῦσι τὴν τῶν Ἰουδαίων συνα γωγὴν διὰ τῶν σαρκικῶν θεραπεύειν θέλουσαν τὸν θεόν, τὴν δὲ Μαρίαν τὴν ἐξ ἐθνῶν ἐκκλησίαν τὴν πνευματικὰς θυσίας καὶ εὐώδη πίστιν προσάγουσαν θεῷ καὶ ἀναματτομένην τὴν ἀπὸ τῆς σαρκὸς αὐτοῦ εὐλογίαν διὰ τῆς μυστικῆς μεταλήψεως. Ἐν τάξει γὰρ εὐωδίας ἡ τοῦ Χριστοῦ γνῶσις ἔμελλεν πληροῦν τὸν\n\nκόσμον. Μέμφεται Ἰούδας, ὅτι μύρον προσήνεγκε καὶ οὐκ ἀργύριον ἀγνοῶν τὸ ὄντως καλόν· δεῖ γὰρ τὴν εἰς τὸν θεὸν δωροφορίαν προτιμοτέραν εἶναι τῶν πτωχῶν. Ἠνείχετο αὐτοῦ ὁ κύριος κλέπτοντος, ἵνα μὴ εἴπῃ, ὅτι διὰ χρημάτων ἔρωτα καὶ ἔνδειαν ἐποιησάμην τὴν προδοσίαν. ἱερόσυλος ἦν ὁ Ἰούδας τὰ τῷ θεῷ ἀνατεθειμένα χρήματα κλέπτων. Πρὸς ἔλεγχον τοῦ ἀναισθήτου Ἰούδα ἐμνήσθη τοῦ ἐνταφιασμοῦ. ὃ δὲ λέγει, τοῦτό ἐστιν· ἀνάμεινον μικρὸν καὶ ἀπελεύσομαι. τῆς γυναικὸς ὑπεραπολο γεῖται, ἵνα μὴ δόξῃ προτιμᾶν","english":"Others interpret Martha as the old covenant, which prepares the Lord's table through the testimony of the ancients, establishing the doctrines concerning Christ; and Mary as the evangelical teaching, which, anointing the Lord's feet with myrrh—that is, His economy concerning the earth—filled the whole earth with fragrance, which is the house of all humanity. Others understand Martha as the synagogue of the Jews, which wishes to serve God through fleshly observances, and Mary as the Church from the Gentiles, which offers spiritual sacrifices and fragrant faith to God and draws to itself the blessing from His flesh through mystical participation. For in the order of fragrance the knowledge of Christ was to fill the world. Judas is blamed because he brought myrrh and not silver, not knowing what is truly good; for the offering given to God must be preferred to the poor. The Lord endured him as he stole, so that he might not say, \"It was through love of money and need that I made the betrayal.\" Judas was a temple-robber, stealing the money consecrated to God. For the refutation of the insensate Judas, He made mention of the burial. What he means is this: wait a little, and I will depart. He defends the woman, so that He might not seem to prefer","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἑαυτὸν τῶν πτωχῶν. Εἰπὼν ἄφες τὴν τοῦ Ἰούδα ὑπόκρισιν ἐλέγχει τὰ ἄξια ἐπαίνου μεμφομένου. ἐπειδὴ δὲ ἡ τοῦ μύρου δαπάνη οὐ διὰ τρυφὴν ἐγένετο, ἀλλὰ διὰ χρείαν μυστικήν, ἀπολογεῖται ὑπὲρ τῆς Μαρίας, εἰ καὶ ἠγνόει τοῦ μυστηρίου τὴν οἰκονομίαν. δι' ὧν δὲ εἶπεν ἐνταφιασμόν, καταισχύνει τὸν Ἰούδαν,\n\nὅτι δι' αἰσχροκερδίαν ἔμελλε προδοῦναι τὸν διδάσκαλον. Ὅτε χρεία ἐστὶ πνευματικῆς λειτουργίας ἢ ὑμνῳδίας, οὐ δεῖ ταύτας ἐᾶν καὶ ἀπιέναι περὶ εὐποιΐας, ἀλλὰ μετὰ τὰς λειτουργίας ταύτας. Μονονουχὶ ἔγκλημα\n\nἐποιοῦντο κατὰ τοῦ ἀνθρώπου, ὅτι καλῶς ἔπαθεν. Ὡς νενικηκότι τὸν θάνατον ὑπήντησαν αὐτῷ μετὰ βαΐων· ἡ γὰρ Δαβὶδ προφητεία διὰ\n\nτούτου πληροῦται. Τύπος ἐστὶ τοῦ ὄνου τὰ ἔθνη, οὓς ὁ κύριος ὄντας ἀκαθάρτους πεποίηκεν ὑποχειρίους. τύπος δέ ἐστιν ὁ πῶλος τῶν ἐθνῶν, ὃν ὁ κύριος καθίσας ἀνάγει εἰς τὴν «ἄνω Ἰερουσαλήμ», ἧς τύπος ἡ ἐπίγειος. πῶλον δὲ αὐτοὺς καλεῖ, ἐπειδὴ ἀγύμναστοι ἦσαν τῆς κατ' εὐσέβειαν πίστεως. 409 {3 ο 12, 16}Διὰ τοῦτο ἠγνόουν, ἵνα μὴ σκανδαλισθῶσιν, εἴ γε βασιλεὺς ὢν τοιαῦτα μέλλει πάσχειν, καὶ ὅτι οὐκ ἐδύναντο εὐθὺς χωρῆσαι τὴν γνῶσιν τῆς βασιλείας. 410 {3 ο 12, }Καὶ μὴ χρώμενοι τῷ νόμῳ ἀνῄεσαν προσκυνήσοντες εἰς τὸν νόμον ὡς εἰς σεπτὸν","english":"himself to the poor. Having said this, he exposes Judas's hypocrisy and censures one who is blaming what is worthy of praise. But since the expense of the myrrh was not for luxury but for a mystical need, he defends Mary, even if she did not know the economy of the mystery. And by what he said—\"burial\"—he puts Judas to shame, because it was through base greed that he was about to betray the teacher. When there is need of spiritual ministry or hymnody, one ought not to leave these things and go off to do good works, but rather after these ministries. Almost as if making an accusation against the man, because he had suffered well. As one who had conquered death, they met him with palm branches; for the prophecy of David is fulfilled through this. The type of the donkey is the nations, whom the Lord, though they were unclean, has made subject. And the type of the colt is the nations, which the Lord, having sat upon it, leads up to the \"Jerusalem above,\" of which the earthly one is a type. He calls them a colt because they were untrained in the faith according to godliness. For this reason they did not know, so that they might not be scandalized—if indeed, being a king, he was about to suffer such things, and because they could not immediately grasp the knowledge of the kingdom. And not making use of the law, they were going up to worship at the law as at something venerable","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"τόπον διὰ τὰ γενόμενα θαύματα περὶ Ἰουδαίους. Καιρὸς τοίνυν τοῦ μεταβῆναι τοὺς μαθητὰς εἰς τὰ ἔθνη, εἰ καὶ κατὰ τὴν ἀρχὴν οὐκ ἐποίησαν τοῦτο, ἵνα μὴ σκανδαλισθῶσιν οἱ Ἰουδαῖοι. Δόξαν καλεῖ τὴν ἀνάστασιν, μεθ' ἣν ὡς υἱὸς θεοῦ ἐδοξάσθη. Μὴ θορυβεῖσθε, ἐὰν ἀποθάνω· τότε γὰρ μᾶλλον αὔξει τὸ κήρυγμα καὶ οἱ ἐξ ἐθνῶν πιστεύουσιν. καὶ μὴ ἀπιστεῖτε· καὶ γὰρ ἐν τῷ σίτῳ τοῦτο γίνεται. ὅταν παθὼν ἀποθάνω, ἀνίσταμαι μετὰ πλείονος δόξης· μέλλουσι γὰρ πάντες πιστεύειν εἰς ἐμὲ ὡς θεόν. Ὁ τῆς ἐν τῷ κόσμῳ τούτῳ καταφρονήσας ζωῆς τὴν ἄφθαρτον κτᾶται ἐν τῷ μέλλοντι.ἐκεῖνός ἐστιν ὁ φιλῶν τὴν ἑαυτοῦ ψυχὴν καὶ ἀπολλύων αὐτὴν ὁ τὰς ἐπιθυμίας αὐτῆς ποιῶν τὰς ἀτόπους, ὁ δὲ μισῶν καὶ σῴζων αὐτὴν ὁ μὴ πειθόμενος αὐτῇ ἐπιταττούσῃ τὰ ἄτοπα. Διὰ τῆς ἐκ νεκρῶν ἀναστάσεως. δόξαν δὲ καλεῖ τὸν σταυρόν, δι' οὗ οἱ ἄν θρωποι ἔγνωσαν τὸ τοῦ πατρὸς ὄνομα. Περίβλεπτος μὲν ἦν ἀεὶ ὁ υἱὸς ἐν τοῖς παραδόξοις συνεργὸν ἔχων τὸν πατέρα καὶ εἰσαῦθις δὲ δοξάζει διὰ τοῦ ἐπὶ τῷ θανάτῳ σημείου· ὡς γὰρ ἄνθρωπος διὰ τοῦ πατρὸς ἠγέρθη, εἰ καὶ ὡς φύσει θεὸς ὁ υἱὸς ἑαυτὸν ἤγειρεν. Πῶς ἡ φωνὴ διεσκευάσθη, οὐχ ἡμῶν ἐστιν εἰπεῖν· οὐ γὰρ σῶμα ἔχων ὁ πατὴρ ἐλάλησεν, ὥς τινες ἐπεχείρησαν εἰπεῖν αἱρετικοί. Τῷ μὲν πλήθει ἄσημος ἡ φωνή, ἴσως δὲ ὅτι τοῖς μαθηταῖς διὰ τοῦ Χριστοῦ ἐγνωρίσθη, ἔδει νοῆσαι τοὺς Ἰουδαίους, ὅτι ὁ πατὴρ ἦν ὁ ἀντιφθεγξάμενος καθ' ὃν οἶδε τρόπον· οὐ γὰρ βροντὴν ᾔτησεν ὁ Ἰησοῦς γενέσθαι.","english":"a place because of the wonders that occurred among the Jews. The time, then, for the disciples to cross over to the Gentiles, even if at the beginning they did not do this, so that the Jews might not be scandalized. He calls the resurrection glory, after which he was glorified as Son of God. Do not be troubled if I die; for then the preaching increases all the more and those from the Gentiles believe. And do not disbelieve; for this also happens in the case of seed. When I have suffered and died, I rise with greater glory; for all are about to believe in me as God. The one who has despised life in this world gains the incorruptible life in the world to come. That one is the one who loves his own soul and destroys it—the one who fulfills its disordered desires; but the one who hates it and saves it is the one who does not obey it when it commands disordered things. Through the resurrection from the dead. But he calls the cross glory, through which men came to know the name of the Father. The Son was always conspicuous in the paradoxes, having the Father as co-worker, and hereafter he glorifies him through the sign at his death; for as a man he was raised by the Father, even if as God by nature the Son raised himself. How the voice was modulated is not for us to say; for the Father did not speak having a body, as some heretics attempted to say. To the crowd the voice was indistinct, but perhaps because it was made known to the disciples through Christ, the Jews ought to have understood that it was the Father who had spoken in reply in the manner he knows; for Jesus did not ask that a thunderclap occur.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Διὰ πίστεως ἢ ἀπιστίας τῶν μὲν οἰκειουμένων θεῷ, τῶν δὲ ἐχθρῶν καθισταμένων κρίνεται δι' ἐμοῦ πᾶσα ἀνθρωπότης, τῷ διαβόλῳ ὡς ἐπὶ δικαστηρίου λέγουσα· ἔστω φησὶ τοὺς ἄλλους ἀνθρώπους ὡς ἁμαρτωλοὺς ἐφόνευσας, ἵνα τί καὶ\n\nτὸν κύριον; ὁ τῆς ἐπιδημίας καιρὸς κρίσις ἐστι τοῦ κόσμου μέλλοντος Χριστοῦ τοὺς ἀνθρώπους δικαιοῦν καὶ ἀπαλλάττειν τῆς τοῦ διαβόλου πλεονεξίας, οὐ νῦν κατακρίνειν· ὁ γὰρ Χριστοῦ θάνατος τὴν πᾶσαν ἀνθρω πότητα δικαιοῖ κατὰ τοῦ τὸν κόσμον ἀδικήσαντος διαβόλου τῆς κρίσεως γινο μένης. Εἰπὼν πάντας καὶ τοὺς ἐξ ἐθνῶν σημαίνει. ἕλκει δὲ ὡς ὑπὸ τυράννου κατεχομένους καὶ οὐ δυναμένους ἀφ' ἑαυτῶν φυγεῖν, ὅπερ ἀλλαχοῦ καλεῖ ἁρπαγήν. καὶ λεγέτω τις, πῶς καὶ σοῦ περιεγένετο; οὐ γὰρ μόνον, ὅτι ἀνίσταμαι, ἀλλὰ καὶ πάντας ἕλκω εἰς τὸ πιστεῦσαι εἰς ἐμέ, ὅτι θεός εἰμι, οὐ ψιλὸς ἄν θρωπος. Ἔδειξεν, ὅτι ἑκὼν ἔπαθε καὶ εἰδώς, ὅτι οὐ μόνον ἀπέθνῃσκεν, ἀλλὰ καὶ ποίῳ τρόπῳ, ὁ εὐαγγελιστὴς τὸν σταυρὸν ὠνόμασε θάνατον. Ἀγνοοῦσιν Ἰουδαῖοι, ὅτι Χριστὸς ὡς μὲν πρόβατον σφαγιάζεται, ἀναστὰς δὲ μένει εἰς τὸν αἰῶνα μηκέτι ἀποθνῄσκων. Φῶς καλεῖ τὴν εὐαγγελικὴν διδασκαλίαν, σκότος δὲ τὴν ἄγνοιαν ἢ τὴν ἀσεβῶν κατάκρισιν. αὐτός ἐστι τὸ φῶς. χρόνον δὲ λέγει καὶ τὸν πρὸ τοῦ πάθους καιρὸν καὶ πᾶσαν τὴν νῦν ζωὴν διὰ φιλανθρωπίαν προτρεπόμενος αὐτοὺς εἰς πίστιν. Οἱ ἐν φωτὶ περιπατοῦντες υἱοὶ φωτὸς γίνονται. εἰ δὲ ἄνω υἱοὺς θεοῦ εἶπεν τοὺς πιστούς, οὐδὲν ἐκ τούτου· μία γὰρ ἐνέργεια πατρὸς καὶ υἱοῦ. Ὁδὸς σωτηρίας ἡ εἰς Χριστὸν πίστις, ἥτις ποιεῖ υἱοὺς φωτός, ὅ ἐστι τοῦ πατρός·","english":"Through faith or unbelief—some being made God's own, others being established as enemies—all humanity is judged through me, saying to the devil as if in a court of law: \"Let it be,\" he says, \"that you slew the other men as sinners; why also the Lord?\" The time of the visitation is the judgment of the world, when Christ is about to justify men and deliver them from the devil's greed, not to condemn them now; for the death of Christ justifies all humanity, the judgment being against the devil who wronged the world. Having said \"all,\" he signifies also those from the Gentiles. He draws them as those held by a tyrant and unable to flee of themselves, which elsewhere he calls plunder. And let someone say, how was he also overcome by you? For not only, because I rise, but also I draw all to believe in me, because I am God, not a mere man. He showed that he suffered willingly and knowingly, that he not only died, but also in what manner—the evangelist called the cross death. The Jews do not know that Christ is slaughtered as a sheep, but having risen he remains forever, no longer dying. He calls the gospel teaching light, and darkness the ignorance or the condemnation of the impious. He himself is the light. And he calls \"time\" both the period before the passion and all the present life, exhorting them to faith out of love for humanity. Those who walk in the light become sons of light. And if above he called the faithful sons of God, that is nothing; for there is one operation of the Father and the Son. The way of salvation is faith in Christ, which makes sons of light, that is, of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"φῶς γὰρ ὁ υἱὸς καὶ ὁ πατὴρ ὡς μιᾶς φύσεως. 426 {3 ο 12, 36}Εἰδὼς ὡς θεός, ὅτι ὠργίζοντο, ὑπανεχώρησεν διδοὺς καιρὸν τοῦ δοκι μάσαι τὰ λαληθέντα αὐτοῖς, οὐ δειλιῶν. Μὴ λεγέτω τις· τί οὖν ἦλθεν ὁ Χριστὸς εἰδώς, ὅτι οὐ πιστεύσωσιν· λεκτέον γάρ, ἵνα μὴ σχῶσιν πρόφασιν τῆς ἀπιστίας Ἰουδαῖοι, ἐπεὶ καὶ οἱ προφῆται ἐλάλουν εἰδότες, ὅτι οὐκ ἐπείθοντο. 428 {3 ο 12, 38}Οὐκ ἀπὸ τῆς προρρήσεως Ἠσαΐου ἐβιάσθησαν εἰς τὸ μὴ πεισθῆναι, ἀλλ' ὅτι δύστροποι ἦσαν ἠπείθησαν. ἐφόνευσαν οἱ Ἰουδαῖοι τὸν κύριον διὰ οἰκείαν κακόνοιαν, οὐχ ἵνα πληρώσωσι τὰς προφητείας· εἰ γὰρ ἂν οὕτω δυσσεβεῖς ἦσαν. Οὐχ ὁ θεὸς ἐπώρωσεν αὐτούς, ἀλλὰ συνεχώρησε ποιεῖν ἃ ἤθελον. ἔσχον δὲ τὴν πώρωσιν ἐκ τῆς ἀπιστίας. ἀδύνατον δὲ ἦν μὴ ἐκβῆναι τὴν τοῦ θεοῦ πρόγνωσιν προβλέπουσαν τὴν ἀπιστίαν, οὐκ ἀναγκάζουσαν. οἱ μὴ δυνάμενοι πιστεύειν οὐ φύσιν ἔχουσιν ἀντιπράττουσαν τῷ πιστεύειν, ἀλλὰ προαίρεσιν κακήν. διὸ ὁ διάβολος σκοτίζει αὐτοὺς καὶ οὐ κωλύει ὁ θεός. Διὰ τοῦτο προλέγουσιν οἱ προφῆται, ἵνα οἱ νήφοντες φεύγωσι τοὺς διαβολικοὺς βόθρους· καὶ γὰρ τὸ οὐκ ἠδύναντο κεῖται ἀντὶ τοῦ οὐκ ἤθελον· καὶ γὰρ καὶ ἐν ἄλλοις δύναμιν τὴν προαίρεσιν νοοῦμεν. Οὐχ ὁ θεὸς ἐπώρωσεν αὐτῶν τὴν καρδίαν· εἰ γὰρ ἄν, οὐκ ἂν ἀπῄτησεν αὐτοὺς εὐθύνας, ὅπου γε καὶ τὰ ἑκούσια πταίσματα συγχωρεῖ, τοὺς δὲ δυστρόπους τυφλωθέντας ὑπὸ τοῦ διαβόλου παραδίδωσιν εἰς πάθη καὶ «ἀδόκιμον νοῦν»· ἐν ᾧ γὰρ τοιοῦτοι ἦσαν, οὐ δίκαιον ἦν αὐτοὺς γνῶναι τοῦ μυστηρίου τὸ βάθος τοὺς τῆς διανοίας αὐτῶν μύσαντας ὀφθαλμούς.","english":"For the Son and the Father are light, as being of one nature. Knowing as God that they were angry, he withdrew, giving them time to test what had been said to them, not out of cowardice. Let no one say: Why then did Christ come, knowing that they would not believe? For it must be said that it was so that the Jews might have no pretext for their unbelief, since the prophets also spoke knowing that they would not be persuaded. They were not compelled to disbelieve by Isaiah's prediction, but because they were perverse they disobeyed. The Jews killed the Lord through their own malice, not in order to fulfill the prophecies; for in that case they would not have been so impious. God did not harden them, but permitted them to do what they wished. They received their hardening from their unbelief. It was impossible that God's foreknowledge should not come to pass, foreseeing the unbelief but not compelling it. Those who are unable to believe do not have a nature that opposes believing, but a wicked will. Therefore the devil darkens them, and God does not prevent it. For this reason the prophets foretell, so that those who are sober may flee the devil's pits; for \"they could not\" stands for \"they would not\"; and indeed in other places we understand the will as power. God did not harden their heart; for if he had, he would not have demanded an account from them, since he even forgives voluntary sins, but hands over the perverse, blinded by the devil, to passions and to a \"reprobate mind\"; for since they were such, it was not just that they should know the depth of the mystery, having closed the eyes of their understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"433 {3 ο 12, 45}Εἰκὼν ὢν τοῦ πατρὸς δι' ἑαυτοῦ δείκνυσι τὸν πατέρα. διὰ τούτου τὸ ἀπαράλλακτον σημαίνει τῆς οὐσίας δεικνὺς τὸ ὁμοούσιον· ἀσώματον γὰρ τὸ θεῖον. ταῦτα τὴν ὁμοιότητα σημαίνει. Διὰ τὸ ἀσθενὲς τῶν ἀκροατῶν ὡς ἄνθρωπος λαλεῖ. ὅταν ἐγὼ τιμῶμαι, μὴ ἄνθρωπον νομίσητε τιμᾶν· δι' ἐμοῦ γὰρ ὁ πατὴρ τιμᾶται. Ὡς οὖν ὁ πατὴρ φῶς, οὕτω καὶ ὁ υἱός. διὸ δεῖξαι θέλων ὁ Παῦλος τὴν πολλὴν ἐμφέρειαν «ἀπαύγασμα» καλεῖ τοῦ πατρὸς τὸν υἱόν, ὥσπερ τὸ φῶς φανὲν καὶ ἑαυτὸ δῆλον ποιεῖ καὶ τὰ ὁρώμενα, οὕτως ὁ υἱὸς φῶς ὢν καὶ ἐλθὼν καὶ ἑαυτὸν ἐγνώρισεν ἡμῖν καὶ τὸν πατέρα. 