{"slug":"khazarzar-basilius-caesariensis-enarratio-in-prophetam-isaiam","id":"greek:khazarzar:khazarzar-basilius-caesariensis-enarratio-in-prophetam-isaiam","title":"Enarratio in prophetam Isaiam","title_source":"Enarratio in prophetam Isaiam","author":"Basilius Caesariensis","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T17:44:52Z","cost_usd":0.051813},"source":{"registry_id":"greek:khazarzar:khazarzar-basilius-caesariensis-enarratio-in-prophetam-isaiam","work_id":"khazarzar-basilius-caesariensis-enarratio-in-prophetam-isaiam","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":435,"english_words":124640,"coptic_letters":0,"source_letters":492590,"commentary_units":0,"commentary_kinds":0,"derived_notes":8,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-basilius-caesariensis-enarratio-in-prophetam-isaiam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":435,"translated":435,"commentary_passages":0,"commentary_units":0,"english_words":124640,"source_letters":492574,"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: 435 narrative."},{"kind":"caution","severity":"caution","text":"1 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"7 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1; John 1:14; John 1:29; John 4:10; Luke 1:28; Luke 1:46."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":435},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΕΙΣ ΤΟΝ ΠΡΟΦΗΤΗΝ ΗΣΑΙΑΝ ΠΡΟΟΙΜΙΟΝ Εὔξασθε μὴ γενέσθαι τὴν φυγὴν ὑμῶν χειμῶνος ἢ σαββάτου. Σημειωτέον οὖν ὅτι χειμῶνα, ἢ σάββατον ψεκτὸν οὐκ ἐποίησεν ὁ Θεός· γέγραπται γάρ· Θέρος καὶ ἔαρ, σὺ ἔπλασας αὐτά. Ἐν χειμῶνι δέ ἐσμεν, ὅταν τὰ πάθη τῆς σαρκὸς δυναστεύῃ ἐν ἡμῖν. Οὕτω τοίνυν νοητέον τὸ εὐαγγε λικὸν ῥητὸν, μὴ γενέσθαι ἡμῶν τὴν φυγὴν, ὅταν τὰ χείρονα ἐν ἡμῖν κρατῇ, ἢ ὅταν ἀργίᾳ τὴν ζωὴν ἡμῶν παραπέμπω μεν. Τοῦτο γὰρ ὑποβάλλει νοεῖν διὰ τοῦ σαββάτου, ἵνα τύ χωμεν τῆς εὐλογίας ἐκείνης· Μακάριος ὁ δοῦλος ἐκεῖνος, ὃν ἐλθὼν ὁ Κύριος εὑρήσει γρηγοροῦντα. Γίνεσθε φρόνιμοι ὡς οἱ ὄφεις. Τάχα διὰ τὸ φρονίμως καὶ συνετῶς ἀπο ξύεσθαι τὸ γῆρας· καὶ γὰρ ἐπειδὰν ἀποδύεσθαι δέῃ τὴν λεβηρίδα, στενῷ τόπῳ καὶ ἀκριβῶς προσφίγγοντι αὐτοῦ τὸ σῶμα ἐπιδοὺς ἑαυτὸν, οὕτω διείρων ἑαυτὸν, ἀποδύεται τὸ γῆρας. Τάχα οὖν καὶ ἡμᾶς βούλεται ὁ λόγος διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ πορευομένους ἀποδύεσθαι μὲν τὸν παλαιὸν ἄνθρωπον, ἐνδύσασθαι δὲ τὸν νέον, ὥστε καὶ ἡμῶν αὐτῶν ἀνακαινισθῆναι, ὡς ἀετοῦ, τὴν νεότητα. Μέγα μὲν καὶ πρῶτον χάρισμα (καὶ ψυχῆς ἄκρως κεκαθαρμένης δεόμενον) χωρῆσαι τὴν θείαν ἐπίπνοιαν πρὸς τὸ προφητεύειν τὰ τοῦ Θεοῦ. Δεύτερον δὲ μετ' ἐκεῖνο, καὶ οὐδὲ αὐτὸ μικρᾶς οὐδὲ τῆς τυχούσης ἐπιμελείας δεόμενον, τὸ κατακούειν τοῦ βουλήματος τῶν λεγομένων ὑπὸ τοῦ Πνεύματος, καὶ μὴ παραστοχάζεσθαι τῆς διανοίας τῶν λεγο μένων, ἀλλ' εὐθυβόλως ἐπ' αὐτὴν ὁδηγεῖσθαι ὑπὸ τοῦ οἰκονομήσαντος Πνεύματος γραφῆναι τὴν προφητείαν, ὁδη γοῦντος καὶ τὴν διάνοιαν τῶν ὑποδεξαμένων τὸ τῆς γνώσεως χάρισμα.","english":"PREFACE TO THE PROPHET ISAIAH. Pray that your flight may not be in winter or on a sabbath. We must note, then, that God did not make winter or a blameworthy sabbath; for it is written: Summer and spring, you formed them. But we are in winter when the passions of the flesh hold sway in us. So, then, the gospel saying must be understood thus: that our flight should not take place when the worse things prevail in us, or when we pass our life in idleness. For this is what he suggests we understand by the sabbath, so that we may obtain that blessing: Blessed is that servant whom the Lord, when he comes, will find watching. Be wise as the serpents. Perhaps because of stripping off old age wisely and prudently; for when it must shed its skin, it gives itself to a narrow place that presses closely upon its body, and thus, threading itself through, it strips off its old age. Perhaps, then, the word wishes us too, as we travel through the narrow and constricted way, to put off the old man and put on the new, so that even our youth may be renewed like the eagle's. Great indeed and first is the gift (and one requiring a soul exceedingly purified)—to receive the divine inspiration for prophesying the things of God. Second after that, and not itself requiring small or ordinary diligence, is to hear attentively the meaning of the things spoken by the Spirit, and not to miss the sense of what is said, but to be guided straight to it by the Spirit who arranged for the prophecy to be written, guiding also the understanding of those who receive the gift of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Διὰ τοῦτο καὶ ὁ Κύριος ἐπέφερε, λέγων· Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. Καὶ ὁ Προφήτης δὲ ὁ Ἰωήλ· Τίς σοφὸς καὶ συνήσει ταῦτα; καὶ συνετὸς καὶ ἐπιγνώσεται αὐτά; Καὶ ὁ Ἀπόστολος, ἐν τῷ περὶ χαρισμάτων τόπῳ, τὸ μέν τι χά ρισμα προφητείαν φησὶ, τὸ δὲ διάκρισιν πνευμάτων. Ὁ μὲν γὰρ παρέχων ἑαυτὸν ἄξιον ὄργανον τῇ ἐνεργείᾳ τοῦ Πνεύματος, Προφήτης ἐστίν· ὁ δὲ τὴν δύναμιν τῶν ἀπαγγελλομένων συνετῶς ἐκδεχόμενος, τὸ χάρισμα ἔχει τῆς διακρί σεως τῶν πνευμάτων. Διὸ καὶ Κορινθίοις διατάσσων· Προ φῆται δὲ (φησὶ) δύο ἢ τρεῖς λαλείτωσαν, καὶ οἱ ἄλλοι διακρινέτωσαν. Καὶ οὕτω μέγα, ὅτι ἐν ἀπειλῇ κεῖται, ἀφελεῖν Κύριον ἀπὸ τῆς Ἰουδαίας Προφήτην καὶ στοχαστὴν καὶ θαυμαστὸν Σύμβουλον καὶ συνετὸν ἀκροατήν. Ἡμᾶς δὲ εὔχεσθαι χρὴ λαβεῖν τὸ τῆς σοφίας καὶ τὸ τῆς γνώσεως, καὶ τὸ τῆς διδασκαλίας χάρισμα, ὥστε πάντα ὁμοῦ συνδραμόντα τῷ ἡγεμονικῷ ἡμῶν ἐντυπῶσαι τὴν πάσης τῆς προφητευομένης ἀληθείας μόρφωσιν. Ἔστι δὲ τοῦ μὲν λόγου τῆς γνώσεως χρεία πρὸς τὸ θεωρεῖν τοῦ Πνεύματος τὰ ἀπόῤῥητα· τοῦ δὲ λόγου τῆς σοφίας, πρὸς τὸ κατασκευάσαι καὶ ἐξεργάσασθαι τὰ συνεστραμμένως ἐν βραχυλογίαις ἐκδεδομένα· ἴδιον γὰρ τῆς σοφίας τὸ ἐκτείνειν λόγους. Ἐξέτεινα γὰρ (φησὶ) λόγους, καὶ οὐ προσείχετε. Ἔπειτα τὸ τῆς διδασκαλίας χάρισμα εἰς οἰκοδομὴν τῶν ἀκουόντων.","english":"For this reason the Lord also added, saying: He who has ears to hear, let him hear. And the prophet Joel: Who is wise and will understand these things? and prudent and will know them? And the Apostle, in the passage concerning gifts, calls one gift prophecy, and another the discerning of spirits. For he who offers himself as a worthy instrument to the working of the Spirit is a prophet; but he who receives the power of the things announced with understanding has the gift of the discerning of spirits. Therefore also, giving orders to the Corinthians: Let the prophets (he says) speak two or three, and let the others discern. And so it is a great thing, that it lies under threat, that the Lord should take away from Judea prophet and diviner and wonderful Counselor and prudent hearer. But we must pray to receive the gift of wisdom and that of knowledge and that of teaching, so that all running together upon our governing faculty may impress the formation of all the truth that is prophesied. There is need of the word of knowledge for contemplating the hidden things of the Spirit; and of the word of wisdom, for establishing and working out the things that have been delivered in condensed brevity; for it is proper to wisdom to draw out words. For I stretched out (he says) words, and you did not attend. Then the gift of teaching for the edification of the hearers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Χρὴ τοίνυν τῇ ψυχῇ τοῦ μέλλοντος προφητεύειν τὴν ἐπιτηδειότητα προϋποκεῖσθαι ἐκ τοῦ ἐφ' ἡμῖν κινήματος, ἵνα ὁ ἐν τοῖς ὅλοις λόγος τὰς ἁρμονιωτέρας ψυχὰς ἐκλεγόμενος, ἐν αἷς οὐδὲ μικρόν τι κίνημα τοῦ παθητικοῦ τῆς ψυχῆς ἀσύμφωνόν ἐστι πρὸς τὸν λόγον κατὰ τὴν ἀναλογίαν τῆς ἐνυπαρχούσης εὐαρμοστίας, τὴν ἐκ τοῦ θείου Πνεύματος ἐνέργειαν ἐπαγάγῃ. Οὐ μόνον δὲ ἡ τῶν παθῶν καταστολὴ ἀναγκαία εἰς τὸν εὐτρεπισμὸν τῆς ὑποδοχῆς τοῦ Πνεύματος,\n\nἀλλὰ καὶ τὸ μέτρον τῆς περὶ τὴν πίστιν δια θέσεως, καὶ τὸ συμφέρον αὐτοῦ τε τοῦ ὑποδεχομένου τὴν χάριν, καὶ τῶν κατὰ καιρὸν ἀκουόντων, ἢ καὶ εἰς ὕστερον μεθεξόντων τῆς ἐκ τῶν Προφητῶν ὠφελείας. Δίδοται γὰρ (φησὶν) ἑκάστῳ ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμ φέρον· καὶ πάλιν· Κατὰ τὴν ἀναλογίαν τῆς πίστεως. Ἀνέφικτον μέντοι τὸ τῇ ἀνθρωπίνῃ φύσει, παρατῆσαι τὸν λόγον τῆς διαφόρου ἐνεργείας παρὰ τοῦ θείου Πνεύματος τοῖς ἀξίοις ἐγγινομένης. Καθ' ὃν ὁ μὲν προφητείαν πιστεύεται, καὶ ταύτην ἐπὶ τοσόνδε· ὁ δὲ χαρίσματα ἰαμάτων λαμβά νει, καὶ ταῦτα τηλικάδε· καὶ ἄλλος ἐνεργήματα δυνάμεων, μειζόνων ἢ μικροτέρων. Ταῦτα γὰρ μόνος οἶδεν ὁ τῇ ἑκάστου ψυχῆς ἀξίᾳ ἐνατενίζων, καὶ τοῖς ἀθεωρήτοις τῆς δικαιο σύνης μέτροις διαιρῶν ἑκάστῳ τὰ πρὸς ἀξίαν. Πῶς προεφήτευον αἱ καθαραὶ καὶ διαυγεῖς ψυχαί; Οἱονεὶ κάτοπτρα γινόμενα τῆς θείας ἐνεργείας, τὴν ἔμφασιν τρανὴν καὶ ἀσύγχυτον καὶ οὐδὲν ἐπιθολουμένην ἐκ τῶν παθῶν τῆς σαρκὸς ἐπεδείκνυντο. Πᾶσι μὲν γὰρ πάρεστι τὸ ἅγιον Πνεῦμα, ἀλλὰ τοῖς μὲν καθαρεύουσι τῶν παθῶν τὴν ἰδίαν ἐμφαίνει δύναμιν·","english":"It is necessary, then, that the suitability of the soul of the one who is going to prophesy be present beforehand, arising from the movement that lies within our power, so that the Logos who is in all things, choosing the more harmonious souls—in which not even a small movement of the soul's passible part is out of tune with the Logos, according to the proportion of the harmony present in them—may bring upon them the energy of the Holy Spirit. Nor is the calming of the passions alone necessary for the preparation of the reception of the Spirit, but also the measure of one's disposition regarding faith, and what is beneficial both for the one who receives the grace and for those who hear at the time, or who will later share in the benefit from the Prophets. For (it says) the manifestation of the Spirit is given to each one for what is beneficial; and again: According to the proportion of faith. Yet it is unattainable for human nature to comprehend the rationale of the different energy that comes from the Holy Spirit upon those who are worthy. According to this, one man is entrusted with prophecy, and that to such and such an extent; another receives gifts of healings, and these of such a magnitude; and another workings of powers, greater or lesser. For these things only he knows who looks upon the worth of each soul and divides to each according to worth by the unseen measures of his righteousness. How did the pure and translucent souls prophesy? Becoming, as it were, mirrors of the divine energy, they displayed the reflection clear and unmixed and