{"slug":"khazarzar-apollinaris-of-laodicea-fragmenta-in-matthaeum","id":"greek:khazarzar:khazarzar-apollinaris-of-laodicea-fragmenta-in-matthaeum","title":"Fragmenta in Matthaeum","title_source":"Fragmenta in Matthaeum","author":"Apollinaris of Laodicea","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":"2026-11-15T17:59:23Z","cost_usd":0.005593},"source":{"registry_id":"greek:khazarzar:khazarzar-apollinaris-of-laodicea-fragmenta-in-matthaeum","work_id":"khazarzar-apollinaris-of-laodicea-fragmenta-in-matthaeum","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":49,"english_words":13770,"coptic_letters":0,"source_letters":52793,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-apollinaris-of-laodicea-fragmenta-in-matthaeum","status":"pass","blocking":[],"warnings":[],"stats":{"passages":49,"translated":49,"commentary_passages":0,"commentary_units":0,"english_words":13770,"source_letters":52792,"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: 49 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":49},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"Καὶ Ἀπολινάριος δὲ τὴν τελευταίαν μόνην ἀποδεχόμενός φησιν· ἡ μὲν τοῦ Ματθαίου γενεαλογία φυσικὴν ἔχει τὴν διαδοχὴν τῶν γεννηθέντων, ἡ δὲ τοῦ Λουκᾶ νομίζεται τῶν ἐπιγραφέντων υἱῶν κατὰ τὸν νόμον τοῖς μὴ γεννήσασιν· οὕτως γὰρ «Ἰωσὴφ ἐπιγράφει τῷ Ἠλὶ» γενόμενον ἐξ Ἰακώβ, ἀπογόνου Ἰεχωνίου. οὕτως ἐκ διαφόρων ἀρχῶν ἀρξάμενοι ὁ μὲν Ματθαῖος ἀπὸ τοῦ «Σαλομῶνος», ὁ δὲ Λουκᾶς ἀπὸ τοῦ «Ναθὰμ» εἰς τὸν αὐτὸν Ἰωσὴφ ἔρχονται.\n\n2 Φησὶ γοῦν Ἀπολινάριος, ὅτι πατρὶ παῖς ἐπιγράφεται. πατὴρ δὲ αὐτοῦ κατὰ χάριν ὁ Ἰωσὴφ καὶ ἅμα κατὰ σάρκα διὰ τῆς γυναικός. καὶ βέβαιον αὐτῷ τὸ εἶναι πατέρα Χριστοῦ τοῦ ἐκ τῆς ἰδίας αὐτοῦ σαρκὸς γεννηθέντος ἥτις ἐστὶ Μαρία, ὅπου γε καὶ τῷ τεθνεῶτι βέβαιον ἦν τὸ ἴδιον εἶναι αὐτοῦ παιδίον τὸ γεννώμενον ἐκ τῆς γυναικὸς αὐτοῦ καὶ τοῦ ζῶντος ἀδελφοῦ. εἰ γὰρ ἰσχυρὸν τὸ τοῦ νόμου, πολλῷ μᾶλλον τὸ τῆς χάρι τος. ἦν δὲ καὶ ἡ ἐξ ἀρχῆς ἐπαγ γελία πρὸς ἄνδρα, οὐ πρὸς γυναῖκα. οὗτος γὰρ τὸ προηγούμενον ζῷον καὶ θεῷ προσεχέστερον καὶ οὕτως ὁ κατ' εἰκόνα. Κατ' ἀμφοτέρας τὰς γενέσεις τοῦ Χριστοῦ πατὴρ ἀναδείκνυται ὁ Ἰωσήφ, κατά τε χάριν καὶ κατὰ σάρκα· κατὰ χάριν μὲν διὰ τῆς μνηστευθείσης αὐτῷ παρθένου, κατὰ σάρκα δὲ διὰ τὸ ἐκ τῆς αὐτῆς εἶναι φυλῆς τήν τε παρθένον καὶ τὸν Ἰωσήφ. μτ 1, Ἀπολινάριος δὲ τὸ δειγματίσαι καὶ αὐτὸς παραθέμενος τὴν τοῦ μακαρίου Ἰωάννου καὶ Θεοδώρου ἐξήγησιν ἐπήγαγεν. Πολλὰ τὰ μαρτυροῦντα ἐξ ἀρχῆς τὴν ἡμετέραν σωτηρίαν, ἀλλὰ τού των ἁπάντων ἀρχὴ φαίνεται εἶναι ἡ τῶν μάγων ἀπαρχή. αὕτη δὲ καὶ τῶν ἐθνῶν ἁπάντων ἀπαρχὴ λέγεται εἶναι.","english":"And Apollinaris, accepting only the last [genealogy], says: Matthew's genealogy has the natural succession of those begotten, but Luke's is reckoned [to be] of those inscribed as sons according to the law to those who did not beget; for thus \"Joseph is inscribed to Heli,\" having been born from Jacob, a descendant of Jechoniah. Thus, beginning from different starting points—Matthew from \"Solomon,\" and Luke from \"Nathan\"—they come to the same Joseph.\n\n2 Apollinaris says, then, that a child is inscribed to a father. And his father is Joseph by grace, and at the same time by flesh through the woman. And it is assured to him that he is the father of Christ, who was begotten from his own flesh, which is Mary—since even to a dead man it was assured that the child born from his wife was his own, and [so too] to the living brother. For if the [provision] of the law is strong, much more [is] that of grace. And the promise from the beginning was also to a man, not to a woman. For this is the preeminent living being and nearer to God, and thus [is] the one according to the image. According to both births of Christ, Joseph is shown to be father, both by grace and by flesh: by grace through the virgin betrothed to him, by flesh through the fact that both the virgin and Joseph are from the same tribe. Mt 1. And Apollinaris, himself also setting forth the exposition of the blessed John and Theodore on \"to make a public example,\" added: Many things bear witness to our salvation from the beginning, but the beginning of all these appears to be the firstfruits of the magi. And this is said to be the firstfruits of all the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ θεόθεν ὁδηγούμενοι καὶ ὑπὸ ἀστέρος τὰ μέλλοντα γενήσεσθαι ἐδήλωσαν καὶ τὴν τῶν Ἰουδαίων ἀπορίαν λύσαντες κατακρίτους αὐτοὺς ἀπέδειξαν μὴ πεισθέντας τοῖς σημείοις. Πῶς εἰς τὸν Ἰσραὴλ εἰρημένην τὴν λέξιν εἰς τοὺς παῖδας μετήγαγεν ὁ εὐαγγελιστής; ὅτι ἐν τύπῳ τοῦ λαοῦ τὰ βρέφη τὰ σφαγέντα ὑπὸ Ἡρώδου παρείληπται. ἡ δὲ Ῥαχὴλ ὡς μήτηρ τοῦ πατρὸς τοῦ Ἐφραὶμ ὑπὸ τοῦ προφήτου μνημο νεύεται. ἔστι δὲ μήτηρ καὶ τοῦ Βενιαμίν, οὗ μέρους τοῦ κατὰ Ἰερουσαλὴμ καὶ ἡ λεγομένη Ῥάμα. ὥσπερ οὖν τοῖς βρέφεσιν ἡ ἀνά στασις ἀπόκειται, οὕτω δηλοῦται καθάπερ ἐκ θανάτου σωθησόμενος ὁ λαὸς διὰ τῆς πίστεως. Εἰς τύπον τοῦ λαοῦ τοῦ Ἰσραὴλ τὰ ὑπὸ Ἡρώδου σφαγέντα παιδία παρέλαβεν ὁ εὐαγγελιστὴς ἀνάγων εἰς αὐτὸν τὴν τοῦ προφήτου λέξιν.\n\n9 Τινὲς δέ φασιν τὴν λέγουσαν φωνήν· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητὸς ἢ ἀγγελικὴν εἶναι ὑπουρήσασαν τῷ προσώπῳ τοῦ πατρὸς ἢ ἑτέραν ἐκ τοῦ παραχρῆμα κατασκευασθεῖσαν. τὸ δὲ ἐν ᾧ εὐδόκησα ἐν παραθέσει ἑτέρων υἱῶν εἰρῆσθαι οὔτε ἀγαπητῶν γενομένων οὔτε ἀρέσαι σφόδρα δυνηθέντων αὐτῷ· υἱοθεσίας γὰρ ἠξίωντο καὶ οἱ ἐν τῷ νόμῳ. διὰ δὲ τῆς τοῦ πατρὸς μαρτυρίας καὶ τῆς τοῦ πνεύματος καθόδου δείκνυνται τῆς ἁγίας τριάδος αἱ ὑποστάσεις. Ἀπολινάριος ὁ παράφρων τροφάς φησιν ἐκ παραδείσου διηκόνουν αὐτῷ ἵνα ὥσπερ ὁ μὴ ἀποσχόμενος οὗ προσετέτακτο Ἀδὰμ τὴν ἐκεῖ","english":"And not only this, but also, guided by God and by a star, they declared the things that were to come, and by resolving the Jews' perplexity they showed them to be condemned, since they did not believe the signs. How is it that the evangelist transferred to the children the saying spoken concerning Israel? Because the infants slaughtered by Herod are taken as a type of the people. And Rachel is mentioned by the prophet as the mother of Ephraim's father. She is also the mother of Benjamin, of which region is the so-called Rama in Jerusalem. Therefore, just as resurrection is laid up for the infants, so it is shown that the people will be saved from death, as it were, through faith. The evangelist took the children slaughtered by Herod as a type of the people of Israel, applying the prophet's saying to him.\n\n9 Some say that the voice saying, \"This is my beloved Son,\" was either an angelic voice that whispered to the Father's person, or another voice fashioned on the spot. But the phrase \"in whom I am well pleased\" is said by comparison with other sons, who were neither beloved nor able to please him greatly; for those under the law also were deemed worthy of adoption. And through the Father's testimony and the descent of the Spirit, the hypostases of the Holy Trinity are shown. Apollinaris the demented says that nourishments from paradise ministered to him, so that just as Adam, who did not abstain from what had been commanded him, the things there...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"τροφὴν ἀπωλωλέκει, οὕτως ὁ νέος Ἀδὰμ καὶ ὧν μὴ προσετάχθη ἀποσχόμενος καθ' ὑπερβολὴν ἀρετῆς εἰς τὸ ἐξ ἀρχῆς καλὸν ἀποκαταστῇ. Παρὰ τῷ Λουκᾷ μνημονεύονται μακαριζόμενοι ἁπλῶς «οἱ πεινῶν τες », νῦν δὲ ὁ Ματθαῖος διορίζει τοὺς ἑκόντας καὶ διὰ τὸν τοῦ καλοῦ πόθον τῶν κατὰ σάρκα ἡδέων ἀπεχομένους. ὁμοίως οὖν ἀμφοτέρων ἀκουσόμεθα. ὁ τὴν δικαιοσύνην τοῦ θεοῦ ποθήσας εὗρε τὸ ἀληθῶς ὀρεκτόν, οὗ τὴν ἐπιθυμίαν οὐχ ἑνὶ τρόπῳ τῷ κατὰ τὴν ὄρεξιν ἐνεργου μένῳ ἐπλήρωσεν· οὐ γὰρ μόνον ὡς βρῶσιν τὴν τοῦ δικαίου μετουσίαν ἐπόθησεν· ἡμιτελὴς γὰρ ἦν. νῦν δὲ καὶ πότιμον τὸ ἀγαθὸν τοῦτο ἐποίησεν, ἵνα τὸ ἔνθερμόν τε καὶ διακαὲς τῆς ἐπιθυμίας τὸ πάθος τῆς δίψης ἐνδείξηται. ὁ τοιοῦτός φησιν ἐμπλησθήσεται. ἡ δὲ πλησμονὴ οὐκ ἀπο στροφήν, ἀλλ' ἐπίτασιν ποιεῖ τῆς ὀρέξεως. Καρδία θεὸν ὁρᾷ· ἀσωμάτῳ γὰρ τὸ ἀσώματον καταληπτόν· τελειω θεῖσα δὲ ἡ καρδία τὴν ἐνδεχομένην τελείωσιν οὕτως ὄψεται τὸ τέλειον. τοῦτο δὲ αὐτῇ γίνεται ἐκ καθάρσεως τῶν ἐμποδιζόντων, ὥσπερ καὶ ὁ ὀφθαλμὸς ἐκκαθαιρόμενος ἐκ τῶν ἐμποδίων τῆς ὁράσεως ὁρᾷ τὸ φῶς. πῶς οὖν ἡ θεία φησὶ γραφή, ὅτι «θεὸν οὐδεὶς ἑώρακεν πώποτε » καὶ «οὐδεὶς ὄψεται τὸ πρόσωπόν μου καὶ ζήσεται » καὶ «ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται »; ὅτι αὐτοὶ τὸν θεὸν ὄψονται. πῶς οὖν φησιν, ὅτι τὸν «θεὸν οὐδεὶς ἑώρακε πώποτε »; λέγομεν, ὅτι λόγῳ ὁρᾶται καὶ καταλαμβάνεται·","english":"he had destroyed food, so the new Adam, by also abstaining from what was not commanded, through excess of virtue might be restored to the good that was from the beginning. In Luke those who are called blessed are mentioned simply as \"those who hunger,\" but now Matthew distinguishes those who do so willingly and who, through longing for the good, abstain from the pleasures of the flesh. Let us therefore listen to both alike. He who has longed for the righteousness of God has found the truly desirable thing, whose desire he fulfilled not in one way only, by the activity of appetite; for he did not long for the participation in righteousness merely as food, for that would be incomplete. But now he has made this good also something to drink, so that the fervent and burning passion of the desire might be shown by the experience of thirst. Such a one, he says, will be filled. And fullness produces not a turning away but an intensification of the desire. The heart sees God; for the incorporeal is grasped by the incorporeal; and the heart, when perfected with the perfection of which it is capable, will thus see the perfect. And this comes to it from purification from the things that hinder, just as the eye, when cleansed of the hindrances to sight, sees the light. How then does the divine Scripture say, \"No one has ever seen God,\" and \"No one shall see my face and live,\" and \"whom no man has seen nor can see\"? Because they themselves shall see God. How then does it say that \"no one has ever seen God\"? We say that he is seen and grasped by the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ἢ ἐκ τῆς θείας γραφῆς τοῖς τῆς γνώσεως ὀφθαλμοῖς ὁρῶμεν θεὸν ἢ ἐκ τῆς ἐμφαινομένης τῷ παντὶ σοφίας ἔστι τὸν πεποιηκότα στοχαστικῶς ἰδεῖν, καθάπερ καὶ ἐπὶ τῶν ἀνθρωπίνων δημιουργημάτων ὁρᾶται τρόπον τινὰ τῇ διανοίᾳ ὁ δημιουργὸς τοῦ προκειμένου ἔργου. ὁρᾶται δὲ οὐχ ἡ φύσις τοῦ τεχνιτεύσαντος, ἀλλὰ μόνη ἡ τεχνικὴ ἐπιστήμη. οὕτως καὶ ὁ ἐν τῇ κτίσει βλέπων τὸν θεὸν οὐ τὴν οὐσίαν, ἀλλὰ τὴν σοφίαν τοῦ τὰ πάντα πεποιη κότος ἀνατυποῦται. οὐκοῦν καὶ ὁ κύριος ἀληθεύει ὀφθήσεσθαι τὸν θεὸν τοῖς καθαροῖς τῇ καρδίᾳ, ἐπαγγειλάμενος καὶ ἡ γραφὴ οὐ ψεύδεται μήτε ἑωρακέναι τινὰ τὸν θεὸν μήτε ἰδεῖν δύνασθαι. ὁ δὲ διὰ τὴν δικαιοσύνην ἀφαιρεθεὶς τὰ παρόντα τὰ μέλλοντα ἀντὶ τούτων καρπώσεται, ὅτι οὐκ ἄδικος ἡ δικαιοσύνη πρὸς τοὺς ἑαυτῆς. Σπουδάζειν γὰρ χρὴ τὴν δοθεῖσαν ἡμῖν λαμπρότητα φυλάττειν ἐν ὑψηλῷ καὶ μὴ συγκαλύπτειν ἀργίᾳ, ἧς σύμβολον ἡ κλίνη ἀναπαύουσα τὸ σῶμα ταῖς σαρκικαῖς ἡδοναῖς· οὐ γὰρ φυσικῶς ἡμῖν, ἀλλ' ἐκ δόσεως τὸ καλόν. τὸ δὲ τοιοῦτον ἀμελούμενον ἀφίσταται. ἀπάγει δὲ ἡμᾶς τῆς ἰδίας φιλοδοξίας τὴν τοῦ θεοῦ δόξαν τέλος τῶν ἔργων προτιθείς. Φῶς ἐστιν ἡ ἐνάρετος πολιτεία. Ὁ νόμος σαρκικὰ προστάττων τὰ διὰ σαρκὸς πραττόμενα δικάζει, ὁ δὲ κύριος πνεύματα ἁγιάζων πνεύματος ἀπαιτεῖ μακαριότητα. ἀδελφὸν οὖν λέγει τοῦ πνευματικοῦ τὸν κατὰ πνεῦμα οἰκεῖον ὀνομαζόμενον ἀδελφόν. διὰ τοῦτο ὁ Παῦλος ἁμαρτανόντων ἀγανακτήσει *** εἰ δὲ μὴ εἴρηται εἰκῇ, ὥς τινες βούλονται μὴ εἶναι *** καθὸ γὰρ ἁμαρτάνει, οὐκ ἔστιν πνευματικός· ὁ δὲ μὴ πνευματικὸς οὐδὲ ἀδελφὸς ἀληθῶς.","english":"Or we see God with the eyes of knowledge from the divine Scripture, or from the wisdom that is manifest in the whole creation it is possible to behold the Maker by conjecture, just as also in the case of human works the craftsman of the work set before us is seen in a certain manner by the mind. But what is seen is not the nature of the one who crafted it, but only the craft-knowledge. So too the one who sees God in creation does not receive an impression of the essence, but of the wisdom of the one who made all things. Therefore both the Lord speaks truth when he says that God will be seen by the pure in heart, and the Scripture does not lie when it says that no one has seen God nor can see him. But the one who has been deprived of present things for the sake of righteousness will reap future things in their place, because righteousness is not unjust to those who are her own. For we must be zealous to guard the brightness given to us in a lofty place and not to conceal it in idleness, of which the bed is a symbol, resting the body in fleshly pleasures; for the good is ours not by nature, but by gift. And such a thing, when neglected, departs. And he leads us away from our own love of glory by placing the glory of God as the end of works before us. Light is the virtuous conduct of life. The law, commanding fleshly things, judges the things done through the flesh, but the Lord, sanctifying spirits, requires the blessedness of the spirit. He calls brother, then, of the spiritual man the one who is called his own brother according to the spirit. For this reason Paul will be indignant at those who sin *** but if it has not been said in vain, as some wish that it is not *** for insofar as he sins, he is not spiritual; and the one who is not spiritual is not truly a brother either.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"τὸν φονέα παραδίδωσι τῇ κρίσει τοῦ νόμου, τὸν δὲ ὀργιζόμενον τῇ αἰωνίᾳ κρίσει. Θεόδωρος δὲ καὶ Θεόδωρος παραγράφονται τὸ εἰκῇ ὡς οὐκ εἰρημένον. Τῷ τῶν ἁγίων συνεδρίῳ ἔνοχός ἐστιν ὁ τὸν ἀδελφὸν καλέσας ῥακά. ἁμαρτάνει γὰρ εἰς τὸ κοινὸν ὁ τὸ μέρος βλασφημῶν. ῥακὰ μὲν οὖν καλεῖ τὸν κατάπτυστον, ὡς ἄλλος φησίν· οὕτω γὰρ καὶ παρὰ Σύροις ὁ πτύελος καλεῖται. τὸ δὲ εἴπῃ ἐπὶ τῆς κατὰ τὴν ψυχὴν μᾶλλον λέγει κρίσεως τε καὶ δοκιμασίας· οὐ γὰρ δή, εἰ ταῦτά τις μόνον εἴποι, ὑπεύθυνος ἔσται τῇ κολάσει, ἀνεύθυνος δὲ πολλῷ βαρύτερα εἰπὼν ἕτερα. Περὶ τῶν σωματικῶν μὲν λέγει μελῶν, ὑπερβολικῶς δέ, οὐχ ὅτι τῷ ὄντι ἐκκόψαι δεῖ τὰ μέλη, ἀλλ' οἱονεὶ νεκρῶσαι καὶ ἀργὰ κατα στῆσαι πρὸς ἁμαρτίαν ὡς ὁ ἀπό στολος εἴρηκεν· καὶ μὴ\n\nφείσασθαι μηδὲ τῶν ἀναγκαιοτάτων, εἰ δι' αὐτῶν τις ἐνέργεια φαύλη κινδυ νεύσαι γίνεσθαι. Οὐ δεῖ τὰ μέλη ἐκκόψαι, ἀλλ' οἷον νεκρῶσαι ταῦτα καὶ ἀν ενέργητα ποιῆσαι πρὸς ἁμαρτίαν. Θρόνος τοίνυν ὁ οὐρανὸς τοῦ θεοῦ, ἐπειδὴ ἅγιος ὁ θεὸς καὶ «ἐν ἁγίοις ἀναπαυόμενος »· οὐ περιέχεται δὲ τῷ τοιούτῳ θρόνῳ, ἀλλὰ διήκει ἁπάντων τῇ δημιουργικῇ καὶ ἐποπτικῇ καὶ ἁγιαστικῇ δυνάμει. Τέλειός ἐστιν ὁ ἄνθρωπος ἐν μιμήσει τοῦ θεοῦ ἐν τοῖς ἰδίοις μέτροις. Ἐν ἄλλοις τὴν δικαιοσύνην φησὶν οὕτως τὴν ἐλεημοσύνην καλῶν. σκοπὸν δὲ τῆς ἐλεημοσύνης προτίθησιν ἡμῖν τὴν παρὰ θεῷ δόξαν, οὐ τὴν παρὰ ἀνθρώποις· οἷς γάρ τις ἀρέσκειν βούλεται, παρὰ τούτων μισθὸν ἔχει τὸν ἔπαινον. οὐ μὴν ὁ θεαθεὶς ἤδη πρὸς τὸ θεαθῆναι πεποίηκεν, ἀλλ' ὁ θεωρεῖσθαι βουλόμενος καὶ τοῦτο ποιῶν.","english":"He hands the murderer over to the judgment of the law, but the angry man to eternal judgment. But Theodore and Theodore reject the word \"rashly\" as not having been spoken. He who calls his brother Raka is liable to the council of the saints. For he sins against the common good who blasphemes a part. Now \"Raka\" he calls the contemptible one, as another says; for thus also among the Syrians the spittle is called. But the word \"shall say\" he speaks rather of the judgment and testing that is according to the soul; for it is not the case that if someone says only these things he will be liable to punishment, but is unaccountable if he says other far heavier things. He speaks concerning the bodily members, but hyperbolically, not that one must actually cut off the members, but as it were put them to death and render them idle for sin, as the apostle has said; and not\n\nto spare even the most necessary things, if through them some evil activity is likely to arise. One must not cut off the members, but as it were put them to death and make them inactive for sin. Therefore heaven is the throne of God, since God is holy and \"resting in the holy ones\"; but he is not contained by such a throne, but pervades all things by his creative and overseeing and sanctifying power. Man is perfect in imitation of God within his own measures. In other places he calls righteousness, thus naming almsgiving. And he sets before us as the goal of almsgiving the glory that is with God, not that which is with men; for those whom one wishes to please, from these he receives the praise as his reward. Yet the one who has been seen has not already acted for the sake of being seen, but the one who wishes to be seen and does this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Σήμερον τὴν ἐπιοῦσαν καὶ μέλλουσαν τροφὴν τὴν ζωοποιὸν δὸς ἡμῖν καὶ ἐν τῷ παρόντι αἰῶνι ὡς ἐν ἀρραβῶνι χορηγῶν τὸ πνεῦμα τὸ ἅγιον. Εἰ τὸ περὶ μιᾶς ἡμέρας φροντίζειν βαρὺ καὶ κακωτικόν, πῶς τὸ περισσὸν οὐκ ἀφόρητον; Εἰ τὸ περὶ μιᾶς ἡμέρας φροντίζειν βαρύ τε καὶ ἐπαχθὲς ὑπάρχει, πολλῷ ἂν εἴη μᾶλλον τὸ περὶ πολλῶν μεριμνᾶν κακωτικόν τε καὶ ἀνόητον.\n\n31 Ἅγιον καὶ μαργαρίτης ὁ λόγος, κύνες καὶ χοῖροι οἱ αἱρετικοί, καταπάτησις τοῦ λόγου ἡ περὶ αὐτὸν ἔρις καὶ λογομαχία, ῥῆξις τῶν λεγόντων ἡ καταφρόνησις καὶ ἀτιμία.\n\n37 Πῶς δὲ Ἠσαΐου εἰς τὸν σταυ ρὸν ἀνενέγκαντος τὸ ῥητὸν ὁ εὐαγ γελιστὴς εἰς τὰς ἰάσεις ἀνάγει; ὅτι καὶ τὸ πάθος αὐτοῦ ἴασις ἦν ἀν θρώπων καὶ οὐδὲν μᾶλλον ἔπασχεν ὁ κύριος ἤπερ ἐνήργει διὰ τῶν εἰς αὐτὸν ἀτιμιῶν καὶ διὰ τοῦ ἰδίου θανάτου τὴν τῶν ἀνθρώπων ζωὴν κατασκευάζων καὶ καταπολεμῶν τοὺς κακῶς ἑαυτοὺς διατιθέντας. Ὁ Ἠσαΐας εἰς τὸν σταυρὸν ἀνήνεγκε τὸ ῥητόν, ὁ δὲ Ματθαῖος εἰς τὰς τῶν νοσημάτων θεραπείας· τοῦτο δὲ ἐποίησεν, ὅτι καὶ αὐτὸ τὸ πάθος τοῦ σωτῆρος ἴασις ἦν ἀν θρώπων καὶ δηλονότι καὶ ὁ θάνα τος αὐτοῦ τὴν ζωὴν ἡμῖν ἐχαρίσατο. Ἦλθες, φασίν, πρὸ καιροῦ τῶν προφητικῶν λόγων ἀκούοντες οἱ δαίμονες, ὅτι μέλλει παραγενέσθαι εἰς τὸν κόσμον ὁ Χριστὸς διὰ σαρκώ σεως καὶ ὅτι μέλλει αὐτοὺς κρίνειν ἐν τῇ συντελείᾳ. ἦλθες, φασίν, βασα νίσαι ἡμᾶς πρὸ καιροῦ, τοῦτ' ἔστιν πρὸ τῆς συντελείας. Διὰ τί δὲ αὐτοὶ εἰς τοὺς χοίρους ἀξιοῦσιν εἰσελθεῖν; ὅταν κατὰ ἀνθρώπων μὴ δύνωνται, κατὰ ἀλόγων βούλονται τῶν δι' ἄνθρωπον ὄντων, ὥσπερ αὐτὸν ἢ τὰ αὐτοῦ κακοῦσιν οἱ μισάνθρωποι.","english":"Give us today the life-giving food of the coming and future day, and in the present age bestow on us the Holy Spirit as a pledge. If worrying about a single day is burdensome and harmful, how is excess not unbearable? If worrying about a single day is burdensome and oppressive, far more so would caring about many things be harmful and foolish.