436 {ςο 12, 47–48}Ὁ σκοπὸς τῆς νῦν παρουσίας γέγονεν οὐ διὰ τὸ κρῖναι, ἀλλὰ διὰ τὸ σῶσαι τοὺς πιστούς. ἵνα δὲ μὴ δῷ αὐτοῖς ἀφορμὴν ἀπιστίας, ἐπὶ τὸν πατέρα ἀνάγει τὴν αἰτίαν τῆς εἰς αὐτὸν ἀπιστίας. Ὁ λόγος γὰρ ὁ τῆς ταπεινοφροσύνης αὐτοῦ κατακρίνει αὐτούς. αὐτὸς ὁ υἱὸς μέλλει κρίνειν τοὺς ἀπειθεῖς, οὐ μὴν ὁ λόγος· αἰνιγματωδῶς\n\nγὰρ λαλεῖ. ἐν ἡμέρᾳ κρίσεως ὁ πρὸς σωτηρίαν ἡμᾶς καλέσας λόγος ἀπειθήσαντας τιμω ρεῖται. Λόγος ὢν τοῦ πατρὸς αὐτὸς ἑρμηνεύει τὰ ἐν τῷ πατρὶ καὶ φανεροποιεῖ. διὸ καὶ ἐντολὴν ἑαυτὸν εἰληφέναι λέγει· οὕτω γὰρ καὶἐν ἡμῖν λόγος δημοσιεύει τὰ ἐν τῷ νῷ. Ὡς ἐκ πατρὸς λέγει ταῦτα ποιεῖν, ἐπείπερ ἑώρων αὐτὸν οἱ Ἰουδαῖοι τὴν τοῦ νόμου σκιὰν μεταπλάττοντα ἐπὶ τὸ πνευματικώτερον. Τοῦτο λέγων οὐ τὴν ἑαυτοῦ ἐξουσίαν ἀνῄρει, ἀλλὰ δείκνυσιν, ὅτι οὐδὲν ἀλλότριον πατρὸς ἐν υἱῷ. οὐδὲν ἐναντίον φθέγγομαι τῷ πατρὶ οὐδὲ ὡς ἴδιον μόνον, ἀλλὰ κοινόν. Προῄδει τὸ πάθος, διὸ λεκτέον, ὅτι ἑκὼν ἦλθεν εἰς τὸ παθεῖν·","english":"Being the image of the Father, he shows the Father through himself. Through this he signifies the exact likeness of the essence, demonstrating the consubstantiality; for the divine is incorporeal. These things signify the similarity. Because of the weakness of his hearers he speaks as a man. When I am honored, do not think that a man is being honored; for through me the Father is honored. As therefore the Father is light, so also is the Son. Therefore Paul, wishing to show the great resemblance, calls the Son an \"effulgence\" of the Father; just as light, when it appears, makes both itself manifest and the things that are seen, so the Son, being light and having come, made both himself known to us and the Father. The purpose of the present coming has been not to judge but to save the faithful. But so as not to give them an occasion of unbelief, he refers to the Father the cause of unbelief in him. For the word of his humility condemns them. The Son himself is going to judge the disobedient, not indeed the word; for he speaks enigmatically. On the day of judgment the Word who called us to salvation will punish those who disobeyed. Being the Word of the Father, he himself interprets the things in the Father and makes them manifest. Therefore he also says that he has received a commandment; for thus also among us the word publishes the things in the mind. He says he does these things as from the Father, since the Jews saw him reshaping the shadow of the law into something more spiritual. Saying this, he was not abolishing his own authority, but he shows that nothing alien to the Father is in the Son. I speak nothing contrary to the Father, nor as something proper to myself alone, but as common. He foreknew the passion; therefore it must be said that he came willingly to suffer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"οὐ γὰρ ἂν ἄκων ὑπέμενεν τὸν οὕτως ἐφύβριστον θάνατον. ὥραν λέγει τὴν τοῦ πάσχα ἑορτήν, καθ' ἣν πέπονθε, μετάβασιν λέγει τὸν θάνατον αὐτοῦ. Ἠγάπα μὲν αὐτοὺς καὶ πρὸ τοῦ πάσχα γεγονὼς ἄνθρωποσὅτε δὲ καὶ ἐπέδωκεν ἑαυτὸν εἰς τὸ ἀποθανεῖν, τότε τελείως ἐνεδείξατο τὴν εἰς τοὺς ἀνθρώ πους ἀγάπην. οὐ μόνον Ἰουδαίους, ἀλλὰ καὶ ἄλλους ἔχει ἰδίους ὡς δημι ουργός. ἰδίους λέγει πάντας τοὺς ἐν τῷ κόσμῳ. 443 {3 ο 13, 2}Παράδοσιν καλεῖ τὴν τῶν πιστῶν σωτηρίαν, ἣν καὶ αὐτὸς ἀντιπαραδίδωσι τῷ πατρί, ὅτι ἐκ τῆς οὐσίας ἐγεννήθη τοῦ πατρός. Ὡς ἐκπληττόμενος ὁ εὐαγγελιστὴς λέγει, ὅτι τοῦ προθεμένου αὐτὸν παρα δοῦναι εἰς θάνατον τοὺς πόδας ἔνιψεν. τῇ πέμπτῃ τὸ δεῖπνον, τῇ τετράδι ὁ Ἰούδας συνέθετο παραδοῦναι τὸν Χριστόν, διὸ εἶπε τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν, ἵνα παραδῷ αὐτὸν ὁ Ἰούδας. Διὰ τῆς ἁφῆς ἐκαθάριζεν αὐτῶν τοὺς πόδας εἰς ἑτοιμασίαν τοῦ εὐαγ γελίου. ἄγει δὲ καὶ εἰς ταπεινοφροσύνην. Ὅταν, φησίν, ἀναληφθῶ, τότε ἐκ τῆς τοῦ πνεύματος χάριτος μαθήσῃ τὸ γινόμενον. 448 {3 ο 13, 8}Ἐὰν μὴ καταδέξῃ τὸ τῆς ταπεινοφροσύνης μάθημα, οὐκ ἔχεις μέρος μετ' ἐμοῦ ἤτοι ἐὰν μή τις ἀπονίψηται τὸν τῆς ἁμαρτίας ῥύπον διὰ τῆς Χριστοῦ χάριτος, οὐ τυγχάνει τῆς ζωῆς οὔτε ἀπολαύει τῆς τῶν οὐρανῶν βασιλείας. Τὴν ἀρχὴν διὰ ταπεινοφροσύνην ἀντειπὼν νῦν δι' ὑπερβολὴν εὐλαβείας περισσόν τι λέγει ἀμφότερα ὁ Πέτρος ἐξ ἀγάπης σφοδρᾶς εἰπών. Καθαροὶ ἦσαν τῇ διδασκαλίᾳ φωτισθέντες καὶ ἀπαλλαγέντες τῆς Ἰουδαϊκῆς πλάνης καὶ πᾶσαν πονηρίαν ἀποβαλόμενοι τῷ συνεῖναι Χριστῷ.","english":"For he would not have submitted unwillingly to such a reproachful death. He calls the hour the feast of the Passover, during which he suffered; he calls his death a departure. He loved them even before the Passover, having become man; but when he also gave himself over to die, then he fully demonstrated his love for human beings. He has as his own not only Jews but also others, as their Creator. He calls all those in the world his own. He calls the salvation of the faithful a tradition, which he himself also hands back in turn to the Father, because he was begotten from the essence of the Father. As if struck with amazement, the evangelist says that he who had resolved to hand him over to death washed their feet. On the fifth day was the supper; on the fourth, Judas agreed to hand over Christ; therefore he said this when the devil had already put it into his heart that Judas should hand him over. Through the touch he was cleansing their feet in preparation for the gospel. But he also leads them to humility. When, he says, I am taken up, then from the grace of the Spirit you will learn what is happening. If you do not accept the lesson of humility, you have no part with me—that is, if one does not wash away the filth of sin through the grace of Christ, he does not attain life nor enjoy the kingdom of heaven. Peter, having at first refused because of humility, now out of an excess of reverence says something superfluous, having said both things from intense love. They were clean, having been enlightened by the teaching and set free from the Jewish error and having cast off all wickedness by being with Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"δι' ὧν δὲ τοῖς ἄλλοις μαρτυρεῖ καθαρότητα, μεμολυσμένον ἀποδείκνυσι τὸν μὴ καθαρόν. Εἰπὼν τὸ εἰμὶ ἔδειξεν, ὅτι φύσει θεός ἐστι καὶ διδάσκαλος. Οὐχ ὅτι ῥυπαροὶ ἦσαν, ἔνιπτεν αὐτούς, ἀλλ' ἵνα διδάξῃ μετριάζειν. οὐ λουτροῦ τάξιν ἐπέχει ὁ νιπτὴρ οὐδὲ ἁμαρτήματα κουφίζει, ἀλλ' εἰς τελείαν ἀρετὴν ὁδηγεῖ. Οὐ μόνον λόγῳ, ἀλλὰ καὶ ἔργῳ τῆς τελείας ταπεινοφροσύνης δέδωκε τὸ ὑπόδειγμα. Οὐ τὸ εἰδέναι τὴν ἀρετὴν ζηλωτόν, ἀλλὰ τὸ ἐργάζεσθαι· τὸ γὰρ εἰδέναι καὶ μὴ ποιεῖν πλείω κόλασιν ἐπάγει. τὸ δὲ εἰδέναι τυχὸν πολλῶν, τὸ δὲ ποιεῖν οὐ πάντων. διὸ εἶπεν· μακάριοί ἐστε ἐὰν ποιῆτε. Οὐ διὰ τὸ ἀποβῆναι τοὺς τοῦ πνεύματος λόγους ἠναγκάσθη ὁ Ἰούδας προδοῦναι, ὅπερ ἐστὶ πάσης βλασφημίας ἀνάμεστον, ἀλλ' ἵνα γνῶμεν, ὅτι περὶ ἐκείνου εἶπεν ἡ γραφή, ὃν ὁρῶμεν ποιήσαντα τὸ προλεχθέν. εἰ δὲ ὁ κύριος ἐξελέξατο τὸν Ἰούδαν καὶ παρέβη, οὐδὲν ἐκ τούτου· καλὸν γὰρ ὄντα αὐτὸν ἐξελέξατο καὶ μετεβλήθη ὡς ὁ Ἀδὰμ καὶ ὁ Σαούλ· τὸ γὰρ αὐτεξούσιον οὐκ ἀναιρεῖ ὁ θεός, ἀλλὰ συγχωρεῖ ἕκαστον, καθὼς βούλεται, πράττειν, ἵνα καὶ οἱ κακοὶ κολασθῶσι καὶ οἱ ἐνάρετοι στεφανωθῶσιν. Διὰ τοῦ ψωμίου ἐπλήρωσεν ὁ κύριος τὴν προφητείαν τὴν λέγουσαν «ὁ ἐσθίων ἄρτους μου, ἐμεγάλυνεν ἐπ' ἐμὲ πτερνισμόν». Τῇ τετράδι ἐνέβαλεν ὁ σατανᾶς τῷ Ἰούδα, ἵνα προδῷ τὸν κύριον καὶ ἐλάλησε τοῦτο τοῖς Ἰουδαίοις τῇ πέμπτῃ ἑσπέρας. ἐπειδὴ εἶδε τὸν Ἰούδαν θέλοντα ἔργῳ παραδοῦναι τὸν κύριον καὶ σπεύδοντα εἰς τοῦτο, τότε εἰσῆλθε εἰς αὐτόν. ἄλλο οὖν ἐστι τὸ ἐμβαλεῖν καὶ ἄλλο τὸ εἰσελθεῖν εἰς αὐτόν, ὥσπερ ἄλλο ἐστὶ τὸ πλῆξαί τινα χειρὶ ἔξωθεν καὶ","english":"By the things through which he bears witness to purity in others, he shows the one who is not pure to be defiled. By saying \"I am,\" he showed that he is God and teacher by nature. He was not washing them because they were filthy, but so that he might teach them moderation. The basin does not take the place of a bath, nor does it lighten sins, but it leads to perfect virtue. Not only in word but also in deed he has given the example of perfect humility. It is not the knowing of virtue that is enviable, but the doing of it; for knowing and not doing brings greater punishment. Knowing is perhaps within the reach of many, but doing is not within the reach of all. Therefore he said: \"Blessed are you if you do them.\" Judas was not compelled to betray him because the words of the Spirit came to pass—which is full of all blasphemy—but so that we might know that the Scripture spoke concerning that man whom we see to have done what was foretold. And if the Lord chose Judas and he transgressed, this is nothing; for he chose him when he was good, and he changed as Adam and Saul did; for God does not destroy free will, but permits each one to act as he wishes, so that both the wicked may be punished and the virtuous crowned. Through the morsel the Lord fulfilled the prophecy that says, \"He who eats my breads has magnified his heel against me.\" On the fourth day Satan cast into Judas that he should betray the Lord, and he spoke this to the Jews on the fifth day in the evening. Since he saw Judas wanting to hand over the Lord in deed and hastening to this, then he entered into him. Therefore it is one thing to cast in and another to enter into him, just as it is one thing to strike someone with the hand from outside and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"ἄλλο τὸ δοῦναί τινι καιρίαν καὶ εἰσωθῆσαι τὸ ξίφος. Εἴσοδον λέγει τοῦ διαβόλου ὁ εὐαγγελιστὴς τὸ κυρῶσαι τὸν Ἰούδαν ποιῆσαι τὰ τῷ διαβόλῳ ἀρεστά. ὅτε δῆλον αὐτὸν ἐποίησεν ὁ θεὸς καὶ ἀφώρισεν, τότε αὐτῷ ὁ διάβολος ἐπεπήδησε διὰ τὴν ἄμετρον ἀναισχυντίαν. 459 {ςο 13, 27}Οὐχ ὡς προστάττων τοῦτο λέγει, ἀλλ' ὡς ὀνειδίζων ὃν ἀφῆκε πράττειν ὃ ἤθελεν, ἐπείπερ οὐκ ἐβούλετο διορθωθῆναι. ἐπειδὴ τοῦτό σοι δέδοκται, σπούδασον ἐπὶ τὴν κατ' ἐμοῦ ἐπιβουλήν· οὐ γὰρ λυπεῖ με τὸ παθεῖν. Οὐκ αἴτιον τῆς ἀποστασίας Ἰούδα τὸ ἐν τάξει εὐλογίας δοθὲν αὐτῷ ψωμίον, ἀλλ' ἡ μετὰ τὸν ἔλεγχον ἀμετάθετος κακία. διὸ καὶ ὡς εἰς ἀθύρωτον πόλιν εἰσεπήδησεν ὁ ἐχθρός. Ἐπειδὴ τάχα ὁ Ἰωάννης λάθρα αὐτῷ εἶπε καὶ ἤκουσεν, οὐδεὶς ἔγνω· εἰ γὰρ ἔγνωσαν, τάχα ἂν καὶ ἀπέκτειναν αὐτὸν ἢ ὅτι ἐν θορύβῳ ἦσαν ὡς μὴ εἰδότες τὰ ἐν καρδίᾳ τοῦ Ἰούδα ἠγνόουν τὸ λεχθέν. Ἐάν τις εἴπῃ, πῶς ὁ ἐξ ἀλλοτρίων τρεφόμενος καὶ μήτε πήραν ἢ βαλλάντιον συγχωρήσας βαστάσαι τοῖς μαθηταῖς γλωσσόκομον εἶχε, λεκτέον, ὅτι ἕνεκεν μόνον τῶν πτωχῶν τοῦτο ἐγένετο. Εἰ καὶ ὁ υἱὸς πάντα ποιεῖ, ἀλλ' οὖν δι' ὧν ὅσα ποιεῖ τῷ πατρὶ ἀνατίθησι, δοξάζει τὸν πατέρα. Ὁ Χριστὸς ὡς διὰ τοῦ ἰδίου θανάτου θανατώσας τὸν θάνατον ἐδοξάσθη, διδάσκει, ὅτι τὸ ὑπομεῖναι διὰ τὸν θεὸν ἐπονείδιστα δόξα ἐστίν. 465 {3 ο 13, 31}Ἐδοξάσθη ὁ πατὴρ ἐν υἱῷ, ἐπειδὴ ἐγνώσθη τίνος ἐστὶ πατήρ. οὕτως καὶ ὁ υἱὸς δοξάζεται ὡς τοιοῦτον ἔχων τὸν γεννήσαντα αὐτόν.","english":"To give someone a fatal blow and to plunge the sword in is one thing. The evangelist calls the devil's entrance the fact that Judas resolved to do what was pleasing to the devil. When God made him manifest and set him apart, then the devil leaped upon him because of his boundless shamelessness. He says this not as commanding but as reproaching the one whom he allowed to do what he wished, since he did not want to be corrected. Since this is what you have decided, hasten to the plot against me; for suffering does not grieve me. The morsel given to Judas in the manner of a blessing was not the cause of his apostasy, but his unchangeable wickedness after the rebuke. Therefore the enemy leaped in as into a city with no gatekeeper. Since perhaps John spoke to him secretly and he heard, no one knew; for if they had known, perhaps they would even have killed him, or because they were in an uproar, as not knowing the things in Judas's heart, they were ignorant of what was said. If someone says, How did the one who was fed from others' property, and who did not allow the disciples to carry a wallet or a purse, have a money-box? it must be said that this came about solely for the sake of the poor. Even if the Son does all things, nevertheless through the things he does he attributes all that he does to the Father, and glorifies the Father. Christ, having put death to death through his own death, was glorified, and he teaches that to endure reproachful things for God's sake is glory. The Father was glorified in the Son, since it was known whose Father he is. Thus also the Son is glorified as having such a one as the one who begot him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Δι' ἑαυτοῦ ὁ πατὴρ δοξάσει τὸν υἱὸν καὶ εὐθύς, ὅ ἐστιν ἐν τῷ σταυρῷ, ὅτε ἥλιος ἐσκοτίσθη, αἱ πέτραι ἐσχίσθησαν καὶ μετὰ πεντήκοντα ἡμέρας τὸ πνεῦμα κατελθὸν πᾶσι κατάδηλον ἐποίησε τὸν υἱόν. Ἐζήτουν αὐτὸν ὡς ἀγαπῶντα καὶ ὡς διδάσκαλον. Τοῖς ἀνθρώποις εἶπεν τοῦτο διὰ τὴν αὐτῶν ἀπιστίαν· τοῖς γὰρ μαθηταῖς συνῆν καὶ σύνεστι διὰ παντὸς καὶ ὅτι μετὰ τὴν ἀνάστασιν καὶ εἶδον αὐτὸν καὶ συνέφαγον. Καινόν ἐστι τὸ εἶδος τῆς ἐντολῆς ταύτης καὶ ὑπὲρ νόμον τὸ ἀγαπᾶν τὸν πλησίον ὑπὲρ ἑαυτόν. οὐ θέλω ὑμᾶς ἀγαπᾶν ἐκείνους οὓς χρεωστεῖτε, ἀλλ' οἷς οὐκ ὀφείλετε· καὶ γὰρ κἀγὼ ὑπὲρ ὑμῶν\n\nἀποθνῄσκω, οἷς οὐδὲν ἐποφείλω. Οὐκ ἐξ ὧν ποιεῖτε σημείων, γνωσθήσεσθε, ὅτι μαθηταί μού ἐστε· τοῦτο γὰρ ὅλον τῆς ἄνωθέν ἐστι χάριτος, ἀλλ' ἐξ ὧν ἀγαπᾶτε ἀλλήλους καὶ ὁμόνοιαν ἔχετε καὶ χαρίζεσθε ἑαυτούς. 471 {3 ο 13, 35}Ὁ Χριστὸς υἱός ἐστιν ἀγάπης, ὅς ἐστιν ἡ κατὰ φύσιν ἀγάπη αὐτοαγάπη ὢν φύσει καὶ καρπὸς ἀγάπης οὐκ ἐπίκτητον ἔχων τὸ τῆς ἀγάπης ἀγαθόν. Διὰ τὸ ἀδρανὲς ἀπαγορεύει τῷ Πέτρῳ ἀκολουθήσειν αὐτῷ, ὕστερον δὲ ὑπισχνεῖται διὰ τὸ εὔτολμον. ἐπειδὴ καὶ αὐτὸς ὡς ὁ Χριστὸς ἔμελλε σταυ ρωθῆναι, προλέγει τὸ μέλλον αὐτῷ μόνῳ συμβήσεσθαι. Τύπος ἡμῖν γέγονε Πέτρος ἐρωτᾶν τοὺς διδασκάλους ἅπερ ἀγνοοῦμεν. Ἀπιστήσας ποσῶς τοῖς εἰρημένοις ὁ Πέτρος διαπυνθάνεται, οὕτω καὶ ὑπεραποθανεῖν αὐτοῦ ὑπισχνεῖται. 