{"slug":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-scripturam-sacram","id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-scripturam-sacram","title":"Quaestiones in scripturam sacram","title_source":"Quaestiones in scripturam sacram","author":"Athanasius the Great of Alexandria","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":"2026-11-15T18:07:19Z","cost_usd":0.006423},"source":{"registry_id":"greek:khazarzar:khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-scripturam-sacram","work_id":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-scripturam-sacram","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":53,"english_words":14857,"coptic_letters":0,"source_letters":58952,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-athanasius-the-great-of-alexandria-quaestiones-in-scripturam-sacram","status":"pass","blocking":[],"warnings":[],"stats":{"passages":53,"translated":53,"commentary_passages":0,"commentary_units":0,"english_words":14857,"source_letters":58822,"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: 53 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:1; Psalm 118:22; Matthew 21:42."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":53},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΑΘΑΝΑΣΙΟΥ ΡΗΣΕΙΣ ΚΑΙ ΕΡΜΗΝΕΙΑΙ ΠΑΡΑΒΟΛΩΝ ΤΟΥ ΑΓΙΟΥ ΕΥΑΓΓΕΛΙΟΥ.\n\nἘρώτησις αʹ. «Ἀπέλθατε εἰς τὴν ἀπέναντι κώμην, καὶ εὑρήσετε ἄνθρωπον κεράμιον ὕδατος βαστάζοντα.» Τίς ἡ πόλις; Ἐκκλησία. Τί τὸ κεράμιον τοῦ ὕδατος; Τὸ ἅγιον βάπτισμα. Τίς ὁ ἄνθρωπος; Ὁ Πρόδρομος. Τί τὸ ἀνώγεον; Ἡ βασιλεία τῶν οὐρανῶν. Ἐρώτ. βʹ. «Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἠθέλησε συνᾶραι λόγον μετὰ τῶν δούλων αὐτοῦ.» Τίς ὁ βασιλεύς; Ὁ Θεός. Τίς ὁ ὀφειλέτης τῶν μυρίων ταλάντων; Ὁ ἄνθρωπος ὁ ἐν πολλαῖς ἁμαρτίαις τῆς τοῦ Θεοῦ μακροθυμίας ἀπολαβών. Τίς ὁ τὰ ἑκατὸν δηνάρια; Ὁ ὑποχείριος τοῦ χρεωστοῦντος τὰ μυρία τάλαντα· καὶ αὐτὸς μὲν ἔτυχε μακροθυμίας, οὗτος δὲ ἐφάνη ὠμὸς καὶ σκληρὸς πρὸς τὸν ὁμόδουλον αὐτοῦ. Ἑτέρα παραβολὴ γʹ. «Ἄνθρωπός τις εἶχε δύο τέκνα, καὶ εἶπε τῷ ἑνί· Ἄπελθε εἰς τὸν ἀμπελῶνα· καὶ εἶπεν· Οὐχ ὑπάγω, καὶ ἀπῆλθε. Καὶ προσελθὼν εἶπε καὶ τῷ ἑτέρῳ· καὶ εἶπεν· Ὑπάγω, καὶ οὐκ ἀπῆλθεν.» Τίς ὁ ἄνθρωπος; Ὁ Θεός. Τίς ὁ εἰπὼν, Ὑπάγω, καὶ οὐκ ἀπῆλθεν; οἱ Ἰουδαῖοι. Τίς ὁ εἰπὼν, Οὐχ ὑπά γω, καὶ ἀπῆλθεν; Ὁ ἐξ ἐθνῶν λαός. Ἄλλη παραβ. δʹ. «Ἀνθρώπου τινὸς πλουσίου εὐφόρησεν ἡ χώρα.» Τίς ὁ ἄνθρωπος; Ὁ Ἰούδας, καὶ οἱ κατ' αὐτὸν πλεονέκται καὶ φιλάργυροι. Ἑτέρα εʹ. «Ἀπέλθατε εἰς τὴν ἀπέναντι κώμην, καὶ εὑρήσετε ὄνον καὶ πῶλον δεδεμένην.» Τίς ἡ κώμη; Ὁ κόσμος. Ὄνος δὲ οἱ Ἰουδαῖοι· πῶλος οἱ Χριστιανοί. Ὁ δήσας; Νόμος ὁ Μωσαϊκός. Ὁ λύσας;ὁ Χριστός. Πῶλος γάρ ἐστι τῶν ἐθνῶν ἡ ἀλογία καὶ ἡ ἀγνωσία. Ἄλλη ςʹ.","english":"OF OUR FATHER AMONG THE SAINTS ATHANASIUS: SAYINGS AND INTERPRETATIONS OF THE PARABLES OF THE HOLY GOSPEL.\n\nQuestion 1. \"Go into the village opposite you, and you will find a man carrying a jar of water.\" What is the city? The Church. What is the jar of water? Holy baptism. Who is the man? The Forerunner. What is the upper room? The kingdom of heaven. Question 2. \"The kingdom of heaven is like a man, a king, who wished to settle accounts with his servants.\" Who is the king? God. Who is the debtor of the ten thousand talents? The man who, in his many sins, received the forbearance of God. Who is the one of the hundred denarii? The one subject to the debtor of the ten thousand talents; for he himself obtained forbearance, but this man was shown to be cruel and harsh toward his fellow servant. Another parable, 3. \"A certain man had two children, and he said to one: Go into the vineyard; and he said: I will not go, and he went. And coming to the other, he spoke likewise; and he said: I go, and he did not go.\" Who is the man? God. Who is the one who said, I go, and did not go? The Jews. Who is the one who said, I will not go, and went? The people from the Gentiles. Another parable, 4. \"A certain rich man's land brought forth abundantly.\" Who is the man? Judas, and those like him, the covetous and lovers of money. Another, 5. \"Go into the village opposite you, and you will find a donkey and a colt tied.\" What is the village? The world. The donkey is the Jews; the colt the Christians. The one who tied them? The law of Moses. The one who loosed them? Christ. For the colt is the irrationality and ignorance of the Gentiles. Another, 6.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"«Ἀπέλθατε εἰς τὴν ἀπέναντι κώμην πρὸς τὸν δεῖνα, καὶ εἴπατε αὐτῷ· Ὁ Διδάσκαλος λέγει· Πρὸς σὲ ποιῶ τὸ Πάσχα μετὰ τῶν μαθητῶν μου.» Τίς ἡ πόλις; Ὁ ᾅδης. Ὁ δεῖνα; Ὁ Ἀδάμἔμελλε γὰρ ἐγεῖραι αὐτὸν ἐκ νεκρῶν. Ἑτέρα ἐρώτ. ζʹ. «Ἤδη δὲ καὶ ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται.» Ἀπόκ. Ῥίζα ἐστὶν ἡ πίστις· τὸ δένδρον, ὁ ἄνθρωπος· ἡ ἀξίνη, τὸ τοῦ ἀνθρώπου τέλος. Ἑτέρα ηʹ. «Ἄνθρωπός τις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν.» Τίς ὁ ἄνθρωπος; Ὁ ἅγιος Πέτρος· πέτρα, ὁ Χριστός· οἰκία, ἡ πίστις· ἄνεμος ὁ διάβολος. Ὁ δὲ ἐπὶ τὴν ἄμμον οἰκοδομήσας Ἰούδας· ἄμμος γάρ ἐστιν ἡ ἀκαρπία. Ἄλλη θʹ. «Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ βασιλεῖ, ὅστις ἐποίησε γάμους τῷ υἱῷ αὐ τοῦ.» Τίς ὁ βασιλεύς; ὁ Θεός. Τίς ὁ υἱός; ὁ Χρι στός. Τίνες οἱ κεκλημένοι; προφῆται καὶ ἀπόστολοι. Τίνες οἱ ἀπαιτήσαντες; οἱ Ἰουδαῖοι. Τίνες οἱ παραγενόμενοι; οἱ ἐξ ἐθνῶν. Τίς ὁ μὴ ἔχων ἔνδυμα γά μου; ὁ Ἰούδας, καὶ οἱ κατ' αὐτὸν ἀναξίως ἐπιπηδῶντες εἰς τὰ ἅγια. Ἄλλη ιʹ. «Εἶπεν ὁ Κύριος πρὸς τὸν Πέτρον· Ἄπελθε εἰς τὴν θάλασσαν, καὶ βάλε ἄγκιστρον, καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ, εὑρήσεις στατῆρα. Τοῦτον δὸς ἀντὶ ἐμοῦ καὶ σοῦ.» Τίς ἡ θάλασσα; ὁ κόσμος. Τί τὸ ἄγκιστρον; ὁ λόγος τοῦ Θεοῦ. Ἰχθὺς ὁ Χριστός. Στατὴρ ὁ σταυρὸς τοῦ Κυρίου, ἐν ᾧ ἔμελλε κἀκεῖνος σταυρωθῆναι, καὶ ὁ Πέτρος. Ἑτέρα ιαʹ. «Ἄνθρωπός τις εἶχε δύο υἱοὺς, καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί· Πάτερ, δός μοι.» Τίς ὁ ἄνθρωπος; ὁ Θεός. Οἱ δύο υἱοί; οἱ δίκαιοι καὶ οἱ ἁμαρτωλοί. Νεώτερος υἱὸς ὁ τὴν γνώμην ἄστατον ἔχων.","english":"Go into the village opposite you, to a certain man, and say to him: The Teacher says: I will keep the Passover with you together with my disciples.\" What is the city? Hades. Who is the certain man? Adam, for he was about to raise him from the dead. Another question, 7. \"Already also the axe is laid at the root of the trees.\" Answer. The root is faith; the tree, man; the axe, the end of man. Another, 8. \"A certain man built his house upon the rock.\" Who is the man? The holy Peter; the rock, Christ; the house, faith; the wind, the devil. And he who built upon the sand is Judas; for the sand is unfruitfulness. Another, 9. \"The kingdom of heaven is like a man, a king, who made a wedding for his son.\" Who is the king? God. Who is the son? Christ. Who are the invited? Prophets and apostles. Who are those who demanded? The Jews. Who are those who came? Those from the nations. Who is he who has no wedding garment? Judas, and those like him who rush unworthily into the holy things. Another, 10. \"The Lord said to Peter: Go to the sea, and cast a hook, and take the first fish that comes up, and opening its mouth, you will find a stater. Give this for me and you.\" What is the sea? The world. What is the hook? The word of God. The fish is Christ. The stater is the cross of the Lord, on which that man also was about to be crucified, and Peter. Another, 11. \"A certain man had two sons, and the younger of them said to the father: Father, give me.\" Who is the man? God. The two sons? The righteous and the sinners. The younger son is he who has an unstable mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Τὸ ἐπιβάλλον μέρος, τὰ λόγια τοῦ Θεοῦ καὶ αἱ ἐντολαὶ αὐτοῦ. Ἄλλη ιβʹ. «Ἄνθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν, τοῦ λαβεῖν βασιλείαν.» Ἄνθρωπος, ὁ Θεός· χώρα μακρὰ ἡ ἐπὶ γῆς παρουσία αὐτοῦ· βασι λεία ἡ δευτέρα παρουσία· οἱ δοῦλοι οἱ προφῆται, οἱ ἀπόστολοι, καὶ οἱ μάρτυρες. Ἡ δὲ μνᾶ ἐστιν ἡ χάρις, ἣν ἔλαβεν Ἰούδας, ὁμοίως καὶ τὸ τάλαντον. Ἄλλη ιγʹ. «Ἄνθρωπός\n\nτις ἐφύτευσεν ἀμπελῶνα, καὶ φραγμὸν αὐτῷ περιέθηκεν.» Ἄνθρωπος ὁ Θεός· ἀμπελὼν ὁ κόσμος· ἡ ληνὸς τὸ βάπτισμα· ὁ πύργος ἡ πίστις· οἱ γεωργοὶ οἱ Ἰουδαῖοι· οἱ δοῦλοι προφῆ ται, ἀπόστολοι, καὶ μάρτυρες. Καὶ ἀπέστειλεν αὐτοὺς κηρύξαι, καὶ ἀπέκτειναν αὐτούς· ὡσαύτως καὶ τὸν μονογενῆ Υἱὸν καὶ Λόγον τοῦ Θεοῦ, καὶ ἐπήρθη ἐξ αὐτῶν ἡ βασιλεία, καὶ ἐδόθη Ῥωμαίοις, τοῖς ποιοῦσι τοὺς καρποὺς αὐτῆς. Αὐτοὶ δὲ κακοὶ κακῶς ἀπώλοντο διὰ τὴν ἀπιστίαν αὐτῶν καὶ σκληροκαρδίαν. Ἄλλη ιδʹ. «Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ.» Ὁ σπόρος ἐστὶν ὁ λόγος τοῦ Θεοῦ· ὁ περιπεσὼν εἰς τὴν ἄκανθαν ὁ Ἰούδας· ἀπελθὼν γὰρ ἀπήγξατο, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατέφαγον αὐτόν· τὸ δὲ ἐπὶ τὴν γῆν τὴν ἀγαθὴν οἱ προφῆται καὶ ἀπόστολοι. Ἄλλη ιεʹ. «Ἄνθρωπός τις κατέβαινεν ἀπὸ Ἱερουσαλὴμ εἰς Ἱεριχὼ, καὶ λῃσταῖς περιέπεσεν.» Ἄνθρωπος ὁ Ἀδάμ· Ἱερουσαλὴμ ὁ παράδεισος· Ἱεριχὼ ὁ κόσμος· λῃσταὶ οἱ πονηροὶ λογισμοὶ καὶ ἡ παράβασις· ἱερεὺς οἱ προφῆται· Λευΐτης ὁ Μωσαϊκὸς νόμος· Σαμαρείτης ὁ Χριστός· ἔλαιον καὶ οἶνος τὸ τίμιον σῶμα καὶ αἷμα, καὶ τὸ ἅγιον βάπτισμα· τὸ δὲ πανδοχεῖον ἡ Ἐκκλησία· ὁ πανδοχεὺς ὁ ἅγιος Παῦλος·","english":"The assigned portion: the oracles of God and his commandments. Another, 12. \"A certain nobleman went into a far country to receive a kingdom.\" The man is God; the far country is his presence on earth; the kingdom is the second coming; the servants are the prophets, the apostles, and the martyrs. And the mina is the grace which Judas received, and likewise the talent. Another, 13. \"A certain man planted a vineyard, and set a hedge around it.\" The man is God; the vineyard is the world; the winepress is baptism; the tower is faith; the vinedressers are the Jews; the servants are prophets, apostles, and martyrs. And he sent them to preach, and they killed them; likewise also the only-begotten Son and Word of God, and the kingdom was taken from them and given to the Romans, who produce its fruits. But they themselves perished miserably by their wickedness because of their unbelief and hardness of heart. Another, 14. \"The sower went out to sow his seed.\" The seed is the word of God; the one who fell among the thorns is Judas; for he went away and hanged himself, and the birds of heaven devoured him; but the seed on the good ground is the prophets and apostles. Another, 15. \"A certain man was going down from Jerusalem to Jericho, and fell among robbers.\" The man is Adam; Jerusalem is paradise; Jericho is the world; the robbers are evil thoughts and the transgression; the priest is the prophets; the Levite is the law of Moses; the Samaritan is Christ; the oil and wine are the precious body and blood, and holy baptism; and the inn is the Church; the innkeeper is Saint Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"τὰ δύο δηνάρια, ἡ Παλαιὰ καὶ ἡ Νέα Διαθήκη. Ἄλλη ιςʹ. «Ἄνθρωπός τις ἐξῆλθε πρωῒ μισθώσασθαι ἐργάτας.» Ἄνθρωπος ὁ Θεός· ἀμπελὼν ὁ κόσμος· ἐργάται οἱ ἀπόστολοι. Οἱ δὲ περὶ τὴν ἑνδε κάτην ὥραν ἐλθόντες Ματθίας ἐστὶν, ὃς καὶ κατεψηφίσθη μετὰ τῶν ἕνδεκα ἀποστόλων. Ἑτέρα ιζʹ. «Γυνή τις εἶχε δραχμὴν, καὶ ἀπώλεσεν αὐτήν.» Τίς ἡ γυνή; ἡ Ἐκκλησία. Τίς ἡ δραχμή; ὁ Ἀδάμ. Ἄλλη ιηʹ. «Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν θησαυρῷ κεκρυμμένῳ ἐν ἀγρῷ.» Τίς ὁ θησαυρός; ὁ Χριστός. Τίνες οἱ ἀγοράσαντες; ὁ Ἰωσὴφ καὶ Νικόδημος, μᾶλλον δὲ ἡ ἁγία Θεοτόκος. Ἐρώτ. ιθʹ. «Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία.» Τίς ζύμη; ἡ πίστις. Τὰ δὲ τρία ἀλεύρου σάτα; ἡ τριήμερος τοῦ Σωτῆρος ἀνάστασις. Ἐρώτ. κʹ. Διὰ τί γεννήματα ἐχιδνῶν τοὺς Ἰουδαίους ὁ Βαπτιστὴς καλεῖ; Ἀπόκ. Ἐπειδὴ τὸ θηρίον τοῦτο τρώγει τὴν γαστέρα τῆς μητρὸς αὐτοῦ, καὶ οὕτως ἐξέρχεται· ὥσπερ καὶ οὗτοι ἐποίησαν, πατραλοῖαι γενόμενοι, καὶ τοὺς διδασκάλους αὐτῶν καὶ τοὺς προφήτας φθόνῳ καταναλίσκοντες. Καὶ γὰρ τὸν Μωσέα ἐλίθασαν, τὸν δὲ Ἡσαΐαν μετὰ ξυλίνου πρίονος ἐδιχοτόμησαν πρί σαντες αὐτόν. Ἐρώτ. καʹ. Τίνος χάριν, παραδοθέντος τοῦ Ἰωάν νου, ἀνεχώρησεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν; Ἀπόκ. Ἡμᾶς παιδεύων φεύγειν τοὺς πειρασμοὺς, ἀλλὰ τοὺς ἐμπεσόντας στῆναι γενναίως. Ἐρώτ. κβʹ. Τί ἥμαρτεν ἡ συκῆ, ὅτι ἐξήρανεν αὐ τὴν ὁ Χριστός; καὶ διὰ ποίαν ὑπόθεσιν; καὶ τίνα τρόπον; Ἀπόκ.","english":"The two denarii are the Old and the New Testament. Another, 16. \"A certain man went out early to hire laborers.\" The man is God; the vineyard is the world; the laborers are the apostles. And those who came about the eleventh hour are Matthias, who was also reckoned with the eleven apostles. Another, 17. \"A certain woman had a drachma, and lost it.\" Who is the woman? The Church. Who is the drachma? Adam. Another, 18. \"The kingdom of heaven is like a treasure hidden in a field.\" Who is the treasure? Christ. Who are those who bought it? Joseph and Nicodemus, or rather the holy Theotokos. Question 19. \"The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal.\" Who is the leaven? The faith. And the three measures of meal? The Savior's resurrection on the third day. Question 20. Why does the Baptist call the Jews a brood of vipers? Answer. Because this beast eats its mother's belly, and so comes forth; just as these also did, becoming parricides, and consuming their teachers and prophets with envy. For they stoned Moses, and cut Isaiah in two with a wooden saw, sawing him. Question 21. For what reason, when John was handed over, did Jesus withdraw to Galilee? Answer. Teaching us to flee temptations, but to stand bravely when we have fallen into them. Question 22. What sin did the fig tree commit, that Christ dried it up? and for what reason? and in what manner? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ἐπεὶ ἔμελλεν ὁ Κύριος τὸ πάθος ὑφίστα σθαι, ἵνα μὴ νομίσωσιν οἱ μαθηταὶ, ὅτι ἀδυναμίαν ἔχει καὶ ἀσθένειαν, καὶ διὰ τοῦτο πάσχει, ἐν τῷ ἀψύχῳ δείκνυσι τὴν δύναμιν ἑαυτοῦ· ἵνα δείξῃ, ὅτι ἠδύνατο πάντας ξηρᾶναι τοὺς ἀντιλέγοντας. Ἀλλ' ἐπειδὴ οὐκ ἦλθε κρῖναι τὸν κόσμον, ἀλλὰ σῶσαι, ὡς αὐτὸς ἔφησε, τὴν μὲν δύναμιν ἐνδείκνυται ἐπὶ τῆς ἀψύχου συκῆς, τὴν φιλανθρωπίαν δὲ ταμιεύεται τοῖς ἀνθρώποις ἀμέτρῳ ἀνεξικακίᾳ. Λέγεται δὲ καὶ ἡ ἁμαρτία συκῆ, ἣν κατηράσατο καὶ ἐξήρανε Χριστὸς ὁ Θεὸς ἡμῶν. Ἔστι δὲ καὶ τοῦτο, διότι ἔλαβε τῆς συκῆς τὰ φύλλα ὁ Ἀδὰμ, καὶ ἐσκέπασε τὴν ἁμαρτίαν τῆς αἰσχύνης μετὰ τὴν παράβασιν· καταλύσας τὸ ἁμάρτημα τῆς παραβάσεως, καὶ προσηλώσας καὶ ἐξαλείψας ἐν τῷ σταυρῷ, ἐξήρανε τὸ κάλυμμα τῆς ἁμαρτίας, ὡς τὰ φύλλα τῆς συκῆς ἃ περιεβέβλητο ὁ Ἀδὰμ μετὰ τὴν παρακοήν. Ἐρώτ. κγʹ. Τί λέγει, ὅτι «Πέντε ἄνδρας ἔσχες, καὶ νῦν ὃν ἔχεις οὐκ ἔστι σου ἀνήρ;» Ἀπόκ. Ἡ γυνὴ ἔσχεν ἄνδρας κατὰ τὸν νόμον τῶν Σαμαρειτῶν· ἐτελεύτησαν, μετ' ἐκείνους ἐπόρνευσεν· οὐδεὶς γὰρ πρὸς αὐτὴν ὡς νόμιμον γυναῖκα προσεγγίζειν ἠβούλετο. Ἐκείνη δὲ μὴ φέρουσα χαλινῶσαι τὴν ἐπιθυμίαν, λαθραίως εἶχε τὸν πορνεύοντα μετ' αὐτῆς, καὶ οὐκ ἦν οὔτε περιφανὴς οὔτε νόμιμος. Εἶχε δὲ","english":"Since the Lord was about to undergo the passion, so that the disciples might not think that he had weakness and infirmity and that for this reason he suffered, he demonstrates his power on the lifeless fig tree, in order to show that he was able to wither all those who opposed him. But since he did not come to judge the world but to save it, as he himself said, he displays his power on the lifeless fig tree, but reserves his love for humanity for men with immeasurable forbearance. And sin is also called a fig tree, which Christ our God cursed and withered. And this too is the case, because Adam took the leaves of the fig tree and covered the shame of his sin after the transgression; having destroyed the sin of the transgression and having nailed it fast and blotted it out on the cross, he withered the covering of sin, as the leaves of the fig tree with which Adam was clothed after the disobedience. Question 23. What does he mean when he says, \"You have had five husbands, and the one whom you now have is not your husband\"? Answer. The woman had husbands according to the law of the Samaritans; they died, and after them she committed fornication; for no one wished to approach her as a lawful wife. But she, unable to bridle her desire, secretly had the man who fornicated with her, and he was neither publicly acknowledged nor lawful. And she had","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"αὐτὸν ἄνδρα κρυπτῶς. Ἐρώτ. κδʹ. Τίνες εἰσὶν ἀληθινοὶ προσκυνηταὶ, οἵτινες μήτε ἐν τῷ ὄρει ἐκείνῳ, μήτε ἐν Ἱερουσαλὴμ, ἀλλ' ἐν πνεύματι καὶ ἀληθείᾳ προσκυνοῦσι τὸν Θεόν; Ἀπόκ. Οὗτοί εἰσιν οἱ ἐν ἐρήμοις καὶ ὄρεσι, καὶ σπηλαίοις καὶ ταῖς ὀπαῖς τῆς γῆς κατοικοῦντες, οἵτινες, χωρὶς συνάξεως ἐκκλησιαστικῆς δι' ἔργων ἀγαθῶν θείῳ πνεύματι φωτιζόμενοι, ἐν πνεύματι καὶ ἀληθείᾳ προσκυνοῦσι τὸν Θεὸν καὶ Πατέρα ἡμῶν τὸν ἐν τοῖς οὐρανοῖς, ἀμέμπτως βιοῦντες καὶ τῷ Θεῷ εὐσεβοφρόνως λατρεύοντες, ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι τῶν ἀρετῶν διαλάμποντες, καὶ οὐκ ἔχουσι χρείαν ἐκκλησίας ἢ τόπου, ἀλλ' αὐτοὶ ἑαυτοὺς ναοὺς ποιοῦντες ταῖς ἀγαθαῖς ἐργασίαις, ἐν παντὶ τόπῳ καὶ πανταχοῦ εὐαρεστοῦσι τὸ Θεῖον, ἀδιαλείπτως καὶ εἰλικρινῶς αὐτὸν θεραπεύοντες πάσας τὰς ἡμέρας τῆς ζωῆς αὐτῶν. Ἐρώτ. κεʹ. Τί λέγει· «Ἐὰν δύο ὑμῶν συμφωνήσωσιν ἐπὶ τῆς γῆς, ἐπὶ παντὸς πράγματος, οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς;» Ἀπόκ. Τουτέστι περὶ παντὸς πράγματος, οὗ ἐὰν συμφωνήσῃ ἡ ψυχὴ μετὰ τοῦ σώματος, εὐσεβοῦς καὶ ἐναρέτου ζητήματος, ὁ Θεὸς ἐν μέσῳ αὐτῶν γίνεται, ὥσπερ τῷ Ἡλίᾳ ἐν τῷ ὄρει, καὶ Δανιὴλ ἐν τῷ λάκκῳ προσομιλήσας, καὶ τὰ αἰτήματα αὐτῶν πλη ρώσας. Ἐρώτ. κςʹ. Τί λέγει· «Ἴσθι εὐνοῶν τῷ ἀντιδίκῳ σου, ἕως οὗ εἶ ἐν τῇ ὁδῷ μετ' αὐτοῦ?» Ἀπόκ. Ἀντίδικόν ἐστι τὸ σῶμα τῇ ψυχῇ. Ταῦτα γὰρ ἀλλήλοις ἀντίκειται, ὥς φησι Παῦλος. Ὑπωπιάζομεν γὰρ καὶ δουλαγωγοῦμεν τὸ σῶμα, εὐνοοῦντες διὰ νηστείας καὶ ἀγρυπνίας καὶ τῆς λοιπῆς κακοπαθείας, ἵνα μηκέτι ἐξανίσταται τῆς ψυχῆς διὰ παθῶν τῆς ἀτιμίας.","english":"him secretly as a man. Question 24. Who are the true worshippers, who worship God neither on that mountain nor in Jerusalem, but in spirit and in truth? Answer. These are those who dwell in deserts and mountains, and in caves and in the holes of the earth, who, without the assembly of the church, being enlightened by the divine Spirit through good works, worship God and our Father who is in the heavens in spirit and in truth, living blamelessly and serving God with pious devotion, shining forth in all piety and dignity of the virtues, and they have no need of a church or a place, but making themselves temples by their good deeds, they please the Divine in every place and everywhere, serving him continually and sincerely all the days of their life. Question 25. What does it mean: \"If two of you agree on the earth concerning any matter, whatever they ask, it shall be done for them\"? Answer. That is, concerning any matter of a pious and virtuous request on which the soul agrees with the body, God comes to be in their midst, as he conversed with Elijah on the mountain, and with Daniel in the pit, and fulfilled their requests. Question 26. What does it mean: \"Be well disposed toward your adversary, while you are with him on the way\"? Answer. The body is the adversary of the soul. For these things are opposed to one another, as Paul says. For we buffet and enslave the body, being well disposed toward it through fasting and vigils and the rest of hardship, so that it may no longer rise up against the soul through the passions of dishonor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Ὁδὸν λέγει, τὸν μάταιον βίον τοῦτον καὶ πλάνον· ἂν γὰρ λυθῇ ἡ ψυχὴ τοῦ σώμα τος, καὶ ἐξέλθῃ τοῦ βίου τούτου καὶ τῆς ὁδοῦ, οὐκ ἔτι ἐργάζεσθαι ἀγαθὸν δύναται. Κοδράντης δὲ λέγεται καὶ αὐτὸ τὸ ἐγκατάλειμμα τοῦ ἐνθυμίου. Λέγεται δὲ καὶ ἡ συνείδησις ἀντίδικος· ἐλέγχει γὰρ ἡμᾶς ἐν τῇ καρδίᾳ κρυπτῶς, καὶ ἀναχαιτίζει ἀπὸ τοῦ κακοῦ, καὶ ἐὰν μὴ ἀκούσωμεν αὐτοῦ, ἔσχατον παραδίδωσιν ἡμᾶς ἐν τῷ κριτηρίῳ τοῦ Θεοῦ καὶ δώσομεν εὐθύνας ὑπέρ τε τῶν μεγάλων ἁμαρτημάτων, καὶ τῶν εὐτελῶν καὶ λίαν ἐλαχίστων. Ἐρώτ. κζʹ. Τί ἐστιν· «Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως;» Ἀπόκ. Διὰ τὴν ἀνθρωπότητα λέγει, ὅτι «Πλούσιος ὢν ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου, θανάτου δὲ σταυροῦ.» Μέγα δὲ καὶ κομῶν τοῖς φύλλοις διὰ τὴν θεότητα. Πετεινὰ δὲ τοῦ οὐρανοῦ ἐν τοῖς κλάδοις αὐτοῦ προφήτας καὶ ἀποστόλους, καὶ αὐτοὺς τοὺς εὐαγγελιστὰς καθεζομένους. Ἐρώτ. κηʹ. Τί ἐστι τό· «Οὐ ποιήσετε σισόην ἐκ τῆς κόμης τῆς κεφαλῆς ὑμῶν;» Ἀπόκ. Τινὲς τὸν σισόην ἄλλως ἡρμήνευσαν· ἐγὼ δὲ οἶμαι τὴν ἀπόκαρσιν τὸν νόμον ἀπαγορεύειν. Εἰώθασι γὰρ οἱ Ἕλληνες μὴ ἀποκείρειν τῶν παίδων τὰς κορυφὰς, καὶ τοὺς μαλοὺς ἐᾷν, καὶ τούτους μετὰ χρόνον ἀνατιθέναι τοῖς δαίμοσιν. Ἐρώτ. κθʹ. Διὰ τί ἐνεφύσησεν ὁ Χριστὸς τοῖς μαθηταῖς αὐτοῦ λέγων· «Λάβετε Πνεῦμα ἅγιον;» Ἀπόκ. Ὥσπερ ἐπὶ τοῦ τυφλοῦ ἐποίησε πηλὸν, καὶ ἐπέχρισε τοὺς ὀφθαλμοὺς αὐτοῦ, ἵνα δείξῃ, ὅτι αὐ τός ἐστιν ὁ πλάσας κατ' ἀρχὰς τὸν ἄνθρωπον ἐκ τοῦ πηλοῦ·","english":"He calls the way this vain and wandering life; for if the soul is released from the body and departs from this life and this way, it can no longer work good. And the very residue of the thought is called Codrantes. And conscience is also called an adversary; for it convicts us secretly in the heart, and restrains us from evil, and if we do not listen to it, it finally delivers us over to the judgment seat of God, and we shall give account both for great sins and for those that are cheap and very small. Question 27. What is this: \"The kingdom of heaven is like a grain of mustard seed\"? Answer. He says this because of the humanity, that \"being rich, he humbled himself to death, even death on a cross.