\n\n31 The word is holy and a pearl; dogs and swine are the heretics; the trampling of the word is strife and word-battling about it; the breaking of those who speak it is contempt and dishonor.\n\n37 How is it that, when Isaiah referred the saying to the cross, the evangelist refers it to healings? Because his suffering too was a healing of men, and the Lord suffered nothing more than he was working, through the dishonors done to him and through his own death, bringing about the life of men and warring against those who dispose themselves badly. Isaiah referred the saying to the cross, but Matthew to the cures of diseases; and he did this because the Savior's very suffering was a healing of men, and evidently his death also granted us life. You came, they say—the demons—before the time, hearing the prophetic words, that Christ was about to come into the world through incarnation and that he was about to judge them at the consummation. You came, they say, to torment us before the time, that is, before the consummation. But why do they themselves think fit to enter into the swine? When they cannot act against men, they wish to act against irrational beasts, which exist for man's sake, just as those who hate mankind harm him or his possessions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἰδόντες δὲ τηλι κοῦτον σημεῖον οἱ Γεργεσηνοὶ παρακαλοῦσιν τὸν Ἰησοῦν μεταβῆναι ἀπὸ τῶν ὁρίων αὐτῶν, ἐπειδὴ πόθον οὐκ εἶχον τοῦ ἀγαθοῦ. καὶ γὰρ οὐχ ὡς ἀναξίους ἑαυτοὺς κρίνοντες τοῦτ' εἶπον, ἀλλ' ὡς ἀναίσθητοι καὶ ἄγαν ἄπιστοι. Ἐπειδὴ πόθον οὐκ εἶχον τοῦ ἀγαθοῦ, ἀλλ' ἀργῶς διέκειντο καὶ ὀκνηρῶς πρὸς τὴν τοῦ μεγάλου ἀγαθοῦ κατάληψιν. Παλαιὸν ἱμάτιον εἶπεν τὸν παλαιὸν ἄνθρωπον· ῥάκος δὲ ἄγναφον τὸν καινὸν λόγον, ἕνωσιν δὲ τούτων μὴ γίνεσθαι· αὐτίκα ἡ νηστεία ἡ πνευματικὴ χαρά· πνεύματος γὰρ εὐπάθεια ἐν σωματικῷ ἀνθρώπῳ οὐκ ἔστιν· ζητεῖν γὰρ εἰωθὼς τὰ σαρκὸς οὐδέποτε ἐν τῇ τούτων στερήσει χαρήσεται, ἀλλὰ σκληρὸν αὐτῷ καὶ ἀφόρητον τὸ πρᾶγμα φανήσεται καὶ χωρισθήσεται ἀπ' αὐτοῦ μᾶλλον, ὅτι\n\nφέρειν αὐτοῦ τὸ ἐπαχθὲς ἀναγκάζεται. ἀσκοὶ δὲ παλαιοὶ καὶ οἱ παλαιοὶ ἄνθρωποι· οἶνος δὲ νέος ὁ καινὸς λόγος, ὃν οὐ χωροῦσιν· ῥήγνυται γὰρ αὐτῶν τὸ σαθρὸν οὐ φέρον τὸ δυνατὸν τοῦ πνευματικοῦ βίου. καὶ οὐκ εἰς δέον ἐδόθη τοῖς τοιούτοις ὁ λόγος, ἀλλ' ὅσον ἐπ' αὐτοῖς εἰς μάτην ἐχώρησεν. ταῦτα οὖν ὁ κύριος λέγων τὴν ἀνακαίνωσιν προεδήλου τῶν μαθητῶν τὴν ἐσομένην ἐν τῇ ἀναστάσει αὐτοῦ, μεθ' ἣν ἤδη καιρὸς τῶν πνευματικῶν ἐπιτηδεύσεων. Κόμπος οὐδείς, ἐὰν ἡ δύναμις λέγῃ περὶ ἑαυτῆς τὸ δύνασθαι· κόμπος δ' ἂν ἦν τῷ μὴ φύσει τὸ δύνασθαι ἔχοντι, ἀλλὰ διὰ χάριτος λαμβάνοντι λέγειν ὅτι δύναμαι. παρήγγειλε δὲ ὁ σωτὴρ τοῖς τυφλοῖς τὸ μηδενὶ ἐξειπεῖν τὸ γενόμενον, τὸ μὴ δεῖν ἐπιδείκνυσθαι διδάσκων ἡμᾶς· οὐ γὰρ θεῷ κόμπος ἦν τὸ τὴν ἀλήθειαν λέγεσθαι περὶ αὐτοῦ.","english":"When the Gergesenes saw such a great sign, they asked Jesus to depart from their borders, since they had no desire for the good. For they did not say this as judging themselves unworthy, but as insensible and exceedingly unbelieving. Since they had no desire for the good, but were disposed sluggishly and hesitantly toward the apprehension of the great good. He called the old man an old garment; and an unshrunk cloth the new word, and that there should be no union of these. For instance, spiritual fasting is joy; for the well-being of the spirit is not in a bodily man; for one accustomed to seek the things of the flesh will never rejoice in the deprivation of these, but the matter will appear hard and unbearable to him, and he will be separated from it rather, because he is compelled to bear its burdensome weight. And old wineskins are also the old men; and new wine is the new word, which they do not contain; for their rottenness bursts, not bearing the power of the spiritual life. And the word was not given to such as these for their benefit, but as far as it depended on them it was received in vain. Saying these things, then, the Lord was foretelling the renewal of the disciples that would come to pass in his resurrection, after which there is already the season of spiritual pursuits. There is no boasting if the power says concerning itself that it is able; but it would be boasting for one who does not have the ability by nature, but receives it through grace, to say, \"I am able.\" And the Savior commanded the blind men to tell no one what had happened, teaching us that it must not be displayed; for it was no boasting for God that the truth be spoken concerning him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ἡ δὲ τῶν ἰαθέντων ὁμολογία περὶ τῆς ἰάσεως οὐκ ἔγκλημα ἤνεγκεν, ἀλλ' εὐγνωμοσύνην ἐμαρτύρησεν.\n\n43 Οὐ τελείως ἀπέκοψεν τοὺς ἀπὸ τῶν ἐθνῶν μέλλοντας πιστεύειν οὔτε τοὺς Σαμαρείτας ὁ «πάντας ἀνθρώπους » θέλων «σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν », ἀλλ' ἔδει πρῶτον ἐπὶ «τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ » πορεύεσθαι καθὰ καὶ αὐτὸς πρὸς τὴν Χαναναίαν φησίν· «οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ », ἅπερ ὁ θεὸς ζητήσειν ἐπηγγείλατο διὰ Ἰεζεκιὴλ τοῦ προφήτου. ἀπωλώ λεσαν δὲ τὸν δοθέντα αὐτοῖς νόμον οὐ φυλάξαντες. Ἠγγικέναι δὲ λέγει οὐχ ὡς ἀποῦσαν· ἦν γὰρ ἐγγίσασα τοῦ κυρίου σαρκωθέντος, ἀλλ' ὅσον πρὸς τοὺς μήπω πιστεύσαντας δοκεῖ ὁ Χριστὸς ἀπεῖναι αὐτῶν. Ἐλευθέρους γὰρ πάντη καὶ ἀφρόντιδας ἀποδεῖξαι τοὺς τοῦ εὐαγγε λίου διακόνους βούλομαι μηδεμιᾷ σώματος ἕνεκα μερίμνῃ ταπεινουμένους. καὶ ὁ μὲν Ματθαῖός φησιν καὶ ὁ Λουκᾶς «μήτε ὑποδήματα » «μήτε » ἱμάτιον «μηδὲ ῥάβδον», ὃ δοκεῖ πάντων εὐτελέστατον εἶναι λαβεῖν, «εἰς ὁδὸν» ἕλησθε. ὁ δὲ Μᾶρκος «ῥάβδον» δοκεῖ ἐπιτρέπειν αὐτοῖς λαμβάνειν καὶ «ὑποδεδέσθαι σανδάλια » ἔν τισι τῶν ἀντιγράφων. ἐν ἄλλοις γάρ φησιν, ὅτι «παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδόν », μήτε «ῥάβδον» μήτε «πήραν» μήτε «ἄρτον » μήτε «εἰς τὴν ζώνην χαλκὸν » μήτε «ὑπο δεδεμένους σανδάλια ». Μήτε δύο χιτῶνας, ἀλλὰ τὸν «ἄρραφον » καὶ «ἄνωθεν ὑφαντὸν » Χριστὸν Ἰησοῦν· «ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύ-σασθε »· «τὸν » γὰρ παλαιὸν ἄνθρωπον « ἀποδύσασθαι δεῖ » σὺν ταῖς πράξεσι « καὶ ταῖς ἐπιθυμίαις » αὐτοῦ.","english":"But the confession of those who were healed concerning the cure brought no accusation, but testified to their good sense.\n\n43 He did not completely cut off those from the Gentiles who were going to believe, nor the Samaritans—he who wills that \"all men be saved and come to the knowledge of the truth\"—but it was necessary first to go to \"the lost sheep of the house of Israel,\" just as he himself says to the Canaanite woman: \"I was not sent except to the lost sheep of the house of Israel,\" which God promised to seek through Ezekiel the prophet. But they had lost the law given to them by not keeping it. He says \"has drawn near,\" not as though it were absent—for it had drawn near when the Lord was incarnate—but insofar as, in relation to those who had not yet believed, Christ seems to be absent from them. For I wish to show the ministers of the gospel to be entirely free and without care, humbled by no anxiety on account of the body. And Matthew says, and Luke, \"neither sandals\" \"nor\" a cloak \"nor a staff,\" which seems to be the most worthless of all things to take, \"for the journey\" you should choose. But Mark seems to permit them to take \"a staff\" and \"to be shod with sandals\" in some of the copies. For in others he says that \"he commanded them that they should take nothing for the journey,\" neither \"a staff\" nor \"a bag\" nor \"bread\" nor \"copper in the belt\" nor \"being shod with sandals.\" Nor two tunics, but the \"seamless\" and \"woven from above\" Christ Jesus; for \"as many of you as were baptized into Christ have put on Christ\"; for it is necessary \"to put off\" the old man \"with its deeds and its desires.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"τοῦτον καταλείψας Ἰωσὴφ «ἐν ταῖς χερσὶ » Αἰγυπτίας γυμνὸς ἐξῆλθεν. Μηδὲ ὑποδήματα. ἀποστόλῳ πρέπον ἐν ταῖς πορείαις μὴ ἔχειν νέκρωσιν, ζῶσι δὲ ποσὶν ὁδεύειν τὸν εἰπόντα· «ἐγώ εἰμι ἡ ὁδός », καὶ ἐκβαίνειν ἁγίας γῆς μηδὲν ὑφορώμενον χαλεπόν· οὐ γάρ εἰσιν «ὁδοὶ ὄφεως ἐπὶ πέτρας », τάχα δὲ οὐδὲ ἄλλου θηρίου. 49 10, Ὅσον γὰρ ἔχεις τὸν σωτῆρα φωτίζοντα τὸ σκότος σου καὶ φυλάσ σοντα «τὴν εἴσοδόν σου καὶ τὴν ἔξοδόν σου », οὐκ ἔχεις χρείαν ὑποδη μάτων. Ὅπου οὐκ ἔστιν ἀταξία, ἀλλ' ἡμερότης, οὐ χρεία ῥάβδου, ἵνα μὴ ἐν ἀρχῇ δόξῃ ἐκφοβεῖν διὰ τῆς ῥάβδου· τὰ γὰρ καλὰ πρόβατα διὰ μόνης φωνῆς ἐπιστρέφουσι τοῦ ποιμένος, ὥστε εἰ ἔχεις τὸ πρᾶον, μὴ φοβοῦ τὴν ῥάβδον, ἣν Κορινθίοις ἐπανατείνεται ὁ Παῦλος. Ταῦτά φησιν ὥστε μὴ εὐκόλου καὶ προχείρου γνώμης ἀποφέρεσθαι δόξαν παρὰ τοῖς τὴν πόλιν οἰκοῦσιν. ἰσόρροπον δὲ τοῖς Σοδομίταις τὴν τιμωρίαν τοῖς μὴ δεξαμένοις ἐπάγει, ἐπειδήπερ οἱ μὲν ἐπὶ ξενίαν ἐληλυθέναι δοκοῦντας τοὺς ἀγγέλους ἐνύβρισαν, οἱ δὲ ἐπὶ βασιλείαν καλοῦν τας παρῃτοῦντο. Ὥσπερ ὁ ὄφις ὑποχωρεῖ τοῖς διώκουσι καὶ κατακρύπτει ἑαυτόν, οὕτω καὶ","english":"Leaving him, Joseph went out naked \"into the hands\" of the Egyptian woman. Nor sandals. It is fitting for an apostle not to have deadness in his journeys, but to walk with living feet, for the one who said, \"I am the way,\" and to go out from holy ground suspecting nothing grievous; for \"the ways of the serpent\" are not \"upon the rock,\" and perhaps not of any other beast either. 49 10. For as much as you have the Savior enlightening your darkness and guarding \"your going in and your going out,\" you have no need of sandals. Where there is no disorder, but gentleness, there is no need of a rod, lest at the outset he seem to frighten by the rod; for good sheep are turned back by the voice alone of the shepherd, so that if you have gentleness, do not fear the rod which Paul holds over the Corinthians. He says these things so that they may not carry away a reputation for an easy and ready disposition among those who inhabit the city. And he brings upon those who did not receive them a punishment equal to that of the Sodomites, since the latter insulted the angels who seemed to have come for hospitality, while the former rejected those who were calling them to the kingdom. Just as the serpent withdraws from those who pursue it and hides itself, so also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"ὑμεῖς ὑποχωροῦντες τοῖς διώκουσι διαρκήσετε τὸν τοῦ εὐαγγελισμοῦ χρόνον μὴ προαναιρούμενοι. Προπαρασκευάζει τοὺς ἀποστόλους ὥστε ἑτοίμους γενέσθαι πρὸς τὰ συμβησόμενα καὶ μὴ θορυβεῖσθαι, ἅμα δὲ καὶ τὴν τοῦ θεοῦ δύναμιν δεικνὺς τὴν ἐπικουροῦσαν αὐτοῖς καὶ αὐτοῦ τοῦ κηρύγματος καὶ τὴν τῶν Ἰουδαίων μανίαν τε καὶ ἀπιστίαν μὴ φεισομένων μηδὲ τῶν οἰκειο τάτων. μισούμενοι δὲ ἔσεσθε, φησίν, ὑπὸ πολλῶν· τοῦτο γάρ ἐστιν τὸ ὑπὸ πάντων· καὶ γὰρ πολλοὶ ὑπῆρχον οἱ παραδεχόμενοι αὐτοὺς ἐν ταῖς οἰκίαις αὐτῶν καὶ φιλοῦντες. καὶ ὁ μέχρι τέλους ὑπομείνας, οὗτος σωθήσεται, φησίν· ὁ γὰρ ἐν τῇ ἀρχῇ μόνον θαρρήσας καὶ πιστεύσας, μὴ μέντοι γε μέχρι τέλους, οὐκ ἔστιν οὗτος μέτοχος τῶν ἐπηγγελμένων ἀγαθῶν· παντὸς γὰρ πράγματος ἀγαθοῦ τε καὶ φαύλου τὸ τέλος ἐστὶν ἐνδεικτικόν. Εἰ γὰρ καὶ μὴ ταῦτα ἐκ τοῦ θεοῦ, ἀλλ' οὐκ ἄνευ θεοῦ συγχωρήσεως πρός τι χρήσιμον τέλος ἐπιτρέποντος καὶ ταῦτα τῷ ἐργάζεσθαι αὐτὰ προαιρουμένῳ ὥσπερ ἐπὶ τοῦ Ἰὼβ ἔφηνεν. ἰστέον δὲ καὶ τὸ τῶν στρουθίων ἐξ ὑπερβολῆς εἰρημένον, ἅτε μὴ πάνυ τῷ θεῷ διαφερούσης τῆς περὶ ταῦτα προνοίας κατὰ τὸν ἀπόστολον εἰρηκότα «μὴ τῶν βοῶν μέλει τῷ θεῷ »· ἀνθρώπων γὰρ ἕνεκα ταῦτα προνοίας τῷ δεδόσθαι αὐτὰ τοῖς ἀνθρώποις εἰς χρῆσιν, τὸ δὲ ἀσσάριον εὐωνίας σύμβολον. Ὑπερέχει ὡς παρὰ θεοῦ τὸ ἔπαθλον· οὐδὲ γὰρ ἴσον ἐπ' ἀνθρώπων ὁμολογήσαντας ἐπὶ θεοῦ ὁμολογηθῆναι. ἐξ ἀντιστρόφου δὲ ὁ φόβος τοῖς ἀρνουμένοις· μέγα γὰρ καὶ φοβερὸν τὸ ἐπὶ τοῦ πατρὸς τὸν κύριον ἀρνή σασθαι τοὺς δόξαντας εἶναι δούλους ὡς μάτην ἐπιγραψαμένους τὸ ὄνομα.","english":"You who retreat from persecutors will endure the time of evangelizing without being killed prematurely. He prepares the apostles so that they may be ready for what will happen and not be disturbed, and at the same time he shows the power of God that assists them, and that the madness and unbelief of the Jews will spare not even their closest relatives. \"But you will be hated,\" he says, \"by many\"; for this is what \"by all\" means; for there were many who received them into their houses and loved them. And \"the one who endures to the end, this one will be saved,\" he says; for the one who was confident and believed only at the beginning, but not indeed to the end, this one is not a partaker of the promised good things; for the end of every matter, both good and base, is indicative. For even if these things are not from God, they do not happen without God's permission, who allows them for some useful end, even for the one who chooses to do them, as he showed in the case of Job. But one must also know that the saying about the sparrows was spoken by way of hyperbole, since the providence concerning these things is not very important to God, according to the apostle who said, \"Does God care about oxen?\" For these things exist for the sake of humans, since they were given to humans for use, and the assarion is a symbol of cheapness. The reward exceeds as from God; for it is not equal among humans to confess before God and to be confessed by God. And by reversal the fear belongs to those who deny; for it is a great and fearful thing to deny the Lord before the Father for those who seemed to be servants, as though they had inscribed the name in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"δεῖ δὲ τὸν πιστεύοντα καρδίᾳ καὶ στόματι ὁμολογεῖν. «καρδίᾳ γὰρ πιστεύ εται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν ». Τὸ τῶν ἀπίστων ἀσύμφωνον πρὸς τοὺς πιστοὺς αἴτιον τῆς ἐσομένης ἔσται διαφορᾶς. ἐπεὶ οὖν πρεπῶδες αὐτῶν εἶναι δοκεῖ τὸ εἰρηνοποιόν, διὰ τοῦτό φησιν· μὴ νομίσητε αὐτὸ καὶ ἐπὶ πάντων προσήκειν σῴζεσθαι· τὸ μὲν γὰρ ἐξ ὑμῶν εἰρηνεύειν πρὸς πάντας ὀφείλετε. εἰσὶ δὲ οἱ πρὸς εἰρήνην τὴν ὑμετέραν ἀντιταττόμενοι, ὧν τὴν εἰρήνην ὑμῖν οὐ παρα δεκτέον· μόνη γὰρ ἡ κατὰ θεὸν πρὸς εἰρήνην συμφωνία· τοῦτο γὰρ μάλιστα εἰρήνη. 58 34 Εἰ οὖν ἡμᾶς δεῖ φιλεῖν τοὺς πιστοὺς διὰ τὴν τοῦ Χριστοῦ ἀγάπην, κἂν ἀλλότριοι τυγχάνωσι κατὰ συγγένειαν, δίκαιον ἂν εἴη τοὺς ἀπίστους μισεῖν, κἂν ὦσιν οἰκειότατοι.\n\n59 Τινές φασιν, ὅτι οὐδὲ τοῖς ἀποστόλοις ἐξ ἀρχῆς ἡ οἰκονομία πρόδηλος ἦν, ἀλλ' ἐπὶ τῷ τέλει τῶν πραγμάτων γινώσκεται. οὐδὲν οὖν θαυ μαστόν, εἰ καὶ Ἰωάννης ἠγνόει καὶ ὅτι προσεδόκησε μὲν ἥκειν λυτρωτὴν τὸν κύριον, οὐχ ἑώρα δὲ τὴν λύτρωσιν, ἀλλ' ἦν αὐτὸς πρῶτος ἐν δεσμωτηρίῳ. διὰ τοῦτο διὰ τῶν μαθητῶν εἶπε μὴ πάντη μὲν ἀπολύειν τὴν ἐλπίδα, διστάζειν δὲ καὶ ὥσπερ ἐπιστηρίζεσθαι βούλεσθαι καὶ διὰ τοῦτο ἐρωτᾶν, εἰ τῷ ὄντι, καθάπερ ᾠήθη μὲν αὐτός, εἴη παραγεγονὼς ἢ ἕτερος προσδοκητέος. Σαφῶς ἐξηγήσατο τὴν Ἰωάννου πρὸς τοὺς ἄλλους διαφοράν, ὅπερ ἦν τὸ εἶναι αὐτὸν ἀκροτελεύτιον νόμου καὶ προφητῶν καὶ συνάπτειν πρὸς τὸ κήρυγμα τῆς βασιλείας τῶν οὐρανῶν, ὃ δὴ καὶ ἑξῆς ταῖς ἡμέραις αὐτοῦ παραγενέσθαι ὁ κύριός φησιν. ἐπακολουθεῖ ἕως ἄρτι τὸ κηρυττόμενον, τοῦτ' ἔστιν ἕως τοῦ διηνεκοῦς·","english":"The one who believes must confess with heart and mouth. \"For with the heart one believes unto righteousness, and with the mouth one confesses unto salvation.\" The discord of the unbelievers against the believers will be the cause of the division that is to come. Since, then, the making of peace seems fitting for them, for this reason he says: Do not think that it is proper for this to be preserved in all cases; for you ought to be at peace with all people as far as it depends on you. But there are those who set themselves against your peace, whose peace you must not accept; for the only harmony of peace is the peace according to God; for this especially is peace. If, then, we must love the believers for the love of Christ, even if they happen to be strangers by kinship, it would be right to hate the unbelievers, even if they are the most intimate of kin.