475 {3 ο 13, 38}Ἐπειδὴ οὐ θέλεις πεισθῆναι, ὅτι ἀδύνατόν ἐστι μὴ γενέσθαι ὃ λέγω, ἐν τῇ ἀρνήσει αὐτὸ γνώσῃ. τοῦτο δὲ ὑπέστη οὐ τοῦ Χριστοῦ αὐτὸν εἰς τοῦτο ἀγαγόντος, ἀλλ' ἐάσαντος αὐτὸν ἔρημον, ἵνα μὴ ἀρθῇ εἰς ἀπόνοιαν.","english":"By himself the Father will glorify the Son, and immediately—that is, on the cross, when the sun was darkened and the rocks were split—and after fifty days the Spirit came down and made the Son manifest to all. They were seeking him as one who loves and as a teacher. He said this to the people because of their unbelief; for he was with the disciples and is with them always, and because after the resurrection they both saw him and ate with him. New is the form of this commandment, and beyond the law is loving one's neighbor more than oneself. I do not want you to love those whom you owe, but those to whom you owe nothing; for I too die for you, to whom I owe nothing. Not by the signs you perform will you be known to be my disciples—for this is wholly from the grace above—but by loving one another and being of one mind and giving yourselves to one another. Christ is a son of love, who is love according to nature, being self-love by nature and a fruit of love, not having the good of love as something acquired. Because of his lack of vigor he forbids Peter to follow him, but later he promises it because of his boldness. Since he too, like Christ, was going to be crucified, he foretells that what was to happen would befall him alone. Peter has become a type for us of asking teachers what we do not know. Peter, having somewhat disbelieved what was said, inquires further, and so also promises to die for him. Since you do not wish to be persuaded that it is impossible for what I say not to happen, you will know it in your denial. But he underwent this not because Christ led him to it, but because he left him destitute, so that he might not be carried away into recklessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Μηδεὶς λεγέτω, ὅτι ὁ Πέτρος διὰ τοῦτο ἠρνήσατο, ὅτι εἶπεν ὁ Χριστός· οὐ γὰρ ἀνάγκην ἐπέθηκεν αὐτῷ ὥστε ἐλθεῖν αὐτὸν εἰς ἄρνησιν, ἀλλ' ὅπερ ἔμελλεν πάντως ἔσεσθαι, προλέγει τῷ μαθητῇ ὡς θεός. οὐκ ἐξ ἀπίστου δὲ ψυχῆς γέγονεν ἡ ἄρνησις, ἀλλ' ἐξ ἀσθενείας. Οὐ πάντες μέλλετε, φησίν, ἀρνήσασθαι, ἡ ἄρνησις τοῦ Πέτρου διὰ τῆς μετανοίας καὶ ὁμολογίας ἐξαλειφθήσεται. Εἰ μὴ πάλαι ὑμῖν προπαρεσκεύαστο ὁ τόπος, ἐν ᾧ μέλλετέ μοι συνεῖναι, εἶχον ἀπελθεῖν καὶ ἑτοιμάσαι ὑμῖν τόπον. Οὐ χρὴ ἕνεκεν τοῦ ἑτοιμάσαι ὑμῖν τόπον ἀνελθεῖν, ἀλλ' ἵνα νομὴν ποιήσω ὑμῖν ἀνόδου, ὅπου τὸ τῶν ἀγγέλων οἰκητήριον,\n\nὅπερ ἄβατον ἦν πάσῃ σαρκί. ὅταν οὖν ποιήσω τοῦτο, «ἐν τῇ παλιγγενεσίᾳ» ἐλθὼν λαμβάνω ὑμᾶς μετ' ἐμαυτοῦ, ἵνα ἦτε ὅπου εἰμὶ ἐγώ. Ὁδός ἐστιν, ὅτι δι' αὐτοῦ ἤρχοντο καὶ αὐτὸς κύριος ἦν τοῦ ἀνάγειν πρὸς τὸν πατέρα. ἀλήθεια δὲ διὰ τὴν ἀψευδίαν, ὅτι πάντως ταῦτα ἔσται. ζωὴ δέ, ὅτι οὐδὲ αὐτός, φησίν, ὁ θάνατος δυνήσεται ὑμᾶς κωλῦσαι ἐλθεῖν. Ὁδός ἐστι διὰ τὸ πρακτικόν, ἀλήθεια ὡς ἀληθὴς τῆς πίστεως ὅρος, ζωὴ ὡς ἐγείρων ἡμᾶς καὶ εἰς ἀφθαρσίαν ἀνάγων καὶ τῆς ἀρχαίας ἐλευθερῶν ἀρᾶς. Ὄψιν ὧδε λέγει τὴν κατὰ διάνοιαν γνῶσιν. ὁ οὖν θεωρῶν τὸν υἱὸν οὐ γυμνῇ τῇ οὐσίᾳ, ἀλλὰ σάρκα περιβεβλημένον, τὸν ἴσον αὐτοῦ ἐν ἅπασι γινώσκει πατέρα. ἡ γνῶσις τὴν διὰ τῶν ἐννοιῶν θεωρίαν δηλοῖ, ἡ δὲ θέα τὴν διὰ τῶν θεοπρεπῶν ἔργων πληροφορίαν. Ὡς τὸν υἱὸν εἰδὼς ἀκριβῶς εἶπε τοῦτο οἰόμενος τάχα ὀφθαλμοφανῶς δύνασθαι ἰδεῖν τὸν θεόν. Οὐδέν, φησίν, ἕτερόν ἐστιν ὁ υἱὸς ἢ ὅπερ ἐστὶν ὁ πατὴρ μένων υἱός·","english":"Let no one say that Peter denied for this reason, because Christ said it; for he did not impose necessity on him so that he would come to denial, but what was altogether going to happen, he foretells to the disciple as God. The denial did not come from an unbelieving soul, but from weakness. Not all of you, he says, are going to deny; the denial of Peter will be wiped away through repentance and confession. If the place where you were going to be with me had not long ago been prepared for you, I could have gone and prepared a place for you. It is not necessary for me to ascend for the sake of preparing a place for you, but in order that I may make a way for you of ascent, where the dwelling-place of the angels is, which was inaccessible to all flesh. When, therefore, I do this, having come \"in the regeneration\" I take you with myself, so that you may be where I am. He is the Way, because through him they were coming and he was lord of leading up to the Father. And Truth because of his truthfulness, that these things will altogether be. And Life, because not even death itself, he says, will be able to prevent you from coming. He is the Way through the practical, Truth as the true boundary of faith, Life as one who raises us and leads us to incorruption and frees us from the ancient curse. Here he calls \"sight\" the knowledge according to the mind. Therefore the one who beholds the Son, not in his bare essence, but clothed in flesh, knows his Father who is equal to him in all things. Knowledge indicates the contemplation through concepts, while sight indicates the full assurance through works befitting God. As one who knew the Son accurately he said this, supposing that perhaps he could see God visibly. Nothing, he says, is the Son other than what the Father is, remaining Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"εἰ γὰρ καὶ ὡς ἔτυχε λέγεις, ὦ Φίλιππε, ὅτι σὲ οἶδα, ὅτι υἱὸς εἶ, ἀλλ' οὐκ ἐπέγνως με, ὅτι ὅλον ἔχων ἐν ἐμαυτῷ τὸν πατέρα μένω πάλιν υἱὸς ὤν. Ἐξ ὧν πεποίηκεν ὁ υἱὸς καὶ πρὸ σαρκώσεως καὶ μετὰ σάρκωσιν, φαίνεται κατὰ νοῦν ὡς «ἐν ἐσόπτρῳ» ἡ ἄπειρος αὐτοῦ ἰσχύς. Ὁ λόγος σημαίνει τὴν ἄγαν ἐμφέρειαν καὶ ἰσότητα. διὸ ἵνα μὴ ἐμπέσῃ τις εἰς τὴν Σαβελλίου αἵρεσιν διαιρῶν τὰς ὑποστάσεις, ἐπάγει λέγων ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα. τοῦτο δὲ δηλοῖ διὰ τὴν γνῶσιν. ταῦτα περὶ τῆς ἀοράτου λέγει οὐσίας ἑαυτοῦ τε καὶ πατρός· οὐ γὰρ δυνατὸν σαρκικοῖς ὀφθαλμοῖς ἰδεῖν τὸ θεῖον. διὸ εἶπεν· ὁ ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα, οὐχ ὅτι αὐτός ἐστιν ὁ πατήρ, ἀλλ' ὅτι διὰ τὴν ἄγαν ἐμφέρειαν ὁ τὸν υἱὸν ὁρῶν τὸν πατέρα βλέπει· ἐστὶ γὰρ ἕκαστος ἰδιοσύστατος. Φυσικῶς ἐν τῇ ἰδίᾳ φύσει ἔχων τὰ τοῦ πατρὸς ἴδια διὰ τὸ ὁμοούσιον· οὐσιωδῶς γὰρ ὁ υἱὸς ἐμπεριέχει τὸν πατέρα καὶ ἔστιν ἐν αὐτῷ διὰ τὸ ὁμοούσιον. τοῦτο λέγει, ὅτι οὐκ","english":"For even if you speak casually, Philip, saying that I know you, that you are a son, yet you have not recognized me, that having the whole Father in myself I remain again being a son. From the things the Son has done both before the incarnation and after the incarnation, his boundless power is seen intellectually, as \"in a mirror.\" The word signifies the exceeding likeness and equality. Therefore, so that no one may fall into the heresy of Sabellius by dividing the hypostases, he adds, saying, \"The one who has seen me has seen the Father.\" And this he makes clear through the knowledge. He says these things concerning the invisible essence of himself and of the Father; for it is not possible for fleshly eyes to see the divine. Therefore he said, \"The one who has seen me has seen the Father,\" not because he himself is the Father, but because, through the exceeding likeness, the one who sees the Son sees the Father; for each is individually subsistent. Naturally, in his own nature he has the Father's own properties through consubstantiality; for substantially the Son encompasses the Father and is in him through consubstantiality. This he says, that not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"ἔστιν κτίσμα ὁ υἱός, ἀλλ' ὁμοούσιος τῷ πατρί. Εἰπὼν ἄλλον δείκνυσι τῶν ὑποστάσεων τὸ διάφορον, εἰπὼν δὲ ὡς ἐμὲ τῆς οὐσίας τὸ συγγενές. ἐρωτᾶν δὲ λέγει τὸν πατέρα διὰ τὸ εἶναι αὐτοὺς ἀτελεῖς, ἐπεί πως αὐτὸς αὐτὸν πέμπει, ὅπερ οἱ ἀπόστολοι τῇ ἐπιθέσει τῶν χειρῶν ἐδίδουν τοῖς πιστοῖς. οὔτε δὲ τὸ πνεῦμα πέμπεται, ἀλλ' αὐθεντικῶς ἐφίσταται τὸ πανταχοῦ ὄν, ἀλλὰ τοῦτο εἶπε δεικνὺς τῆς παρουσίας τὸν καιρόν· εἰ μὴ γὰρ ἐτύθη Χριστὸς καὶ ἐλύθη ἡ ἁμαρτία, οὐκ ἐπεφοίτησεν τοῖς πιστοῖς τὸ πνεῦμα. οἰκονομικῶς δὲ ὡς ἄνθρωπος τὸ σέβας διδοὺς τῷ πατρὶ εἶπεν τὸ ἐρωτήσω. ἄλλον δὲ αὐτὸν εἶπεν, ὅτι ἰδιοσύστατος ὑπάρχει οὐχ ὅτι ἀλλότριός ἐστι τοῦ πατρὸς ἢ τοῦ υἱοῦ· ἐκεῖνα γὰρ ἐνεργεῖ, ἅπερ ὁ υἱὸς ποιεῖ ὡς αὐτὸν εἶναι δοκεῖν τὸν υἱὸν τὸ πνεῦμα. διὸ καὶ πνεῦμα ἀληθείας καλεῖται ὅ ἐστινΧριστός. παράκλητος καλεῖται ὁ υἱὸς καὶ τὸ πνεῦμα ὡς παραμυθίαν ἡμῖν ἐμποιοῦντες καὶ ὡς παρακαλοῦντες ὑπὲρ ἡμῶν τὸν πατέρα· τὸ γὰρ ὄνομα τοῦτο παραμυθίας ἐστὶ ποιητικὸν οὐ διάφορον οὐσίαν σημαῖνον πνεύματος καὶ πατρός. Εἰπὼν τὸ μένει ἐδίδαξεν, ὅτι οὐδὲ μετὰ τελευτὴν ἀφίσταται τὸ πνεῦμα, ὥσπερ τῆς θεότητος ποιότης ἐν ὑμῖν γίνεται καὶ ἀπομένει διὰ παντὸς ἐν τοῖς ἁγίοις, ὅταν δι' ἀρετῆς καὶ καθαρότητος τηρεῖν ἐν ἑαυτοῖς σπουδάσωσιν τὴν χάριν. 490 {3 ο 14, 17}Ἀντὶ τοῦ οἱ κοσμικοὶ οἱ μηδὲν ἔξω τῶν ὁρωμένων νοοῦντες τὸ ἀσώματον ὂν καὶ ἀόρατον οὐ δύνανται λαβεῖν, λαβεῖν εἶπεν, ὅ ἐστιν οὔτε θεωρῆσαι οὔτε οὕτω γνῶναι δύνανται.","english":"The Son is a creature, but he is consubstantial with the Father. By saying \"another,\" he shows the difference of the persons; by saying \"as I am,\" the kinship of essence. He says that the Father is asked because they are imperfect, since in some way he himself sends him, which the apostles gave to the faithful by the laying on of hands. But neither is the Spirit sent, but being everywhere it is present authoritatively; but he said this showing the time of its presence. For unless Christ had been sacrificed and sin had been dissolved, the Spirit would not have visited the faithful. But in a way of economy, as a man giving reverence to the Father, he said, \"I will ask.\" But he called him \"another\" because he subsists independently, not because he is alien to the Father or to the Son; for he works those things which the Son does, so that the Spirit seems to be the Son himself. Therefore he is also called the Spirit of truth, which is Christ. The Son is called Paraclete and the Spirit, as producing consolation in us and as interceding for us with the Father; for this name is productive of consolation, signifying no different essence of the Spirit and the Father. By saying \"he remains,\" he taught that the Spirit does not depart even after death, just as a quality of the divinity comes to be in you and remains forever in the saints, whenever through virtue and purity they strive to keep the grace in themselves. Instead of \"the worldly,\" who understand nothing beyond things seen, cannot receive the incorporeal and invisible being; he said \"receive,\" that is, they can neither contemplate nor thus know it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"491 {ςο 14, 18}Οὐδέποτε μὲν εἴασεν αὐτοὺς ἐρήμους τῆς αὐτοῦ προνοίας, πλὴν ὤφθη αὐτοῖς καὶ μετὰ τὴν ἀνάστασιν. ἐπειδὴ ἐλθὼν ἐκάλεσεν αὐτοὺς «τεκνία», μέλλων ἀπιέναι εἶπεν ὀρφανούς. Ὅτι ἔμελλε μόνοις αὐτοῖς ὀφθῆναι μετὰ τὴν ἀνάστασιν, πᾶσιν εἶπεν μικρόν. μικρὸν χρόνον λέγει τὸν ἕως τῆς δευτέρας παρουσίας· μικρὸν γὰρ θεῷ καὶ ὁ μακρὸς χρόνος. ὑμεῖς δὲ οἱ ἅγιοι διὰ τῆς τοῦ πνεύματος ἐνοικήσεως γνώσεσθέ με, οὐ μὴν οἱ τὰ τοῦ κόσμου\n\nἀγαπῶντες. Ἀρραβὼν τῆς μελλούσης ζωῆς, ἧς ἔχετε λαβεῖν, ἐστὶν ἡ ἐμὴ ἀνάστασις. ζωὴν λέγει ζῆν τοὺς μαθητὰς οὐ μόνον τὴν παροῦσαν, ἀλλὰ τὴν μέλλουσαν. Ὅτε ἀνέστη ἐκ νεκρῶν καὶ ἔτυχον τοῦ ἁγίου πνεύματος, ἔλαβον γνῶσιν, ὅτι ὁ υἱὸς τὴν αὐτὴν ἔχων δύναμιν τῷ πατρί, ἐκείνου μὲν οὐκ ἀποσχίζεται διὰ τὴν τῆς οὐσίας ἑνότητα, αὐτοῖς δὲ σύνεστιν ἀεὶ βοηθῶν αὐτοῖς. ἐγὼ ζωὴ φύσει ὑπάρχων συνῆψα ἐμαυτὸν τῷ πατρὶ φύσει καὶ αὐτοζωῇ ὄντι. καὶ συνῆψα δὲ καὶ ὑμᾶς τῷ πατρὶ διὰ τῆς συνοικήσεως τοῦ ἁγίου πνεύματος «θείας φύσεως» ποιήσας ὑμᾶς κοινωνούς· ἐγὼ μὲν γὰρ φυσικῶς ἐν πατρὶ ὡς καρπὸς αὐτοῦ, ὑμεῖς δὲ ἐν ἐμοὶ καθ' ὃ γέγονα ἄνθρωπος, καὶ ἐγὼ ἐν ὑμῖν διὰ τῆς τοῦ πνεύματος ἐνοικήσεως. Μετὰ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύοντες τελείως γνώσονται· νῦν «γὰρ ἐκ μέρους γιγνώσκομεν», ὅτι ὥσπερ ἐστὶν ὁ υἱὸς ὁμοούσιος τῷ πατρί, οὕτω καὶ","english":"He never left them destitute of his own providence, yet he appeared to them even after the resurrection. Since when he came he called them \"little children,\" when he was about to depart he said \"orphans.\" Because he was going to appear after the resurrection to them alone, he said \"a little while\" to all. He calls the time until the second coming \"a little while\"; for even a long time is little to God. But you, the saints, through the indwelling of the Spirit, will know me—not those who love the things of the world. My resurrection is the pledge of the life to come, which you are to receive. He says that the disciples will live life—not only the present life, but the life to come. When he rose from the dead and they obtained the Holy Spirit, they received knowledge that the Son, having the same power as the Father, is not separated from him because of the unity of essence, but is present with them, always helping them. I, being life by nature, joined myself to the Father, who is by nature and is himself life, and I joined you also to the Father through the dwelling together of the Holy Spirit, making you partakers of the \"divine nature\"; for I am naturally in the Father as his fruit, and you are in me inasmuch as I became man, and I am in you through the indwelling of the Spirit. After the resurrection, those who believe rightly will know perfectly; for now \"we know in part,\" because just as the Son is consubstantial with the Father, so also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"ἓν ἀμφοτέρων θέλημα. Ἵνα μὴ πάντας ἁπλῶς τῆς τοιαύτης ἀπολαύσεσθαι δωρεᾶς νομίζωμεν καὶ εἰ μή τινες εἶεν ἀγαθοί, τὸ τῶν ἀγαπώντων αὐτὸν πρόσωπον εὐθὺς τῷ λόγῳ παρέζευξεν. οὗτοι δ' ἂν εἶεν οἱ ἄριστα ζῆν ἐγνωκότες· καὶ διὰ τοῦ ἔχειν καὶ τηρεῖν αὐτοῦ τὰς ἐντολὰς δείκνυσιν οὐ πᾶσιν ἐξεῖναι τῆς τοιαύτης δωρεᾶς τυχεῖν, ἀλλὰ τοῖς ἀγαθοῖς· μετὰ γὰρ τὴν ἀνάστασιν οἱ ὀρθῶς πιστεύσαντες καὶ τελείως πολιτευσάμενοι τελείως γνώσονται τὴν τῆς θεότητος δόξαν. τοὺς δὴ τοιούτους, φησίν, ἀγαπήσει μὲν ὁ πατήρ, ἀγαπήσει δὲ καὶ ὁ υἱὸς, οἷς τελείως ἐμφανισθήσεται ἡ τῆς θεότητος ἐξουσία καὶ δύναμις. 497 {3 ο 14, 22}Ὡς φιλάγαθος ὁ Ἰούδας πάντας ἤθελεν ἀπολαῦσαι τῆς θεοπτίας τῶν ἀγαθῶν. Ὁ πατὴρ ἐν τῷ υἱῷ ἐστι φυσικῶς, ἐν ἡμῖν δὲ σχετικῶς καὶ ὅταν ἀκούσωμεν ἕνωσιν πατρὸς καὶ υἱοῦ, τὴν φυσικὴν νοοῦμεν, ὅταν δὲ ἕνωσιν θεοῦ καὶ ἀνθρώπων, σχετικὴν νοοῦμεν τὴν ἐκ πίστεως προσγινομένην τοῖς ἁγίοις καὶ τὴν ἀπὸ τῆς τοῦ πνεύματος μετοχῆς κοινωνίαν. εἰπὼν δὲ πληθυντικῶς τὴνΣαβελλίου ἀναιρεῖ αἵρεσιν τὴν λέγουσαν μίαν ὑπόστασιν καὶ ἓν πρόσωπον πατρὸς καὶ υἱοῦ. Διδάσκει, ὅτι μόνοις τοῖς μαθηταῖς ἐξαιρέτως καὶ ὑπὲρ λόγον ἔσται ἡ ἔλλαμψις, ὑπὲρ ὧν τηροῦσι τὰς ἐντολάς. Δοκεῖ λέγειν τὸν λόγον ἑαυτοῦ καὶ οὐχ ἑαυτοῦ, ὅτι οὐδὲν ἔξω τοῦ πατρὸς λαλεῖ ὡς ἴδιον, ἀλλὰ τὸ δοκοῦν ἐκείνῳ κοινός ἐστιν ὁ ἐμὸς καὶ τοῦ πατρὸς λόγος. Οὐκοῦν οὐ πρῶτοι ἔτυχον τοῦ πνεύματος οἱ περὶ Μοντανὸν μετὰ διακόσια ἔτη καὶ προσγεγονότες· τί γὰρ εἶχεν αὐτοὺς ἀναμνῆσαι τὸ πνεῦμα ὧν οὐδὲν ὅλως ἤκουσαν παρὰ Χριστοῦ.","english":"One will of both. So that we should not think that all without distinction will enjoy such a gift, even if some were not good, he immediately joined to the statement the person of those who love him. These would be those who have known how to live in the best way; and by their having and keeping his commandments he shows that it is not for all to obtain such a gift, but for the good; for after the resurrection those who have believed rightly and conducted themselves perfectly will perfectly know the glory of the divinity. Such persons, he says, the Father will love, and the Son will also love, to whom the authority and power of the divinity will be perfectly manifested. 