\" And it is great and luxuriant in leaves because of the divinity. And the birds of heaven in its branches are the prophets and apostles, and the evangelists themselves, who rest there. Question 28. What is this: \"You shall not make a sison from the hair of your head\"? Answer. Some have interpreted sison otherwise; but I think the law forbids the cropping of the hair. For the Greeks are accustomed not to cut the crowns of their children's heads, and to let the locks grow, and after a time to dedicate them to the demons. Question 29. Why did Christ breathe on his disciples, saying, \"Receive the Holy Spirit\"? Answer. Just as in the case of the blind man he made clay and smeared it on his eyes, to show that he is the one who formed man from clay in the beginning,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"τὸν αὐτὸν δὴ τρόπον καὶ τοῖς μαθηταῖς ἐνεφύσησε, δεικνὺς, ὅτι αὐτός ἐστιν ὁ δοὺς πνοὴν καὶ ζωὴν τοῖς ἀνθρώποις διὰ τοῦ παλαιοῦ ἐμφυσήματος τοῦ πρὸς τὸν Ἀδάμ. Εἰπὼν δὲ αὐτοῖς· «Λάβετε Πνεῦμα ἅγιον·» ἔδωκεν αὐτοῖς ἐξουσίαν καὶ χάριν διὰ τοῦ ἐμφυσήματος πρὸς τὸ ἀφιέναι ἁμαρτίας. Διὰ τῆς ἐπιφοιτήσεως ἐν τῇ ἁγίᾳ Πεντηκοστῇ τὴν τοῦ βαπτίσματος καὶ τὴν τῶν σημείων ἐνέργειαν παρεῖχε. Διό φησιν· «Ὑμεῖς δὲ βαπτισθήσεσθε ἐν Πνεύματι ἁγίῳ, καὶ λήψεσθε δύναμιν ἐπελθόντος τοῦ ἁγίου Πνεύματος ἐφ' ὑμᾶς.» Πρὸ γὰρ τοῦ πάθους οὐκ ἐν Πνεύματι ἁγίῳ τὰς ἰάσεις ἐποίουν οἱ ἀπό στολοι, ἀλλὰ τῇ παρὰ τοῦ Χριστοῦ ἐξουσίᾳ καὶ προστάξει. «Οὔπω γὰρ ἦν Πνεῦμα ἅγιον, ὅτι Ἰησοῦς οὐδέπω ἐδοξάσθη.» Δεδόξασται δὲ ἐγερθεὶς ἐκ νεκρῶν. Πνεῦμα δὲ ἅγιον ὀνομάζων οὐ τοῦ ἁγίου Πνεύματος τὴν ὑπόστασιν· αὐτὸ γὰρ ἦν τε\n\nἀεὶ καὶ ἔστι καὶ ἔσται, ἀλλὰ τὸ τοῦ ἁγίου Πνεύματος χά ρισμα, ὅπερ κατὰ τὴν δεκάτην ἡμέραν τῆς ἀναλή ψεως, πεντηκοστὴν δὲ τῆς ἀναστάσεως, ἐπὶ τοὺς Χριστοῦ μαθητὰς κατεφοίτησεν. Ἐρώτ. λʹ. Τίς ἐστιν ὁ κριτὴς τῆς ἀδικίας, ὁ μήτε τὸν Θεὸν φοβούμενος, μήτε ἄνθρωπον ἐντρεπόμενος; Ἀπόκ. Ὁ Θεός· οὔτε γὰρ Θεὸν ἔχει, ὃν φοβηθή σεται, οὔτε ἄνθρωπον ἐντραπήσεται. «Χήρα δέ τις ἦν ἐν τῇ πόλει.» Τίς δὲ ἡ χήρα ἐκείνη; ἡ παντὸς ἀνθρώπου ψυχὴ, ἥ ποτε τὸν διάβολον ἄνδρα ἔχουσα, καὶ ἀποῤῥίψασα αὐτὸν, τὸν δὲ Χριστὸν ἐνστερνισα μένη, χήρα τυγχάνει, καὶ δέεται καθ' ἑκάστην ἡμέραν καὶ νύκτα, τὸν κριτὴν παρακαλοῦσα καὶ ὀδυρομένη καὶ λέγουσα· «Ἐκδίκησόν με ἀπὸ τοῦ ἀντιδίκου μου.» Ἐρώτ. λαʹ. Τίς δέ ἐστιν ὁ ἀντίδικος; Ἀπόκ.","english":"In the same way he also breathed on the disciples, showing that he himself is the one who gives breath and life to men through the ancient breathing upon Adam. And having said to them, \"Receive the Holy Spirit,\" he gave them authority and grace through the breathing for the forgiveness of sins. Through the visitation at holy Pentecost he supplied the working of baptism and of the signs. Therefore he says, \"But you shall be baptized in the Holy Spirit, and you shall receive power when the Holy Spirit has come upon you.\" For before the passion the apostles did not perform healings in the Holy Spirit, but by the authority and command from Christ. \"For the Holy Spirit was not yet, because Jesus was not yet glorified.\" But he was glorified when raised from the dead. And in naming the Holy Spirit he does not mean the substance of the Holy Spirit—for that was always and is and shall be—but the gift of the Holy Spirit, which on the tenth day after the ascension, that is the fiftieth after the resurrection, descended upon the disciples of Christ. Question 30. Who is the judge of injustice, who fears neither God nor regards man? Answer. God; for he has neither God whom he will fear, nor man whom he will regard. \"Now there was a certain widow in the city.\" And who is that widow? The soul of every man, which once had the devil as a husband, and having cast him off and embraced Christ, is a widow, and pleads each day and night, entreating the judge and lamenting and saying, \"Avenge me of my adversary.\" Question 31. And who is the adversary? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ὁ διάβολος, ὁ «ὡς λέων ὠρυόμενος περι πατῶν, ζητῶν τίνα καταπίῃ.» Ἐρώτ. λβʹ. Τί δὲ εἶπεν ὁ κριτής· «Εἰ καὶ τὸν Θεὸν οὐ φοβοῦμαι, καὶ ἄνθρωπον οὐκ ἐντρέπομαι, ἀλλ' οὖν ἐκδικήσω αὐτὴν, ἵνα μὴ ἐρχομένη ὑπωπιάζῃ με.» Καὶ ἐπιφέρει ὁ Κύριος λέγων· «Ἀκού σατε, τί λέγει ὁ κριτὴς τῆς ἀδικίας,» ὁ Θεός· ἐπειδὴ κρίνει καὶ κατακρίνει τοὺς ἀδίκους. «Δικαίῳ γὰρ νόμος οὐ κεῖται.» Ἐρώτ. λγʹ. Πῶς νοητέον, ὅτι «Ὁ ἔχων ἱμάτιον, πωλησάτω αὐτὸ, καὶ ἀγορασάτω μάχαιραν;» Ἀπόκ. Τοῦτο εἶπε γνωρίσαι θέλων ὁ Κύριος τοῖς ἀποστόλοις τὴν προδοσίαν αὐτοῦ, καὶ τὴν ἔφοδον τῶν Ἰουδαίων. Οὔτε οὖν τελείως παρεσιώπησεν, ἵνα μὴ τῇ ἀθρόᾳ ἐφόδῳ ταραχθῶσιν, οὔτε πάλιν τελείως ἐγνώρισεν, ἵνα μὴ δειλίᾳ τινὶ κατασχεθῶσιν. Ἐρώτ. λδʹ· Πῶς ὁ φιλῶν τὴν ψυχὴν αὐτοῦ ἀπολέσει αὐτήν; Ἀπόκ. Ὁ μὲν φιλῶν τὴν ψυχὴν αὐτοῦ ἐστιν ὁ τὰς ἀτόπους ἐπιθυμίας αὐτοῦ ποιῶν· ὁ δὲ μισῶν αὐτήν ἐστιν ὁ μὴ εἴκων αὐτῇ τὰ βλάπτοντα κελευούσῃ· ὁ δὲ θέλων αὐτὴν ἀπολέσαι ἐστὶ παρὰ τὸ δέον ἐκ τῶν ἐπερχομένων αὐτῇ κινδύνων καὶ θλίψεων καὶ πει ρασμῶν διαφυγεῖν ἐφιέμενος. Ὥσπερ οὖν καὶ τὴν ὑπὲρ αὐτοῦ ἐν τοῖς κινδύνοις γινομένην ἀπώλειαν σωτηρίαν ὠνόμασεν· οὕτως εὑρήσει αὐτὴν εἰς ζωὴν τὴν αἰώνιον. Ἐρώτ. λεʹ. Τί ἐστιν· «Ἐὰν ὁ δεξιός σου ὀφθαλ μὸς, ἢ ἡ χείρ σου σκανδαλίζει σε, ἔκκοψον, καὶ βάλε ἀπὸ σοῦ;» Ἀπόκ. Οὐ περὶ τῶν μελῶν τοῦ σώματος τοῦτο εἴρηκεν ὁ Κύριος· ἄπαγε! ἀλλὰ περὶ φίλων καὶ συγγενῶν· μέλη γὰρ ἀλλήλων ἐσμέν. Ἐὰν οὖν, φησὶν, ἔχῃς φίλον καὶ συγγενῆ ἀναγκαῖόν σοι ὄντα, ὡς δεξιὸν ὀφθαλμὸν ἢ χεῖρα·","english":"The devil, \"like a roaring lion walking about, seeking whom he may devour.\" Question 32. And what did the judge say? \"Though I do not fear God, and I do not respect man, yet because this widow keeps bothering me, I will avenge her, so that she does not wear me out by her coming.\" And the Lord adds, saying: \"Hear what the unjust judge says,\"—God, since he judges and condemns the unjust. \"For the law is not laid down for the righteous.\" Question 33. How should it be understood that \"He who has a garment, let him sell it and buy a sword\"? Answer. The Lord said this, wishing to make known to the apostles his betrayal and the attack of the Jews. So he neither kept completely silent, lest they be disturbed by the sudden assault, nor again did he make it fully known, lest they be seized by some cowardice. Question 34. How does he who loves his soul lose it? Answer. He who loves his soul is the one who carries out his own improper desires; he who hates it is the one who does not yield to it when it commands harmful things; and he who wishes to lose it is the one who, contrary to what is right, desires to escape the dangers, afflictions, and temptations that come upon it. Just as therefore he also called the loss that occurs for his sake amid dangers salvation, so he will find it unto eternal life. Question 35. What is this: \"If your right eye or your hand causes you to stumble, cut it off and cast it from you\"? Answer. The Lord did not say this about the members of the body—far be it!—but about friends and relatives; for we are members of one another. If, then, he says, you have a friend and relative who is necessary to you, as a right eye or a hand—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"κατὰ τὸ εἰρημένον ὑπὸ τοῦ Ἰὼβ, ὅτι «Ὀφθαλμὸς ἤμην τυφλῶν, ποῦς δὲ χωλῶν·» καὶ ἴδοις ἑαυτὸν βλαπτόμενον τὴν ψυχὴν ὑπ' αὐτοῦ, ἔκκοψον αὐτὸν ἀπὸ σοῦ· οὐδεμία γὰρ κοινω νία φωτὶ πρὸς σκότος, μάλιστα ἐὰν ὑποκρίσεώς τινος καὶ δόλου μετέχωσιν. Τοῦ Χρυσοστόμου λςʹ. Συκῆν εἶχέ τις ἐν τῷ ἀμπε λῶνι αὐτοῦ, καὶ ἦλθε ζητῶν ἐν αὐτῇ καρπὸν, καὶ οὐχ εὗρεν. Ἀπόκ. Συκῆν ἔθος τῇ Γραφῇ καλεῖν τὴν ἐν ἁμαρ τίαις ψυχήν· ἀμπελῶνα δὲ τὴν τῶν πιστῶν Ἐκκλη σίαν· ἀμπελουργοὺς δὲ τοὺς ἀγγέλους. Ἐπεὶ οὖν ἐν τῇ Ἐκκλησίᾳ ἀναξίαις βιοῦντες τῆς πίστεως, οὐκ ἀμπελὼν, ἀλλὰ συκῆ ὀνομάζονται. Ἐκ νέας μὲν ἡλικίας, ὡς εἰκὸς, ἐν αὐτῇ φυτευθέντες διὰ τοῦ βα πτίσματος, μέχρι δὲ γήρους τὸν τρόπον μεταβαλλόμενοι· εἰκότως μακρόθυμος ὁ Θεὸς λέγει τῷ ἀμπελ ουργῷ, ἤτοι τῷ ἀγγέλῳ τῆς Ἐκκλησίας· «Ἰδοὺ τρία ἔτη ἔρχομαι ζητῶν καρπὸν ἐν τῇ συκῇ, καὶ οὐχ εὑρίσκω. Ἔκκοψον αὐτήν· ἵνα τί καὶ τὴν γῆν καταργεῖ; Ὁ δέ φησι· Κύριε, ἄφες αὐτὴν καὶ τοῦτο τὸ ἔτος, ἕως οὗ σκάψω περὶ αὐτὴν καὶ βάλω κόπρια.» Τρία οὖν ἔτη εἰσὶν ἐν ἀνθρώποις, ἐν οἷς ἔρχεται ζη τῶν καρπὸν ὁ Θεὸς, αἱ τρεῖς μεθηλικιώσεις τοῦ ἀν θρώπου, ἢ ὡς παιδία, νεώτεροι, καὶ πρεσβύτεροι. Πολλοὶ γὰρ, ἐν αὐτῷ τῷ γήρᾳ μετανοήσαντες, διὰ θλίψεών τε σκαφέντες, καὶ διὰ πειρασμῶν δεξάμε νοι κόπρια, τὴν ἀρετὴν ἐκαρποφόρησαν. Κυρίλλου λζʹ. Διὰ τί ἡ Ἐκκλησία καλεῖται Ἐκκλησία, καὶ διὰ τί καθολική; Ἀπόκ. Ἐκκλησία μὲν, διὰ τὸ πάντας ἐκκαλεῖσθαι· καθολικὴ δὲ, διότι καθόλου τοῦ κόσμου κεχυμένη ὑπάρχει. Ἐρώτησις ληʹ. Πόθεν λέγεται αἵρεσις; Ἀπόκ. Ἀπὸ τοῦ αἱρεῖσθαί τι","english":"according to what was said by Job, \"I was an eye to the blind, and a foot to the lame\"; and if you see yourself being harmed in soul by it, cut it off from yourself; for there is no fellowship of light with darkness, especially if they partake of some hypocrisy and deceit. From Chrysostom, 36. A certain man had a fig tree in his vineyard, and he came seeking fruit on it, and found none. Answer. It is the custom of Scripture to call the soul that is in sins a fig tree; and the vineyard, the Church of the faithful; and the vinedressers, the angels. Since, therefore, those who live in the Church in ways unworthy of the faith are called not a vineyard but a fig tree. From a young age, as is likely, they were planted in it through baptism, but until old age they change their manner; rightly does God, being long-suffering, say to the vinedresser, that is, to the angel of the Church: \"Behold, three years I come seeking fruit on the fig tree, and I do not find it. Cut it down; why does it also make the ground useless?\" But he says: \"Lord, leave it also this year, until I dig around it and put manure.\" Three years, then, among men, in which God comes seeking fruit, are the three stages of a man's life, either as children, younger men, and elders. For many, having repented in old age itself, and having been dug around through afflictions, and having received manure through trials, have borne fruit of virtue. From Cyril, 37. Why is the Church called Church, and why catholic? Answer. It is called Church, because it calls all out; and catholic, because it exists spread over the whole world. Question 38. From where is heresy spoken of? Answer. From the fact of choosing something","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ἴδιον καὶ τοῦτο ἐξακολουθεῖν. Κείμενον λθʹ. «Εὔχεσθε, ἵνα μὴ γένηται ἡ φυγὴ ὑμῶν ἐν χειμῶνι, ἢ ἐν σαββάτῳ.» Ἑρμηνεία. Σημειωτέον, ὅτι ὁ Θεὸς χειμῶνα οὐκ ἐποίησε. Γέγραπται γάρ· «Θέρος καὶ ἔαρ σὺ ἔπλα σας αὐτά.» Φυγεῖν δὲ λέγει, ὁπόταν ἡ ψυχὴ ἐκ τοῦ σώματος χωρίζεται. Χειμῶνα δὲ τὰς ἁμαρτίας κα λεῖ· σάββατον δὲ τὴν ἀμέλειαν· καὶ οὐαὶ τὴν ἐν ἁμαρτίᾳ καὶ ἀθυμίᾳ καὶ ἀμελείᾳ ψυχήν. Ἕτερον κείμενον μʹ. «Λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες.» Ἑρμηνεία. Λίθος ὁ Χριστὸς, ὅστις ἀπεδοκιμάσθη ὑπὸ τῶν γραμματέων καὶ Φαρισαίων καὶ πρεσβυ τέρων τοῦ λαοῦ τῶν Ἰουδαίων, καὶ ἐγένετο κεφαλὴ τῆς Ἐκκλησίας τῶν ἐθνῶν. Ὃ λέγεται διὰ τὸ συγκρατεῖν ἐν τῇ πίστει εἰς μίαν ὁμόνοιαν τὰ ἔθνη. Ἐπειδὴ γὰρ τὰ ἀπόγονα τῶν Ἑλλήνων καὶ τῶν Ἰουδαίων πεπιστεύκασι τῷ Χριστῷ, διὰ τοῦτο γωνίᾳ ἀπεικάσθη καὶ ὁ Χριστὸς, ὅτι τοὺς γόνους ἐκείνων συνῆψεν ἐν τῇ πίστει. Λέγεται δὲ καὶ κατὰ ἄλλον τινὰ τρόπον ὁ Χριστὸς λίθος ἀκρογωνιαῖος, ἐπειδὴ, ὅτε κτίζεται οἰκία, προστιθέασιν οἱ οἰκοδομοῦντες ἐν τῇ γωνίᾳ τοῦ τοίχους λίθον ἀκρογωνιαῖον, ἤτοι τὸν ἔχοντα γωνίαν ἐν τῇ ἄκρᾳ αὐτοῦ. Πεσὼν δὲ ὁ τοιοῦτος ἐν τῇ ἄκρᾳ τοῦ τοίχους, συνάπτει καὶ κρατεῖ τὰ δύο τοίχη ἐν τῷ ἅμα. Κατὰ οὖν τοιοῦτον τρόπον λέγεται καὶ ὁ Χρι στὸς λίθος ἀκρογωνιαῖος, ὅτι συνῆψε τοὺς δύο λαοὺς ἐν τῷ ἅμα, τόν τε λαὸν τῶν Ἰουδαίων καὶ τὸν ἐξ ἐθνῶν· καὶ διὰ τοῦτο λίθος ἀκρογωνιαῖος ὠνόμα σται. Ἐρώτ. Τί ἐστιν ὃ εἴρηκεν ὁ Χριστὸς τῷ Πέτρῳ...; ηιξ δεσυντ θυαεδαμ.","english":"It is also proper to follow this. The text is the thirty-ninth: \"Pray that your flight may not be in winter, or on a Sabbath.\" Interpretation. It must be noted that God did not make winter. For it is written: \"Summer and spring you formed them.\" He calls it flight when the soul is separated from the body. He calls sins winter, and Sabbath negligence; and woe to the soul that is in sin and despondency and negligence. Another text, the fortieth: \"The stone which the builders rejected.\" Interpretation. The stone is Christ, who was rejected by the scribes and Pharisees and elders of the people of the Jews, and became the head of the Church of the Gentiles. This is said because he holds the Gentiles together in the faith into one concord. For since the descendants of the Greeks and of the Jews have believed in Christ, for this reason Christ is likened to a corner, because he joined their descendants together in the faith. And in another way too Christ is called the cornerstone, because, when a house is built, the builders add at the corner of the walls a cornerstone, that is, one that has a corner at its extremity. And such a stone, placed at the extremity of the wall, joins and holds the two walls together at once. In this way, then, Christ is also called the cornerstone, because he joined the two peoples at once, both the people of the Jews and the one from the Gentiles; and for this reason he has been named the cornerstone. Question. What is it that Christ said to Peter...?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":12,"ref":"p12","source":"τοῦντες οἱ ὄχλοι, καὶ μέσον αὐτῶν ἔχοντες τὸν Χρι στὸν ἤρχοντο κρυπτῶς ὄπισθεν αὐτοῦ τινες, καὶ ἔκρουον αὐτὸν, ἢ ἠρώτων αὐτὸν ἄλλοι δοκιμάζοντες, Εἰπὲ ἡμῖν, ἆρα τίς ἔτυψέ σε ἐκ τοῦ λαοῦ κρυφίως; καὶ ἐὰν οἶδας, προφήτευσον καὶ εἰπέ· δεῖξον ἡμῖν ἐκ τοῦ ὄχλου τὸν τύψαντά σε, καὶ γνωσόμεθα, ὅτι προφήτης εἶ σύ. Ἐρώτ. μαʹ. Τί ἐστι· «Καὶ κλίνας τὴν κεφαλὴν παρέδωκε τὸ πνεῦμα;» Καὶ γὰρ πάντες οἱ θνήσκοντες πρῶτον τελευτῶσι, καὶ οὕτω τὰς ἑαυτῶν κεφα λὰς κλίνουσιν. Ἀπόκ. Ἐπειδὴ πάντα ἐτέλεσεν ὁ Κύριος τὰ γεγραμμένα, τὴν σάρκωσιν, τὴν γέννησιν, τὴν βάπτι σιν, τὴν τῶν σημείων ἐπίδειξιν, τῆς διδασκαλίας τὴν ἐνέργειαν, τῶν μαθητῶν τὴν οἰκείωσιν, τὰ ἀνθρώπινα πάντα, τὸ πάθος, τὴν σταύρωσιν, τοὺς ἐμπαιγμοὺς, τὰς τρώσεις τῶν ἥλων, μετὰ τὸ πληρῶσαι ταῦτα, ἅπερ ἔδει παθεῖν· ἐλείπετο μόνον ὁ θάνατος. Καὶ φοβούμενος οὐκ ἐτόλμα προσεγγίσαι αὐτῷ· διὰ τοῦτο ἔκλινεν ὁ Χριστὸς τὴν κεφαλὴν, κράζων αὐτόν. Ἕως γὰρ μὴ ἔκλινε τὴν κεφαλὴν, οὐκ ἐτόλμα προσεγγίσαι αὐτῷ. Διὰ τοῦτό φησιν ὁ εὐαγγελιστής· «Καὶ κλίνας τὴν κεφαλὴν παρέδωκε τὸ πνεῦμα.» Ἐρώτ. μβʹ. Τίνος χάριν ἐκραύγασεν ὁ Χριστὸς ἐπὶ τοῦ σταυροῦ φωνῇ μεγάλῃ; Ἀπόκ. Ἵνα δείξῃ τὴν δύναμιν αὐτοῦ, καὶ ἐκφοβήσῃ τοὺς Ἰουδαίους, καὶ πρὸς πίστιν εἰσαγάγῃ. Καὶ γὰρ ἡ φωνὴ αὕτη τὰς πέτρας διέσχισε, καὶ τὸ κατα πέτασμα τοῦ ναοῦ καὶ ἔῤῥηξε, τὴν γῆν τε ἔσεισε, καὶ τὰ μνημεῖα ἀνέῳξε. Καὶ οὐδὲ οὕτως συνῆκαν οἱ ἀγνώμονες Ἰουδαῖοι. Ἐρώτ. μγʹ. Πῶς εἶδεν ἡ Μαρία τὸν Κύριον, καὶ ποίῳ τρόπῳ;","english":"the crowds were coming, and some among them who had Christ were approaching secretly behind him, and were knocking on him, or others were questioning him to test him, \"Tell us, did anyone from the people strike you secretly? And if you know, prophesy and say: show us from the crowd the one who struck you, and we will know that you are a prophet.\" Question 41. What is: \"And having bowed his head, he gave up the spirit\"? For all who die first come to their end, and thus bow their own heads. Answer. Since the Lord had completed all the things written—the incarnation, the birth, the baptism, the display of signs, the working of his teaching, the familiar association with his disciples, all human things, the passion, the crucifixion, the mockeries, the wounds of the nails—after fulfilling these things which he had to suffer, only death remained. And fearing, it did not dare to draw near to him; for this reason Christ bowed his head, summoning it. For until he bowed his head, it did not dare to draw near to him. For this reason the evangelist says: \"And having bowed his head, he gave up the spirit.