in no way muddied by the passions of the flesh. For the Holy Spirit is present to all, but to those who are pure from the passions he shows his own power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"τοῖς δὲ τὸ ἡγεμονικὸν συγκεχυμένον ἔχουσιν ἀπὸ τῶν τῆς ἁμαρτίας σπίλων, οὐκέτι. Δεῖ δὲ πρὸς τῇ καθαρότητι καὶ τὸ ὁμαλὸν τῆς εὐσταθοῦς κατα στάσεως ἐπιδείκνυσθαι· οὐ γὰρ ὁ ἀνωμάλως ἔχων περὶ σωφροσύνην, καθαρός· ἀλλ' ὁ τὸ φρόνημα τῆς σαρκὸς ὑποτάξας τῷ Πνεύματι. Ὥσπερ γὰρ αἱ τῶν προσώπων ἐμφάσεις οὐκ ἐν πάσαις ταῖς ὕλαις γίγνονται, ἀλλὰ ἐν ταῖς λειότητά τινα καὶ διαφάνειαν κεκτημέναις, οὕτως οὐκ ἐν πάσαις ταῖς ψυχαῖς ἡ τοῦ Πνεύματος ἐνέργεια, ἀλλ' ἐν ταῖς μηδὲν σκολιὸν ἐχούσαις, μηδὲ στραγγαλιῶδες. Ἡ χιὼν λαμπρά· ἀλλ' εἰκόνας τῶν ἐγκυπτόντων οὐ δείκνυσι, διότι τραχεῖά ἐστιν ἐκ πεπηγότων ἀφρῶν συγκειμένη. Τὸ γάλα λευκόν· ἀλλ' οὐ παραδέχεται τὰς εἰκόνας, διότι καὶ αὐτῷ μικραί τινές εἰσι πομφόλυγες. Ὕδατι δὲ, καὶ μέλανι, μορφὴ ἐμφαίνεται, διὰ λειότητα. Οὕτως ἄρα τὸ ἀνώμαλον τοῦ βίου πρὸς ὑποδοχὴν θείας ἐνεργείας ἀνεπιτήδειον. Ὅταν οὖν ψυχὴ πάσῃ ἀσκήσει ἀρε τῆς ἑαυτὴν ἐπιδοῦσα, τῷ σφοδρῷ περὶ Θεὸν φίλτρῳ διηνε κῶς μνήμην Θεοῦ ἐντυπωθεῖσαν αὐτῇ διασώζῃ, καὶ τούτῳ τῷ τρόπῳ οἱονεὶ ἔνοικον αὐτῇ τὸν Θεὸν εἶναι κατασκευάσῃ, ἐκ τῆς πρὸς τὸν Θεὸν σφοδροτάτης ἐνατενίσεως, καὶ τοῦ ἀῤῥήτου φίλτρου θεοφορουμένη, ἀξία τοῦ κατὰ τὴν προφη τείαν χαρίσματος γίνεται, διδόντος θείαν δύναμιν τοῦ Θεοῦ, καὶ τοὺς ὀφθαλμοὺς τῆς ψυχῆς διανοίγοντος εἰς κατανόησιν ὧν βούλεται θεαμάτων. Διὸ καὶ οἱ Προφῆται ἔμπροσθεν βλέ ποντες ἐκαλοῦντο· παρὰ τὸ ὡς παρόντα τὰ μέλλοντα προορᾷν. Προσαχθησόμεθα δὲ μᾶλλον εἰς τὸ ἰδεῖν τὸ προφητικὸν κί νημα, ἐκ τῶν κατ' ὄναρ φαντασμάτων.","english":"But for those who have their ruling faculty confused by the stains of sin, no longer. And besides purity, the evenness of a settled condition must also be displayed; for the one who is unevenly disposed concerning temperance is not pure, but the one who has subjected the mind of the flesh to the Spirit. For just as the impressions of faces do not occur in all materials, but in those that possess some smoothness and transparency, so the activity of the Spirit does not occur in all souls, but in those that have nothing crooked or twisted. Snow is bright, but it does not show images of things pressed into it, because it is rough, being composed of frozen foam. Milk is white, but it does not receive images, because even in it there are certain small bubbles. But in water and in ink, a form is reflected, because of smoothness. So then, the unevenness of life is unsuitable for the reception of divine activity. When, therefore, a soul has given itself over to every exercise of virtue, and by its vehement love toward God continually preserves the memory of God imprinted upon itself, and in this way prepares God, as it were, to dwell in it, being borne of God from the most vehement gazing toward God and from that ineffable love, it becomes worthy of the grace of prophecy, God giving divine power and opening the eyes of the soul to the understanding of the visions he wills. Therefore the Prophets were also called seers beforehand, from the fact that they foresaw future things as present. But we shall be led rather to see the prophetic motion from the visions that come in dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Ὥσπερ γὰρ ἐν ταῖς καθ' ὕπνον φαντασίαις τοῦ ἡγεμονικοῦ τῆς ψυχῆς ἡμῶν τυπουμένου, πόλεων ἢ τόπων μεγέθει καὶ κάλλει διαφερόντων, ἢ ζώων ὑπὲρ τὴν φύσιν γινόμεθα θεαταί, ἢ καὶ λόγων τινῶν μνήμην διὰ τῆς ἀκοῆς ἐμπεσόντων, πολλάκις παρακατέχομεν (καὶ τοσούτων περὶ ἡμᾶς θεαμάτων τε παραδόξων καὶ ἀκουσμάτων ὄντων, οὔτε τι εἴδομεν κατὰ ἀλήθειαν σωματικῇ αἰσθήσει, οὔτε ἠκούσαμεν) οὕτω καὶ τὸν τῶν θείων καὶ μακαρίων ἀν δρῶν νοῦν, ποτὲ μὲν ὕπαρ, ἄλλοτε δὲ ὄναρ τυπούμενον, λόγων τε θείων καὶ θεαμάτων πληροῦσθαι· οὔτε δι' ὀφθαλμῶν τὰς εἰκόνας τῶν ὁρωμένων ἀναμαξάμενον, οὔτε δι' ὤτων ἀέρος πληγὴν ἐκ τῶν φωνητικῶν ὀργάνων προελθοῦσαν ὑποδεξάμενον. Οὐ γὰρ ἔξωθέν τι ὑποκείμενον ἦν ὑψηλὸς θρόνος καὶ ἐπηρμένος, οὐδὲ ὁ ἐπ' αὐτοῦ καθήμενος, ὃν εἶδεν ὁ Ἡσαΐας· οὐδὲ ἀνθρωποειδὴς ὁ ἠλέκτρινος μὲν τὰ ἀπὸ ὀσφύος ἄνω, πυρινὸς δὲ ἀπὸ ὀσφύος ἐπὶ τὰ κάτω, ὁ παρὰ τῷ Ἰεζεκιήλ. Ἀλλ' ὁ μὲν νοῦς αὐτῶν, δυνάμει κρείττονι, ἐν θεωρίᾳ τούτων ἐγένετο, δι' αἰνιγμάτων τοῦ Πνεύματος τὴν θείαν φύσιν παραδεικνύντος. Ὁρῶσι δὲ οἱ Προφῆται οὐ τὰ μέλλοντα μόνον, ἀλλὰ καὶ τῶν παρόντων τὰ λανθάνοντα, ὥς φησι Παῦλος· Ἐὰν δὲ προφητεύητε, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, τὰ κρυπτὰ τῆς","english":"For just as in the impressions that occur during sleep, when the ruling faculty of our soul is imprinted with cities or places that differ in size and beauty, or we become spectators of creatures beyond nature, or when the memory of certain words has entered through hearing, we often retain them (and although so many and such wondrous sights and sounds are around us, we neither saw anything in truth by bodily sense nor heard anything), so too the mind of the divine and blessed men, being imprinted sometimes while awake and at other times in sleep, is filled with divine words and visions; neither having traced the images of the things seen through the eyes, nor having received through the ears the impact of air that proceeded from the vocal organs. For there was no external object underlying it—neither a lofty and exalted throne, nor the one seated upon it, which Isaiah saw; nor was there the human-shaped figure, of amber from the loins upward and of fire from the loins downward, which appears in Ezekiel. But their mind, by a superior power, came to be in the contemplation of these things, the Spirit displaying the divine nature through riddles. And the prophets see not only things to come, but also the hidden things of the present, as Paul says: But if you all prophesy, and some unbeliever or unlearned person enters, the hidden things of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"καρδίας αὐτοῦ φανερὰ γίνεται· ἢ ὡς ὁ Ἑλισσαῖος· Οὐχὶ ἡ καρδία μου ἐπορεύετο μετὰ σοῦ, ἡνίκα ἀνέστρεψεν ὁ ἀνὴρ, μετὰ τοῦ ἅρματος αὐτοῦ, εἰς συνάντησίν σοι; Ἔστι δὲ προφητεία καὶ ἡ δι' ὀνείρων πρόγνωσις, ὡς τῷ Ἰωσὴφ ἐν Αἰγύπτῳ καὶ τῷ Δανιὴλ ἐπὶ τῆς Βαβυλωνίας ἐδείκνυτο. Πῶς οὖν καὶ Φαραὼ, καὶ Ναβουχοδονόσορ; Ὅτι περὶ τῶν κοσμικῶν καταστάσεων τοὺς κρατοῦντας ἔδει προβλέπειν, ἵνα πιστεύηται. Πῶς δὲ καὶ Βαλαὰμ προφητεύει καὶ Καϊάφας; Ὅτι κἀκεῖνοι τοὺς πειθομένους εἶχον· καὶ ὁ μὲν ὡς ἀρχιερεὺς, ὁ δὲ ὡς μάντις. Οὐ γὰρ ψυχῆς καθαρότης ἐνταῦθα, οὐδὲ διαύγεια νοῦ ἐνορῶντος Θεὸν, καὶ τὴν ἐκεῖθεν δύναμιν ἐπισπῶντος· ἀλλ' οἰκονομικῶς ἐν αὐτοῖς ὁ λόγος, οὐ κατὰ τὴν ἀξίαν, ἀλλὰ πρὸς τὸν καιρόν. Ζητήσεις δὲ εἰ τὰ παρὰ τῷ Ἡσαΐᾳ καὶ τῷ Ἰεζεχιὴλ ὀπτασίαι εἰσὶ, διὰ τοιῶνδε φαντασιῶν ἑωραμέναι, ἢ θεολογίαι, δι' αἰνιγμάτων τοῦ Πνεύματος τὰ τῆς θεότητος ἡμῖν ἰδιώματα καταγγέλλουσαι. Φασὶ δέ τινες ἐξεστηκότας αὐτοὺς προφητεύειν, ἐπικαλυπτομένου τοῦ ἀνθρωπείου νοῦ παρὰ τοῦ Πνεύματος. Τοῦτο δὲ παρὰ τὴν ἐπαγγελίαν ἐστὶ τῆς θείας ἐπιδημίας, ἔκφρονα ποιεῖν τὸν θεόληπτον, καὶ, ὅτε πλήρης γέγονε τῶν θείων διδαγμάτων, τότε καὶ τῆς οἰκείας ἐξίστασθαι διανοίας, καὶ ἄλλους μὲν ὠφελοῦντα δι' ἑαυτοῦ, αὐτὸν δὲ τῆς ἐκ τῶν ἰδίων λόγων ἀπολείπεσθαι ὠφελείας. Ὅλως δὲ, τίνα λόγον ἀκόλουθον ἔχει ἐκ τοῦ τῆς σοφίας Πνεύματος, μεμηνότι παραπλήσιον γίνεσθαι, καὶ ἐκ τοῦ τῆς γνώσεως Πνεύματος τὸ παρακολουθητικὸν ἀποβάλλειν; Ἀλλ' οὔτε τὸ φῶς τυφλότητα ἐμποιεῖ, ἀλλὰ τὴν ἐκ φύσεως ἐνυπάρ χουσαν ὁρατικὴν δύναμιν διεγείρει·","english":"his heart becomes manifest; or as Elisha said: Was not my heart going with you, when the man turned back with his chariot to meet you? Foreknowledge through dreams is also prophecy, as was shown to Joseph in Egypt and to Daniel in the land of Babylon. How then was it shown also to Pharaoh and to Nebuchadnezzar? Because it was necessary for rulers to foresee matters concerning the ordering of the world, so that they might be believed. How is it that Balaam also prophesies, and Caiaphas? Because they too had those who obeyed them; the one as high priest, the other as a diviner. For here there is no purity of soul, nor clarity of mind beholding God and drawing down the power from thence; but the word was in them by dispensation, not according to their worth, but according to the time. You might inquire whether the visions in Isaiah and in Ezekiel are visions seen through such phantasies, or are theologies declaring to us the properties of the Godhead through riddles of the Spirit. Some say that they prophesied in a state of ecstasy, the human mind being veiled by the Spirit. But this is contrary to the promise of the divine visitation—to make the one possessed by God out of his senses, and, when he has become full of the divine teachings, then also to depart from his own understanding, and while benefiting others through himself, to fall short of the benefit from his own words. In general, what reasonable account is there that from the Spirit of wisdom one should become like a madman, and from the Spirit of knowledge one should lose the faculty of following? But neither does the light produce blindness, rather it awakens the natural power of sight that is present within;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"οὔτε τὸ Πνεῦμα σκό τωσιν ἐμποιεῖ ταῖς ψυχαῖς, ἀλλὰ πρὸς τὴν τῶν νοητῶν θεωρίαν τὸν ἀπὸ τῶν τῆς ἁμαρτίας κηλίδων καθαρεύοντα νοῦν διανίστησι. Πονηρὰν μὲν οὖν δύναμιν συγχυτικὴν εἶναι διανοίας, ἐπιβουλεύουσαν τῇ ἀνθρωπίνῃ φύσει, οὐκ ἀπίθανον· θεί ου δὲ Πνεύματος παρουσίαν ταὐτὸ τοῦτο λέγειν ἐνερ γεῖν, ἀσεβές. Ἔπειτα, εἰ σοφοὶ οἱ Ἅγιοι, πῶς οὐκ ἐπηκολούθουν τοῖς προφητευομένοις; Σοφὸς γὰρ (φησὶ) νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος· ἐπὶ δὲ χείλεσι φορεῖ ἐπιγνωμοσύνην. Εἰ δὲ ὅτι ἐξέστη Ἰσαὰκ ἐπὶ τῇ εἰσόδῳ τοῦ υἱοῦ αὐτοῦ, καὶ Δαβὶδ εἶπεν ἐν τῇ ἐκστάσει αὐτοῦ, διὰ τοῦτο τὴν παρα φορὰν καταψεύδονται τῶν ἁγίων, γινωσκέτωσαν τὴν ἔκπληξιν ἔκστασιν εἰρῆσθαι· ὡς τὸ Ἐξέστη ὁ οὐρανὸς, καὶ ἡ γῆ ἔφριξε. Χρὴ δὲ ἀπὸ τῶν κοινῶν ἐννοιῶν ὡρμημένους, περὶ Θεοῦ τὰ ἐναντιούμενα, ὅσον ἐπὶ τῇ λέξει, ὁμολογεῖν, μὴ νοεῖν. Οἷον, κατὰ τὰς κοινὰς προλήψεις ἐστὶ τὴν θείαν φύσιν ἀγαθὴν, καὶ ἀόργητον, καὶ δικαίαν ὁμολογεῖν. Ἐὰν οὖν ὀργιζόμενον, ἢ λυπούμενον, ἢ μεταμελόμενον, ἢ μὴ κατ' ἀξίαν τινὶ χρώμενον, ἡ Γραφὴ λέγει, ζητεῖν προσ ήκει τὸ τῆς λέξεως βούλημα, καὶ μεριμνᾷν τίνα τρόπον ἀποκαταστῆσαι δυνηθῶμεν, οὐχὶ δὲ ἀνατρέπειν τὰς ἀξιο λόγους