497 {3 o 14, 22} How loving of good was Judas, who wished all to enjoy the vision of God of good things. The Father is in the Son naturally, but in us relationally; and when we hear of a union of Father and Son, we understand the natural one, but when of a union of God and humans, we understand the relational one that comes to the saints from faith and the fellowship that comes from participation in the Spirit. But by speaking in the plural he destroys the heresy of Sabellius, which says there is one hypostasis and one person of the Father and the Son. He teaches that for the disciples alone, exceptionally and beyond reason, will the illumination be, for those who keep the commandments. He seems to speak his own word and not his own, because he speaks nothing outside the Father as his own, but what seems good to him—my word and the Father's is common. Therefore the followers of Montanus did not receive the Spirit first, two hundred years later and added afterward; for what did the Spirit have to remind them of that they had not heard at all from Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Μὴ ἐπαχθῶς φέρετε τὴν ἐμὴν ἀπουσίαν· ὅταν γὰρ ἔλθῃ τὸ πνεῦμα, μεγάλων ἀγαθῶν ἔσται ὑμῖν πρόξενον διδάσκον ὑμᾶς τὴν τῶν ἐμῶν λόγων ἀσφάλειαν καὶ παραμυθούμενον ἐκ τῶν συνεχουσῶν ὑμᾶς θλίψεων. ὅταν ἔλθῃ τὸ πνεῦμα, πολλὰ καὶ ἃ οὐκ ἴστε μαθήσεσθε καὶ ἃ εἶπον ἐπαναμιμνῄσκει. 503 {3 ο 14, 27}Μὴ θορυβεῖσθε ἀκούσαντες, ὅτι μέλλω πάσχειν· πολὺ γὰρ ἐκ τούτου κέρδος. Ἡ τοῦ κόσμου εἰρήνη ἐστίν, ὅπου καὶ ἐπὶ κακῷ γίνεται, ἡ δὲ τοῦ Χριστοῦ εἰρήνη οὐ μόνον πρὸς τοὺς ἔξω εἰρηνεύειν πείθει, ἀλλὰ καὶ πρὸς ἑαυτούς, ἵνα μὴ ἡ\n\nσὰρξ στασιάζῃ κατὰ τῆς ψυχῆς. Ἔδει ὑμᾶς ἀκούσαντας, ὅτι πρὸς τὸν πατέρα ὑπάγω, θαρρεῖν καὶ μὴ λυπεῖσθαι. Ἐπάνοδον λέγει τὸν καιρὸν τῆς ἀναστάσεως. οὐ τὸ μείζονα εἶναι τὸν πατέρα ποιεῖ αὐτὸν ἑτέρας οὐσίας, ὡς οἱ αἱρετικοί φασιν. ὅτε ἦν ἐπὶ γῆς ὡς ἄνθρωπος, μείζονα εἶπε τὸν πατέρα. τοῦτο διὰ τὸ φαινόμενον σῶμα λέγει, ἐπεὶ καθό ἐστι θεός, οὐδὲ ἥττων ἐστὶ τοῦ πατρὸς οὐδὲ εἰς οὐρανοὺς ἀνάγεται ὁ τὰ πάντα πληρῶν καὶ ἀχώριστος ὢν τοῦ πατρός. 507 {3 ο 14, 30}Τοῦ πάθους ἑστηκότος οὐκέτι χρεία ῥημάτων. Διὰ τὴν πρὸς θεὸν ἀγάπην ἀποθνῄσκων ἑκὼν ὅπερ οὐδὲν ἔχει βλάβος, ἐπεὶ οὐκ ἂν τοῦτο ἠβούλετο ὁ ἀγαπῶν αὐτὸν πατήρ. Ὁ Χριστός ἐστιν ἡ ῥίζα καὶ ἄνευ","english":"Do not bear my absence with resentment; for when the Spirit comes, he will be the provider of great goods for you, teaching you the certainty of my words and comforting you in the afflictions that press upon you. When the Spirit comes, you will learn many things that you do not know, and he will remind you of what I said. Do not be troubled at hearing that I am about to suffer; for there is great gain from this. The peace of the world is that which occurs even for evil, but the peace of Christ persuades us to be at peace not only with those outside but also with ourselves, so that the flesh may not rise up against the soul. You ought, having heard that I am going to the Father, to take courage and not be grieved. He calls the time of the resurrection a return. His saying that the Father is greater does not make him of another substance, as the heretics claim. When he was on earth as a man, he called the Father greater. He says this because of the visible body, since as he is God, he is neither inferior to the Father nor is he led up into the heavens—he who fills all things and is inseparable from the Father. Since the passion is at hand, there is no longer need of words. Dying willingly for love of God, which has no harm, since the Father who loves him would not have willed this. Christ is the root and without","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"τῆς εἰς αὐτὸν πίστεως καὶ τῆς ἐξ αὐτοῦ δυνάμεως οὐδὲν οὐδεὶς δύναται ποιῆσαι, ἣν ὁ πατὴρ οὐ γεωργεῖ ὡς μὴ χρῄζουσαν ἐπιμελείας, ἀλλὰ τὰ κλήματα. κλήματα δέ εἰσιν τοῦ Χριστοῦ ὡς ἑνωθέντες αὐτῷ οἱ πιστοὶ διὰ τῆς ἐνοικήσεως τοῦ ἁγίου πνεύματος καὶ γεγονότες «θείας φύσεως κοινωνοί», οἳ καὶ ἐπιμελείας τυγχάνουσι παρὰ τοῦ πατρός. ὁ δὲ Χριστὸς ὡς ῥίζα συνέχει τοὺς πιστοὺς καὶ ζωογονεῖ διὰ τοῦ ἁγίου πνεύματος· οὐ γὰρ ἀφ' ἑνὸς γέγονε προσώπου ἡ σωτηρία, ἀλλ' ἀπὸ τῆς θείας τριάδος. Ὁ πιστὸς κλῆμά ἐστι τῆς νοητῆς ἀμπέλου, ὅς ἐστι Χριστὸς καὶ οὐδὲν ὠφελεῖται ἐκ μόνης πίστεως, ἀλλὰ χρεία καὶ ἐναρέτων ἔργων ἅπερ γίνεται διὰ καθαρμῶν. Οἱ κολλώμενοι «τῷ κυρίῳ» καὶ μὴ ἀξίως αὐτοῦ πολιτευόμενοι κολάζονται, οἱ δὲ εὐσεβεῖς ζῶντες πολὺν φέρουσι τὸν καρπόν. ἐὰν πίστιν ἔχωμεν, ἔργα δὲ μὴ ἔχωμεν, ὡς νεκρὰ καὶ ἄκαρπα κλήματα ἐκβάλλει\n\nκόπτων. ἤτοι κλήματα ἄκαρπά εἰσιν οἱ Ἰουδαῖοι. Ταῦτα λέγει περὶ ὧν ἔμελλον ὑπομένειν πειρασμῶν, οἵτινες αὐτοὺς ἐποίουν δοκιμωτέρους. οἱ εὐσεβῶς ζῶντες πολὺν φέρουσι καρπόν. Κἂν ἑνωθῇ τις Χριστῷ διὰ τοῦ ἐν πνεύματι ἁγιασμοῦ, ἀλλὰ χρῄζει καὶ τῆς τελείας ἀγάπης ἔχεσθαι καὶ ἀκολουθεῖν αὐτῷ· ὁ γὰρ ἀποκοπεὶς ἀπὸ Χριστοῦ διὰ τὸ μὴ ἔχειν τέλειον τὸν ἁγιασμὸν καὶ τὴν ἀγάπην, οὐ δύναταί τι ποιῆσαι ἀγαθόν. Διὰ τὸ μὴ δύνασθαι καρποφορεῖν εἰ μὴ μόνους τοὺς προσηλωμένους αὐτῷ καλεῖ ἑαυτὸν ἄμπελον ὡς ἐξ αὐτοῦ δυναμουμένους. Καὶ αὐτὸς οὐχ ἥττων τοῦ","english":"Of faith in him and of the power from him, no one can do anything—which the Father does not cultivate as though it needed no care, but the branches. And the branches are of Christ, as the faithful, having been united to him through the indwelling of the Holy Spirit and having become \"partakers of the divine nature,\" also receive care from the Father. And Christ, as a root, holds the faithful together and gives them life through the Holy Spirit; for salvation has not come from one person only, but from the divine Trinity. The faithful person is a branch of the intelligible vine, which is Christ, and he is profited nothing by faith alone, but there is need also of virtuous works, which come about through purifications. Those who cleave to \"the Lord\" and do not live worthily of him are punished, but the pious, living rightly, bear much fruit. If we have faith but do not have works, he casts us out as dead and fruitless branches,\n\ncutting them off. That is, the fruitless branches are the Jews. He says these things concerning the temptations which they were about to endure, which made them more approved. Those who live piously bear much fruit. And even if someone is united to Christ through sanctification in the Spirit, yet he needs also to hold fast to perfect love and to follow him; for the one cut off from Christ because he does not have perfect sanctification and love cannot do anything good. Because they cannot bear fruit unless they are wholly attached to him, he calls himself a vine, as those who are empowered from him. And he himself, not inferior to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"πατρὸς συντελεῖ πρὸς τὴν τῶν μαθητῶν ἐπι μέλειαν. Ἀντὶ τοῦ χαίρει ὁ πατήρ, ὅταν ἐν ἐμοὶ μείνητε. δι' ὧν ποιεῖτε, εὐφημεῖ ται ὁ πατήρ. 518 {3 ο 15, 8}Τοῦτο ποιεῖ Χριστοῦ μαθητὰς καὶ καρπὸν πολὺν φέρειν τὸ πνευματικῶς τῷ θεῷ δουλεύειν παρατρέχοντας τὸ γράμμα. Ἐν ἡμῖν ἐστιν ἀγαπῆσαι τὸν θεόν· οὐ γὰρ βιάζεται ἡμῶν τὸ αὐτεξούσιον. Οὐ γὰρ μόνον δεῖ\n\nπιστεύειν, ἀλλὰ καὶ ποιεῖν τὰς ἐντολάς. Ὡς διδάσκαλος τῆς οἰκουμένης παραδίδωσιν αὐτοῖς ταῦτα ὁ Χριστός, ὅτι ἡ ἀγάπη κεφάλαιόν ἐστι τῶν ἀρετῶν, ἡ ἐντολὴ αὐτοῦ τὸ ὑπεραποθνῄσκειν τῶν φίλων καὶ τὸ ὑπὲρ ἑαυτοὺς ἀγαπᾶν τοὺς φίλους. Δείκνυσιν, ὅτι ἡ ἀναχώρησις αὐτοῦ οὐκ ἦν μίσους, ἀλλ' ἀγάπης· ὑπὲρ γὰρ ὑμῶν ἀποθνῄσκω. Διὰ τὴν ἀρετὴν τὸ τῶν δούλων ὑπερβάντες μέτρον γεγόνασι φίλοι. ἀνακομίζει δὲ τοὺς δούλους ἐπὶ τὴν ὑπὲρ φύσιν δόξαν, ἐὰν ἑκουσίως ποιῶσι τὰ τῷ θεῷ ἀρεστά. Ἀντὶ τοῦ ὅσα ἐχρῆν ἀκοῦσαι αὐτούς· ὃ δὲ λέγει αἰνιγματωδῶς, τοῦτό ἐστιν, ὅτι οὐχ ὡς δούλοις εἶπον ὑμῖν τὰ ἀπόρρητα, ἀλλ' ὡς φίλοις καὶ κοινωνοῖς τῶν ἀγαθῶν. Ὁ υἱὸς ἀντὶ τοῦ πατρὸς τὸ αἰτούμενον δίδωσιν, ἵνα γνῶμεν, ὅτι οὐκ ἦν ἐλάττων τοῦ πατρὸς ὁ υἱός. Ὑπὲρ ἡμῶν ἐστι τοῦτο· δι' ἐμὲ γὰρ τοῦτο πάσχετε. διὸ μὴ ἀλγεῖτε μηδὲ δυσχεραίνετε· οὐ γάρ ἐστέ μου κρείττους. Εἰ ἐφίλουν ὑμᾶς οἱ πονηροί, ὅ ἐστι ὁ κόσμος, δηλονότι καὶ ὑμεῖς πονηροὶ ἦτε. Ὁ τῶν τοῦ κόσμου καταφρονῶν, εἰ καὶ ἐκ τοῦ κόσμου ἐστίν, λέγεται μὴ εἶναι ἐκ τοῦ κόσμου. Εἰ ἐγὼ ὑπὲρ τῶν δούλων πάντα ἔπαθον, ὅταν ὑμεῖς οἱ δοῦλοι ὑπὲρ τοῦ δεσπότου πάσχητε τὰ ὅμοια, οὐκ ὀφείλετε βαρέως φέρειν.","english":"of the Father contributes to the care of the disciples. Instead of \"the Father rejoices when you remain in me.\" Through what you do, the Father is praised. This makes disciples of Christ and brings forth much fruit: to serve God spiritually, passing over the letter. It is in us to love God; for he does not force our free will. For it is necessary not only to believe, but also to do the commandments. As the teacher of the world, Christ hands these things down to them, that love is the chief of the virtues, and his commandment is to die for one's friends and to love one's friends more than oneself. He shows that his departure was not of hatred but of love; for I die for you. Through virtue they have surpassed the measure of slaves and have become friends. And he restores slaves to the glory beyond nature, if they voluntarily do what is pleasing to God. Instead of \"all that it was necessary for them to hear\"; but what he says enigmatically is this: that I did not speak the secret things to you as to slaves, but as to friends and sharers of the good things. The Son gives what is asked instead of the Father, so that we may know that the Son was not less than the Father. This is for our sake; for because of me you suffer this. Therefore do not grieve nor be distressed; for you are not better than I. If the wicked loved you—that is, the world—clearly you also were wicked. He who despises the things of the world, even if he is from the world, is said not to be from the world. If I suffered all things for slaves, when you, the slaves, suffer the same things for the master, you ought not to bear it heavily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"εἰ τὰ ὅμοιά μου πάθητε, μὴ θορυβεῖσθε· οὕτω γὰρ γίνεσθε κοινωνοὶ τῶν ἐμῶν παθημάτων. εἰ καὶ πρὸς ἐμὴν ὕβριν τοῦτο ποιοῦσιν, ἀλλὰ δι' ἐμοῦ καὶ τὸν πατέρα ὑβρίζουσιν. Οὐδέν, φησίν, παρέλειψα τῶν εἰς ὠφέλειαν τῶν Ἰουδαίων συντεινόντων, οὐκ ἐν λόγοις, οὐκ ἐν ἔργοις, ὧν μὴ εἶδέ τις ὅμοια. 532 {3 ο 15, 25}Καὶ διὰ τοῦ προφήτου ἔδειξεν, ὅτι ἄλογον ἦν τὸ κατ' αὐτοῦ μῖσος. πονηρία τῶν Ἰουδαίων ἐπλήρωσε τὸ προφητευθέν. Διὰ τὸ γνῶναι ὑμᾶς, ὅτι ὡς\n\nφύσει θεὸς οἶδα πάντα, προλέγω τὰ ἐσόμενα καὶ ἵνα πιστεύητε, ὅτι δύναμαι ὑμᾶς ἐλευθερῶσαι τῶν ἐπαγομένων ὑμῖν κινδύνων. Τοσαύτη ἔσται ἡ μανία τῶν ὑμᾶς ἀποκτεινόντων οὐ μόνον Ἰουδαίων, ἀλλὰ καὶ ἐθνικῶν καὶ αἱρετικῶν, ὅτι λατρείας θεοφιλοῦς δύναμιν εἶναι νομίζουσι τὸ σφάξαι ὑμᾶς. 535 {3 ο 16, 4}Ἵνα μὴ τῷ χρόνῳ ἀμαυρωθῇ τὰ λεγόμενα, ἐσιώπων τὴν κατ' εὐσέβειαν ἀρετὴν διδάξαι. Ὑπὸ τοῦ δέους καὶ τῆς λύπης ἐξέστησαν καὶ ἐσιώπησαν. Ἐὰν μὴ πάθω, οὐκ ἐπιφοιτᾷ ὑμῖν τὸ πνεῦμα τὸ πάσης δόσεως ἀγαθῆς αἴτιον. Τοσαύτη ἐστὶν ἡ δύναμις τῆς τοῦ ἁγίου πνεύματος καθόδου, ὅτι τότε φανερωθήσεται ἡ τῶν εἰς ἐμὲ πεπλημμεληκότων ἁμαρτία. ὅσοι μετὰ τὴν τοῦ ἁγίου πνεύματος κάθοδον οὐκ ἐπίστευσαν εἰς τὸν Χριστόν, ἔμειναν ἐν ταῖς ἑαυτῶν ἁμαρτίαις, ὡς ἁμαρτωλὸς κατακρίνεται ὁ μὴ πιστεύσας εἰς τὸν ἀναμάρτητον. Κατεκρίθη ὡς ἀποκτείνας διὰ τῶν Ἰουδαίων τὸν Χριστὸν ἀναμάρτητον ὄντα, ἐπειδὴ προφασιζόμενος ἔλεγεν, ὅτι ὁ Ἀδὰμ οὐ δι' ἐμὲ ἀπέθανεν, ἀλλ' ὅτι ἥμαρτεν.","english":"If you suffer the same things as I, do not be troubled; for in this way you become partakers of my sufferings. Even if they do this to insult me, yet through me they also insult the Father. He says, Nothing have I left undone of the things that contribute to the benefit of the Jews—not in words, not in deeds, the likes of which no one has seen. And through the prophet he showed that their hatred against him was unreasonable. The wickedness of the Jews fulfilled what was prophesied. So that you may know that, as God by nature, I know all things, I foretell what is to come, and so that you may believe that I am able to deliver you from the dangers that are brought upon you. So great will be the madness of those who kill you—not only Jews, but also Gentiles and heretics—that they think the slaughter of you is a work of God-pleasing worship. So that what is said may not be obscured by time, I kept silent about teaching the virtue of piety. From fear and grief they were beside themselves and fell silent. Unless I suffer, the Spirit, the cause of every good gift, does not come upon you. So great is the power of the descent of the Holy Spirit that then the sin of those who have transgressed against me will be made manifest. All who after the descent of the Holy Spirit did not believe in Christ remained in their own sins, since the one who did not believe in the sinless one is condemned as a sinner. He was condemned as having killed through the Jews Christ, who was sinless, since in pretext he said that Adam did not die because of me, but because he sinned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ἐπειδὴ δὲ μετὰ τὸ πάθος διὰ τοῦ ἁγίου πνεύματος γίνονται αἱ ἰάσεις, διὰ τῶν πραγμάτων δείκνυται τοῦ διαβόλου ἡ κατάλυσις. Ὡς ἄδικος ὁ μὴ πιστεύσας εἰς τὸν δίκαιον τὸν διὰ τὴν δικαιοσύνην αὐτοῦ ἀναληφθέντα εἰς οὐρανοὺς καὶ ἀφανῆ γεγονότα τοῖς ἀνθρώποις. ὡς ῥᾴθυμος, ὅτι κατακλασθέντος τοῦ σατανᾶ οὐδὲ οὕτως αὐτὸν ἠθέλησε νικῆσαι.\n\n541 Ἀντὶ τοῦ συνῳδά μοι λαλεῖ· οὐ γὰρ ἐνδεὲς τὸ πνεῦμα· ἰδιοσύστατον γὰρ ὂν ὡς ὁμοούσιον πατρὸς καὶ υἱοῦ πάντα οἶδε καὶ ἰσχύει ἀφ' ἑαυτοῦ ποιεῖν. Ὅταν τὸ πνεῦμα διδάξῃ ὑμᾶς, τότε δυνήσεσθε τῶν νομικῶν ἀποστῆναι τύπων καὶ τὴν «ἐν πνεύματι καὶ ἀληθείᾳ» ποιῆσαι λατρείαν.οὐ μεῖζον τοῦ υἱοῦ τὸ πνεῦμα, φησίν. διὸ οὐδὲν ἀφ' ἑαυτοῦ λαλήσει, ἀλλ' ἃ ἀκούει· ἃ γὰρ ἐγώ, κἀκεῖνος ἐρεῖ.τὸ πνεῦμα διδάξει τοὺς ἀνθρώπους τὰ τῆς τοῦ υἱοῦ θεότητος καὶ δόξης καὶ τῆς πρὸς τὸν πατέρα ἰσότητος.οὐ δι' ἀσθένειαν οὐ λαλεῖ, ἀλλὰ διὰ τὴν ἀκριβῆ συμφωνίαν τῆς τριάδος τοῦτο εἶπεν. Ὡς φυσικῶς ἔχων ὁ υἱὸς τὰ τοῦ πατρὸς διὰ τὸ ὁμοούσιον εἶπεν καὶ τὰ τοῦ πνεύματος ἴδια αὐτοῦ εἶναι ὡς ὄντα κοινὰ τὰ τῆς τριάδος. Ἵνα μὴ λυπήσῃ τοὺς μαθητάς, καὶ οὐκ εἶπεν, ὅτι ἀποθνῄσκω, ἀλλ' οὐ θεωρεῖτέ με. Ὑπὸ τῆς λύπης οὐκ ἐνενόουν καὶ ὅτι μὲν ἀπῄει ᾔδεσαν, πῶς δὲ ἥξει, οὐκ ᾔδεσαν· ἠγνόουν γὰρ τὴν ἀνάστασιν πρὸ τῆς ἐκβάσεως. Ἐπειδὴ σφόδρα λυπούμενοι οὐκ ἤθελον ἀκούειν περὶ τοῦ θανάτου αὐτοῦ, βουλόμενος αὐτοῖς ἐμπῆξαι τὸ δόγμα τοῦτο εἶπεν τὸ κλαύσετε, μετὰ τὴν λύπην ἔσται χαρά. Μισθὸς τῆς λύπης ἔσται ὑμῶν ἡ χαρὰ ὡς καὶ τῇ λύπῃ τῆς ὠδινούσης ἡ ἀπὸ τοῦ τοκετοῦ χαρά.","english":"Since after the passion the healings come about through the Holy Spirit, the destruction of the devil is shown through the facts themselves. How unjust is the one who did not believe in the righteous one who for his righteousness was taken up into the heavens and became invisible to men. How slothful, that when Satan was crushed, not even so did he wish to conquer him.