\n\nSome say that not even to the apostles was the plan of salvation clear from the beginning, but it is known at the end of matters. Nothing wonderful, then, if John also was ignorant, and that he expected the Lord to come as redeemer, but did not see the redemption, but was himself first in prison. For this reason, through his disciples he said that he was not entirely letting go of hope, but was doubting and, as it were, wishing to be confirmed, and for this reason asking whether he had truly come, as he himself had thought, or whether another was to be expected. He clearly explained the difference between John and the others, which was that he was the uttermost end of the law and the prophets and was joining them to the proclamation of the kingdom of heaven, which the Lord says came to pass in his days, following after. What is proclaimed continues until now, that is, until the continual end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"τὸ γὰρ ἕως ἄρτι συμπαρα πεμπτέον τῷ παντὶ χρόνῳ. βίᾳ δὲ τὴν βασιλείαν τῶν οὐρανῶν παρα γίνεσθαί φησιν οἷς παραγίνεται, διότι βίας δεῖ πρὸς τὸ κρατῆσαι φύσεως σωματικῆς καὶ πνεύματι συγκραθῆναι, κόσμῳ μὲν ἀποθανόντας, ζῶντας δὲ τῷ θεῷ, ὅπερ οὔπω νόμος ἔχει καὶ προφῆται. Ἠλίαν δὲ λέγει τὸν Ἰωάννην κατὰ τὴν δύναμιν καὶ τὸ\n\nπνεῦμα τοῦ Ἠλίου. καὶ ἐπεὶ ἦν τὸ λεγόμενον ἀσαφές, τοῖς δυναμένοις συνιέναι τὴν γνῶσιν κατέλιπεν. Τοῦτο δὲ καὶ ὁ ἄγγελος εἶπεν περὶ αὐτοῦ Γαβριήλ· «καὶ αὐτὸς προελεύσεται » ἔμπροσθεν «αὐτοῦ ἐν πνεύματι καὶ δυνάμει Ἠλίου » δεικνὺς αὐτὸν τοῦτον ὄντα, εἰ καὶ παρ' ἐκεῖνον ἕτερος ἦν ὁ ὁρώμενος. Ἀντὶ τοῦ ἀπεφάνθη πάντα δικαίως γεγενημένα· ἀφ' ὧν γὰρ ὤνησέν τινας, ἐδείκνυτο οὐκ ἀργῶς οὐδὲ εἰκῆ καὶ μάτην πεπληρῶσθαι τὰ γεγενη μένα· τοῦτο γὰρ τὸ δικαιῶσαι τὴν σοφίαν, τὸ τοὺς οἰκείους αὐτῆς καθά περ παῖδας ἀποδέχεσθαι τὴν παρουσίαν αὐτῆς. δικαιοῦται δὲ καὶ ἀπὸ ἔργων σοφία κατὰ σοφίαν ἐπιτελουμένων ἢ ἀπὸ λόγων. Καὶ σύ, φησίν, Καπερναούμ, ἀντίρροπον τῇ τιμῇ καὶ τὴν κατά κρισιν ὑπομενεῖς. Τὴν ἐπὶ τὰ ἔθνη μετάβασιν τοῦ λόγου προορῶν διὰ τὴν τοῦ Ἰσραὴλ ἀπείθειαν ὑπὲρ ἡμῶν τῶν εὐεργετηθησομένων ὑμνεῖ καὶ δοξάζει τὸν πατέρα. εὐχαριστεῖ δὲ πατρὶ μὲν ἑαυτοῦ, κυρίῳ δὲ οὐρανοῦ καὶ γῆς, συσχη ματιζόμενος τοῖς δούλοις ὁ κύριος καὶ τὰς ὑπὲρ δούλων πρὸς δεσπότην ἀναφέρων εὐχαριστίας. λέγει δὲ κατὰ τὴν τοῦ πατρὸς εὐαρέστησιν κεκρύφθαι μὲν ἀπὸ Ἰσραὴλ τοῦ σοφοῦ ἔθνους τὸ κατ' αὐτὸν μυστήριον, τοῖς δὲ πρῶτον ἀσυνέτοις ἔθνεσιν ἀποκαλυφθήσεσθαι.","english":"For the phrase \"until now\" must be understood as extending through all time. He says that the kingdom of heaven comes by force to those to whom it comes, because force is needed to master the physical nature and to be united with the spirit—dying to the world and living to God, which the law and the prophets do not yet contain. He calls John Elijah in power and in the spirit of Elijah. And since what was said was unclear, he left the knowledge to those able to understand. The angel Gabriel also said this about him: \"And he himself will go before him in the spirit and power of Elijah,\" showing that he is this very one, even if the one seen was different from that one. Instead of \"was justified,\" it means all things came about justly; for by the things with which he benefited some, it was shown that what had come to pass was not fulfilled idly, nor at random and in vain. For this is what justifies wisdom—to welcome its own as children welcome its presence. And wisdom is justified both by works performed according to wisdom and by words. And you, Capernaum, he says, you will endure judgment in proportion to your honor. Foreseeing the transition of the word to the Gentiles because of Israel's disobedience, he sings a hymn and glorifies the Father on our behalf, we who are to be benefited. He gives thanks to his own Father, the Lord of heaven and earth, the Lord conforming himself to servants and bringing up to the Master thanksgiving on behalf of servants. He says that according to the Father's good pleasure the mystery concerning him has been hidden from Israel, the wise nation, but will be revealed to the Gentiles, who were at first without understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"δι' ὧν ἀποδείκνυται μὲν ὡς οὐ διέλαθεν θεὸν τὸ ἐσόμενον οὐδὲ ἀπέτυχεν ἡ Χριστοῦ παρουσία τοῦ προκειμένου σκοποῦ, ἀλλὰ προειδότος θεοῦ ταῦτα ἐγένετο καὶ προ τεταχότος τὴν τῆς χάριτος μεταβολήν. τὸ δὲ δίκαιον τῆς εὐδοκίας ἐνταῦθα παρασιωπᾶται, ἑτέρως δὲ δείκνυται. οὐ γὰρ ἄλογος εὐδοκία θεοῦ, οὐδ' ἑτέρως ἢ δι' ἑαυτοὺς ἀποτυγχάνουσι γνώσεως καὶ σοφίας ἄνθρωποι. Εἰ χρηστὸς ὁ ζυγὸς καὶ τὸ φορτίον ἐλαφρόν, πῶς «στενὴν » ἐκάλεσεν «τὴν ὁδόν »; στενή ἐστι τοῖς ῥᾳθύμοις, τοῖς γὰρ σπουδαίοις ἐλαφρὰ τὰ τοῦ κυρίου ἐπιτάγματα· εἰ γὰρ καὶ πρὸς ὀλίγον ἔχει σωματικὸν πόνον, ἀλλ' ὁ νῦν ἐλπίσιν ἀγαθαῖς τρεφόμενος ὁ θεοσεβὴς κούφως φέρει ταῦτα. Πικροὺς ἐξετάσας ἀποδείκνυσιν αὐτοὺς καὶ οὐ φιλανθρώπους κατὰ τῶν οὐδὲν ἀδικούντων. διὸ καὶ μέμνηται τῆς προφητικῆς λέξεως, ἣ τὸ ἐλεεῖν καὶ τοῦ θύειν προτιμᾷ. Καὶ σὺ ἄνθρωπε, ἐὰν ἔχῃς χεῖρα ξηράν, ἀκούσας παρὰ τοῦ σωτῆρος· ἔκτεινον τὴν χεῖρά σου ἐπὶ ἔργοις ἀγαθοῖς ἐνεργοῦντος τοῦ Ἰησοῦ, καὶ ἀποκατασταθήσεται ὑγιὴς ὡς ἡ ἄλλη. Οἱ ἐν ταῖς πλατείαις διδάσκοντες οὐκ ὠφελείας ἕνεκα τοῦτο ποιοῦσιν, ἀλλ' ὑπερηφανίας ἅμα καὶ ἀλαζονείας. διὸ πρὸς τῷ διαβάλλεσθαι ὑπὸ πάντων καὶ τοῦ σκοποῦ τῆς διδασκαλίας ἀποτυγχάνουσιν. ταῦτα οὖν ὁ σωτὴρ οὐ λόγῳ μόνον, ἀλλὰ καὶ τρόπῳ διδάσκει ἡμᾶς μήτε κραυ γάζειν μήτε φανητιᾶν καὶ δημοσιεύειν τὰ κατορθώματα· τοσοῦτον γὰρ βλαβερὸν τὸ οὕτως ἡμᾶς διακεῖσθαι, ὅσον τὸ ἐναντίον χρησιμώτατόν τε καὶ ὠφελιμώτατον. Πάλιν τὸ ἐν πνεύματι ἐκβάλλειν αὐτὸν τὰ δαιμόνια δυνατὸν ὡς ἄνθρωπον ἀτρέπτως δυνάμενον ἔχειν κατὰ τὴν οἰκονομίαν.","english":"By these things it is demonstrated that what was to come did not escape God's notice, nor did Christ's presence fail of its proposed aim, but these things happened with God's foreknowledge, and with God having beforehand appointed the change of grace. But the justice of the good pleasure is here passed over in silence, and is shown in another way. For God's good pleasure is not irrational, nor do men fail of knowledge and wisdom in any other way than on their own account. If the yoke is good and the burden light, how did he call the way \"narrow\"? It is narrow for the lazy; for to the diligent the commandments of the Lord are light. For even if it involves bodily toil for a little while, yet the God-fearing man, now nourished by good hopes, bears these things lightly. Having examined them, he shows them to be bitter and not humane against those who do no wrong. Therefore he also mentions the prophetic saying, which prefers mercy to sacrifice. And you, O man, if you have a withered hand, having heard from the Savior, \"Stretch out your hand\" for good works while Jesus works in you, it will be restored sound as the other. Those who teach in the streets do this not for the sake of benefit, but out of arrogance together with boastfulness. Therefore, besides being slandered by all, they also fail of the aim of their teaching. These things, then, the Savior teaches us not by word only but also by manner: neither to cry out nor to make a display and publicize our good deeds. For the harm of being so disposed is as great as the opposite is most useful and most beneficial. Again, to cast out the demons by the Spirit—he is capable of this as a man, being able to possess it unchangeably according to the economy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"εἰ δὲ πνεύματος ἐνέργεια βασιλεία ἐστὶ θεοῦ, μηδαμῶς ἐπείσακτον τῇ θεότητι τὸ πνεῦμα νομίζωμεν ἀπὸ τῆς δουλικῆς κτίσεως ἐπεισαγόμενον εἰς τὴν τῆς θείας βασιλείας κατασκευήν. Τὴν εἰς θεὸν βλασφημίαν ἀσύγγνωστον εἶναί φησιν τῷ τοῦ πνεύματος ὀνόματι, ἀσυγχώρητον δὲ εἶναι λέγει λοιδορίαν θεοῦ συγγνώμην οὐκ ἔχουσαν· τὴν γὰρ εἰς ἑαυτὸν ἔχειν πρὸς σύγκρισιν ἐκείνης, καθὸ νενόμισται καὶ ἑωρᾶτο ἄνθρωπος ὢν καὶ δι' εὐτελείας ἐλθὼν καὶ γένους εὐκαταφρονήτου. τὸ δὲ μήτε ἐπὶ τοῦ παρόντος αἰῶνος μήτε ἐπὶ τοῦ μέλ λοντος ἀφεθήσεσθαι τὴν κατὰ νόμον ἑρμηνεύει κρίσιν καὶ τὴν μέλλουσαν· ὅτε γὰρ νόμος τὸν καταρώμενον θεὸν θανατοῦσθαι κελεύει καὶ ὁ κύριος ἐπιψηφίζεται τῷ νόμῳ συγγνώμην ἐπὶ τῷ\n\nτοιούτῳ μὴ διδούς. παρασεσιωπημένη δὲ ἐν τοῖς τοιούτοις ἡ διὰ βαπτίσματος ἄφεσις εἴη, ἐπεὶ μηδὲ καιρὸς ἦν πω περὶ ταύτης Ἰουδαίοις διαλέγεσθαι· μεταξὺ γάρ πως εὑρίσκεται τῆς ἐν τῷ αἰῶνι τούτῳ καὶ τῆς μελλούσης κατακρίσεως, ὅτι ὁ βαπτιζόμενος ἔξεισιν ἀπὸ τοῦ αἰῶνος τούτου· καὶ μεταξύ πως τῆς παρούσης καὶ τῆς μελλούσης ζωῆς ἐξετάζεται καὶ οὕτως παραίτησιν τῆς ἐκ νόμου ἐξετάσεως ἴσχει κατὰ τὸν λέγοντα Παῦλον «θεὸς ὁ δικαιῶν· τίς ὁ κατακρινῶν ». οὐκοῦν τὸ τὰ θαύματα καὶ τὴν τῶν δαιμόνων κατά λυσιν, ἃ μόνου τοῦ πνεύματος ποιεῖν, ταῦτα τῷ δαίμονι περιτιθέναι οὐδεμίαν ὑμῖν συγγνώμην τῆς βλασφημίας καταλιμπάνει.","english":"But if the kingdom of God is a working of the Spirit, let us by no means think that the Spirit is something imported into the Godhead, brought in from the servile creation into the constitution of the divine kingdom. He says that the blasphemy against God is unforgivable by the name of the Spirit, and he says that the reviling of God is unpardonable, having no forgiveness; for the blasphemy against himself is to be compared with that one, insofar as he was regarded and seen to be a man, and came through lowliness and from a family easily despised. And that it will be forgiven neither in the present age nor in the one to come, he interprets as the judgment according to the law and the judgment to come; for when the law commands that the one who curses God be put to death, the Lord also votes with the law, granting no forgiveness in such a case. But the forgiveness that comes through baptism may be passed over in silence in such matters, since there was not yet a time to discuss this with the Jews; for somehow it is found between the condemnation of this age and that of the age to come, because the one who is baptized departs from this age; and somehow it is examined between the present life and the life to come, and thus it obtains a release from the examination according to the law, according to Paul who says, \"God is the one who justifies; who is the one who condemns?\" Therefore, to attribute the wonders and the casting out of demons, which only the Spirit does, to the demon leaves you no forgiveness for the blasphemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ταῦτα λέγει οὔτε τὴν εἰς ἑαυτὸν βλασφημίαν ἀφεθήσεσθαι ἀποφαινόμενος οὔτε τοῖς βλασφημοῦσι κατὰ τοῦ πνεύματος χώραν μετανοίας, εἰ βούλοιντο, μὴ ἀφιείς, ἀλλ' ἐν παραθέσει τὴν εἰς αὐτὸν βλασφημίαν ὡς εἰς ἄνθρωπον τότε γίνεσθαι μόνον δοκοῦσαν ἐλάττονα φάσκων εἶναι, ὅταν τῇ βλασφημίᾳ τοῦ ἁγίου συγκρίνηται πνεύματος, μετὰ δὲ τὴν ἐκ νεκρῶν ἀνάστασιν καὶ τὴν εἰς οὐρανὸν ἄνοδον καὶ σαφῶς ἀποδειχθῆναι, ὅτι ἐστὶν ἀληθῶς υἱὸς θεοῦ καὶ θεός. εἰ καὶ ἀτρέπτως γέγονεν ἄνθρωπος, οὐδὲ ἡ εἰς αὐτὸν ἀφε θήσεται βλασφημία, εἰ μὴ διὰ πταίσματός τε εἰλικρινοῦς μετανοίας. Ἐκ τούτου μανθάνομεν, ὅτι μὴ κρατήσει δαίμων ἀνθρώπου τὰ καλλίω προαιρουμένου, ἀλλ' ἀνεπίβατος ὁ τοιοῦτος ἔσται αὐτῷ ἔμφραγμα τῆς εἰσόδου τὴν ἀρετὴν προϊσχόμενος καὶ τόπον αὐτοῦ μηδένα ἀφιείς, ὡς ὁ Ἐκκλησιαστὴς παραινεῖ. τοὐναντίον δὲ ὁ κακὸς καὶ ῥᾴθυμος περὶ τὸ ἀγαθὸν ἱππήλατός ἐστι τῷ πονηρῷ πνεύματι. μανθάνομεν δέ, ὅτι καὶ παραμυθίαν τινὰ τὴν εἰς τοὺς ἑαυτοῖς ἐπιτηδείους ἐνοίκησιν οἱ δαίμονες ἴσχουσιν, εἴ γε ὅτε μὴ δύνανται τοῦτο ποιεῖν οὐκ ἀναπαύονται, ὥσπερ ἐκ τῶν ἐναντίων λέγεται καὶ τοῦ θείου πνεύματος ἀνάπαυσις ἡ πρὸς αὐτὸ τῶν ἀνθρώπων ἐπιτηδειότης· «ἅγιος » γὰρ «ἐν ἁγίοις ἀναπαυόμενος » ὁ θεός. τὸ δὲ μετὰ πλειόνων ἐπεισιέναι τὸ ἅπαξ ἐξελθὸν αἰτίαν ἔχει τὴν τοῦ ἀνθρώπου ἀμετάβλητον πονηρίαν. ἑπτὰ δὲ πνεύματα λογιστέον τὰ πολλά· ἐπὶ γὰρ πλήθους πολλάκις τὰ ἑπτὰ παρὰ τῇ θείᾳ γραφῇ. κατ' ἀρχὴν μὲν ἐν τοῖς Ἰουδαίοις ἐνῴκησε τὸ πνεῦμα τὸ πονηρόν, ὅτε κατ' Αἴγυπτον εἰδωλολάτρουν, ἐξῆλθε δὲ ὅτε προσεκλήθησαν ὑπὸ θεοῦ·","english":"He says these things neither declaring that the blasphemy against himself will be forgiven, nor denying to those who blaspheme against the Spirit a place of repentance, if they should wish it, but by way of comparison he asserts that the blasphemy against himself, which then only seemed to be directed against a man, is lesser when compared with the blasphemy against the Holy Spirit, and that after the resurrection from the dead and the ascent into heaven it was clearly demonstrated that he is truly Son of God and God. Even if he became man without change, not even the blasphemy against him will be forgiven, except through a fault of sincere repentance. From this we learn that a demon will not gain mastery over a man who chooses the better things, but such a one will be unapproachable to him, putting virtue forward as a barrier to his entrance and leaving him no place, as Ecclesiastes advises. On the contrary, the evil and slothful man in regard to good is a chariot-road for the evil spirit. And we learn that the demons also have some consolation in dwelling in those suited to them, since when they cannot do this they do not rest, just as, from the opposite, the rest of the divine Spirit is said to be the suitability of men toward it; for God is \"holy, resting in holy ones.\" But their entering in with more after the one has once gone out has as its cause the unchangeable wickedness of the man. And the seven spirits should be understood as the many; for seven is often used for a multitude in the divine Scripture. In the beginning the evil spirit dwelt among the Jews, when in Egypt they were worshipping idols, but it went out when they were called by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"μετὰ ταῦτα δὲ ὅτε ἐξήμαρτον εἰς τὸν προσκαλεσάμενον, τότε μετέβαινεν ἡ χάρις ἐπὶ τὰ ἔθνη, οἱ δὲ ἐξεδίδοντο. καὶ ἡ μὲν ἐν τοῖς ἔθνεσιν ὥσπερ ἐν ἀνύδροις τισὶ τόποις κατοίκησις ἐγένετο τῶν πονηρῶν χαλεπή τε καὶ δύσβατος θεὸν ὑποδεξαμένων τῶν ἐθνῶν. ἡ δὲ εἰς τὸν Ἰσραὴλ ἐπάνοδος ῥᾷον ἢ πρότερον καὶ μετὰ πολλοῦ πλήθους τῆς ἐφόδου. διὸ κάκιον νῦν διάγουσιν ἢ ἐν Αἰγύπτῳ παραταττόμενοι μὲν εἰς τὰς κατὰ Χριστοῦ βλασφη μίας ἀεί, τὴν δὲ πρὸς Ἀβραὰμ διαθήκην οὐκ ἔχοντες κατὰ τὸ δίκαιον προσδοκᾶν κἂν ὥσπερ τότε, ἀλλὰ ἀποκοπτόμενοι τῆς ἐλπίδος, ὅτι τὸν πληρωτὴν ταύτης ἠθετήκασιν. δεδήλωκεν οὖν ἐν τοῖς πρὸς αὐτοὺς λόγοις ὁ κύριος καὶ τὴν ἐσο μένην ἀποβολὴν αὐτῶν καὶ τὴν ἐπικρίσεως τῆς μελλούσης αἰσχύνην καὶ τὴν ἤδη κράτησιν ὑπὸ τοῦ πονηροῦ. Ὅτι δὲ μήπω ἐπεπιστεύκεσαν εἰς αὐτὸν «οἱ ἀδελφοὶ αὐτοῦ », μανθάνομεν παρὰ Ἰωάννου, παρὰ δὲ τοῦ Μάρκου καί τι πλέον ἀκηκόαμεν· ὡς γὰρ ἐξεστηκότα κατέχειν ἐπεχείρουν. ἐπὶ τῇ τοιαύτῃ διανοίᾳ καὶ ὁ κύριος οὐχ ὡς οἰκείων αὐτῶν ἐμνήσθη, ἀλλ' ἀντεπιδείκνυσι τοὺς ὑπηκόους, τούτοις τὰ τῆς συγγενείας προγράφων ἅπαντα τὰ ὀνόματα, οἳ κατ' οἰκειότητα τῆς ὑπακοῆς αὐτῷ συνήπτοντο. εἰ δὲ καὶ πρόσκαιρον ἔσχε τὴν Μαρίας ἀντιλογίαν, καθὰ καὶ προεῖπεν ὁ Συμεὼν λέγων· «καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν » καὶ τὰ ἑξῆς, εἰκότως ἐπανῆλθεν ἐπὶ ταῦτα καὶ ὁ κύριος αὐτῆς εὐμενῶς ἐπὶ τοῦ πάθους μνησθεὶς καὶ συνέστησεν αὐτὴν τῷ ἀγαπητῷ μαθητῇ.","english":"But after these things, when they sinned against the one who called them, then the grace passed over to the nations, and they were given over. And the dwelling among the nations, as in certain waterless places, became harsh and hard to traverse, when the nations received God. But the return to Israel was easier than before and with a great multitude of the advance. Therefore they now fare worse than in Egypt, always arraying themselves for blasphemies against Christ, and not having the covenant with Abraham to expect according to justice, as then, but being cut off from hope, because they have rejected the one who fulfills it. The Lord, then, has made clear in his words to them both their coming rejection and the shame of the coming judgment and the already-existing domination by the evil one. But that \"his brothers\" had not yet believed in him, we learn from John, and from Mark we have heard something more; for they were attempting to restrain him as one who had gone out of his mind. With such a disposition, the Lord did not mention them as his own, but rather points to his subjects, inscribing for these all the names of kinship, who were joined to him by the familiarity of obedience. But if Mary's opposition was also temporary, just as Simeon also foretold, saying, \"and your own soul\" and the rest, reasonably the Lord also returned to these things, kindly remembering her at the passion and commending her to the beloved disciple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"76 Ἐν τούτοις ἐπιζητεῖται, πῶς οὐ τὸν λόγον εἴρηκεν σπείρεσθαι κατ' ἀρχὴν οὐδὲ εἶπεν τὸ παρὰ τὴν ὁδὸν σπέρμα σπαρέν, ἀλλ' οὗτός ἐστιν ὁ παρὰ τὴν ὁδὸν σπαρείς, καίτοι γε μετ' ὀλίγον τὸν λόγον ἐδήλωσεν ὄντα τὸ σπέρμα ἐν οἷς λέγει συμπνίγεσθαι τὸν λόγον καὶ ἄκαρπον γίνεσθαι. λέγει δὲ καὶ ἐν τῇ τῶν ζιζανίων παραβολῇ τὸ «καλὸν σπέρμα » εἶναι «τοὺς υἱοὺς τῆς βασιλείας » οὐ τὸ ἐν αὐτοῖς σπειρόμενον δηλῶν, ἀλλ' αὐτούς. φαμὲν οὖν, ὅτι καὶ ὁ λόγος σπέρμα καὶ ὁ τὸν λόγον δεξά μενος διὰ τὴν πρὸς αὐτὸν σύγκρισίν τε καὶ ὁμοείδειαν. διά τοι τοῦτο μορφοῦται Χριστὸς ἐν ἡμῖν καὶ ἡμεῖς κατὰ Χριστὸν μορφούμεθα. Θαλάττῃ τὸν κόσμον ἀφομοιοῖ διὰ τὴν ἐν αὐτῷ πικρίαν καὶ τοὺς κλύδωνας τῆς ταραχῆς, σαγήνην δὲ ἐπιβαλλομένην τῷ κόσμῳ τὴν τοῦ λόγου δύναμιν ἐκ ποικίλων νοημάτων παλαιᾶς καὶ καινῆς γραφῆς συνάγουσαν ἐξ Ἑλλήνων τε καὶ βαρβάρων, σοφῶν τε καὶ ἀνοήτων, ἀνδρῶν τε καὶ γυναικῶν, ἐλευθέρων τε καὶ δούλων, δικαίων τε καὶ πο νηρῶν. πληροῦται δὲ ἡ σαγήνη τότε, ἡνίκα ὁ δεσπότης ὁ ἐπιβάλλων αὐτὴν οἶδεν· οὐ γὰρ ἀνθρώπου τὸ τοῦτο ἐπιγνῶναι. ὅταν δὲ ἤδη τὸ μέτρον ἔχῃ τῆς πληρώσεως ὁ τῆς διδασκαλίας λόγος, τότε οὐ πάντες οἱ τὴν τοῦ λόγου μαθητείαν ὑπελθόντες εὑρεθήσονται δόκιμοι τῷ τῆς σαγήνης δεσπότῃ, ἀλλὰ διάκρισις τότε γενήσεται πονηρῶν τε καὶ ἀγαθῶν καὶ τοῖς μὲν ἀχρείοις φανεῖσι τὸ τέλος ὄλεθρος, τοῖς δὲ ἀγαθοῖς ἡ παρὰ τῷ κυρίῳ μονὴ κατατιθεμέ νοις εἰς ἀγγεῖα διάφορα· «πολλαὶ » γὰρ αἱ παρὰ τῷ πατρὶ «μοναί ».","english":"In these matters it is asked why he did not say that the word is sown at the beginning, nor did he say that the seed sown was that which fell beside the road, but rather \"this is the one sown beside the road,\" although a little later he showed that the word is the seed, in that he says the word is choked and becomes unfruitful. He also says in the parable of the tares that \"the good seed\" are \"the sons of the kingdom,\" indicating not what is sown in them but they themselves. We say, then, that both the word is a seed and the one who receives the word, because of the comparison and likeness to it. For this reason Christ is formed in us, and we are formed according to Christ. He likens the world to a sea because of the bitterness in it and the waves of turmoil, and the power of the word to a net cast over the world, gathering from the varied thoughts of old and new scripture, from Greeks and barbarians, wise and foolish, men and women, free and slave, righteous and wicked. The net is filled at the time when the master who casts it knows; for it is not for a man to know this. But when the word of teaching has already reached the measure of its fullness, then not all who have undergone the discipleship of the word will be found approved by the master of the net, but then there will be a separation of the wicked and the good, and for those who appear worthless the end is destruction, while for the good there is the abode with the Lord, as they are laid up in various vessels; for \"many\" are the \"abodes\" with the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"οἱ δὲ πονηροὶ καὶ τέως μετὰ τῶν δι καίων ἀριθμούμενοι οὐκέτι τότε τὴν ἀδιάκριτον ἕξουσιν σὺν αὐτοῖς δια τριβὴν τόν τε ἡδὺν αὐτοῖς ἀπολεί ποντες βίον, ὥσπερ ἰχθύες τὸν ἐν τῇ θαλάττῃ, τὴν ὀδυνηροτάτην ὑπο στήσονται ἐν πυρὶ κόλασιν, ἔνθα μηδὲν εἰς παραμυθίαν κακοῦ λείπεται. Τῇ θαλάττῃ παρείκασεν ὁ σωτὴρ τὸν κόσμον διὰ τὴν ἐν αὐτῷ ταραχήν τε καὶ ζάλην, σαγήνην δὲ ἐπιβαλλομένην τῷ κόσμῳ τὴν τοῦ λόγου δύναμιν ἐκ ποικίλων νοημάτων παλαιᾶς τε καὶ νέας συγκειμένην καὶ ἐκ παντὸς γένους Ἑλλήνων τε καὶ βαρβάρων, σοφῶν τε καὶ ἀνοή των πληρουμένην Πλείστων θαυμάτων καὶ μεγίστων γεγονότων παρὰ τοῦ σωτῆρος ἡμῶν οὐκ ἔλαττόν ἐστι τὸ μὴ ἀεὶ τῇ ἐξουσίᾳ χρῆσθαι πρὸς τὴν εὐπορίαν τῆς τροφῆς, ἀλλὰ δεῖσθαι πολλάκις καὶ ἀπορεῖν.