περὶ Θεοῦ ὑπολήψεις. Καὶ οὕτως ἀπροσκόπως ἐντευ ξόμεθα ταῖς Γραφαῖς, ἀπὸ μὲν τῶν εὐλήπτων ὠφελούμενοι, ἐκ δὲ τῶν ἀσαφεστέρων οὐ παραβλαπτόμενοι.","english":"Neither does the Spirit produce confusion in souls, but rouses the mind that is pure from the stains of sin to the contemplation of intelligible things. That an evil power exists which confounds the understanding and plots against human nature is not implausible; but to say that the presence of the divine Spirit does this very thing is impious. Then, if the saints were wise, how did they not follow what was prophesied? For a wise man, it says, will understand the things from his own mouth, and on his lips he bears discretion. But if it is because Isaac was beside himself at the entry of his son, and David spoke in his ecstasy, that they falsely accuse the saints of derangement, let them know that amazement was called ecstasy, as in Heaven was amazed, and the earth shuddered. It is necessary, starting from common notions, to confess regarding God the things that are contrary, as far as the wording goes, but not to understand them so. For example, according to common preconceptions it is right to confess the divine nature to be good, and free from anger, and just. If, then, Scripture says that it is angry, or grieved, or repents, or does not deal with someone according to worth, it is fitting to seek the intent of the wording, and to take care in what way we may be able to restore the worthy conceptions about God, and not to overturn them. And so we shall approach the Scriptures without stumbling, being benefited by the easy passages, and not harmed by the less clear ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἐὰν δέ τις ἐγκαλῇ τῇ θείᾳ Γραφῇ, ὡς οὐ διδασκαλικῇ, οὐδὲ ἐνεργητικῇ τῶν ὠφελεῖσθαι δυναμένων, καταμανθανέτω πᾶσαν τὴν τῶν ἀνθρωπίνων διακόσμησιν, οὐκ ἐν τοῖς πνευ ματικοῖς μόνον, ἀλλὰ καὶ ἐν τοῖς ὑποδεεστέροις καὶ τοῖς κατὰ τὸν βίον πράγμασιν· ὅτι τοῖς μὲν ἀλόγοις εὔκολον ἔδωκε τὴν πρὸς τὸ ζῇν ἀφορμήν· τροφὰς αὐτομάτους καὶ σκέπην αὐτοφυᾶ, καὶ τὰ ἐκ τριχῶν καὶ πτερῶν ἐνδύματα, ἡ τὰ σύμπαντα οἰκονομοῦσα δύναμις ἐχαρίσατο· τὸν δὲ ἄν θρωπον γυμνὸν παραγαγοῦσα, λόγον ἔδωκεν ἀντὶ πάντων, δι' οὗ αἵ τε ποριστικαὶ συνέστησαν τέχναι, οἰκοδομικὴ, ὑφαντικὴ, γεωργία, χαλκευτική, τὸ τοῖς σώμασιν ἐνδέον ἀνα πληρούσης τῆς ψυχῆς τῇ παρουσίᾳ τοῦ λόγου. Ὥσπερ οὖν ἐν τούτοις οὐχὶ βασκαίνων ἡμῖν πρὸς τὸ ζῇν ἀφορμῶν παραπλησίως τοῖς ἀλόγοις συναπογενηθῆναι πάντα ὁ δημιουργὸς ἡμῶν οὐ συνεχώρησεν, ἀλλὰ τὴν ἔνδειαν τῶν ἀναγκαίων γυμνάσιον ἡμῖν τῆς διανοίας ἐμηχανήσατο, οὕτω καὶ τὴν ἐν ταῖς Γραφαῖς ἀσάφειαν ἐπ' ὠφελείᾳ τοῦ νοῦ, διε","english":"If anyone charges the divine Scripture with not being instructive or effective for those able to be benefited, let him thoroughly consider the whole ordering of human affairs—not only in spiritual matters, but also in the lower things and in the circumstances of life: that to irrational creatures the power that administers all things gave an easy starting point for living—foods self-produced and shelter self-grown, and garments from hair and feathers it bestowed; but man it brought forth naked, and gave him reason in place of all these things, through which the acquisitive arts came to be—building, weaving, farming, bronze-working—the soul, by the presence of reason, supplying what the bodies lack. Just as, then, in these matters our Creator did not, as though begrudging us the starting point for living, allow all things to be born together with us in the manner of irrational creatures, but contrived the lack of necessities as a training-ground for our understanding, so also the obscurity in the Scriptures, for the benefit of the mind, he des","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"γείρων αὐτοῦ τὴν ἐνέργειαν, ἐπετήδευσε. Πρῶτον μὲν, ἵνα τούτοις ἐνασχολούμενος τῶν χειρόνων ἀφέλκηται· ἔπειτα ὅτι τὰ πόνῳ κτηθέντα μᾶλλόν πως ἀγαπᾶται, καὶ τὰ διὰ μακροῦ χρόνου προσγενόμενα μονιμώτερον παραμένει· ὧν δὲ ῥᾳδία ἡ κτῆσις, οὐ περισπούδαστος ἡ ἀπόλαυσις. Εὐκαταφρόνητος γὰρ ἡ τῶν προχείρων παρουσία, καὶ οὐδε μιᾶς φυλακῆς ἀξιουμένη τοῖς ἔχουσι. Διὰ τοῦτο καὶ ἡ τῶν ὀνείρων φύσις ἀσαφὴς καὶ πλαγία, καὶ οὐ μικρᾶς δεομένη τῆς ἐκ τοῦ νοῦ ἐντρεχείας· καὶ πολλὴ συγ γένεια πρὸς τὰ ἐκ τῶν ὀνείρων αἰνίγματα τοῖς κατὰ ἐπίκρυψιν ἐν τῇ Γραφῇ δηλουμένοις. Ὅθεν καὶ Ἰωσὴφ καὶ Δανιὴλ τῷ προφητικῷ χαρίσματι τὰ ὀνείρατα διεγίνωσκον, ἐπειδὴ οὐκ αὐτάρκη τὰ τῶν ἐννοιῶν πρὸς τὴν θήραν τῆς ἀληθείας. Πρὸς δὴ τοῦτο χρεία τῆς ἐν τῷ βίῳ καθαρότητος, ὥστε καὶ πρὸς τὴν τῆς ἠθικῆς ἀρετῆς ἐπιτήδευσιν τὸ ἐν ταῖς Γραφαῖς κεκαλυμμένον διαγνωσθῆναι. Χρεία δὲ πρὸς τῇ καθαρότητι τοῦ βίου καὶ τῆς ἐν ταῖς Γραφαῖς διατριβῆς, ἵνα τὸ σεμνο πρεπὲς καὶ μυστικὸν τῶν θείων λογίων ἐκ τῆς συνεχοῦς μελέτης ἐντυπωθῇ τῇ ψυχῇ. Ὅτι δὲ βίου ὅλου δεῖται ἡ τῶν θείων λόγων μελέτη, συνίστη σιν ὁ Μωϋσέως βίος, ὃς ἐπὶ μὲν τῇ πρώτῃ τεσσαρακονταετηρίδι ἐπαιδεύθη τὰ Αἰγυπτίων, ἐπὶ δὲ τῇ δευτέρᾳ τεσσαρακονταετη ρίδι ἐπὶ προφάσει τοῦ ποιμαίνειν ἐπὶ τὰς ἐρημίας ἀναχωρήσας, τῇ θεωρίᾳ τῶν ὄντων ἀπεσχόλασε. Καὶ οὕτω λοιπὸν τῆς τοῦ Θεοῦ ἐπιφανείας ἀξιωθεὶς μετὰ τὴν δευτέραν τεσσαρακον ταετηρίδα, ἄκων, ὑπὸ τῆς φιλανθρωπίας τοῦ Θεοῦ, πρὸς τὴν τῶν ἀνθρώπων ἐπιμέλειαν κατηνέχθη.","english":"He contrived to arouse his activity. First, so that by being occupied with these things he might be drawn away from worse things; then, because what is acquired by labor is somehow loved more, and what comes about over a long time remains more securely; whereas for things whose acquisition is easy, the enjoyment is not greatly prized. For the presence of things readily at hand is easily despised, and is deemed worthy of no guard at all by those who possess them. For this reason the nature of dreams is also unclear and oblique, and needs no small cleverness from the mind; and there is a great affinity between the riddles that come from dreams and the things indicated in Scripture by way of concealment. Hence both Joseph and Daniel discerned dreams by the prophetic gift, since the thoughts themselves are not sufficient for the hunting of the truth. For this, then, there is need of purity in life, so that what is veiled in the Scriptures may also be discerned with a view to the practice of moral virtue. And besides purity of life, there is need of diligence in the Scriptures, so that the reverent and mystical dignity of the divine oracles may be impressed upon the soul by continuous study. That the study of the divine words requires one's whole life, the life of Moses confirms: he was educated in the things of the Egyptians during the first forty years, and during the second forty years, having withdrawn into the deserts under the pretext of shepherding, he devoted himself to the contemplation of things that exist. And so at last, deemed worthy of the manifestation of God after the second forty years, he was brought down, unwillingly, by the philanthropy of God to the care of human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Καὶ οὐδὲ τότε διηνεκῶς τῷ πρακτικῷ παρέμενε βίῳ, ἀλλὰ καὶ πρὸς τὸν ἐποπτικὸν ἐπανῄει πολλάκις. Ὅθεν καὶ εἰς τὴν Αἰγυπτιακὴν εἰδωλομανίαν ὅλα ὑπηνέχθη τὰ πλήθη, τῷ Θεῷ συν όντος τοῦ ἁγίου ἀνδρὸς ἐν τῷ ὄρει. Τοιοῦτος δέ τις καὶ ὁ Ἠλίας, τὸν τῶν ἀνθρώπων ὄχλον ἀποδιδράσκων καὶ περὶ τὰς ἐρημίας φιλοχωρῶν. Εἰ τοίνυν τοῖς Ἁγίοις μετὰ πάσης εὐσταθείας τοῦ ἡγεμο νικοῦ ἐπονεῖτο τῆς ἀληθείας ἡ ζήτησις, πῶς οὐκ ἄλογον τοὺς καρποὺς τῶν μυρίων καμάτων ἄνευ τινὸς πραγματείας ἐπιζητεῖν; Τήρει γὰρ καὶ Ἠλίαν, μεθ' ὅσας ἀναχωρήσεις καὶ ἡσυχίας καὶ καμάτους ἰδεῖν Θεὸν ἠξιώθη. Ὑπόθεσις τοῦ βιβλίου ἡ φανερὰ καὶ αὐτόθεν ληπτή. Ἐπειδὴ κατὰ χρόνους γέγονεν ὁ Προφήτης, ἐν οἷς ἐπλεόνασεν ἡ κα κία, τὰ μεγέθη τῶν ἀποκειμένων αὐτοῖς κακῶν διηγεῖται καὶ τὴν αἰτίαν τῆς ὀργῆς τοῦ Θεοῦ προτάσσει, ἵνα εἰς μετά νοιαν αὐτοὺς ἐναγάγῃ. Πρῶτον μὲν ἄρχεται τῶν κατὰ τῆς Ἰουδαίας λόγων. Ἐπειδὴ (κατὰ τὸν Πέτρον) Ὁ καιρὸς ἦντοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ. Φυσικῶς γὰρ τοῖς οἰκειοτάτοις μάλιστα χαλεπαίνομεν, ὅταν εἰς ἡμᾶς ἐξαμαρτάνωσι. Καὶ ἐν τῷ Ἰεζεκιὴλ ὁ Κύριος, προστάσσων κολάζεσθαι τοὺς ἡμαρτηκότας, Ἀπὸ τῶν ἁγίων μου ἄρ ξασθε (φησί). Διὰ τοῦτο ἀπὸ τῆς ἐκλεκτῆς τοῦ Θεοῦ χώρας ἤρξατο, καὶ ἀπὸ τῆς πόλεως ἐν ᾗ τὸ ἁγιαστήριον, ἀπαγγέλ λων τὰ ἐπικείμενα· δεύτερον Βαβυλῶνος, εἶτα τῆς Μωαβίτιδος, εἶτα Δαμασκοῦ· πέμπτον Αἰγύπτου, εἶτα τῆς ἐρήμου, εἶτα τῆς Ἰδουμαίας, εἶτα τῆς φάραγγος Σιὼν, εἶτα Τύρου, εἶτα τῶν τετραπόδων. Ἐφεξῆς τούτοις ἐστὶ τὰ περὶ τὸ τεσσαρεσκαιδέκατον ἔτος τῆς βασιλείας Ἐζεκίου γεγενημένα·","english":"And not even then did he remain continuously in the practical life, but he often returned to the contemplative life. Hence also the whole multitude was carried away into the Egyptian idolatry, while the holy man was with God on the mountain. Such a one was also Elijah, fleeing from the crowd of men and loving to dwell in the deserts. If, then, among the saints the search for truth was carried out with all steadfastness of the ruling faculty, how is it not unreasonable to seek the fruits of countless labors without any toil? For observe Elijah too: after how many withdrawals and periods of quiet and labors was he deemed worthy to see God. The subject of the book is plain and immediately graspable. Since the Prophet lived in times when wickedness abounded, he recounts the magnitude of the evils stored up for them and sets forth the cause of God's anger beforehand, in order to bring them to repentance. First he begins with the words against Judea. Since (according to Peter) the time had come for judgment to begin from the house of God. For by nature we are most angry with those closest to us when they sin against us. And in Ezekiel the Lord, commanding those who have sinned to be punished, says, Begin from my holy ones. For this reason he began from the chosen land of God, and from the city in which was the sanctuary, declaring the things that were coming: second, Babylon; then Moabitis; then Damascus; fifth, Egypt; then the desert; then Idumea; then the valley of Zion; then Tyre; then the four-footed beasts. Following these are the events that took place around the fourteenth year of the reign of Hezekiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"μεθ' ἃ προφητεῖαί εἰσιν ἄνευ τινὸς προγραφῆς πάθη τῆς Ἱερουσαλὴμ καὶ τῆς Ἰουδαίας προαγγέλλουσαι, καὶ τὰ περὶ τῶν ἐν τῇ διασπορᾷ, καὶ περὶ τῆς τού των ἐπανόδου, μετὰ τὸ ἐκπληρωθῆναι τὴν δίκην· καὶ τὰ περὶ Χριστοῦ πάσῃ τῇ προφητείᾳ ἐνεσπαρμένα, ἑκάστου τῶν καθ' ἱστορίαν λεγομένων, καὶ τοῦ μυστικοῦ συγκαταπεπλεγ μένων.