\n\n541 In place of \"he speaks with me in agreement\"; for the Spirit is not in need; for being self-subsistent, as being of one substance with the Father and the Son, it knows all things and has power of itself to do. When the Spirit teaches you, then you will be able to depart from the legal types and to perform the worship \"in spirit and in truth.\" The Spirit is not greater than the Son, he says. Therefore it will not speak anything of itself, but what it hears; for what I say, that one also will say. The Spirit will teach men the things of the Son's divinity and glory and of his equality with the Father. It does not refrain from speaking through weakness, but because of the exact concord of the Trinity he said this. As the Son naturally has the things of the Father because of being of one substance, he also said that the things of the Spirit are his own, since the things of the Trinity are common. Lest he grieve the disciples, he did not say, \"I am dying,\" but \"you no longer see me.\" From grief they did not understand; and that he was departing they knew, but how he would come they did not know; for they were ignorant of the resurrection before its outcome. Since, being greatly grieved, they did not wish to hear about his death, wishing to implant this doctrine in them he said, \"you will weep\"; after the grief there will be joy. The joy will be your reward for the grief, as also for the grief of a woman in labor the joy from the childbirth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"ἐπειδὴ ὅτε ἀπέθανεν, αὐτοῖς ἐφαίνετο ἀπὸ λύπης εἰς χαρὰν ἐλθεῖν, τῷ τῆς τικτούσης παραδείγματι κέχρηται. Ἐπειδὴ πεισθήσεσθε, ὅτι ὡς θεὸς ἀνέστην καὶ οὐκέτι ἀποθνῄσκω, κἂν μετὰ τῆς σαρκὸς ἀναβῶ εἰς τὸν οὐρανόν. Τὸν τῆς ἀναστάσεως καιρὸν λέγει. Ὡς γὰρ ἐν παροιμίαις λαλεῖ ταῦτα ὁ Χριστὸς ὡς παρακατιὼν λέγει· οὐ γὰρ δύναται κατὰ τὸ γράμμα νοεῖσθαι. ἐκεῖνος δὲ αἰτεῖ καὶ λαμβάνει ὁ τὰ λυσιτελῆ αἰτῶν πρὸς βελτίωσιν ψυχαῖς. παροιμίαν λέγει τὸν ἀσαφῆ καὶ ἐγκεκαλυμμένον λόγον. διὰ τὴν νηπιότητα αὐτῶν ἐπεσκιασμένως λέγει. ὅταν δὲ προκόψητε, τότε ἀποκαλύπτω ὑμῖν τὴν τοῦ πατρὸς δόξαν. μετὰ τὴν ἀνάστασιν σαφῶς ὑμῖν ἐρῶ τὰ περὶ τοῦ πατρός. ὅταν λάβητε τὸ πνεῦμα, τότε λήψεσθε σαφῆ τὴν περὶ υἱοῦ καὶ πατρὸς γνῶσιν. Δύναται μὲν ὡς θεὸς δοῦναι, πλὴν ὡς ἤδη εἰπὼν τὸ αἰτῶ οἰκονομικῶς ὡς ἄνθρωπος ἐνέμεινεν τῷ λόγῳ. 552 {3 ο 16, 28}Ἐκ τῆς οὐσίας, φησίν, ἐξῆλθον τοῦ πατρὸς ἀδιαιρέτως ὢν ἐν πατρὶ καὶ ἰδιοσυστάτως ἔχων ἐν ἐμαυτῷ τὸν πατέρα. οὔτε ὅτε γέγονεν ἄνθρωπος ἀπολειφθεὶς τοῦ πατρὸς ἐληλυθέναι λέγεται εἰς τὸν κόσμον οὔτε ὅτ' ἀνελήφθη μετὰ τῆς σαρκός,","english":"Since when he died, it seemed to them that they had come from grief to joy, he used the example of a woman giving birth. Since you will be persuaded that as God I rose and no longer die, even though I ascend into heaven with the flesh. He speaks of the time of the resurrection. For as in proverbs Christ speaks these things, he says them as one going away; for it cannot be understood according to the letter. But that one asks and receives who asks for what is advantageous for the improvement of souls. He calls a proverb the unclear and veiled word. Because of their infancy he speaks in a shadowed way. But when you have advanced, then I reveal to you the glory of the Father. After the resurrection I will tell you clearly the things concerning the Father. When you receive the Spirit, then you will receive clear knowledge concerning the Son and the Father. He is able as God to give, yet as one who has already spoken the \"I ask\" economically as a man he remained with the word. From the essence, he says, I came forth from the Father, being indivisibly in the Father and having the Father in myself in a distinctive subsistence. Neither when he became man, having been left by the Father, is he said to have come into the world, nor when he was taken up with the flesh,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"ἀπελείφθη τοῦ κόσμου· θεὸς γάρ ἐστι πληρῶν τὰ πάντα. Τὸ «ἄρτι πιστεύετε», ἀνθρωπινώτερον τοῦτο λέγει· καθὸ γὰρ θεὸς ὑπάρχω, ἐν τῷ θεῷ καὶ πατρί εἰμι φυσικῶς καὶ ἀδιαστάτως. διὰ συγκατάβασιν εἶπε τοῦτο, ἐπειδὴ οἱ μαθηταὶ ἤθελον ἀκούειν τοῦτο. Κρείττων καὶ δυνατώτερος ὤφθη ὁ Χριστὸς πάσης κοσμικῆς ἁμαρτίας καὶ δίδωσι καὶ τοῖς πιστοῖς τὸ νικᾶν. ἢ ὅτι ὁ Χριστὸς ἐξ ἡμῶν γεγονὼς καθὸ ἄνθρωπος, κρείττων ἐφάνη θανάτου καὶ φθορᾶς καὶ εἰς ἡμᾶς ἡ χάρις διαβαίνει. καὶ οὕτως ὀφείλομεν θαρρεῖν, ὅτι ληψόμεθα, ἐπειδὴ ὡς ἄνθρωπος νενίκηκε καὶ ἡμεῖς δοκοῦμεν ἐν αὐτῷ νενικηκέναι· εἰ γὰρ ὡς θεὸς ἐνίκησε, πρὸς ἡμᾶς οὐδέν. Ὥραν λέγει τὸν ἐπιτήδειον τοῦ πάθους καιρόν, καθ' ἣν ἔκρινε παθεῖν ὡς καὶ ἐπὶ τοῦ οἴνου εἶπεν, οὐ μὴν τὴν ἀνυπόστατον εἱμαρμένην λέγει. Διὰ τοῦ σχήματος τῆς εὐχῆς παιδεύει ἡμᾶς ἐν τοῖς πειρασμοῖς εὔχεσθαι καὶ εἰς τὸν θεὸν καταφεύγειν. Διὰ τὸ μὴ σκανδαλισθῆναι τοὺς ἀκούοντας οἰκονομικῶς φησιν ὃ δέδωκάς μοι. Σημειωτέον, ὅτι ἡ ὀρθὴ πίστις ἐστὶν ἡ ὄντως ζωὴ ἡ τὰ ἴδια δωρουμένη ἀγαθὰ τοῖς πιστεύουσιν. ἀπεστάλθαι λέγει ἑαυτὸν οὐχ ὡς ἐξ ἀνάγκης ὑπουρ γήσας τῇ τοῦ πατρὸς βουλήσει ὡς οἱ ἄγγελοι, ἀλλ' ὡς δύναμις αὐτοῦ ὤν. Δοξάζειν λέγεται τὸν πατέρα πάντα ποιήσας τὰ εἰς ἐνανθρώπησιν ἢ τὸ γνωρισθῆναι τοῦ πατρὸς τὴν δύναμιν διὰ τοῦ υἱοῦ αὐτοῦ, εἰ ὡς ἄνθρωπος λαλεῖ· δι' ὧν γὰρ οἱ ἅγιοι κατορθοῦσιν, ὁ θεὸς δοξάζεται. Οὐδέν ἐστι τοῦ πατρός, ὃ μή ἐστι τοῦ υἱοῦ καὶ τὸ ἀνάπαλιν. διὰ τὴν ἐμοῦ καὶ σοῦ ἰσότητα δοξάζομαι παρὰ παντός.","english":"He was left out of the world; for God is he who fills all things. The phrase \"now you believe\" he says in a more human way; for insofar as I am God, I am in God and the Father naturally and inseparably. He said this by condescension, since the disciples wished to hear it. Christ appeared stronger and more powerful than every worldly sin, and he gives even to the faithful the power to conquer. Or rather, because Christ, having come from us insofar as he is man, appeared stronger than death and corruption, the grace also passes over to us. And so we ought to take courage, that we shall receive, since as man he has conquered and we seem to have conquered in him; for if he had conquered as God, it would be nothing to us. He calls \"hour\" the suitable time of the passion, at which he judged it right to suffer, as he also spoke concerning the wine, and he does not mean the insubstantial fate. Through the form of the prayer he teaches us to pray in temptations and to flee to God. So that the hearers might not be scandalized, he says in a providential manner, \"which you have given me.\" It should be noted that the right faith is the true life, which bestows its own good things on those who believe. He says that he was sent, not as one who served the Father's will out of necessity, like the angels, but as being his power. He is said to glorify the Father by having done all things for the incarnation, or that the power of the Father was made known through his Son, if he speaks as man; for by the things which the saints accomplish, God is glorified. There is nothing of the Father which is not of the Son, and vice versa. Because of the equality of me and you, I am glorified by everyone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"563 {3 ο 17, 11}Οἰκονομικῶς ὡς ἄνθρωπος λαλεῖ δεδόσθαι αὐτῷ τὸ τοῦ θεοῦ ὄνομα φύσει ἔχων αὐτὸ ὡς θεὸς καὶ υἱός. Οὐκ ἀνάγκῃ εἷλκεν αὐτούς. διὸ καὶ Ἰούδας δι' ἑκούσιον δυστροπίαν ἀπώλετο, οὐ μόνον Ἰούδας, ἀλλὰ καὶ ἄλλοι πολλοὶ ἀπώλοντο, οὐ παρὰ τῷ Χριστῷ· ὅσον γὰρ τὸ ἐπ' αὐτῷ, οὐδεὶς ἀπώλετο. υἱὸς ἀπωλείας ἐκλήθη ὡς περιμένων καθά τινα γέννησιν τὴν τῆς ἀπωλείας ἡμέραν. Κατ' ἰδίωμα ἡ γραφὴ ὡς αἰτιολογίαν τίθησι τὰ ἐκ τῆς ἐκβάσεως συμ βαίνοντα. ἔδει τὸν Ἰούδαν μαθόντα τὸ προδιαγορευθὲν μὴ προδοῦναι τὸνΧριστόν. εἰ δέ τις εἴποι, πῶς φυλάσσοντος τοῦ Χριστοῦ ἀπώλετο, λεκτέον, ὅτι οὐ τοὺς φαύλους φυλάσσει, ἀλλ' ἐᾷ αὐτεξουσίους ὃ θέλουσι πράττειν, τοὺς δὲ ἀγαθοὺς φυλάσσει καὶ δυναμοῖ διὰ τὸ μὴ ἀρκεῖν τὴν τοῦ ἀνθρώπου προαίρεσιν φυλάσσειν αὐτόν. Ταῦτα λέγει, ἵνα μὴ ἀθυμῶσιν, ἀλλὰ μᾶλλον χαρῶσιν, ὅτι πρὸς τὸν πατέρα ὑπάγει. 567 {3 ο 17, 14}Ὅταν λέγῃ «ἐκ τοῦ κόσμου» εἰσίν, τὴν φύσιν λέγει. ὅταν δὲ λέγῃ, ὅτι οὐκ εἰσίν, διὰ τὸ ἀπόνηρον λέγει ὡς καὶ αὐτὸς ἦν. τὸ δὲ καθὼς ὧδε οὐκ ἔστι ἀκριβείας ἀπαραλλάκτου. ὃ δὲ λέγει, τοῦτό ἐστιν· οὐρανοπολῖται γεγόνασι καὶ οὐδὲν ἔχουσι πρὸς τὴν γῆν κοινόν· πολὺ γὰρ τὸ τῶν φύσεων διάφορον, ὅτι μὲν γάρ ἐστι θεὸς φύσει, οἱ δὲ ἄνθρωποι. Ἐπειδὴ ὅμοιον ἤμελλον ποιεῖν οἱ μαθηταί, οὗ ἐποίησεν ὁ Χριστός, δεῖσθαι αὐτούς, φησίν, τοῦ διὰ πνεύματος ἁγιασμοῦ, ἵνα δυνηθῶσι διαδραμεῖν τὴν οἰκουμένην μὴ ἐμποδιζόμενοι ὑπὸ τοῦ πονηροῦ.","english":"In a manner befitting the divine plan of salvation, he speaks as a man, saying that the name of God has been given to him, though he possesses it by nature as God and Son. He did not draw them by compulsion. Therefore Judas also perished through his own willful perversity—and not only Judas, but many others also perished, yet not on account of Christ; for as far as it depended on him, no one perished. He was called a son of perdition as one who awaited the day of perdition as though it were some kind of birth. According to a peculiar idiom, Scripture sets down as a causal explanation the things that result from the outcome. Judas ought, having learned what was foretold, not to have betrayed Christ. But if someone should say, \"How did he perish while Christ was guarding him?\" it must be said that he does not guard the wicked, but leaves them free to do what they wish; rather, he guards and strengthens the good, because human choice is not sufficient to guard a person. He says these things so that they may not be disheartened, but rather rejoice, because he is going to the Father. When he says \"they are of the world,\" he means their nature. But when he says that they are not, he means it with respect to freedom from evil, as he himself also was. The \"just as\" here does not denote exact, unvarying precision. What he means is this: they have become citizens of heaven and have nothing in common with the earth; for great is the difference between the natures, since he is God by nature, while they are human beings. Since the disciples were about to do something similar to what Christ did, they need, he says, the sanctification through the Holy Spirit, so that they may be able to run through the inhabited world without being hindered by the evil one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"569 {3 ο 17, 17–18}Οὐ μόνοις τοῖς μαθηταῖς, ἀλλὰ καὶ πᾶσι τοῖς πιστοῖς αἰτεῖ ὁ Χριστὸς τὴν διὰ τοῦ ἁγίου πνεύματος δοθῆναι χάριν τὴν εἰς θείαν εἰκόνα τὸν ἄνθρωπον ἀναμορφοῦσαν. αὕτη δὲ ἡ ἕνωσις οὐ κατ' οὐσίαν γίνεται ἢ καθ' ὑπόστασιν, ἀλλὰ κατὰ τὴν τῆς πίστεως συμφωνίαν, καθ' ἣν ἔγνωσαν οἱ πιστοί, ὅτι ὁ υἱὸς εὐδοκίᾳ πατρὸς ἐσαρκώθη· τοῦτο γάρ ἐστι τὸ ἀποσταλῆναι. Αἱ θυσίαι πᾶσαι ἅγιαι καλοῦνται ὡς θεῷ προσαγόμεναι. τὸ δὲ ἐν ἀληθείᾳ εἶπεν, ὅτι ἐν τύπῳ ἦν ὁ διὰ τοῦ προβάτου ἁγιασμὸς ἤτοι ὅτι καὶ αὐτούς σοι ἀνατίθημι προσφορὰν ἢ ὅτι τῆς κεφαλῆς θυομένης τοῦτο ἐγίνετο ἢ ὅτι καὶ αὐτοὶ παρίστων «τὰ σώματα» ἑαυτῶν «θυσίαν ζῶσαν» ἢ καὶ ὅτι χωρὶς θανάτου θυσίαν αὐτοὺς ἐποίει ὑπὲρ αὐτῶν σφαγιαζόμενος. Ὅταν ἀξιωθῶσι τῆς ἑνότητος τῆς εἰρημένης, τότε γινώσκουσιν, ὅτι σύ με ἀπέστειλας. Δόξαν λέγει τὴν τῶν σημείων\n\nκαὶ δογμάτων καὶ ὁμοψυχίας. αὐτὸς ὢν ὁ διδοὺς διὰ τοὺς ἀκούοντας σχηματίζεται τὴν αἴτησιν. καὶ ὡς ἄνθρωπος λέγεται λαμβάνειν τὰ φύσει προσόντα αὐτῷ, λέγει δὲ τὴν τοῦ πνεύματος χάριν. Δι' ὧν λέγει τὸν δεδωκότα καὶ τὸν λαβόντα τὰς ὑποστάσεις δηλοῖ πατρὸς καὶ υἱοῦ. καὶ πάλιν εἰπὼν εἶναι ἑαυτὸν πρὸ κόσμου ἐλέγχει τοὺς αἱρετικοὺς τοὺς λέγοντας, ὅτι ἐκ τῶν χρόνων Μαρίας ἔσχε τὴν ἀρχὴν ὁ Χριστὸς ὡς πρὸ κόσμου ἔχων τὴν δόξαν. εἶπε πρὸ καταβολῆς κόσμου· τὸ γὰρ λεχθὲν δέδωκάς μοι συγκαταβάσεώς ἐστιν. οὐκ εἶπεν δὲ ἵνα μετασχῶσι τῆς δόξης αὐτοῦ, ἀλλ' ἵνα αὐτὴν θεωρῶσιν, ὅπερ ἐστὶ τῶν πιστῶν μεγίστη ἀνάπαυσις καὶ δόξα.","english":"Christ asks that the grace given through the Holy Spirit—the grace that reshapes man into the divine image—be given not only to the disciples but to all the faithful. This union does not come about according to essence or according to person, but according to the agreement of faith, by which the faithful have come to know that the Son was made flesh by the good pleasure of the Father; for this is what \"was sent\" means. All sacrifices are called holy as being offered to God. He said \"in truth\" because the sanctification through the lamb was a type—either because I dedicate them also to you as an offering, or because this happened when the head was sacrificed, or because they themselves presented \"their bodies\" as \"a living sacrifice,\" or because he made them a sacrifice without death, being slain on their behalf. When they are deemed worthy of the unity just mentioned, then they know that you sent me. He calls \"glory\" that of the signs and doctrines and concord of soul. Though he himself is the giver, for the sake of the hearers he adopts the posture of one making a request. And as a man he is said to receive what belongs to him by nature, and he speaks of the grace of the Spirit. By what he says, he makes clear the persons of the Father who gave and the Son who received. And again, by saying that he himself was before the world, he refutes the heretics who say that Christ had his beginning from the times of Mary, since he has his glory before the world. He said \"before the foundation of the world\"; for the words \"you have given me\" are an act of condescension. He did not say it so that they might share in his glory, but so that they might behold it, which is the greatest rest and glory of the faithful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"574 Ἵνα πείσῃ τοὺς μαθητάς, ὅτι ἑκὼν ἐπὶ τὸ πάθος ἦλθεν, εἰς τόπον γνώριμον τῷ Ἰούδα ἀπῆλθεν, ἵνα μὴ λάθῃ καὶ οὐχ ὥσπερ ἐν φυλακῇ ἑαυτὸν ἀπέ κλεισεν. Οὐχ ὡς ἀγνοῶν ἐρωτᾷ, ἀλλ' ἵνα γνῶμεν, ὅτι καὶ παρὼν οὐχ ἑωρᾶτο ἢ ἐγνωρίζετο, εἰ μὴ ὅτε ἤθελεν. ὡς εἰδὼς δὲ πάντα ἀταράχως ὅλα ἐποίει καὶ ἐλάλει καὶ οὐδὲ ἀπὸ τῆς φωνῆς οὔτε ὁ Ἰούδας οὔτε οἱ λοιποὶ ἐπεγίνωσκον αὐτόν, εἰ\n\nμὴ ὅτε ἠθέλησεν. Διὰ τὰς τῶν μαθητῶν ἀσθενείας ἔξω ποιεῖται αὐτοὺς πειρασμῶν ὡς θεός· φυλάσσει τοὺς μαθητὰς ἀεί, μόνον τὸν Ἰούδαν τῇ προαιρετικῇ κακίᾳ ἐάσας ἀπολέσθαι. Ὡς θέλων ὑπεραποθανεῖν τοῦ διδασκάλου ἐποίησε τοῦτο. θαρρήσας ὁΠέτρος οἷς ἐποίησεν ὁ Ἰησοῦς καὶ αὐτὸς ἐποίησε τοῦτο. καὶ μὴ ὡς ἀνδροφόνον τις καταιτιάσθω τὸν Πέτρον, ὅπου γε οὐχ ὡς ἑαυτῷ ἀμύνων, ἀλλὰ τῷ διδα σκάλῳ ἐποίησε τοῦτο· πλὴν καὶ ἔτι ἀτελεῖς ἦσαν. διὰ τοῦ τύπου δείκνυσιν, ὅτι πάσης δεξιᾶς ἀκοῆς ἔρημοι ἔσονται οἱ Ἰουδαῖοι. 