\" Question 42. For what reason did Christ cry out on the cross with a loud voice? Answer. To show his power, and to terrify the Jews, and to lead them to faith. For this voice split the rocks, and tore the veil of the temple, shook the earth, and opened the tombs. And not even so did the senseless Jews understand. Question 43. How did Mary see the Lord, and in what manner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Καὶ γὰρ ἵστατο κλαίουσα ἐν τῷ μνημείῳ ἔμπροσθεν τῶν ἀγγέλων σκυθρωπῷ τῷ ἤθει, καὶ κατηφεῖ τῇ θέᾳ. Πῶς οὖν εἶδεν αὐτὸν ὄπισθεν αὐτῆς περιπατοῦντα καὶ ἐρχόμενον; Ἀπόκ. Ἔχει δὲ οὕτως, ὅτι ἐκαθέζοντο οἱ ἄγγελοι ἔμπροσθεν αὐτῆς, καὶ ἔβλεπον τὸν Χριστὸν ἐρχόμενον ὀπίσω αὐτῆς· ἐκείνη δὲ ὀπίσω αὐτῆς οὐχ ἑώρα· οἱ δὲ ἄγγελοι καθεζόμενοι ἐξεναντίας αὐτῆς ἐθεώρουν τὸν Χριστὸν ἐρχόμενον ὀπίσω αὐτῆς, καὶ εὐθέως ἀνέστησαν. Ἰδοῦσα δὲ ἡ γυνὴ τοὺς ἀγγέλους ἀποπηδήσαντας ἐξεπλάγη, καὶ αὖθις ἐστράφη εἰς τὰ ὀπίσω ἰδεῖν τί ἐθεάσαντο οἱ ἄγγελοι, καὶ εἶδεν ἐρχόμενον τὸν Ἰησοῦν. Αὕτη ἐστὶν αἰτία τοῦ ἰδεῖν τὴν Μαρίαν τὸν Κύριον στραφεῖσαν εἰς τὰ ὀπίσω. Ἐρώτ. μδʹ. Διὰ τί ὁ Χριστὸς τοῖς μαθηταῖς αὐτοῦ ἐζήτησε μετὰ τὴν ἀνάστασιν φαγεῖν, οὐχ εὑρέθη δὲ ἕτερον μέρος, ἀλλ' ἢ μόνον ἰχθύος ὀπτοῦ μέρος, καὶ ἀπὸ μελισσίου κηρίον; Ἀπόκ. Τινὲς τὸ ἀπὸ μελισσίου κηρίον\n\nἅλας ἡρμή νευσαν εἶναι· φλυάρων μυθολογία ταῦτα τὰ ῥήματα. Τὸ γὰρ ἀπὸ μελισσίου κηρίον καὶ ἰχθύος ὀπτοῦ μέρος ταῦτά εἰσιν οἷα λέγει ἡ Γραφή. Ἔχει δὲ παράδοξόν τινα ἑρμηνείαν καὶ βαθυτάτην καὶ ἀναγωγικωτάτην ἀκρίβειαν. Ὁ νοῦς τῆς ἀναγνώσεως ταύτῃ ἐστὶν οὗτος· ὁ μὲν ἰχθὺς παρεικάζεται εἰς τὴν σκληρὰν διαγωγὴν τῶν ἀσκητῶν, τῶν δαμασάντων τὴν σάρκα νηστείαις καὶ ἀγρυπνίαις καὶ ταῖς λοιπαῖς κακοπα θείαις, καὶ σταυρωσάντων ἑαυτοὺς τῷ κόσμῳ καὶ ταῖς ἡδοναῖς, καὶ ὑγρότησι καὶ ταῖς τροφαῖς τοῦ βίου ἀποταξαμένων, καὶ τῇ ξηρότητι ἑαυτοὺς δαμασάν των, καὶ τῇ ἀσκητικῇ ὁδῷ πορευομένων, καθὼς ἐνετείλατο ὁ Χριστός·","english":"For she was standing in the tomb weeping before the angels, with a gloomy demeanor and a downcast look. How then did she see him walking behind her and coming? Answer. It is as follows: the angels were sitting before her, and they saw Christ coming behind her; but she did not see what was behind her. The angels, sitting opposite her, were watching Christ coming behind her, and immediately they rose. When the woman saw the angels leap up, she was startled, and again she turned back to see what the angels had looked at, and she saw Jesus coming. This is the reason Mary saw the Lord when she turned back. Question 44. Why did Christ seek to eat with his disciples after the resurrection, and no other portion was found except only a portion of broiled fish and some honeycomb? Answer. Some have interpreted the honeycomb\n\nas salt; these words are the mythology of babblers. For the honeycomb and the portion of broiled fish are just such things as the Scripture says. It has a certain paradoxical interpretation and the deepest and most elevated precision. The meaning of this reading is as follows: the fish is compared to the harsh manner of life of the ascetics, of those who have subdued the flesh by fasts and vigils and the other hardships, and who have crucified themselves to the world and to pleasures, and who have renounced the moistness and the foods of life, and have subdued themselves by dryness, and walk in the ascetic way, just as Christ commanded;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"«Ὁ θέλων τὴν ψυχὴν αὐτοῦ σῶσαι ἀπολέσει αὐτὴν,» ἐν νηστείαις δηλονότι καὶ ἀγρυπνίαις, καὶ ταῖς λοιπαῖς κακοπαθείαις. Πῶς δὲ παρεικάζεται ὁ ἰχθὺς εἰς τὴν ἄσκησιν, ἢ τὴν κακοπάθειαν, ἄκουσον. Ἄνθρωπος ὅμοιός ἐστι τοῦ ἰχθύος· ὥσπερ γὰρ ὁ ἰχθὺς, ἕως ἐστὶν ἐν τῇ θαλάσσῃ, ἔχει πᾶσαν τὴν ὑγρότητα, καὶ ζῇ μετὰ τοῦ αἵματος αὐτοῦ καὶ πάσης ἰλύος ὅταν δὲ κρατηθῇ ἔξω τοῦ ὕδατος, νεκροῦται· τιθέμενος δὲ ἐν τῷ πυρὶ ὀπτοῦται καὶ ξηραίνεται, καὶ ἀπόλλυσι πᾶσαν αὐτοῦ τὴν ἀκαθαρ σίαν· τοιούτῳ τρόπῳ ἐστὶ καὶ ὁ ἄνθρωπος· ἕως ἐστὶ μέσον τοῦ βίου, ζῇ ἐμπαθῶς πρὸς τὰς ἡδονὰς καὶ ἀκολάστους ἐπιθυμίας. Ὅταν δὲ ἀποστῇ τοῦ κόσμου, καὶ βιώσῃ ἐν ἀσκήσει καὶ σκληραγωγίᾳ ἐν τῇ ἐρήμῳ, ὑπὸ πυρὸς τοῦ ἁγίου Πνεύματος θερμαινόμενος, τότε ξηραίνεται ἐκ τῶν παθῶν, καὶ καθαίρεται ἀπὸ πάσης ἀκαθαρσίας, καὶ γίνεται τῷ Θεῷ θυσία εὐάρεστος διὰ τῶν ἀρετῶν. Ὥσπερ ὁ ἰχθὺς γίνεται ἐπιτήδειος εἰς τροφὴν ὀπτηθεὶς ἐπ' ἀνθράκων· οὕτως καὶ ὁ ἄνθρωπος, διὰ τῆς θέρμης τοῦ ἁγίου Πνεύματος καθαρθεὶς, γίνεται θυσία εὐπρόσδεκτος τῷ Κυρίῳ. Τὸ δὲ ἀπὸ μελισσίου κηρίον ἐστὶ πάλιν τοιαύτην ἔχον τὴν ἑρμηνείαν. Ζητητέον τοίνυν πῶς οὐκ ἦν τὸ μέλι χωρὶς κηρίου. Ἔστι δὲ καὶ κηρίον χωρὶς μέλιτος· καὶ ἔστι καὶ μέλι χωρὶς κηρίου· ἐκεῖ δὲ εὑρέ θησαν τὰ ἀμφότερα· κατὰ τίνα δὲ τρόπον, ἄκουσον. Τὸ μὲν μέλι διὰ τὴν γλυκύτητα τοῦ ἁγίου Πνεύματος, ἣν ἔμελλεν ἐκχέειν πρὸς τοὺς ἀποστόλους καὶ πάντας τοὺς πιστούς· τὸ δὲ κηρίον διὰ τὴν σφραγῖδα, ἣν παρέχει τοῖς πιστοῖς πᾶσι διὰ τοῦ βαπτίσματος.","english":"Whoever wishes to save his soul will lose it,” evidently in fastings and vigils and the remaining hardships. But how the fish is likened to askesis, or hardship, hear. Man is like the fish; for just as the fish, while it is in the sea, has all its moisture and lives with its blood and all its mire, but when it is caught outside the water, it dies; and being placed in the fire it is roasted and dried out and loses all its uncleanness; in such a way is man also: while he is amid the life, he lives passionately toward pleasures and dissolute desires. But when he departs from the world and lives in askesis and austerity in the desert, being heated by the fire of the Holy Spirit, then he is dried out from the passions and cleansed from all uncleanness and becomes a sacrifice well-pleasing to God through the virtues. Just as the fish becomes suitable for food when roasted on coals, so also man, cleansed through the heat of the Holy Spirit, becomes a sacrifice acceptable to the Lord. And the honeycomb is again having such an interpretation. One must inquire, then, how the honey was not without the comb. And there is a comb without honey, and there is also honey without a comb; but there both were found. And in what manner, hear. The honey is because of the sweetness of the Holy Spirit, which he was going to pour out upon the apostles and all the faithful; and the comb is because of the seal which he provides to all the faithful through baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Καὶ γὰρ ὁ θησαυρὸς, ὅσον ἐστὶ βεβυσμένος διὰ κηρίου, τοσοῦτόν ἐστιν ἀσφαλέστερος. Τοιούτῳ τρόπῳ οὖν καὶ ὁ τῆς θείας χάριτος πλοῦτος ἐν τῷ ἀνθρώπῳ ὑπάρχει ἄσυλος, ἔχων τὴν σφραγῖδα τοῦ ἁγίου βαπτίσματος, καὶ τὸ σημεῖον τοῦ σταυροῦ, καὶ τὴν πίστιν εἰς Χριστόν. Περὶ δόξης. Ἐρώτ. μεʹ. Γίνωσκε δὲ, ὅτι ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστὸς, μετὰ τὸ σαρκωθῆναι ἐκ Πνεύματος ἁγίου καὶ ἐκ τῆς ἀεὶ παρθένου Μαρίας, καὶ ἐνανθρωπῆσαι, καὶ πάντα ἀνθρώπινα ἀναλαβέσθαι χωρὶς ἁμαρτίας καὶ ἀσθενείας, καὶ μετὰ τὸ θαυματουργῆσαι καὶ σταυρωθῆναι, καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι κατὰ τὰς Γραφὰς, ὕστερον ἀνελήφθη, καὶ ἐκάθισεν ἐν δεξιᾷ τοῦ Θεοῦ. Δεξιὰν δὲ ἀκούων τοῦ Θεοῦ, μὴ τόπους καὶ σχήματα δόξης περίγραφε. Δεξιὰ γὰρ καὶ ἀριστερὰ τῶν περιγραφομένων ἐστίν· ὁ δὲ Θεὸς ἄπλαστος καὶ ἀόριστος καὶ ἀσχημάτιστος, καὶ ἀπερίγραπτός ἐστι. Δεξιὰν δὲ τοῦ Θεοῦ ὅταν ἀκούσῃς, τὴν δόξαν καὶ τὴν τιμὴν τοῦ Θεοῦ εἶναι νόει. Καὶ ὁ μὲν Υἱὸς τοῦ Θεοῦ καὶ Θεὸς, καθὼς εἴρηται, μετὰ τὸ πληρῶσαι πᾶσαν οἰκονομίαν, ὕστερον ἀνελήφθη· τὸ δὲ Πνεῦμα τὸ ἅγιον, κατελθὸν ἐπὶ τοὺς ἁγίους μαθητὰς τῇ ἁγία Πεντηκοστῇ, καὶ ἐκχυθὲν ἐπὶ πᾶσαν σάρκα, οὐκ ἀνελήφθη, ἀλλὰ κατὰ γενεὰν καὶ γενεὰν διέρχεται εἰς πάντας, καὶ καθὼς ἕνα ἕκαστον εὕροι τῶν ἀνθρώπων, κατασκηνοῖ ἐπ' αὐτὸν κατὰ τὴν ἀναλογίαν τῆς ἑκάστου καθάρσεως, ὑπὲρ μέλι γλυκάζον ἐν τῇ ψυχῇ. Ἐρώτ. μςʹ. Τί ἐστιν ὃ εἶπεν ὁ Χριστὸς, ὅτι «Ὃς ἂν εἴπῃ λόγον κατὰ τοῦ Υἱοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ·","english":"For the treasure, to the extent that it is covered over with wax, is so much the safer. In this way, then, the wealth of divine grace also remains inviolable in man, having the seal of holy baptism, and the sign of the cross, and faith in Christ. Concerning glory. Question 45. Know that our Lord and God Jesus Christ, after being made flesh from the Holy Spirit and from the ever-virgin Mary, and becoming man, and taking up all things human without sin and weakness, and after working miracles and being crucified, and rising on the third day according to the Scriptures, was afterward taken up and sat at the right hand of God. But when you hear of the right hand of God, do not circumscribe places and forms of glory. For right and left belong to things that are circumscribed; but God is unformed and undefined and without shape, and is uncircumscribable. But when you hear of the right hand of God, understand it to be the glory and honor of God. And the Son of God and God, as has been said, after fulfilling the whole economy, was afterward taken up; but the Holy Spirit, having descended upon the holy disciples at holy Pentecost, and having been poured out upon all flesh, was not taken up, but passes through generation after generation to all, and as it finds each one of men, it dwells in him according to the proportion of each one's purification, sweetening the soul more than honey. Question 46. What is it that Christ said, that \"Whoever speaks a word against the Son of Man, it shall be forgiven him\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ὃς δ' ἂν εἴπῃ κατὰ τοῦ ἁγίου Πνεύματος, οὐκ ἀφεθήσεται οὔτε ἐν τῷ νῦν αἰῶνι οὔτε ἐν τῷ μέλ λοντι;» Ἑρμηνεία. Τοῦτο εἴρηκεν ὁ Χριστὸς, ἐπειδὴ δι πλοῦς κατ' οὐσίαν,\n\nΘεὸς καὶ ἄνθρωπος, πᾶς ὅστις ἀθετήσει βλασφημῶν εἰς τὴν σάρκα αὐτοῦ, ἀφεθήσεται αὐτῷ μετανοήσαντι, τῷ δὲ βλασφημήσαντι εἰς τὴν...... μφαῖνον τὸ τρίτον πρόσωπον ὅμοιον ἀνθρώπῳ τὸν κατὰ ἄνθρωπον αὐτοῦ παρουσίαν φανερώτατα γρά φον· τὸ δὲ τέταρτον ὅμοιον ἀετῷ πετομένῳ, τὴν τοῦ Πνεύματος ἐπὶ τὴν Ἐκκλησίαν ἐφιπταμένην, δόσιν σαφηνίζον, καὶ τὰ Εὐαγγέλια τούτοις σύμφωνα, ἐν οἷς συγκαθέζεται ὁ Χριστός. Τὸ μὲν γὰρ κατὰ Ἰωάννην τὴν ἀπὸ τοῦ Πατρὸς αὐτοῦ ἡγεμονικὴν καὶ ἔνδοξον αὐτοῦ γενεὰν ἐκδιηγεῖται λέγων· «Ἐν ἀρχῇ ἦν ὁ Λόγος·» διὸ καὶ ἀετὸς μετωνόμασται, ὡς τὰ ὕψη... κενεμβατήσας, κἀκεῖθεν τὰ ἀπόῤῥητα μυηθεὶς, καὶ τὰ κρυπτὰ τῆς θεολογίας... ἀνιμησάμενος, καὶ τὴν ἄῤῥητον καὶ ἀκατάληπτον γέννησιν τοῦ Υἱοῦ τοῦ Θεοῦ συγγρα ψάμενος. Τὸ δὲ κατὰ Λουκᾶν ἄρχεται ἀπὸ τοῦ Ζαχαρίου τοῦ ἱερέως· τὸ δὲ κατὰ Ματθαῖον τὴν κατὰ ἄνθρωπον αὐτοῦ γέννησιν γράφεις «Βίβλος γενέσεως.» Τὸ δὲ κατὰ Μάρκον· «Ἀρχὴ τοῦ Εὐαγγελίου.» Διὰ τοῦτο καὶ τέσσαρες καθολικαὶ διαθῆκαι τοῖς ἀνθρώποις ἐδόθησαν μία μὲν κατὰ τὸν κατακλυσμὸν τοῦ Νῶε ἐπὶ τοῦ τόξου· δευτέρα ἐπὶ τοῦ Ἀβραὰμ ἐπὶ τοῦ σημείου τῆς περιτομῆς· τρίτη ἡ διὰ τοῦ Μωσέως ἐν τῇ νομοθεσίᾳ· τετάρτη ἡ διὰ τοῦ ἁγίου Εὐαγγελίου, τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ χάρις καὶ δωρεά.","english":"But whoever speaks against the Holy Spirit, it will not be forgiven him neither in this age nor in the age to come”? Interpretation. Christ said this because, being twofold in essence, God and man, everyone who sets aside and blasphemes against his flesh will be forgiven when he repents; but to the one who blasphemes against the... making clear the third likeness, like a man, most plainly writing his coming in human form; and the fourth like a flying eagle, clarifying the gift of the Spirit flying upon the Church, and the Gospels in agreement with these, in which Christ sits together. For the Gospel according to John recounts his princely and glorious generation from his Father, saying, “In the beginning was the Word”; therefore he has also been called an eagle, as one who... having trod the heights, and from there having been initiated into the secret things, and having drawn up the hidden things of theology... and having written of the ineffable and incomprehensible generation of the Son of God. And the Gospel according to Luke begins from Zechariah the priest; and the Gospel according to Matthew writes his generation in human form: “The book of the generation.” And the Gospel according to Mark: “The beginning of the Gospel.” For this reason also four universal covenants were given to men: one at the flood of Noah, upon the rainbow; a second at Abraham, upon the sign of circumcision; a third through Moses in the legislation; a fourth through the holy Gospel, the grace and gift of our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":17,"ref":"p17","source":"ΕΚ ΤΟΥ ΠΑΛΑΙΟΥ ΔΙΑΦΟΡΟΙ ΕΡΜΗΝΕΙΑΙ. Ἐρώτ. μζʹ. Τί ἐστιν· «Ἡ δὲ γῆ ἦν ἀόρατος καὶ ἀκατασκεύαστος;» Ἀπόκ. Ὅτι οὐκ ἦν ἀκμὴν κοσμηθεῖσα. Ἐπικειμένου γὰρ τοῦ ὕδατος ἐπάνω αὐτῆς, ἀόρατος ἦν ἤτοι ἀθεώρητος καὶ ἀφανής· ἀκατασκεύαστος δὲ ἤτοι ἀκαλλώπιστος, ἀτελείωτος· ἀκμὴν γὰρ οὐκ εἶχεν οὔτε ἄνθη, οὔτε λειμῶνας, οὔτε φυτὰ, οὔτε βλάστην. Ἐρώτ. μηʹ. Ποῖον πνεῦμα ἐπεφέρετο ἐπάνω τοῦ ὕδατος; Ἀπόκ. Τισὶ μὲν δοκεῖ τὸ πανάγιον Πνεῦμα ζωογονοῦν τὴν τῶν ὑδάτων φύσιν· ἐγὼ δὲ ἁρμοδίως τὸ, «ἐπεφέρετο,» τὴν κινητικὴν τοῦ ἀέρος οὐσίαν φημὶ παραδηλοῦν, καθὰ καὶ Δαβὶδ περὶ τοῦ Θεοῦ τῶν ὅλων φησί «Πνεύσει τὸ πνεῦμα αὐτοῦ, καὶ ῥυήσεται ὕδατα.» Ἐρώτ. μθʹ. Διὰ τί, μίαν τὴν συναγωγὴν τῶν ὑδά των εἰπὼν, μετὰ ταῦτα πολλὰς προσωνόμασε; «Συνήχθη» γὰρ, φησὶ, «τὸ ὕδωρ τὸ ὑποκάτω τοῦ οὐρανοῦ εἰς τὰς συναγωγὰς αὐτῶν.» Ἀπόκ. Μία ἐστὶ τῶν ὑδάτων ἡ φύσις καὶ συναγωγή· πληθυντικῶς δὲ τὰς συναγωγὰς ὠνόμασεν, ἐπειδὴ ἄλλο μὲν τὸ Ἰνδικὸν πέλαγος, ἄλλο δὲ τὸ Ποντικὸν, καὶ τὸ Ἀτλαντικὸν ἕτερον, καὶ ἄλλο μὲν ἡ Προποντὶς, καὶ Αἰγαῖον ἕτερον, καὶ ἄλλος πάλιν ὁ Ἰώνιος κόλ πος. Ἔξωθεν δὲ πάλιν ἐπίκειται τὸ μέγιστον πέλα γος, ὅ τινες Ὠκεανὸν ὀνομάζουσι. Τούτου χάριν, ὡς μὲν συνηγμένην, συναγωγὴν μίαν ὠνόμασεν· ὡς δὲ διαιρουμένην, συναγωγάς. Ἐρώτ. νʹ. Ποῖον φῶς ἐχώριζε τὴν ἡμέραν καὶ τὴν νύκτα, πρὶν γενέσθαι τὸν ἥλιον; Καὶ γὰρ ὁ ἥλιος καὶ οἱ λοιποὶ φωστῆρες ὕστερον ἐγένοντο. «Καὶ ἐγένετο δὲ ἑσπέρα, καὶ ἐγένετο πρωῒ ἡμέρα,» πῶς γὰρ νοη τέον; οὔπω γὰρ ἥλιος. Ἀπόκ. Τὸ φῶς εἶπεν ὁ Θεὸς, καὶ ἐγένετο.","english":"Various Interpretations from the Old. Question 47. What is this: \"But the earth was invisible and unformed\"? Answer. That it had not yet been adorned. For since the water lay upon it, it was invisible, that is, unseeable and unseen; and unformed, that is, unadorned, unfinished; for it had not yet flowers, nor meadows, nor plants, nor shoots. Question 48. What spirit was borne over the water? Answer. Some think it was the all-holy Spirit giving life to the nature of the waters; but I say that \"was borne\" fittingly indicates the moving substance of the air, just as David also says concerning the God of all: \"His spirit shall blow, and waters shall flow.\" Question 49. Why, having spoken of the gathering of the waters as one, did he afterward name many? For he says, \"The water under heaven was gathered into their gatherings.\" Answer. The nature and gathering of the waters is one; but he named the gatherings in the plural, since one is the Indian sea, another the Pontic, and the Atlantic another, and another is the Propontis, and the Aegean another, and again another the Ionian gulf. And outside again lies the greatest sea, which some call the Ocean. For this reason, as gathered, he named it one gathering; but as divided, gatherings. Question 50. What light separated the day and the night, before the sun came to be? For the sun and the rest of the luminaries came to be later. \"And there was evening, and there was morning, a day\"—how is this to be understood? For there was not yet a sun. Answer. God said, \"Let there be light,\" and there was light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἐκεῖνο οὖν ἦν τὸ διαχωρίζον τὴν ἡμέραν καὶ τὴν νύκτα. Καὶ εἶπεν ὁ Θεὸς, ὅτι «Γενηθήτω φῶς, καὶ ἐγένετο φῶς.» Τοῦτο οὐκ ἔστιν ἥλιος· ποῖον δέ ἐστι τοῦτο τὸ φῶς, ἄκουσον. Τοῦτο τὸ φῶς ἐστι τὸ πρωϊνὸν, ὅπερ ἀνα τέλλει καὶ φωτίζει τὸν κόσμον ἀπὸ πρωῒ πρὶν ἀνατεῖλαι τὸν ἥλιον. Καὶ μηδεὶς νομίσῃ, ὅτι τοῦ ἡλίου ἐστὶ τὸ φέγγος ἐκεῖνο, ὅπερ αὐγάζει ταχὺ καὶ φω τίζει τὸν κόσμον πρὶν τοῦ ἡλίου· ἀλλ' αὐτό ἐστιν ὅπερ λέγει ἡ Γραφή· «Καὶ εἶπεν ὁ Θεός· Γενηθήτω φῶς, καὶ ἐγένετο φῶς.» Τοῦτο τὸ φῶς πολὺ καὶ ὑπέρλαμπρον ὑπάρχον, τότε διεῖλεν αὐτὸ ὁ Θεὸς εἰς τοὺς φω στῆρας, τόν τε ἥλιον καὶ τὴν σελήνην καὶ τὰ λοιπά. Ἐρώτ. ναʹ. Τί λέγει, ὅτι «Ἔστωσαν εἰς σημεῖα καὶ εἰς καιροὺς, καὶ ἡμέρας καὶ ἐνιαυτούς;» Ἀπόκ. Σημεῖα καλεῖ τὸ εἰδέναι σπόρου καιρὸν καὶ θέρους, καὶ τρυγητοῦ, τὸ φυτεῦσαι ἐν\n\nποίῳ καιρῷ, πότε ξύλον τεμεῖν. Ἕκαστος γὰρ καιρὸς ἔχει τὴν ἰδίαν ἐργασίαν. Τέσσαρας γὰρ ἔχει καιροὺς ὁ χρόνος· ἕκαστος δὲ καιρὸς ἔχει τὴν ἰδίαν ἐργασίαν Ἐρώτ. νβʹ. Διὰ τί τὰ μὲν φυτὰ πρὸ τῶν φωστήρων ἐποίησεν ὁ Θεὸς, τὰ δὲ ζῶα μετὰ ταῦτα; Ἀπόκ. Διότι τὰ μὲν φυτά εἰσιν ἄψυχα, καὶ οὔτε ὀφθαλμοὺς ἔχουσι, καὶ ἐκτίσθησαν πρὸ τῶν φωστήρων· ἐβάσταζον γὰρ τοῦ φωτὸς τὴν λαμπρότητα· μετὰ δὲ τοὺς φωστῆρας ὕστερον ἐγένοντο τὰ ζῶα· ἐπειδὴ ἐμέρισεν ὁ Θεὸς τὸ φῶς τὸ πρῶτον τὸ μέγα ὃ ἐποίησεν εἰς τοὺς φωστῆρας, καὶ διεσκορπίσθη, καὶ ἐγένετο ἐλαφρότερον· εἰ μὴ γὰρ οὕτως ἐγένετο, οὐκ ἠδύνατο τὰ ζῶα ὑποφέρειν τὴν πολλὴν ἀστραπὴν καὶ τὴν λαμπρότητα ὅλου τοῦ πυρὸς ἐκείνου.","english":"That, then, was what separated the day and the night. And God said, \"Let there be light, and there was light.\" This is not the sun; but hear what this light is. This light is the morning light, which rises and illumines the world from early morning before the sun rises. And let no one suppose that the brightness which shines swiftly and illumines the world before the sun belongs to the sun; but it is this very thing that the Scripture says: \"And God said, Let there be light, and there was light.\" This light, being great and exceedingly radiant, God then divided into the luminaries, both the sun and the moon and the rest. Question 51. What does it mean when it says, \"Let them be for signs and for seasons, and for days and for years\"? Answer. It calls \"signs\" the knowing of the time for sowing and for summer, and for vintage, and when to plant, at what season, and when to cut wood. For each season has its own work. For the year has four seasons; and each season has its own work. Question 52. Why did God make the plants before the luminaries, but the animals after these? Answer. Because the plants are without soul, and have no eyes, and were created before the luminaries; for they bore the brightness of the light; but after the luminaries the animals came into being later; since God divided the first great light which he made into the luminaries, and it was dispersed and became fainter; for if it had not been so, the animals could not have endured the great flashing and the brightness of all that fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Καὶ διὰ τοῦτο ἐγένοντο ὕστερον τὰ ζῶα, ὅπως δύνωνται φέρειν τοῦ πυρὸς τὴν λαμπρότητα. Ἐρώτ. νγʹ. Διὰ τί ὁ Θεὸς πλάσας τὸν ἄνθρωπον ἐκ τῆς γῆς, οὐκ ἔπλασε καὶ τὴν Εὔαν. ἀλλ' ἐκ τῆς πλευ ρᾶς αὐτοῦ ἔπλασεν αὐτήν; Ἀπόκ. Ἵνα μὴ ἔχωσιν ἀφορμὴν λέγειν, ὅτι ἄλλο τὸ χῶμά ἐστι τοῦ Ἀδὰμ, καὶ ἄλλο τῆς Εὔας· καὶ κρεῖσσον ἦν τὸ χῶμα ὃ ἔπλασε τὸν Ἀδὰμ, καὶ ἐξ ἐκείνου εἰσὶν οἱ καλοὶ καὶ ἐνάρετοι ἄνθρωποι· ἀπὸ δὲ τῆς Εὔας εἰσὶν οἱ κακοὶ καὶ πονηροὶ, καὶ οἱ σκολιοὶ ἄν θρωποι. Διὰ τοῦτο ἔπλασεν αὐτοὺς ὁ Θεὸς ἐξ ἑνὸς χώ ματος. Ἐρώτ. νδʹ. Διὰ τί, ὡς ἔστι κρεῖσσον καὶ παραδοξότερον ποίημα τοῦ Θεοῦ ὁ ἄνθρωπος (βασιλέα γὰρ αὐτὸν πεποίηκεν ἐπὶ τῆς γῆς, καὶ κατ' εἰκόνα καὶ καθ' ὁμοίωσιν αὐτοῦ ἐποίησεν αὐτὸν), πῶς ἔπλασεν αὐτὸν ὁ Θεὸς ὕστερον πάντων; Ἀπόκ. Ἐπειδὴ ὥσπερ βασιλεὺς, ὅταν μέλλει ἀπελ θεῖν ἐν πόλει τινὶ, πρῶτον εὐτρεπίζουσιν αὐτοῦ τὴν ἑτοιμασίαν, καὶ κατασκευάζοντες αὐτοῦ τὴν δωρο φορίαν, καὶ πᾶσαν αὐτοῦ τὴν ὑπηρεσίαν καὶ ἀνά παυσιν, μετὰ τοῦτο δὲ παραγίνεται ὁ βασιλεὺς, οὕτω γέγονε καὶ ἐπὶ τοῦ ἀνθρώπου. Πρῶτον ἐφρόντισεν ὁ Θεὸς τὰ τῆς ἀναπαύσεως αὐτοῦ, καὶ εἰργάσατο τὴν κατ οικίαν αὐτοῦ καὶ πᾶσαν τὴν χρείαν καὶ ἀνάπαυσιν αὐτοῦ, καὶ μετὰ ταῦτα ἔπλασεν αὐτόν. Ἐρώτ. νεʹ. Τί ἐστι τό· «Ποιήσωμεν ἄνθρωπον κατ' εἰκόνα ἡμετέραν, καὶ καθ' ὁμοίωσιν;» Τί τὸ «κατ' εἰκόνα;» καὶ τί τὸ «καθ' ὁμοίωσιν;» Ἀπόκ. Οὐχ ὥσπερ οἱ ἄνθρωποι, οὕτως καὶ ὁ Θεός ἐστιν ἀνθρωπόμορφος· ἄπαγε! Ἀλλὰ τὸ «κατ' εἰκό να» τοῦτό ἐστιν·","english":"And for this reason the living creatures came into being later, so that they might be able to bear the brightness of the fire. Question 53. Why, when God had formed man from the earth, did he not also form Eve, but formed her from his side? Answer. So that they might not have a pretext for saying that the dust of Adam is one thing and the dust of Eve another, and that the dust from which Adam was formed was better, and that from it come the good and virtuous people, but from Eve come the wicked and evil and crooked people. For this reason God formed them from one dust. Question 54. Why, since man is the better and more wondrous work of God (for he made him king over the earth, and made him according to his image and likeness), why did God form him later than all things? Answer. Because, just as a king, when he is about to go to some city, first they prepare his preparations, and furnish his gifts and all his service and rest, and after this the king arrives, so it was also with man. First God took thought for the things of his rest, and made his dwelling and all his need and rest, and after these things he formed him. Question 55. What is this: \"Let us make man according to our image and likeness\"? What is \"according to the image,\" and what is \"according to the likeness\"? Answer. God is not anthropomorphic, as men are—far be it! But \"according to the image\" is this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ὥσπερ γὰρ ὁ Θεὸς βασιλεύει ἐν παντὶ κόσμῳ, καὶ ἄρχει, καὶ ἐξουσιάζει πάντων τῶν ἐν οὐρανῷ καὶ τῇ γῇ· οὕτω καὶ ὁ ἄνθρωπος ἄρχων καὶ βασιλεὺς καθέστηκε πάντων τῶν ἐπιγείων πραγμάτων, καὶ αὐτεξουσίως ὃ βούλεται πράττει, καθ άπερ καὶ ὁ Θεός· καὶ τοῦτό ἐστι τὸ «κατ' εἰκόνα.» Τὸ δὲ «καθ' ὁμοίωσίν» ἐστι τὸ ἀγαθὸν καὶ ἐνάρετον. Ὥσπερ γὰρ ὁ Θεὸς ἀγαθός ἐστι καὶ ἐλεήμων, καὶ εὔσπλαγχνος, καὶ δίκαιος, μακρόθυμός τε καὶ πρᾶος, ἀγαπητικός τε καὶ συμπαθὴς, εἰρηνικός τε καὶ ἐπιεικὴς, ἐλεῶν καὶ τρέφων πάντας ἀνθρώπους, καὶ ἐπὶ πᾶσι τὸ ἀγαθὸν ἐνδεικνύμενος· τοιούτῳ τρόπῳ εἰργάσατο καὶ ἔπλασε, καὶ θέλει εἶναι τὸν ἄνθρωπον, ἵνα πάσῃ ἀρετῇ ὑπάρχῃ κατακεκοσμημένος, καὶ... μιμεῖται Θεῷ κατὰ τὸ δυνατὸν ἀνθρώπῳ ἐν πάσῃ ἀγαθοεργίᾳ καὶ σεμνότητι. Ἐρώτ. νςʹ. Τίνι ὁ Θεὸς εἴρηκε· «Ποιήσωμεν ἄν θρωπον κατ' εἰκόνα ἡμετέραν, καὶ καθ' ὁμοίωσιν;» Ἀπόκ. Τινὲς τῶν δυσωνύμων αἱρετικῶν πρὸς τοὺς ἀγγέλους αὐτὸ εἰρηκέναι καὶ τοὺς πονηροὺς δαίμονας ἔφθασαν· οὐ συνιέντες οἱ ἐμβρόντητοι, ὅτι οὐ κατ' εἰκόνας ἡμετέρας ἔφη, ἀλλὰ κατ' εἰκόνα ἡμετέραν. Θεοῦ δὲ καὶ ἀγγέλων καὶ δαιμόνων οὔτε οὐσία οὔτε εἰκὼν ἡ αὐτή. Ἐγὼ δέ φημι, ὅτι, προθεωρῶν τὴν τοῦ Μονογενοῦς σάρκωσίν τε καὶ ἐνανθρώπησιν, καὶ ὡς ταύτην τὴν φύσιν ἐκ Παρθένου λήψεται, καὶ οὕτως ἑαυτῷ ἓν μὲν πρόσωπον Θεοῦ καὶ ἀνθρώπου νοήσας, καὶ μίαν αὐτῷ προσκύνησιν παρὰ τῆς κτίσεως ἁπά σης προσφέρεσθαι, πρὸς αὐτὸν τὸν μονογενῆ Υἱὸν ποιεῖται τὸν λόγον. Ἐρώτ. νζʹ. Ποία ἐστὶν ἀρχὴ καὶ προτερεύει, ἡ νὺξ ἢ ἡ ἡμέρα; Ἀπόκ.","english":"For just as God rules in the whole world, and governs, and has authority over all things in heaven and on earth, so also man has been established as ruler and king over all earthly things, and acts freely as he wills, just as God does; and this is the \"according to the image.