\n\n1. ΑΡΧΗ ΤΟΥ ΡΗΤΟΥ Ὅρασις, ἣν εἶδεν Ἡσαΐας, υἱὸς Ἀμὼς, ἣν εἶδε κατὰτῆς Ἰουδαίας, καὶ κατὰ τῆς Ἱερουσαλὴμ, ἐν ἡμέραις Ὀζίουκαὶ Ἰωάθαμ καὶ Ἀχὰζ καὶ Ἐζεκίου, βασιλέων\n\nἸούδα Τῶν παρ' ἡμῖν αἰσθητηρίων τὸ ἐνεργεστάτην, τὴν κατάληψιν ἔχον τῶν αἰσθητῶν, ὅρασίς ἐστιν. Οὔτε γὰρ τὰ φοβερὰ δι' ἀκοῆς δύνατόν ἐστι γνωρίσαι, ὡς δι' ὁράσεως· οὔτε τῶν ἐπιθυμητῶν ἄλλη τις οὕτως ἀντιλαμβάνεται δύναμις, ὡς ἡ ὅρασις. Διόπερ ἡ τῶν ἀληθῶν θεωρία (διὰ τὸ ἐναργὲς καὶ ἀναμφίβολον) ὅρασις προσηγόρευται. Ὅθεν καὶ ὁ ὁρῶν ἐκαλεῖτο ὁ Προφήτης, καὶ ὁ ἔμπροσθεν ὁρῶν. Ἐν μὲν γὰρ τῷ Ἀμὼς μεμαθήκαμεν, ὅτι εἶπεν Ἀμασίας· Ὁ ὁρῶν, βάδιζε καὶ ἐκχώρησον εἰς γῆν Ἰούδα, κἀκεῖ προφητεύσεις. Ἔμπροσθεν δὲ ὁρῶν ὁ Σαμουὴλ εἴρηται ἐν ταῖς Βασιλείαις. Ἐκαλεῖτο γὰρ (φησὶν) ὁ Προφήτης ὁ ἔμπροσθεν βλέπων. Καθ' ὃ μὲν γὰρ ἐπιβλεπτι κοὶ τοῦ μέλλοντος ἦσαν, ἔμπροσθεν ὁρῶντες ἐχρημάτιζον· καθ' ὃ δὲ θεωρητικοὶ τοῦ θείου βουλήματος ἦσαν, ὁρῶντες προσηγορεύοντο. Ἡμέτερον μὲν οὖν ἔργον ἐπιμέλειαν ποιεῖσθαι τοῦ νοῦ, ἵνα γένηται διορατικὸς διὰ τῶν καταλλήλων γυμνασιῶν τελειούμενος· Θεοῦ δὲ δωρεὰ, ἐλλάμψαι ἡμῖν τὸ Πνεῦμα πρὸς τὴν τῶν μυστηρίων αὐτοῦ κατανόησιν.","english":"After these things there are prophecies without any superscription, foretelling the sufferings of Jerusalem and of Judea, and the matters concerning those in the dispersion, and concerning their return, after the penalty had been fulfilled; and the things concerning Christ, sown throughout the whole prophecy, with each of the things said according to history, and the mystical things interwoven together.\n\n1. BEGINNING OF THE TEXT: The vision which Isaiah the son of Amoz saw, which he saw against Judea and against Jerusalem, in the days of Uzziah and Jotham and Ahaz and Hezekiah, kings of Judah. Of our senses, the most active, possessing the apprehension of sensible things, is sight. For neither is it possible to know fearful things through hearing as through sight; nor does any other power thus apprehend desirable things as sight does. Therefore the contemplation of true things (because of its clarity and freedom from doubt) has been called sight. Hence also the prophet was called \"the one who sees,\" and \"the one who sees beforehand.\" For in Amos we have learned that Amaziah said: \"Seer, go and depart into the land of Judah, and there prophesy.\" And Samuel is called \"the one who sees beforehand\" in the Books of Kingdoms. For (he says) the prophet was called \"the one who sees beforehand.\" For insofar as they were lookers upon the future, they were designated as \"seeing beforehand\"; but insofar as they were contemplators of the divine will, they were called \"seers.\" Our task, then, is to take care of the mind, that it may become clear-sighted, being perfected through suitable exercises; but it is God's gift to illumine us with the Spirit for the understanding of his mysteries.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ὅρασιν δὲ προτάξας, λόγων ἀπαγγελίαν ἐπήγαγεν, ἵνα δείξῃ ὅτι οὐ δι' ἀκοῆς ἐδέξατο, ἀλλὰ τῷ νῷ ἐντυπωθεῖσαν τοῦ λόγου τὴν διάνοιαν ἐξαγγέλλει. Καὶ γὰρ ἡμῖν φωνῆς μὲν χρεία πρὸς τὸ σημᾶναι ἡμῶν τὰ νοήματα· ὁ δὲ Θεὸς, αὐτοῦ τοῦ ἡγεμονικοῦ τῶν ἀξίων ἁπτόμενος, τὴν τοῦ ἰδίου βουλήματος γνῶσιν αὐτοῖς ἐντυποῖ. Τίς ἡ τοῦ πατρὸς προσθήκη; Ἵνα δείξῃ ὅτι πατρι κὸν αὐτῷ τῆς προφητείας τὸ χάρισμα. Ἣν εἶδε κατὰ τῆς Ἰουδαίας. Τί βούλεται ἡ ἐπανάληψις; Ὅτι μὲν διὰ τοῦ πρώτου, τὸ κοινὸν τῆς ὁράσεως· διὰ δὲ τοῦ δευτέ ρου, τὸ ἰδικὸν ἤδη σημαίνει, τίς καὶ ποταπὴ καὶ τίνι δια φέρουσά ἐστιν ἡ ὅρασις. Λόγοι οὖν ὁρατοὶ, τουτέστι νῷ θεωρητοὶ, οὓς ἑώρακεν ὁ Προφήτης, κατὰ τὸ ἐν τῇ Ἐξόδῳ εἰρημένον, ὅτι Πᾶς ὁ λαὸς ἑώρα τὴν φωνήν. Προοιμιά σαντο δὲ καὶ ἄλλοι Προφῆται παραπλησίως. Ὅρασις Ἀβδίου· τάδε λέγει Κύριος ὁ Θεὸς τῇ Ἰδουμαίᾳ. Ἀκοὴν ἤκου σα παρὰ Κυρίου, καὶ περιοχὴν εἰς τὰ ἔθνη ἐξαπέστειλε. Καὶ ἐπὶ τὸν Ναούμ· Λῆμμα Νινευή· βιβλίον ὁράσεως Ναοὺμ, τοῦ Ἐλκεσαίου. Καὶ ἐπὶ τοῦ Ἀμβακούμ· Τὸλῆμμα, ὃ εἶδεν Ἀμβακοὺμ ὁ Προφήτης. Καὶ ὁ Μαλαχίας λῆμμα εἶπεν ἄνευ τῆς ὁράσεως, οὕτω λέγων· Λῆμμα λόγου Κυρίου ἐπὶ τὸν Ἰσραὴλ, ἐν χειρὶ Ἀγγέλου αὐτοῦ. Καὶ ἐοίκασιδιὰ τοῦ λήμματος ἐμφαίνειν, ὅτι οὐκ ἀφ' ἑαυτῶν ἔχουσι τῆς προφητείας τὴν δύναμιν, ἀλλὰ λαβόντες· ὥστε τὸ λῆμμα ἴσον δύνασθαι τῷ δόμα παρὰ Θεοῦ. Οὗτοι μὲν οὖν ὁράσεως εἶναι τὰ βιβλία φασίν· οἱ δὲ λοιποὶ Προφῆται λόγους ἀκηκοέναι παρὰ Θεοῦ φασιν.","english":"Having prefixed \"vision,\" he added \"the report of words,\" in order to show that he did not receive it by hearing, but declares the meaning of the word impressed upon his mind. For we indeed have need of voice in order to signify our thoughts; but God, touching the governing part of the worthy itself, impresses upon them the knowledge of his own will. What is the addition of \"father\"? To show that the gift of prophecy is akin to him. \"Which he saw against Judea.\" What does the repetition intend? That through the first, the common aspect of the vision; but through the second, he now signifies the particular—who and of what sort and in what way the vision differs. \"Words\" therefore \"visible,\" that is, contemplated by the mind, which the Prophet saw, according to what is said in Exodus, that \"all the people saw the voice.\" Other prophets also made their prefaces in a similar manner. \"The vision of Obadiah: thus says the Lord God to Idumea. I have heard a report from the Lord, and he has sent a message to the nations.\" And concerning Nahum: \"The burden of Nineveh; the book of the vision of Nahum the Elkoshite.\" And concerning Habakkuk: \"The burden which Habakkuk the prophet saw.\" And Malachi spoke of a \"burden\" without the \"vision,\" saying thus: \"The burden of the word of the Lord against Israel, by the hand of his angel.\" And they seem through the \"burden\" to indicate that they do not have the power of prophecy from themselves, but having received it; so that \"burden\" can mean the same as \"gift from God.\" These, then, say that their books are of vision; but the remaining prophets say that they heard words from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ὁ λόγος γὰρ (φησὶ) Κυρίου, ὃς ἐγενήθη πρὸς Ὠσηὲ, τὸν τοῦ Βεηρὶ, ἐν ἡμέ ραις Ὀζίου καὶ Ἰωάθαμ καὶ Ἀχὰζ καὶ Ἐζεκίου, βασιλέωἸούδα· καὶ ἐν ἡμέραις Ἱεροβοὰμ, υἱοῦ Ἰωᾶς, βασιλέωςἸσραήλ. Ἀρχὴ λόγου Κυρίου πρὸς Ὠσηέ. Ἐν δὲ τῷ Ἀμώ Λόγοι Ἀμὼς, οἳ ἐγένοντο ἐν Ἀκκαρεὶμ ἐκ Θεκουὲ, οὓςεἶδε περὶ Ἱερουσαλὴμ ἐν ἡμέραις Ὀζίου, βασιλέως Ἰούδα,καὶ ἐν ἡμέραις Ἱεροβοὰμ βασιλέως Ἰσραὴλ, πρὸ δύο ἐτῶν τοῦ σεισμοῦ. Ἀντέστραπται ἡ τάξις ἐνταῦθα, ὡς πρὸς τὸν Ἡσαΐαν· ἐκεῖ μὲν ὅρασις προτέτακται, καὶ λόγοι ἐπήχθη σαν· Ἄκουε, οὐρανέ. Ἐνταῦθα δὲ, λόγων προκειμένων, ὅρασις ἐπηκολούθησε. Λόγοι γὰρ Ἀμὼς, οὐχὶ ὅρασις Ἀμώς· οὐχὶ οὓς ἤκουσεν, ἀλλὰ Οὓς εἶδεν. Ἐν δὲ τῷ Μιχαίᾳ· Καὶ ἐγένετο λόγος Κυρίου πρὸς Μιχαίαν τὸν Μωρασθεὶ, ἐν ἡμέραις Ἰωάθαμ καὶ Ἀχὰζ καὶ Ἐζεκίου, βασιλέων Ἰούδαὑπὲρ ὧν εἶδε περὶ Σαμαρείας καὶ Ἱερουσαλήμ. Καί· Λόγος Κυρίου, ὃς ἐγενήθη πρὸς Ἰωὴλ, τὸν τοῦ Βαθουήλ. Καί· Ἐγένετο λόγος Κυρίου πρὸς Ἰωνᾶν. Καί· Λόγος Κυρίου, ὃς ἐγενήθη πρὸς Σοφονίαν, τὸν τοῦ Χουσὶ υἱὸν, τοῦ Γοδολίου, τοῦ Ἀμορίου τοῦ Ἐζεκίου, ἐν ἡμέραις Ἰωσίου, τοῦ υἱοῦἈμὼς, βασιλέως Ἰούδα. Ἰδιότροπος δὲ καὶ ἡ τῶν χρόνων ἐπισημείωσις καὶ ἡ τοῦ λόγου ὑποδοχὴ παρὰ τῷ Ἀγγαίῳ εἴρηται· Ἐν τῷ δευτέρῳ γὰρ (φησὶν) ἔτει ἐπὶ Δαρείου τοῦ βασιλέως, ἐν τῷ μηνὶ τῷ ἕκτῳ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου ἐν χειρὶ Ἀγγαί ου τοῦ Προφήτου. Δοκεῖ δέ μοι τὸ ἐνταῦθα εἰρημένον Ἐν χειρὶ, ἴσον δύνασθαι τῷ παρὰ τοῖς ἄλλοις","english":"For the word of the Lord (he says) which came to Hosea, the son of Beeri, in the days of Uzziah and Jotham and Ahaz and Hezekiah, kings of Judah; and in the days of Jeroboam, the son of Joash, king of Israel. The beginning of the word of the Lord to Hosea. And in Amos: The words of Amos, which came to be in Tekoa, which he saw concerning Jerusalem in the days of Uzziah, king of Judah, and in the days of Jeroboam, king of Israel, two years before the earthquake. The order here is reversed, as compared with Isaiah: there vision was placed first, and the words were added afterward: Hear, O heavens. But here, with the words set forth first, the vision followed. For it says \"the words of Amos,\" not \"the vision of Amos\"; not those things which he heard, but which he saw. And in Micah: And the word of the Lord came to Micah the Morasthite, in the days of Jotham and Ahaz and Hezekiah, kings of Judah, concerning what he saw regarding Samaria and Jerusalem. And: The word of the Lord, which came to Joel, the son of Pethuel. And: The word of the Lord came to Jonah. And: The word of the Lord, which came to Zephaniah, the son of Cushi, son of Gedaliah, son of Amariah, son of Hezekiah, in the days of Josiah, the son of Amon, king of Judah. And the marking out of the times and the receiving of the word are also described in a peculiar manner in Haggai: For in the second year (he says) of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Haggai the prophet. And it seems to me that what is said here, \"by the hand,\" has the same force as what is said among the others","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"ἀναγεγραμμένῳ λήμματι. Καὶ ἐπὶ τοῦ Ζαχαρίου δέ· Ἐν τῷ ὀγδόῳ μηνὶ ἔτους δευτέρου, ἐπὶ Δαρείου, ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν, τὸν τοῦ Βαραχίου, υἱὸν Ἀδδὼ, τὸν Προφήτην. Ἐν ἡμέραις Ὀζίου καὶ Ἰωάθαμ καὶ Ἀχὰζ καὶ Ἐκίου. Ἡ τῶν χρόνων παρατήρησις ἀναγκαία, ἵνα φανῇ τὰ πρὸ πόσου χρόνου προῤῥηθέντα μετὰ πόσον χρόνον ἀπήν τησε, καὶ ὅτι ὅτε ἐπλεόνασεν ἡ ἀσθένεια, ὑπερεπερίσσευσεν ἡ παρὰ τοῦ Θεοῦ ἐπιμέλεια. Σχεδὸν γὰρ οἱ πλεῖστοι συνέδραμον ἀλλήλοις κατὰ τὸν χρόνον· Ὠσηὲ, ἐν ἡμέραις Ὀζίου καὶ ἐν ἡμέραις Ἱεροβοάμ· Μιχαίας ἐν ἡμέραις Ἰωάθαμ καὶ Ἀχάζ· Σοφονίας ἐν ἡμέραις Ἰωσίου, υἱοῦ Ἀμώς. Τῶν δὲ λοιπῶν οἱ μὲν ἀχρόνως ἀνέγραψαν τὰς προ φητείας, οἱ δὲ τὰς τῶν βαρβάρων βασιλείας, ὡς γνωριμωτέρας διὰ τὸ κρατεῖν τηνικαῦτα, παρεσημήναντο. Ἀγγαῖος καὶ Ζαχαρίας, Ἀβδίας τε καὶ Ναοὺμ καὶ Ἀμβακοὺμ, Ἰωνᾶς καὶ Μαλαχίας τῶν χρόνων οὐκ ἐμνήσθησαν, ἀλλ' οὐδὲ οἱ πλείους πατέρων. Καὶ τάχα οἱ μὲν ἐξ ἐπισήμων πα τέρων ἠδύναντο εὐπαράδεκτοι γενέσθαι. Πιστότεροι γὰρ οἱ γνωριμώτεροι· οἱ δὲ ἀσήμων γονέων, παρεσιωπήθησαν. Οὐ μὴν οὗτος Ἀμὼς, ὃν τοῖς δώδεκα συντεταγμένον ἔχομεν, πατήρ ἐστι τοῦ Ἡσαΐου· οὔτε