578 {3 ο 18, 12}Δήσαντες αὐτὸν ἐπλήρωσαν τὸ εἰρημένον Ἠσαΐου «δήσωμεν τὸν δίκαιον». ἐδεσμεύθη ὁ κύριος, ἵνα δεσμῶν ἡμᾶς ἀπαλλάξῃ διαβολικῶν. 579 {3 ο 18,","english":"To convince the disciples that he came to his suffering willingly, he went to a place known to Judas, so that it would not escape notice and he would not shut himself up as in a prison. He does not ask as one who is ignorant, but so that we may know that even when present he was not seen or recognized, except when he willed it. As one who knows all things, he did and said everything without disturbance, and neither Judas nor the rest recognized him even by his voice, except when he willed it. Because of the disciples' weaknesses he keeps them out of temptations, as God; he always guards the disciples, leaving only Judas to perish by his own willful wickedness. As one willing to die for his teacher, he did this. Peter, taking courage from what Jesus did, did this himself also. And let no one accuse Peter as a murderer, since he did this not in defense of himself but for his teacher; yet even so they were still imperfect. By the type he shows that the Jews will be destitute of all ready hearing. Having bound him, they fulfilled what was said by Isaiah: \"Let us bind the righteous one.\" The Lord was bound, that he might release us from diabolical bonds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"15 16}Συνεισῆλθεν ὁ Ἰωάννης τῷ Ἰησοῦ μετὰ τοῦ ὄχλου ἀγνώστως καὶ τότε ὡς γνωστὸς εἶπε τῇ θυρωρῷ καὶ εἰσήγαγε τὸν Πέτρον. Ἠρώτα τί ἐδίδασκε τοὺς ἑαυτοῦ μαθητάς, ἠρώτα αὐτόν, εἰ συναινεῖ τοῖς διὰ Μωυσέως ἢ ἀλλοίαν διδασκαλίαν εἰσάγει καὶ ποῖα πείθονται οἱ αὐτοῦ μαθηταί, ἵνα ἐὰν εὑρήσῃ αὐτὸν τοῖς Μωυσέως ἐναντιούμενον παραδῷ καὶ αὐτοὺς ὡς θεομάχους τοῖς Ἰουδαίοις. Ἐλέγχει αὐτὸν προσποιούμενον ἀγνοεῖν τὰ ἐν φανερῷ εἰρημένα. εἰ δὲ πάντα φανερῶς ἐδίδαξεν, τὰ λεγόμενα παρά τισι [τὰ] περὶ αὐτοῦ ἀπόκρυφα οὐκ εἰσὶ δεκτά. τοὺς ὑπηρέτας ἐρώτησον τοὺς πρῴην μὲν οὖν θαυμάσαντας τὴν διδασκαλίαν, νῦν δέ με συλλαμβανομένους. 583 {3 ο 18,\n\n22 23}Καὶ μὴ προσταχθεὶς ὁ ὑπηρέτης ἔτυψε τὸν Χριστόν, ἐπειδὴ αὐτὸς ὑπέ δειξεν ὁ Χριστὸς λέγων «ἴδε οὗτοι οἴδασιν» οἵ ποτε ἀκούσαντες καὶ ἐπαινέσαντες, καὶ θέλων ἑαυτὸν ἀπαλλάξαι τῆς ὑποψίας, ὅτι τῶν οὐ θαυμαζόντων ἦν, αὐτὸς ἐποίησε τοῦτο· οὐ γὰρ ἂν ἀκολούθως τι ἐλάλησεν, ἵνα ὡς ἐκ τούτου κινηθεὶς τύψῃ αὐτόν. ἐλέγχει τὸν ὑπηρέτην ἀδικοῦντα οὐ μόνον, ὅτι ἁπλῶς αὐτὸν ἔτυψεν, ἀλλ' ὅτι πρῴην θαυμάσας, νῦν δὲ ἐπ' οὐδενὶ καταγνοὺς ἠτίμασεν αὐτόν. Τοῦ πονηροῦ σείσαντος τὸν Πέτρον ἡττήθη τῆς ὑποσχέσεως. 585 {ςο 18, 28}Ἑαυτοῖς οὐκ ἀνεῖλον ὡς ὑπὸ Ῥωμαίους ὄντες, ἵνα μὴ τιμωρηθῶσιν ὑπὸ τοῦ Πιλάτου. 586 {3 ο 18, 28}Τὸν τύπον τιμῶντες οὐκ εἰσῆλθον, ὅ ἐστι πρόβατον· ἔμελλον γὰρ θύειν τὸ πάσχα κατὰ τὸν νόμον τὸν οὐδὲν ἰσχύοντα παρ' αὐτοῖς. ἢ πάσχα ὅλην τὴν ἑορτὴν λέγει ἢ ὅτι τῇ παρασκευῇ, ὅτε καὶ τὸ παλαιὸν ἐγίνετο πάσχα. 587 {3 ο 18,","english":"John went in with Jesus among the crowd unrecognized, and then, as one known, he spoke to the gatekeeper and brought Peter in. He was asking what he taught his own disciples; he was asking him whether he agreed with the things given through Moses or was introducing a different teaching, and what sort of things his disciples were persuaded of, so that if he found him opposing the things of Moses, he might hand them over too as god-fighters to the Jews. He convicts him of pretending to be ignorant of the things spoken openly. But if he taught all things openly, the things said by some about him in secret are not acceptable. Ask the attendants, who earlier indeed marveled at the teaching, but now are taking me into custody. 583 {3 o 18,\n\n22 23}And the attendant struck Christ without being ordered to, since Christ himself pointed them out, saying, \"See, these know,\" who once heard and praised him, and wishing to free himself from suspicion that he was among those who did not marvel, he did this himself; for he would not have spoken anything consistently, so that as if moved by this he might strike him. He convicts the attendant of wrongdoing not only because he struck him without cause, but because, having marveled earlier, now condemning him on no grounds, he dishonored him. When the evil one shook Peter, he was defeated in his promise. 585 {so 18, 28}They did not kill themselves, since they were under the Romans, so that they might not be punished by Pilate. 586 {3 o 18, 28}Honoring the type, they did not enter, that is, the sheep; for they were going to sacrifice the Passover according to the law which had no power among them. Or he calls the whole festival Passover, or that on the Preparation Day, when the ancient Passover also took place. 587 {3 o 18,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":80,"ref":"p80","source":"30 31}Ἄνευ αἰτίας ἀπεφήναντο δικαίως αὐτὸν παραδεδόσθαι, αἰτίαν εὔλογον λέγουσι τὸ ὑπ' αὐτῶν συλληφθῆναι ὡς πλανώμενοι μηδὲν ποιεῖν ἄδικον αὐτούς. εἰ ὁ νόμος ὑμῶν καὶ τὸν ἀναίτιον κολάζει, κρίνατε αὐτὸν ὑμεῖς.σαφὲς τεκμήριον ὅτι\n\nἑκὼν ὁ κύριος ἔπασχεν, ἐξ ὧν εἰδὼς προεῖπεν, ὅτι ἤμελλε τοῖς ἔθνεσι παραδοθῆναι ἐπὶ τὸ σταυρωθῆναι. Ὡς ἐκπεσόντες τῆς ἀρχῆς–ἦσαν γὰρ ὑπὸ Ῥωμαίους–εἶπον τοῦτο. ἤτοι οὐκ ἔξεστι σταυρῶσαι αὐτόν· οὕτω γὰρ ἤθελον, ἵνα καὶ τὸν τρόπον τῆς αὐτοῦ τελευτῆς ἐκπομπεύσωσιν. ἢ ὅτι βασιλέα ἑαυτὸν λέγει καὶ ἔστι δημόσιον τὸ ἔγκλημα καὶ σοὶ ἀνῆκε θανατῶσαι αὐτόν. 589 {ςο 18, 35}Ταῦτα λέγει βουλόμενος αὐτὸν ἀπαλλάξαι. Οἱ ἄγγελοι ἡσύχαζον τοῦ βασιλέως αὐτῶν ὑβριζομένου ἐννοοῦντες τὴν οἰκονομίαν τῆς τοῦ Χριστοῦ παρουσίας. 591 {3 ο 18, 36}Λύει τὴν ἀγωνίαν Πιλάτου πείθων, ὅτι οὐκ ἔστιν ἀντάρτης, ἀλλὰ βασιλεὺς οὐρανοῦ καὶ γῆς. διὸ ἀναπολόγητος ὁ Πιλᾶτος οὐχ ὡς βλάσφημον αὐτὸν φονεύσας, ἀλλὰ πρὸς χάριν Ἰουδαίων. Ἐγὼ διὰ τοῦτο γέγονα ἄνθρωπος καὶ ἐγεννήθην ἐκ Μαρίας, ἵνα τὸ ψεῦδος καὶ τὸν διάβολον ἐκ τοῦ κόσμου ἀπελάσας","english":"They declared without cause that he had been justly handed over; they state as a reasonable cause that he was arrested by them, since, being deceivers, they do nothing unjust. If your law punishes even the innocent, judge him yourselves. A clear proof that the Lord suffered willingly is from what he foretold, knowing that he was about to be handed over to the nations to be crucified. As having fallen from rule—for they were under the Romans—they said this. Either it is not permitted to crucify him; for thus they wished, in order that they might also make a public spectacle of the manner of his death. Or that he calls himself a king, and the charge is public and it belonged to you to put him to death. He says these things wishing to release him. The angels were silent while their king was being insulted, understanding the economy of Christ's coming. He resolves Pilate's anxiety by persuading him that he is not a rebel, but king of heaven and earth. Therefore Pilate is without excuse, not as having killed him as a blasphemer, but to please the Jews. For this reason I became man and was born of Mary, in order that, having driven out falsehood and the devil from the world","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"βασιλεύουσαν ἀποδείξω πάντων τὴν θείαν φύσιν. Οὐχ υἱὸν θεοῦ ἑαυτὸν ἐποίησεν, ἀλλ' ὡς θεοῦ υἱὸς ἄνθρωπον ἑαυτὸν ἐποίησεν ἀτρέπτως μείνας ὡς ἦν θεός· ὃ γὰρ εἶπον οἱ Ἰουδαῖοι, καὶ ἀδύνατον ἦν ὡς καὶ ἐκ τούτου δειχθῆναι αὐτῶν τὸ ἀσύστατον καὶ ψευδές. διὸ καὶ ὡς εἰδωλολάτρης κοῦφος ὁ Πιλᾶτος συναρπαγεὶς ἀδιακρίτως ἐφοβήθη. Κἂν ἄρχων ᾖ, ἀλλ' οὖν μὴ εὑρίσκων κατ' ἐμοῦ πταῖσμα, οὐκ ἠδύνω μου καταψηφίσασθαι, εἰ μὴ ἑκὼν ἐγὼ εὐδοκίᾳ πατρὸς ἤγαγον ἐμαυτὸν εἰς τὸ παθεῖν. Ἐν αὐτῇ γὰρ τῇ ἑορτῇ ἀπέκτειναν αὐτόν. Τὴν ὥραν ἐπεσημήνατο ὁ εὐαγγελιστὴς διὰ τὴν ἀνάστασιν τὴν ἐν τῇ τρίτῃ γεγονυῖαν ἡμέρᾳ. ὁ καλλιγράφος ἀντὶ τοῦ γάμμα στοιχείου, ὅπερ σημαίνει τὸ τρίτην, ἔγραψε τὸ ἐπίσημον, ὃ καλοῦσιν οἱ Ἀλεξανδρεῖς Γαβέξ, ὃ δηλοῖ τὴν ἕκτην, πολλὴν ἔχοντα πρὸς ἑαυτὰ τὴν ὁμοιότητα. καὶ διὰ τοῦ γραφικοῦ σφάλματος γέγονεν ἡ διαφωνία· ἀντὶ γὰρ τρίτης ὥρας ἕκτην ἔγραψεν. Διὰ τοῦ σταυρωθῆναι ἐν μέσῳ δύο λῃστῶν ἐπληρώθη ἡ γραφὴ ἡ λέγουσα «καὶ μετὰ ἀνόμων ἐλογίσθη». τύπος εἰσὶν οὗτοι τῶν δύο λαῶν τῶν ὄντων κατακρίτων διὰ τὰς αὐτῶν ἁμαρτίας ἢ ὅτι οἱ Χριστῷ κολλώμενοι ὀφείλουσι σταυροῦν ἑαυτοὺς ὡσανεὶ ἀποθνῄσκοντες τῇ πρώτῃ διαγωγῇ, ζῶντες δὲ ἐν καινότητι κατὰ τὸ εὐαγγέλιον. Μὴ εὑρὼν τί εἴπῃ κατ' αὐτοῦ ὁ Πιλᾶτος ἔγραψε τοῦτο, ἵνα μὴ νομισθῇ καὶ αὐτὸς εἶναι λῃστής. βασιλέα αὐτὸν δημοσίᾳ ἀνηγόρευσε καὶ ὅτι οἱ Ἰουδαῖοι τὸν βασιλέα αὐτῶν ἀνεῖλον, διασύρων Ἰουδαίους ἔγραψεν.","english":"I will demonstrate that the divine nature is queen over all things. He did not make himself a son of God, but as the Son of God he made himself a man, remaining unchangeably as he was, God. For what the Jews said was also impossible, as from this too their inconsistency and falsehood could be shown. Therefore Pilate, being rash as an idolater, was carried away and feared indiscriminately. And even if he was a ruler, nevertheless, finding no fault in me, he could not condemn me, unless I of my own will, by the Father's good pleasure, brought myself to suffer. For they killed him on that very feast. The evangelist noted the hour because of the resurrection that took place on the third day. The calligrapher, instead of the letter gamma, which signifies \"third,\" wrote the symbol that the Alexandrians call Gabex, which indicates \"sixth,\" these having great similarity to one another. And through the scribal error the discrepancy arose; for instead of the third hour he wrote the sixth. By being crucified in the middle of two robbers, the scripture was fulfilled that says, \"And he was reckoned with the lawless.\" These are a type of the two peoples who are condemned because of their own sins, or because those who cleave to Christ ought to crucify themselves as it were dying to their former manner of life, but living in newness according to the gospel. Pilate, finding nothing to say against him, wrote this, so that he might not be thought to be a robber himself. He publicly proclaimed him king, and that the Jews had killed their own king, he wrote, mocking the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"τοῦτό ἐστι «τὸ χειρόγραφον», ὃ προσήλωσε τῷ σταυρῷ ἡ κατὰ τοῦ Ἀδὰμ ἀπόφασις, ὅπερ ὁ διάβολος κατέχων πάντας ἀνθρώπους ἀπέφερεν εἰς θάνατον ὡς μηδενὸς ποιοῦντος ὁλοσχερῶς τὸ τῷ θεῷ δοκοῦν καὶ ὑπὲρ ἡμῶν ἐν τῷ ξύλῳ ἀποθανὼν ἠλευθέρωσεν ἡμᾶς. Εἰς πέρας ἔφθασεν ἡ τῶν Ἰουδαίων δυσσέβεια καὶ ἑκὼν ὑπέμεινε τὸν κατὰ σάρκα θάνατον καὶ ἔκλινε τὴν κεφαλὴν διὰ τὸ ἐκλύεσθαι τοὺς τῆς σαρκὸς τόνους. Τὴν κεφαλὴν ἔκλινεν· αὕτη γὰρ οὐ προσήλωτο καὶ τότε ἐξέπνευσεν· καὶ γὰρ τοῦ παντὸς ἦν κύριος, καίπερ τοῦ ἔθους ἔχοντος πρῶτον ἐκπνεῖν καὶ τότε τὴν κεφαλὴν κλίνειν. εἰς πέρας ἔφθασεν ἡ τῶν Ἰουδαίων δυσσέβεια καὶ ἑκὼν ὑπέμεινε τὸν κατὰ σάρκα θάνατον καὶ ἔκλινεν τὴν κεφαλὴν διὰ τὸ ἐκλελύσθαι τοὺς τῆς σαρκὸς τόνους. ἡ τελευτὴ δηλοῖ τὸν ἀπὸ τοῦ σώματος τῆς\n\nψυχῆς χωρισμόν. Προσποιοῦνται τιμᾶν τὴν ἡμέραν καὶ αἰτοῦσι χάριν, ὥστε ταχύτερον ἀποθανεῖν τοὺς ἀνθρώπους. αἰτοῦσιν, ἵνα πληρωθῇ πάλιν ἄλλη γραφὴ ἡ λέγουσα ὀστοῦν οὐ συντριβήσεται αὐτοῦ. Ἀπιστῶν τις τῶν στρατιωτῶν, εἰ ἀπέθανεν, ἔνυξεν αὐτοῦ τὴν πλευράν. Τὸ αἷμα δηλοῖ τὴν ἀπολύτρωσιν καὶ τὸ ὕδωρ τὸν ἁγιασμόν. δι' ὕδατος ἡ ἐκκλησία","english":"This is \"the handwriting\" which the sentence against Adam nailed to the cross, which the devil, holding all men, brought down to death, since no one was doing entirely what seemed good to God; and he who died for us on the tree set us free. The impiety of the Jews reached its end, and willingly he endured death according to the flesh and bowed his head because the tensions of the flesh were loosened. He bowed his head; for this had not been nailed fast, and then he breathed out; for he was lord of the whole, although custom has it that one first breathes out and then bows the head. The impiety of the Jews reached its end, and willingly he endured death according to the flesh and bowed his head because the tensions of the flesh had been loosened. The death makes clear the separation of the soul from the body. They pretend to honor the day and ask a favor, that men might die more quickly. They ask, so that another scripture might again be fulfilled which says, Not a bone of his shall be broken. One of the soldiers, disbelieving whether he had died, pierced his side. The blood makes clear the redemption and the water the sanctification. Through water the church","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ἀναγεννᾶται καὶ δι' αἵματος καὶ σαρκὸς τρέφεται. Πιστοῦται ὁ\n\nεὐαγγελιστής, ὅτι αὐτός ἐστιν ὁ Χριστὸς ὁ διὰ τῶν γραφῶν προαναφωνηθείς· συνῳδὰ γὰρ τοῖς περὶ αὐτοῦ λεχθεῖσιν ἐξέβη τὰ πράγματα. ὀστοῦν νοεῖται τὸ εὔτονον καὶ ἄθραυστον τοῦ μυστικοῦ λόγου. ἐπειδὴ δὲ εἰκόνα ἔφερε τὸ πρόβατον τοῦ ἀμνοῦ τοῦ θεοῦ, τρέφεταί τις τὴν κεφαλὴν τοῦ Χριστοῦ τὰ περὶ τῆς θεολογίας αὐτοῦ ἐκλαμβάνων, τοὺς δὲ πόδας διδασκόμενος τὰ περὶ τῆς ἐνσάρκου αὐτοῦ οἰκονομίας, τὰ δὲ ἐντόσθια τὰ ἀπόκρυφα δόγματα· ἕκαστον γὰρ τῶν περὶ Χριστοῦ δογμάτων ἀπόκρυφον ἔχει καὶ μυστικὸν λόγον. ἐπεὶ οὖν ὀστοῦν νοεῖται τὸ εὔτονον τοῦ μυστηρίου, οἱ ἁρμοδίως καὶ συμφώνως κατέχον τες τὸ περὶ τοῦ Χριστοῦ μυστήριον, ὀστοῦν οὐ συντριβήσεται αὐτοῦ. ὅτε ἔρχεται κρῖναι, τότε ὄψονται αὐτὸν\n\nκαὶ θρηνήσουσιν. Οἱ δεδιότες φανερῶς πλησιάσαι τῷ Ἰησοῦ νῦν ὁρώντων Ἰουδαίων αἰτοῦσι τὸ σῶμα. οὗτος οὐ τῶν ιβʹ ἦν, ἀλλὰ τῶν ἑβδομήκοντα καὶ ὡς σβεσθέντος τοῦ θυμοῦ τῶν Ἰουδαίων ἀδεῶς προσῄει. οὕτω δὲ ὠμοὶ ἦσαν οἱ Ἰουδαῖοι, ὅτι οὔτε θάψαι αὐτοῦ τὸ σῶμα ἠνέσχοντο οἱ ἐπιχώριοι, ἀλλ' ὁ ἀπὸ","english":"He is born again and nourished by blood and flesh. The evangelist affirms that this is the Christ foretold through the Scriptures; for the events came out in harmony with what was said about him. \"Bone\" is understood as the well-strung and unbroken [element] of the mystical word. Since the sheep bore the image of the lamb of God, one is nourished by the head of Christ, receiving the things concerning his theology, and by the feet, being taught the things concerning his incarnate economy, and by the entrails, the hidden doctrines; for each of the doctrines concerning Christ has a hidden and mystical word. Since, then, \"bone\" is understood as the well-strung [element] of the mystery, those who hold the mystery concerning Christ fittingly and in harmony—\"a bone of him shall not be broken.