\" But the \"according to the likeness\" is the good and virtuous. For just as God is good and merciful, and compassionate, and just, long-suffering and gentle, loving and sympathetic, peaceful and forbearing, showing mercy and nourishing all men, and displaying goodness toward all, in such a way he also made and formed, and wills man to be, so that he may be adorned with every virtue, and... imitates God as far as is possible for a man, in every good work and dignity. Question 56. To whom did God say, \"Let us make man according to our image and according to our likeness\"? Answer. Some of the ill-named heretics have ventured to say that he said this to the angels and the evil demons, not understanding, the thunderstruck ones, that he did not say \"according to our images,\" but \"according to our image.\" But of God and angels and demons neither the essence nor the image is the same. But I say that, foreseeing the incarnation and becoming man of the Only-Begotten, and that he would take this nature from a Virgin, and thus understanding for himself one person of God and man, and that one worship is offered to him by all creation, he directs his word to the Only-Begotten Son himself. Question 57. Which is the beginning and comes first, the night or the day? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἀπὸ μὲν τῆς ἀρχῆθεν κοσμοποιίας, ἤτοι τῆς πλάσεως τοῦ Ἀδὰμ, ἕως τῆς Χριστοῦ παρουσίας πρώτη ὑπῆρχεν ἡ ἡμέρα, καθὼς λέγει καὶ ἡ θεία Γραφή· καὶ ὅτι εἶπεν ὁ Θεός·\n\n«Γενηθήτω φῶς, καὶ ἐγένετο φῶς,» καὶ ὅτι «ἐκάλεσεν ὁ Θεὸς τὸ φῶς ἡμέραν, καὶ τὸ σκότος ἐκάλεσε νύκτα·» πρῶτον τιθεῖσα τὸ φῶς· καὶ γὰρ διὰ τοῦτο ὑπῆρχε πρώτη ἡμέρα. Ἐπειδὴ ἀπὸ τοῦ φωτὸς ἠρξάμεθα, καὶ εἰς σκοτασμὸν κατηνέχθημεν ὕστερον. Πλανηθέντες γὰρ ἀπὸ τῆς εὐ θείας ὁδοῦ εἰς εἴδωλα καὶ σκοτασμὸν ἀπάτης ἐνεπέσαμεν. Ἀπὸ δὲ τῆς Χριστοῦ παρουσίας ἄρχεται πάλιν καὶ πρωτεύει ἡ νὺξ τῆς ἡμέρας. Διὰ τοῦτο καὶ ἀφ' ἑσπέρας ἀρχόμεθα ἑορτάζοντες τὰς ἐπαύριον ἡμέρας. Ποίῳ δὲ τρόπῳ γέγονεν οὕτως, ἄκουσον. Ἐπειδὴ τὸ πρῶτον ἀπὸ τοῦ φωτὸς πρὸς τὸ σκότος ἐνεπέσαμεν, διὰ τοῦτο καὶ τὸ φῶς ἔχει τὴν ἀρχὴν, τὸ δὲ σκότος ὕστερον. Ἀφ' οὗ δὲ ὁ ἥλιος τῆς δικαιοσύνης Χριστὸς ὁ Θεὸς ἡμῶν τῷ κόσμῳ ἀνέτειλε, καὶ ἀπὸ τοῦ σκότους τῆς πλάνης πρὸς τὸ φῶς τῆς θεογνωσίας ἡμᾶς ἐπανήγαγε, διὰ τοῦτο καὶ ἡμεῖς ἀπὸ τοῦ σκότους ἀρχόμεθα, καὶ πρὸς τὸ φῶς καταλήγομεν. Ἐν τούτῳ κἂν ἡ νὺξ πρωτεύει, ἀρχὴν διδοῦσα ἡμᾶς, καὶ παραπέμπουσα πρὸς τὸ φῶς. Καὶ γὰρ ὁ βίος οὗτος σκότος παρὰ τῇ Γραφῇ ὀνομάζεται, καθὼς ὁ θεσπέσιος Παῦλος οὕτω φησίν· «Ἀποθώμεθα τὰ ἔργα τοῦ σκότους, καὶ ἐνδυσώμεθα τὰ ὅπλα τοῦ φωτός·» τουτέστι τοῦ μέλ λοντος αἰῶνος. Φῶς γὰρ ὁ μέλλων ἐστί. Τὰ δὲ ὅπλα τοῦ φωτὸς ἐκείνου εἰσὶν αἱ ἀρεταί. Διὰ τοῦτο καὶ ὁ Χριστὸς ἔλεγεν· «Ἕως τὸ φῶς ἔχετε, περιπατεῖτε, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ.» Φῶς δὲ τὰς ἀρετὰς ἐκάλεσεν, ἃς δύναται ἔχειν ὁ ἄνθρωπος ἕως οὗ ζῇ·","english":"From the beginning of the world's creation, that is, the formation of Adam, until the coming of Christ, the first day existed, as the divine Scripture also says, and that God said: \"Let there be light, and there was light,\" and that \"God called the light day, and the darkness he called night,\" placing light first; for this reason the first day existed. Since we began from the light, and were later brought down into darkness. For having wandered from the straight way, we fell into idols and the darkness of deceit. But from the coming of Christ, night again begins and takes precedence over the day. For this reason we also begin from evening when we celebrate the days that follow. But in what manner this has come about, hear. Since at first we fell from light into darkness, for this reason light also has the beginning, and darkness comes afterward. But from the time when the sun of righteousness, Christ our God, rose upon the world, and brought us back from the darkness of deceit to the light of the knowledge of God, for this reason we also begin from darkness and end in light. In this, even if night takes precedence, it gives us a beginning and sends us on toward the light. For this present life is also called darkness in Scripture, as the inspired Paul says: \"Let us cast off the works of darkness, and let us put on the armor of light,\" that is, of the age to come. For the age to come is light. And the armor of that light is the virtues. For this reason Christ also said: \"While you have the light, walk, so that darkness may not overtake you.\" He called the virtues light, which a man can possess as long as he lives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"μετὰ θάνατον γὰρ οὐ δύναται ταῦτα εὑρεῖν. Σκότος δὲ ὁ αἰὼν οὗτος διὰ τὰς σκοτεινὰς αὐτοῦ πράξεις καὶ ἀθεμίτους· ὡς πάλιν εἴρηκεν ὁ Χριστός· «Ὁ ἀκο λουθῶν ἐμοὶ οὐ μὴ περιπατήσει ἐν τῇ σκοτείᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς.» Καὶ γὰρ τὸ ἀκολουθεῖν τῷ Χριστῷ τοῦτό ἐστι τὸ ποιεῖν τὰ εὐάρεστα αὐτοῦ, καὶ φυλάσσειν τὰς ἐντολὰς αὐτοῦ. Ὁ τοιοῦτος γὰρ οὐ μὴ περιπατήσει ἐν τῇ σκοτείᾳ, τουτέστιν ἐν ταῖς ματαίαις ὁδοῖς τοῦ βίου τούτου, ἀλλὰ κατασκηνώσει καὶ... λαβεῖ τὸ αἰώνιον φῶς τῆς ζωῆς τοῦ μέλλοντος αἰῶ νος, καὶ τὴν ἐκεῖ ἀπέραντον εὐφροσύνην καὶ ἀγαλλίασιν. Ἐρώτ. νηʹ. Ὅτι μετὰ τὴν βρῶσιν ἔγνωσαν, ὅτι γυμνοὶ ἦσαν ὅ τε Ἀδὰμ καὶ ἡ Εὔα, ἢ καὶ πρὸ τῆς βρώσεως εἶχον ταύτην τὴν αἴσθησιν, Ἀπόκ. Ὥσπερ τὰ κομιδῆ νήπια ἐρυθριᾷν οὐ πέ φυκε τῆς ἐσθῆτος γυμνούμενα, ἀλλὰ κατὰ μικρὸν τοῦ σώματος αὐξανομένου, καὶ τὴν ἐντροπὴν προσλαμ βάνουσιν οὕτω δὴ καὶ περὶ τοῦ Ἀδὰμ καὶ τῆς Εὔας. Εὐθὺς μὲν πλασθέντες, οἷα δὴ νήπιοι καὶ εὐθυγενεῖς, καὶ τῆς ἁμαρτίας ἀμέτοχοι, οὐκ ᾐσχύνοντο δίχα περιβολαίου· μετὰ δὲ τὴν πεῖραν τῆς ἁμαρτίας φύλλοις συνεκάλυψαν τὰ ἑαυτῶν μόρια. Ἐρώτ. νθʹ. Τί ἐστιν, ὅτι «Ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν;» Ἀπόκ. Ἐλεγκτικῶς τὴν εἴκασιν τοῦ Ἀδὰμ μεμφόμενος λέγει ὁ Θεός· Μὴ ὃ ἐνόμισας γενέσθαι ἐγένετο; Μὴ Θεὸς ἐγένου, καθὼς ὁ πονηρὸς εἶπέ σοι, καὶ ἐπλάνησέ σε; Ἐπιθυμήσας γὰρ ὑψηλότερος γε νέσθαι, εἰς τὸ ἧττον ἐξέπεσεν. Ἐρώτ. ξʹ. Τί ἐστι τὸ, «Πρὸς σὲ ἡ ἀποστροφὴ αὐ τοῦ, καὶ σὺ αὐτοῦ ἄρξεις;» Ἀπόκ.","english":"For after death he cannot find these things. But this age is darkness because of its dark and lawless deeds, as Christ again has said: \"He who follows me will certainly not walk in darkness, but will have the light of life.\" For to follow Christ is this: to do what is pleasing to him and to keep his commandments. Such a one will certainly not walk in darkness, that is, in the vain ways of this life, but will dwell and... receive the eternal light of the life of the age to come, and the endless gladness and exultation there. Question 58. That after the eating Adam and Eve knew that they were naked—or did they have this perception even before the eating? Answer. Just as very young infants are not naturally ashamed when stripped of clothing, but as the body gradually grows they also take on a sense of shame, so indeed it was concerning Adam and Eve. At the very moment they were formed, being as it were infants and newly born, and without a share in sin, they were not ashamed without covering; but after the experience of sin they covered their own parts with leaves. Question 59. What is it, that \"Behold, Adam has become as one of us\"? Answer. God says this by way of reproach, censuring Adam's likeness: Did what you thought happen? Did you become God, as the wicked one told you and deceived you? For desiring to become higher, he fell into the lower. Question 60. What is it, \"To you shall be his turning, and you shall rule over him\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Τοῦ προσενεχθέντος δώρου εἶπεν ὁ Θεὸς τῷ Κάϊν, ὅτι, Αὐτοῦ τοῦ δώρου οὗ προσήγαγες, προσγένηταί σοι ἡ ἀποστροφὴ αὐτοῦ, καὶ σὺ ἐξουσιάσεις αὐτοῦ. Ὡς θέλεις ποίησον. Ἐγὼ γὰρ αὐτὸ οὐ προσεδεξάμην. Ἐρώτ. ξαʹ. Διὰ τί, ἁμαρτήσαντος τοῦ Ἀδὰμ, Ἄβελ ὁ δίκαιος ἐτελεύτησεν; Ἀπόκ. Ἐπειδὴ οὐκ ἠθέλησεν ὁ Θεὸς γενέσθαι τοῦ θανάτου τὸ θεμέλιον ἰσχυρόν· εἰ γὰρ ὁ Ἀδὰμ πρῶτος ἐτελεύτησεν, ἰσχυρὰν ἐκεῖνος ἂν τὴν κρηπῖδα ἔσχεν, ὡς πρῶτον νεκρὸν τὸν ἡμαρτηκότα δεξάμενος. Ἐπειδὴ δὲ τὸν ἀδίκως ἀνῃρημένον πρῶτον ἐδέξατο, σφαλερὸν ἔχει καὶ σαθρὸν αὐτοῦ τὸ θεμέλιον. Ἐρώτ. ξβʹ. Τί λέγει, ὅτι «Πᾶς ὁ ἀποκτείνας Κάϊν ἑπτὰ ἐκδικούμενα παραλύσει;» Ἀπόκ. Τοῖς παρὰ τοῦ Κάϊν τετολμημένοις πρῶτον ἁμάρτημα φθόνος ἐπὶ τῇ προτιμήσει τοῦ Ἄβελ· δεύτερον δόλος, μεθ' οὗ διηλέχθη τῷ ἀδελφῷ εἰπών· «Διέλθωμεν εἰς τὸ πεδίον·» τρίτον φόνος, προσθήκη τοῦ κακοῦ· τέταρτον, ὅτι τοῦ ἀδελφοῦ μείζων ἡ ἐπί τασις· πέμπτον, ὅτι γονεῦσι πένθος\n\nἐποίησεν· ἕκτον, ὅτι τὴν γῆν αἵμασιν ἐμίανεν· ἕβδομον, ὅτι Θεὸν ἐψεύσατο. Ἐρωτηθεὶς γὰρ, ὅτι «Ποῦ ἐστιν Ἄβελ ὁ ἀδελφός σου;» εἶπεν· «Οὐκ οἶδα.» Ἑπτὰ οὖν ἐκδικούμενα παρελύετο ἐν τῷ ἀναιρεθῆναι τὸν Κάϊν. Ἑπτὰ ἐκδικούμενά εἰσι ταῦτα· πρῶτον, ὅτι τὸν Θεὸν παρώργισε· δεύτερον, ὅτι τὸν πατέρα ἐλύπησε· τρίτον, μητέρα ἄτεκνον ἀπέδειξε· τέταρτον, ἀδελφὸν ἀπέκτεινε· πέμπτον, αἷμα ἐξέχεεν· ἔκτον, φόνον εἰργάσατο· ἕβδομον, ᾅδην ἐνεκαίνισεν. Ἐρώτ. ξγʹ. Τί ἐστι· «Μείζων ἡ αἰτία μου τοῦ ἀφεθῆναί μοι ζῇν, καὶ μὴ ἀποθανεῖν;» Ἀπόκ.","english":"God said to Cain concerning the gift he had brought: His turning to you shall be for that gift which you brought, and you shall have dominion over it. Do as you wish. For I did not accept it. Question 61. Why, when Adam sinned, did the righteous Abel die? Answer. Because God did not wish the foundation of death to become strong; for if Adam had died first, that one would have had a strong foundation, having received as the first dead man the one who had sinned. But since He received first the one who was unjustly slain, its foundation is unstable and rotten. Question 62. What does it mean when it says, \"Everyone who kills Cain will suffer seven avengings\"? Answer. The first sin in the things dared by Cain was envy at the preference shown to Abel; the second was the deceit with which he conversed with his brother, saying, \"Let us go into the field\"; the third was murder, an addition to the evil; the fourth, that the assault on his brother was greater; the fifth, that he caused grief to his parents; the sixth, that he defiled the earth with blood; the seventh, that he lied to God. For when asked, \"Where is Abel your brother?\" he said, \"I do not know.\" So seven avengings were being suffered when Cain was slain. These are the seven avengings: first, that he provoked God to anger; second, that he grieved his father; third, that he made his mother childless; fourth, that he killed his brother; fifth, that he shed blood; sixth, that he committed murder; seventh, that he inaugurated Hades. Question 63. What is this: \"My cause is greater than that I should be forgiven to live, and not die\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"«Μείζων ἐγένετο ἡ καταδίκη μου·» καὶ γὰρ τοιοῦτος γέγονεν ὁ Κάϊν ἐκ τῆς κατάρας τοῦ Θεοῦ, ὅτι ὁ τρόμος καὶ ὁ κλόνος τῶν μελῶν αὐτοῦ, οὗ εἶχεν, οὐδὲ βρῶμα βαλεῖν ἐν τῷ στόματι αὐτοῦ ἠδύνατο. Ἐρώτ. ξδʹ. Τί λέγει Λάμεχ, ὅτι «Ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί;» Ἀπόκ. Οὐ δύο λέγει, καθώς τινες ὑπειλήφασιν, οὐδὲ τὸν Κάϊν, ὡς ἕτεροι μεμυθολογήκασιν, ἀλλ' ἕνα, καὶ τοῦτον νέον· «ἄνδρα» γὰρ «εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπα ἐμοί·» τουτέστιν, ἄνδρα νέον ἔχοντα τὴν ἡλικίαν. Διέφυγε δὲ τὴν τιμω ρίαν διὰ τὴν ὁμολογίαν τῆς ἁμαρτίας, καὶ καθ' ἑαυτοῦ τὴν ψῆφον ἐπενεγκὼν, τὴν θείαν ἐκώλυσε ψῆφον. Ἐρώτ. ξεʹ. Τίνας υἱοὺς Θεοῦ κέκληκεν ὁ Μωσῆς, εἰπών· «Ἰδόντες δὲ υἱοὶ τοῦ Θεοῦ τὰς θυγατέρας τῶν ἀνθρώπων, ἔλαβον ἑαυτοῖς γυναῖκας;» Ἀπόκ. Ἐκ μὲν τοῦ Ἀδὰμ ἐγεννήθη ὁ Σήθ· τρίτος γὰρ ἦν ἀπὸ τοῦ Ἄβελ· ἐκ δὲ τοῦ Σὴθ ὁ Ἐνώς. Οὗτος ἤλπισεν ἐπικαλεῖσθαι τὸν Κύριον καὶ Θεόν. Ὅθεν οἱ ἐκ τούτου γεννηθέντες παῖδες υἱοὶ Θεοῦ ἐχρημάτισαν, ὥσπερ καὶ ἡμεῖς ἐκ τῆς τοῦ δεσπότου Χριστοῦ προσηγορίας Χριστιανοὶ καλούμεθα. Καὶ γὰρ κεχώριστο τοῦ Σὴθ τὸ γένος, καὶ οὐκ ἐμίγνυτο τοῖς ἐκ τοῦ Κάϊν διὰ τὴν ἐπενεχθεῖσαν αὐτῷ παρὰ τοῦ Θεοῦ τῶν ὅλων ἀράν. Ὕστερον καὶ εὐειδεῖς θεασάμενοι τὰς θυ γατέρας τῆς τοῦ Κάϊν συγγενείας, καὶ καταθελχθέν τες, ἔλαβον αὐτὰς ἑαυτοῖς εἰς γυναῖκας, καὶ διέφθει ραν τὴν οἰκείαν συγγένειαν. Ἐρώτ. ξςʹ. Τί ὃ λέγει· «Ἀναβλέψας Ἀβραὰμ, εἶδε· καὶ ἰδοὺ κριὸς εἷς κατεχόμενος τῶν κεράτων αὐτοῦ ἐν φυτῷ Σαβέκ;» Ἀπόκ. Φυτὸν Σαβὲκ ὁ τίμιός ἐστι σταυρός·","english":"My condemnation is greater,\" for Cain became such from the curse of God, since the trembling and shaking of his limbs was such that he could not even put food into his mouth. Question 64. What does Lamech mean when he says, \"I have killed a man to my wounding, and a young man to my bruising\"? Answer. He does not speak of two, as some have supposed, nor of Cain, as others have fabled, but of one, and that one young; for \"a man to my wounding, and a young man to my bruising\" means a man young in age. But he escaped punishment through the confession of his sin, and by bringing the sentence upon himself he prevented the divine sentence. Question 65. Whom did Moses call sons of God when he said, \"And the sons of God, seeing the daughters of men, took them as wives for themselves\"? Answer. From Adam was born Seth, for he was the third from Abel; and from Seth, Enosh. This one hoped to call upon the Lord and God. Hence the children born from him were called sons of God, just as we too are called Christians from the name of our master Christ. For the race of Seth had been set apart, and did not intermingle with those from Cain because of the curse brought upon him by the God of all. Later, beholding the fair daughters of the kindred of Cain and being enchanted by them, they took them as wives for themselves and corrupted their own kindred. Question 66. What is this that he says: \"Abraham looked up and saw, and behold, a ram caught by its horns in a plant of Sabek\"? Answer. The plant of Sabek is the precious cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"κατὰ δὲ Ἑβραίους δοκεῖ τὸ Σαβὲκ ἀφέσεως καὶ συγχωρή σεως. Ὁ δὲ ἐν τῷ Σαβὲκ τῷ φυτῷ κατεχόμενος κριὸς, ὅστις καὶ εἰς θυσίαν προσήχθη ἀντὶ Ἰσαὰκ, τὸν Χρι στὸν προετύπου, τὸν προσενεχθέντα ὑπὲρ ἡμῶν ἄμω μον ἱερεῖον, καὶ ἐν τῷ σταυρῷ θάνατον ὑποστάντα ἕνεκεν ἡμῶν. «Τῷ γὰρ μώλωπι αὐτοῦ ἡμεῖς πάντες ἰάθημεν,» φησὶν Ἡσαΐας, «καὶ περὶ ἡμῶν ὀδυνᾶ ται, καὶ ἐτραυματίσθη διὰ τὰς ἁμαρτίας ἡμῶν.» Ὥσπερ ὁ κριὸς ἐκεῖνος οὖν προσήχθη ἀντὶ Ἰσαὰκ, οὕτω καὶ ὁ Χριστὸς προσήχθη ὑπὲρ ἡμῶν ἁπάν των. Ἐρώτ. ξζʹ. Τί λέγει ὁ Ἰσαὰκ, ὅτι «Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου ὡς ὀσμὴ ἀγροῦ πλήρης, ὃν εὐλογήσαι Κύριος, καὶ δῴη σοι Κύριος ἀπὸ τῆς δρόσου τοῦ οὐ ρανοῦ καὶ ἀπὸ τῆς πιότητος τῆς γῆς, καὶ πλῆθος σίτου καὶ οἴνου, καὶ δουλευσάτωσάν σοι ἔθνη,» καὶ τὰ ἑξῆς. Ἀπόκ. Ἀγρός ἐστιν ὁ κόσμος· δρόσος δὲ οὐρανοῦ ἡ θεότης· πιότης δὲ τῆς γῆς ἡ ἀνθρωπότης. Ὥσπερ τοίνυν ἡ δρόσος μὲν ἀοράτως κάτεισι, κάτω δὲ συνισταμένη γίνεται δήλη· οὕτως ἀόρατος ὢν ὁ Θεὸς Λόγος, διὰ τῆς σαρκὸς ἐπὶ τῆς γῆς ὤφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Καὶ ὁ σῖτος δὲ καὶ ὁ οἶνος τῶν θείων μυστηρίων αἰνίγματα. Δουλεύουσι πάντα τὰ ἔθνη τῷ Χριστῷ. Ἐρώτ. ξηʹ. Τί δηλοῖ, ὅτι ἔλαβεν ὁ Ἰακὼβ τρεῖς ῥάβδους, χλωρὰν στυρακίνην, καὶ καρυΐνην, καὶ πλα τανίαν, καὶ ἐλέπτυνεν αὐτάς; Ἀπόκ. Αἱ τρεῖς ῥάβδοι συμβολικῶς εἰσιν αἱ τρεῖς δυνάμεις τῆς ψυχῆς, τὸ λογικὸν, καὶ τὸ ἐπιθυμητικὸν, καὶ τὸ θυμητικόν· ἤτοι αἱ τρεῖς θεωρίαι, τῶν σωμάτων, τῶν ἀσωμάτων, καὶ τῆς ἁγίας Τριάδος· ἤτοι γενικῶς ἡ πρακτικὴ διὰ τῆς καρυΐνης, ἡ θεωρητικὴ δὲ διὰ τῆς στυρακίνης·","english":"But according to the Hebrews, Sabek seems to mean remission and forgiveness. And the ram held fast in the Sabek plant, which was also brought for sacrifice in place of Isaac, prefigured Christ, who was offered for us as an unblemished victim, and who underwent death on the cross for our sake. For Isaiah says, \"By his wound we were all healed,\" and \"he is pained for us, and he was wounded for our sins.\" Just as that ram, then, was brought in place of Isaac, so also Christ was brought for us all. Question 67. What does Isaac mean when he says, \"Behold, the smell of my son is like the smell of a full field, which the Lord has blessed, and may the Lord give you of the dew of heaven and of the fatness of the earth, and abundance of grain and wine, and let nations serve you,\" and the rest? Answer. The field is the world; the dew of heaven is the divinity; the fatness of the earth is humanity. Therefore, just as the dew comes down invisibly, but when it settles below it becomes visible, so God the Word, being invisible, was seen on the earth through the flesh, and dwelt among men. And the grain and the wine are riddles of the divine mysteries. All the nations serve Christ. Question 68. What does it signify that Jacob took three rods, a green storax rod, and a walnut rod, and a plane rod, and peeled them? Answer. The three rods symbolically are the three powers of the soul: the rational, the desiring, and the spirited; or the three contemplations: of bodies, of incorporeal things, and of the Holy Trinity; or generally, the practical through the walnut, and the contemplative through the storax.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"διὰ δὲ τῆς πλατάνου τὸν κόσμον τοῦτον καὶ τὴν θεωρίαν αὐτοῦ ᾐνίξατο. Ἐρώτ. ξθʹ. Τίνος χάριν ὁ Ἰακὼβ ἀναβλέψας εἶδε παρεμβολὴν Θεοῦ παραβεβληκυῖαν, καὶ εἶπε· «Παρ εμβολὴ\n\nΘεοῦ αὕτη;» Ἀπόκ. Διὰ τοῦτο ἡ παρεμβολὴ τῶν ἀγγέλων φαί νεται τῷ Ἰακὼβ, ἵνα θαρσήσῃ, καὶ μὴ φοβηθῇ τὸν ἀδελφὸν αὐτοῦ Ἠσαῦ. Ἐβούλετο γὰρ ὁ Ἠσαῦ ἀποκτεῖναι αὐτὸν, καὶ διὰ τοῦτο ἐπάλαισε καὶ μετ' ἀγ γέλου, καὶ εἶπεν αὐτῷ ὁ ἄγγελος· «Ἐμὲ νενίκηκας, καὶ ἄνθρωπον δέδοικας;» ἔγνω δὲ ὅτι τὸν Θεὸν ἔχει βοηθόν. Ἐρώτ. οʹ. Τί ἐστι· «Σκύμνος λέοντος Ἰούδα, ἐκ βλαστοῦ, υἱέ μου, ἀνέβης, ἀναπεσὼν ἐκοιμήθης ὡς λέων,» καὶ τὰ ἑξῆς; Ἀπόκ. Τοῦτο ἁρμόττει ἐπὶ τοῦ Χριστοῦ. Ὥσπερ γὰρ ὁ λέων καὶ καθεύδων φοβερός ἐστιν, οὕτως ὁ δεσποτικὸς θάνατος φοβερὸς καὶ τῷ θανάτῳ καὶ τῷ διαβόλῳ. Λέοντα δὲ αὐτὸν ἐκάλεσε καὶ σκύμνον λέον τος ὡς βασιλέα καὶ ὡς βασιλέως υἱόν. Τὸ δὲ, «Τίς ἐγερεῖ αὐτόν;» τὴν ἄφατον αὐτοῦ δείκνυσι δύναμιν. Αὐτὸς γὰρ ἑαυτὸν ἀνέστησε κατὰ τὴν αὐτοῦ πρόῤῥησιν· φησὶ γάρ· «Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» Ἐρώτ. οαʹ. Τί ἐστι· «Δεσμεύων πρὸς ἄμπελον τὸν πῶλον αὐτοῦ, καὶ τῇ ἕλικι τὸν πῶλον τῆς ὄνου αὐ τοῦ;» Ἀπόκ. Ἄμπελον μὲν τὴν Ἱερουσαλὴμ λέγει· πῶλον δὲ τὸν ἐξ ἐθνῶν λαὸν, ὡς ἀδάμαστον. Τοῦτο γὰρ καὶ ὁ Κύριος ᾐνίξατο, ἀποστείλας τοὺς μαθητὰς πρὸς τὸ λῦσαι τὴν ὄνον καὶ τὸν πῶλον, ἐφ' ᾧ οὐδεὶς ἀνθρώπων ἐκάθισεν. Οὔτε πατριάρχης, οὔτε νομοθέτης, οὔτε προφήτης τῶν ἐθνῶν ἐφρόντισε σωτηρίας· ἀπό στολοι προσταχθέντες ἔλυσαν τὴν τῶν ἀνθρώπων φύ σιν, δεδεμένην ταῖς ἁμαρτίαις. Ἐρώτ. οβʹ. Τί ἐστιν ὃ λέγει·","english":"But through the plane tree he hinted at this world and the contemplation of it. Question 69. For what reason did Jacob look up and see the camp of God arrayed beside him, and say, \"This is the camp of God\"? Answer. For this reason the camp of the angels appears to Jacob, so that he might take courage and not fear his brother Esau. For Esau wished to kill him, and for this reason he also wrestled with an angel, and the angel said to him, \"You have conquered me, and have you given a man?\" And he knew that he had God as his helper. Question 70. What is, \"A lion's cub is Judah; from a shoot, my son, you went up; having lain down you slept as a lion,\" and what follows? Answer. This applies to Christ. For just as a lion even when sleeping is fearsome, so the Master's death is fearsome both to death and to the devil. He called him both a lion and a lion's cub, as a king and as a king's son. And the phrase, \"Who will raise him up?\" shows his ineffable power. For he raised himself up according to his own foretelling; for he says, \"Destroy this temple, and in three days I will raise it up.