γὰρ ἡ ἐκφώνησις ἡ αὐτὴ, οὔτε τὸ ὑπὸ τῆς φωνῆς σημαινόμενον. Τὸ μὲν γὰρ δασυτέρῳ τῷ πνεύματι ἀναφωνεῖται, τὸ δὲ ψιλοτέρῳ. Καὶ τὰ δηλού μενα διάφορα· τὸ μὲν γὰρ τοῦ πατρὸς Ἡσαΐου ὄνομα καὶ τὸ τῆς φωνῆς ἰδίωμα, στερέωσιν καὶ δύναμιν καὶ ἰσχὺν ἐμ φαίνει· τῷ δὲ τοῦ Προφήτου, λόγος σκληρὸς δηλοῦται. Πρὸ δὲ τοῦ Ἡσαΐου ἔοικεν εἶναι ἡ προφητεία τοῦ. Ὠσηὲ, διὰ τὸ εἰρῆσθαι· Ἀρχὴ λόγου Κυρίου πρὸς Ὠσηέ.","english":"in the written oracle. And in Zechariah also: In the eighth month of the second year, in the days of Darius, the word of the Lord came to Zechariah, the son of Berechiah, the son of Iddo, the prophet. In the days of Uzziah and Jotham and Ahaz and Hezekiah. The observation of the times is necessary, so that it may be shown how long before the things foretold were spoken and after how much time they came to pass, and that when weakness abounded, the care from God overflowed all the more. For almost the majority concurred with one another in time: Hosea, in the days of Uzziah and in the days of Jeroboam; Micah, in the days of Jotham and Ahaz; Zephaniah, in the days of Josiah, the son of Amon. But of the rest, some recorded their prophecies without a time, while others noted the kingdoms of the barbarians, as being more recognizable because they were in power at that time. Haggai and Zechariah, Obadiah and Nahum and Habakkuk, Jonah and Malachi did not mention the times, nor indeed did most of the fathers. And perhaps those from notable fathers could be readily accepted. For the more recognizable are more credible; but those from obscure parents were passed over in silence. Yet this Amos, whom we have numbered among the twelve, is not the father of Isaiah; for neither is the pronunciation the same, nor what is signified by the sound. For the one is pronounced with a rougher breathing, the other with a smoother. And the meanings are different; for the name of Isaiah's father, even the peculiarity of the sound, displays firmness and power and strength; but by the prophet's name, a hard word is signified. And the prophecy of Hosea seems to be before Isaiah, because it is said: The beginning of the word of the Lord to Hosea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Γνωστέον μέντοι ὅτι ὁ Ὀζίας οὗτος ὁ αὐτὸς καὶ Ἀζαρίας εἴρηται· ἐν γὰρ τῇ προτέρᾳ τῶν Παραλειπομένων Ὀζίας εἴρηται, ἐν δὲ τῇ δευτέρᾳ τῶν Βασιλειῶν, Ἀζαρίας, πλὴν καὶ πατρὸς τοῦ αὐ τοῦ καὶ μητρός. Ἡ μὲν γὰρ μήτηρ, Χαλία· ὁ δὲ πατὴρ, Ἀμασίας. Καὶ χρόνος τῆς βασιλείας ὁ αὐτός· πεντήκοντα δύο ἔτη. Ἐπὶ Ὀζίου προεφήτευσεν Ἡσαΐας, Ὠσηὲ καὶ ἈμώςἈλλ' ἐπειδὴ Ἀρχὴ λόγου Κυρίου πρὸς Ὠσηὲ, μήποτε πρῶτος ἤρξατο προφητεύειν; Καὶ, ἐπειδὴ ὁ Ἀμὼς πρὸ δύο ἐτῶν τοῦ σεισμοῦ, μήποτε πρὸ τῆς ὁράσεως τοῦ Ἡσαΐου, ἐν ᾗ φησι· Καὶ ἐπήρθη τὸ ὑπέρθυρον; Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν. Ἐπειδὴ κατὰ γενεὰν πονηρὰν ἡ προφητεία ἐγένετο, οὐκ ἔχων ἐν τοῖς ἀνθρώποις τοὺς ἀκούοντας, οὐρανῷ καὶ γῇ δια λέγεται. Ἐπὶ γὰρ τούτων τῶν μαρτύρων ὁ νόμος ἐδόθη, Μωϋσέως εἰπόντος· Διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν· καὶ πάλιν· Πρόσεχε, οὐρανὲ, καὶ λαλήσω· καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου. Ἔπρεπεν οὖν τοὺς ὅτε ἐδίδοτο ὁ νόμος παραληφθέντας μάρτυρας, τοὺς αὐτοὺς κληθῆναι ἐπὶ τῷ ἐλέγχῳ τῆς παραβάσεως τοῦ νόμου. Ἐκκλησιάσατε γὰρ (φησὶ) πρός με τοὺς φυλάρχους ὑμῶν καὶ τοὺς πρεσβυτέρους ὑμῶν καὶ τοὺς κριτὰς καὶ τοὺς γραμματοεισαγωγεῖς, ἵνα λαλήσω εἰς τὰ ὦτα αὐτῶν, καὶ διαμαρτύρομαι αὐτοῖς τόν τε οὐρανὸν καὶ τὴν γῆν. Παρατετήρηται δὲ ὅτι ἐναντίως ἔχει ὡς πρὸς τὴν ᾠδὴν ὁ λόγος, ἐνθάδε. Ἐκεῖ μὲν γάρ· Πρόσεχε, οὐρανὲ (ἢ κατὰ τὰς ἄλλας ἐκδόσεις) Ἐνωτίζου, οὐρανέ· καὶ ἀκουέτω γῆ. Ἐνταῦθα δέ· Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ.","english":"One must know, however, that this same Uzziah is also called Azariah; for in the first book of Chronicles he is called Uzziah, but in the second book of Kings, Azariah, and moreover both his father and his mother. For his mother was Chaliah, and his father was Amasias. And the time of his reign was the same: fifty-two years. In the days of Uzziah, Isaiah prophesied, as did Hosea and Amos. But since it says, The beginning of the word of the Lord to Hosea, perhaps he was the first to begin prophesying? And since Amos prophesied two years before the earthquake, perhaps this was before the vision of Isaiah, in which he says: And the lintel was lifted up; Hear, O heavens, and give ear, O earth, for the Lord has spoken. Since the prophecy came in a wicked generation, having no hearers among men, it is spoken to heaven and earth. For it was in the presence of these witnesses that the law was given, Moses saying: I call heaven and earth to witness against you today; and again: Give heed, O heaven, and I will speak; and let the earth hear the words from my mouth. It was fitting, then, that the same witnesses who were taken when the law was given should be summoned for the conviction of the transgression of the law. For he says: Assemble to me your tribal leaders and your elders and your judges and your scribes, that I may speak in their ears, and I call heaven and earth to witness against them. But it has been observed that the wording here stands in contrast to the song. For there it says: Give heed, O heaven (or according to the other editions, Give ear, O heaven), and let the earth hear. But here it says: Hear, O heaven, and give ear, O earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Ὅτι ὅταν μὲν τὰ ὑψηλὰ φρονῇ ὁ λαὸς, καὶ Θεοῦ μὴ ἀποστῇ, ὡς ἐκ τοῦ συνεγγὺς ὄντα τὸν οὐρανὸν προσκαλεῖται, καὶ ἐντίθεσθαι εἰς τὰ ὦτα τοὺς λόγους παρακαλεῖ· τοῦτο γάρ ἐστι τὸ Ἐνωτίζου. Ὅταν δὲ μακρυνθῇ τῶν οὐρανίων, ὡς μακρὰν ὄντι αὐτῷ διαλέγεται· Ἄκουε, οὐρανέ. Τὸ αὐτὸ καὶ ἐπὶ τῆς γῆς. Διὰ τοῦτο Μωϋσῆς μὲν ὡς ἐγγὺς ἔχων τὸν οὐρανὸν, διὰ τὴν προκοπὴν τοῦ λαοῦ· Πρόσ εχε, οὐρανὲ, ἤ· Ἐνωτίζου, ὡς οἱ λοιποί. Ἡσαΐας δὲ, ἐν ἁμαρτίαις ὄντος τοῦ λαοῦ, καὶ τὰ γήϊνα φρονοῦντος, ὡς συνεγγὺς τὴν οὖσαν, τὴν γῆν εἰς τὰ ὦτα τοὺς λόγους δέ χεσθαι ἐπιτάσσει. Τοῦτο γάρ ἐστι τὸ ἐνωτίζεσθαι. Ἢ μετωνυμικῶς οὐρανὸν μὲν τοὺς ἐν τῷ οὐρανῷ κατοικοῦντας, ὡς πόλιν λέγομεν τοὺς ἐν τῇ πόλει, καὶ γῆν τοὺς ἐν αὐτῇ πάντας, πρὸς τὸ μὴ ἐντεῦθεν περιελκυσθῆναι ἡμᾶς ἔμψυχα\n\nνομίζειν τὸν οὐρανὸν καὶ τὴν γῆν. Οὕτω γὰρ καὶ θρόνος Θεοῦ λέγεται ὁ οὐρανὸς, ἐκ τοῦ τὰς ἐπουρανίους δυνάμεις παγίως ἐν αὐταῖς τὴν τοῦ Θεοῦ γνῶσιν ἐνιδρυμένην ἔχειν. Καὶ ἡ γῆ, ὑποπόδιον, διὰ τὸ τοὺς ἐπὶ γῆς ἀνθρώπους τὰ τελευταῖα τῶν περὶ Θεοῦ μόλις χωρῆσαι δύνασθαι. Κατὰ τοῦτο εἴρηται· Ἀνὴρ πανοῦργος, θρόνος αἰσθήσεως· θρόνος δὲ ἀτιμίας, γυνὴ μισοῦσα δίκαια. Ὥσπερ καὶ αἰσθήσεως θρόνος, ὁ αἰσθητικὸς καὶ ἔμφρων, οὕτως Θεοῦ θρόνος, ὁ χω ρήσας τὰ ἀνωτάτω περὶ Θεοῦ διηγήσεως. Ὅτι Κύριος ἐλάλησε. Φοβερὸν τὸ παρακούειν τῶν τοῦ Θεοῦ λόγων. Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν. Ὢ τῆς φιλανθρωπίας. Δικαιολογεῖται ὁ Δεσπότης, ἵνα μετὰ τὰς ἀποδείξεις ἐπαγάγῃ τὰ πρὸς ἀξίαν. Υἱοὺς ἐγέννησα καὶ ὕψωσα. Σύνθετος ὁ ἄνθρωπος ἐκ ψυχῆς καὶ σώματος·","english":"For when the people think lofty things and do not depart from God, He calls heaven to draw near, as it were, and exhorts them to put His words into their ears; for this is the meaning of \"Give ear.\" But when they have been far removed from heavenly things, He speaks to them as to one far off: \"Hear, O heaven.\" The same applies also to the earth. For this reason Moses, having heaven near because of the people's progress, says, \"Attend, O heaven,\" or \"Give ear,\" like the others. But Isaiah, when the people are in sins and mind earthly things, commands the earth, as being near, to receive the words into its ears. For this is what \"give ear\" means. Or, by metonymy, \"heaven\" means those who dwell in heaven, as we call a city those who are in the city, and \"earth\" all those in it, so that we are not led from this to suppose that heaven and earth are animate. For thus also heaven is called the throne of God, because the heavenly powers have the knowledge of God firmly established in themselves. And the earth is His footstool, because men on earth can scarcely grasp the last things concerning God. In this sense it is said: \"A cunning man is a throne of perception; but a throne of dishonor is a woman who hates righteous things.\" Just as a throne of perception is the perceptive and prudent man, so a throne of God is he who has grasped the highest things concerning the narrative of God. \"For the Lord has spoken.\" It is a fearful thing to disobey the words of God. \"I have begotten sons and raised them up, but they have rejected me.\" O the love of God for man! The Master defends Himself, so that after the proofs He may bring in what is according to their worth. \"I have begotten sons and raised them up.\" Man is composite, of soul and body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"ἡ σάρξ, ἀπὸ τῆς γῆς· ἡ ψυχὴ, οὐρανία. Ἐπεὶ οὖν πρὸς ἀμφότερα αὐτῷ ἡ συγγένειά ἐστιν, ἐπὶ τῶν οἰκειοτάτων αὐτοῦ τὴν ἁμαρτίαν ἐλέγχει. Υἱοὺς ἐγέννησα καὶ ὕψωσα. Γενέσεως εἴδη δύο. Ἡ μὲν, ἡ κατὰ Θεὸν μόρφωσις, ἐξ ἔργων καὶ παραδοχῆς δογμάτων ἐπιτελουμένη· ὡς γεννᾷ Παῦλος διὰ τοῦ Εὐαγγελίου, καὶ τοὺς ἐκπεσόντας ὠδίνει, καὶ διαμορφοῖ ἀναπλάσσων αὐτοὺς εἰς εὐσέβειαν. Ἡ δέ τίς ἐστιν, ἡ εἰς τὸν βίον εἴσοδος, ὡς τὸ Αὕτη ἡ βίβλος γενέσεως οὐρανοῦ καὶ γῆς. Ἀμφοτέρας οὖν αὐτοῖς προφέρει, καὶ ὀνειδίζει, ὅτι ἐκ τοῦ μὴ ὄντος εἰς γένεσιν ἀχθέντες, καὶ κατ' εἰκόνα Θεοῦ γενόμενοι (τοῦτο γάρ ἐστι τὸ καὶ γεννηθῆναι καὶ ὑψωθῆναι) οὔτε ὡς Κτίστῃ ηὐχαριστήσατε, οὔτε ὡς πατρὶ ἑαυτοὺς ὡμοιώσατε· ἀλλὰ διὰ τῆς πρὸς τὸ χεῖρον τροπῆς ἠθέτησαν μὲν τὸν Θεὸν, πατέρα δὲ ἑαυτῶν ἐποίησαν τὸν διάβολον. Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν, ἐκ τοῦ δια βόλου γεγέννηται. Καὶ ὁ Κύριος δὲ τοῖς πονηρευομένοις φησίν· Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ. Μεγάλη μὲν οὖν κατηγορία, καὶ τὸν υἱὸν ὄντα καὶ τῆς σω ματικῆς γενέσεως τετυχηκότα, ἀγνώμονα εἶναι περὶ τὸν γεννήσαντα. Ἀφορήτου δὲ μίσους ἄξιος ὁ καὶ ὑψωθεὶς τῷ γενέσθαι τῶν οὐρανίων μέτοχος, καὶ μηδὲ οὕτως ἐπιμένων τῇ πρὸς τὸν εὐεργέτην ἀγάπῃ. Ἔγνω βοῦς τὸν κτησάμενον καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ· Ἰσραὴλ δέ με οὐκ ἔγνω καὶ ὁ λαός με οὐ συνῆκε. Βοῒ καὶ ὄνῳ συγκρίνεται ὁ ἀθετήσας Θεόν. Ἐπειδὴ γὰρ Ἐν τιμῇ ὢν, οὐ συνῆκε· παρασυνεβλήθη τοῖς κτήνησι τοῖς ἀνοήτοις καὶ ὡμοιώθη αὐτοῖς.","english":"The flesh is from the earth; the soul is heavenly. Since therefore his kinship is toward both, He convicts them of sin on the charge of those most their own. \"I have begotten sons and raised them up.