\n\n79 Εἰς τὰ ἐναντία περιίστησιν ὁ κύριος τὴν πονηρὰν κατάστασιν τῶν Φαρισαίων· οἱ μὲν γὰρ τῶν σωματικῶν φροντίζοντες κατεφρόνουν τῶν πνευματικῶν, ὁ δὲ σωτὴρ τὰ πνευματικὰ παρεισάγων παραιτεῖται τὰ σωματικά. Σφόδρα μετὰ τὴν προκειμένην ἀπόδειξιν ἡ τοῦ προφήτου φωνὴ καιρίως ἐπήχθη πολλὴν ἔχουσα τὴν συμφωνίαν. Πόθεν ἐξῆλθεν ἡ Χανανῖτις; ἀπὸ τῆς εἰδωλολατρίας Τύρου καὶ Σιδῶνος, ἀπὸ τοῦ λαοῦ αὐτῆς καὶ ἀπὸ «τοῦ οἴκου τοῦ πατρὸς » αὐτῆς. ποῖ ἐξῆλθεν; εἰς ὀσμὴν μύρου τοῦ σωτῆρος· τύπον γὰρ ἐπέχει τῆς ἐξ ἐθνῶν ἐκκλησίας. ἀλλὰ καὶ ὁ σωτὴρ ἐξῆλθεν «ἐκ τῆς συγγενείας » τοῦ Ἰσραὴλ «καὶ τοῦ οἴκου τοῦ πατρὸς » αὐτοῦ, τῆς Ἰερουσαλήμ. καὶ ὑποδέχεται αὐτὸν ἡ Χανανῖτις, ἡ καὶ τὸν Ἡλίαν δεξαμένη χήρα· τί δὲ ἐβόα κράζουσα· κύριε, υἱὲ Δαβίδ;","english":"But the wicked, even for a time numbered with the righteous, will no longer then have their indiscriminate dwelling with them, and leaving behind the pleasant life they had, just as fish in the sea, they will undergo the most painful punishment in fire, where nothing is left for the consolation of evil. The Savior likened the world to the sea because of the turmoil and storm within it, and the dragnet cast over the world to the power of the word, composed of various thoughts, old and new, and filled from every race, Greeks and barbarians, wise and foolish. Since very many and very great wonders have been done by our Savior, it is no less a wonder that he did not always use his authority for the supply of food, but often had need and was at a loss.\n\n79 The Lord sets the wicked condition of the Pharisees in opposition to these things; for while they cared for bodily things and despised spiritual things, the Savior, introducing spiritual things, declines bodily ones. Very fittingly, after the demonstration just given, the voice of the prophet was brought in, having great harmony. From where did the Canaanite woman come out? From the idolatry of Tyre and Sidon, from her people and from \"her father's house.\" To where did she come out? To the fragrance of the Savior's myrrh; for she holds the type of the Church from the Gentiles. But the Savior also came out \"from the kinship\" of Israel \"and from his father's house,\" Jerusalem. And the Canaanite woman receives him, she who also, as a widow, received Elijah. But what did she cry out, shouting: Lord, son of David?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"πόθεν ᾔδει οὕτως καλεῖν, μήτε νόμον μήτε προφήτας μελετήσασα; κύριον μὲν κατὰ τὴν θεότητα, υἱὸν δὲ Δαβὶδ κατὰ τὴν σάρκα. νόει μοι τὸν τῆς χήρας υἱὸν νεκρὸν ὄντα, τοῦτ' ἔστιν τὸ νενεκρωμένον σῶμα, τὴν δὲ ψυχὴν καθαρισθεῖσαν τοῦ δαιμονίου. ἀπεκατέστησε τὰ ἀμφότερα σῶα.\n\n82 Ἀλλὰ γὰρ οὔτε ἰατρὸς ἀκαίρους ἐπιθυμίας τῶν νοσούντων ἐμπίπλησι τὸ τῆς νόσου λυτικὸν ζητῶν, οὐ τὸ τῆς ἡδονῆς πληρωτικόν, οὔτε ὁ σωτὴρ ἐπιθυμίαν ἄλογον πληροῖ πρὸς τὸ δεῖξαι τὴν δύναμιν· οὐδὲ γὰρ αὔξιμον τοῖς τοιούτοις ἐπιδαψι λεύεσθαι τὰς χάριτας οἳ μὴ ταῖς δοθείσαις ἱκαναῖς οὔσαις ἀρκοῦνται. ἐξ οὐρανοῦ δὲ σημεῖον αἰτοῦσιν οἷον τροφὰς ὧσπερ ἐπὶ τῶν πατέρων ἢ στάσιν στοιχείων ὡς ἐπὶ τοῦ Ἰη σοῦ τοῦ Ναυῆ. εἰπὼν δὲ αὐτοὺς γενεὰν πονηρὰν καὶ μοιχαλίδα καταλείπει ὡς νυμφίος τὴν γενο μένην πόρνην πόλιν πιστὴν Σιὼν τὴν Ἰουδαίων συναγωγήν. Οὔτε ἰατρὸς ἄκαιρον ἐπιθυ μίαν δίδωσι τοῖς νοσοῦσιν ὡς λύουσαν αὐτῶν τὴν νόσον οὔτε τὴν ἡδο νὴν αὐτῶν ἐμπίπλησι βρωμάτων βλαβερῶν, ὡσαύτως καὶ ὁ σωτὴρ ἐπιθυμίαν ἄλογον οὐ πληροῖ πρὸς τὸ δεῖξαι τὴν δύναμιν αὐτοῦ· πολλὰ γὰρ ἑωράκασιν ἐξ οὐρανοῦ ση μεῖα· «πνεῦμα καταβαῖνον ὡσεὶ περιστεράν », τοὺς οὐρανοὺς ἀνεῳγμένους καὶ τὴν πατρικὴν «φωνὴν λέγουσαν· οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός ». Οὐκ ἀπολογίαν δὲ τοῖς δρῶσιν τὸ πάθος διὰ τούτων παρέχει· οὐ γὰρ συνέπνει τῇ τοῦ θεοῦ βουλῇ τὸ Ἰουδαίων φρόνημα καὶ ἐπιβούλευμα οὐδὲ τότε ἔσπευδον, ὅπερ ᾠκονόμει θεός, ὥστε ἐκείνοις μὲν κατὰ γνώμην τὸ πραττόμενον ἀσέβημα ἦν, θεῷ δὲ καὶ σοφὸν οἰκονόμημα καὶ ἀνθρώ ποις σωτήριον εὐεργέτημα.","english":"From where had she known to call him thus, having studied neither the Law nor the Prophets? \"Lord\" indeed according to his divinity, but \"son of David\" according to the flesh. Understand for me the son of the widow as dead—that is, the body put to death, but the soul cleansed of the demon. He restored both whole.\n\nBut neither does a physician satisfy the untimely desires of the sick, seeking what dissolves the disease, not what fulfills pleasure; nor does the Savior fulfill an irrational desire in order to display his power. For such things are not to be lavished as gifts that can be increased upon those who are not content with the gifts given, sufficient as they are. But they ask for a sign from heaven—such as food as in the days of the fathers, or the standing still of the elements as in the time of Joshua the son of Nun. And having called them a wicked and adulterous generation, he leaves them, as a bridegroom leaves a city that has become a harlot—faithful Zion, the synagogue of the Jews. Neither does a physician give an untimely desire to the sick as though it would dissolve their disease, nor does he fill their pleasure with harmful foods; likewise the Savior does not fulfill an irrational desire in order to display his power. For they had seen many signs from heaven: \"the Spirit descending like a dove,\" the heavens opened, and the Father's \"voice saying: This is my beloved Son.\" But he does not thereby provide an excuse for those who commit the passion. For the mind and plot of the Jews did not breathe together with the will of God, nor were they then zealous for what God was accomplishing, so that for them the deed done was an impiety according to their own judgment, but for God both a wise dispensation and a saving benefaction for men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Τὸ δὲ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ· τῇ δόξῃ φησὶ τοῦ θεοῦ, διότι καὶ ἄνθρωπος γενόμενος θεοῦ υἱός ἐστιν ὡς δηλοῖ παράλληλα τιθεὶς ἑκάτερα υἱὸν τοῦ ἀνθρώπου λέγων καὶ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ παρεσόμενον. προσβεβαιοῖ δὲ τὸ λεγόμενον τῷ καὶ μετὰ τῶν ἀγγέλων αὐτοῦ· θεοῦ γὰρ οἱ ἄγγελοι, ποιήματος δὲ οὐδενὸς οὐχ ὅπως ἀνθρώπου. διὰ τοῦτο γοῦν καὶ «κύριος τῶν δυνάμεων » ὄνομα θεῷ. ὄνομα δὲ τῆς ἰδιότητος γνώρισμα. τὸν δὲ τοιοῦτον ἐπιφανέντα φησὶν ἀποδώσειν ἑκάστῳ κατὰ τὴν πρᾶξιν αὐτοῦ. 85 5 Πατὴρ υἱὸν μηνύων φαίνεται τῆς ἐκεῖθεν ἠχούσης φωνῆς οἷον ἐκτυ πούσης καὶ αὐτῆς τὴν ἄνωθεν ἐρχομένην παρὰ πάντας μαρτυρίαν· οὐ γὰρ ἐξάκουστον φωνὴν θεοῦ νομιστέον· οὐδὲ γὰρ αἰσθητὸν ἐξ ἀσωμάτου. καὶ ὥσπερ «οὐδεὶς ἑώρακεν θεὸν πώποτε », οὐδὲ ἀκήκοεν θεόν. τὸ δὲ ἀκούετε αὐτοῦ διαστολῆς ἔχει δύναμιν ἀναγκαίας· αὐτοῦ γάρ φησιν μᾶλλον ἢ Μωσέως εἰσηγησαμένων προφητῶν, ὅτι προελθεῖν ἤδη καιρὸς καὶ μετελθεῖν ἐκ τῆς εἰσαγωγῆς ἐπὶ τὴν τελειότητα, ἐκ τῶν τύπων ἐπὶ τὴν ἀλήθειαν· νόμου γὰρ εἰσαχθέντος διὰ τῆς ἄνωθεν ἐπιφανείας οὐχ οἷόν τε ἦν τὸ μεῖζον ἰσχῦσαι παρὰ ἀνθρώποις μὴ οὐχ ὑπὸ τῆς ἄνωθεν ἐπιφανείας εἰσηγμένον.","english":"But \"in the glory of his Father\": he says \"the glory of God,\" because even having become man he is the Son of God, as he makes clear by placing the two side by side, calling him \"Son of Man\" and saying that he will come \"in the glory of his Father.\" And he confirms what is said by the addition \"with his angels\"; for the angels are God's, and of no creature—far less of man. For this reason, then, \"Lord of hosts\" is also a name of God. And a name is a mark of what is proper to him. And he says that such a one, when he has appeared, will repay each one according to his deed. The Father is shown to be pointing out the Son by the voice that sounds from there, as it were itself also stamping the testimony that comes from above concerning him before all. For the voice of God must not be thought of as audible; for nothing perceptible comes from the incorporeal. And just as \"no one has ever seen God,\" neither has anyone heard God. But \"hear him\" has the force of a necessary distinction; for he says \"him\" rather than Moses or the prophets who introduced the law, because the time had now come to go forward and pass from the introduction to perfection, from types to truth. For once the law had been introduced through the manifestation from above, it was not possible for the greater to prevail among men unless it had been introduced by the manifestation from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"86 Λέγει τοίνυν τὸ συμβησόμενον ἐν Ἰερουσαλὴμ οὔπω πλησιάζοντος οὐδὲ τοῦ χρόνου καθ' ὃν ἔδει παθεῖν, ἵνα καὶ τὴν πρόγνωσιν θείαν οὖσαν ἀνακαλύψῃ καὶ ὅτι ἑκουσίως πάσχειν ἔμελλεν, ἅτε μὴ ὑπ' ἀγνοίας ἀπιὼν ἔνθα πείσεσθαι ἔμελλεν. καὶ τοῖς μαθηταῖς δὲ πρὸς ὠφελείας ἐγίνετο πρὸς τὸ μὴ ταράσσεσθαι ὡς ἀνθρώπων ἰσχυσάντων κατ' αὐτοῦ. Νομικὸν ἦν τοῦτο τέλος τῶν διδράχμων διὰ Μωυσέως ὁρισθὲν λέγοντος· «δώσουσιν ἕκαστος λύτρα τῆς ψυχῆς τῆς ἑαυτοῦ κυρίῳ, τὸ ἥμισυ τοῦ διδράχμου ». ταῦτα δὴ συνέλεγον οἱ Ἰουδαῖοι παρὰ πάντων καὶ ἐδίδοτο τὸ δίδραχμον δύο ψυχῶν λύτρωσις κατὰ τὸν νόμον οὔτε τοῦ πλουτοῦντος προστιθέντος ᾧ ὁ νόμος εἴρηκεν οὔτε τοῦ πενομένου ἐλαττοῦν τος «ἀπὸ τοῦ ἡμίσεως τοῦ διδράχμου ». ὅ ἐστιν, φησίν, κατὰ τὸ δίδραχμον τὸ ἅγιον, οὐδὲν ἕτερον αἰνιττομένου τοῦ πράγματος ἢ τὸ λύτρον τὸ ἀληθινόν, ἐπείπερ ἐσκιαγραφεῖτο πάντα εἰς τοῦτο. τὸ δὲ λύτρον τὸ ἀληθινὸν ὁ κύριος ἦν δυνάμει τὸν πατέρα ἔχων ἐν ἑαυτῷ, καθὸ χαρακτήρ ἐστι θεϊκός, οὗ δὴ σύμβολον τὸ δίδοσθαι τὸ δίδραχμον, καίτοι δραχμῆς οὔσης τῆς λυτρουμένης καὶ μὴ πλέον τοῦ","english":"He therefore speaks of what will happen in Jerusalem, even though the time when he had to suffer was not yet near, so that he might both reveal his foreknowledge as being divine and show that he was going to suffer willingly, since he was not going to the place where he was to suffer out of ignorance. And this was also for the benefit of the disciples, so that they might not be disturbed, as though men had prevailed against him. This was a legal payment of the didrachma appointed through Moses, who said: \"Each one shall give as a ransom for his own soul to the Lord the half of the didrachma.\" These things the Jews collected from everyone, and the didrachma was given as a ransom for two souls according to the law, neither the rich man adding to what the law had stated nor the poor man diminishing from \"the half of the didrachma.\" That is, he says, according to the holy didrachma, the matter hinting at nothing other than the true ransom, since all things were sketched out beforehand for this. And the true ransom was the Lord, having the Father in himself in power, inasmuch as he is the divine character, of which the giving of the didrachma is a symbol, although it is a drachma that ransoms and not more than the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ἡμίσεως ἐξὸν μηδενὶ καταβάλλειν μηδὲ εἰ πλουτοίη· τὸ δὲ μυστήριον ἦν εἰς τὸ μήτε μετὰ πατρὸς σεσαρκῶσθαι τὸν υἱὸν μήτε ἐνδεές τι τῆς τελειότητος ἐννοῆσαι δύνασθαι περὶ τὸν Χριστόν, ὅθεν εἴρηται «πᾶν τὸ πλήρωμα τῆς θεότητος ἐν αὐτῷ κατ οικεῖν σωματικῶς ». Παρίστησιν ἑαυτὸν καὶ θαλάσσης καὶ τῶν ἐν αὐτῇ καὶ παντὸς στοιχείου δημιουργὸν εἶναι καὶ κύριον ὡς υἱὸν ἴδιον τοῦ θεοῦ καὶ πατρός· ὁ γὰρ ἰχθὺς οὗτος τύπον ἐπεῖχε τῆς ἐκκλησίας τῆς πάλαι τῇ τῆς ἀπιστίας ἅλμῃ καὶ δεισιδαιμονίας κατειλημμένης καὶ βαθέως ἐν βυθῷ κεκαλυμμένης καὶ ταραχῇ καὶ ζάλῃ τῶν βιωτικῶν ἡδονῶν καταβεβαπτισμένης, ἀναχθείσης δὲ τῷ ἀγκίστρῳ τῶν ἀποστόλων τῷ διδασκαλικῷ καὶ ἁλιευ τικῷ καὶ θηρῶντι λόγῳ πρὸς τὴν τοῦ θεοῦ γνῶσιν, «τοῦ ἐκ σκότους ἡμᾶς καλέσαντος εἰς τὸ θαυμαστὸν αὐτοῦ φῶς ».\n\n89 Κατὰ τοῦτο εἰκότως καὶ τὴν εἰς κόσμον αὐτοῦ παρουσίαν τῇ προ κειμένῃ παραβολῇ προσαρμόζει ὡς ἐπὶ τὸ ἀπολωλὸς γεγονυῖαν πρόβατον, τοῦτ' ἔστιν τὸν ἄνθρωπον ἀπὸ τῶν προβάτων ὄντα τῶν ἑκατόν, ἀπὸ τοῦ πλήθους τῶν οὐρανίων δυνάμεων, ὁμοιογενῆ αὐτοῖς ὄντα καθὸ λογικός, καθὸ πρόβατον ἐν προβάτοις ἀριθμούμενον, ἐλάχιστον δὲ ὡς πρὸς τὸ πολὺ πλῆθος καὶ διὰ τοῦτο ἐν προβάτοις ἑκατόν. πλάνη δὲ αὐτοῦ τὸ πταῖσμα τοῦ Ἀδάμ.","english":"Since it was not permitted for anyone to put her away except for the sake of adultery—nor even if he were rich—the mystery meant that the Son was not made flesh with a father, nor could anything lacking in perfection be conceived concerning Christ; whence it is said, \"All the fullness of the Godhead dwells in him bodily.\" He shows himself to be creator and lord of the sea and of the things in it and of every element, as the own Son of God and the Father; for this fish bore the type of the Church, which of old was seized by the brine of unbelief and superstition and deeply covered in the abyss and sunk in the turmoil and storm of worldly pleasures, but was drawn up by the hook of the apostles—by the didactic and fishing and hunting word—to the knowledge of God, \"who called us out of darkness into his marvelous light.\"\n\nAccordingly, he fittingly adapts his coming into the world to the preceding parable as having come for the lost sheep, that is, for man, who is one of the hundred sheep, from the multitude of heavenly powers, being of the same kind as they insofar as he is rational, insofar as he is counted a sheep among sheep, and least as compared with the great multitude, and for this reason one among a hundred sheep. And his wandering is the fall of Adam.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ζητεῖται δὲ εἰκότως, ὅτι καὶ ὁμοιογενὴς τοῖς παρὰ θεῷ μείνασι καὶ πρὸς ἀναπλήρωσιν αὐτῶν ἀναγκαῖον, ἵνα μὴ ἐνδεὴς εἴη ποιμὴν καὶ κολοβὸς εἴη, καθὸ καὶ ἀνακεφαλαίωσιν «τῶν πάντων » εἶπεν ὁ Παῦλος «ἐν Χριστῷ » τὴν τοῦ περιρρυέντος μέρους ἐπανάληψιν οὐκ ἐντελοῦς οὔσης τῆς τῶν ὅλων ἐν Χριστῷ συστάσεως διὰ τὸ ἐκλεῖπον καὶ ἐλλεῖπον. Ἴδιον παραβολῆς τὸ κελεῦσαι πραθῆναι τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει καὶ ἀποδοθῆναι· ἐπὶ μὲν γὰρ τῶν ἀνθρω πίνων πραγμάτων τοῦτο δυνατόν, ἐπὶ δὲ τῆς παρὰ Χριστῷ κρίσεως οὐκ οἰκείων πιπρασκομένων οὐδὲ χρημάτων ἡ ἀπόδοσις ἂν γένοιτο τῶν ὀφειλομένων. ἀλλ' ὑποδείκνυται ἡ πάντων ἀφαίρεσις ὧν τις ἔχει τερπνῶν καὶ καθ' ἡδονὴν καὶ ἡ διὰ τῶν παθημάτων ἀπόδοσις· ἐπὶ δὲ τῶν ἐναντίων τὸ ἐναντίον λύεται· τὰς οὖν ἡδονὰς οἱ πόνοι λύουσιν. διὸ καὶ ὁ σωτὴρ ἀποδοῦναι τὰς ἁμαρτίας τοῦ κόσμου βουληθεὶς πέπονθεν ὑπὲρ ἡμῶν. 91 18, Οἱ σύνδουλοι οἱ καὶ μηνύοντες τὸν ἀπηνῶς χρησάμενον τῷ συν δούλῳ ἄγγελοί τέ εἰσι καὶ ἄνθρωποι τὴν οἰκονομίαν ἐγκεχειρισμένοι ὁποῖος ἦν Παῦλος ὁ τῷ διαβόλῳ παραδοὺς τὸν αἴσχιστα ἠδικηκότα. καὶ ὥσπερ ὁ τὸ χρέος ἐκτείσας ἐλεύθερος γίνεται, οὕτως ὁ παθὼν ὑπὲρ ὧν ἠδίκησεν ἐλευθεροῦται πρὸς σωτηρίαν. προσεκτέον δὲ κἀκείνῳ, ὅτι περὶ τοῦ δεῖν συγχωρεῖν ἀλλήλοις τοῖς ἀνθρώποις διαλεγόμενος καὶ πρὸς τοῦτο τῇ παραβολῇ κεχρημένος οὕτως ἤρξατο· «διὰ τοῦτο ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ».","english":"It is reasonably asked why he is of the same kind as those who remained with God and necessary for their completion, so that the shepherd might not be lacking and mutilated, inasmuch as Paul also spoke of the \"recapitulation of all things in Christ\" as the restoration of the part that had slipped away, since the constitution of all things in Christ is not complete because of what is missing and lacking. It is characteristic of a parable to command that the wife and the children and all that he has be sold and restitution be made; for in human affairs this is possible, but in the judgment before Christ, since neither kindred nor possessions are sold, the repayment of debts could not occur. But the removal of all the pleasant things and pleasures that one has is indicated, and the repayment through sufferings; for opposites are dissolved by opposites. Labors, then, dissolve pleasures. Therefore also the Savior, wishing to repay the sins of the world, suffered on our behalf. 91 18. The fellow servants who report the one who treated his fellow servant harshly are both angels and men entrusted with the dispensation—such as Paul, who handed over to the devil the one who had done the most shameful wrong. And just as the one who has paid his debt becomes free, so the one who has suffered for the wrongs he committed is set free for salvation. One must also attend to this, that when speaking about the need for men to forgive one another and using the parable for this purpose, he began thus: \"For this reason the kingdom of heaven was likened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Οὐ φέροντες γὰρ τὴν πονηρίαν ἡμῶν οἱ ὁμόδουλοι ἡμῶν ἄγγελοι κατηγοροῦσιν ἡμῶν ἐπὶ θεῷ, οὐχ ὡς ἀγνοοῦντι, ἀλλ' ὡς ἀγανακτοῦντες κατὰ τῶν τοὺς φιλανθρωπίας πατούντων νόμους. βασανιστὰς δὲ τοὺς ἐπὶ τῶν κολάσεων τεταγμένους ἀγγέλους λέγει. τὸ δὲ ἕως οὗ ἀποδῷ πᾶν τὸ ὀφειλόμενον, τοῦτ' ἔστιν διηνεκῶς αὐτὸν παρέδωκεν εἰς τὸ βασανίζεσθαι· οὐ γὰρ ἠδύνατο ἀποδοῦναί ποτε· ἐνταῦθα μὲν γὰρ ἐπι στρέφων τὸν ἄνθρωπον ὁ θεὸς πειρασμοῖς καὶ νόσοις καὶ βασάνοις ἑτέραις παραδίδωσιν, ἐν δὲ τῷ μέλλοντι ἀκαταπαύστως βασανίζεσθαι εἰς τὸ διηνεκές. οὐκ εἶπε δὲ οὕτως καὶ ὁ πατὴρ ὑμῶν ποιήσει ὑμῖν, ἀλλ' ὁ πατήρ μου· ἀνάξιοι γὰρ οἱ τοιοῦτοι ὀνομάζεσθαι υἱοὶ θεοῦ. διαγράφει τοίνυν ὡς ἐν συντόμῳ ὁ λόγος τὴν ἄφατον τοῦ θεοῦ φιλαν θρωπίαν, ἣν ὁ μὴ μιμησάμενος κατὰ τὸ δυνατὸν ἀπότομον ὑποστήσεται τιμωρίαν παρὰ τοῦ δικαίου κριτοῦ. εἰ δὲ καὶ εἴρηται· «ἀμεταμέλητα τὰ χαρίσματα » τοῦ θεοῦ,\n\nἀλλὰ τοσοῦτον ἴσχυσεν ἡ κακία ὡς τοῦτον ἀνα τρέψαι τὸν λόγον. δύο οὖν ἡμᾶς ἀπαιτεῖ ὁ λόγος καὶ μεμνῆσθαί τινα τῶν ἑαυτοῦ ἁμαρτημάτων καὶ ἀμνησικακεῖν τῷ πταίοντι.","english":"For our fellow-servant angels, unable to bear our wickedness, accuse us before God—not as though he were ignorant, but as being indignant against those who trample on the laws of loving-kindness. And he calls \"tormentors\" the angels appointed over punishments. And the phrase \"until he pays all that is owed\" means that he handed him over to be tormented continually; for he could never pay it. For here God, turning the man back, hands him over to trials and diseases and other torments, but in the age to come he is to be tormented unceasingly and forever. And he did not say, \"So also your Father will do to you,\" but \"my Father\"; for such people are unworthy to be called sons of God. The word therefore outlines, as it were in brief, the ineffable loving-kindness of God, which whoever does not imitate as far as he is able will undergo a harsh punishment from the righteous judge. And even if it is said, \"The gifts of God are irrevocable,\" yet wickedness has prevailed so far as to overturn this saying. The word therefore demands two things of us: that a person remember some of his own sins, and that he not hold a grudge against the one who has stumbled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"93 Τοῦτο ἀνθρωπίνῳ τρόπῳ διείλεκται ὁ σωτὴρ κατὰ τὸ σχῆμα τὸ διδασκαλικόν, οὐκ ἀποκαλύπτων ἑαυτὸν εἶναι τὸν δημιουργὸν λόγον οὐδὲ μὴν χωρίζων ἀπὸ τοῦ κτίζοντος πατρὸς τὸν κτίσαντα υἱόν, ἀλλ' ἐν πατρὸς ὀνόματι καὶ τὸν λόγον ἐμπεριλαμβάνων εἴγε «πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν ». Μοιχείαν δέ φησι τὸ τῇ ἰδίᾳ μὴ συνεῖναι· οὐκ ἰδίᾳ δὲ σύνεστιν ὁ τὴν ἰδίαν ἀπολιπών. διὰ τοῦτο « μοιχᾶται ἐπ' αὐτήν », τοῦτ' ἔστιν ἐπὶ τὴν δευτέραν, ἣν ἐπεισάγει τῇ κατὰ φύσιν αὐτῷ συνημμένῃ, ἐὰν τὸν ἴδιον καταλίπῃ. πῶς οὖν ὁ νόμος οὐ συνεχώρει ὁ τὸ «οὐ μοιχεύσεις » λέγων; ἐροῦμεν, ὅτι ὁ μὲν νόμος τὴν προφανῆ μοιχείαν ἀπεκώλυσεν, ὅτε τὴν συνοικοῦσαν ἕτερός τις διαφθείροι· ὁ δὲ σωτὴρ καὶ τὴν οὐχ ὁμολογου μένην παρὰ πᾶσιν οὐδὲ γινωσκομένην τῇ φύσει οὐδὲ διελεγχομένην, ὅτι μοιχεία ἐστίν, τὴν μέντοι πορνεύσασαν ἀποστῆσαι συγχωρεῖ Χριστός, ὅτι δὴ διέλυσεν αὕτη τὴν φυσικὴν σύζευξιν καὶ οὐκέτι ὑπὸ τοῦ ἀνδρὸς τοῦτο γίνεται. Πάρεστιν ἀπὸ τῆς τοῦ κυρίου διαιρέσεως τοῖς μὲν ἐν τῷ κάτω βαδίζουσιν ὑπομένειν τὸ ἐν κόσμῳ λυπηρὸν μᾶλλον ἢ τοῦ δικαίου κατα φρονεῖν, τοῖς δὲ δυναμένοις ὑπερ βαίνειν τὸν κόσμον οἷον ὑπὸ πτέρυγος φέρεσθαι πρὸς τὴν ἄνω δι καιοσύνην, ἀλύπους δὲ ὄντας καὶ ἐλευθέρους ἀπὸ τῶν ἐν κόσμῳ λυ πηρῶν. οὐκ ἐπιβάλλων οὖν βρόχον εἶπεν· οὐ πάντες χωροῦσι τὸν λόγον, ἀλλ' οἷς δέδοται. τὸ δὲ οἷς δέδοται χαρισμάτων φυσικῶν ἐστι δηλωτικόν, ὅπερ ἄν τις καὶ φύσεως ἐπιτηδειότητα λέγοι καὶ τὴν ἀπὸ γεννήσεως εὐφυίαν εἰς τὸ τῆς σωφροσύνης κατόρθωμα·","english":"The Savior said this in a human manner, in the teacher's style, not revealing that he himself is the creative Word, nor indeed separating the creating Son from the creating Father, but including the Word within the Father's name—since \"all things came to be through him, and without him nothing came to be.