\" Question 71. What is, \"Binding his foal to the vine, and the foal of his donkey to the tendril\"? Answer. He calls Jerusalem the vine; and the foal the people from the Gentiles, as untamed. For the Lord also hinted at this, when he sent the disciples to loose the donkey and the foal, on which no man had ever sat. Neither patriarch, nor lawgiver, nor prophet had cared for the salvation of the Gentiles; the apostles, having been commanded, loosed the nature of men, which was bound by sins. Question 72. What is it that he says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"«Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περι βολὴν αὐτοῦ,» καὶ τὰ ἑξῆς; Ἀπόκ. Τὰ κατὰ τοῦ πάθους τοῦ Χριστοῦ λέγει· καὶ τὸ μὲν σῶμα στολὴν ὀνομάζει, τὸ δὲ αἷμα οἶνον· ἐπειδὴ καὶ τὸν μυστικὸν οἶνον αἷμα κέκληκεν ὁ δε σπότης. Τὸ δὲ, Χαρωποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου, τὴν μετὰ τὸ πάθος εὐφροσύνην δηλοῖ. Ἐρώτ. ογʹ. Τίς Θεὸν πρῶτος ὠνόμασεν ἐπὶ τῆς γῆς; Ἀπόκ. Ὁ διάβολος εἰπὼν τῇ Εὔᾳ· «Τί ὅτι εἶπεν ὁ Θεὸς μὴ φαγεῖν ἀπὸ τοῦ ξύλου;» Ἐρώτ. οδʹ. Τί μέλλουσι γενέσθαι τὰ στοιχεῖα, ὁ ἥλιος, καὶ ἡ σελήνη, καὶ τὰ ἄστρα ἐν τῇ δευτέρᾳ παρουσίᾳ; Ἀπόκ. Δοθήσεται αὐτοῖς τόπος κατοικίας ἐν ἑνὶ μέρει, πλὴν οὐκ εἰς τέλος ἀφανισθήσονται. Ἐρώτ. οεʹ. Διὰ τί τῷ μὲν Κάϊν κατηράσατο ὁ Θεὸς, λέγων· «Ἐπικατάρατος σὺ ἀπὸ τῆς γῆς·» ἐπὶ δὲ τοῦ Ἀδὰμ τῇ γῇ ἐπέθετο τὴν κατάραν εἰπών· «Ἐπικατάρατος ἡ γῆ ἐν τοῖς ἔργοις σου;» Ἀπόκ. Ὅτι ὁ μὲν Κάϊν ἠρνήσατο τὸν Θεὸν, κρύψας τὸ ἁμάρτημα· διὸ καὶ μείζονα τὴν καταδίκην εἰργά σατο· ὁ δὲ Ἀδὰμ ὁμολογήσας, τὴν πολλὴν ἐξ αὐτοῦ ἀπώσατο τιμωρίαν· ὁ γὰρ τὰ ἑαυτοῦ πταίσματα ἐξομολογησάμενος ἐπιτυγχάνει ἀφέσεως. Ἐρώτ. οςʹ. Τί ἐστιν· «Ἵνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά;» Ἀπόκ. Ἔθνη λέγει τῶν Ῥωμαίων, ἤγουν τῶν Φράγγων τὸ γένος, τῶν σταυρωσάντων τὸν Χριστόν. Λαὸν δὲ λέγει τῶν Ἰουδαίων τὴν κεφαλήν. Παρέστησαν οἱ βασιλεῖς τῆς γῆς, ὁ Πιλᾶτός τε καὶ ὁ Ἡρώδης, ἄρχοντες δὲ Ἄννας καὶ Καϊάφας. Ψαλμὸς ὑπὲρ τῶν ληνῶν. Ἐρώτ. οζʹ. Τίνας λέγει ληνούς; Ἀπόκ.","english":"He will wash his garment in wine, and in the blood of the grape his cloak,\" and the following? Answer. He speaks of the things concerning the passion of Christ; and he calls the body a garment, and the blood wine, since the Lord also called the mystical wine blood. And the phrase \"His eyes are cheerful from wine\" indicates the gladness after the passion. Question 73. Who first named God on the earth? Answer. The devil, when he said to Eve, \"Why is it that God said, Do not eat from the tree?\" Question 74. What will become of the elements—the sun, the moon, and the stars—at the second coming? Answer. A place of dwelling will be given to them in one part, but they will not be utterly destroyed in the end. Question 75. For what reason did God curse Cain, saying, \"Cursed are you from the earth,\" but upon Adam he placed the curse on the earth, saying, \"Cursed is the earth in your works\"? Answer. Because Cain denied God, hiding his sin; therefore he brought upon himself the greater condemnation. But Adam, having confessed, warded off the great punishment from himself; for the one who confesses his own faults obtains forgiveness. Question 76. What is this: \"Why did the nations rage, and the peoples meditate vain things?\" Answer. He calls the nations those of the Romans, that is, the race of the Franks, who crucified Christ. And he calls the head of the people that of the Jews. \"The kings of the earth stood up\"—Pilate and Herod; and \"the rulers\"—Annas and Caiaphas. A psalm for the winepresses. Question 77. Whom does he call the winepresses? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Τὰς ἐκκλησίας, ἐν αἷς ἐκχεῖται ὁ οἶνος, ἤτοι τὸ ἅγιον αἷμα τοῦ Κυρίου Ἰησοῦ Χριστοῦ, καὶ θύεται καὶ τὸ ἅγιον σῶμα αὐτοῦ. Ὃ δὲ λέγει ὁ προ φήτης Ἡσαΐας, ὅτι «Ληνὸν ἐπάτησα μονώτατος,» τοῦτο ἑρμηνεύει. Ὥσπερ ἡ ληνὸς δοχεῖόν ἐστι, καὶ ἐν ταύτῃ καταπατοῦνται αἱ σταφυλαί· οὕτως κατεπάτησε καὶ ὁ Χριστὸς τοὺς ἐχθροὺς αὐτοῦ, νοητούς τε καὶ αἰσθητούς. Εἴπωμεν δὲ καὶ τοῦτο, ὅτι βότρυς καὶ σταφυλὴ ὁ Χριστὸς, ὅστις ἀποθλίψας ἑαυτὸν ἑκου σίᾳ πληγῇ καὶ θανάτῳ, ἀπέσταξε τὸ θεῖον γλεῦκος, καὶ ἐφοίνιξεν ἑαυτὸν τῷ ἰδίῳ αἵματι. Μονώτατος δέ ἐστιν, ὅτι μόνος αὐτὸς ὁ Χριστὸς ἀπέθανεν ὑπὲρ ἡμῶν· «Οὔτε γὰρ ἄγγελος, οὔτε πρέσβυς, ἀλλ' αὐτὸς ὁ Κύριος ἔσωσεν ἡμᾶς.» Ὁ δὲ Πέτρος ἠρνήσατο ἐν τῷ τοῦ πάθους καιρῷ, καὶ οἱ λοιποὶ ἔφυγον ἀπό στολοι. Ἐρώτ. οηʹ. Τί ἐστιν· «Οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ;» Ἀπόκ. Ὕδωρ τὸ ἅγιον βάπτισμα δηλοῖ, ἢ τὴν τῶν δακρύων πηγὴν, ἤτοι τὴν μετάνοιαν. Τὸ δὲ, «Βαδίσαντες, ἀγοράσατε, καὶ φάγετε καὶ πίετε","english":"The churches, in which the wine is poured out—that is, the holy blood of the Lord Jesus Christ—and in which his holy body also is sacrificed. And what the prophet Isaiah says, \"I have trodden the winepress alone,\" this is what he interprets. Just as the winepress is a vessel, and in it the grapes are trodden down, so also Christ trod down his enemies, both intelligible and sensible. Let us say this too, that Christ is the cluster and the grape, who, pressing himself out by a voluntary blow and death, distilled the divine new wine, and made himself red with his own blood. And he is \"alone,\" because Christ alone died for us; \"for neither angel nor envoy, but the Lord himself saved us.\" But Peter denied at the time of the passion, and the rest of the apostles fled. Question 78. What is this: \"You who thirst, go to the water?\" Answer. The water signifies holy baptism, or the fountain of tears, that is, repentance. And the words, \"Having gone, buy and eat and drink","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"ἄνευ ἀργυρίου,» τὸ ἅγιον βάπτισμα τοῦ Κυρίου ἡμῶν Ἰη σοῦ Χριστοῦ. Ὡσαύτως καὶ τὸ, «Κύριος τὸν κατακλυσμὸν κατοικιεῖ,» τὸ ἅγιον ἐμφαίνει βάπτισμα· ἐπειδὴ κατακλύζει πάσας τὰς ἁμαρτίας. Ἑρμην. οθʹ. Τί, «Φωνὴ Κυρίου διακόπτοντος φλόγα πυρός;» Ἀπόκ. Τοῦτο δηλοῖ τὴν μέλλουσαν κόλασιν τοῦ πυρός· ἐπειδὴ τῇ τοῦ Χριστοῦ προστάξει μέλλει διαι ρεθῆναι. Τὸ πῦρ γὰρ ἔχει δύο ἐνεργείας· καὶ τὸ μὲν φωτίζον μέλλει δοῦναι τοῖς δικαίοις, τὸ δὲ καῖον τοῖς ἁμαρτωλοῖς. Ἑρμηνεία πʹ. «Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.» Ἀπόκ. Ὑετοί εἰσιν οἱ ἀπόστολοι. Ἐπλήσθησαν γὰρ παντοίων δωρεῶν καὶ χαρισμάτων. Ἐντεῦθεν καὶ πᾶς ἄνθρωπος καθαρὸς καὶ ἐνάρετος τοιοῦτος ὑπάρχει· καὶ γὰρ τὸ ὕδωρ καὶ ἡ δρόσος ἐν τῇ Γραφῇ, ποτὲ μὲν δηλοῖ τὸ χάρισμα τοῦ Θεοῦ, ποτὲ δὲ τοὺς πειρασμοὺς καὶ τὴν ταραχὴν τῆς ψυχῆς. Ὅταν δὲ λέγει, ὅτι «Ὁ πιστεύων εἰς ἐμὲ, ποτα μοὶ ῥεύσουσιν ἐκ τῆς κοιλίας αὐτοῦ·» καὶ, «Ὡς δρό σος Ἀερμῶν ἡ καταβαίνουσα ἐπὶ τὰ ὄρη Σιὼν,» τὰ χαρίσματα λέγει τοῦ ἁγίου Πνεύματος. Ὄρη δὲ Σιὼν λέγει τοὺς κατὰ Θεὸν ζῶντας πνευματικούς. Πάλιν ὅταν λέγει· «Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα ἕως ψυχῆς μου·» καὶ, «Ἄρα διῆλθεν ἡ ψυχὴ ἡμῶν τὸ ὕδωρ τὸ ἀνυπόστατον,» τοὺς πειρα σμοὺς λέγει τῆς ψυχῆς. Ἐρώτ. παʹ. Τί ἐστιν· «Ἀναβὰς εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν;» Ἀπόκ. Τοῦτο λέγει, ὅτι ἀναβὰς ὁ Χριστὸς ἐπὶ τοῦ σταυροῦ, τὸν ᾅδην ἐσκύλευσε, καὶ ᾐχμαλώτευσε. Τοῦτό ἐστι καὶ τὸ λέγον· «Εἶπεν ὁ Κύριος· Ἐκ Βασὰν ἐπιστρέψω,» τουτέστιν ἀπὸ τοῦ σταυροῦ ἐπιστρέψω εἰς ᾅδην. Βασὰν γὰρ ἑρμηνεύεται αἰσχύνη.","english":"...without money,\" means the holy baptism of our Lord Jesus Christ. Likewise also the passage, \"The Lord will make the flood his dwelling,\" indicates the holy baptism, since it washes away all sins. Interpretation 79. What is \"the voice of the Lord cutting through the flame of fire\"? Answer. This signifies the coming punishment of fire, since by the command of Christ it will be divided. For fire has two operations: the illuminating part he will give to the righteous, and the burning part to sinners. Interpretation 80. \"The river of God was filled with waters.\" Answer. The rains are the apostles. For they were filled with all manner of gifts and graces. Hence also every pure and virtuous man is such; for water and dew in Scripture sometimes signify the grace of God, and sometimes the temptations and turmoil of the soul. But when he says, \"He who believes in me, rivers shall flow from his belly,\" and, \"As the dew of Hermon that descends upon the mountains of Zion,\" he means the graces of the Holy Spirit. And by mountains of Zion he means those who live according to God, the spiritual. Again, when he says, \"Save me, O God, for the waters have come in even to my soul,\" and, \"Truly our soul has passed through the water that cannot stand,\" he means the temptations of the soul. Question 81. What is this: \"You ascended on high, you led captivity captive\"? Answer. This says that Christ, having ascended upon the cross, despoiled Hades and led it captive. This is also what the passage says: \"The Lord said, From Bashan I will return,\" that is, from the cross I will return to Hades. For Bashan is interpreted as shame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Οἱ γὰρ Ἰουδαῖοι τὸν σταυρὸν ὡς αἰσχύνην εἶχον, καὶ κατά ρας ὄργανον τοῦτο ὠνόμαζον. Ἀλλ' ὁ Χριστὸς ἡγίασεν αὐτὸν, ὡς ἐν αὐτῷ τὴν σωτηρίαν τῶν ἀνθρώπων πραγματευσάμενος. Ἐρώτ. πβʹ. Τί λέγει· «Πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν;» Ἀπόκ. Πλουσίους ἐνταῦθα τοὺς Ἰουδαίους καλεῖ· ἐπτώχευσαν δὲ, ἐπειδὴ ἀπέκτειναν τὸν ἄρτον τῆς ζωῆς, καὶ ἦλθεν ἐπ' αὐτοὺς ὁ λιμός. Ἐρώτ. πγʹ. Τί λέγει, «Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τοὺς ἐργαζομένους τὴν ἀνο μίαν;» Ἀπόκ. Ὃ λέγει, τοιοῦτόν ἐστιν· ὥσπερ ἡ πρωΐα ἀρχὴ τῆς ἡμέρας ἐστὶν, οὕτω καὶ πάσης ἁμαρτίας ἐστὶν ἀρχὴ ὑποβολὴ τοῦ ἐχθροῦ. Διὸ λέγει· «Εἰς τὰς πρωΐας ἀπέκτεινον,» τουτέστιν εἰς τὰς ἀρχὰς τῶν λογισμῶν ἐσκόπουν, καὶ ἐδίωκον τὰς προσβολὰς αὐ τῶν, καὶ πάντας τοὺς ἁμαρτωλοὺς, ἤτοι τοὺς δαίμο νας, τοὺς ποιοῦντας ἐν ἐμοὶ τὴν ἁμαρτίαν, «ὅπως ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας,» τουτέστιν ἐκ τῆς ψυχῆς. Πόλις γὰρ Κυρίου ἐστὶν ἡ ψυχή. Ἐδίω κον γὰρ, φησὶ, καὶ ἀπέκτεινον τὰς κεφαλὰς αὐτῶν, ἤτοι τὰς ἀρχὰς, ὅπως ἐξολοθρεύσω αὐτοὺς ἐκ τῆς ψυχῆς, τοῦ μὴ ἐργάζεσθαι πᾶσαν ἀνομίαν καὶ ἁμαρ τίαν. Ἐρώτ. πδʹ. Τί λέγει· «Σκύμνοι ὠρυόμενοι τοῦ ἁρπάσαι, καὶ ζητῆσαι παρὰ τῷ Θεῷ βρῶσιν αὐτοῖς. Ἀνέτειλεν ὁ ἥλιος, καὶ συνήχθησαν, καὶ εἰς τὰς μάν δρας αὐτῶν κοιτασθήσονται;» Ἀπόκ. Σκύμνους λέγει τοὺς προφήτας. Ὠρύοντο δὲ κράζοντες καὶ λέγοντες, καὶ προφητεύοντες τὴν σάρκωσιν τοῦ Υἱοῦ τοῦ Θεοῦ. Ἀνέτειλεν δὲ ὁ ἥλιος, τουτέστιν, ἦλθεν ὁ Χριστὸς, καὶ ἐσιώπησαν. Οἱ προ φῆται ἕως Ἰωάννου προεφήτευσαν.","english":"For the Jews regarded the cross as a disgrace, and called it an instrument of cursing. But Christ sanctified it, since by it he accomplished the salvation of men. Question 82. What does it mean: \"The rich have become poor and hungry\"? Answer. Here he calls the Jews rich; but they became poor because they killed the bread of life, and famine came upon them. Question 83. What does it mean: \"In the mornings I killed all the sinners of the earth, that I might destroy from the city of the Lord all those who work lawlessness\"? Answer. What it means is this: just as the morning is the beginning of the day, so also the suggestion of the enemy is the beginning of every sin. Therefore he says: \"In the mornings I killed,\" that is, I watched over the beginnings of thoughts, and I pursued their assaults, and all the sinners, that is, the demons who work sin in me, \"that I might destroy from the city of the Lord all,\" that is, from the soul. For the soul is the city of the Lord. For they pursued, he says, and killed their heads, that is, their beginnings, that I might destroy them from the soul, so that it no longer works any lawlessness and sin. Question 84. What does it mean: \"Young lions roaring to seize, and to seek food for themselves from God. The sun rose, and they were gathered together, and they shall lie down in their dens\"? Answer. He calls the prophets young lions. They roared, crying out and saying, and prophesying the incarnation of the Son of God. But the sun rose, that is, Christ came, and they fell silent. The prophets prophesied until John.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τοῦτό ἐστι καὶ ὃ λέγει ἡ Γραφὴ ἀλλαχοῦ· «Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων· Ἀπὸ τῆς τηλαυγήσεως αὐτοῦ αἱ νεφέλαι διῆλθον.» Σκοτεινὸν ὕδωρ λέγει τὴν θείαν Γραφὴν, ἐπειδὴ ἐν γνόφῳ ἐδέξατο ὁ Μωσῆς τὸν νόμον ἐν τῷ Σινᾶ παρὰ Θεοῦ. Ἔτι δὲ καὶ οἱ προφῆται ἀμυδρῶς πως καὶ σκοτεινῶς καὶ λεπτῶς πως τὴν παρουσίαν τοῦ Χριστοῦ ἔβλεπον, καὶ ἐδήλουν. Νεφέλας γὰρ τοὺς προφήτας λέγει, ἐπειδὴ ἐκήρυξαν, καὶ ὡς ὕδωρ ἐξέχεον, πνεύσαντες ὡς ἀέρες τὸν θεῖον λόγον καὶ νόμον ἐπὶ τῆς γῆς, ὅπερ ἐστὶ τὸ σκοτεινὸν ὕδωρ. Ἀπὸ δὲ τῆς τηλαυγήσεως αὐτοῦ ἐνώπιον αὐτοῦ, ἢ ὡς ἀπὸ τῆς διὰ σαρκὸς ἐπιδημίας αὐτοῦ ἔμπροσθεν αὐτοῦ αἱ νεφέλαι, ἤγουν οἱ προφῆται, ἔπαυσαν καὶ ὑπεχώρησαν. Ἐρώτ. πεʹ. Τί ἐστιν· «Ὄρος\n\nΣιὼν τοῦτο, ὃ κατεσκήνωσας ἐν αὐτῷ;» Ἀπόκ. Ἡ θεία Γραφὴ πολλαχῶς ἑρμηνεύει τὸ ὄρος. Καὶ τοῦτο μὲν ὄρος Σιών ἐστιν ὁ τόπος Ἱερουσαλὴμ, ἐν ᾧ κατῴκησεν ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστὸς σαρκωθεὶς ἐπὶ τῆς γῆς. Ὄρος πάλιν δὲ κυρίως ὀνομάζει τὴν ὑπεραγίαν Θεοτόκον, ὡς ὅταν λέγει· «Τὸ ὄρος, ὃ εὐδόκησεν ὁ Θεὸς κατοικεῖν ἐν αὐτῷ· καὶ γὰρ ὁ Κύριος κατασκηνώσει εἰς τέλος·» καὶ ἀλλαχοῦ· «Ὁ Θεὸς ἀπὸ Θεμὰν ἥξει, καὶ ὁ ἅγιος ἐξ ὄρους κατασκίου καὶ δασέως.» Ὄρος δὲ λέγεται ἡ ἁγία Θεοτόκος. Ἐπεὶ ὥσπερ οἱ ἐν τῷ κάμπῳ περιπατοῦντες, καὶ φλεγόμενοι ὑπὸ τοῦ καύματος, προσεγγίζοντες ἐν τῷ ὄρει, δροσίζονται ὑπὸ τὴν σκιὰν τῶν δένδρων τοῦ ὄρους, ἢ καὶ διὰ τοῦ ὕδατος παραμυθοῦνται τὸν καύσωνα τῆς φλογός·","english":"This is also what the Scripture says elsewhere: \"Dark water in the clouds of the air; from his brightness the clouds passed by.\" It calls the divine Scripture \"dark water,\" since Moses received the law from God in darkness on Sinai. Moreover, the prophets also saw and made known the coming of Christ in a somewhat dim, dark, and faint manner. For it calls the prophets \"clouds,\" since they proclaimed and poured forth like water, breathing out as winds the divine word and law upon the earth, which is the dark water. But from his brightness before him, or as from his coming in the flesh before him, the clouds—that is, the prophets—ceased and withdrew. Question 85. What is this: \"Mount Zion, this which you have made your dwelling in it?\" Answer. The divine Scripture interprets \"mountain\" in many ways. And this Mount Zion is the place of Jerusalem, in which our Lord and God Jesus Christ dwelt when he was made flesh on the earth. Again, it properly calls the all-holy Mother of God a mountain, as when it says: \"The mountain which God was well pleased to dwell in; for the Lord will dwell in it to the end;\" and elsewhere: \"God will come from Teman, and the Holy One from a shady and thick mountain.\" And the holy Mother of God is called a mountain. Since just as those walking in the plain, and scorched by the heat, when they draw near to the mountain, are cooled by the shade of the mountain's trees, or are also refreshed from the burning heat by the water—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"τοιούτῳ τρόπῳ γέγονε καὶ τοῖς ἀνθρώποις ἡ ἁγνὴ Παρθένος, τῷ δροσισμῷ τῆς κυοφορίας αὐτῆς τὰς ψυχὰς τῶν ἀνθρώπων καταφλεγομένας ὑπὸ τῆς ἁμαρτίας ἀνε ζώωσε, καὶ τῇ σκιᾷ τῶν πτερύγων τοῦ Υἱοῦ αὐτῆς περιέθαλψεν. Ὄρος δὲ λέγονται καὶ οἱ δαίμονες διὰ τὸν ὄγκον τῆς ὑπερηφανίας. «Ὁ ἁπτόμενος τῶν ὀρέων, καὶ καπνίζονται·» τουτέστιν ὁ προσεγγίζων τοῖς δαίμοσι, καὶ ὡς καπνὸς διαλύονται καὶ ἀφανί ζονται. Ὄρος δὲ λέγεται, καὶ ἡ ἀρετὴ, καθὼς ὁ ἐν ἁγίοις Γρηγόριός φησιν· ἐπεὶ καὶ ἐν τῷ ὄρει τούτῳ Θεὸς ἀνθρώποις φαντάζεται, τὸ μέντοι καταβαίνων ἀπὸ τῆς οἰκείας περιωπῆς, τὸ δὲ ἡμᾶς ἀνάγων ἐκ τῆς κάτωθεν ταπεινώσεως. Ἐρώτ. πςʹ. Διὰ τί λέγεται ὄρος ἡ ἀρετή; Ἀπόκ. Ἐπειδὴ ὥσπερ τὸ ὄρος ὑψηλὸν τῆς γῆς, χαμηλότερον δὲ τοῦ οὐρανοῦ, οὕτως ἐστὶ καὶ ὁ ἐργα ζόμενος τὴν ἀρετήν· ὑψηλότερος μὲν ἔστι τῆς γῆς, διότι ἀνώτερος ὑπάρχει τῶν βιωτικῶν φροντίδων, καὶ τῶν τοῦ κόσμου ὑλῶν· χαμηλότερος δὲ ὑπάρχει τοῦ οὐρανοῦ, ἐπειδὴ ἀκμὴν ἐν τῷ βίῳ τούτῳ ἐστὶ, καὶ οὐκ ἀπέθανε, ἵνα ἐλευθερωθῇ παντελῶς τοῦ κόσμου τούτου· καὶ ἐν τούτῳ ἵσταται μέσον οὐρανοῦ καὶ γῆς, καθάπερ τι ὄρος, ὡς εἴρηται· ἐπειδὴ καὶ, «Ὄρη τὰ ὑψηλὰ ταῖς ἐλάφοις,» ὅταν λέγει, τὰς ὑψηλὰς ἀρε τὰς ὀνομάζει· ἐλάφους δὲ τὰς ψυχὰς τῶν ἁγίων· ἐπειδὴ ἐν ταῖς ὑψηλαῖς τῶν ἀρετῶν ἐργασίαις, ὥσπερ ἔλαφοι ἐν τῷ ὄρει, τριβοβατοῦσιν αἱ ψυχαὶ τῶν ἁγίων. Πέτρα δὲ καταφυγὴ τοῖς λαγωοῖς ἐστιν ὁ Χριστός. Ὑπάρχει δὲ καταφυγὴ τῶν ἐν ἐρήμῳ καθεζομένων. Ἐρώτ. πζʹ. Τί λέγει τοῦ ἐρωδιοῦ ἡ κατοικία; Ἀπόκ. Ὁ ἐρωδιὸς ὄρνεόν ἐστιν, ὡς λέγουσί τινες·","english":"In this way the pure Virgin also became for men: by the dew of her childbearing she revived the souls of men that were being consumed by sin, and with the shadow of her Son's wings she warmed them. Demons too are called a mountain because of the bulk of their pride: \"He who touches the mountains, and they smoke\" — that is, he who draws near to the demons, and they are dissolved like smoke and vanish. Virtue is also called a mountain, as Gregory, who is among the saints, says: since on this mountain God appears to men, on the one hand descending from his own vantage point, and on the other leading us up from our lowly humiliation. Question 86. Why is virtue called a mountain? Answer. Because just as a mountain is high above the earth but lower than heaven, so it is with the one who practices virtue: he is higher than the earth, since he is above worldly cares and the material things of the world; but he is lower than heaven, since he is still in this life and has not died so as to be wholly freed from this world. And in this he stands midway between heaven and earth, like a mountain, as it is said: since also, \"The high mountains are for the deer,\" when it says this, it names the high virtues; and by deer, the souls of the saints; since in the high exercises of the virtues, the souls of the saints tread about like deer on the mountain. And Christ is a rock, a refuge for the hares. And he is a refuge for those who sit in the desert. Question 87. What does the dwelling of the heron mean? Answer. The heron is a bird, as some say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"τὸ δὲ ὄρνεον φωλεύει ἐν ἐρήμῳ τόπῳ ἐν κορυφῇ τι νος δένδρου. Ἔρχονται δὲ τὰ μικρὰ στρουθία, καὶ φωλεύουσιν ὑποκάτω αὐτοῦ γύρωθεν ἐν τῷ δένδρῳ. Ἡγεῖται δὲ αὑτῶν καὶ ἐπικαθέζεται ἡ κατοικία τοῦ ἐρωδιοῦ, φυλάττει δὲ ταῦτα ἀπὸ τῶν φθοροποιῶν ἑρπετῶν, τῶν θελόντων κακῶσαι αὐτά. Ἐρώτ. πηʹ. Τί λέγει ὁ Προφήτης, ὅταν λέγει· «Εἰς τὸ τέλος μὴ διαφθείρῃς τῷ Δαβίδ;» Ἀπόκ. Τέλος λέγει ὁ Προφήτης τῆς ἑαυτοῦ ζωῆς. Ἐπεύξεται τοίνυν ὁ Προφήτης, ἵνα μὴ γένηται τὸ τέλος τῆς ζωῆς καὶ περιπέσῃ εἰς βλάβην τινά. Πᾶσα γὰρ ἡ ζωὴ τοῦ ἀνθρώπου, ἐὰν δαπανηθῇ κακῶς, καὶ τὸ τέλος αὐτοῦ γένηται χρηστὸν, χάρις καὶ δόξα ἐστίν. Ἐὰν δὲ τὸ τέλος καταστραφῇ, τοῦτο ἀθλιότης. Διὰ τοῦτο ἐπεύχεται ὁ Προφήτης γενέσθαι τὸ τέλος τῆς ζωῆς αὐτοῦ καλόν· ἐπὶ τοῦτο καὶ γὰρ ψαλμὸν συνεγράψατο. Ἐρώτ. πθʹ. Τί λέγει· «Καυχήσονται ὅσιοι ἐν δόξῃ, καὶ ἀγαλλιάσονται ἐπὶ τῶν κοιτῶν αὐτῶν;» Ἀπόκ. Ὁσίους λέγει τοὺς πνευματικοὺς καὶ ἁγίους ἀνθρώπους, οἵτινες καυχῶνται μετὰ θάνατον ἐπὶ ταῖς κοίταις αὐτῶν. Κοῖται δέ εἰσιν αἱ μοναὶ τῶν ἁγίων, ἃς εὑρίσκουσι μετὰ θάνατον, καὶ ἀγάλλονται ἐν τῇ βασιλείᾳ τῶν οὐρανῶν. Τὴν ἐν Θεῷ τελείωσιν διδάσκουσα ἡ θεία Γραφὴ, καὶ δηλοῦσα, ὠνόμασεν αὐτὴν ὕπνον, καὶ κοίτην, καὶ κλίνην, καὶ θάνατον. Ὕπνον μὲν, ὡς ὅταν λέγει ὁ Δαβίδ· «Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω·» ἤτοι ἐπὶ τὸ αὐτὸ καταντήσω· σχολάσω εἰς αὐτὸ τὸ ζῇν ἐν Θεῷ, κατὰ τὸν εἰπόντα ἅγιον Ἀπόστο λον· «Ζῶ δὲ οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ ὁ Χριστός·» κοίτην δὲ, ὡς ὅταν λέγει· «Καυχήσονται ὅσιοι ἐν δόξῃ, καὶ","english":"The bird nests in a desert place on the top of some tree. And the small sparrows come and nest beneath it all around in the tree. And the dwelling of the heron leads them and sits upon it, and it guards them from the destructive reptiles that wish to harm them. Question 88. What does the Prophet mean when he says: \"For the end, do not destroy, concerning David\"? Answer. The Prophet speaks of the end of his own life. The Prophet therefore prays that the end of his life may not come and that he may not fall into some harm. For all the life of a man, if it is spent badly, and its end becomes good, is grace and glory. But if the end is ruined, this is wretchedness. For this reason the Prophet prays that the end of his life may be good; for it was for this that he also composed the psalm. Question 89. What does he mean when he says: \"The saints shall boast in glory, and shall rejoice upon their beds\"? Answer. He calls \"saints\" the spiritual and holy men, who boast after death upon their beds. And \"beds\" are the dwellings of the saints, which they find after death, and they rejoice in the kingdom of heaven. The divine Scripture, teaching perfection in God and making it clear, has called it sleep, and bed, and couch, and death. \"Sleep,\" as when David says: \"In peace I shall lie down together and sleep\"; that is, I shall arrive at the same thing; I shall be at leisure for that very thing, to live in God, according to the holy Apostle who said: \"I live, yet no longer I, but Christ lives in me.