\" When he comes to judge, then they shall see him and shall mourn. Those who feared to approach Jesus openly, now that the Jews are watching, ask for the body. This man was not one of the twelve, but one of the seventy, and, since the anger of the Jews had been quenched, he came forward without fear. So savage were the Jews that the locals did not even endure to bury his body, but the one from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":84,"ref":"p84","source":"Ἁριμαθαίας ξένος. Εἰ δὲ ἦν μετὰ ἄλλων, ἤμελλον τῶν ἀπίστων τινὲς λέγειν, ὅτι οὐ τὸ τοῦ Ἰησοῦ ἀνέστη σῶμα, ἀλλὰ ἄλλου. εἰς καινὸν ἐτέθη μνημεῖον διὰ τὸ ξένον τῆς ἐκ θανάτου εἰς ζωὴν ἀναδρομῆς καὶ τὴν καινοτομίαν τὴν ἐπινοηθεῖσαν κατὰ τῆς φθορᾶς. ᾠκονομήθη ἐγγὺς εἶναι τὸν τόπον, ἵνα καὶ ψευδὴς δειχθῇ ὁ περὶ τῆς κλοπῆς λόγος. Τοῦ Ματθαίου εἰπόντος ἑσπέρᾳ βαθείᾳ γεγονέναι τὴν ἀνάστασιν, τοῦ δὲ Ἰωάννου πρωῒ σκοτίας ἔτι οὔσης οὐ διαφωνοῦσι περὶ τὸν τῆς ἀναστάσεως καιρόν, ἀλλ' εἰς τὸν αὐτὸν τῶν ὡρῶν συνέδραμον καιρόν· ὁ μὲν γὰρ ἀπὸ τοῦ τέλους, ὁ δὲ ἀπὸ τῆς ἀρχῆς εἰς αὐτὸ τὸ μεσαίτατον τῆς νυκτὸς χωρεῖ. Ὁ Χριστὸς τοῦ λίθου κειμένου καὶ τῶν σφραγίδων ἀνέστη. ἀνοίγεται δὲ τὸ μνημεῖον πρὸς πίστιν τῶν γεγονότων σημείων. ἄδηλος ὁ τῆς ἀναστάσεως καιρὸς ὡς καὶ ὁ τῆς δευτέρας παρουσίας. Τί δὲ βούλονται οἱ πειρώμενοι διαφωνοῦντας αὐτοὺς δεικνύναι οὐχ εὑρίσκω· εἰ μὲν γὰρ περὶ τῆς ἀναστάσεως οὐ τὴν αὐτὴν ἐξήνεγκαν γνώμην ἢ τὴν ἡμέραν μὴ τὴν αὐτὴν ἔφασαν καθ' ἣν τὴν ἀνάστασιν γενέσθαι συνέβη ἢ τὰς γυναῖκας οὐχ ὁμοίως ἅπαντες πρώτας ἐπὶ τῇ τιμῇ τοῦ τελευτήσαντος ἐληλυθέναι ἀπήγγειλαν, ἦν τις αὐτοῖς συγγνώμη τῆς ἀτόπου καὶ μωρᾶς ταύτης ἐπιτιμήσεως· εἰ δὲ πολλὴν ἐν τοῖς προειρημένοις τὴν συμφωνίαν ἐπεδείξαντο ὁμοίως τὴν ἀνάστασιν καταγγείλαντες, τὴν ἡμέραν φήσαντες εἶναι τὴν αὐτήν, τὰς γυναῖκας ὁμοίως ἐληλυθέναι, τί ποτε αὐτοῖς ἡ περὶ τῶν ὡρῶν ἀκριβολογία βούλεται;","english":"A stranger from Arimathea. But if he had been with others, some of the unbelievers would have been about to say that it was not Jesus' body that rose, but another's. He was laid in a new tomb because of the strangeness of the return from death to life and the newness devised against corruption. It was arranged that the place be near, so that the account about the theft might also be shown false. Since Matthew said the resurrection happened late in the evening, but John says early while it was still dark, they do not disagree about the time of the resurrection, but they ran together to the same time of the hours; for the one, starting from the end, and the other, from the beginning, proceeds to the very middle of the night. Christ rose while the stone was lying in place and the seals were intact. The tomb is opened for belief in the signs that had happened. The time of the resurrection is unclear, just as that of the second coming. But what do those who try to show them in disagreement want? I do not find it. For if they did not bring out the same opinion about the resurrection, or did not say the same day on which the resurrection happened to occur, or did not report that the women came first in the same way to honor the dead man, there would be some pardon for them for this absurd and foolish censure; but if they displayed great agreement in the things previously said, proclaiming the resurrection alike, saying the day was the same, and that the women came alike, what ever does their precise reckoning about the hours want?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ἐγὼ μὲν οὐ συνίημι, καίτοιγε μηδὲν ἕτερον πρὸς σύστασιν τῆς τῶν εἰρημένων ἀληθείας οὕτω συντείνειν νομίζω ὡς τὸ ἐν τοῖς καιριωτάτοις πολλὴν τὴν συμφωνίαν ἐπιδειξαμένους, ἐν βραχυτάτοις τισὶ καὶ ἐν οἷς εἰκὸς ἦν ἀνθρώπους ὄντας σφαλῆναι διαφωνοῦντας εὑρίσκεσθαι καὶ βραχέσιν ὥραις τὴν ἐναλλαγὴν τῶν ῥημάτων ἐνδεικνυμένους· εἰ μὲν γὰρ ψεύδεσθαι βουλόμενοι σύμφωνον εἵλαντο περὶ τούτου τὴν γνώμην, οὐδὲν ἂν ἐκώλυσεν. κατὰ τούτου γενομένους ἅπαξ ψεύδεσθαι ἑλομένους πολλὴν ἐν ἅπασι καὶ ἀκριβῆ φυλάξαντας τὴν συμφωνίαν ψεύδεσθαι προέκειτο καὶ καθ' ἑαυτὸν ἕκαστος τὸν οἰκεῖον ἐπλήρου σκοπόν. ἀνάγκη δήπουθεν ἦν βραχύ τι παραλλάττειν αὐτοὺς πολλῶν\n\nὄντων ἃ ταῦτα πάσχειν αὐτοὺς κατηνάγκαζεν. Εἰ δὲ λέγει ὁ Λουκᾶς, ὅτι ἠπίστησαν οἱ μαθηταὶ ταῖς περὶ Ἰωάνναν, οὐδὲν ἐναντίον· οὐδὲ γὰρ ἦσαν οὔπω ἀπελθόντες εἰς τὸ μνημεῖον καὶ οὐκ ἐπίστευον ὡς ἔτυχεν ὡς μέλλοντες μαρτυρεῖν ὡς αὐτόπται τῇ ἀναστάσει. ἤτοι ταῖς περὶ Ἰωάνναν ἠπίστησαν ὡς ἀκουσάσαις παρὰ τῶν δύο ἀνδρῶν, τῇ δὲ Μαριὰμ ἐπείσθησαν εἰπούσῃ, ὅτι ἦραν τὸ σῶμα. 611 {3 ο,","english":"I for my part do not understand, although I think nothing else contributes so much to establishing the truth of what has been said as the great agreement they displayed in the most crucial matters, while in some very brief details—and in those where it was likely that men, being human, would err—they are found disagreeing and showing the change of their words within a few hours. For if, wishing to lie, they had chosen a harmonious opinion about this, nothing would have prevented it. Once they had chosen to lie, having once come to this, and having preserved great and exact agreement in all things, it would have been their aim to lie, and each one would have fulfilled his own purpose by himself. Surely it was necessary that they differ a little in some respect, since there were many things that compelled them to suffer this. But if Luke says that the disciples disbelieved those with Joanna, there is nothing contrary; for they had not yet gone to the tomb, and they did not believe as it happened, as those about to testify as eyewitnesses to the resurrection. Either they disbelieved those with Joanna as having heard from the two men, but they were persuaded by Mary when she said that they had taken the body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"3 8}Οὐκ ἔστι τοῦτο ἐναντίον τῷ Λουκᾷ καὶ ὅτι μόνος Πέτρος ἀπῆλθεν εἰς τὸ μνημεῖον· ὅτε γὰρ μετὰ τὸ ἰδεῖν τὰ ὀθόνια ἀπῆλθεν, ἦλθον ὕστερον αἱ περὶ Ἰωάνναν λέγουσαι, ὅτι ἀνέστη ὁ κύριος καὶ ἔδραμεν μόνος πάλιν εἰς τὸ μνη μεῖον ὁ Πέτρος\n\nἐλπίζων ἴσως καὶ αὐτός τινα ὀπτασίαν ὁρᾶν. Γνώρισμα ἦν τοῦτο τῆς ἀναστάσεως· εἰ γὰρ ἐκλάπη ὑπὸ ἐχθρῶν, οὐκ ἂν εἴων τὰ ἱμάτια διὰ κέρδος, εἰ δὲ φίλοι ἦσαν, οὐκ ἠνείχοντο γυμνὸν ἐνυβρίσαι τὸ σῶμα· εἰ γὰρ ἦσαν οἱ μαθηταὶ ἁρπάσαντες, ἔφυγον διὰ τοὺς φυλάσσοντας στρατιώτας καὶ Ἰουδαίους καὶ οὐκ ἂν ἵσταντο ἀποδύοντες τὸ σῶμα καὶ ἰδίᾳ τιθέντες τὰ ὀθόνια, ἰδίᾳ δὲ τὸ σουδάριον. δείκνυσι δέ, ὅτι οὐδὲ ἱματίων λοιπὸν χρεία τῷ εἰς ἀφθαρσίαν μεταχωρήσαντι σώματι. οὐκ εἶδον αὐτὸν ἀναστάντα, ἀπὸ δὲ τῆς τῶν ἱματίων συλλογῆς ἐννοοῦσι τὴν ἀνάστασιν καὶ πιστεύουσι τοῦτο βοώσης τῆς ἁγίας γραφῆς. ὅτε ὤφθη ὁ ἄγγελος, πτοηθέντες οἱ φύλακες ἔφυγον καὶ διὰ τοῦτο οἱ περὶ τὸν Πέτρον ἦλθον εἰς τὸν","english":"This is not contrary to Luke, nor is it a contradiction that Peter alone went to the tomb; for when he had gone after seeing the linen cloths, later came the women around Joanna saying, \"The Lord has risen,\" and Peter ran alone again to the tomb, perhaps hoping that he too would see some vision. This was a sign of the resurrection; for if it had been stolen by enemies, they would not have left the garments for the sake of profit, but if they were friends, they would not have endured to insult the body naked; for if the disciples had snatched it away, they would have fled because of the guarding soldiers and the Jews, and they would not have stood there stripping the body and laying the linen cloths by themselves and the head-cloth by itself. And he shows that the body which has passed over into incorruption no longer has need of garments. They did not see him rise, but from the gathering of the garments they infer the resurrection and believe this, as the holy Scripture cries out. When the angel appeared, the guards were terrified and fled, and for this reason those around Peter came to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"τάφον ἀδεῶς. Συνῆκαν καὶ ἐπίστευσαν τῷ τῆς ἀναστάσεως λόγῳ, ὃν πρῴην ἠγνόουν. πρὸ τῆς πείρας οὐκ ᾔδεισαν οἱ μαθηταὶ τὸν περὶ ἀναστάσεως λόγον.\n\n614 Οἱ μαθηταὶ καὶ πρὸς ἑαυτοὺς ἔφυγον δι' οἰκονομίαν θεοῦ, ἵνα μή τι πάθωσι πρὸ τοῦ κηρύγματος, ἡ δὲ Μαριὰμ οὐδὲν ἐννοήσασα τέλειον ἔμεινε δακρύουσα ἐν τῷ μνημείῳ οὐ μόνον ὅτι τεθνήκει, ἀλλ' ὅτι καὶ ᾤετο μετατεθεῖσθαι\n\nτὸ τοῦ κυρίου σῶμα. Ἵνα ἐπὶ πλεῖον δακρύσῃ, παρέκυψεν εἰς τὸ μνημεῖον, πρὸς ἣν ψυχα γωγικῶς οἱ ἄγγελοι διαλεγόμενοί φασι τί κλαίεις προτρεπόμενοι αὐτὴν εἰς τὸ ἐρωτῆσαί τι καὶ μαθεῖν περὶ τῆς ἀναστάσεως, δι' ἣν καὶ\n\nλευχειμονοῦντες ἐφαίνοντο. Διὰ φιλοστοργίαν μείνασα ἠξιώθη\n\nκαὶ τῆς τῶν ἀγγέλων ὀπτασίας. Ἐκείνοις μὲν ὤφθη θαυμασιώτερος, τῇ δὲ γυναικὶ ἐν ταπεινῷ τῷ σχήματι, ἵνα μὴ ἐκπλήξῃ. διὸ καὶ κηπουρὸν αὐτὸν εἶναι ᾠήθη. ὁρᾷ τὸν κύριον καὶ οὐκ ἐπέγνω ἢ διὰ τὴν σκοτίαν ἢ ὅτι θεοπρεπεῖ δυνάμει ἐκάλυψεν ἑαυτόν. κατ' οἰκονομίαν ἐστράφη καὶ εἶδε τὸν κύριον πλὴν οὐκ ἐπέγνω, ἵνα μὴ θορυβηθῇ ὡς φαντασίαν ὁρῶσα δαιμονιώδη· ἔτι γὰρ ὑπώπτευεν, ὅτι νεκρὸς ἦν. Καταποθεῖσα ὑπὸ τῆς λύπης ἔτι ἀμφέβαλλεν περὶ τῆς ἀναστάσεως. Μετά τινος ἤθους αὐτὴν ὁ κύριος ὀνομάζει, ἵνα καὶ οὕτως εἰς αἴσθησιν ἔλθῃ, ὅτι καὶ ἀνέστη καὶ παρῆν. 621 {3 ο, 17}Ἐπειδὴ ὅσον τὸ κατά σε οὐκ εἰμὶ θεός, ἀλλὰ ψιλὸς ἄνθρωπος μέλλων πάλιν σὺν τοῖς ἀνθρώποις εἶναι κατὰ τὴν πρὸ τοῦ πάθους διαγωγὴν καὶ οὐκ οἴει με σὺν πατρὶ ἔσεσθαι, μή μου ἅπτου.","english":"They understood and believed the word of the resurrection, which they had previously not known. Before the experience, the disciples did not know the word concerning the resurrection.\n\n614 The disciples also fled to their own company by the providence of God, so that they might not suffer anything before the preaching; but Mary, understanding nothing perfectly, remained weeping at the tomb, not only because he had died, but also because she thought that the body of the Lord had been moved. In order that she might weep more, she stooped down into the tomb, and the angels, speaking to her in a soul-leading manner, say, \"Why do you weep?\" urging her to ask something and learn about the resurrection, on account of which they also appeared clothed in white. Having remained because of her affection, she was deemed worthy also of the vision of the angels. To them he appeared more wonderful, but to the woman in a lowly form, so as not to astonish her. Therefore she also thought that he was a gardener. She sees the Lord and did not recognize him, either because of the darkness or because he covered himself with a power befitting God. By providence she turned and saw the Lord, yet did not recognize him, so that she might not be disturbed as though seeing a demonic apparition; for she still suspected that he was dead. Overwhelmed by grief, she still doubted concerning the resurrection. The Lord names her with a certain manner, so that in this way also she might come to the perception that he had both risen and was present. 621 {3 ο, 17} Since, as far as concerns you, I am not God, but a mere man about to be again with men according to the manner of life before the passion, and you do not think that I shall be with the Father, do not touch me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Ὡς ἐνδιαθετωτέρᾳ ταύτῃ χαρίζεται τὸ τοῦ εὐαγγελισμοῦ καύχημα ὡς πλείω τῶν ἄλλων ἀνακαμπτούσῃ ἐν τῷ τάφῳ καὶ τὸν τάφον περινοστούσῃ. Ἐπειδὴ κατὰ τὴν οὐσίαν τῆς σαρκὸς ἀδελφὸς ἡμῶν ἐγένετο ὁ υἱός, ὡς φύσει θεὸς ὑπάρχων ὁ υἱὸς τοῦ πατρὸς λέγει αὐτοῦ πατέρα· τὸν θεόν, ὡς δὲ ἄνθρωπος καθ' ἡμᾶς θεὸν ἑαυτοῦ τὸν θεὸν ὀνομάζει. 624 {3 ο, 19}Ἐπειδὴ κεκλεισμένων τῶν θυρῶν εἰσελθὼν ἐποίησε διστάσαι τοὺς μαθητάς, μή πως οὐκ ᾖ σῶμα τὸ φαινόμενον, ἀλλὰ τύπος ὢν μόνον, τὸν νοῦν σαφηνίζων ὁ Λουκᾶς εἶπεν· «ψηλαφήσατέ με καὶ ἴδετε, ὅτι πνεῦμα σάρκα καὶ ὀστέα οὐκ ἔχει» καὶ ἔφαγε καὶ τὰ τῆς σαρκὸς ἔδειξε τραύματα. Διὰ τούτου ἔδειξεν τὴν τῆς θεότητος ἰσχύν. ἡμέρας οὐκ ἐπέστη, ἵνα συναχθῶσι πάντες, καθ' ἣν ἡμέραν διελέχθη τῇ Μαριάμ, ὤφθη καὶ τοῖς μαθηταῖς θεοπρεπεῖ δυνάμει καὶ κεκλεισμένων τῶν θυρῶν παραδόξως καὶ ἀδοκήτως αὐτοῖς φανείς· θεὸς γὰρ ἦν, εἰ καὶ τὸ παχὺ τὸ σῶμα\n\nεἶχεν. Ἔδειξε τοῦ πάθους τὰ γνωρίσματα, ἵνα πληροφορηθῶσιν, ὅτι αὐτὸ ἦν τὸ πεπονθός, εἰ καὶ πνευματικὸν ἦν γεγονὸς καὶ εἰς ἀφθαρσίαν μετεχώρησαν. διὰ","english":"Since he grants the boast of the annunciation to this one as being more inwardly disposed, as she who turned back more than the others at the tomb and went about the tomb. Since the Son became our brother according to the substance of the flesh, as the Son of the Father who is by nature God calls him father—God; but as a man like us he names God as his own God. Since, having entered when the doors were closed, he caused the disciples to doubt, lest perhaps what appeared was not a body but only a type, Luke, clarifying the meaning, said: \"Touch me and see, that a spirit does not have flesh and bones,\" and he ate and showed the wounds of the flesh. Through this he showed the strength of the divinity. He did not appear during the day, so that all might be gathered together, on which day he conversed with Mary; he appeared also to the disciples with God-befitting power, and when the doors were closed he appeared to them paradoxically and unexpectedly; for he was God, even if he had the thick body. He showed the marks of the passion, so that they might be fully assured that it was the same one who had suffered, even if it had become spiritual and they had passed over into incorruption. Through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"τοῦτο αὐτοῖς ἔδειξεν, ἵνα πᾶσαν αὐτῶν ταραχὴν κατακοιμίσῃ. Διὰ τούτου ἐπληρώθη ὁ λόγος, ὃν εἶπεν ὁ κύριος «μικρὸν καὶ ὄψεσθέ με», «καὶ χαρήσεται ὑμῶν ἡ καρδία». διὰ τοῦ ῥήματος τῆς εἰρήνης λύει αὐτῶν τὴν δειλίαν. «αὐτὸς» μέν «ἐστι» ὁ Χριστὸς «ἡ εἰρήνη ἡμῶν». πλὴν διὰ τούτου καὶ ἡμεῖς ἐδιδάχθημεν ἐν ταῖς μυστικαῖς συνόδοις ἐπιφθέγγεσθαι ἑαυτοῖς τὸ τῆς εἰρήνης ῥῆμα. Ἐπειδὴ διὰ τοῦ σταυροῦ πάντα εὔκολα γέγονεν, πέμπω ὑμᾶς ποιῆσαι\n\nτὸ ἔργον, ὃ ἐποίησα. Πνευματικὸν αὐτοῖς δέδωκε χάρισμα τοῦ λύειν ἁμαρτίας καὶ κατακρίνειν. ἄλλοι δὲ λέγουσιν, ὅτι ἐπιτηδείους αὐτοὺς ἐποίησε πρὸς ὑποδοχὴν τοῦ πνεύματος, οὗ ἤμελλον λαμβάνειν μετὰ τὴν ἀνάβασιν. δι' ὃ οὐκ εἶπεν, ἐλάβετε πνεῦμα ἅγιον, ἀλλὰ λάβετε. πλὴν δυνατὸν εἰπεῖν, ὅτι εἰς μὲν οὖν τὸ ἀφεῖναι ἁμαρτίας ἔλαβον τὸ χάρισμα, μετὰ δὲ τὴν πεντηκοστὴν τὸ ἐγεῖραι τοὺς\n\nνεκροὺς καὶ ὅσα τελειότερα. Δι' ὧν ἐμφυσήσας ἔδωκε πνεῦμα, ἔδειξεν, ὅτι ὁμοούσιον αὐτοῦ ἐστι καὶ οὐκ ἀλλότριον καὶ δι' αὐτοῦ προϊὸν ἐκ τοῦ πατρός, ὅπερ αὐτοὺς ἐνεύρωσεν εἰς τὸ ποιῆσαι τὰ θεῷ ἀρεστὰ καὶ γνῶναι τοῦ κατὰ θεὸν μυστηρίου τὴν δύναμιν. τὸ δὲ ἐμφύσημα ἐποίησε τὸν ἀνακαινισμὸν τῇ ἀνθρωπότητι καὶ ἀναλαβεῖν τὸ «κατ' εἰκόνα» ὅπερ εἶχεν Ἀδὰμ πρὸ παραβάσεως. εἰπὼν δὲ πέμπειν, προέπεμψε πρὸ καιροῦ, ἵνα πιστώσηται, ὅτι ἔσται τοῦτο ἐπὶ πᾶσι τῷ ὁρισθέντι καιρῷ. Καὶ ἀπὼν ὁ Θωμᾶς ἔτυχε τῆς τοῦ πνεύματος χάριτος διὰ τῆς ἐμφυσήσεως· ἐφ' ὅλον γὰρ τῶν ἀποστόλων τὸν χορὸν ὁ κύριος τὴν χάριν ἐξέχεεν. Ὑπὲρ μέτρον ὁ Θωμᾶς πολυπραγμονήσας διὰ τὸ νομίζειν ἀδύνατον ἐγκαλεῖται.","english":"He showed this to them so that he might put to rest all their turmoil. Through this was fulfilled the word that the Lord spoke: \"A little while and you will see me,\" and \"your heart will rejoice.