\" He calls it adultery when a man does not live with his own wife; but he who has left his own wife does not live with his own. Therefore \"she commits adultery against him\"—that is, against the second woman, whom he brings in alongside the one joined to him by nature, if he abandons his own. How then did the law not permit this—the law that says \"You shall not commit adultery\"? We will say that the law prevented open adultery, when some other man corrupted the woman living with him; but the Savior also permits divorce from the woman who has committed fornication—an adultery not acknowledged by all, nor known by nature, nor exposed as adultery—because she has dissolved the natural union, and this is no longer done by the husband. From the Lord's division it is possible for those who walk in the lower realm to endure what is painful in the world rather than despise the righteous, and for those able to transcend the world to be carried, as it were, on a wing toward the righteousness above, being without grief and free from the painful things in the world. Therefore, not imposing a snare, he said: \"Not all can accept this word, but those to whom it has been given.\" And \"to whom it has been given\" is indicative of natural gifts, which one might call both a natural aptitude and an inborn good nature toward the accomplishment of chastity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"εἰσὶ γάρ τινες καὶ ἐκ φύσεως διαφοραὶ πρὸς ἑκάστην ἀρετήν, τῶν μὲν μᾶλλον, τῶν δὲ ἧττον πρὸς αὐτὴν πεφυκότων. εἰ καὶ ὅτι μάλιστα μὴ ἐντελῆ τὰ φυσικά, μηδ' ἂν ἀμετακίνητα καὶ ἀκατόρθωτα παντελῶς, ἀλλὰ καὶ τὸ ἐπιτήδειον εἰς ἀγαθὸν ἀσκήσει τελειοῦται καὶ τὸ μὴ ἐπιτήδειον ἀγῶνι πολλῷ θεραπεύεται. Οὐ πάντες φησὶν χωροῦσι τὸν λόγον, ἀλλ' οἷς δέδοται. τὸ δὲ οἷς δέδοται χαρισμάτων φυσι κῶν ἐστι δηλωτικὸν καὶ τῆς ἀπὸ γεννήσεως εὐφυίας εἰς τὸ τῆς σω φροσύνης κατόρθωμα. Μόνη κακία καὶ διαφθορὰ τῆς δημιουργίας ἀποκωλύει προσελθεῖν τῷ δημιουργῷ, τὸ δὲ τῆς φρονήσεως ἐνδεὲς οὐ κωλυτικὸν τῆς προσόδου· πλήρωσιν γὰρ ἐπιζητεῖ, ταύτῃ δὲ ἡ πρόσοδος χαρίζεται. διὸ καὶ ἀκριβὴς ἡ λέξις τῶν τοιούτων ἐστὶν ἡ βασιλεία τῶν οὐρανῶν· οὐ γὰρ τούτων εἶπεν, ἀλλὰ τῶν τοιούτων, ἐπειδὴ πρόσεστιν καὶ τὸ τῆς φρο νήσεως ἐνδεὲς τοῖς παισὶν οὗπερ ἀποτρέπων ὁ ἀπόστολος ἔλεγεν· «μὴ παιδία γίνεσθε ταῖς φρεσίν, ἀλλὰ τῇ κακίᾳ νηπιάζετε ». ὁ δὲ Μᾶρκος καὶ ἐπεξῆλθε τὴν αἰτίαν λέγων καὶ οἷον ἑρμηνεύων· «τῶν τοιούτων ἐστὶν ἡ βασιλεία » τῶν οὐρανῶν· «ἀμὴν λέγω ὑμῖν, ὃς ἂν μὴ δέξηται τὴν βασι λείαν τοῦ θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν ». τὸ δὲ αὐτὸ καὶ ὁ Λουκᾶς καὶ ἀνωτέρω δὲ ἔλεγεν ὁ Ματθαῖος· «ὅστις οὖν ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο, οὗτός ἐστιν ὁ μείζων ἐν τῇ βασιλείᾳ τῶν οὐρανῶν »· ἅπερ γὰρ ἐκεῖνα ἔχει τῇ φύσει, ταῦτα ἡμᾶς ὁ θεὸς θέλει ἔχειν τῇ προαιρέσει, τὴν ἁπλότητα, τὴν ἀμνησικακίαν, τὸ ἀγαπᾶν τοὺς γονέας, κἂν τύπτηται ὑπ' αὐτῶν.","english":"For there are also certain natural differences in relation to each virtue, since some are naturally more inclined toward it and others less. Even if natural endowments are not perfect, nor entirely unchangeable and incapable of being set right, nevertheless both the aptitude for good is perfected by practice and the lack of aptitude is remedied by much struggle. He says, \"Not all receive the word, but those to whom it has been given.\" And the phrase \"to whom it has been given\" is indicative of natural gifts and of an inborn aptitude for the accomplishment of chastity. Only vice and corruption of the created order prevents one from approaching the Creator, whereas a deficiency of understanding is not an obstacle to approach; for it seeks fulfillment, and approach grants this. Therefore the wording of such people is precise: \"the kingdom of heaven\"—for he did not say \"of these\" but \"of such,\" since a deficiency of understanding is also present in children, which the apostle was warning against when he said: \"Do not become children in your minds, but be infants in malice.\" And Mark set out the reason in detail, saying, and as it were interpreting: \"of such is the kingdom of heaven\"; \"Amen I say to you, whoever does not receive the kingdom of God as a child shall not enter it.\" Luke says the same, and Matthew also said earlier: \"Whoever therefore humbles himself as this child, he is the greatest in the kingdom of heaven.\" For what those children have by nature, God wishes us to have by choice: simplicity, forgetfulness of wrongs, love for one's parents, even if one is struck by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"ἐπετίθη δὲ τὰς χεῖρας τοῖς παιδίοις τῆς ἐπι θέσεως τῶν χειρῶν διδασκούσης τὴν τῆς θείας δυνάμεως ὅπλισιν. Καλὴ ἡ τοῦ νόμου προπαίδεια καὶ οὐκ ἀναιρεῖ ὁ Χριστὸς αὐτήν, ἀλλ' εἰ θέλεις, φησίν, εἰς τὴν ζωὴν εἰσελθεῖν, τήρει τὰς ἐντολὰς ἀρχὴν τῆς ὁδοῦ ταύτης ἐπιδεικνύων, οὐ συμπλήρωσιν· καὶ τὸ μὴ ἀλλότριον εἶναι ἑαυτοῦ τὸν νόμον διὰ τούτου μαρτυρῶν· ἡ\n\nτελειότης δὲ παρ' αὐτοῦ. Καλὸν τὸ ἀποστολικὸν ἐνταῦθα ἁρμόζει τὸν «ὄγκον ἀποθέμενοι πάντα »· τὸν γὰρ ὄγκον ἐδήλωσεν ἡ πρὸς κάμηλον ὁμοίωσις· «στενὴ γὰρ καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν ». ἆρ' οὖν καὶ τὰ κακά; ὅπου γὰρ ὁ θεός, εἴρηται, τὸ καλὸν ἕπεται καὶ οὐδ' ἂν ἐννοήσαι τις ὑγιαίνων, ὅτι τὰ κακὰ θεῷ δυνατὰ οὐδὲ ἀδυναμίᾳ εἴποι ἂν τὰ καλὰ μὴ ποιεῖν· ἀσθένεια γὰρ τοὐναντίον ἡ τῶν κακῶν ποίησις καὶ ἀσθενείας τὰς ἁμαρτίας ὁ Παῦλος καλεῖ λέγων· «ἔτι γὰρ ὄντων ἡμῶν ἀσθενῶν κατὰ καιρὸν Χριστὸς ὑπὲρ ἀσεβῶν ἀπέθανεν » καὶ ὁ ψαλμῳδός· ἐπλήσθησάν φησιν «αἱ ἀσθένειαι αὐτῶν »· τὰς ἁμαρτίας ἀσθενείας καλεῖ λέγων. ἀλλ' οὐδ' ἐκεῖνό τις ἂν ἐγκαλέσειεν τῷ λόγῳ τῷ λέγοντι πάντα θεῷ δυνατὰ οἷον λέγειν εἰώθασιν. ἆρ' οὖν καὶ τὸ γένος ποιῆσαι μὴ γεγονέναι θεῷ δυνατόν ἐστιν; ἀχρεῖον γὰρ αὐτῷ πάλιν τὸ τοιοῦτον· οὐδὲν δὲ ἀχρεῖον ἐπὶ θεοῦ δυνάμεως παραλαμβάνεται. ὥστε περισσαὶ πᾶσαι αἱ κατὰ τοῦ λόγου συκοφαντίαι. εἰπὼν δὲ ὁ Μᾶρκος, ὅτι «Ἰησοῦς ἐμβλέψας αὐτῷ ἠγάπησεν ἀυτὸν » ζήτησιν κινεῖ, πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ «τὴν ζωήν ».","english":"He laid his hands on the children, the laying on of hands teaching the arming with divine power. The preliminary instruction of the law is good, and Christ does not abolish it, but, he says, if you wish to enter into life, keep the commandments, showing this to be the beginning of that way, not its completion; and by this he testifies that the law is not alien to himself; but perfection comes from him. It is good that the apostolic saying fits here: “having laid aside every weight”; for the comparison to a camel indicated the weight. “For narrow and constricted is the way that leads to life.” Are then also evils [possible]? For where God is, it has been said, good follows, and no one of sound mind would even conceive that evils are possible to God, nor would he say that good things are impossible to him through weakness; for the doing of evils is weakness, on the contrary, and Paul calls sins weaknesses, saying: “For while we were still weak, at the right time Christ died for the ungodly,” and the psalmist says, “Their weaknesses were multiplied,” calling sins weaknesses. But neither could one bring this charge against the saying that says all things are possible to God, as people are accustomed to say. Is it then also possible for God to make a race that has not come to be? For such a thing is again useless to him; but nothing useless is admitted in relation to God's power. So all the slanders against the saying are superfluous. And Mark, having said that “Jesus looked at him and loved him,” raises the question of how he was loved who was not going to follow on the way to “life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ἔστι δὲ ἐπὶ μὲν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας καὶ ταῦτα ἐκ νεότητος, τῇ δὲ περὶ τὸ τέλειον ὀλιγωρίᾳ τὴν ἐπὶ τοῖς πρόσθεν ἀγάπην τελείαν οὐκ εἴασε γενέσθαι, ὥσπερ οὐδὲ τὴν τελειότητα ἐδείξατο. διόπερ ὁ Παῦλος ἀτελὲς ἅπαν τὸ ἐν νόμῳ κατα λαβὼν ἐπὶ τὴν τελειότητα ἔσπευσεν. Οὐχ ὡς μεγάλα τινὰ καταλελοιπότες, ἀλλ' αὐτῶν, ὧν εἶχον, ἐκ στάντες καὶ τὴν προαίρεσιν ἐπιδείξαντες τὴν ἁπάντων προτιμῶσαν Χριστόν. Κρινοῦσιν οἱ ἀπόστολοι τῇ ἀρετῇ τὴν κακίαν ἐλέγχοντες. ἔστι δὲ «νῦν » ἡ τῶν πολλαπλασίων ἀπόλαυσις κατὰ τὴν κοινωνίαν, οὐ κατὰ τὴν κτῆσιν· ὥσπερ δὲ προτέθεικεν ὁ σωτὴρ τὰ τῶν ἀδελφῶν ἅπαντα τοῖς ὑπὲρ τοῦ εὐαγγελίου στρατευομένοις οὕτως καὶ οἰκίας πολλὰς καὶ ἀδελφοὺς καὶ ἀδελφὰς καὶ μητέρας καὶ τέκνα καὶ ἀγροὺς ὕπαρξιν τοῖς τὰ ἴδια καταλείπουσιν, ὅτι ἡ ἀγάπη πᾶσαν ἐπλήρωσεν οἰκειότητα καὶ πᾶσαν χρείαν. προστέθεικεν δὲ ὁ Λουκᾶς καὶ περὶ γυναικός· τοῦτο δὲ κατὰ τὸν Παῦλον κελεύοντα τιμᾶν «πρεσβυτέρας » μὲν «ὡς μητέρας, νεωτέρας δὲ ὡς ἀδελφὰς ἐν πάσῃ ἁγνείᾳ ». ὥσπερ γὰρ ἀδελφοὺς δίδωσι τοὺς οὐκ ἀδελφοὺς καὶ γονεῖς τοὺς οὐ γονεῖς, τέκνα τὰ οὐ τέκνα, οὕτως καὶ γυναῖκα τὴν οὐ γυναῖκα ἑτέρῳ τρόπῳ δηλαδὴ τὰς οἰκειότητας ἐκ πληρῶν, οὐ σωματικῶς. ἀπολείπειν δὲ οὖν κατὰ σάρκα γένος ἀγαθόν ἐστι διὰ τὴν πνευματικὴν ζωήν, καθὰ καὶ πάλαι περὶ τῆς Λευὶ φυλῆς ἔλεγεν Μωυσῆς· «ὁ λέγων τῷ πατρὶ καὶ τῇ μητρὶ οὐχ ἑόρακά σε, καὶ τοὺς υἱοὺς αὐτοῦ, ἐφύλαξεν τὰ λόγιά σου καὶ τὴν διαθήκην σου διετήρησεν. δηλώσουσιν τὰ δικαιώματά σου τῷ Ἰακὼβ καὶ τὸν νόμον σου τῷ Ἰσραήλ·","english":"For in the case of the former things, the one who has kept the things of the law, and that from youth, is worthy of love, but by his neglect of what pertains to perfection he did not allow the love for the things before to become perfect, just as he did not display perfection either. Therefore Paul, having grasped that everything in the law is incomplete, hastened toward perfection. Not as though we have left behind certain great things, but having stood apart from the very things we had and having shown the purpose that prefers Christ above all. The apostles will judge, convicting evil by virtue. And \"now\" is the enjoyment of many times over according to fellowship, not according to possession; and just as the Savior has set before those who serve as soldiers for the gospel all the things of the brothers, so also many houses and brothers and sisters and mothers and children and fields as substance for those who leave behind their own things, because love has filled every kinship and every need. And Luke has added also concerning a wife; and this according to Paul, who commands to honor \"older women\" as mothers, and \"younger women as sisters in all purity.\" For just as he gives as brothers those who are not brothers and as parents those who are not parents, children who are not children, so also a wife who is not a wife in another way, namely, fulfilling the kinships, not bodily. To leave behind one's family according to the flesh is therefore a good thing because of the spiritual life, just as Moses also long ago said concerning the tribe of Levi: \"The one who says to his father and his mother, I have not seen you, and his sons have kept your words and guarded your covenant. They will declare your ordinances to Jacob and your law to Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἐπιθήσουσι θυμίαμα ἐν ὀργῇ σου διὰ παντὸς ἐπὶ τὸ θυσιαστήριόν σου »· ἐκεῖ τε γὰρ διὰ τὴν θείαν σπουδὴν τοῦ γένους ἀπόστασις καὶ ἐνταῦθα τὸ ἴσον· οὐδὲ γὰρ ὡς ἀλλοτρίων ὄντων θεοῦ τὸν χωρισμὸν ἀποδέχεται, ἀλλ' ὡς οὐ σχολὴν οὖσαν περὶ ταῦτα διατρίβειν τὸν ἀνακεῖσθαι μέλλοντα τῇ τοῦ εὐαγγελίου λειτουργίᾳ. οὕτως τοίνυν οὐδὲ τὸν ἀπὸ γυναικὸς καὶ γάμου χωρισμὸν ὡς ἀπό τινος πονηροῦ νομιστέον ἐπαινεῖσθαι, ἀλλ' ὥστε μηδὲ τοῦτο ἐμπόδιον εἶναι τῷ λειτουργῷ καὶ καθάπαξ ἡ τῶν πνευματικῶν προτίμησις οὐκ ἀλλότρια δείκνυσι τὰ σαρκικὰ ὡς ἐπιχειροῦσιν οἱ Μανιχαῖοι τὴν τοῦ θεοῦ κτίσιν ἀθετοῦντες. ἀδιάφορον δὲ τὸ λέγειν ἕνεκεν τοῦ ἐμοῦ ὀνόματος ἢ «ἕνεκεν τοῦ εὐαγγελίου » ὡς ὁ Μᾶρκος ἢ «ἕνεκεν τῆς βασιλείας τοῦ θεοῦ » ὡς ὁ Λουκᾶς. τό τε γὰρ ὄνομα τοῦ Χριστοῦ δύναμίς ἐστι τοῦ εὐαγγελίου καὶ τῆς βασιλείας, τό τε εὐαγγέλιον εἰς ὄνομα ἀνήρτηται τοῦ Χριστοῦ καὶ ἡ βασιλεία τοῦ θεοῦ διὰ τοῦ ὀνόματος αὐτοῦ χαρίζεται.","english":"They will offer incense in your wrath continually upon your altar; for there, on account of the divine zeal of the race, there is a departure, and here the same thing; for he does not accept the separation as though they were alien to God, but as though there were no leisure to spend time on these things for one who is about to devote himself to the service of the gospel. Thus, then, neither is separation from a woman and marriage to be praised as though from something evil, but so that not even this may be an obstacle to the one who serves, and in a word, the preference for spiritual things does not show fleshly things to be alien, as the Manichaeans attempt, abolishing the creation of God. And it is indifferent to say \"for my name's sake\" or \"for the gospel's sake\" as Mark does, or \"for the kingdom of God's sake\" as Luke does. For the name of Christ is the power of the gospel and of the kingdom, and the gospel depends on the name of Christ, and the kingdom of God is granted through his name.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"102 Τὸ ἐνόμιζον οἱ πρῶτοι, ὅτι πλείονα λήψονται τὴν τοῦ πράγ ματος ἐνδείκνυται φύσιν, οὐ τὴν τῶν ἁγίων ἀνδρῶν διάνοιαν· οὐδὲ γὰρ ἐκεῖνοι τοῦτο νομιοῦσιν ἐν τῷ καιρῷ τῆς ἀναστάσεως οὐδὲ ἐγκαλέσουσι τότε. πλεῖόν τι τοῖς προτέροις ὀφείλεται, ὅτι θανάτου καὶ διαβόλου κρα τοῦντος ἐπολιτεύοντο· τοῦτο γάρ ἐστιν τὸ βάρος τῆς ἡμέρας καὶ ὁ καύσων, ὅτε μηδὲ ἡ τοῦ πνεύματος δρόσος παρῆν ἐπικουροῦσα πρὸς δικαιοσύνην ἀνθρώποις. 103, Ποτήριον δὲ καὶ βάπτισμα τὸν θάνατον λέγει· ποτήριον μὲν ἐκπιεῖν λέγων ὥσπερ οἴνου καθὰ ἐν τῷ Ἰερεμίᾳ λέγεται τὴν τιμωρίαν «οἴνου ποτήριον » εἶναι καρῶσαι καὶ καταβαλεῖν δυναμένου· βάπτισμα δὲ διὰ τὴν κάθοδον εἴρηκεν τὴν εἰς ᾅδου, ὃ τὴν ἐκεῖθεν ἄνοδον ἔσχεν, ὥσπερ ὁ βαπτιζόμενος καταδύεται εἰς ὕδωρ καὶ πάλιν ἀναδύεται· ὕδωρ δὲ εἰπὼν τὸ ταραχῶδες τῶν ἐν ᾅδου δεδήλωκεν. Σημεῖον τὸ γινόμενον· οὐ γὰρ ἀπὸ τοῦ ὄρους τῶν ἐλαιῶν εἰς Ἰερου σαλὴμ εἰσιόντι τῷ κυρίῳ χρεία τις ἐπ' ὄνου καθέζεσθαι, ὃς τὴν Ἰου δαίαν καὶ Γαλιλαίαν ἅπασαν διῄει πεζός, ἀλλὰ τὸ ἔποχον αὐτὸν ἐπὶ τοῦ πώλου θεωρεῖσθαι δηλοῖ τὸ ἐπὶ τοῦ νέου λαοῦ καθέζεσθαι τὸν οὐράνιον ἡγεμόνα καὶ βασιλέα τῆς Ἰερουσαλήμ· τὸ γὰρ νέον τῆς κλήσεως ἐδήλωσεν ὁ πῶλος, ἀλλὰ καὶ τὸ πάλαι μὴ καθαρὸν τῶν νῦν καλουμένων· ὄνος γὰρ οὐ καθαρὸν κατὰ τὸν νόμον, ἀλλ' ἑκατέροις τοῖς γνωρίσμασι τῆς ἀκαθαρσίας κεχωρισμένον ἀπὸ ζῴων καθαρῶν, ὅτι καὶ μονῶνυξ καὶ μὴ μαρυκώμενος ὁ ὄνος. Ὁ ἀδάμαστος πῶλος ὁ λαός, ἐφ' ὃν οὔτε νόμος οὔτε προφῆται ἐκάθισαν, ἐκδεχόμενος τὸν αὐτῶν κύριον· τοῦτο γὰρ καὶ ὁ σωτὴρ εἶπεν τοῖς ἀποσταλεῖσι μαθηταῖς·","english":"What the first ones thought—that they would receive more—he shows to be the nature of the matter, not the mind of the holy men; for neither will those men think this at the time of the resurrection, nor will they bring a charge then. Something greater is owed to the earlier ones, because they lived their lives while death and the devil were in power; for this is the burden of the day and the scorching heat, when not even the dew of the Spirit was present to assist men toward righteousness. 