\" There are two kinds of generation. The one is the formation according to God, accomplished through works and the acceptance of doctrines; as Paul begets through the Gospel, and labors in travail over those who have fallen away, and forms them anew, reshaping them into godliness. The other is entry into life, as \"This is the book of the generation of heaven and earth.\" He therefore sets both before them, and reproaches them, that having been brought from non-being into generation, and having become according to the image of God (for this is both to be begotten and to be raised up), neither did you give thanks as to a Creator, nor did you make yourselves like a father; but through your turning toward the worse you rejected God, and made the devil your father. For everyone who commits sin has been begotten of the devil. And the Lord also says to those who do evil: \"You are of your father the devil.\" Great indeed is the accusation, that a son, and one who has obtained bodily generation, should be ungrateful toward the one who begot him. But worthy of unbearable hatred is he who, though raised up by becoming a partaker of heavenly things, not even so persists in love toward his benefactor. \"The ox knows its owner and the donkey the manger of its lord; but Israel did not know me, and the people did not understand me.\" He who rejected God is compared to an ox and a donkey. For since \"being in honor, he did not understand; he was compared to the senseless beasts and was made like them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Τοιοῦτοι δέ εἰσιν οἱ μὴ κατὰ λόγον, ἀλλὰ κατὰ πάθος ζῶντες, ἐκ τῆς ἀλογίας πρὸς τὸν κτηνώδη βίον ὑποφερόμενοι. Τὰ σύντροφα δὲ τοῖς ἀνθρώ ποις καὶ γνώριμα πρὸς τὴν εἰκόνα παρέλαβεν, ἵνα αἰσχυνώμεθα, καὶ τούτων ὄντες ἀσυνετώτεροι, καὶ μηδὲ ἧς παρὰ τῶν ἀλόγων εὐνοίας τυγχάνομεν, ταύτης αὐτοὶ τῷ κτίσαντι ἡμᾶς μεταδιδόντες. Βοῦς μὲν γὰρ, ὁ συνεργὸς ἡμῖν εἰς γεωργίαν παραδοθεὶς, καὶ φωνῆς τοῦ τρέφοντος ἐπαισθάνεται καὶ τὸν συνήθως αὐτῷ προσφέροντα τὴν τροφὴν ἐπι γινώσκει. Ὄνος δὲ αὐτομάτως ἐπὶ τοὺς τῆς καταλύσεως συνήθεις τόπους ὁρμᾷ. Εἰ οὖν τοῖς ἀλόγοις τοσαύτη πρὸς τὸν ἐπιμελούμενον ἡ συνήθεια, πόσον ἡ λογικὴ φύσις τῆς πρὸς τὸν Θεὸν ἀγάπης τὸ μέτρον ἀπαιτηθήσεται; Παρατήρει δὲ, ὅτι ὁ βοῦς πλείονα τὴν σύνεσιν ἔχειν παρὰ τὸν ὄνον μεμαρτύρηται· ὁ μὲν γὰρ αὐτὸν ἔγνω τὸν κτησάμενον, ὁ δὲ τὴν φάτνην μόνον, δεικνύντος τοῦ λόγου, ὅτι τὸ γαστρίμαργον ζῶον τὸν τῆς ἡδονῆς μόνον γνωρίζει τόπον· ὁ δὲ ἔχει τινὰ καὶ αὐτοῦ τοῦ καλοῦ καὶ ὠφελίμου σύνεσιν. Διόπερ, ὡς ἀνοικείως ἐχόντων τῶν ζώων πρὸς ἄλληλα, ἐν Δευτερονομίῳ ἀπηγόρευται ἀροτριᾷν ἐν μόσχῳ καὶ ὄνῳ ἐπὶ τὸ αὐτό· τουτέστι, τὸ γαῦρον τῆς ψυχῆς καὶ φιλόπονον τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς. Οὐ γὰρ τῶν βοῶν μέλει τῷ Θεῷ· ἀλλὰ δι' ἡμᾶς πάντως ἐγράφη. Ἀλλαχοῦ δὲ πάλιν συνέζευκται· Μακάριος γὰρ ὁ σπείρων ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ, τουτέστι ὁ τῷ διδακτικῷ λόγῳ τό τε φιλόπονον τῆς ψυχῆς ἐπεγείρων, καὶ τὸ φιλήδονον αὐτῆς θεραπεύων. Ὥσπερ γὰρ τὸ ζῶον ἀχθοφορικὸν, οὕτω καὶ τὸ ἐπιθυμητικὸν τῆς ψυχῆς τῷ βάρει τῆς ἁμαρτίας","english":"Such are those who live not according to reason but according to passion, being carried down from unreason to a brutish life. But he took things familiar and well known to human beings for the image, so that we might be ashamed, being more senseless than these, and not even giving back to our Creator the goodwill we receive from irrational animals. For the ox, given over to us as a fellow worker in farming, both perceives the voice of the one who feeds it and recognizes the one who customarily brings it food. And the donkey of its own accord rushes to the places it is accustomed to for lodging. If, then, irrational animals have such great familiarity toward the one who cares for them, how much is the rational nature required to render the measure of love toward God? Observe also that the ox is testified to have greater understanding than the donkey: for the one recognized its owner, but the other only the manger, the passage showing that the gluttonous animal knows only the place of pleasure, while the other has some understanding even of what is noble and useful. Therefore, since the animals are unsuitable for one another, it is forbidden in Deuteronomy to plow with an ox and a donkey together—that is, do not yoke the proud and labor-loving part of the soul to the pleasure-loving and passionate part. For God does not care for oxen, but it was written entirely for our sake. But elsewhere again they are yoked together: \"Blessed is he who sows upon all water, where ox and donkey tread\"—that is, the one who, by the teaching word, both rouses the labor-loving part of the soul and cares for its pleasure-loving part. For just as the animal is burden-bearing, so also the desiring part of the soul, under the weight of sin","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"καταπεφόρτισται. Καὶ βοῦς μὲν τὸν κτησάμενον ἔγνω, Ἰσραὴλ δέ με οὐκ ἔγνω, τὸν Κτίσαντα· καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ ἐπέγνω, Ἰσραὴλ δέ με οὐ συνῆκε. Καὶ φάτναι μὲν πολ λαὶ, ἀλλ' ὅμως ὁ ὄνος τῆς τοῦ κεκτημένου αὐτὸν φάτνης οὐκ ἀποσφάλλεται. Θεὸς δὲ εἷς, καὶ ὁ ἀγνώμων λαὸς ἐπὶ τοὺς μὴ ὄντας θεοὺς ἀποπλανᾶται. Ἐμὲ οὐ συνῆκε, τὸν δι' οὐ ρανοῦ γνωριζόμενον· τὸν διὰ γῆς καὶ θαλάσσης δεικνύ μενον, τὸν διὰ ἡλίου, καὶ σελήνης, τὸν διὰ τῶν ἀστέρων, τὸν διὰ πάσης τῆς κτίσεως καταμηνυόμενον. Οἰκείως δὲ τῇ μὲν τοῦ βοὸς εἰκόνι ὁ Ἰσραὴλ ἀποδέδοται, τῇ δὲ τοῦ ὄνου ὁ ἁπλῶς λαός. Ὅσῃ γὰρ βοῒ πρὸς ὄνον ἡ διαφορὰ, τοσοῦ τον τοῦ Ἰσραὴλ, ὃς ἑρμηνεύεται ὁ ὁρῶν Θεὸν, πρὸς τὸν ἁπλῶς λαὸν χρηματίζοντα τὸ διάφορον. Οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρὸν, υἱοὶ ἄνομοι. Ἔθνος καὶ λαὸς πολλαχοῦ συνεζευγμένως λέγεται· ὡς τὸ Ἐν πολλῷ ἔθνει δόξα βασιλέως, ἐν δὲ ἐκλείψει λαοῦ συντριβὴ δυνάστου. Καὶ τὸ Ἵνα τὶ ἐφρύαξαν ἔθνη καὶ λαοὶ ἐμελέτησαν κενά; Νυνὶ δὲ ἀπὸ τοῦ ἔθνος εἶναι ἁμαρτωλὸν ἀρξάμενοι, κατὰ τὴν ἐν πονηρίᾳ αὔξησιν γίνονται λαὸς πλήρης ἀνομιῶν, καὶ ἀπὸ τοῦ σπέρμα πονηρὸν εἶναι, ἐπὶ τὸ γενέσθαι υἱοὶ ἄνομοι. Ὡς γὰρ ἡ κατ' ἀρετὴν προκοπὴ ἀπὸ τῶν ἐλαττόνων ἐπὶ τὰ μείζω τὴν αὔξησιν ἔχει, οὕτως ἡ τῆς κακίας χύσις ἀπὸ τῶν ὑποδεεστέρων τῶν ἐξ ἀρχῆς ἐπὶ τὸ ἀνήκεστον φέρεται. Σπέρμα δὲ πρὸς υἱοὺς πολὺ τὸ ἀκόλουθον καὶ κατ' αὐτὴν τὴν φύσιν ἔχει·","english":"is burdened. And the ox knows its owner, but Israel does not know me, its Creator; and the donkey knows the manger of its lord, but Israel does not understand me. And there are many mangers, yet nevertheless the donkey does not miss the manger of the one who owns it. But God is one, and the senseless people wanders off to those who are not gods. It does not understand me, who am made known through heaven; who am shown through earth and sea; who am made known through the sun and the moon; who am declared through the stars; who am indicated through all creation. And fittingly, Israel is assigned to the image of the ox, but the ordinary people to that of the donkey. For as great as is the difference between an ox and a donkey, so great is the difference between Israel, which is interpreted as \"the one who sees God,\" and the people who are simply called a people. Woe to a sinful nation, a people full of sins, an evil seed, lawless sons. \"Nation\" and \"people\" are often said in conjunction, as in \"In a great nation is the glory of a king, but in the failure of a people is the crushing of a ruler.\" And, \"Why did the nations rage and the peoples devise vain things?\" But now, beginning from being a sinful nation, according to the increase in wickedness they become a people full of lawlessness, and from being an evil seed, they come to be lawless sons. For just as progress in virtue has its increase from lesser things to greater, so the outpouring of wickedness is carried from the more inferior beginnings to the incurable. And \"seed\" in relation to \"sons\" has much that follows even according to nature itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"ἀπὸ τοῦ σπέρματος γὰρ εἰς τὸ υἱοὺς γε νέσθαι προκόπτει, οὐ μόνον κατὰ τὰς σωματικὰς γενέσεις, ἀλλὰ καὶ κατὰ τὴν ἐν ψυχῇ αὔξησιν, ἐκ τῶν τῆς διδασκαλίας σπερμάτων, εἰς τὴν πρὸς τοὺς διδάξαντας ἐξομοίωσιν τῶν ὑποδεξαμένων τὰ διδάγματα προκοπτόντων, καὶ διὰ τοῦτο υἱῶν χρηματιζόντων, ἤτοι υἱῶν τῆς βασιλείας, ὅταν τὰ σωτήρια δεξάμενοι σπέρματα, κατ' αὐτὰ τελειοῦνται· ἢ τῆς γεέννης υἱῶν, ἐὰν ἐκ πονηρῶν διδαγμάτων τῇ ἀπωλείᾳ προσοικειῶνται. Μεγάλη δὲ κατηγορία, ὅλον ἔθνος ἁμαρ τωλὸν χρηματίζειν, ὡς μηδένα ἐν αὐτῷ κατορθοῦν· καὶ λαὸν πλήρη ἁμαρτιῶν, ὡς πᾶν εἶδος ἀνομίας ἐπιτηδεύεσθαι παρ' αὐτῶν, ἀλλὰ καὶ τὰ τῆς κακίας πρὸς ἑαυτὴν ἐναντιώ ματα εὑρίσκεσθαι, καθὼς εἴρηται· Πεπληρωμένους πάσης ἀδικίας· καὶ τὸ Οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων· καὶ παρὰ τοῦ Σωτῆρος δέ· Πληρώσατε καὶ ὑμεῖς τὸ μέτρον τῶν πατέρων ὑμῶν. Σπέρμα πονηρόν. Τὸ παρὰ τοῦ ἐχθροῦ ἀνθρώπου τῷ καθαρῷ σίτῳ ἐπισπα ρὲν ζιζάνιον, ὃ, εἰς τελείωσιν ἐλθὸν, υἱὸς ἐγένετο ἄνομος, υἱὸς ὢν ἀπωλείας καὶ υἱὸς γεέννης. Διὰ τοῦτο καὶ θρήνου ἀξιοῦνται οἱ, ἀντὶ τοῦ υἱοὶ Ὑψίστου εἶναι, υἱοὶ γενόμενοι ἄνομοι· καὶ ἀντὶ τοῦ μεῖναι ἐν τῇ θειοτέρᾳ γεννήσει, σπέρμα γενόμενοι πονηρόν. Πλὴν ὅτι ἡ ἐν ἔθει πονηρία αὐτῶν πρῶτον τῶν ἐχόντων ἐστὶ φθαρτική· τὸ γὰρ ἔσχατον ἐν πονηρίᾳ καὶ πρὸς ἑαυτό ἐστιν ἀσύμφωνον. Ἐγκαταλίπατε τὸν Κύριον καὶ παρωξύνατε τὸν Ἅγιον τοῦ Ἰσραήλ. Τίς μείζων κακίας ἀπόδειξις, ἣ ἡ τοῦ ἀγαθοῦ ἐγκατάλειψις; καὶ πονηρίας ὑπερβολὴ, τὸ παροξῦναι τὸν ἀγαθὸν καὶ πρᾶον; Τὸ αὐτὸ δὲ καὶ παρὰ τῷ Ἱερεμίᾳ κατηγοροῦνται·","english":"For from seed it advances to becoming sons—not only according to bodily generations, but also according to the growth in the soul, from the seeds of teaching, when those who have received the teachings advance toward likeness to those who taught them, and for this reason are called sons—either sons of the kingdom, when, having received the saving seeds, they are perfected according to them; or sons of Gehenna, if from evil teachings they become akin to destruction. And it is a great accusation that a whole nation is called sinful, so that no one in it does right; and a people full of sins, so that every kind of lawlessness is practiced by them, and even the contradictions of evil against itself are found, as it is said: \"Filled with all unrighteousness\"; and \"For the sins of the Amorites are not yet filled up\"; and from the Savior: \"Fill up also you the measure of your fathers.