\" Through the word of peace he looses their cowardice. \"He himself\" is \"the Christ, our peace.\" Moreover, through this we too have been taught in the mystic gatherings to utter to one another the word of peace. Since through the cross all things have become easy, I send you to do\n\nthe work that I have done. He gave them a spiritual gift of loosing sins and condemning. But others say that he made them fit for the reception of the Spirit, which they were about to receive after the ascension. For this reason he did not say, \"You received the Holy Spirit,\" but \"Receive.\" Moreover, it is possible to say that for the forgiving of sins, then, they received the gift, but after Pentecost, the raising of the\n\ndead and whatever is more perfect. By the things through which, having breathed on them, he gave the Spirit, he showed that it is of the same essence as he and not alien, and that it proceeds through him from the Father—which strengthened them to do what is pleasing to God and to know the power of the mystery according to God. And the breathing effected the renewal for humanity and the recovery of the \"according to the image,\" which Adam had before the transgression. And having said that he sends, he sent them ahead of time, so that he might assure them that this will be for all at the appointed time. And Thomas, being absent, obtained the grace of the Spirit through the breathing; for upon the whole choir of the apostles the Lord poured out the grace. Thomas, having busied himself beyond measure because he thought it impossible, is reproached.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"διὸ οὐκ εἶπεν μόνον ἐὰν μὴ ἴδω, ἀλλὰ ἐὰν μὴ ψηλαφήσω μή πως φάντασμα εἶναι τὸ ὁρώμενον. ἀκούσας μὲν οὖν ἐκ τῶν μαθητῶν, ὅτι λόγχῃ πληγὴν ἔλαβεν, ἐπείσθη καὶ μὴ ἑωρακώς, τὸ δὲ τῆς ἀναστάσεως ὡς ὑπὲρ λόγον ἠπίστησεν. οὐ τοσοῦτον ὡς ἀπιστῶν εἶπεν, ὅσον λυπούμενος, ὅτι μὴ καὶ αὐτὸς ἠξιώθη τῆς θέας. οἰκονομικῶς δὲ ἠπίστησεν ὁ Θωμᾶς, ἵνα πάντες δι' αὐτοῦ γνῶμεν, ὅτι τὸ σταυρωθὲν ἀνέστη σῶμα· διὰ γὰρ τοῦ ζητεῖν ἰδεῖν τὰ περὶ τὴν σάρκα\n\nτραύματα, αὐτὴν τὴν σάρκα, εἰ ἀνέστη, ἐζήτει. Ἡ γὰρ τῶν σημείων ἔκπληξις σχεδὸν καὶ ἄκοντας τοὺς ὁρῶντας ἕλκει πρὸς πίστιν. 635 {3 ο, 27}Δείκνυσιν ἑαυτὸν τραύματα ἔχοντα καὶ συγχωρεῖ αὐτῷ ψηλαφῆσαι αὐτόν· διὰ γὰρ συγκατάβασιν οὕτως ὤφθη τῷ Θωμᾷ καίπερ πάσης παχύτητος τοῦ σώματος ἀπηλλαγμένου καὶ κούφου γεγονότος, ἵνα πεισθῇ, ὅτι αὐτὸ ἦν τὸ σταυρωθὲν σῶμα. ἐξ ὧν δὲ τοῖς τοῦ Θωμᾶ κέχρηται λόγοις, δείκνυσιν, ὅτι καὶ ὅτε ὁ Θωμᾶς ἐλάλει ταῦτα, παρῆν. εἰ δὲ καὶ ἄφθαρτα καὶ ἀνελλιπῆ τὰ σώματα ἐγείρεται ἐν τῇ καινῇ ἀναστάσει, ἀλλ' ἵνα μηδεὶς ἀπιστίας περιλείπηται λόγος, ὡς ἐζήτησεν ἰδεῖν ὁ Θωμᾶς, οὕτως ὑπέδειξεν· οὐ μόνον δὲ τὸν Θωμᾶν, ἀλλὰ καὶ τοὺς ἀγγέλους ἀγνοοῦντας τῆς σαρκώσεως τὴν οἰκονομίαν καὶ λέγοντας· «τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδὼμ» καὶ πάλιν· «τί αὗται αἱ πληγαὶ ἀνὰ μέσον τῶν χειρῶν σου;» διδάσκων λέγει· «ἃς","english":"Therefore he did not say only \"unless I see,\" but \"unless I touch,\" lest what was seen be a phantom. Having heard from the disciples that he had received a wound from a spear, he was convinced even without having seen it, but the matter of the resurrection he disbelieved as beyond reason. He said this not so much out of unbelief as out of grief that he himself had not been deemed worthy of the sight. But Thomas disbelieved by divine dispensation, so that through him we might all know that the body which was crucified has risen; for by seeking to see the wounds in the flesh, he was seeking whether the flesh itself had risen. For the astonishment produced by signs draws even the unwilling who see them toward faith. He shows himself having wounds and permits him to touch him; for by condescension he appeared thus to Thomas, although the body had been freed from all coarseness and had become light, so that he might be convinced that it was the very body which had been crucified. And from the words he uses to Thomas, he shows that he was present even when Thomas was saying these things. And if bodies are raised incorruptible and complete in the new resurrection, nevertheless, so that no account of unbelief might remain, he demonstrated it just as Thomas sought to see. And not only Thomas, but also the angels, who were ignorant of the dispensation of the incarnation and who said, \"Who is this who has come from Edom?\" and again, \"What are these wounds in the midst of your hands?\" — teaching them, he says: \"Which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου».636 Ἡ θεωρία ὅλη τῆς περικοπῆς ταύτης οὕτως ἔχει. οἱ πρὸ τῶν μαθητῶν ἐν σκότει διανύοντες τῆς δαιμονιώδους πλάνης οὐδὲν ἐπίασαν ἢ πάνυ ὀλίγους, ὅπερ ἐστὶν ἀντὶ οὐδενός, ἀλλ' οὐδὲ οἱ τύποις καὶ σκιᾷ λατρεύοντες, ὅπου καὶ αὐτοὶ τοῦ νόμου καταφρονήσαντες ἐντάλμασιν ἐπείθοντο ἀνθρωπίνοις, ἀλλὰ καὶ ἡ τῶν ἐθνῶν πληθὺς ἀσαγήνευτος ἦν μὴ δεχομένη τὰ θεῖα μαθήματα. ὅτε δὲ ἦλθεν ὁ τῆς «δικαιοσύνης ἥλιος» ὁ πεινῶν\n\nτὴν τῶν ἀνθρώπων σωτηρίαν, οὐδὲν εὗρε παρὰ τοῖς ἀνθρώποις βρώσιμον καὶ λέγει τὸν εὐαγγελικὸν προβάλλεσθαι λόγον, ἥ ἐστιν ἡ δεξιὰ διδασκαλία, πρὸς ἣν ὁ νόμος καὶ οἱ προφῆται παραβαλλό-μενοι ἀριστερὰ νοεῖται· καὶ τῇ χάριτι τοῦ ἐπιτάξαντος εἵλκυσαν πολλούς· ὑπερβαίνει γὰρ τὸ ἐπὶ τούτῳ θαῦμα τὴν τῶν ἀποστόλων ἰσχύν. Ἕλκει τὴν πνευματικὴν σαγήνην ὁ Πέτρος σὺν τοῖς ἄλλοις προσάγων τῷ Χριστῷ τὴν ἄγραν. νοοῦνται δὲ οἱ ἑκατὸν τὸ τῶν ἐθνῶν πλήρωμα, οἱ δὲ πεντήκοντα τὸ κατ' ἐκλογὴν τὸ ἐξ Ἰσραὴλ σωθὲν γένος, οἱ δὲ τρεῖς τῆς ἁγίας τριάδος τὴν δήλωσιν ἐπινοοῦσιν, ἧς εἰς δόξαν ἡ τῶν πιστῶν ζωὴ τῶν σαγηνευθέντων νοεῖται συνεζευγμένως. Τὸ δεῦτε ἀριστήσατε αἴνιγμα ἔχει ὁ λόγος, ὅτι μετὰ τοὺς πόνους διαδέξεται τοὺς ἁγίους ἀνάπαυσις καὶ τροφὴ καὶ ἀπόλαυσις. Οὐκ ηὔξατο νῦν κλῶν τὸν ἄρτον δεικνύς, ὅτι συγκαταβάσεως ἦν τὰ πρῶτα. τὰ ἀνθρώπινα δὲ ποιεῖ πρὸ τοῦ πάθους. εἰ δὲ ὁ Λουκᾶς εἶπεν, ὅτι καὶαὐτὸς «ἔφαγεν» οὐχ ὡς ἔτι τῆς σαρκὸς δεόμενος, ἀλλὰ πρὸς ἐπίδειξιν","english":"I was struck in the house of my beloved.\" The whole contemplation of this passage is as follows. Those before the disciples who lived in the darkness of demonic error caught nothing, or very few—which is as good as nothing—nor did those who served in types and shadow, where even they, despising the law, obeyed human commandments; but also the multitude of the Gentiles was uncaught, not receiving the divine teachings. But when the \"sun of righteousness\" came, who hungers for the salvation of men, he found nothing edible among men and says that the evangelical word is to be cast forth, which is the right-hand teaching, to which the law and the prophets, when compared, are understood as the left; and by the grace of the one who commanded they drew many; for the wonder in this surpasses the strength of the apostles. Peter draws the spiritual net, together with the others bringing the catch to Christ. The hundred are understood as the fullness of the Gentiles, the fifty as the race saved from Israel according to election, and the three suggest the declaration of the Holy Trinity, for the glory of which the life of the faithful who were caught in the net is understood as joined together. The words \"Come, dine\" contain a riddle: that after their labors, rest and food and enjoyment will succeed the saints. He did not now pray while breaking the bread, showing that the former things were of condescension. But he does human things before the passion. And if Luke said that he also \"ate,\" it was not as though he still needed the flesh, but for the demonstration","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"τῆς ἀναστάσεως. Ἀναζωπυρῆσαι αὐτὸν βουλόμενος ἐκ τῆς κατὰ τὴν ἄρνησιν ἀθυμίας ἐρωτᾷ αὐτὸν καὶ διὰ τῶν τριῶν ἐρωτήσεων καὶ καταθέσεων ἐξαλείφει τὰς τρεῖς φωνὰς τῆς ἀρνήσεως καὶ διὰ λόγων ἐπανορθοῖ τὰ ἐν λόγοις γενόμενα πταίσματα. ἔθος δὲ γέγονεν ἐκ τούτου τρεῖς ὁμολογίας ἀπαιτεῖσθαι τοὺς μέλλοντας βαπτισθῆναι. Ἐρωτᾷ αὐτὸν τρίτον οὐχ ὡς ἀγνοῶν–πῶς γὰρ καὶ ὁ προειπὼν τοῦ αὐτοῦ πάθος; –ἀλλ' ἵνα δείξῃ, ὅτι πάνυ μέλει αὐτῷ τῆς προστασίας τῶν αὐτοῦ προβάτων καὶ ὅτι πάνυ αὐτὸν ἠγάπα ὁ Πέτρος. Τοῦτο τὸν διὰ σταυροῦ θάνατον σημαίνει, ὃν ἄκων ὑπέστη, εἰ καὶ διὰ τὰ ἐλπιζόμενα ἑκὼν ἐθανατώθη. τινὲς ἐκ τούτου ᾠήθησαν, ὅτι ἄκων ὁ Πέτρος ἔπαθεν, τὸ δὲ οὐχ οὕτως ἔχει, ἀλλ' ἤθελε μὲν παθεῖν, οὐκ ἤθελε δὲ σταυρωθῆναι, ἵνα μὴ δόξῃ παρὰ τοῖς ἁπλουστέροις τῆς αὐτῆς τῷ δεσπότῃ ἠξιῶσθαι τιμῆς. διδάσκει οὖν αὐτὸν μὴ ταράττεσθαι· οὐ γὰρ προαιρετικὸν τὸ σχῆμα τοῦτο, ἀλλὰ ὑπὸ ἄλλων\n\nἐπαγόμενον.643 Τοῦτο εἶπεν ἐκκόψαι θέλων τὴν πρὸς ἑαυτοὺς ἣν εἶχον ἄκαιρον συμ-πάθειαν· εἰ γὰρ μὴ ἐχωρίζοντο ἀλλήλων, τὰ μέγιστα εἶχεν ἡ οἰκουμένη ζημιωθῆναι. οὐκ εἶπεν δέ· οὐκ ἀποθνῄσκει, ἀλλὰ ἐὰν αὐτὸν θέλω μένειν, τοῦτ' ἔστιν ἔργον ἐνεχειρίσθης, τοῦτο ποίει, τὰ σαυτοῦ μερίμνα· τί γὰρ σὺ θέλεις, εἰ μὴ βούλομαι αὐτὸν ἀποστεῖλαι σὺν σοί, ἀλλὰ μεῖναι ὧδε; Οἱ μαθηταὶ ὡς ἀπόφασιν ἐδέξαντο τὸν τοῦ κυρίου λόγον, ὅτι οὐκ ἀποθα-νεῖται, ὅπερ οὐκ εἶπεν. ἀλλ' ὃ εἶπεν, αἰνιττόμενος εἶπεν τὸ μακρόβιον τῆς αὐτοῦ ζωῆς· ἐν γὰρ τοῖς χρόνοις ἄνευ τιμωρίας ἀπέθανεν. 645 {ςο 21, 24}3 Ὡς ἀψευδῶς λαλήσας ἑαυτῷ μαρτυρεῖ τὴν ἀλήθειαν.","english":"of the resurrection. Wishing to rekindle him from the despondency of his denial, he asks him, and through the three questions and affirmations he erases the three utterances of denial and through words corrects the failings that occurred in words. And from this it has become a custom that those about to be baptized are required to make three confessions. He asks him a third time, not as though ignorant—for how could the one who foretold his suffering be ignorant?—but to show that he cares greatly for the guardianship of his own sheep, and that Peter loved him greatly. This signifies the death by the cross, which he underwent unwillingly, even if through the things hoped for he was put to death willingly. Some from this supposed that Peter suffered unwillingly, but this is not so; rather, he wished to suffer, but he did not wish to be crucified, lest he seem to the simpler sort to have been deemed worthy of the same honor as his Master. He teaches him, then, not to be troubled; for this form is not a matter of choice, but is brought on by others.\n\nHe said this wishing to cut off the untimely sympathy they had for one another; for if they were not separated from each other, the whole world would have suffered the greatest loss. He did not say, \"He does not die,\" but \"If I wish him to remain\"—that is, this work has been entrusted to you, do this, attend to your own concerns; for what is it to you if I do not wish to send him with you, but that he remain here? The disciples received the Lord's word as a declaration that he would not die, which he did not say. But what he said, he said hinting at the length of his life; for in the course of time he died without punishment. As one who spoke truthfully, he bears witness to himself of the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"διὸ ἐν πολλοῖς ἀορίστως ἑαυτὸν ὀνομάσας ὧδε φανερῶς σημαίνει ἑαυτόν· αὐτὸς γάρ ἐστιν ὁ γράψας τὸ εὐαγγέλιον. οὐκ ἂν ὑπὸ θεοῦ ἀγαπώμενος εἶχεν ψεύσασθαι, διὸ μὴ ἐνδοιάσητε· οὐ γὰρ ἂν αὐτὸν ἠγάπησεν ἡ ἀλήθεια παραλύοντα τὴν ἀλήθειαν. 646 {ςο 21, 25}Παραιτητέον λαλεῖν τὰ κρείττονα πάσης τῆς ἐν βίβλοις γραφῆς, ἅπερ οὐδὲ αὐτὸς ὁ κόσμος δύναται χωρῆσαι διὰ μέγεθος θεωρημάτων. εἰ πάνταἐγράφετο, οὐδεὶς ἀνθρώπων ἤρκει πρὸς τὴν τῶν βιβλίων κτῆσιν. διὰ τοῦτο οὐκ ἐγράφη, ἵνα μὴ ὑπερβῇ τὴν μνήμην τῶν ἀκουόντων. ἤτοι εἰ ἐγράφη πάντα, ἀναρίθμητα ἤμελλον εἶναι τὰ βιβλία καὶ οὐδεὶς ἠδύνατο πάντα γνῶναι. ἤτοι ἐὰν θέλῃ τις τὸ μέγεθος τῶν γεγονότων παραστῆσαι, οὐ χωρεῖ αὐτὰ ὁ κόσμος οὔτε ἡ ἀνθρωπίνη ἀκοή. τινὲς λέγουσιν, ὅτι οἱ κοσμικῶς ζῶντες οὐ χωροῦσι τὰς θεοσημείας ἀκοῦσαι κατὰ τὸ ἐν ἀρχῇ εἰρημένον· «καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω», ὡς καὶ αὐτὸς ὁ κύριος εἶπεν, ὅτι «οὐ πάντες χωροῦσι τὸν λόγον τοῦτον». 647 {3 ο 21, 25}Πολλαί εἰσι καὶ ἀναρίθμητοι αἱ θεοσημεῖαι καὶ ἀπὸ πολλῶν ταῦτα ἐλήφθη δυνάμενα τελείως ὠφελῆσαι. Τοσαῦτά ἐστι τὰ γενόμενά τε καὶ","english":"Therefore, having named himself indefinitely in many places, here he clearly signifies himself; for he is the one who wrote the gospel. Being loved by God, he would not have been able to lie; therefore do not doubt, for the truth would not have loved him if he were falsifying the truth. 646 {Jn 21:25} One must decline to speak of the things greater than all the writing in books, which not even the world itself can contain because of the magnitude of the contemplations. If all things were written, no man would be sufficient for the acquisition of the books. For this reason they were not written, so that it might not exceed the memory of the hearers. Either, if all things were written, the books would be innumerable and no one would be able to know all things; or, if someone wishes to set forth the magnitude of the things that happened, the world does not contain them, nor does human hearing. Some say that those who live in a worldly manner cannot contain hearing the divine signs, according to what was said in the beginning: \"And the world did not know him,\" as the Lord himself also said, that \"not all contain this word.\" 647 {Jn 21:25} Many and innumerable are the divine signs, and from many of them these things were taken that are able to benefit perfectly. So great are the things that happened and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"εἰρημένα ὑπὸ τοῦ σωτῆρος, ὥστε πάντα βιβλιοφυλακεῖα πλήρη ἄν, φησίν, οἶμαι γενέσθαι βιβλίων τὰς ἱστορίας τοῦ κυρίου περιεχόντων ἔργων καὶ τῶν ἐπ' αὐτοῖς λόγων, εἰ καθ' ἕκαστόν τις ἅπαντα μέλλοι συγγράφειν. Διάφορον νοοῦμεν τὸ τοῦ κόσμου ὄνομα. καὶ δυνατὸν κατὰ μίαν σημασίαν παραστῆσαι τὸ ἀψευδὲς τοῦ λόγου καὶ ἐλέγξαι τὴν προπέτειαν τῶν ἀσυνέτως διασυρόντων τοὺς θεοπνεύστους τῶν εὐαγγελιστῶν λόγους.","english":"things spoken by the Savior, so that, he says, I think all the archives would have become full of books containing the accounts of the Lord's works and the words concerning them, if someone were intending to write everything down one by one. We understand the name of the world differently. And it is possible, according to one meaning, to set forth the truthfulness of the statement and to refute the rashness of those who senselessly mock the God-inspired words of the evangelists.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}