\" And \"bed,\" as when he says: \"The saints shall boast in glory, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ἀγαλλιάσονται ἐπὶ τῶν κοιτῶν αὐτῶν.» Ὥσπερ γὰρ ὁ ἐν τῇ κοίτῃ πεσὼν ἀναπέπαυται καὶ ὑπνοῖ ἡδέως· οὕτως καὶ ὁ τελειωθεὶς ἐν Θεῷ, καὶ φθάσας εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ, ἀναπέπαυται ἐν Θεῷ, ὥσπερ κοίτην ἡγούμενος τὴν ἐν Θεῷ τελείωσιν. Πό δας καὶ τῆς κοίτης τὰς ἀρετὰς λέγει· κλίνην δὲ, ὡς ὅταν φησὶ Σολομών· «Ἑξήκοντα δυνατοὶ κυκλοῦσιν αὐτήν.» Ὅταν γὰρ εἰς τὸ τέλειον ἔλθῃ ὁ ἐνάρετος, περικυκλοῦσι καὶ περιστοιχοῦσιν αὐτὸν οἱ δυνατοὶ, ἤτοι οἱ ἄγγελοι, κατὰ τὸν εἰπόντα· «Προεωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντὸς, ὅτι ἐκ δεξιῶν μου ἐστὶν, ἵνα μὴ σαλευθῶ.» Φίλον δὲ τῇ θείᾳ Γραφῇ καλεῖν καὶ τὸν ἄγγελον Κύριον, ὡς ἐπὶ τοῦ Μανωὲ, «Θεὸν ἑωράκαμεν,» ἐν φαντασίᾳ Θεοῦ γενομένου. Θάνατον δὲ πάλιν εἴρηκεν αὐτὴν ὁ Δαβὶδ εἰπών· «Τίμιος ἐναντίον Κυρίου ὁ θάνατος τῶν ὁσίων αὐ τοῦ.» Εἶδες πῶς καὶ ὕπνον, καὶ κοίτην, καὶ κλίνην, καὶ θάνατον αὐτὴν ἔδειξεν ἡ θεία Γραφή. Θάνατον δὲ ταύτην εἴρηκεν, ὅτι ὁ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. Ὥσπερ γὰρ τὸν τεθνεῶτα οὐκ ἔστιν ἐπιστρέψαι ἐν βίῳ καὶ ἁμαρτῆσαι οὐκ ἔτι· οὕτως οὐδὲ τὸν οὕτω καταξιωθέντα οὐκ ἔστιν εἰς τὰ ὀπίσω στραφῆναι, ἀλλὰ λέγει μετὰ τοῦ Δαβίδ· «Κύριος φωτισμός μου καὶ σωτήρ μου, τίνα φοβηθήσομαι;» μετὰ δὲ τοῦ Παύλου· «Ἐάν τε γὰρ ζῶμεν, ἐάν τε ἀποθνήσκωμεν, τοῦ Κυρίου ἐσμέν·» καὶ πάλιν· «Ζῶ δὲ οὐκ ἔτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός. Ὃ δὲ νῦν ζῶ ἐν σαρκὶ, ἐν πίστει ζῶ.» Εἰς τοῦτο τελειωθέντες οἱ ἅγιοι, κατεφρόνησαν τὸν κόσμον, καὶ οὐχ ἡδονὴν ἡγοῦντο τὴν ἡδονὴν τοῦ κόσμου τούτου.","english":"They shall exult upon their beds. For just as one who has fallen into bed rests and sleeps sweetly, so also the one who has been perfected in God, and has attained to a perfect man, to the measure of the stature of the fullness of Christ, rests in God, regarding perfection in God as his bed. He calls the virtues both feet and bed; and a couch, as when Solomon says: Sixty mighty men surround it. For when the virtuous man has come to perfection, the mighty men surround and encompass him—that is, the angels—according to him who said: I foresaw the Lord always before me, because he is at my right hand, that I should not be shaken. And it is customary for divine Scripture to call even the angel Lord, as in the case of Manoah: We have seen God, when he appeared in the form of God. And again David called it death, saying: Precious in the sight of the Lord is the death of his saints. You see how divine Scripture has shown it to be both sleep and bed and couch and death. And it called it death because the one who has died has been justified from sin. For just as it is not possible for one who has died to return to life and sin any longer, so neither is it possible for one who has been thus deemed worthy to turn back to the things behind, but he says with David: The Lord is my light and my savior, whom shall I fear? And with Paul: For whether we live or whether we die, we are the Lord's; and again: I live, yet not I, but Christ lives in me. And what I now live in the flesh, I live in faith. Having been perfected to this, the saints despised the world, and did not regard the pleasure of this world as pleasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Οἱ δὲ μάρ τυρες τὰς βασάνους κατεφρόνησαν. Κείμενον ςʹ. «Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτῶν, καὶ ῥομφαῖαι δίστομοι ἐν ταῖς χερσὶν αὐτῶν.» Ἑρμην. Ὑψώσεις τοῦ Θεοῦ εἰσιν αἱ διδασκαλίαι τοῦ νόμου καὶ αἱ πνευματικαὶ διατάξεις· ὥσπερ γὰρ ἔχουσιν οἱ πνευματικοὶ διδάσκαλοι ἐκ τοῦ ἁγίου Πνεύματος χαρίσματα δωρεῶν ἐν τῷ λάρυγγι αὐτῶν, ἤτοι τῷ στόματι αὐτῶν καὶ τῇ γλώσσῃ, καὶ διδά σκουσι τὸν λαόν· ῥομφαῖαι δίστομοί εἰσιν αἱ δύο Διαθῆκαι, ὁ παλαιὸς νόμος καὶ ὁ νέος· ὥσπερ γὰρ ὁ στρατιώτης, βαστάζων ξίφος δίστομον, τοὺς ἐχ θροὺς κατασφάττει καὶ τὸν λαὸν διασώζει· οὕτως καὶ οἱ πνευματικοὶ διδάσκαλοι ῥομφαίας διστόμους ἔχουσι, τὰ διδάγματα τῆς Παλαιᾶς καὶ Νέας Διαθήκης, δι' ὧν ποιοῦσιν ἐκδίκησιν ἐν τοῖς ἔθνεσι, καὶ εἰς τιμω ρίαν ἐμβάλλουσιν αὐτοὺς, ἀποστέλλοντες αὐτοῖς ὀργὴν ἀπὸ τοῦ Θεοῦ, διὰ τῆς ἱκετηρίας τῆς πρὸς τὸν Θεόν. Ὡσαύτως καὶ τὸν κοινὸν λαὸν τῶν πιστῶν ἐλέγχουσι καὶ διδάσκουσιν εἰς τὸ ἀγαθόν. Ὅταν δὲ μὴ ἀκούσω σιν αὐτῶν, ἀλλ' ἐναντιοῦνται τὸ ἀγαθὸν, καὶ κατα φρονοῦσιν αὐτῶν, τότε καὶ αὐτοῖς ἀποστέλλουσι διὰ προσευχῆς τιμωρίαν πρὸς σωφρονισμὸν, ὅπως παιδευθέντες σωφρονισθῶσιν, μὴ παρακούειν Θεοῦ, μήτε τῶν θεραπόντων αὐτοῦ· ὅτι ὁ ἀκούων πνευματικῶν ἀνδρῶν ἀκούει Θεοῦ, καθὼς εἴρηκεν ὁ Χριστός. Οὐ γὰρ πρὸς βλάβην, ἀλλὰ πρὸς ὠφέλειαν ἐπάγουσι τὴν παιδείαν οἱ πνευματικοὶ, καὶ πρὸς διόρθωσιν ἀγαθοῦ, εἰς δόξαν Θεοῦ, ὡς ζηλωταὶ καὶ ἐκδικηταὶ τοῦ Θεοῦ, καὶ μισηταὶ τοῦ κακοῦ.","english":"But the martyrs despised the tortures. Sixth subject: \"The exaltations of God are in their throat, and two-edged swords are in their hands.\" Interpretation: The exaltations of God are the teachings of the law and the spiritual ordinances; for just as the spiritual teachers have from the Holy Spirit gifts of graces in their throat, that is, in their mouth and tongue, and they teach the people; the two-edged swords are the two Testaments, the old law and the new; for just as the soldier, carrying a two-edged sword, slays the enemies and saves the people, so also the spiritual teachers have two-edged swords, the teachings of the Old and New Testaments, through which they execute vengeance among the nations, and cast them into punishment, sending upon them wrath from God through their supplication to God. Likewise they also reprove and teach the common people of the faithful unto good. But when they do not listen to them, but oppose the good, and despise them, then they also send upon them through prayer punishment for correction, so that being disciplined they may be corrected, and not disobey God, nor his servants; for the one who hears spiritual men hears God, as Christ has said. For the spiritual do not bring discipline for harm, but for benefit, and for correction of good, to the glory of God, as zealots and avengers of God, and haters of evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ΕΞ ΕΠΙΣΤΟΛΩΝ ΠΑΥΛΟΥ. Ἐρώτ. ςαʹ. «Δόξα καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθὸν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι. Οὐ γάρ ἐστι προσωποληψία παρὰ τῷ Θεῷ. Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται.» Ἑρμηνεία. Ἐπαινεῖ πάντας τοὺς ἐργαζομένους τὸ ἀγαθόν. Ἕλληνα δὲ οὐ τὸν εἰδωλολάτρην λέγει, ἀλλὰ τὸν θεοσεβῆ, μὴ πιστεύοντα δὲ τὸν Χριστὸν, μήτε νόμον κρατοῦντα τὸν παλαιόν· ἀλλὰ χωρὶς νόμου ὑπάρχει. Ὀνομάζει δὲ καὶ σέβεται τὸν Θεὸν, καὶ φυλάττει καὶ ἀρετήν. Ὁ τοιοῦτος ἐὰν καὶ πταίσῃ, ἐλαφρότερον μέλλει κολάζεσθαι ὑπὲρ τὸν Ἰουδαῖον, ὅτι ὁ Ἰουδαῖος\n\nπαραβαίνει τὸν νόμον καὶ ἔχει τὴν κατηγορίαν μείζονα. Ὅταν γὰρ ἀκούσῃς τό· «Ὅσοι ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται·» τὴν ἐλαφροτέραν κόλασιν ὑπολάμβανε· τὸ δὲ, «Ὅσοι ἐν νόμῳ ἥμαρτον,» τὴν χείρονα κόλασιν καὶ τιμω ρίαν. Κείμενον ςβʹ. «Εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστά σεως ἐσόμεθα.» Ἀπόκ. Σύμφυτοι γεγόναμεν, ἤγουν μέτοχοι· ὥσπερ τὸ σῶμα τὸ δεσποτικὸν, ταφὲν ἐν τῇ γῇ, ἔφυ σε σωτηρίαν τῷ κόσμῳ· οὕτω καὶ τὸ ἡμῶν σῶμα, ταφὲν ἐν τῷ βαπτίσματι, ἔφυσε δικαιοσύνην ἡμῖν αὐ τοῖς. Τὸ δὲ ὁμοίωμα οὕτως ἔχει· ὥσπερ ὁ Χριστὸς ἀπέθανε, καὶ τῇ τρίτῃ ἡμέρᾳ ἀνέστη· οὕτω καὶ ἡμεῖς ἐν τῷ βαπτίσματι θνήσκοντες ἀνιστάμεθα. Τὸ γὰρ καταδῦσαι τὸ παίδιον ἐν τῇ κολυμβήθρᾳ τρίτον καὶ ἀναδῦσαι, τοῦτο δηλοῖ τὸν θάνατον καὶ τὴν τρι ήμερον ἀνάστασιν τοῦ Χριστοῦ. Ἐρώτ. ςγʹ. Τί ἐστι· «Τὸ γὰρ ἀδύνατον διὰ τοῦ νόμου, ἐν ᾧ ἠσθένει, διὰ τῆς σαρκὸς, ὁ Θεὸς,» καὶ τὰ ἑξῆς;","english":"FROM THE LETTERS OF PAUL. Question 61. \"Glory and honor and peace to everyone who works what is good, to the Jew first and also to the Greek. For there is no partiality with God. For as many as sinned without the law will also perish without the law; and as many as sinned under the law will be judged through the law.\" Interpretation. He praises all who work what is good. He calls \"Greek\" not the idolater, but the God-fearing man who does not believe in Christ, nor holds to the old law, but exists without the law. He names and reveres God, and observes virtue as well. Such a man, even if he stumbles, will be punished more lightly than the Jew, because the Jew transgresses the law and has the greater accusation. For when you hear the words \"As many as sinned without the law will also perish without the law,\" understand the lighter punishment; but \"as many as sinned under the law,\" the worse punishment and retribution. Text 62. \"For if we have been united with the likeness of his death, we shall also be of his resurrection.\" Answer. We have been united, that is, made partakers; just as the Lord's body, buried in the earth, brought forth salvation for the world, so also our body, buried in baptism, has brought forth righteousness for ourselves. The likeness is as follows: just as Christ died and rose on the third day, so we too, dying in baptism, are raised. For the child's being dipped three times in the font and coming up signifies the death and the three-day resurrection of Christ. Question 63. What is the meaning of \"For what the law could not do, in that it was weak, through the flesh, God,\" and what follows?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ἀπόκ. Ἠσθένει, φησὶν, ὁ νόμος εἰς τὸ δικαιῶσαι τὸν ἄνθρωπον. Οὐ γὰρ ἠδύνατο ὁ ἄνθρωπος τὴν τυ ραννίδα καὶ τὴν πύρωσιν ὑποφέρειν τῆς σαρκός. Διὰ τοῦτο ἔπεμψεν ὁ Θεὸς τὸν μονογενῆ Υἱὸν αὐτοῦ, ἵνα διὰ τῆς σαρκὸς αὐτοῦ κατακρίνῃ τὴν ἁμαρτίαν. Τὸ δὲ, ἐν ὁμοιώματι σαρκὸς ἁμαρτίας, οὐκ εἶπεν, ἐν σαρκὶ ἁμαρτίας, ἀλλ' ἐν ὁμοιώματι. Ὡμοιώθη γὰρ κατὰ πάντα ἡ ἀνθρωπίνη σὰρξ τοῦ Χριστοῦ τῇ ἀν θρωπίνῃ σαρκὶ, καθ' ὃ τέλειος ἄνθρωπος ἦν. Ἁμαρ τωλὸς δὲ οὐκ ἐγένετο ἡ σὰρξ αὐτοῦ, καθάπερ ἡ ἡμε τέρα σάρξ. «Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑ ρέθη δόλος ἐν τῷ στόματι αὐτοῦ.» Ἐρώτ. ςδʹ. Τί λέγει· «Δότε τόπον τῇ ὀρ γῇ;» Ἀπόκ. Τῷ λυπήσαντί σε καὶ θλίψαντι, ἢ ἀδική σαντι, συγχώρησον σὺ αὐτῷ, ἀνάθου δὲ τῷ Θεῷ τὰ τῆς ἐκδικήσεως, κἀκεῖνος οἰκονομήσει τὰ δέοντα. Τὸ δὲ, «Μακάριος ὁ μὴ κρίνων ἐν ᾧ δοκιμάζει,» τοῦτο δηλοῖ· ὅταν ποιεῖς τι οἰκονομικῶς πρὸς σωτηρίαν τοῦ ἀδελφοῦ σου, καὶ πάντες μέμφονται, τὸ δὲ σὸν συνειδὸς οὐ κατακρίνει σε, μακάριος εἶ. Ἐρώτ. ςεʹ. Τί λέγει· «Ἐπειδὴ καὶ Ἰουδαῖοι σημεῖον αἰτοῦσι, καὶ Ἕλληνες σοφίαν ζητοῦσιν· ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρωμένον;» Ἀπόκ. Ἐὰν εἴπωμεν, φησὶν, Ἰουδαίῳ· Πίστευσον· λέγει, Ἀναστήσατε νεκροὺς, ἰάσασθε μαινῶν τας. Ἐὰν δὲ εἴπωμεν Ἕλληνι, ἀπαιτεῖ ἡμῖν ῥητορικὸν λόγον. Ἡμεῖς δὲ κηρύσσομεν Χριστὸν ἐσταυρω μένον, ὅστις ἐστὶ καὶ δύναμις τῶν σημείων, καὶ πέ λαγος τῆς σοφίας. Ἀλλ' ἐκεῖνοι σκανδαλίζονται, καὶ μωρὸν ἡγοῦνται τὸ κήρυγμα, ἀκούοντες Θεὸν ἐσταυ ρωμένον· καὶ οὐ θαῦμα, καὶ γὰρ οἱ ἀσθενοῦντες τοὺς ὀφθαλμοὺς, οὐ δύνανται βλέπειν τὸν ἥλιον καθα ρῶς·","english":"Answer. The law, it says, was weak for justifying man. For man was not able to endure the tyranny and the burning of the flesh. For this reason God sent his only-begotten Son, so that through his flesh he might condemn sin. But the phrase \"in the likeness of the flesh of sin\" — he did not say \"in the flesh of sin,\" but \"in the likeness.\" For the human flesh of Christ was made like in all things to human flesh, insofar as he was a perfect man. But his flesh did not become sinful, as our flesh did. \"For he did not commit sin, nor was deceit found in his mouth.\" Question 64. What does it mean: \"Give place to wrath\"? Answer. To the one who grieved you or oppressed you or wronged you, forgive him yourself, and entrust the matters of vengeance to God, and he will arrange what is necessary. And the phrase \"Blessed is the one who does not judge himself in what he approves\" means this: when you do something by economy for the salvation of your brother, and everyone blames you, but your own conscience does not condemn you, you are blessed. Question 65. What does it mean: \"Since both Jews ask for a sign, and Greeks seek wisdom; but we preach Christ crucified\"? Answer. If we say, it says, to a Jew: \"Believe,\" he says, \"Raise the dead, heal the demon-possessed.\" And if we say to a Greek, he demands from us a rhetorical argument. But we preach Christ crucified, who is both the power of the signs and the sea of wisdom. But those men are scandalized, and consider the preaching foolish, when they hear of a crucified God; and it is no wonder, for even those whose eyes are weak cannot see the sun clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"οὕτω καὶ αὐτοί. Τὸ δὲ, ὅτι «Τὸ μωρὸν τοῦ Θεοῦ σοφώτερον τῶν ἀνθρώπων ἐστὶ,» λέγει τὸν σταυρόν. Καὶ γὰρ οἱ σοφοὶ καὶ φιλόσοφοι καὶ οἱ δυ νατοὶ εἰς μάταια ἠσχολήθησαν, καὶ ἐφιλοπόνησαν, καὶ οὐδὲν ἀγαθὸν κατώρθωσαν. Ὁ δὲ σταυρὸς, ὃν ἐνόμιζον ἐκεῖνοι μωρίαν, τὸν κόσμον ἔσωσε· καὶ διὰ τοῦτο σοφώτερον πάντων ἐστὶν, ὅτι μεγάλα εἰργάσατο ἀγαθά. Ἐρώτ. ςςʹ. Καὶ, «Τὸ ἀσθενὲς τοῦ Θεοῦ ἰσχυρότερον τῶν ἀνθρώπων ἐστὶν,» οὕτω λέγει. Ἀπόκ. Ἀσθενὲς τοῦ Θεοῦ λέγει τῶν ἀποστόλων τὸ φρόνημα, ὅτι ἄνθρωποι ἰδιῶται καὶ ἀγράμματοι ἐν βραχεῖ καιρῷ τὴν οἰκουμένην ἐσαγήνευσαν, καὶ βασιλεῖς, καὶ ἄρχοντας, καὶ σοφοὺς, καὶ δυνάστας ἐνίκησαν. Κείμενον ςζʹ. «Σοφίαν δὲ λαλοῦμεν Θεοῦ ἐν μυ στηρίῳ τὴν ἀποκεκρυμμένην.» Ἀπόκ. Ὁρᾷς, πῶς καλεῖ αὐτὸς σοφίαν, ἣν ἔλεγε πρῶτον μωρίαν. Καὶ γὰρ μυστήριον πρῶτον οἰκονο μίαν λέγει, ὅτι οὔτε ἄγγελος, οὔτε κτιστὴ δύναμις ἄλλη ἐγίνωσκε τὸ μυστήριον καὶ τὴν οἰκονομίαν ταύτην, ὅτι μέλλει ὁ Θεὸς ἐπὶ τῆς γῆς σαρκωθῆναι. Ὅταν δὲ γέγονε, τότε πάντες ἐγνώκασι, καθὼς λέγει ὁ Ἀπόστολος· «Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις.» Λέγει δὲ ἀλλα χοῦ πάλιν μυστήριον τὰ ἐξαίρετα ἔργα τοῦ Θεοῦ, οἷον τὴν γέννησιν, τὴν φάτνην, τὸ βάπτισμα, τὸν σταυρὸν, τὸν θάνατον, τὴν ἀνάστασιν, τὴν ἀνάληψιν,","english":"Thus also they themselves. But the phrase, \"The foolishness of God is wiser than men,\" he means the cross. For the wise and the philosophers and the powerful occupied themselves with vain things, and labored to no purpose, and accomplished nothing good. But the cross, which those men regarded as foolishness, saved the world; and for this reason it is wiser than all things, because it wrought great goods. Question 96. And, \"The weakness of God is stronger than men,\" he says thus. Answer. He calls the weakness of God the mind of the apostles, because private men and unlettered men in a short time netted the whole inhabited world, and conquered kings, and rulers, and the wise, and the mighty. Text 97. \"But we speak the wisdom of God in a mystery, the hidden wisdom.\" Answer. Do you see how he himself calls wisdom what he first called foolishness? For he first calls the mystery the dispensation, because neither an angel nor any other created power knew the mystery and this dispensation, that God was going to be made flesh on the earth. But when it came to pass, then all knew it, as the Apostle says: \"That it might now be made known to the principalities and the powers in the heavenly places.\" And elsewhere again he calls mystery the excellent works of God, such as the birth, the manger, the baptism, the cross, the death, the resurrection, the ascension,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"καθὼς καὶ ὁ ἐν ἁγίοις Γρηγόριος ὁ Θεολόγος μυστήρια τὰς ἑορτὰς καλεῖ ἐν τῷ Εἰς τὰ φῶτα λόγῳ· «Πάλιν Ἰησοῦς ὁ ἐμὸς, καὶ πάλιν μυστήριον.» Τοῦτο δὲ λέγει διὰ τὴν ἑορτὴν τοῦ βαπτίσματος· καὶ ἐν τοῖς λοι ποῖς ὁμοίως. Ἐρώτ. ςηʹ. Τί λέγει· «Εἴ τινος τὸ ἔργον κατα καήσεται, ζημιωθήσεται· αὐτὸς δὲ σωθήσεται, οὕτω δὲ ὡς διὰ πυρός;» Ἀπόκ. Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται τὴν βασιλείαν τῶν οὐρανῶν· σωθήσεται δὲ αὐ τὸς ὡς διὰ πυρός. Πῶς δὲ σωθήσεται; τουτέστι, σῶος καὶ ἀκέραιος μένει ἐν τῷ πυρὶ, καὶ οὐκ ὄψεται θάνατον, ἀλλὰ τὸ ἔργον αὐτοῦ μόνον κατακαήσεται καὶ χαωθήσεται. Αὐτὸς δὲ ἀκέραιος μένει εἰς αἰῶνα αἰῶνος κολαζόμενος, καὶ οὐ διαλυθήσεται. Ἐρώτ. ςθʹ. Τί λέγει· «Μικρὰ ζύμη ὅλον τὸ φύ ραμα ζυμοῖ;» Ἀπόκ. Τοῦτο λέγει διὰ τοὺς πονηροὺς καὶ σκολιοὺς ἀνθρώπους. Ὅτι, ὥσπερ ἡ παλαιὰ ζύμη μικρὰ μὲν ἔστι, πολὺ δὲ ἄλευρον ποιεῖ ζυμωθῆναι· οὕτω καὶ ὁ κακοποιὸς ἄνθρωπος, τρέφων ἐν ἑαυτῷ τὴν κακίαν, μεταδίδωσι καὶ τοῖς ἄλλοις, καὶ γίνεται σκάνδαλον, καὶ καταβλάπτει πολλούς. Διὰ τοῦτο πάλιν λέγει· «Ἐκκαθάρατε οὖν τὴν παλαιὰν ζύμην, ἵνα ἦτε νέοι·» τουτέστιν· Ἐκδιώξατε τὸν πονηρὸν καὶ σκολιὸν ἐξ ὑμῶν, ἢ φύγετε ἀπ' αὐτοῦ· ἐπειδὴ πᾶσα κακία μολύνει τὸν ἄνθρωπον. Διὰ τοῦτο καὶ ὁ Δαβὶδ, φεύγων τοὺς πονηροὺς, ἔλεγεν· «Οὐκ ἐκά θισα μετὰ συνεδρίου ματαιότητος, καὶ μετὰ παρανομούντων οὐ μὴ εἰσέλθω. Ἐμίσησα ἐκκλησίαν πονηρευομένων.» Διὰ τί δὲ ταῦτα ἐποίει; Ἐπειδὴ πάλιν λέγει ἀλλαχοῦ·","english":"Just as also Gregory the Theologian, who is among the saints, calls the feasts \"mysteries\" in his Oration On the Lights: \"Again my Jesus, and again a mystery.\" And he says this because of the feast of baptism; and similarly in the other [orations]. Question 96. What does he mean: \"If anyone's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire\"? Answer. If anyone's work is burned up, he will suffer loss of the kingdom of heaven; but he himself will be saved as through fire. But how will he be saved? That is, he remains safe and intact in the fire, and will not see death, but only his work will be burned up and dissolved. But he himself remains intact for ever and ever being punished, and will not be destroyed. Question 97. What does he mean: \"A little leaven leavens the whole lump\"? Answer. He says this because of wicked and crooked men. For just as the old leaven is small, but makes much flour leavened, so also the evildoing man, nourishing wickedness within himself, imparts it also to others, and becomes a stumbling block, and harms many. Therefore again he says: \"Purge out therefore the old leaven, that you may be new\"; that is: Drive out the wicked and crooked man from among you, or flee from him; since all wickedness defiles a man. Therefore also David, fleeing from the wicked, said: \"I have not sat with the council of vanity, and with transgressors I will not go in. I hated the assembly of evildoers.\" And why did he do these things? Because again he says elsewhere:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"«Μετὰ ὁσίου ὅσιος ἔσῃ, καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ, καὶ μετὰ στρεβλοῦ δια στρέψῃς.» Καὶ γὰρ οἷός ἐστιν ὁ συνοικῶν μετὰ σοῦ, τοιοῦτον ἀπεργάσεται εἶναί σε. Ἐρώτ. ρʹ. Τί λέγει· «Τὰ βρώματα τῇ κοιλίᾳ, καὶ ἡ κοιλία τοῖς βρώμασιν. Ὁ δὲ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει;» Ἀπόκ. Κοίλιαν τὴν γαστριμαργίαν λέγει, οὐχὶ τὴν γαστέρα. Καὶ γὰρ τὰ βρώματα πρὸς τὴν γαστριμαργίαν ἔχει, φησὶ, τὴν φιλίαν, καὶ αὐτὴ πρὸς αὐτὰ, καὶ οὐ δύναται ὁ γαστρίμαργος δουλεύειν τῷ Θεῷ, ἀλλὰ δουλεύειν τὴν ἑαυτοῦ γαστέρα κραιπαλῶν, καὶ γαστριμαργῶν. Διὸ κατήργησεν αὐτὴν λέγων· «Ὁ Θεὸς καὶ ταύτην καὶ ταῦτα καταργήσει·» τουτέστι τὰ βρώματα καὶ τὴν γαστριμαργίαν· οὐ γὰρ τὴν γαστέρα κατήργησε· μὴ γένοιτο! Ἄκουε γὰρ αὐ τοῦ λέγοντος· «Τὸ δὲ σῶμα οὐ τῇ πορνείᾳ, ἀλλὰ τῷ Κυρίῳ.» Ὥστε οὐ κατήργησε τὴν γαστέρα, ἀλλὰ τὴν γαστριμαργίαν, οὐδὲ τὴν σύμμετρον τροφὴν, ἀλλὰ τὴν ἀμετρίαν· ἐπειδὴ ἐξ αὐτῶν τίκτεται ἡ πορνεία. Διὰ τοῦτο λέγει, ὅτι Τὸ σῶμα οὐκ ἐδόθη ἐξουσιάζεσθαι ὑπὸ τῆς γαστριμαργίας, ἵνα περιπίπτῃ εἰς πορ νείαν, ἀλλ' ἵνα δουλεύῃ τῷ Κυρίῳ· καθὼς λέγει πάλιν ἀλλαχοῦ ὄπισθεν, ὅτι «Πάντα μοι ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει· πάντα μοι ἔξεστιν, ἀλλ' οὐκ ἐγὼ ἐξουσιασθήσομαι ὑπό τινος.» Τοῦτο δέ ἐστιν ὃ λέγει, ὅτι πάντα τὰ βρώματα, ἅπερ ἔκτισεν ὁ Θεὸς εἰς τροφὴν τοῦ ἀνθρώπου, καλά εἰσι, καὶ ἁρμόζει μοι ἐκ πάντων ἐσθίειν καὶ τρέφεσθαι· ἀλλ' οὐ γενήσομαι δοῦλος τῶν βρωμάτων· οὐδὲ ἐξουσιάσει μου ἡ γαστριμαργία· οὐ συμφέρει μοι· οὐδὲ γὰρ ἀγαθὸν οἰκοδομεῖ ἐν ἐμοί.","english":"With the holy you will be holy, and with the elect you will be elect, and with the crooked you will be crooked.