103. He calls death a cup and a baptism: a cup, speaking of drinking it down as of wine, just as in Jeremiah the punishment is called \"a cup of wine\" able to make drunk and cast down; and he has called it a baptism because of the descent into Hades, which had the ascent from there, just as the one being baptized sinks into the water and again rises up; and by saying water he has indicated the troubled state of those in Hades. The sign is what took place; for when the Lord entered Jerusalem from the Mount of Olives, there was no need for him to sit on a donkey, who had traversed all Judea and Galilee on foot, but the fact that he is seen mounted on the colt shows that the heavenly leader and king of Jerusalem sits upon the new people; for the colt indicated the newness of the calling, but also the former uncleanness of those now called; for a donkey is not clean according to the law, but is separated from clean animals by both marks of uncleanness, because the donkey is both single-hoofed and does not chew the cud. The untamed colt is the people, upon which neither law nor prophets sat, awaiting their lord; for this the Savior also said to the disciples who were sent:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"λύσαντες ἀγάγετέ μοι. τίνι οὖν ἐδέδετο ἡ ὄνος; τῇ ἀμπέλῳ κατὰ τὸ εἰρημένον· «δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ καὶ τῇ ἕλικι τὴν ὄνον». λύσαντες οὖν ἀπὸ τῆς ἀμπέλου, ἀπὸ τῆς πρώτης διαθήκης, ἀγάγετέ μοι, ἵνα πληρωθῇ τὸ εἰρημένον· «ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ ». Περὶ τῶν χρόνων οὐ πάνυ τοῖς τρισὶν εὐαγγελισταῖς ἐμέλησεν ἐν τῇ διηγήσει τῆς ἀνόδου εἰς τὴν Ἰερουσαλήμ· ὁ γὰρ Ἰωάννης ἀκριβέστερον τοῦτο προϊστορήσας ἐν τῇ πρώτῃ ἀνόδῳ ταῦτα πεπρᾶχθαί φησιν καὶ ἐν τρίτῳ πάσχα τὸ πάθος ἱστορεῖ. τοῦ οὖν ἱστορῆσαι τὸ πρᾶγμα μόνον ἐμέλησεν αὐτοῖς καὶ τὰς διαφόρους ἀνόδους μίαν πεποιήκασιν. Τὸ καταλιπὼν τὴν ὡς ἀπὸ ἀναξίων ἀναχώρησιν δηλοῖ· ἥκει γὰρ ἐπὶ τὸ πάθος δι' αὐτοῦ τὴν βασιλείαν ἀφαιρησόμενος τῆς Ἰερουσαλὴμ καὶ ἐφ' ἡμᾶς μετοίσων τὴν χάριν καθὰ προελέγετο διὰ τῶν προφητῶν ὡς ὁ Ἰερεμίας προφητεύει· «ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κλη ρονομίαν μου » καὶ τὰ ἑξῆς. ἦλθεν οὖν ὡς ἐπὶ κληρονομίαν ἰδίαν, καταλιμπάνει δὲ αὐτοὺς ὡς ἀλλοτρίους, ὥστε τὸ ἀναχωρεῖν εἰς τὴν Βηθανίαν εἰς τύπον τῆς μελλούσης ἀναχωρήσεως ἐποίει καὶ ταῦτα ἔπραττε μετὰ καὶ τοῦ οἰκτείρειν τὴν πόλιν. καὶ τοῦτό φησιν Λουκᾶς· «καὶ ὡς ἤγγισεν, ἰδὼν τὴν πόλιν ἔκλαυσεν ἐπ' αὐτὴν » καὶ τὰ ἑξῆς. Συκῆν δὲ νοητέον ὧδε τὴν τῶν Ἰουδαίων συναγωγὴν καὶ τὴν ἐν τύποις καὶ σκιαῖς λατρείαν καρπὸν οὐκ ἔχουσαν βρώσιμον καὶ ἀρέσκοντα τῷ θεῷ, τὴν ἐν πνεύματι λατρείαν. διὸ ὡς μὴ ποιοῦσαν καρπὸν γλυκὺν ἐξήρανεν αὐτὴν ὁ κύριος Ἰησοῦς τρόπον τινὰ πεινῶν καὶ τὸν ἐκ τῆς ἀνθρω πότητος ζητῶν καρπόν.","english":"Having untied it, bring it to me. To what, then, was the donkey bound? To the vine, according to what is said: “Binding his foal to the vine and to the tendril his donkey.” Having untied it, then, from the vine—from the first covenant—bring it to me, so that what is said might be fulfilled: “The ox knows its owner and the donkey the manger of its lord.” Concerning the times, the three evangelists were not very concerned in their account of the journey up to Jerusalem; for John, having recorded this more precisely beforehand, says that these things were done on the first journey up, and he records the passion at the third Passover. So it was only the fact itself that they were concerned to record, and they have made the different journeys up into one. “Having left” indicates the departure as from the unworthy; for he has come to the passion, by it to take away the kingdom from Jerusalem and to transfer the grace to us, just as was foretold through the prophets, as Jeremiah prophesies: “I have forsaken my house, I have left my inheritance,” and the rest. He came, then, as to his own inheritance, but he leaves them as strangers, so that withdrawing to Bethany was a type of the coming withdrawal, and he did these things while also pitying the city. And Luke says this: “And when he drew near, seeing the city, he wept over it,” and the rest. The fig tree here must be understood as the synagogue of the Jews and the worship in types and shadows, which has no fruit edible and pleasing to God—the worship in the Spirit. Therefore, as not producing sweet fruit, the Lord Jesus dried it up, in a manner hungering and seeking the fruit that comes from humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"οὐκοῦν ἐξ ὧν εἶπεν, ὅτι οὐ μὴ ἐκ σοῦ καρπὸς γένηται, διδάσκει, ὅτι οὐκέτι αἱ κατὰ νόμον λατρεῖαι ὠφελῆσαι δύ νανται τοὺς Ἰουδαίους. Οἰκοδεσπότην μὲν λέγει τὸν τῶν ὅλων δεσπότην θεόν, ἀμπελῶνα δὲ τὸν διὰ τῆς εὐσεβείας κατασκευασθέντα λαὸν Ἰσραήλ, λέγων καὶ φραγ μὸν τὴν ὑπὸ τῆς τοῦ θεοῦ βοηθείας ἀσφάλειαν παρασχεθεῖσαν\n\nαὐτῷ, καθ' ἣν τῶν ἀλλοτρίων ἀπαλλαγεὶς τῆς ἐπιβουλῆς ἔμεινεν ἐπὶ τῆς οἰκείας γῆς. πύργον δὲ τὸν ναόν, ἐν ᾧ συνιόντας ἐχρῆν τοὺς τῆς εὐσεβείας καρποὺς προσκομίζειν τῷ θεῷ, ἅπαντα πληροῦντας ἐκεῖ τὰ κατὰ νόμον. ἀλλὰ μὴν καὶ ληνὸν τὸν βωμόν, ἐφ' οὗ τὸ τῶν θυσιῶν ἐξεχεῖτο τὸ αἷμα, γεωργοὺς δὲ τὸ ἱερατικὸν τάγμα καὶ ἅπαντας τοὺς τοῦτο ἐγκεχειρισμένους, ὥστε σκευάζειν τὸν λαὸν τὴν ἀπὸ τῆς τοῦ νόμου διδασκαλίας ἐπικαρπίαν τῷ θεῷ δι' «ἀγαθῆς » προσάγειν «συνειδήσεως ». ἀποσταλέντας δούλους τοὺς κατὰ καιρὸν λέγει προφήτας, οἳ ἀπεστέλλοντο πρὸς τὸ εὐγνώμονα γενέσθαι τὸν λαὸν περὶ τὰ ὀφειλόμενα τῷ θεῷ ἢ καὶ τοὺς ἱερέας· συνεχὴς γὰρ αὐτοῖς ὁ ἔλεγχος κατ' ἐκείνων μάλιστα ἐγίνετο ὡς καὶ τοῖς λοιποῖς αἰτίων τῆς βλάβης· παθόντες δὲ ὅσα μυρία παρὰ τῶν Ἰουδαίων κακὰ καὶ μάλιστα παρὰ τῶν ἡγεῖσθαι δοκούντων ἐν αὐτοῖς διετέλεσαν ἀνύοντες πλέον οὐδέν· ἄφιξιν δὲ λέγει τοῦ υἱοῦ τὴν αὐτοῦ παρουσίαν παθόντος ὑπ' αὐτῶν καὶ ἀναστάντος καὶ κακῶς ἀπολέσαντος αὐτούς·","english":"Therefore, from what he said—that no fruit shall ever come from you—he teaches that the services according to the law can no longer benefit the Jews. He calls the owner of the house the God who is Lord of all, and the vineyard the people of Israel, prepared through piety, also calling the hedge the security provided to it by God's help, by which, having been freed from the plot of foreigners, it remained in its own land. And the tower is the temple, in which those who gathered ought to bring the fruits of piety to God, fulfilling there all the things according to the law. But indeed also the winepress is the altar, on which the blood of the sacrifices was poured out, and the farmers are the priestly order and all those entrusted with this, so as to prepare the people to bring to God the profit from the teaching of the law through a good conscience. The servants sent, he says, are the prophets sent at various times, who were sent so that the people might become reasonable regarding what is owed to God—or also the priests; for their rebuke was continually directed especially against those men, as also against the rest who were causes of the harm. But having suffered countless evils from the Jews, and especially from those who seemed to lead among them, they accomplished nothing more. And he calls the arrival of the son his presence—he who suffered at their hands and rose again and destroyed them utterly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"111 Γάμος οὗτος ἐκκλησίας συναπτομένης τῷ λόγῳ καὶ παρασκευὴ τοῦ γάμου διὰ τῆς τῶν πλουσίων χαρισμάτων δόσεως, ἅπερ εἰκάζεται ταύροις καὶ σιτιστοῖς ἐν εὐωχίᾳ πλουσίᾳ παρασκευαζομένοις· «ἐν παντὶ » γὰρ «πεπλουτίσθαι» ἡμᾶς ἐν Χριστῷ ὁ Παῦλός φησιν, «ἐν λόγῳ καὶ γνώσει». πρῶτοι δὲ καὶ δεύτεροι δοῦλοι καλοῦνται, πρῶτοι μὲν οἱ κατὰ τὴν τοῦ κυρίου παρουσίαν προσδραμόντες ἀποστόλων συνεργοὶ καὶ διάδοχοι. ἀμέλεια δὲ κωλύει τοὺς καλουμένους· οἱ γὰρ «κατὰ σάρκα περιπατοῦντες » οὐχ ἕπονται κλήσει θείᾳ τῇ κατὰ Χριστόν. εἶτα λοιπὸν ἡ κλῆσις τῶν ἐθνῶν καὶ οὐκέτι διάκρισις γένους οὐδὲ τῷ Ἰσραὴλ ἡ προνομία, ἀλλὰ καὶ τοῖς ἠμελημένοις καὶ τοῖς ἀπερριμμένοις ἡ χάρις, «σοφοῖς τε καὶ ἀνοήτοις » ὡς ὁ Παῦλός φησιν, πονηροῖς τε καὶ ἀγα θοῖς ὡς ἡ παραβολὴ λέγει· τοὺς γὰρ ποσωσοῦν ἑαυτῶν ἐπιμεληθέντας συγκρίσει τῶν ἐξ ὅλου φαύλων οὕτως καλεῖ. καὶ οἱ πονηροὶ δὲ πρὸς μετάστασιν τὴν ἐκ πονηρίας, ἐάνπερ ὅλως ὑπακούσωσι τῇ κλήσει τῇ ἀγαθοποιῷ καὶ «ἐνδύσαιντο τὸν καινὸν ἄνθρωπον»· εἰ δὲ μὴ τοῦτο, ἐκλήθησαν μέν, οὐκ ἐξελέχθησαν δέ, ἀλλὰ καὶ ἡ κλῆσις αὐτῶν ἀνα τρέπεται· ἐλέγχονται γὰρ καὶ τὴν εἴσοδον οὐκ ἀληθῆ πεποιημένοι. διάκονοι δὲ οἱ ἐκβάλλοντες τοὺς τοιούτους ἄγγελοί εἰσιν. ποδῶν δὲ καὶ χειρῶν δέσις ἡ πάσης ἐνεργείας ἐποχή· οὐ γὰρ ἔτι πρᾶξις οὐδε μία τοῖς πονηροῖς ἐνδίδοται πεπληρωμένου τοῦ καιροῦ τῶν ξένων ἐν ᾧ πεπράχασιν οὐδὲν ἀγαθόν. σκότος δὲ ἐξώτερον λέγων τὰ πορρω τάτω λέγει τῆς θείας ἀρετῆς τε καὶ δόξης.","english":"This marriage is the Church being joined to the Word, and the preparation of the marriage is through the giving of rich gifts, which are likened to bulls and fatted beasts prepared for a lavish feast; for Paul says that we \"have been enriched in everything\" in Christ, \"in speech and knowledge.\" And first and second servants are called: first, those who ran to meet the Lord at his coming, fellow-workers and successors of the apostles. But negligence hinders those who are called; for those who \"walk according to the flesh\" do not follow the divine call that is in Christ. Then, finally, comes the calling of the Gentiles, and no longer any distinction of race, nor any privilege for Israel, but grace even for the neglected and the cast out, \"to the wise and to the foolish,\" as Paul says, to the evil and to the good, as the parable says; for those who have taken any care at all for themselves he thus calls by comparison with those who are wholly worthless. And the evil are called for a removal from their wickedness, if only they wholly obey the beneficent call and \"put on the new man\"; but if not, they were called, yet were not chosen, but even their calling is overturned; for they are convicted of having made their entrance not in truth. And the servants who cast out such people are angels. And the binding of feet and hands is the cessation of all activity; for no action at all is any longer granted to the wicked, since the time of the strangers is fulfilled, in which they did nothing good. And by \"outer darkness\" he means the farthest removal from divine virtue and glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ἀλλ' ὅτι οἱ τὸν Ἡρώδην Χριστὸν εἶναι λέγοντες, ὡς ἱστορεῖται, τούτους δὴ ὡς ἐναντιωτάτους τῷ ἀληθινῷ Χριστῷ καὶ ὡς περὶ τὸν ἄρ χοντα ὄντας καὶ δυναμένους κατηγορεῖν μάρτυρας παρεῖναι βούλονται τῇ ἐρωτήσει τῶν πειραζόντων. Ἴσμεν δέ, ὅτι καὶ πρὸς τὴν λέξιν ταύτην οἱ ἀπὸ Οὐαλεντίνου καὶ Μαρκίωνος ἔτι διαμάχονται ἐπὶ ψυχὰς ἀνάγοντες τὸν λόγον· ταύτας γὰρ ζῆν καὶ περὶ τούτων εἰρηκέναι τὸν κύριον ὡς τούτων ὄντος θεοῦ τοῦ θεοῦ. οὐ δήπου δὲ Σαδδουκαίοις περὶ ψυχῶν ἦν ἡ ἀντιλογία, ἀλλὰ περὶ σωμάτων, ὥστε περὶ τούτων ἡ ἀπόκρισις. λέγεται δὲ τότε ἀνίστα σθαι ὁ νεκρός, ὅτε μετὰ σώματος ἡ ψυχή, οὐχ ὡς ἐν τῷ μεταξὺ τῆς ψυχῆς διαλελυμένης, ἀλλ' ὡς ἀπράκτου οὔσης καὶ τὰ τῆς ζωῆς ἴδια ὅσα μετὰ σώματος οὐκ ἐχούσης· ἓν γάρ τι τὸ συναμφότερόν ἐστιν ἄνθρωπος καὶ ἡ ζωὴ κοινὴ καὶ ἑκατέρων δεῖ πρὸς τὸ τὴν ἐκ θανάτου ζωὴν πάλιν συστῆναι. Οὐκ εἶπε δὲ τοῦ πνεύματος κύριον, ἀλλὰ τοῦ Δαβίδ· οὐ γὰρ ἐπειδὴ ἐν πνεύματι λαλῶν κύριον ἐκάλεσεν τὸν Χριστόν, διὰ τοῦτο δουλοποιητέον τὸν πατέρα ὡς τολμῶσιν οἱ εἰς τὸ πνεῦμα ἀσεβοῦντες. λέγει γοῦν «καὶ υἱὸν » αὐτὸν «τῆς παιδίσκης","english":"But those who say that Herod is the Christ, as it is recorded, wish these very men to be present at the questioning of those who were testing him, as being most opposed to the true Christ and as being around the ruler and able to bring accusations as witnesses. And we know that those from Valentinus and Marcion still contend even over this phrase, applying the saying to souls; for they say that these live and that the Lord spoke about these things, as though the God of these were the God of the god. Surely, however, the dispute with the Sadducees was not about souls but about bodies, so that the answer concerns these things. And the dead man is said to rise at that time when the soul is with the body, not as though the soul had been dissolved in the interval, but as being inactive and not having the things proper to life, as many as come with the body; for the human being is one thing composed of both, and life is common to both, and both are needed for life from death to be restored again. But he did not say \"Lord of the spirit\" but \"of David\"; for not because, speaking in the spirit, he called the Christ Lord, for this reason must the Father be reduced to servitude, as those who are impious against the spirit dare to do. At any rate he says, \"and a son\" of the maidservant","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"» τοῦ θεοῦ ὁ Δαβὶδ καὶ οὐδέπω τῷ πνεύματι τοῦτο ἁρμόζει, ἀλλ' εἰς τὸ ἴδιον πνεῦμα εἴρηται αὐτό. ἐν πνεύματι γοῦν ἐλάλει καὶ ὅτε ἔλεγεν «τὸ πνεῦμά σου τὸ ἅγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ ». καὶ οὐδέπω τῷ πνεύματι ἥρμοζεν «μὴ ἀντανέλῃς ἀπ' ἐμοῦ τὸ πνεῦμά σου »· οὐ γὰρ αὐτὸ ἑαυτῷ ἔμελλεν ἀνταν αιρεῖσθαι οὐδὲ ὅτε ἁμαρτίας ἐξωμολογεῖτο καὶ αὐταὶ τοῦ πνεύματος ἦσαν ἐξομολογήσεις. Ὅρα, ὅτι οὐ φύσει τινὲς υἱοὶ γεέννης· ζητητέον δὲ εἰ πρὶν ἰουδαΐσαι οἱ ἐθνικοὶ οὐκ ἦσαν οἱ υἱοὶ γεέννης. Ἐπειδὴ γὰρ χρυσὸν ἐθαύμαζον, τὸν ἐν τῷ ναῷ χρυσὸν ὑπὲρ τὸν ναὸν ἐτίμων δέον μὴ τὴν ὕλην τιμᾶν, ἀλλὰ τὸ ὄνομα, ὅτι θεοῦ ὀνό ματι ὁ ναὸς ἀνέκειτο καὶ ὁ χρυσὸς διὰ τὸ ὄνομα τοῦ ναοῦ τίμιος ἀπε δείκνυτο. καὶ ἐπειδὴ τῶν θυσιῶν ὠρέγοντο διὰ τὰ ἐξ αὐτῶν κέρδη, τὸ δῶρον τοῦ θυσιαστηρίου μᾶλλον ἐδόξαζον ὃ πρὶν μὲν ἐπιτεθῆναι τῷ θυσιαστηρίῳ πρόβατον ἦν ἢ μόσχος ἤ τι τοιοῦτον, διὰ δὲ τὴν ἐπὶ τὸ θυσιαστήριον ἐπίθεσιν θῦμα ἤδη θεοῦ ἦν καὶ ὠνομάζετο καὶ ἅγιον ἐπεδείκνυτο· καὶ γὰρ τὸ μὲν θυσιαστήριον ἐχρίετο τῷ ἁγιάζοντι χρί σματι, τὸ δὲ δῶρον δι' ἐκείνου μετελάμβανεν ἁγιασμοῦ. οὐ μὴν ἐπί γε τῶν πνευματικῶν οὕτως· χρυσὸς γὰρ ἐν τῷ νῦν ναῷ θεοῦ τῷ πνευμα τικῷ τὸ πνεῦμα ἦν αὐτὸ καὶ δῶρον ἐπὶ τοῦ πνευματικοῦ θυσιαστηρίου τὸ σῶμα τοῦ Χριστοῦ. διόπερ τὰ ἐνόντα μείζονα νῦν ἢ τὰ δεχόμενα· ταῦτα μὲν γὰρ ἁγιάζει, ἐκεῖνα δὲ ἁγιάζεται. Διὰ συμβόλων ὁ νόμος ἐδίδασκεν τὴν ἐν τῷ βίῳ καθαρότητα.","english":"David is God's, and this does not yet fit the Spirit, but it was said with reference to his own spirit. At any rate, he was speaking in the Spirit also when he said, 'Do not take your holy Spirit from me.' And 'Do not take your Spirit from me' did not yet fit the Spirit, for he was not going to take it away from himself, nor even when he was confessing sins—and those confessions were of the Spirit. Observe that certain people are not sons of Gehenna by nature; but one must ask whether the Gentiles, before they Judaized, were not sons of Gehenna. For since they marveled at gold, they honored the gold in the temple above the temple, when they ought not to honor the material, but the name, because the temple was consecrated to the name of God and the gold was shown to be precious because of the name of the temple. And since they craved sacrifices because of the profits from them, they glorified the gift of the altar more—which, before it was placed on the altar, was a sheep or a calf or something of the sort, but through being placed on the altar was already God's sacrifice and was so named and was shown to be holy; for the altar was anointed with the sanctifying chrism, and the gift through it partook of sanctification. Not so, however, in the case of spiritual things; for the gold in the present spiritual temple of God was the Spirit itself, and the gift on the spiritual altar was the body of Christ. Therefore the things within are now greater than the things that receive them; for these sanctify, while those are sanctified. Through symbols the law taught purity in life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"καὶ ἡ κατὰ Ἰουδαίους συνήθεια τοιαύτη τις ἦν, ἐκ τῶν ἀρχαίων παραδόσεων ἀποκλύζειν τὰ ποτήρια καὶ τὸ τοῦ ὄψου σκεῦος, ἵνα καθαρὸν ἐκ τῆς τῶν ἁμαρτωλῶν ἐπαφῆς τοῦτο κατέχοιεν καὶ οὕτως τὴν τῶν ἁμαρτωλῶν φεύγοιεν κοινωνίαν, ὡς μηδὲ ὧν ἐφήψαντο σκευῶν ἐφάπτεσθαι. πολλῷ δὲ μᾶλλον παρεσκευάζοντο διὰ τῶν τοιούτων ἐθῶν αὐτὴν φεύγειν τὴν ἁμαρτίαν. οἱ δὲ τὰ μὲν ἔθη ταῦτα ἐφύλαττον ἐπιμελῶς, αὐτοὶ δὲ ἁρπάζοντες καὶ βιαίως κερδαίνοντες βδελυροὶ διὰ τῶν ἔργων ἐγίνοντο. ταύτην οὖν, φησίν, ἀπόφυγε τὴν ἀδικίαν, ὦ Φαρισαῖε τυφλὲ καὶ μηδὲ ἃ πράττεις ὁρῶν· καὶ καθαρά ἐστί σοι τὰ ἐν τῷ ποτηρίῳ καὶ ἐν τῇ παροψίδι μὴ ἐξ ἀδικίας λαμβανόμενα. πολὺ κάλλιον καθαίρει τὸ σκεῦος ἡ δικαιοσύνη παρὰ τὸ ὕδωρ. Σοφοὺς τοὺς πνευματικὴν σοφίαν ἔχοντας, ἣν ὁ Παῦλός φησιν, καὶ γραμματεῖς τοὺς τὰ παλαιὰ καινῶς ἑρμηνεύοντας, ὥστε τὰ μὲν ὀνόματα τὰ αὐτὰ τοῖς πάλαι προφήταις καὶ σοφοῖς καὶ γραμματεῦσιν, οὐ τὰ αὐτὰ δὲ πράγματα· οὐδὲ γὰρ περὶ τῶν αὐτῶν ἡ προφητεία οὔτε ἡ σοφία οὔτε ἡ γραμματεία. τὸ δὲ ἀποστελῶ εἰπὼν τὸ θεϊκὸν ἔδειξεν· θεοῦ γὰρ τὸ ἀποστέλλειν προφήτας καὶ σοφοὺς καὶ γραμματεῖς τοῦ δυναμένου τὸ πνεῦμα διδόναι τῆς προφητείας καὶ σοφίας καὶ γνώ σεως. Ὑπὲρ οὗ ἔμελλε πληγὰς αὐτῇ ἐπαγαγεῖν διὰ τὸ εἶναι αὐτὴν μιαι φόνον. αἰτιᾶται τοίνυν αὐτὴν ὡς φονικήν· ἡ ἀποκτείνουσα γάρ, φησίν, τοὺς προφήτας καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτὴν καὶ ὅτι πολλάκις δυναμένη τυχεῖν ἐλέους οὐκ ἠθέλησεν· τὸ γὰρ ποσάκις πολλοὺς ἔδειξε χρόνους καὶ πολλὰς γενεάς, ὅτε τὸν λαὸν ἐξ αἰχμαλωσίας ἐπανήγαγεν.","english":"And the Jewish custom was something like this, from ancient traditions to wash the cups and the vessel of the vinegar, so that they might keep it clean from the touch of sinners and thus flee the fellowship of sinners, so as not even to touch the vessels that they had handled. But much more were they prepared through such customs to flee sin itself. Yet they carefully observed these customs, but they themselves, snatching and gaining by violence, became abominable through their deeds. This injustice, then, he says, flee from, O blind Pharisee, who do not even see what you do; and the things in the cup and in the dish are clean for you if they are not received from injustice. Justice cleanses the vessel far better than water. The wise are those who have spiritual wisdom, which Paul speaks of, and scribes are those who interpret the old things in a new way, so that the names are the same as for the prophets and wise men and scribes of old, but not the same things; for neither the prophecy nor the wisdom nor the scribal learning is about the same things. And by saying \"I will send,\" he showed the divine; for it is God's to send prophets and wise men and scribes, of him who is able to give the Spirit of prophecy and wisdom and knowledge. On account of which he was about to bring plagues upon her because she was murderous. He accuses her, then, as murderous; for she who kills, he says, the prophets and stones those sent to her, and because, though often able to obtain mercy, she did not wish it; for the \"how often\" showed many times and many generations, when he brought the people back from captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"οἱ δὲ ἐσκόρπιζον ἑαυτοὺς διὰ τῶν ἁμαρτιῶν. εἰπὼν δὲ πτέρυγας καὶ σκέπην διδάσκει τὸ θεοπρεπὲς αὐτοῦ καὶ ἐν ἀνθρωπίνῃ μορφῇ οἷον τὸ ὑπὸ Μωυσέως εἰς θεὸν εἰρημένον· «διεὶς τὰς πτέρυγας αὐτοῦ ἐδέξατο αὐτούς »· καὶ ὁ Δαβίδ· «οἱ δὲ υἱοὶ τῶν ἀνθρώπων ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν »· ἐπειδὴ γὰρ ὁ σατανᾶς διεσκόρπιζεν αὐτοὺς πῇ μὲν εἰς εἰδωλολατρίαν, πῇ δὲ εἰς φιληδονίας, ἀπέστειλε προφήτας, εἶτα καὶ δι' ἑαυτοῦ ἦλθεν ὥστε «συναγαγεῖν » αὐτοὺς «εἰς ἕν». οἱ δὲ οὐκ ἠνέσχοντο ὑπὸ τὴν σκέπην αὐτοῦ εἶναι· ἐγὼ μὲν γάρ, φησίν, ὡς ὄρνις φιλόστοργος ἀεί σε εἶχον προσεπισπᾶσθαι πρὸς ἐμαυτόν, σὺ δὲ οὐκ ἤθελες, ἀλλ' ἐσκόρπιζες\n\nἑαυτὴν διὰ τοῦ ἁμαρτάνειν ἔξω ποιοῦσα ἑαυτὴν τοῦ θεοῦ· ἡ δὲ ὄρνις πολύτεκνος καὶ θερμὴ περὶ τὴν ἀγάπην καὶ κηδομένη τῶν τέκνων καὶ ἑαυτὴν παραδιδοῦσα ὑπὲρ αὐτῶν.