\" An evil seed. The tares sown by the enemy man among the pure wheat, which, having come to completion, became a lawless son, being a son of perdition and a son of Gehenna. For this reason they are deemed worthy of lamentation—those who, instead of being sons of the Most High, have become lawless sons; and instead of remaining in the more divine birth, have become an evil seed. Except that their habitual wickedness is first destructive of those who possess it; for the last stage in wickedness is even inconsistent with itself. You abandoned the Lord and provoked the Holy One of Israel. What greater proof of evil is there than the abandonment of the good? And what excess of wickedness, than to provoke the good and gentle one? The same things are also charged against them by Jeremiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Ἐμὲ γὰρ ἐγκατέλιπον, πηγὴν ὕδατος ζῶντος. Κατὰ δὲ τὴν ποσότητα τῆς ἐγκαταλείψεως τὸ μέτρον ἕκαστος ἑαυτῷ θησαυρίζει τῆς ἐν τῇ ἀνταποδόσει ὀργῆς. Ἀπηλλοτριώθησαν εἰς τὰ ὀπίσω. Τοῦτο ἀπὸ τοῦ Θεοδοτίωνος προσετέθη, οἱονεὶ ἑρμηνεία τοῦ ἐγκαταλιπεῖν, τὸ ἀπαλλοτριοῦσθαι τοῦ Θεοῦ διὰ τῆς ἐπὶ τὸ χεῖρον ἀποπτώ σεως. Ὥσπερ γὰρ ὁ τελειούμενος τοῖς ἔμπροσθεν ἐπεκτεί νεται, οὕτως ὁ ἁμαρτάνων εἰς τὸ κατόπιν ἀναποδίζει, μακρύνων ἑαυτὸν τοῦ Κυρίου καὶ διὰ τοῦτο ἀπολλύμενος. Ἰδοὺ γὰρ (φησὶν) οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπο λοῦνται. Οὕτως οὖν βιώσωμεν, ὡς μηδέποτε τὰ παρελ θόντα κρείττονα εἶναι τῶν μελλόντων, ἢ τῶν ἐνεστηκότων. Τοῦτο γὰρ καὶ ὁ Ἐκκλησιαστὴς ἀπαγορεύει· Μὴ εἴπῃς, ὅτι ἡμέραι αἱ πρότεραι ἀγαθαὶ ἦσαν ὑπὲρ ταύτας· ὅτι οὐκ ἐν σοφίᾳ ἐπηρώτησας περὶ τούτου. Ἐὰν γὰρ αἱ προάγουσαι ἡμέραι βελτίους ὦσι τῶν μετὰ\n\nταῦτα, λεχθήσεται ἡμῖν· τοσαῦτα ἐπάθετε εἰκῆ, ἀμαυρουμένων τῶν καλῶν ὑπὸ τῆς ἐν τοῖς ὕστερον ἀμελείας. Ὁ γὰρ Ἰεζεκιήλ φησιν· Ἐν τῷἀποστρέψαι δίκαιον ἐκ τῆς δικαιοσύνης αὐτοῦ καὶ ποιῆσαι ἀδικίαν κατὰ πάσας τὰς ἀνομίας, ἃς ἐποίησεν ὁ ἄνομος, πᾶσαι αἱ δικαιοσύναι, ἃς ἐποίησεν, οὐ μὴ μνησθῶσιν· ἐν τῷ παραπτώματι αὐτοῦ, ᾧ παρέπεσε, καὶ ἐν ταῖς ἁμαρ τίαις αὐτοῦ, αἷς ἥμαρτεν, ἐν αὐταῖς ἀποθανεῖται. Τί ἔτι πληγῆτε, προστιθέντες ἀνομίαν; Τὸ λεγόμενον τοιοῦτόν ἐστι· ἐπὶ ταῖς ἁμαρτίαις ὑμῶν παι δεύων ὑμᾶς ἐμαστίγουν. Μὴ μετανοοῦσιν, ἀλλ' ἔτι ἐξαμαρτάνουσιν ἐπῆγον ἀεὶ καὶ προσετίθουν τὰς μάστιγας, ὡς πᾶν μέ ρος τοῦ σώματος ἀπὸ τῶν ἐν νουθεσίᾳ πληγῶν κατειλῆφθαι.","english":"For they abandoned me, the fountain of living water. And according to the quantity of the abandonment, each person stores up for himself the measure of the wrath in the recompense. They were alienated backward. This was added from Theodotion, as it were an interpretation of \"to abandon\"—namely, to be alienated from God through the fall toward what is worse. For just as the one being perfected stretches forward to the things ahead, so the one sinning steps backward to what is behind, distancing himself from the Lord and for this reason perishing. For behold, he says, those who distance themselves from you perish. Let us therefore live in such a way that the things past are never better than the things to come, or than the things present. For Ecclesiastes also forbids this: Do not say that the former days were good beyond these, for you did not ask about this in wisdom. For if the days that go before are better than those after these things, it will be said to us: You suffered so many things in vain, the good things being obscured by the negligence in the things that come later. For Ezekiel says: When a righteous man turns away from his righteousness and does injustice according to all the lawless deeds that the lawless man did, all the righteous deeds that he did shall surely not be remembered; in his transgression by which he transgressed, and in his sins by which he sinned, in them he shall die. Why are you still struck, adding lawlessness? What is said is of this sort: when I was disciplining you for your sins, I was scourging you. To those who do not repent but still go on sinning, I kept bringing on and adding the scourges, so that every part of the body was covered by the blows of admonition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":22,"ref":"p22","source":"Τοῖς μὲν ἰάσιμα ἁμαρτάνουσιν ἀπειλεῖ ὁ λόγος, ἐπισκέπτεσθαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν καὶ ἐν μάστιξι τὰς ἀδικίας αὐτῶν· τοῖς δὲ ἀνιάτως ἔχουσι λέγει· Τί ἔτι πληγῆτε; Πάσας διεξεληλυθότες τὰς πληγὰς, πασῶν κατεφρονήσατε τῶν ἐπιστρεπτικῶν μαστίγων. Συντριμμὸς ὑμᾶς μένει. Ἀποροῦντος ἡ φωνὴ καὶ ἀπογιγνώσκοντος τὴν διόρθωσιν, ὡς ἐν τῷ Ἰεζεκιήλ· Ὁ ζῆλός μου ἀποστήσεται ἀπὸ σοῦ, καὶ οὐ θυμωθήσομαι ἐπὶ σοί. Τῶν δὲ περιστατικῶς συμβαινόντων, τινὰ μὲν ἁμαρτημάτων ἕνεκα γίνεται, τινὰ δὲ εἰς διόρθωσιν τοῦ ἤθους τῶν πειραζομένων, ἄλλα δὲ ὑπὲρ τοῦ ἐκτριβῆναι τοὺς ἀπεγνωμένους, ὡς ἐπὶ τοῦ Φαραώ. Τούτοις οὖν ὡς ἀπεγνωσμένοις οὐκέτι πληγαὶ, οὐδὲ μάστιγες, ἀλλ' ἀφανισμὸς ἀπειλεῖται. Πᾶσα κεφαλὴ εἰς πόνον καὶ πᾶσα καρδία εἰς λύπην. Τί ἔτι πληγῆτε, ὧν καὶ τὰ σώματα καὶ αἱ ψυχαὶ μεμαστίγωνται καὶ οὐδαμοῦ ἡ διόρθωσις, πάσης κεφαλῆς ὀδυνομένης καὶ πάσης καρδίας σκυθρωπαζούσης; Οὐ πάντως τὸ μέλος τοῦ σώματος λέγει τὴν κεφαλὴν, ὡς περὶ αὐτὴν μόνην τῆς ὀδύνης ἐστηριγ μένης· ἀλλὰ Πᾶσα κεφαλὴ, ἀντὶ τοῦ τὸν καθ' ἕνα ἄνθρωπον, κατὰ τὴν συνήθειαν τῆς Γραφῆς· Λάβετε γὰρ ἀπαρχὴν πάσης συναγωγῆς Ἰσραὴλ, κατὰ συγγενείας, κατὰ δήμους, κατ' οἴκους πατριῶν, κατὰ ἀριθμὸν ἐξ ὀνόματος αὐτῶν, κατὰ κεφαλὴν αὐτῶν. Ἐπειδὴ γὰρ ὅλον τὸ ἔθνος ἁμαρτωλὸν καὶ πᾶς ὁ λαὸς πλήρης ἀνομιῶν, διὰ τοῦτο καὶ ἡ κόλασις ἐπὶ πάντας ἔφθασε, καὶ πᾶσα καρδία λυπηρά, εἰς αἰχμαλωσίαν ἀγομένου τοῦ λαοῦ διὰ τὰ ἁμαρτήματα. Ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, οὔτε τραῦμα, οὔτε μώλωψ, οὔτε πληγὴ φλεγμαίνουσα.","english":"To those whose sins are curable, the word threatens: he will visit their lawless deeds with a rod and their injustices with scourges. But to those who are incurable it says: Why should you be struck any further? Having gone through all the plagues, you have despised all the corrective scourges. Crushing awaits you. The voice is that of one at a loss and despairing of correction, as in Ezekiel: My zeal will depart from you, and I will not be angry with you. Of the things that happen by circumstance, some come about because of sins, some for the correction of the character of those being tested, and others so that those who are given over may be utterly destroyed, as in the case of Pharaoh. To these, then, as those given over, no longer plagues nor scourges, but annihilation is threatened. Every head is for pain and every heart for grief. Why should you be struck any further, whose bodies and souls alike have been scourged and there is no correction anywhere, every head aching and every heart downcast? He does not at all mean the head as a member of the body, as though the pain were fixed upon it alone; but Every head, in place of each individual man, according to the custom of Scripture: For take a first-fruit of all the congregation of Israel, by families, by peoples, by fathers' houses, by number of names, by their head. For since the whole nation is sinful and all the people full of lawless deeds, for this reason the punishment has reached all, and every heart is grieved, the people being led into captivity because of their sins. From the feet to the head there is no soundness in it, neither wound, nor bruise, nor festering plague.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Τὸ Κεφαλὴ ἐπὶ ὅλου ἔλαβε τοῦ ἀνθρώπου. Ἀπὸ ποδῶν ἕως κεφαλῆς οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, οὔτε τραῦμα, οὔτε μώλωψ, οὔτε πληγὴ φλεγμαίνουσα, διὰ τὰς ἐφ' ἑκάστῳ ἁμαρτή ματι παρὰ τοῦ ἐπιμελουμένου αὐτῶν ἐπενεχθείσας μάστι γας. Εἶτα ἐπειδὴ τραῦμα λύσις ἐστὶ τῆς τοῦ σώματος συνεχείας, κατὰ μικρόν τι μέρος τῆς συναφείας διακοπείσης, καὶ ὡς ὁ μώλωψ ἴχνος ἐστὶ πληγῆς ὕφαιμον, θλασθέντος τοῦ σώματος ἐκ τῆς ἀντιτυπίας τοῦ πλήξαντος, καὶ τοῦτο δὲ κατά τι μέρος συνίσταται καὶ ἡ φλεγμονὴ ὄγκος ἐστὶ πυρώδης, συῤῥεόντων ἐπὶ τὸ ἀσθενῆσαν μέρος τῶν ὑγρῶν καὶ τῇ παρὰ φύσιν θερμασίᾳ φλεγόντων τὸ πεπονθός, ὁ λόγος τί φησι περὶ τῶν ὅλων δι' ὅλου, τῇ ἀσθενείᾳ κατει λημμένων; Ὅτι οὐχ ὡς τραῦμα (φησὶν) οὐδὲ ὡς μώλωψ, οὐδὲ ὡς πληγὴ φλεγμαίνουσα, οὕτως ὑμῶν ἡ ἀῤῥωστία ἥψατο, ἀλλὰ ἡνωμένως ἐπίκειται ὑμῖν τὸ κακὸν, ὡς πάντα εἶναι συγκεχυμένα, καὶ τραῦμα εἶναι, καὶ μώλωπα, καὶ πλη γήν. Οὐκ ἔστι μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους. Ἐπειδὴ ὑπὲρ τραῦμα καὶ μώλωπα καὶ πληγὴν φλεγμαίνουσαν ἡ ἀῤῥωστία ἐστὶν, οὐκ ἔστι μάλαγμα ἐπιθεῖναι, ὡς πρὸς τὴν πληγὴν, οὐδὲ ἔλαιον, ὡς πρὸς τὰ τραύ ματα. Οὐ χρεία (φησὶ) τῆς ἀπὸ τούτων βοηθείας· μείζονα γὰρ τὰ συμπτώματα, ἢ ὥστε τούτοις ἐνδοῦναι. Τραύματα μὲν οὖν ἐστι τὰ ἐν Ἐκκλησίᾳ σχίσματα· μώλωπες δὲ, αἱ ὕπουλοι καρδίαι· φλεγμονὴ δὲ, ἔπαρσις ψυχῆς, ἐξ ἀλόγου οἰήσεως ὀγκουμένης, καὶ διὰ τοῦτο ἐπαιρομένης κατὰ τῆς γνώσεως τοῦ Χριστοῦ. Μάλαγμα μὲν οὖν ἐστιν ὁ μετὰ πραότητος καὶ ἐπιεικείας ταπεινωτικὸς τῶν ματαίων φυ σιώσεων λόγος· ἔλαιον δὲ, ὁ μετὰ οἴκτου καὶ","english":"The phrase \"the head\" is applied to the whole man. From feet to head there is no soundness in him, neither wound, nor bruise, nor inflamed blow, because of the scourges brought upon each sin by him who cares for them. Then, since a wound is a breaking of the body's continuity, when a small part of the connection has been cut through, and as a bruise is a bloody trace of a blow, when the body has been crushed by the resistance of the striker, and this too consists in some part, and inflammation is a fiery swelling, when the humors flow together upon the weakened part and by the unnatural heat burn the affected part—what does the word say concerning those who are wholly seized throughout by weakness? That not as a wound (it says), nor as a bruise, nor as an inflamed blow, has your infirmity touched you, but the evil lies upon you in a unified way, so that all things are confounded, and it is wound, and bruise, and blow. There is no salve to apply, neither oil, nor bandages. Since the infirmity is beyond wound and bruise and inflamed blow, there is no salve to apply, as for the blow, nor oil, as for the wounds. There is no need (it says) of the help that comes from