\" For such as the one who dwells with you is, such will he make you to be. Question 100. What does it mean: \"Foods are for the belly, and the belly for foods. But God will bring to nothing both this and these\"? Answer. By \"belly\" he means gluttony, not the stomach. For foods, he says, have friendship toward gluttony, and gluttony toward them, and the glutton cannot serve God, but serves his own belly, carousing and gluttonizing. Therefore he brought it to nothing, saying: \"God will bring to nothing both this and these\"—that is, the foods and the gluttony; for he did not bring the stomach to nothing; God forbid! For hear him saying: \"But the body is not for fornication, but for the Lord.\" So he did not bring the stomach to nothing, but the gluttony, nor moderate food, but excess—since from these fornication is begotten. For this reason he says that the body was not given to be ruled by gluttony, so as to fall into fornication, but to serve the Lord; as he says again elsewhere, further on: \"All things are lawful for me, but not all things are profitable; all things are lawful for me, but I will not be brought under the power of anything.\" And this is what he says: that all foods, which God created for man's nourishment, are good, and it is fitting for me to eat and be nourished from all of them; but I will not become a slave of foods, nor will gluttony rule over me—that is not profitable for me, for it does not build up anything good in me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Διὰ τοῦτο, μόνον τοῖς ἀναγκαίοις ἀρκούμενοι, τὰ περισσὰ διαπτύσσομεν, ὡς οὐκ ὠφέλιμα, ἀλλὰ καὶ βλαβερὰ συνεστῶτά μοι, ἐπιθυμίας ἀτόπους γεννῶντα τοῖς κεκτημένοις αὐτά. Ἐρώτ. ραʹ. Τί λέγει· «Καὶ πάντες εἰς τὸν Μωσῆν ἐβαπτίσθησαν;» Ἀπόκ. Σημεῖον ἦν τοῦ βαπτίσματος τὸ διαπεράσαι τὸν Ἰσραηλίτην λαὸν ἐν τῇ Ἐρυθρᾷ θαλάσσῃ. Ὥσπερ γὰρ ἐκεῖνοι περάσαντες ἔφυγον τῶν ἐχθρῶν τὴν ἐπιβουλὴν, καὶ ἐν τῇ ἐρήμῳ τῷ μάννα ἐτρέφοντο· οὕτω δὴ καὶ οἱ βαπτιζόμενοι λυτροῦνται τοῦ νοητοῦ Φαραὼ καὶ τῶν Αἰγυπτίων δαιμόνων, καὶ τρέ φονται τῷ ἐπουρανίῳ ἄρτῳ τοῦ ἁγίου Πνεύματος. Ἐπεὶ δὲ περὶ τοῦ βαπτίσματος ὁ λόγος, εἴπωμεν σαφέστερον περὶ αὐτοῦ. Περὶ τοῦ ἁγίου βαπτίσματος. Πρῶτον βάπτισμα τὸ τοῦ κατακλυσμοῦ εἰς ἐκκοπὴν ἁμαρτίας· δεύτερον τὸ τοῦ Μωσέως, ὅτε τὴν Ἐρυθρὰν διεπέρασε· τυπικὸν γὰρ ἦν· ὥσπερ γὰρ\n\nἐκεῖ ἡ θά λασσα, οὕτω τὸ ὕδωρ ἐν τῷ βαπτίσματι· καὶ ὥσπερ ἐκεῖ ἡ νεφέλη, οὕτως ἐνταῦθα τὸ Πνεῦμα τὸ ἅγιον. Τίς δὲ ἦν ἡ νεφέλη ἐκείνη, ἄκουσον· Ὅτε ἐξῆλθον τῆς Αἰγύπτου οἱ Ἑβραῖοι μετὰ Μωσέως, ἀπέστειλεν νέφος, ὥσπερ στῦλον πυρὸς, καὶ ἐφώτιζεν αὐτοὺς τὴν νύκτα, ὥστε περιπατεῖν αὐτοὺς καὶ τὴν νύκτα, ἵνα μὴ φθάσωσιν αὐτοὺς οἱ Αἰγύπτιοι. Ὄπισθεν δὲ αὐτῶν περιεπάτει νεφέλη, καὶ ἐπεσκίαζεν αὐτοὺς, ἵνα μὴ ὁρῶσιν αὐτοὺς οἱ Αἰγύπτιοι. Καὶ τοῦτό ἐστι τὸ δεύτε ρον βάπτισμα. Τρίτον δὲ τὸ νομικὸν, ὅπερ εἶχον οἱ Ἑβραῖοι. Πᾶς γὰρ ἀκάθαρτος ἐλούετο ὕδατι, ἐπλύ νετο τὰ ἱμάτια αὐτοῦ, καὶ οὕτως εἰσήρχετο εἰς τὴν παρεμβολήν.","english":"Therefore, being content with only what is necessary, we discard superfluous things as not beneficial but even harmful, since they breed in me inordinate desires for those who possess them. Question 101. What does it mean: \"And all were baptized into Moses\"? Answer. The crossing of the Israelite people through the Red Sea was a sign of baptism. For just as they, having crossed, escaped the plot of their enemies and were fed with manna in the wilderness, so too those who are baptized are ransomed from the noetic Pharaoh and the Egyptian demons, and are fed with the heavenly bread of the Holy Spirit. But since our discourse is about baptism, let us speak more clearly about it. Concerning holy baptism. The first baptism is that of the flood, for the cutting off of sin; the second is that of Moses, when he crossed the Red Sea; for it was a type; for just as there the sea, so here the water in baptism; and just as there the cloud, so here the Holy Spirit. And what that cloud was, hear: When the Hebrews went out of Egypt with Moses, he sent a cloud like a pillar of fire, and it gave them light by night, so that they could walk even by night, lest the Egyptians overtake them. And a cloud walked behind them and overshadowed them, so that the Egyptians might not see them. And this is the second baptism. The third is the legal baptism, which the Hebrews had. For every unclean person washed with water, washed his garments, and so entered the camp.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Τέταρτον βάπτισμα τὸ τοῦ Ἰωάννου, εἰσαγωγικὸν μὲν, οὔπω δὲ ὅλον πνευματικὸν, ἀλλ' εἰς μετάνοιαν μόνον. Πέμπτον τὸ διὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅπερ καὶ αὐτὸς ἐβαπτίσατο. Τοῦτο δὲ ὅλον πνευματικόν· τοῦτο καὶ ἡμεῖς βαπτιζόμεθα. Ἕκτον τὸ διὰ δακρύων, ὄντως ἐπίπονον, ὡς ὁ λούων καθ' ἑκάστην νύκτα τὴν κλίνην αὐτοῦ, καὶ μετανοῶν καὶ θρηνῶν ἐφ' οἷς ἥμαρτεν. Ἕβδομον βάπτισμα τὸ διὰ μαρτυρίου καὶ αἵματος, ὅπερ καὶ αὐτὸς ὁ Χριστὸς ἐβαπτίσατο, καὶ πολύ γε τῶν ἄλλων αἰδεσιμώτερον, ὅσῳ δευτέροις ῥύποις οὐ μολύνεται. Ὄγδοον τὸ τελευταῖον οὐ σωτήριον, ἀλλὰ καυστικὸν, καὶ κολάζον ἀτελεύτητα καὶ αἰωνίως τοὺς ἁμαρτωλούς. Ἐρώτ. ρβʹ. Τί λέγει· «Σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύναται;» Ἀπόκ. Ὅτι πᾶς ὁ τὴν ἑαυτοῦ σάρκα τρέφων εἰς κόρον, οὐ δύναται βασιλείας Θεοῦ κληρονομῆσαι. Ἐρώτ. ργʹ. Τί λέγει· «Εἴ τις οὐ φιλεῖ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἤτω ἀνάθεμα, Μαρὰν ἀθά;» Ἀπόκ. Τουτέστι· Χωρίσατε αὐτὸν ἀπὸ τῆς Ἐκ κλησίας καὶ τῶν πιστῶν, καὶ ἔστω κεχωρισμένος ἀπὸ τοῦ λαοῦ ὁ μὴ πιστεύων. Ὁ γὰρ Κύριος ἦλθε· τοῦτο γὰρ ἑρμηνεύει τὸ Μαρὰν ἀθά. Ἐρώτ. ρδʹ. «Εἴ τις ἐν Χριστῷ καινὴ κτίσις, ἀνακαινίζεται;» Ἀπόκ. Τουτέστιν· Εἴ τις εἰς Χριστὸν ἐπίστευσεν, εἰς ἑτέραν ἦλθε διαγωγήν. Ἄνωθεν γὰρ ἐγεννήθη διὰ τοῦ Πνεύματος, καὶ ζῇ οὐ τὴν ἐν ἁμαρτίαις, ἀλλὰ τὴν ἐν πνεύματι ζωήν. Ἐρώτ. ρεʹ. «Τρὶς ἐναυάγησα.» Ἀπόκ. Μυστικῶς αἰνιττόμενος λέγει. Τρίτον γὰρ ἐναυάγησεν ἡ ἀνθρωπότης· πρῶτον διὰ τῆς παραβά σεως· δεύτερον ἐν τῷ κατακλυσμῷ τοῦ Νῶε·","english":"The fourth baptism is that of John, introductory indeed, but not yet wholly spiritual, rather only for repentance. The fifth is through our Lord Jesus Christ, with which he himself was also baptized. This is wholly spiritual; and this is the baptism with which we too are baptized. The sixth is through tears, truly laborious, as with him who washes his bed every night, and repents and laments over the sins he has committed. The seventh baptism is through martyrdom and blood, with which Christ himself was also baptized, and it is far more venerable than the others, inasmuch as it is not defiled by second stains. The eighth is the final one, not saving but consuming, and punishing sinners endlessly and eternally. Question 102. What does it mean: \"Flesh and blood cannot inherit the kingdom of God\"? Answer. That everyone who feeds his own flesh to satiety cannot inherit the kingdom of God. Question 103. What does it mean: \"If anyone does not love our Lord Jesus Christ, let him be anathema, Maran atha\"? Answer. That is: Separate him from the Church and from the faithful, and let him who does not believe be separated from the people. For the Lord has come; for this is what Maran atha means. Question 104. \"If anyone is a new creation in Christ, is he renewed?\" Answer. That is: If anyone has believed in Christ, he has come to a different manner of life. For he has been born again from above through the Spirit, and he lives not the life in sins but the life in the Spirit. Question 105. \"Three times I was shipwrecked.\" Answer. He speaks mystically, hinting at this. For humanity was shipwrecked three times: first through the transgression; second in the flood of Noah;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"τρίτον, μετὰ τὸ δέξασθαι τὸν νόμον, εἰς εἰδωλολατρείαν ἐξ έπεσεν ὁ λαὸς, ἕως ἐλθὼν ὁ τῶν ψυχῶν κυβερνήτης Χριστὸς, καὶ στήσας τὸ ἱστίον τοῦ σταυροῦ, ἀχείμαστον ἡμῶν τὸν πλοῦν εἰς οὐρανὸν ᾠκοδόμησεν. Ἐρώτ. ρςʹ. «Νυχθήμερον ἐν τῷ βυθῷ πεποίηκα;» Ἀπόκ. Νυχθήμερον λέγει τὴν πρὸ τῆς Χριστοῦ παρουσίας ἐν σκοτεινῇ πλάνῃ διατριβήν· ἡμέραν δὲ λέγει τὴν μετὰ τοῦ Χριστοῦ παρουσίαν ἐν τῷ φωτεινῷ βαπτίσματι διαγωγήν. Ἑτέρα. Τινὲς δέ φασιν, ὅτι ἐν μέσῳ πελάγους πλέων· οἱ δὲ, ὅτι νηχόμενος καὶ κολυμβῶν, ἔνθα οὔτε γῆν οὔτε ὄρος ἦν ἰδεῖν. Κείμενον ρζʹ. «Ἐδόθη μοι σκώλωψ τῇ σαρκὶ, ἄγγελος Σατὰν, ἵνα με κολαφίζῃ.» Ἑρμην. Σατὰν ὁ ἀντικείμενος λέγεται. Ἄγγελον τοίνυν Σατὰν λέγει Ἀλέξανδρον τὸν χαλκέα, καὶ Ὑμέναιον καὶ Φιλητὸν, οἵτινες ἐπείραζον αὐτὸν, καὶ ἀντέκειντο λέγοντες, ὅτι ἀνάστασις ἐγένετο· καὶ κρα τοῦντες αὐτὸν, ἔβαλον εἰς δεσμωτήρια, καὶ πολλὰ κακὰ αὐτῷ ἐνεδείξαντο. Κείμενον ρηʹ. «Ἀρκεῖ σοι ἡ χάρις μου.» Ἀπόκ. Τοῦτ' ἔστιν· Ἀρκεῖ σοι ἡ χάρις μου, ὅτι νεκροὺς ἐγείρεις, καὶ τυφλοὺς θεραπεύεις, καὶ ἄλλα τῶν σημείων ποιεῖς. Ἐλαυνόμενοι δὲ καὶ διωκόμενοι νικᾶτε τοὺς διώκοντας. Ἐρώτ. ρθʹ. Τί λέγει· «Ἐμοὶ κόσμος ἐσταύρωται, κἀγὼ τῷ κόσμῳ;» Ἀπόκ. Τὸ ἐξελθεῖν ἀπὸ τοῦ βίου καὶ φροντίδων αὐτοῦ, καὶ νεκρὸν γενέσθαι τοῖς πάθεσι, καὶ ταῖς ἐπιθυμίαις καὶ νηστεύειν, καὶ ἀγρυπνεῖν, καὶ κακο παθεῖν ἐν τῇ ἀσκήσει, ὡς καὶ ἀλλαχοῦ λέγει· «Οἱ δὲ τοῦ Χριστοῦ τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθή μασι καὶ ταῖς ἐπιθυμίαις.» Ἐρώτ. ριʹ. Τί λέγει· «Τὸ μεσότοιχον τοῦ φραγμοῦ λύσας;» Ἀπόκ.","english":"Third, after receiving the law, the people fell away into idolatry, until Christ, the pilot of souls, came and, setting the sail of the cross, built for us a voyage to heaven free from storm. Question 106. \"Have I made a night and a day in the deep?\" Answer. He calls \"a night and a day\" the time before Christ's coming spent in dark error; and he calls \"a day\" the life after Christ's coming in the luminous baptism. Otherwise. Some say he was sailing in the middle of the sea; others, that he was swimming and diving, where neither land nor mountain could be seen. Text 107. \"There was given to me a thorn in the flesh, an angel of Satan, that he might buffet me.\" Interpretation. Satan is said to be the adversary. Therefore he calls Alexander the coppersmith, and Hymenaeus and Philetus, an angel of Satan, who were testing him and opposing him, saying that the resurrection had already taken place; and seizing him, they cast him into prisons and showed him many evils. Text 108. \"My grace is sufficient for you.\" Answer. That is: My grace is sufficient for you, because you raise the dead and heal the blind and perform other of the signs. But being driven and persecuted, you conquer those who persecute you. Question 109. What does it mean: \"The world has been crucified to me, and I to the world\"? Answer. To depart from the life and its cares, and to become dead to the passions and the desires, and to fast and to keep vigil and to suffer hardship in asceticism, as he also says elsewhere: \"But those of Christ have crucified the flesh with its passions and desires.\" Question 110. What does it mean: \"Having broken down the middle wall of the barrier\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Τουτέστιν, ἡ ἔχθρα, ἣν εἴχομεν πρὸς τὸν Θεὸν οἱ ἄνθρωποι διὰ τὰς ἡμῶν ἁμαρτίας. Σαρκωθεὶς οὖν ὁ\n\nΚύριος καὶ Θεὸς, καὶ θανὼν ἔλυσε τὴν ἁμαρ τίαν, τὴν χωρίζουσαν ἡμᾶς ἀπὸ τοῦ Θεοῦ, εἰρηνο ποίησε τὰ πάντα, καὶ υἱοὺς Θεοῦ ἡμᾶς ἀπειργάσατο, διαῤῥήξας τὸ καθ' ἡμῶν χειρόγραφον ἐπὶ τοῦ σταυροῦ. Τί δὲ ἦν τὸ χειρόγραφον, ἄκουσον· Ὅτε παρέβη τὴν ἐντολὴν ὁ Ἀδὰμ, καὶ ἔλαβεν ἀπὸ τοῦ ξύλου διὰ τῆς χειρὸς αὐτοῦ, καὶ ἔφαγεν, ἐγράφη χειρὶ αὐτοῦ ἡ ἁμαρτία, καὶ κατεῖχεν αὐτὸ τὸ ἔγγραφον ὁ διάβολος. Ὅτε δὲ ἦλθεν ἐπὶ τοῦ ξύλου ὁ Χριστὸς, τουτέστιν ἐν τῷ σταυρῷ, καὶ ἐτρώθη τοῖς ἥλοις τὰς χεῖρας, τότε προσήλωσεν αὐτὸ ἐν τῷ σταυρῷ καὶ ἐξήλειψεν. Αὐ τὸς γὰρ ὁ διάβολος ὁ κρατῶν τὸ χειρόγραφον τῆς παραβάσεως τοῦ Ἀδὰμ, αὐτὸς ἔσχισεν, ἐπειδὴ ὑπὸ Χριστοῦ ἐδεσμεύθη ἐπὶ τοῦ σταυροῦ. Ἐρώτ. ριαʹ. Τί λέγει· «Ἔγειραι ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χρι στός;» Ἀπόκ. Καθεύδοντα λέγει τὸν ἐν ἁμαρτίαις κείμε νον. Καὶ γὰρ ὁ ἐν ἁμαρτίαις ζῶν νεκρὸς λέγεται εἶναι. Καὶ ὥσπερ ὁ νεκρὸς ἀκίνητός ἐστιν, οὕτω καὶ ὁ ταῖς ἁμαρτίαις νενεκρωμένος πρὸς τὸ ἀγαθὸν ἀκίνητος μένει. Κείμενον ριβʹ. «Ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ.» Ἀπόκ. Λέγει τὸ Πνεῦμα τὸ ἅγιον. Ὁ γὰρ ἀμέτοχος τοῦ Πνεύματος οὐ δυνατός ἐστι πρὸς τὰς ἀντικειμένας δυνάμεις. «Καὶ γὰρ οὐκ ἔστιν ἡ πάλη, φησὶ, πρὸς αἷμα καὶ σάρκα·» ἤγουν, οὐ πρὸς ἀνθρώ πους ἐστὶν ὁ πόλεμος, «ἀλλὰ πρὸς τὰς ἀρχάς.» Ἀρχὰς δὲ λέγει τοὺς δαίμονας, ἐπειδὴ ἐν τῷ κόσμῳ τούτῳ ἄρχουσιν, ἀλλὰ τῶν ἔργων τοῦ σκότους.","english":"That is, the enmity which we men had toward God because of our sins. The Lord and God, therefore, having become flesh and having died, dissolved sin, which separates us from God, made all things peaceful, and made us sons of God, tearing up the handwriting against us on the cross. But what was the handwriting? Listen: When Adam transgressed the commandment and took from the tree with his hand and ate, his sin was written by his hand, and the devil held that document. But when Christ came to the tree, that is, on the cross, and his hands were pierced with the nails, then he nailed it to the cross and blotted it out. For the devil himself, who held the handwriting of Adam's transgression, he himself tore it up, since he was bound by Christ on the cross. Question 111. What does it mean: \"Awake, O sleeper, and arise from the dead, and Christ will shine upon you\"? Answer. It calls \"sleeper\" the one lying in sins. For the one living in sins is said to be dead. And just as a dead man is motionless, so also the one deadened by sins remains motionless toward good. Question 112. \"Put on the whole armor of God.\" Answer. The Holy Spirit says this. For the one who has no share in the Spirit is not able against the opposing powers. \"For the struggle,\" it says, \"is not against blood and flesh\" — that is, the war is not against men — \"but against the principalities.\" By \"principalities\" it means the demons, since they rule in this world, but over the works of darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Τὸ δὲ «ἐν τοῖς ἐπουρανίοις,» ἐπειδὴ οὐ διὰ μικρὸν ἔργον πολεμοῦσιν ἡμᾶς οἱ δαίμονες, ἀλλὰ διὰ οὐράνια ἀγα θά. Ἐπειδὴ γὰρ ἀγωνιζόμεθα διὰ τὴν ἐν οὐρανοῖς βασιλείαν, πολεμοῦσιν ἡμᾶς χαλεπῶς. Διὰ τοῦτο ἁρ μόζει πάντοτε γρηγορεῖν, καὶ νικᾷν αὐτοὺς τῇ δυνάμει καὶ χάριτι τοῦ Χριστοῦ. Θυρεὸν δὲ τῆς πίστεως τὴν πίστιν λέγει τὴν εἰλικρινῆ καὶ διάπυρον. Ἐρώτ. ριγʹ. Τί λέγει· «Ἀπεκδυσάμενοι τὸν πα λαιὸν ἄνθρωπον, καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον;» Ἀπόκ. Παλαιὸν ἄνθρωπον τὸν πρῶτον λέγει, τὸν ἀπὸ τῆς πτώσεως τοῦ Ἀδὰμ γεγεννημένον, ἢ τὴν πονηρίαν τὴν ἐξ αὐτοῦ καὶ πᾶσαν κακίαν· νέον δὲ ἄνθρωπον τὴν κατὰ Χριστὸν πολιτείαν, ἤτοι ἐνάρετον καὶ ἀγαθὴν πολιτείαν. Ἐρώτ. ριδʹ. Τί λέγει· «Ἵνα μὴ λυπῆσθε, καθὼς καὶ οἱ λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα;» Ἀπόκ. Οἱ μὴ ἔχοντες ἐλπίδα ἀναστάσεως, ἐκεί νοις ἁρμόζει λυπεῖσθαι. Πρόσεχε δὲ, πῶς ἐπὶ Χριστοῦ εἶπεν, ὅτι ἀπέθανε καὶ ἀνέστη. Ἐπὶ δὲ τοῦ κοινοῦ λαοῦ, εἶπε, «τῶν κεκοιμωμένων,» ἵνα δείξῃ, ὅτι οἱ κοιμώμενοι ἀναστήσονται. Ἐρώτ. ριεʹ. Τί λέγει· «Οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ;» Ἀπόκ. Ὃ λέγει τοιοῦτόν ἐστιν· Ὅτι ὁ Υἱὸς τοῦ Θεοῦ, καὶ Θεὸς, βουληθεὶς καταβῆναι ἐπὶ τῆς γῆς καὶ σαρκωθῆναι, οὐκ ἐφοβήθη καταβῆναι τοῦ ἀξιώ ματος. Οὐ γὰρ εἶχεν ἐξ ἁρπαγῆς τὴν θεότητα, ὥσπερ τις ἔχει πρᾶγμα ἐξ ἁρπαγῆς, καὶ φοβεῖται ἀπολέσαι αὐτό. Οὐ τοιοῦτος ἦν ὁ Χριστὸς, μὴ γένοιτο! ἀλλὰ Θεὸς ὢν τέλειος, ἠθέλησε καὶ ἄνθρωπος γενέσθαι. Ἐρώτ. ριςʹ. «Τοῦτο γὰρ ὑμῖν λέγομεν ἐν λόγῳ Κυρίου.» Ἀπόκ.","english":"But the phrase \"in the heavenly places\" is because the demons do not war against us for a small work, but for heavenly goods. For since we struggle for the kingdom in the heavens, they war against us harshly. For this reason it is fitting always to be watchful and to conquer them by the power and grace of Christ. And he calls the shield of faith the faith that is sincere and fervent. Question 113. What does he mean: \"Having put off the old man, and having put on the new, which is being renewed\"? Answer. He calls the old man the first man, the one born from the fall of Adam, or the wickedness that comes from him and every evil; and the new man, the way of life according to Christ, that is, the virtuous and good way of life. Question 114. What does he mean: \"That you may not grieve, as also the rest, who have no hope\"? Answer. It is fitting for those who have no hope of resurrection to grieve. But observe how in the case of Christ he said that he died and rose again. But in the case of the common people, he said, \"of those who have fallen asleep,\" in order to show that those who sleep will rise again. Question 115. What does he mean: \"He did not consider it robbery to be equal with God\"? Answer. What he means is this: that the Son of God, and God, when he wished to descend to the earth and become flesh, did not fear to descend from his dignity. For he did not possess his divinity by robbery, as someone possesses a thing by robbery and fears to lose it. Christ was not like that—may it not be!—but being perfect God, he willed also to become man. Question 116. \"For this we say to you in the word of the Lord.\" Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Τὸν λόγον τοῦ Κυρίου, ὃν εἴρηκεν, ὅτι ἀκούσονται τῆς φωνῆς τοῦ Υἱοῦ τοῦ Θεοῦ καὶ οἱ ἀκούσαντες ζήσονται. «Τοῦτο λέγομεν καὶ ἡμεῖς· ὅτι ἡμεῖς οἱ ζῶντες, οἱ περιλειπόμενοι εἰς τὴν παρου σίαν τοῦ Κυρίου, οὐ μὴ φθάσομεν τοὺς κοιμηθέντας.» Ζῶντές εἰσιν οἱ εὑρισκόμενοι τότε ἐν τῇ ἀναστάσει. Καὶ γὰρ εὑρεθήσονται ἄνθρωποι ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ οὐκ ὄψονται θάνατον, πλὴν οὐ μὴ φθάσωσι τοὺς κοιμηθέντας. Πρῶτοι γὰρ ἀναστήσονται οἱ τελευτή σαντες, καὶ μετὰ ταῦτα οἱ ζῶντες ἀλλαγήσονται, καὶ ἁρπαγήσονται ἐν τῷ ἅμα εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα. Πῶς δὲ γενήσεται ἡ ἁρπαγὴ, ἄκουσον. Καθὼς ὁ Κύριος ἐν κελεύσματι, τουτέστιν ἐν κελεύ σει, καὶ οἱ ἄγγελοι κραυγάζουσιν· Ἐγείρεσθε, ἦλθεν ὁ Νυμφίος· τότε καταβήσεται ἀπ' οὐρανοῦ. Καὶ πρῶ τον ἐγερθήσονται οἱ νεκροί· μετὰ δὲ ταῦτα καὶ οἱ ζῶντες ἀλλαγήσονται, καὶ γενήσονται ἄφθαρτοι. Καὶ μετὰ τοῦτο πάντες οἱ ἅγιοι καὶ ἄξιοι ἁρπαγήσονται ὑπὸ νεφελῶν, καὶ δέξονται τὸν Κύριον","english":"The word of the Lord which he spoke, that they shall hear the voice of the Son of God, and those who hear shall live. \"This we also say: that we who are alive, who remain until the coming of the Lord, shall by no means precede those who have fallen asleep.\" Those who are found alive at that time are the living in the resurrection. For indeed men will be found on that day, and they shall not see death, yet they shall by no means precede those who have fallen asleep. For first those who have died shall rise, and after this the living shall be changed, and they shall be caught up together to meet the Lord in the air. But how the catching up will happen, hear. Just as the Lord with a command, that is, with an order, and the angels cry out: \"Arise, the Bridegroom has come\"; then he shall descend from heaven. And first the dead shall be raised; and after this the living also shall be changed, and shall become incorruptible. And after this all the saints and those who are worthy shall be caught up by the clouds, and shall receive the Lord","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ἡμῶν ἐρχόμε νον ἐκ τῶν οὐρανῶν, καθὼς λέγει· «Καὶ ἡμεῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα.» Τοῦτο γὰρ ἡ δόξα καὶ ὁ στέφανός ἐστι τῶν δικαίων. Οἱ δὲ ἁμαρτωλοὶ περιμένουσιν αὐτὸν κατα βῆναι. Τοῦτο δὲ γίνεται, ὥσπερ ἐπὶ βασιλέως ἀπερ χομένου ἐν πόλει τινί· οἱ μὲν πρῶτοι καὶ ἔνδοξοι τῆς πόλεως ἐξέρχονται εἰς ἀπάντησιν αὐτοῦ· οἱ δὲ πένητες καὶ εὐτελεῖς προσκαρτεροῦσιν, ἕως οὗ παραγίνεται εἰς τὴν πόλιν. Οὕτω μοι νόει καὶ ἐπὶ τοῦ Χριστοῦ, ὅτι, κατερχομένου αὐτοῦ ἐκ τοῦ οὐρανοῦ, πάντες οἱ δίκαιοι καὶ ἀγαθοὶ ἁρπαγήσονται εἰς τὸν οὐρανὸν, τοῦ ἀπαν τῆσαι τὸν Κύριον ἡμῶν Ἰησοῦν κατερχόμενον· οἱ δὲ ἁμαρτωλοὶ ἵστανται ἐπὶ τῆς γῆς ἐκδεχόμενοι. Κείμενον ριζʹ. «Οὐδεὶς στρατευόμενος ἐμπλέκεται ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ.» Ἑρμην. Εἰ γὰρ ἐπιγείῳ βασιλεῖ ὁ μέλλων στρα τεύεσθαι οὐκ ἀρέσει, ἐὰν μὴ ἀφήσῃ πάσας τὰς τοῦ βίου φροντίδας· πόσῳ μᾶλλον μέλλων στρατευθῆναι τῷ ἐπουρανίῳ βασιλεῖ; Κείμενον ριηʹ. «Ἐὰν δὲ καὶ ἀθλητὴς οὐ στεφα νοῦται, ἐὰν μὴ νομίμως ἀθλήσῃ.» Ἑρμην. Ἐὰν γάρ τις στρατεύηται, καὶ εἰς πόλε μον εἰσέρχηται, οὐδὲ οὕτω στεφανοῦται, ἐὰν μὴ συμπλακῇ μετὰ τοῦ ἀντιπάλου, καὶ κρούσῃ μετὰ τοῦ ξίφους, καὶ ἀποκτείνῃ αὐτόν. Τοῦτο γάρ ἐστι τὸ νομίμως ἀθλῆσαι. Κείμενον ριθʹ. «Τὸν κοπιῶντα γεωργὸν δεῖ πρῶτον τὸν καρπὸν μεταλαμβάνειν.» Ἑρμην. Τοῦτο περὶ τῶν πνευματικῶν διδασκάλων εἴρηκεν· ὅτι τὸν κοπιῶντα καὶ ἀγωνιζόμενον διδάσκαλον ὑπὲρ αὐτοῦ καὶ τῆς τῶν μαθητῶν ὠφελείας ἁρμόζει πρῶτον παρὰ Θεοῦ λαμβάνειν τοὺς μισθοὺς, ἔπειτα τοὺς μαθητάς.","english":"our Lord coming from the heavens, as he says: \"And we shall be caught up in the clouds to meet the Lord in the air.