\n\n122 διὸ καὶ δύο συντελείας προαναφωνεῖ· μίαν μὲν τὴν τῶν Ἱεροσολύμων, δευτέραν δὲ τὴν τῆς οἰκουμένης πάσης. καὶ τίνες ἦλθον ἐπὶ τῷ ὀνόματι αὐτοῦ; Σίμων ὁ μάγος λέγων ἑαυτὸν εἶναι τὴν δύναμιν τὴν μεγάλην, ἦλθεν Μανιχαῖος, ἦλθεν Δοσίθεός τις Σαμαρείτης τὸν ὑπὸ Μωσέως ἀνακηρυχθέντα προφήτην λέγων ἑαυτόν. Μοντανὸς εἶπεν ἐν οἰκείοις συγγράμμασιν· ἐγώ εἰμι ὁ λόγος, ὁ νυμφίος, ὁ παράκλητος, ὁ παντοκράτωρ, ἐγὼ τὰ πάντα. τὴν ἔρημον δὲ λέγει διὰ τὸ τηνικάδε τὸν Ἰωάννην ἐν ἐρήμῳ διάγειν, ἐν δὲ τοῖς ταμείοις διὰ τὸ τὸν Χριστὸν ἐν τῇ πρώτῃ παρουσίᾳ ἐν σπηλαίῳ καὶ οἰκίσκῳ μικρῷ γεγεννῆσθαι. Τῇ ἀοικήτῳ ἐρήμῳ ἀντιδιαστέλλων τὴν οἰκουμένην ἣν διὰ τῶν ταμιείων σημαίνει, φησίν.","english":"But they scattered themselves through their sins. And having spoken of wings and shelter, he teaches his God-befitting nature even in human form, such as what was said by Moses concerning God: \"Spreading out his wings, he received them\"; and David: \"But the sons of men will hope in the shelter of your wings.\" For since Satan was scattering them, here to idolatry, there to pleasures, he sent prophets, and then also came himself in order \"to gather\" them \"into one.\" But they did not endure to be under his shelter. For I, he says, like a bird loving its young, always held you to draw you to myself, but you did not wish it, but you kept scattering\n\nyourself through sinning, making yourself outside of God. But the bird is prolific and warm in love and cares for its children and gives itself up for them.\n\nTherefore he also fore-announces two consummations: one of Jerusalem, and the second of the whole inhabited world. And who came in his name? Simon the magician, saying that he himself was the great power; Manichaeus came; a certain Dositheus the Samaritan came, saying that he himself was the prophet proclaimed by Moses. Montanus said in his own writings: I am the Word, the Bridegroom, the Paraclete, the Almighty, I am all things. And he calls it a desert because at that time John was living in the desert, and he calls them storehouses because Christ in his first coming was born in a cave and a small house. Setting the inhabited world in contrast to the uninhabited desert, which he signifies through the storehouses, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ὥσπερ γὰρ ἐπὶ νεκρῷ ζῴῳ οἱ ἀετοὶ καταρράσσουσιν, ἵνα τραφῶσιν, οὕτω καὶ τοῦ Χριστοῦ ὀφθέντος συνενεχθήσονται αὐτῷ οἱ ἅγιοι· οὐ γὰρ ὥσπερ ἐπὶ τῇ πρώτῃ παρουσίᾳ ἀπὸ τόπου εἰς τόπον ἐποιεῖτο τὴν μετά βασιν διὰ τὴν σάρκα, οὕτω καὶ ἐπὶ τῆς δευτέρας ἔσται, ἀλλ' «ἐν ῥιπῇ ὀφθαλμοῦ » πᾶσι κατάδηλος ἔσται ἡ παρουσία αὐτοῦ, ὡς ἀστραπὴ μὴ δεομένη τοῦ μηνύοντος. καὶ εὐθέως πρὸς αὐτὸν συνάγονται πάντες οἱ ἅγιοι πτεροφυήσαντες ὡς ἀετοί· ὅπου γὰρ τὸ κατὰ τὴν οἰκονομίαν τοῦ πάθους πτῶμα πεσόντος Ἰησοῦ, ἵνα τοὺς πεσόντας στήσῃ, συνα χθήσονται οὐχ οἱ τυχόντες, ἀλλ' οἱ πτεροφυοῦντες μαθηταὶ καὶ κατὰ τὸν Σολομῶνα κατασκευάσαντες πτέρυγας. 126 24, 27 28 Καθ' ὁμοίωσίν τινα καὶ παραβολὴν εἴρηται καὶ παράδειγμα· ὥσπερ γάρ, ὅταν πτῶμα καὶ σῶμα νεκρὸν εὑρεθείη παρακείμενον, ἀπὸ τῶν ὑψηλο τάτων τόπων δι' ἀέρος φερόμενοι καὶ ἀετοὶ καὶ ἄλλοι σαρκοφάγοι ὀρνίθων ἐκ τοῦ ἀφανοῦς ἀδοκήτως ὑφίστανται τραφησόμενοι, τὸν αὐτὸν τρόπον, φησίν, ἔσται καὶ ἡ παρουσία τοῦ υἱοῦ τοῦ ἀνθρώπου· φαινο μένου γὰρ αὐτοῦ πάλιν ἐπὶ τῆς γῆς κατὰ τὴν δευτέραν καὶ ἔνδοξον παρου σίαν ἐπὶ τῷ κρῖναι τὴν οἰκουμένην καὶ ἀγγέλων τάγματα δορυφοροῦντα φανήσεται καὶ πάντες οἱ ἅγιοι διαναστάντες «ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ » κατὰ τὴν σάλπιγγα τὴν ἐσχάτην, ὥς φησιν ὁ ἀπόστολος, καθάπερ ἀετοί τινες πτηνοὶ καὶ ὀξεῖς τὴν κίνησιν ἐκ τοῦ ἀφανοῦς θᾶττον ἐπιφανήσονται, μάλα εἰκότως ἀετοῖς παρεικασθέντες διὰ τὸ φρονεῖν τὰ ὑψηλὰ καὶ οὐράνια καὶ ἀξίως τῆς βασιλείας τῶν οὐρανῶν πολιτεύεσθαι.","english":"For just as eagles swoop down upon a dead body so that they may feed, so too when Christ appears the saints will be gathered together to him. For just as in his first coming he made his journey from place to place because of the flesh, so it will not be in the second, but \"in the twinkling of an eye\" his coming will be manifest to all, like lightning that needs no one to announce it. And immediately all the saints, having grown wings like eagles, are gathered to him. For wherever the fall of Jesus occurred in the economy of the passion, when he fell so as to raise up those who had fallen, there will be gathered not just anyone, but the disciples who grow wings and, according to Solomon, have made themselves wings. This is said by way of similitude and parable and example. For just as when a corpse and dead body is found lying there, eagles and other flesh-eating birds, carried through the air from the highest places, appear unexpectedly from out of sight to feed, in the same way, he says, will be the coming of the Son of Man. For when he appears again on the earth in his second and glorious coming to judge the world, both ranks of angels will be seen as his bodyguard and all the saints will rise \"in an atom, in the twinkling of an eye\" at the last trumpet, as the apostle says, and like winged eagles, swift in motion, they will appear more quickly from out of sight, very fittingly likened to eagles because they think on things high and heavenly and live as citizens worthy of the kingdom of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"τινὲς δὲ τὸ ῥητὸν τοῦτο οὕτως ἐπειράθησαν ἐπεξηγήσασθαι καὶ ἔφασαν ὡς ἐν τῇ παρουσίᾳ τῇ δευτέρᾳ τοῦ κυρίου πάντες οἱ δικαίως πολιτευσάμενοι καὶ κατὰ τοὺς ἀετοὺς ὑψηλοὶ καὶ οὐράνιοι τῷ φρονήματι τὸν παρά δεισον ἀπολείψονται καὶ κατ' ἐκεῖνον συναχθήσονται τὸν τόπον, ὅπου τὸ πτῶμα γέγονε τοῦ Ἀδὰμ καὶ τῆς ἐντολῆς ἡ παράβασις, δι' ἧς εἰς ἁμαρτίαν κατέπεσεν. Ἀποστελεῖ λέγων τοὺς ἀγγέλους αὐτοῦ ὁ υἱὸς τοῦ ἀνθρώπου θεὸν ἔδειξε τὸν υἱὸν τοῦ ἀνθρώπου· θεοῦ γάρ εἰσιν ἄγγελοι, καὶ τὸ ἀποστέλλειν αὐτοὺς ἴδιον θεοῦ. τὸ δὲ ἀπ' ἄκρων οὐρανῶν ἕως ἄκρων αὐτῶν διδάσκει ἡμᾶς τὰ αὐτὰ εἶναι καὶ γῆς καὶ οὐρανοῦ ἄκρα, ὥστε Χριστῷ πιστεύειν δεῖ καὶ μὴ ἀπατᾶσθαι ὡς ἐλαχίστου μορίου τῆς γῆς οὔσης ἐν μέσῳ τοῦ οὐρανοῦ ἀπείροις μεγέθεσιν ὑπερβάλλοντος αὐτήν. Σκληρόν, φησίν, τὸ ἐπίταγμά σου συνεῖδον, τὸ ζητεῖν παρὰ ἀνθρώπων ὑπακοήν, οἷς οὐκ ἐνε ποίησας διὰ τοῦ λόγου τὸ εὐήκοον. διὸ φοβηθεὶς μὴ ἄπρακτος γένωμαι τὸ κατ' ἐμαυτὸν ἐφύλαξα μόνον, τὸ δὲ περὶ ἑτέρους οὐκ ἐσπούδασα. Σκληρόν, φησίν, συνεῖδον τὸ ἐπίταγμά σου διὰ τὸ","english":"But some attempted to explain this saying in this way and said that at the second coming of the Lord all who have lived righteously and, like eagles, are lofty and heavenly in their mindset will leave paradise and be gathered together at that place where the fall of Adam occurred and the transgression of the commandment, through which he fell into sin. Saying, \"The Son of Man will send his angels,\" he showed the Son of Man to be God; for the angels are God's, and to send them is proper to God. And the phrase \"from the ends of the heavens to their ends\" teaches us that the ends of both earth and heaven are the same, so that one must believe in Christ and not be deceived into thinking that the earth is the smallest portion, situated in the middle, while heaven surpasses it by boundless magnitudes. \"Hard,\" he says, \"I perceived your command to be\"—namely, to seek obedience from men in whom you did not make the ear obedient through the word. Therefore, fearing that I might become ineffective, I guarded only what concerned myself, but did not exert myself concerning others. \"Hard,\" he says, \"I perceived your command to be,\" because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"ζητεῖν παρὰ τῶν ἀνθρώπων ὑπακοήν, οἷς οὐ δέδωκας διὰ τοῦ λόγου σου τὸ εὐήκοον. καὶ διὰ τοῦτο φοβηθεὶς μὴ ἄπρακτος γένωμαι τὸ κατ' ἐμὲ ἐφύ λαξα μόνον μὴ ἐσπουδακὼς περὶ ἑτέρους.\n\n129 Ἐπειδὴ δὲ ὑμεῖς ἑαυτοὺς ἐμβάλλετε, τὸ ἔγκλημα εἰς ὑμᾶς περιίσταται. δηλοῖ δὲ τῶν πραγμάτων τὴν δύναμιν ἡ τῶν λόγων ὑπο τύπωσις ὡς ἐρούντων ταῦτα τῶν δικαίων καὶ ὡς ἀκουσομένων ἅπερ ἡ τοῦ πράγματος ἔχει φύσις· δῆλον γὰρ ὅτι οὐκ ἐροῦσιν αὐτὰ τότε καὶ οὐ ζητήσουσιν, ὁπότε λέλυται ἐν τῷ εἰρημένῳ ὑπὸ Χριστοῦ· ἀλλ' οὕτω πολλάκις ἐν ταῖς γραφαῖς ῥήμασι χαρακτηρίζεται τὰ ἐν τοῖς πράγμασι κείμενα.\n\n130 Μᾶρκος δὲ καὶ ὁ Λουκᾶς οὐκ εἶπον αὐτὸν εἰρηκέναι, ὅτι ἔδομαι τὸ πάσχα ὡς ἕτερός φησιν, ἀλλὰ «ποῦ ἐστιν τὸ κατάλυμα, ὅπου τὸ πάσχα μετὰ τῶν μαθητῶν μου φάγω». δύναται δὲ ταῦτα τὴν «παρασκευὴν τοῦ πάσχα » δηλοῦν, οὐ τὴν βρῶσιν· ὁ γὰρ Ἰωάννης δηλοῖ κατὰ τὴν τοῦ πάσχα ἡμέραν μήπω τὸ πάσχα βρωθὲν ὑπὸ Ἰουδαίων, ἐπει δήπερ ὡς ἐλέγομεν ἐχρῆν κατὰ τὴν αὐτὴν ἡμέραν καὶ ὥραν τό τε τυπικὸν πάσχα καὶ τὸ ἀληθὲς ἐπιτελεσθῆναι. οὐδέπω δὲ ἔμελλεν τῷ ἀνθρώπῳ δηλοῦν, ὅτι παρασκευάζεται μὲν τὸ πάσχα, πρὸ δὲ τῆς γνώσεως αὐτοῦ ἔδει πάσχα, εἰ μή τι καὶ τοῦτο ὑπεσήμηνεν εἰπὼν ὁ καιρός μου ἐγγύς ἐστιν. δηλοῖ δὲ καὶ ἐν αὐτῷ τῷ δείπνῳ, ὅτι ὃ βέβρωκεν αὐτὸς τὸ δεῖπνον· λέγει γὰρ ὁ Λουκᾶς· «ὅτε ἐγένετο ὥρα, ἔπεσεν, καὶ οἱ ιβʹ ἀπόστολοι σὺν αὐτῷ. καὶ εἶπεν πρὸς αὐτούς· ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθ' ὑμῶν πρὸ τοῦ με παθεῖν· λέγω γὰρ ὑμῖν οὐ μὴ φάγω αὐτὸ ἕως οὗ πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ »·","english":"to seek obedience from men, to whom you have not given the ability to hear through your word. And for this reason, fearing that I might become ineffective, I guarded only what concerned me, not having been zealous about others.\n\n129 But since you cast yourselves into it, the charge comes around to you. The outline of the words makes clear the force of the matters, as though the righteous would say these things and would hear what the nature of the matter holds; for it is clear that they will not say these things then and will not seek them, since it has been resolved in what was said by Christ; but often in the Scriptures the things that lie in the matters are characterized by words.\n\n130 But Mark and Luke did not say that he had said, \"I will eat the Passover,\" as another says, but \"Where is the guest room, where I may eat the Passover with my disciples?\" And these things can indicate the \"preparation of the Passover,\" not the eating; for John makes clear that on the day of the Passover the Passover had not yet been eaten by the Jews, since, as we were saying, it was necessary that on the same day and hour both the typical Passover and the true one be accomplished. But he was not yet going to make it clear to the man that the Passover was being prepared, but before the knowledge of it there had to be a Passover, unless he also hinted at this when he said, \"My time is near.\" And he makes it clear also at the supper itself, that he himself had eaten the supper as a supper; for Luke says: \"When the hour came, he reclined at table, and the twelve apostles with him. And he said to them, 'With desire I have desired to eat this Passover with you before I suffer; for I say to you, I will not eat it until it is fulfilled in the kingdom of God.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"οὐ γὰρ εἶπεν οὐκέτι μὴ «φάγω αὐτό », ἀλλ' «οὐ μὴ φάγω » δηλῶν μὲν τὴν συμπάθειαν αὐτοῦ τὴν εἰς τοὺς μαθητάς, ὅτι ᾤκτιρεν αὐτοὺς μέλλοντας τὴν ἑορτὴν ἀνεόρταστον ἕξειν τῇ ἀπολείψει αὐτοῦ· τοῦτο γὰρ τὸ «ἐπε θύμησα μεθ' ὑμῶν φαγεῖν τὸ πάσχα πρὸ τοῦ με παθεῖν », ἐπιφέρων δέ, ὅτι λύπην ἕξουσιν καὶ προτιμήσει τῆς ἐκείνων εὐθυμίας τὸ καὶ αὐτοῖς καὶ παντὶ κόσμῳ συμφέρον τὸ μὴ φαγεῖν τὸ πάσχα, ἀλλ' αὐτὸν πάσχα γενέσθαι, οὗ ἡ πλήρωσίς ἐστιν «ἐν τῇ βασιλείᾳ τοῦ θεοῦ », ὅτε παντελῶς ὑπερβαίνει θάνατον· τοῦτο γὰρ ἡ λέξις τοῦ πάσχα δηλοῖ ὑπέρβασιν σημαίνουσα. Ἡ μὲν ἑτοιμασία γέγονε τοῦ πάσχα. δεῖπνον δέ ἐστιν καὶ οὔπω τοῦ πάσχα βρῶσις· οὐδὲ γὰρ ἦν σχῆμα τῶν τὸ πάσχα ἐσθιόντων, ἀλλ' ἀνέκειντο δειπνοῦντες. καὶ ὁ Ἰωάννης δὲ δεῖπνον εἴρηκεν οὐδεμίαν μνή μην τοῦ πάσχα ποιησάμενος λέγων· «πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς, ὅτι ἦλθεν αὐτοῦ ἡ ὥρα, ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα, ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτοὺς» καὶ τὰ ἑξῆς. «πρὸ τῆς ἑορτῆς τοῦ πάσχα» λέγει, οὐκ ἐν τῇ ἑορτῇ τοῦ πάσχα, ὥστε καὶ «τὴν πρώτην τῶν ἀζύμων » οἰκείως ἐδεξάμεθα τὴν πρὸ τῶν ἀζύμων νοήσαντες. Τὸ δὲ καλὸν εἶναι τὸ μὴ γεγεννῆσθαι πρὸς τὴν κόλασιν εἴρηται· κακῆς γὰρ ὑπάρξεως ἀνυπαρξία αἱρετωτέρα. Ὅτι προεξῆλθεν Ἰούδας, Ἰωάννης ἐδήλωσεν· οὐ γὰρ ἂν ἐδέξατο τῆς σωτηρίου κοινωνίας τύπον ὁ τῆς χριστοκτονίας ὑπηρέτης· καίτοι τὰ ἄλλα πάντα ἤνεγκεν αὐτὸν ὁ κύριος, ἀλλὰ τοῦτο οὐκέτι συνεχωρεῖτο.","english":"For he did not say, \"I will no longer eat it,\" but \"I will certainly not eat it,\" indicating on the one hand his compassion toward the disciples, because he pitied them for being about to have the feast uncelebrated through his departure; for this is the meaning of \"I have earnestly desired to eat this Passover with you before I suffer.\" And on the other hand he adds that they will have grief, and that what is beneficial both to them and to the whole world will be preferred to their cheerfulness—namely, that he not eat the Passover, but become himself the Passover, whose fulfillment is \"in the kingdom of God,\" when he wholly passes beyond death; for this is what the word \"Pascha\" declares, signifying a passing over. The preparation of the Passover had taken place. But it is a supper, and not yet the eating of the Passover; for there was not the manner of those eating the Passover, but they were reclining at supper. And John too called it a supper, making no mention of the Passover, saying: \"But before the feast of the Passover, Jesus, knowing that his hour had come, that he should depart out of this world to the Father, having loved his own who were in the world, he loved them to the end,\" and what follows. He says \"before the feast of the Passover,\" not \"during the feast of the Passover,\" so that we have also properly understood \"the first day of unleavened bread\" as meaning the day before the unleavened bread. And the saying that it is good not to have been born to punishment has been spoken; for non-existence is preferable to an evil existence. That Judas went out first, John has made clear; for the servant of the murder of Christ would not have received the type of the saving communion—although in all other respects the Lord bore with him, but this was no longer permitted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"καὶ ἡμῖν ὁ τύπος εἰς τὸ τῆς ἁγίας κοινωνίας ἀπείργειν τοὺς πονηρούς, εἰ καὶ εἰς τὰ ἄλλα πάντα δι' ἀνεξικακίας φέρομεν αὐτούς· δῆλον γάρ, ὅτι ὀλέσειν τὸν σωτῆρα «ἐξῆλθεν » παραδοθεὶς τῷ διαβόλῳ· «μετὰ » γὰρ «τὸ ψωμίον εἰσῆλθεν », φησίν, «εἰς ἐκεῖνον ὁ σατανᾶς », ὥστε λαβὼν αὐτὸν ἔκδοτον ἀπήγαγεν. Περὶ πολλῶν δὲ λέγων ἐκχύννεσθαι τὸ αἷμα περὶ\n\nπάντων λέγει διὰ τοῦ ἑνὸς δικαίου κατασταθήσεσθαι τοὺς πολλούς. τοῦτο δὴ καὶ ἐνταῦθα δηλοῖ, ὅτι εἷς ὑπὲρ πολλῶν πάσχει. τύπον δὲ ποιεῖ Ἀπολινάριος τῆς μετοχῆς τοῦ σώματος καὶ αἵματος τῆς ἐν πνεύματι τελουμένης εἰς τοὺς πιστεύοντας ἐκτυπώσας καὶ τῷ ἄρτῳ τὸ σῶμα καὶ τῷ οἴνῳ τὸ αἷμα. ἐπειδὴ καὶ «ἄρτος ἐπιούσιος » τὸ πνεῦμα τοῦτ' ἔστιν τροφὴ ζωοποιὸς εἰς τὸν ἐπιόντα αἰῶνα «καὶ ὁ ἄρτος, ὃν ἐγὼ δώσω » ὑμῖν «ἡ σάρξ μού ἐστιν ὑπὲρ τῆς τοῦ κόσμου ζωῆς », καὶ τὸ αἷμα ζωτικὸν ἐν σώματι, καὶ διὰ τοῦτο Μωυσῆς «ψυχὴν πάσης σαρκὸς » εἶπεν «τὸ αἷμα » ὡς ἑνουμένην αἵματι δηλῶν· ἐναργῶς δὲ τὸν τύπον τῷ τῆς ἀληθείας ὀνόματι προσηγόρευσεν εἰπών· τοῦτό ἐστιν τὸ σῶμά μου· καὶ διὰ τοῦτο δὲ τοῖς τῆς ἀληθείας ὀνόμασιν ὠνόμασεν τοὺς τύπους, ἵνα μὴ πρὸς τὸ ὁρώμενον ἐξευτελίζωνται, ἀλλὰ πρὸς τὴν δύναμιν θαυμάζωνται. ἡ βρῶσις οὖν καὶ ἡ πόσις ἐδήλωσε τὴν μετοχὴν τὴν οὐκ ἄνευ σώματος γινο μένην· εἰ γὰρ μὴ σώματι συνήφθη καὶ αἵματι ἡνώθη ἡ θεία δύναμις, οὐκ ἂν ἔσχομεν μετουσίαν δι' αὐτῆς πρὸς θεόν. Ἰστέον, ὅτι ὁ Ἰούδας οὐκ ἐναπέθανε τῇ ἀγχόνῃ, ἀλλ' ἐπε βίωσεν κατενεχθεὶς πρὸ τοῦ ἀπο πνιγῆναι.","english":"And the type also serves us to keep the wicked away from the communion of holy things, even if in all other matters we bear with them through forbearance; for it is clear that the Savior \"went out\" to destroy him who was handed over to the devil; for \"after the morsel,\" he says, \"Satan entered into that man,\" so that having taken him as a traitor he led him away. But speaking of many, that his blood is poured out, he says that through the one righteous man the many will be established. This indeed he makes clear here also, that one suffers on behalf of many. But Apollinaris makes a type of the participation in the body and blood that is accomplished in the Spirit for those who believe, having stamped the body in the bread and the blood in the wine. Since also \"the supersubstantial bread\" is the Spirit, that is, life-giving food for the age to come, \"and the bread which I will give\" to you \"is my flesh for the life of the world,\" and the blood is life-giving in the body, and for this reason Moses said \"the blood\" is \"the soul of all flesh,\" indicating it as united to blood; and clearly he called the type by the name of truth, saying: \"This is my body\"; and for this reason he named the types by the names of truth, so that they might not be despised in relation to what is seen, but admired in relation to the power. The eating therefore and the drinking indicated the participation that does not come about without the body; for if the divine power had not been joined to the body and united to the blood, we would not have had participation through it with God. It should be known that Judas did not die in the hanging, but came back to life after being brought down before he was strangled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"καὶ τοῦτο δηλοῦσιν αἱ τῶν ἀποστόλων πράξεις, ὅτι «πρηνὴς γενόμενος ἐλάκησεν » καὶ τὰ ἑξῆς. τοῦτο δὲ σαφέστερον ἱστορεῖ Πα πίας ὁ Ἰωάννου τοῦ ἀποστόλου μαθητὴς λέγων· μέγα ἀσεβείας ὑπό δειγμα ἐν τούτῳ τῷ κόσμῳ περιεπάτησεν ὁ Ἰούδας· πρησθεὶς γὰρ ἐπὶ τοσοῦτον τὴν σάρκα, ὥστε μὴ δύνασθαι διελθεῖν ἁμάξης ῥᾳδίως διερχομένης, λέγεται ὑπὸ τῆς ἁμάξης πταισθέντα τὰ ἔγκατα ἐκκενωθῆναι. πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρ κα ὥστε μηδὲ ὁπόθεν ἅμαξα ῥᾳδίως διέρχεται, ἐκεῖνον δύνασθαι δι ελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν τῆς κεφαλῆς ὄγκον· τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν φασι το σοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέπειν, τοὺς ὀφθαλμοὺς δὲ αὐτοῦ μηδὲ ὑπὸ ἰατρικῆς διόπτρας ὀφθῆναι δύνα σθαι· τοσοῦτον βάθος εἶχον ἀπὸ τῆς ἔξωθεν ἐπιφανείας. τὸ δὲ αἰδοῖον αὐτοῦ πάσης μὲν αἰσχύνης ἀηδέστερον καὶ μεῖζον φαίνεσθαι, φέ ρεσθαι δὲ δι' αὐτοῦ τοὺς ἐξ ἅπαντος τοῦ σώματος συρρέοντας ἰχῶρας καὶ σκώληκας εἰς ὕβριν δι' αὐτῶν μό νων τῶν ἀναγκαίων. μετὰ δὲ πολλὰς βασάνους καὶ τιμωρίας ἐν ἰδίῳ φασὶ χωρίῳ τελευτήσαντος ἀπὸ τῆς ὀσμῆς ἔρημόν τε καὶ ἄοικον τοῦτο τὸ χωρίον μέχρι τῆς νῦν γενέσθαι, ἀλλ' οὐδὲ μέχρι σήμερον δύνασθαί τινα ἐκεῖνον τὸν τόπον παρελθεῖν, ἐὰν μὴ τὰς ῥῖνας ταῖς χερσὶν ἐπιφράξῃ. Οὐκ ἐναπέθανε τῇ ἀγχόνῃ ὁ Ἰούδας, ἀλλ' ἐπεβίω καθαιρεθεὶς πρὸ τοῦ ἀποπνιγῆναι. καὶ τοῦτο δηλοῦσιν αἱ τῶν ἀποστόλων πράξεις, ὅτι «πρηνὴς γενόμενος ἐλάκησε μέ σος, καὶ ἐξεχύθη πάντα τὰ σπλάγχνα αὐτοῦ ».","english":"And the Acts of the Apostles makes this clear, that \"falling headlong he burst asunder,\" and the rest. Papias, the disciple of John the apostle, records this more clearly, saying: Judas walked in this world as a great example of impiety; for he swelled up in the flesh to such an extent that he could not pass through a place where a wagon easily passes, and it is said that, crushed by the wagon, his entrails were emptied out. He swelled up in the flesh to such an extent that he could not pass through even where a wagon easily passes, nor even the mass of his head alone; for they say that his eyelids swelled so much that he could not see the light at all, and that his eyes could not be seen even by a physician's instrument, so great was the depth from the outer surface. And his private part appeared more unpleasant and larger than all shame, and there flowed through it the ichors and worms gathering from the whole body, to his disgrace, through those necessary parts alone. And after many torments and punishments, they say that when he died in his own place, that place became deserted and uninhabited from the stench until now, and that not even to this day can anyone pass by that place unless he blocks his nostrils with his hands. Judas did not die in the hanging, but survived, having been cut down before he was strangled. And the Acts of the Apostles makes this clear, that \"falling headlong he burst asunder in the middle, and all his bowels gushed out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"τοῦτο δὲ σαφέστερον ἱστορεῖ Παπίας ὁ Ἰωάννου μαθητὴς λέγων οὕτως ἐν τῷ τετάρτῳ τῆς ἐξηγήσεως τῶν κυριακῶν λόγων· μέγα δὲ ἀσε βείας ὑπόδειγμα ἐν τούτῳ τῷ κόσμῳ περιεπάτησεν Ἰούδας. πρησθεὶς ἐπὶ τοσοῦτον τὴν σάρ κα, ὥστε μηδὲ ὁπόθεν ἅμαξα ῥᾳδίως διέρχεται, ἐκεῖνον δύνασθαι διελθεῖν, ἀλλὰ μηδὲ αὐτὸν μόνον τὸν ὄγκον τῆς κεφαλῆς αὐτοῦ· τὰ μὲν γὰρ βλέφαρα τῶν ὀφθαλμῶν αὐτοῦ φασι τοσοῦτον ἐξοιδῆσαι, ὡς αὐτὸν μὲν καθόλου τὸ φῶς μὴ βλέ πειν, τοὺς ὀφθαλμοὺς δὲ αὐτοῦ μηδὲ ὑπὸ ἰατροῦ διόπτρας ὀφθῆναι δύνασθαι· τοσοῦτον βάθος εἶχον ἀπὸ τῆς ἔξωθεν ἐπιφανείας. τὸ δὲ αἰδοῖον αὐτοῦ πάσης μὲν ἀσχημο σύνης ἀηδέστερον καὶ μεῖζον φαί νεσθαι, φέρεσθαι δὲ δι' αὐτοῦ τοὺς ἐξ ἅπαντος τοῦ σώματος συρρέοντας ἰχῶράς τε καὶ σκώληκας εἰς ὕβριν δι' αὐτῶν μόνων τῶν ἀναγ καίων. μετὰ πολλὰς δὲ βασάνους καὶ τιμωρίας ἐν ἰδίῳ φασὶν χωρίῳ τελευτήσαντος καὶ τοῦτο ἀπὸ τῆς δυσωδίας ἔρημον καὶ ἀοίκητον τὸ χωρίον μέχρι τῆς νῦν γενέσθαι, ἀλλ' οὐδὲ μέχρι τῆς σήμερον δύνασθαί τινα ἐκεῖνον τὸν τόπον παρ ελθεῖν, ἐὰν μὴ τὰς ῥῖνας ταῖς χερσὶν ἐπιφράξῃ. τοσαύτη διὰ τῆς","english":"Papias, the disciple of John, records this more clearly, saying thus in the fourth book of his Exposition of the Oracles of the Lord: Judas walked in this world as a great example of impiety. For he swelled up so much in the flesh that he could not pass through a place where even a wagon passes easily, nor could he pass through even the mere bulk of his head. For they say that his eyelids swelled so much that he could not see the light at all, and his eyes could not be seen even by a physician with a probe; such was their depth from the outer surface. And his private part appeared more disgusting and larger than all shamefulness, and through it were carried the ichors and worms flowing together from his whole body, to his disgrace, through those necessary parts alone. And after many torments and punishments, they say, he died in a place of his own, and that place has become desolate and uninhabited from the stench until now, but not even to this day can anyone pass by that place unless he blocks his nostrils with his hands. So great through the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"σαρκὸς αὐτοῦ καὶ ἐπὶ γῆς ἔκρυσις ἐχώρησεν. Καλὴ ἡ ἀποσκόπησις πρὸς τοὺς συκοφαντοῦντας· οὐ γὰρ οἱ ἀκούον τες ἐζήτουν τὸ ἀληθὲς καὶ κατὰ κοινοῦ ἡ ἀπόκρισις, ὃ καὶ ἔδειξε κατὰ τὴν ἱστορίαν τοῦ Λουκᾶ εἰπὼν πρὸς τοὺς ἐρωτῶντας «εἰ σὺ εἶ ὁ Χριστός, εἰπὸν ἡμῖν· ἐὰν ὑμῖν εἴπω, οὐ μὴ πιστεύσητε· ἐὰν δὲ ἐρωτήσω, οὐ μὴ ἀποκριθῆτε ». Αἱ μάστιγες ἀντὶ τῶν ἁμαρτιῶν τοῦ κόσμου, ὅτι πολλαὶ αἱ μάστιγες τοῦ ἁμαρτωλοῦ καὶ κατὰ τὴν προφητείαν τὴν λέγουσαν «τὸν νῶτόν μου δέδωκα εἰς μάστιγας ». καὶ πεπλήρωται μὲν τὸ δίκαιον ὑπὲρ τῶν ἁμαρτω λῶν, πεπλήρωται δὲ τὸ τῆς ἀγαθότητος ἄκρον, ὁπότε «δίκαιος ὑπὲρ ἀδίκων » πέπονθε, ἵνα «τῷ μώλωπι αὐτοῦ ἰαθῶμεν », ὡς Ἠσαΐας φησίν. 139 27, 28 29 Οὐχ ὅτι ἐκεῖνοι ἴσχυον, ἀλλ' ὅτι θεῷ ἐδόκει ταῦτα γίνεσθαι πρὸς τὴν τῶν ἀνθρώπων ἐκλύτρωσιν ἀτιμασθέντος ὑπὲρ ἡμῶν τοῦ «κυρίου τῆς δόξης » διὰ τὴν ἡμῖν ἐπιβάλλουσαν ἀτιμίαν καὶ δοξάζοντος τὴν ἡμέραν τῶν δικαίων τὴν ἀεὶ διαπαιζομένην ὑπὸ τῶν ἀπαιδεύτων. ἐπειδὴ χρώ ματι αἵματος ἡ χλαμὺς ἐκέχρωστο, διὰ τοῦτο οἱ φονῶντες κατ' αὐτοῦ ἐνέδυσαν αὐτὸν μὴ νοοῦντες, ὃ ἐποίουν, μᾶλλον δὲ τοῦ ἐν Ἰησοῦ τοῦ Ναυῆ κοκκίνου ῥάμματος καὶ τοῦ ἐνδήσαντος «τὴν χεῖρα » ἑνὸς τῶν ἐκ τῆς Θάμαρ Ἰούδα υἱῶν σύμβολον ἡ χλαμὺς αὕτη τῷ τὰ αἵματα τοῦ κόσμου καὶ τῶν ἐν αὐτῷ ἀνθρώπων ἀνειληφέναι ὑπὲρ σωτηρίας πάντων τὸν σωτῆρα. οἱ δὲ «ὑπὸ μεριμνῶν καὶ πλούτου καὶ ἡδονῶν » συμ πνιγόμενοι λαβόντες τὸν λόγον τοῦ θεοῦ καὶ μὴ τελεσφοροῦντες πλέκοντες ἀκάνθας στεφανοῦσι τὸν Ἰησοῦν ἀτιμάζοντες, ὁ δὲ τὰς ἀκάνθας ἡμῶν ἀναλαβὼν ἀναλίσκει τῇ ἑαυτοῦ κεφαλῇ.","english":"of his flesh and a hiding-place on earth contained him. Good is the looking away from those who slander; for those who heard were not seeking the truth, and the answer was given in common, which he also showed in the account of Luke, saying to those who asked, \"If you are the Christ, tell us: if I tell you, you will not believe; and if I ask, you will not answer.\" The scourges are in place of the sins of the world, because many are the scourges of the sinner, and according to the prophecy that says, \"I gave my back to scourges.\" And the just requirement has been fulfilled on behalf of sinners, and the height of goodness has been fulfilled, when \"the just suffered for the unjust,\" so that \"by his wound we might be healed,\" as Isaiah says. Not that those men were strong, but that it seemed good to God that these things should happen for the redemption of men, when the \"Lord of glory\" was dishonored for our sake because of the dishonor that lay upon us, and was glorifying the day of the righteous, which is always mocked by the uneducated. Since the cloak had been dyed with the color of blood, for this reason those who were murdering him put it on him, not understanding what they were doing—or rather, this cloak is a symbol of the scarlet cord in the case of Joshua the son of Nun and of the one of the sons of Judah from Tamar who bound \"his hand,\" because the Savior had taken up the bloods of the world and of the men in it for the salvation of all. But those who are choked \"by cares and wealth and pleasures,\" having received the word of God and not bringing it to completion, weave thorns and crown Jesus, dishonoring him; but he, taking up our thorns, consumes them with his own head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"κάλαμον δὲ ἔθηκαν ἐν τῇ δεξιᾷ αὐτοῦ οἱ διάκενον νομίζοντες αὐτοῦ εἶναι τὴν βασιλείαν. Οἱ μὲν Ἰουδαῖοι διαπαίζοντες τὸν κύριον ὡς πρὸς τὸ ὄνομα τοῦ προφήτου τὴν παιδιὰν ἐποιοῦντο, ἔνθεν καὶ ἔλεγον· «προφήτευσον ἡμῖν, Χριστέ, τίς ἐστιν ὁ παίσας σε », οἱ δὲ στρατιῶται πρὸς τὸ ὄνομα τοῦ βασι λέως διαπαίζουσιν· πρὸς τοῦτο γὰρ καὶ χλαμὺς ἀντὶ τῆς πορφύρας κοκκίνη καὶ ἐξ ἀκανθῶν στέφανος ἀντὶ χρυσοῦ καὶ ὁ κάλαμος ἀντὶ σκήπτρου καὶ τὸ προσκυνεῖν ὡς πρὸς βασιλέα καὶ λέγειν· χαῖρε ὁ βασιλεὺς τῶν Ἰουδαίων. ἐφ' οἷς ἦν καὶ τὸ ἐμπτύειν καὶ τύπτειν τῷ καλάμῳ στρατιωτῶν ἀπαιδεύτων ἔργον καὶ ἄφρονος λαοῦ τοῦ παίζειν ὑπόθεσιν ποιοῦντος, ὥσπερ εἰώθασιν ἀεὶ τὰ σεμνὰ διαπτύειν πληρουμένης ἐξαιρέτως ἐπὶ τοῦ κυρίου τῆς προφητείας τῆς λεγούσης· «ὄνειδος ἄφρονι ἔδωκάς με. ἐκωφώθην καὶ οὐκ ἤνοιξα τὸ στόμα μου, ὅτι σὺ εἶ ὁ ποιήσας με ». Καὶ Φλέγων δέ τις παρ' Ἕλλησι φιλόσοφος μέμνηται τούτου τοῦ σκότους ὡς παραδόξως γεγενημένου ἐν τῇ τεσσαρεσκαιδεκάτῃ τῆς σε λήνης, ὅτε οὐ πέφυκεν ἔκλειψις γίνεσθαι, ὅτε ἀπέχει πολὺ τοῦ ἡλίου διάστημα, ὅσον ἀπ' ἀρχῆς τοῦ οὐρανοῦ ἕως τέλους· τότε γὰρ γίνονται ἐκλείψεις, ὅταν πλησιάσωσιν ἀλλήλοις οἱ δύο οὗτοι φωστῆρες· γίνεται γὰρ ἡλίου ἔκλειψις συνόδῳ ὑποδραμούσης αὐτὸν σελήνης, οὐ πανσελήνῳ, ὅτε διάμετρός ἐστι τῇ σελήνῃ. τοῦτο δὲ γέγονεν, ὡς πενθούσης τῆς κτίσεως ἐπὶ τῷ γεγονότι καὶ διὰ τοῦτο δηλούσης, ὅτι τῆς παροινίας ταύτης πραχθείσης ἐκ Ἰουδαίων ἐσκοτίσθη αὐτῶν ὁ νοῦς καὶ ἀπέστη ἀπ' αὐτῶν ὁ νοητὸς ἥλιος.","english":"They put a reed in his right hand, thinking his kingdom was empty. The Jews mocked the Lord, making their sport with reference to the name of prophet, and hence they also said, \"Prophesy to us, Christ, who is it that struck you\"; while the soldiers mock with reference to the name of king. For to this end there was also a scarlet cloak instead of purple, and a crown of thorns instead of gold, and the reed instead of a scepter, and the bowing down as before a king, and saying, \"Hail, king of the Jews.\" Along with these things there was also the spitting and the striking with the reed, the work of uneducated soldiers and a foolish people making a subject for sport, just as they are always accustomed to spit upon things held in reverence, the prophecy being especially fulfilled in the Lord which says, \"You have given me as a reproach to the fool. I was deaf and did not open my mouth, because you are the one who made me.\" And a certain Phlegon, a philosopher among the Greeks, mentions this darkness as having come about paradoxically on the fourteenth of the moon, when an eclipse does not naturally occur, when it is far from the sun by the distance from the beginning of heaven to the end; for eclipses occur then, when these two luminaries draw near to each other; for an eclipse of the sun occurs at the conjunction when the moon runs under it, not at the full moon, when it is diametrically opposite to the moon. But this happened, as creation was mourning over what had happened and thereby making clear that, when this drunken outrage had been committed by the Jews, their mind was darkened and the intelligible sun departed from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"εἴτε γὰρ αὐτὸν ἐνόμιζον–ὀργιζομένου γὰρ ἦν τὸ σκότος ἐκεῖνο καὶ δεῖγμα τοῦ μέλλοντος λαβεῖν τοὺς μιαιφόνους· διὰ τοῦτο γὰρ μετὰ πάντα τὰ τῆς παροινίας τοῦτο γίνεται, ὅτε κόρον ἔλαβον τῶν σκωμμάτων καὶ πάντα ἐφθέγξαντο ὅσα ἐθέλησαν. Τοῦτο δὲ καὶ ἀρχὴ τῆς τῶν ψυχῶν εἰς τὰ οὐράνια μεταθέσεως. ὅσαι δὲ ἀκολουθοῦσι Χριστῷ, μεθίστανται, ὅπερ ἐνεφάνισε Στέφανος εἰπών· «κύριε Ἰησοῦ Χριστέ, δέξαι τὸ πνεῦμά μου » καὶ ὁ Παῦλος· «κρεῖσσον τὸ ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι ». τοὐναντίον δὲ ἐπὶ τῶν παλαιῶν ἐλέγετο τὸ\n\nπροστίθεσθαι τῶν ἀποθνῃσκόντων ἕκαστον «πρὸς τὸν λαὸν αὐτοῦ »· κάτω γὰρ ἦν ἡ χώρησις καὶ ἡ κατοχὴ τῶν ψυχῶν καὶ ταύτην τὴν κάτω πορείαν ὁ κύριος εἰς τὰ ἄνω μεθίστησι δι' ἑαυτοῦ. Τὸ τὰ σώματα τῶν ἁγίων ἀνίστασθαι ἐδήλου τὸν θάνατον τοῦ Χριστοῦ ζωῆς αἴτιον ὄντα· οὐ μὴν ἐνεφανίσθησαν πρότερον πρὶν τὸν κύριον ἀναστῆναι, ἐπειδὴ πρώτην ἔδει τὴν τοῦ σωτῆρος γνωσθῆναι ἀνάστασιν καὶ τότε τοὺς δι' αὐτοῦ ἀναστάντας ὀφθῆναι· δῆλον δέ, ὅτι καὶ τεθνήκασι πάλιν σημείου χάριν ἀναστάντες· οὐδὲ γὰρ ἐνεδέχετο πρωτοτόκους τῶν νεκρῶν ἐπὶ τῇ αἰωνίῳ ζωῇ τινας ἐγερθῆναι, ἀλλ' οὕτως ὥσπερ οἱ λοιποί. λέγει δὲ ὁ Λουκᾶς τοὺς ὄχλους τοὺς παραγενομένους «τύπτοντας τὰ στήθη ὑποστρέφειν »· οὕτως οὐδὲ Ἰουδαίους ἔλαθεν καὶ ἐν αὐτῷ τῷ πάθει καὶ τῇ ἀδοξίᾳ τοῦ σωτῆρος ἡ θεία ὑπερβολή, ἀλλ' ἡ συνήθης τοῖς ἀνθρώποις λήθη κατέσκεν αὐτοὺς καὶ ἡ τῶν διδασκάλων ἀπάτη παρῆγεν πολλούς. Ἵνα μὴ νομισθῇ φαντασία εἶναι τὸ γεγενημένον, πολλοῖς ἐνεφανίσθησαν.","english":"For if they thought him—for that darkness was a sign of his anger and a demonstration of what the murderers were about to receive; for this reason this happens after all the drunken revelry, when they had taken their fill of mockeries and had uttered everything they wished. But this is also the beginning of the translation of souls into the heavenly realms. And as many as follow Christ are translated, which Stephen made clear when he said, \"Lord Jesus Christ, receive my spirit,\" and Paul: \"To depart and be with Christ is better.\" But the opposite was said in ancient times—\n\nthat each of those who died was \"gathered to his people\"; for the place and the holding of souls was below, and the Lord by himself transfers this lower journey to the things above. The raising of the bodies of the saints signified the death of Christ as the cause of life; yet they did not appear before the Lord rose, since it was necessary that the Savior's resurrection be known first, and then that those who had risen through him be seen; and it is clear that they died again, having risen for the sake of a sign; for it was not possible that some be raised as firstborn of the dead to eternal life, but rather just as the rest. And Luke says that the crowds who had come \"returned, beating their breasts\"; thus not even the Jews failed to notice, even in the very passion and dishonor of the Savior, the divine excess, but the forgetfulness customary to men prevailed over them, and the deception of the teachers led many astray. So that what had happened might not be thought a phantasm, they appeared to many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"καὶ ὁ κεντουρίων ἐπίστευσε καὶ οἱ οὕτω παίζοντες καὶ χλευάζοντες ὑπὸ τῶν γεγενημένων μετεβλήθησαν. τινὲς δέ φασιν, ὅτι καὶ μαρτύριόν ἐστι τοῦ κεντουρίωνος τούτου ἀνδρισαμένου μετὰ ταῦτα ἐν τῇ πίστει. Καὶ κινοῦνται μὲν ἐκ τῆς ἑαυτῶν πονηρίας, ὑπηρετοῦσι δὲ τῷ συμφέροντι τοῦ πράγματος μὴ βουλόμενοι· ὁ γὰρ ἀντιπράττων θεῷ δι' ὧν ἀντιπράττει συνεργεῖ ὡς οἱ τὸν Ἰωσὴφ πεπρακότες διὰ τῆς πράσεως κατεσκεύασαν τὴν προειρημένην δόξαν ἣν κωλύσειν τῇ πράσει προσεδόκησαν.\n\n148 Ὁ σωτὴρ τὴν μὲν προσκύνησιν οὐκ ἀποκωλύει, τὴν δὲ ἐπαφὴν ἀπεκώλυσεν, ὡς Ἰωάννης γράφει· τὸ γὰρ ὁμοίως ἀναμίγνυσθαι αὐτῷ καθὰ καὶ πρότερον οὐκέτι δυνατὸν ἦν πρὸ τῆς ἀνακαινώσεως τῶν ἀνθρώπων· καινοῖς γὰρ καινοῦ ἅπτεσθαι προσήκει. Καὶ Ἰούδας μὲν ἀργυρίων προδίδωσι τὸν Ἰησοῦν ἐπιλαθόμενος ὧν εἶδεν σημείων, οἱ δὲ στρατιῶται ἀργύρια ἱκανὰ λαβόντες ἃ μὲν ἰδόντες προαπήγγειλαν τοῖς ἀρχιερεῦσι τεράστια ἐσιώπησαν, εἰρήκασι δὲ τὰ μὴ γενόμενα. Οὐ γὰρ ἂν κλέψαντες τὸ σῶμα οἱ μαθηταὶ ὡς αὐτοὶ διεφήμισαν οὕτω γνησίως αὐτοῦ τῇ διδασκαλίᾳ συνηγωνίζοντο ὡς καὶ ἀδοξεῖν καὶ ἀποθνῄσκειν δι' αὐτήν. Καὶ γὰρ οὐδὲ ἀπὸ σκοποῦ μοι δοκεῖ τὸ ἐν τῷ ὄρει τῆς Γαλιλαίας καὶ μὴ ἑτέρωθί που ταῦτα εἰρῆσθαι τὰ ῥήματα· Γαλιλαία γὰρ ἡ κατακυλιστὴ τῇ Ἑλλάδι γλώσσῃ ἑρμηνεύεται. διὸ καὶ Γελγὲλ ὁ τροχὸς ὀνομάζεται.","english":"And the centurion believed, and those who had thus mocked and jeered were changed by what had happened. Some say that this is also a testimony to this centurion, who afterward played the man in the faith. And they are moved by their own wickedness, yet they serve the advantage of the matter unwillingly; for he who opposes God cooperates through the very things by which he opposes, as those who sold Joseph by that sale brought about the foretold glory which they expected to prevent by the sale.\n\n148 The Savior does not forbid the worship, but he forbade the touch, as John writes; for to be mingled with him in the same way as before was no longer possible before the renewal of men; for it is fitting that new things touch the new. And Judas betrays Jesus for silver, forgetting the signs he had seen, while the soldiers, having received sufficient silver, kept silent about the wonders they had seen and had first reported to the chief priests, but they spoke of things that did not happen. For if the disciples had stolen the body, as they themselves spread abroad, they would not have contended so genuinely for his teaching as even to be disgraced and to die for it. And indeed it does not seem to me to be beside the mark that these words were spoken on the mountain of Galilee and not somewhere else; for Galilee is interpreted in the Greek tongue as \"rolling down.\" Therefore also Gelgel is named \"wheel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"καθάπερ οὖν ἐξ ὄρους ὑψηλοῦ τοῦ σωτηρίου στόματος ἐξενεχθέντα ταῦτα τὰ ῥήματα δίκην τροχοῦ κατὰ τῆς οἰκουμένης ἐκυλίσθη καὶ πᾶσαν ἐπέδραμε, καὶ ἐβαπτίσθησαν ἅπαντες καὶ τὰ ἔθνη καὶ πόλεις εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος.","english":"Therefore, just as these words were brought forth from the high mountain of the Savior's mouth, they rolled like a wheel over the inhabited world and ran through it all, and all were baptized—both the nations and the cities—into the name of the Father and of the Son and of the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}