\" For this is the glory and the crown of the righteous. But the sinners wait for him to descend. And this happens as in the case of a king departing into some city: the foremost and distinguished men of the city go out to meet him, while the poor and lowly remain there until he arrives at the city. Understand this in the same way also in the case of Christ: that, when he descends from heaven, all the righteous and good shall be caught up into heaven to meet our Lord Jesus as he descends, while the sinners stand upon the earth awaiting him. Passage 117. \"No one serving as a soldier entangles himself in the affairs of this life, so that he may please the one who enlisted him.\" Interpretation. For if one who is about to serve as a soldier will not please an earthly king unless he sets aside all the cares of life, how much more one who is about to serve as a soldier for the heavenly king? Passage 118. \"And if also an athlete, he is not crowned unless he competes lawfully.\" Interpretation. For if someone serves as a soldier and enters into war, not even so is he crowned unless he grapples with the adversary and strikes with the sword and kills him. For this is what it means to compete lawfully. Passage 119. \"The laboring farmer must be the first to partake of the fruit.\" Interpretation. He has said this concerning spiritual teachers: that the teacher who labors and struggles on his behalf and for the benefit of his disciples ought first to receive his wages from God, and then the disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Καὶ γὰρ ὁ γεωργὸς, ὅταν εἰσ οδιάσῃ τὸν καρπὸν αὐτοῦ, πρῶτον ἐκεῖνος θησαυρίζει ἐκ τῶν καρπῶν αὐτοῦ ἐν τῷ οἴκῳ αὐτοῦ· καὶ οὕτω παρέχει εἴτε ἐλεημοσύνην εἴτε τοῖς χρεώσταις αὐτοῦ. Ἕτερον εἰς τὸ αὐτό. Καὶ ἄλλως· Πᾶς ὁ θέλων κοπιᾷν εἰς τὸ ἔργον τοῦ Θεοῦ, καὶ διδάσκειν καὶ ὠφελεῖν ἄλλους, ἁρμόζει πρῶτον ἐκεῖνον τὸν διδάσκαλον, ἵνα ἐργάζηται τὰς ἀρετὰς, καὶ λάβῃ παρὰ Θεοῦ τὰ χαρίσματα, καὶ κτήσασθαι τοὺς καρποὺς τοῦ ἁγίου Πνεύματος, καὶ τοὺς θησαυροὺς τῆς γνώσεως τῶν ἀγαθῶν τοῦ Θεοῦ· καὶ τότε δυνήσεται καὶ ἄλλοις μεταδοῦναι τῶν δωρεῶν. Καὶ γὰρ πᾶς ὁ θέλων ἀλεῖψαί τινα ἔλαιον ἐν ταῖς χερσὶν αὐτοῦ, εἰ μὴ ἔχει, πῶς ἄλλοις μεταδίδωσι ὅπερ αὐτὸς οὐ κέκτηται; Τοιουτοτρόπως μοι νόει καὶ ἐπὶ τοῦ διδασκάλου, καθὼς εἴρηται. Ἐρώτ. ρκʹ. «Νόει ἃ λέγω.» Ἀπόκ. Ἐπειδὴ ἐν παραβολαῖς αὐτῷ ἔγραψε πάντα. διὰ τοῦτο λέγει· Πρόσεχε. Καὶ οὐχ ὑπέκλινον τῇ ὑποταγῇ τοῦ Μωσέως. Προσέταξεν ὁ Μωσῆς, καὶ ἀπέκτειναν αὐτοὺς τρεῖς χιλιάδας λαῶν. Καὶ τοῦτό ἐστιν ὃ λέγει ἡ Γραφή· «Ὧν τὰ κῶλα ἔπεσον ἐν τῇ ἐρήμῳ.» Κείμενον ρκαʹ. «Καὶ πᾶσα παράβασις καὶ παρακοὴ ἔλαβεν ἔνδικον.» Ἑρμην. Ὅσοι παρέβησαν καὶ παρήκουσαν ἐν τῷ παλαιῷ νόμῳ, ἔλαβον δικαίως τὴν τιμωρίαν. Καὶ γὰρ καὶ ὁ Ἀδὰμ παρακούσας κατεκρίθη, καὶ Κάϊν ἁμαρ τήσας ἐπικατάρατος γέγονε, καὶ οἱ ἐπὶ τοῦ Νῶε κα κῶς ἐργαζόμενοι κατεκλύσθησαν· καὶ οἱ ἐν Σοδόμοις ἀσέμνως βιοῦντες δεινῶς ἐποντίσθησαν· καὶ οἱ Ἰου δαῖοι, πολλάκις ἐπαναστάντες τοῖς προφήταις, πλη γὰς παρὰ Θεοῦ καὶ μάστιγας καὶ τιμωρίας ἐδέξαντο. Νῦν οὖν τοῦτο λέγει·","english":"For the farmer, when he has brought in his fruit, first stores up for himself from his fruits in his own house; and so he provides either alms or for his debtors. Another [interpretation] on the same [passage]. And otherwise: Everyone who wishes to labor in the work of God, and to teach and benefit others, ought first himself, as a teacher, to work the virtues, and to receive from God the graces, and to acquire the fruits of the Holy Spirit, and the treasures of the knowledge of the good things of God; and then he will be able to impart of the gifts to others also. For everyone who wishes to anoint someone with oil in his hands, if he does not have it, how does he impart to others what he himself does not possess? Understand this to me in the same way also concerning the teacher, as has been said. Question 120. \"Understand what I say.\" Answer. Since he wrote all things to him in parables, therefore he says: \"Give heed.\" And they did not submit to the obedience of Moses. Moses commanded, and they killed three thousand of the people. And this is what the Scripture says: \"Whose limbs fell in the wilderness.\" Text 121. \"And every transgression and disobedience received a just recompense.\" Interpretation. As many as transgressed and disobeyed in the old law received the punishment justly. For indeed Adam also, having disobeyed, was condemned, and Cain, having sinned, became accursed, and those in the days of Noah who did evil were flooded; and those in Sodom who lived shamefully were terribly destroyed; and the Jews, having often risen up against the prophets, received blows and scourges and punishments from God. Now therefore this is what he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ὅτι, ἐπειδὴ ἐν τῇ Παλαιᾷ ὅσοι ἠθέτησαν τὸ πρόσταγμα τοῦ Κυρίου, καὶ παρήκουσαν τὰ δι' ἀγγέλων λαλούμενα καὶ προφητῶν, ἔλαβον δικαίως τὴν τιμωρίαν, καὶ τὴν ὀργὴν τοῦ Θεοῦ ἐπεσπά σαντο, πῶς ἡμεῖς ἐκφύγωμεν, ἐὰν ἀμελήσωμεν τῆς τοιαύτης σωτηρίας, ὅπου οὔτε δι' ἀγγέλων οὔτε διὰ προφητῶν ἐλαλήθη ἡμῖν, ἀλλὰ δι' αὐτοῦ τοῦ Χριστοῦ καὶ Θεοῦ; Καὶ γὰρ ἐν τῇ Παλαιᾷ τοῦ νόμου διάκονος γέγονεν ὁ Μωσῆς· τῆς δὲ Νέας ὁ Χριστός. Πολὺ οὖν ταῦτα κρείσσω τῆς παλαιᾶς νομοθεσίας ὅτι ἐκεῖ δοῦλος ἐγένετο ὑπηρέτης τοῦ νόμου· ἐνταῦθα δὲ ὁ δεσπότης Χριστός. Καὶ ὀφείλομεν τὰ προστεταγμένα ποιεῖν ἀδιστάκτως, ἵνα μὴ καὶ χείρους τῶν παλαιῶν ἀποδῶμεν\n\nτὰς εὐθύνας. Κείμενον ρκβʹ. «Οὐ γὰρ ἀγγέλοις ὑπέταξε τὴν οἰκουμένην τὴν μέλλουσαν, περὶ ἧς λαλοῦμεν.» Ἑρμην. Οἰκουμένην λέγει τὴν κρίσιν τῆς δευτέρας παρουσίας, ὅταν ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Τοῦ δὲ «Περὶ ἧς λαλοῦμεν,» ἤτοι περὶ ἐκείνης ἧς ἀγωνιζόμεθα, καὶ σπουδάζομεν πάντες σωθῆναι. Ταύτην τὴν ἡμέραν, λέγει ὁ Ἀπόστολος, οὐκ ἔδωκεν ὁ Θεὸς ἐξουσίαν τοῖς ἀγγέλοις κρῖναι τὸν κόσμον, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ αὐτοῦ. Καὶ ἐπεὶ ὁ Υἱὸς τοῦ Θεοῦ καὶ Θεὸς ἔχει τὴν ἐξουσίαν πᾶσαν κρῖναι τὸν κόσμον, τί μέλλονται παθεῖν οἱ παρακούσαντες τὰ προστάγματα αὐτοῦ; Εἰ γὰρ οἱ παρακούσαντες τὸν παλαιὸν νόμον τὸν δι' ἀγγέλων δοθέντα, τοσαῦτα ἔπαθον, καίπερ οὐδὲ κριτῶν ὄντων τοῦ κόσμου τῶν ἀγγέλων· τί ἂν πάθωσιν οἱ τὸν δεσπότην παρακούσαντες; Κείμενον ρκγʹ. «Τί ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ;» Ἑρμην.","english":"Because in the Old [Covenant], all who rejected the commandment of the Lord and disobeyed what was spoken through angels and prophets received their punishment justly and drew upon themselves the wrath of God, how shall we escape if we neglect so great a salvation, when it was spoken to us neither through angels nor through prophets, but through Christ and God himself? For indeed in the Old [Covenant] Moses became a servant of the law, but in the New, Christ. These things are therefore far better than the old legislation, because there a slave became a servant of the law, but here the master, Christ. And we ought to do what has been commanded without hesitation, so that we may not render account worse than those of old.\n\nText 122. \"For he did not subject the coming world, about which we speak, to angels.\" Interpretation. He calls the judgment of the second coming the \"world,\" when he will render to each according to his works. And \"about which we speak,\" that is, about that [world] for which we strive and are all eager to be saved. This day, says the Apostle, God did not give the angels authority to judge the world, but he has given all judgment to his Son. And since the Son of God and God has all authority to judge the world, what are those who disobey his commandments going to suffer? For if those who disobeyed the old law given through angels suffered so much, even though the angels are not judges of the world, what will those who disobey the master suffer?\n\nText 123. \"What is man, that you remember him?\" Interpretation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ἄνθρωπον καὶ υἱὸν ἀνθρώπου τὸν Χριστὸν λέγει, καθώς ἐστι κατὰ πάντα ὁμοούσιος τῷ Πατρὶ, ὡς τέλειος Θεὸς καὶ τέλειος ἄνθρωπος. Κείμενον ρκδʹ. «Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους.» Ἑρμην. Βραχὺ ἐλάττωμα λέγει, ὅτι ἐποίησεν ὁ Χριστὸς ἐν τῷ ᾅδῃ τρεῖς ἡμέρας καὶ τρεῖς νύκτας. Κείμενον ρκεʹ. «Τὸν δὲ βραχὺ παρ' ἀγγέλους ἠλαττωμένον βλέπομεν Ἰησοῦν διὰ τὸ πάθημα τοῦ θανάτου δόξῃ καὶ τιμῇ ἐστεφανωμένον ἐν τῷ θανάτῳ.» Ἑρμην. Δόξα γὰρ καὶ τιμὴ τοῦ Χριστοῦ σταυρός· ἐπειδὴ μυρία ἀγαθὰ διὰ τοῦ σταυροῦ ἐγένετο· ὅτι θάνατος καταπεπάτηται, καὶ κατάρα ἐξωστράκισται, ὁ ᾅδης ἐσκύλευται, ἡ ἁμαρτία ἠφάνισται, ἡ παράβασις κατήργηται, ἡ φύσις τῶν ἀνθρώπων τῆς δουλείας τῶν παθῶν ἠλευθέρωται, διάβολος ἐδεσμεύθη, σωτηρία ἐφυτεύθη, ἀνάστασις ἐγνωρίσθη, κακία ἀπηλάθη, ζωὴ ἐπήγασεν, εἰδωλολατρεία ἐλύθη· τὸ δὲ θαυμαστότερον, ὅτι καὶ αὐτοὶ οἱ ἀρχαῖοι καὶ παλαιοὶ προφῆται ἐβαπτίσθησαν, ἐκ τοῦ ῥεύσαντος αἵματος καὶ ὕδατος ἐκ τῆς πλευρᾶς τοῦ Χριστοῦ. Καὶ πῶς, ἄκουσον. Ἐπειδὴ ἐκ τεσσάρων στοιχείων συνίσταται τὸ σῶμα τοῦ ἀνθρώπου, πάλιν μετὰ θάνατον εἰς αὐτὰ ἀναλύεται. Οὕτω δὴ γέγονε καὶ ἐπὶ τοῦ Χριστοῦ· ὅτι τὸ αἷμα καὶ τὸ ὕδωρ, ὃ ἔῤῥευσεν ἡ ἁγία αὐτοῦ πλευρὰ, ἀνελύθη, ὅπου ἀνελύθη καὶ τῶν προφητῶν, ἤγουν εἰς τὰ στοιχεῖα, καὶ εὑρὼν αὐτὰ ἐβάπτισεν. Εἰ δὲ λέγει τις, ὅτι καὶ τὰ τῶν ἀπίστων σώματα ἐβάπτισε· λέγομεν, Οὐχί· ἀλλ' ὥσπερ τὸ ὕδωρ προπατῶν, ὅσα μὲν εὑρίσκει χλωρὰ φυτὰ, ἀρδεύει καὶ ποτίζει, ὅσα δὲ ξηρὰ οὐκ ὠφελεῖ αὐτά· οὕτω νόει καὶ ἐπὶ τούτου. Κείμενον ρκςʹ.","english":"He calls Christ \"man\" and \"son of man,\" inasmuch as he is in all things consubstantial with the Father, as perfect God and perfect man. Text 124: \"You made him a little lower than the angels.\" Interpretation: He means a little lowering, because Christ spent three days and three nights in Hades. Text 125: \"But we see Jesus, who was made a little lower than the angels, crowned with glory and honor through the suffering of death, in death.\" Interpretation: For the glory and honor of Christ is the cross, since countless good things came about through the cross: that death has been trampled down, and the curse has been cast out, Hades has been despoiled, sin has been done away, the transgression has been abolished, the nature of men has been freed from the slavery of the passions, the devil has been bound, salvation has been planted, the resurrection has been made known, evil has been driven away, life has gushed forth, idolatry has been dissolved; and what is more wonderful, that even the ancient and old prophets themselves were baptized, from the blood and water that flowed from the side of Christ. And how, listen. Since the body of man is composed of four elements, again after death it is resolved into them. So indeed it happened also in the case of Christ: that the blood and the water which his holy side poured forth were resolved where the prophets also were resolved, that is, into the elements, and finding them he baptized them. But if someone says that he also baptized the bodies of the unbelieving, we say, No; but just as water, as it advances, irrigates and waters as many green plants as it finds, but does not benefit the dry ones, so understand this also in this case. Text 126.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"«Νῦν δὲ οὔπω ὁρῶμεν αὐτῷ τὰ πάντα ὑποτεταγμένα·» ἐπειδὴ ἀκμὴν οὐκ ἦν τὸ κήρυγμα εἰς τὴν οἰκουμένην κηρυχθέν; Ἑρμην. Ἔπρεπε γὰρ αὐτῷ, δῆλον ὅτι τῷ Θεῷ καὶ Πατρὶ, δι' οὗ τὰ πάντα ἐγένετο καὶ συνέστη, τὸν ἀρχηγὸν τῆς ζωῆς, ἤτοι τὸν Χριστὸν, πολλοὺς υἱοὺς εἰς δόξαν οὐρανῶν φέροντα καὶ βασιλείαν· υἱοὺς δὲ λέγει τοὺς πνευματικοὺς καὶ ἁγίους ἀνθρώπους. Ἔπρεπε, φησὶν, αὐτῷ τῷ Θεῷ καὶ Πατρὶ τὸν ἀρχηγὸν τῆς σωτηρίας ἡμῶν, ἤτοι τὸν Χριστὸν, διὰ παθημάτων τέλειον ἀναδεῖξαι καὶ ἔνδοξον. Ἐρώτ. ρκζʹ. Τί λέγει· «Καὶ τῆς σκηνῆς τῆς ἀληθινῆς, ἣν ἔπηξεν ὁ Κύριος καὶ οὐκ ἄνθρωπος; Ἀπόκ. Σκηνὴν λέγει τὸν οὐρανὸν, ὃν οὐκ ἔκτισεν ἄνθρωπος, ὥσπερ τοὺς ἐπὶ γῆς ναοὺς τῶν ἐκκλησιῶν. Ἀχειροποίητός ἐστιν, ὡς τῷ τοῦ Θεοῦ ῥήματι κατεσκευασμένος. Κείμενον ρκηʹ. «Οἱ ἅγιοι πάντες διὰ πίστεως κατηγωνίσαντο βασιλείαν. Ἑρμην. Ἀβραὰμ, Μωσῆς, Ἰησοῦς τοῦ Ναυῆ· «εἰργάσαντο δικαιοσύνην,» Ἀβραὰμ, Φινεὲς, καὶ Δαβίδ· «ἐπέτυχον ἐπαγγελιῶν,» Ἰησοῦς τοῦ Ναυῆ καὶ Χαλέβ· «ἔφραξαν στόματα λεόντων,» Δανιὴλ ἐν τῷ λάκκῳ· «ἔσβεσαν δύναμιν πυρὸς,» οἱ τρεῖς παῖδες ἐν καμίνῳ, «Ἔφυγον στόματα μαχαίρας,» Ἡλίας καὶ Δαβίδ. «Ἐνεδυναμώθησαν ἀπὸ ἀσθενείας,» ὡς Ἐζεκίας. «Ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ,» ὡς Σαμψὼν ἐν μιᾷ σιαγόνι ὄνου χιλίους ἀλλοφύλους κατέστρεψεν. «Ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὐτῶν,» Σουναμῖτις καὶ Σαραφθία· «Ἄλλοι δὲ ἐτυμπανίσθησαν,» Ἰάκωβον λέγει τὸν","english":"But now we do not yet see all things subjected to him: because the preaching had not yet been proclaimed to the whole inhabited world. Interpretation: For it was fitting for him, clearly for God the Father, through whom all things came to be and were established, to bring the author of life, that is, Christ, leading many sons to the glory of the heavens and the kingdom; and he calls \"sons\" the spiritual and holy men. It was fitting, he says, for God the Father himself to demonstrate the author of our salvation, that is, Christ, perfect and glorious through sufferings. Question 127. What does he mean: \"And of the true tabernacle, which the Lord pitched and not man\"? Answer: He calls \"tabernacle\" heaven, which man did not create, just as the temples of the churches on earth. It is made without hands, as having been prepared by the word of God. Text 128. \"All the saints through faith conquered kingdoms.\" Interpretation: Abraham, Moses, Joshua; \"they worked righteousness,\" Abraham, Phinehas, and David; \"they obtained promises,\" Joshua and Caleb; \"they stopped the mouths of lions,\" Daniel in the pit; \"they quenched the power of fire,\" the three children in the furnace; \"they escaped the mouths of the sword,\" Elijah and David. \"They were made strong from weakness,\" as Hezekiah. \"They became mighty in war,\" as Samson, who with the jawbone of a donkey overthrew a thousand foreigners. \"Women received their dead by resurrection,\" the Shunammite woman and the woman of Zarephath; \"Others were tortured,\" he means James the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ἀδελφὸν τοῦ Κυρίου, καὶ τοὺς λοιποὺς, ὅσοι ἀπεκεφαλίσθησαν· τυμπανισμὸς γὰρ ὁ ἀποκεφαλισμὸς λέγεται· «Ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον,» Ἡσαΐας, Ἱερεμίας, καὶ Μιχαίας. «Ἐλιθάσθησαν,» Στέφανος καὶ Ναβουθέ. «Ἐπρίσθησαν,» ὁ Ἡσαΐας· ξυλίνῳ πρίονι ἔπρισαν αὐτὸν οἱ Ἰουδαῖοι. «Ἐπειράσθησαν,» ὡς ὁ Ἰώβ. «Ἐν φόνῳ μαχαίρας ἀπέθανον,» Ἰάκωβος, Ζαχαρίας, καὶ οἱ λοιποί. «Καὶ οὗτοι πάντες, μαρτυρηθέντες διὰ τῆς πίστεως, οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν.» Ἤγουν οὗτοι πάντες οἱ ἅγιοι μαρτυρηθέντες, ὅτι εὐηρέστησαν τῷ Θεῷ, οὔπω ἀπέλαυσαν τῆς βασιλείας τῶν οὐρανῶν καὶ τῶν ἐπηγγελμένων τοῖς δικαίοις ἀγαθῶν, ἀλλὰ περιμένουσι τὴν δευτέραν παρουσίαν, ἵνα στεφανωθῶσιν ἅπαντες ἐν μιᾷ καιροῦ ῥοπῇ. Τοῦτο γάρ ἐστιν ὃ λέγει ὁ Ἀπόστολος, ὅτι «Τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προσβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι.» Χωρὶς γὰρ πάντων τῶν ἁγίων οἱ ἥμισυ οὐκ ἀπολαμβάνουσι τὰ ἐπηγγελμένα ἀγαθά. Τὴν μὲν γὰρ ἐλπίδα καὶ τὸν ἀῤῥαβῶνα ἔσχον, καὶ κεχωρισμένοι εἰσὶν ἐκ τῶν ἁμαρτωλῶν. Τὸ δὲ τέλειον οὔπω εἴληφον, κρεῖσσον γάρ ἐστι τοῦτο· ἵνα εἰσελεύσονται πάντες εἰς τὴν βασιλείαν ἐν ἑνὶ καιρῷ, καὶ ἐξ ἴσου ἀπολάβωσι πάντες οἱ ἅγιοι τὰ ἀγαθὰ τοῦ Θεοῦ. Κείμενον ρκθʹ. «Τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων.» Ἑρμην. Νέφος μαρτύρων αὐτοὺς ἐκάλεσεν, ἐπειδὴ δροσίζουσιν ἡμᾶς τοὺς ἐν ἁμαρτίαις συνεχομένους, καὶ φλογιζομένους, καὶ ἐν τῇ σκιᾷ τῶν πρεσβειῶν αὐτῶν περισκέπουσιν. Κείμενον ρλʹ. «Ὄγκον ἀποθέμενοι πάντα καὶ τὴν εὐπερίστατον ἁμαρτίαν.» Ἑρμην. Ὄγκον τὸ πλῆθος λέγει. Λέγει δὲ οὕτως·","english":"a brother of the Lord, and the rest, as many as were beheaded; for beheading is called tympanismos. \"But others experienced mockings and scourgings\"—Isaiah, Jeremiah, and Micah. \"They were stoned\"—Stephen and Naboth. \"They were sawn in two\"—Isaiah; the Jews sawed him with a wooden saw. \"They were tempted\"—as Job. \"They died by the slaughter of the sword\"—James, Zechariah, and the rest. \"And all these, having been attested through faith, did not receive the promise.\" That is, all these holy ones who were attested, because they pleased God, have not yet enjoyed the kingdom of heaven and the good things promised to the righteous, but they await the second coming, so that all may be crowned in one moment of time. For this is what the Apostle says: that \"God having provided something better concerning us, so that they might not be made perfect without us.\" For without all the saints, the half do not receive the promised good things. For they had the hope and the pledge, and they are separated from the sinners. But they have not yet received the perfect thing, for this is better: that all may enter into the kingdom at one time, and that all the saints may receive the good things of God equally. Passage 129. \"Having so great a cloud of witnesses surrounding us.\" Interpretation: He called them a cloud of witnesses, since they refresh us who are held fast in sins and set ablaze, and they shelter us in the shadow of their intercessions. Passage 130. \"Laying aside every weight and the sin that so easily besets.\" Interpretation: He calls the multitude a weight. And he says as follows:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ὅτι, Ἐπειδὴ ἔχομεν τοσοῦτον πλῆθος τῶν ἁγίων μαρτύρων, ὥσπερ νέφος δροσίζον ἡμᾶς, θαῤῥοῦντες εἰς τὴν πρεσβείαν τῶν εὐχῶν αὐτῶν, μιμησώμεθα καὶ ἡμεῖς ἐκείνων τὰς ἀρετὰς, καὶ τὸν ὄγκον τῶν ἁμαρτημάτων ἅπαντα ἀποῤῥίψαντες, καὶ τὴν εὐπερίστατον ἁμαρτίαν καταλιπόντες, δι' ὑπομονῆς καὶ μακροθυμίας τρέχωμεν τὸν ἀγῶνα τῆς ἀρετῆς. Εὐπερίστατον δὲ εἶπε τὴν ἁμαρτίαν, ἐπειδὴ μόνιμον στάσιν οὐκ ἔχει, ἀλλὰ ταχέως τρέπεται καὶ καταλύεται. Καὶ γὰρ ἡ ἁμαρτία ῥίζαν οὐκ ἔχει, ἀλλ' οὐδὲ καρπόν. Ἀφανίζεται δὲ ταχέως καὶ καταλύεται ὑπὸ τοῦ ξίφους τῆς μετανοίας κοπτομένη. Ἀξίνη γάρ ἐστιν ἡ μετάνοια, ἐκκόπτουσα πᾶν κακόν. Μετάνοια δέ ἐστιν οὐχ ἡ τῶν γονάτων κλίσις, ἀλλ' ἡ ἀποχὴ τοῦ κακοῦ, καὶ τὸ πονεῖν, καὶ θρηνεῖν καὶ δέεσθαι τοῦ Θεοῦ ὑπὲρ τῆς τῶν προημαρτηκότων ἀφέσεως. Διὰ γὰρ τοῦτο λέγεται μετάνοια, ὅτι μετατίθησι τὸν νοῦν ἀπὸ τοῦ κακοῦ πρὸς τὸ ἀγαθόν.","english":"Because we have so great a multitude of holy martyrs, like a cloud refreshing us, let us take courage in the intercession of their prayers, and let us also imitate their virtues, and having cast off the whole bulk of sins and left behind the sin that easily besets us, let us run the race of virtue through endurance and patience. He called sin easily besetting because it does not have a lasting stability, but quickly turns and is destroyed. For sin has no root, nor indeed fruit. It is quickly made to vanish and is destroyed, cut down by the sword of repentance. For repentance is an axe, cutting out every evil. And repentance is not the bending of the knees, but abstention from evil, and toiling, and lamenting, and entreating God for the forgiveness of sins previously committed. For this reason it is called repentance, because it transfers the mind from evil to good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}