these; for the symptoms are greater than to yield to them. Wounds, then, are the schisms in the Church; bruises are the hidden hearts; inflammation is the swelling of the soul, puffed up by irrational conceit, and for this reason lifted up against the knowledge of Christ. A salve, then, is the word that humbles vain swellings with gentleness and reasonableness; oil is that which with compassion and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"συμπαθείας τὸ δολερὸν καὶ ὕπουλον καὶ τραχὺ τῶν ἐν ὑποκρίσει ψευδολόγων καταλεαίνων· κατάδεσμος δὲ, λόγος ὁ τὰ πρὸς διάστασιν ἐπειγόμενα συγκρατῶν. Ἡ γῆ ὑμῶν ἔρημος· αἱ πόλεις ὑμῶν πυρίκαυστοι· τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτὴν, καὶ ἠρήμωται, κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων. Ἐπειδὴ ἀπέγνω τῆς διορθώσεως, ἀπειλεῖ τὸν ἀφανισμόν. Ταῦτα δὲ οὐκ ἐπὶ τῶν χρόνων Ἡσαΐου γέγονεν· ἀλλὰ σύνηθες τῇ προφητείᾳ τὰ μέλλοντα γίνεσθαι ὡς ἤδη γενόμενα, λέγειν, ὡς τὸ Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. Διὰ γὰρ τὴν ἐπὶ τῇ ἐκβάσει τῶν προαγορευθέντων πεποίθησιν, ὡς ἀναντιῤῥήτως ἐκβησομένων, τὸ μέλλον ἔσεσθαι τῷ παρελθόντι συνάπτεται. Συμβέβηκε δὲ ταῦτα ἐπὶ τῆς εἰς Βαβυλῶνα αἰχμαλωσίας, τήν τε γῆν κενωθῆναι τῶν οἰκητόρων καὶ τὰς πόλεις ἐμπρησθῆναι καὶ ὑπὸ τῶν ἐκ τῆς Μηδείας ἀποσταλέντων ἐποίκων τὴν χώραν ἐσθίεσθαι, βλεπόντων τῶν καταλειφ θέντων· ὅτε καὶ ἐγένετο πᾶσα ἡ χώρα κατεστραμμένη ὑπὸ λαῶν ἀλλοτρίων. Κατὰ δὲ τὰς ὑψηλοτέρας ἐννοίας, τὰς ἡμῖν προσοικειούσας τὰ παλαιὰ, ὅταν ἀποστῶμεν ἀπὸ Θεοῦ τοῦ ἡμετέρου καὶ διαπετάσωμεν τὰς χεῖρας ἡμῶν πρὸς θεὸν ἀλλότριον, παραδιδόμεθα ἀλλοτρίοις τοῖς ἐρημοῦσιν ἡμᾶς καὶ καταστρέφουσιν. Ἔξεστι γὰρ θεωρῆσαι πάντα τὰ ἠπειλημένα συμβαίνοντα τοῖς ἁμαρτάνουσιν. Ἡ γῆ ὑμῶν ἔρημος.","english":"smoothing out the deceitful, festering, and rough character of those who speak falsely in hypocrisy; and a \"bond\" is a word that holds together things that are rushing toward division. Your land is desolate; your cities are burned with fire; strangers devour your country before your eyes, and it is laid waste, overthrown by foreign peoples. Because they have despaired of correction, he threatens destruction. But these things did not happen in the times of Isaiah; rather, it is customary for prophecy to speak of things that are going to happen as if they had already happened, as in \"They gave me gall for my food, and for my thirst they gave me vinegar to drink.\" For because of the confidence in the fulfillment of what has been foretold, as though it will come to pass undeniably, what is going to be is joined to what has passed. And these things happened at the captivity in Babylon—both that the land was emptied of its inhabitants and that the cities were burned, and that the country was devoured by the settlers sent from Media, while those left behind looked on; at which time also the whole country became overthrown by foreign peoples. But according to the higher meanings, which bring the ancient things near to us, whenever we depart from our God and stretch out our hands to a foreign god, we are handed over to foreigners who desolate us and overthrow us. For it is possible to observe all the threatened things happening to those who sin. Your land is desolate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Γῆν πολλαχοῦ τὴν ψυχὴν ὁ λόγος λέγει, τὴν ὑποδεχομένην τὰ τοῦ λόγου σπέρματα, ὡς ἐν τῷ Εὐαγγε λίῳ δεδιδάγμεθα διὰ τῆς παραβολῆς τοῦ Κυρίου, ὅτι τὰ μὲν ἔπεσεν ἐπὶ τὴν γῆν τὴν καλὴν, τὴν δεκτικὴν μαθημάτων θείων, καὶ πρὸς καρποφορίαν εὔθετον. Ἔρημος δὲ, ἡ σοφίαν μὴ ἔχου σα, μηδὲ λόγον, μηδὲ κατὰ δικαιοσύνην βιοῦσα, μηδὲ ἐν ἀλη θείᾳ πορευομένη. Αἱ πόλεις ὑμῶν πυρίκαυστοι. Πόλις ἐστὶ σύστημα ἀνθρώπων, ἐκ διαφόρων ἐπιτηδευμάτων ἐπὶ κοινωνίᾳ βίου συγκεκροτημένον· ὅπερ διὰ τὸ πολλὴν ἔχειν τὴν ἐν τοῖς ἔργοις ματαιότητα, ξύλα, χόρτον καὶ καλάμην, ἐν τῇ ἡμέρᾳ τῆς κρίσεως καταπίμπραται, καὶ γίνεται τὰ συστήματα τῶν ἀσεβῶν πυρίκαυστα. Τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν, ὅταν ἐκ προτέρου βίου καὶ πολιτείας ἀγαθῆς πεπληρω μένης τῆς ψυχῆς τῶν καρπῶν τοῦ Πνεύματος (ἀγάπης, χαρᾶς, εἰρήνης, μακροθυμίας, χρηστότητος) ἐπιπεσόντες ἀλλότριοι λογισμοὶ, καταναλίσκωσι τὰ προπεπονημένα. Ἀλλὰ ἐὰν καὶ ἐν τῇ πράξει τῶν κατὰ τὸν βίον τὸ πρακτι κὸν τῆς ψυχῆς ἔκδοτον δῶμεν δαιμονίοις ἀκαθάρτοις, γίνεται ἡ γῆ ἡμῶν κατεστραμμένη ὑπὸ ἀλλοτρίων. Θεοῦ γὰρ γεώργιον, Θεοῦ οἰκοδομή ἐσμεν. Ἕως ἐσμὲν κλήματα, μέ νοντα ἐν τῇ ἀμπέλῳ, τῷ Χριστῷ φέροντα τοὺς καρποὺς τοὺς ἐπιβάλλοντας ἡμῖν, Θεὸν ἔχομεν γεωργόν· ἐὰν δὲ ἀποστῶ μεν τῆς ζωοποιοῦ ῥίζης, τῆς εἰς Χριστὸν πίστεως, ξηραινόμενοι βαλλόμεθα ἔξω, καὶ καιόμεθα. Καὶ ἡ ἐκ τῆς διδασκαλίας οἰκοδομὴ ἡμῶν, παρὰ τὸ καθῆκον βιούντων, καταστρέφεται.","english":"The word often calls the soul \"land,\" the land that receives the seeds of the word, as we have been taught in the Gospel through the Lord's parable—that some seeds fell on the good land, the land receptive of divine teachings and well-suited for bearing fruit. And \"desolate\" is the soul that has no wisdom, no reason, that does not live according to righteousness, nor walks in truth. Your cities are burned with fire. A city is an assemblage of people, compacted together from various pursuits for the common life; and because it has much vanity in its works—wood, hay, and stubble—it is burned up on the day of judgment, and the assemblies of the ungodly become burned with fire. Strangers devour your land before you, when, after a former life and a good conduct in which the soul was filled with the fruits of the Spirit (love, joy, peace, patience, kindness), alien thoughts fall upon it and consume what was labored for beforehand. But if in the practice of the affairs of life we also hand over the practical part of the soul to unclean demons, our land becomes laid waste by strangers. For we are God's field, God's building. As long as we are branches remaining in the vine, bearing in Christ the fruits that befit us, we have God as our vinedresser; but if we depart from the life-giving root, faith in Christ, we are dried up, cast outside, and burned. And our building that comes from teaching is overturned when we live contrary to what is fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ἐὰν γὰρ μὴ ἐπιμένωμεν τῷ θεμελίῳ τῶν Ἀποστόλων, ἐποικοδομοῦντες τὰ τίμια, ὡς μὴ ἔχοντες θεμέλιον καταῤῥηγνύ μεθα, καὶ γίνεται τὸ πτῶμα ἡμῶν μέγα· οἱονεὶ γὰρ κατεσθίει σωφροσύνην μὲν ἡ ἀκολασία· καὶ τὸ ἁπλοῦν ἐν μεταδόσει ἡ φιλαργυρία καὶ τὸ ἀγαπητικὸν ἡ φιλεχθρία. Ἐλεεινὸν οὖν τὴν εὐθηνοῦσαν τῇ ἀγαθῶν καρποφορίᾳ ψυχὴν κατάβρωμα γίνεσθαι τοῖς ὑπεναντίοις, οἳ οὐκ ἀρκοῦνται ἡμῶν τῇ ἐρημώσει, ἐὰν μὴ καὶ τὴν καταστροφὴν ἐπαγάγωσιν. Ἡ μὲν γὰρ καταστροφὴ ἐν τῶν πονηρῶν διδαγμάτων γίνεται, οἷον ἐδαφιζομένης τῆς ψυχῆς τῶν ἀποσφαλλομένων· ἡ δὲ ἐρήμωσις στέρησίς ἐστι τῶν προπεπολιτευμένων. Τοῦτο δὲ ῥᾳδίως γίνεται περὶ τὴν ἀνθρωπίνην ψυχήν. Ὅρα γάρ μοι νέον τινὰ ἐκ παιδὸς τεθραμμένον ἐν βίῳ σεμνῷ, εἰς οἴκους ἀπαντῶντα τῶν προσευχῶν φιλοπόνως, τῆς κατὰ δύναμιν εὐποιίας μὴ ἀμελοῦντα, μεμνημένον κρίματος αἰωνίου, ἀντεχόμενον λόγου διδασκαλίας. Εἶτα ὀλισθήσαντα εἰς τὴν πορνείαν, πῶς μετὰ τὸν ἀφανισμὸν τῆς σωφροσύνης καὶ τὴν ἐρήμωσιν τῶν καρπῶν,","english":"For if we do not remain on the foundation of the Apostles, building up the precious things, we are broken apart as those who have no foundation, and our fall becomes great. For, as it were, licentiousness devours chastity, and greed devours simplicity in giving, and contentiousness devours the loving disposition. It is pitiable, then, that a soul flourishing in the fruitfulness of good things becomes food for the adversaries, who are not satisfied with our desolation unless they also bring on our overthrow. For the overthrow comes about through evil teachings, as it were, when the soul of those who stumble is razed to the ground; and the desolation is the deprivation of what was formerly established. And this easily happens to the human soul. For observe for me a young man raised from childhood in a reverent life, diligently frequenting the houses of prayer, not neglecting good works according to his ability, mindful of the eternal judgment, holding fast to the word of teaching. Then, having slipped into fornication, how, after the destruction of chastity and the desolation of his fruits,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"λοιπὸν καὶ ἡ παντελὴς αὐτῷ καταστροφὴ ἀκολουθεῖ. Οὐκ ἄγει δὲ αὐτὸν ἡ πονηρὰ συνείδησις εἰς τὸν τόπον τῆς προσευχῆς, διότι ἐν τῇ τάξει τῶν πιστῶν οὐχ ἕστηκεν· ἐξέπεσε γάρ· ἐν δὲ τῇ τῶν ὑπο κλαιόντων χώρᾳ οὐχ ἵσταται, αἰσχύνεται γάρ. Ἐντεῦθεν ὄκνος εἰς προσευχὴν, προφάσεις πεπλασμένας ἐπινοῶν πρὸς τοὺς ἐπιζητοῦντας. Ὁ δεῖνά με (φησὶν) ἐπείγει καὶ οὐκ ἀναμένω τὴν σύναξιν. Καὶ διὰ τόδε πάλιν πρὸ τῆς τῶν πιστῶν εὐχῆς ὑπεξῆλθεν, ὅ τι ἂν τύχῃ πλασάμενος. Εἶτα ἐκ τῆς κατὰ μικρὸν συνηθείας μελέτη αὐτῷ πρὸς ἀποστασίαν ἐγγίνεται, καὶ εἰς παντελῆ ἀπώλειαν περιάγεται. Καθόλου δὲ ἴδιον τῶν πονηρῶν δυνάμεων, μετὰ τὸ ἐρήμους ἀποδεῖξαι τῶν καρπῶν τῆς δικαιοσύνης, μὴ ἀφίστασθαι, πρὶν ἂν καὶ τοῖς κατὰ τὴν γνῶσιν σφάλμασι περιβάλωσιν. Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν, ὡς σκηνὴ ἐν ἀμπελῶνι καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ. Ἀπόδειξιν τῆς τοῦ Θεοῦ δικαιοκρισίας ἔχει ἡ τῶν ὁμοίων ἀντίδοσις. Ἐγκατέλιπε Κύριον, διὰ τοῦτο ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιών. Ἔτι δὲ ἔχεται τῆς φιλανθρωπίας, θυγατέρα ὀνομάζει, ἐκ τοῦ προτέρου αὐτὴν ὀνόματος ἀνακαλῶν, ὃ εἶχε πρὶν ἀλλοτριωθῆναι. Ἐγκαταλειφθήσεται ὡς σκηνὴ ἐν ἀμ πελῶνι. Εἰς φρουρὰν τῶν ἐν ταῖς ἀμπέλοις καρπῶν αἱ σκηναὶ πήγνυνται. Ὅταν μὲν οὖν εὐθηνῇ τοῖς οἰκείοις καρποῖς ἡ ἄμπελος, σπουδάζεται ἡ σκηνὴ καὶ πάσης ἀξιοῦται ἐπι μελείας, ὥστε ἀπ' αὐτῆς κατοπτεύειν τὸν φύλακα, μήποτε τρυγῶσιν αὐτὴν οἱ παραπορευόμενοι τὴν ὁδόν· ὅταν δὲ ἄκαρπος ᾖ, ἀμελεῖται ἀναγκαίως τῆς ἀμπέλου τὰ φυλακτήρια.","english":"Thereafter, complete destruction follows upon him. His evil conscience does not lead him to the place of prayer, because he has not stood in the rank of the faithful; for he has fallen away. Nor does he stand in the place of those who weep, for he is ashamed. Hence comes reluctance toward prayer, as he invents fabricated pretexts against those who seek him out. \"So-and-so is pressing me,\" he says, \"and I cannot wait for the assembly.\" And for this reason again he slips away before the prayer of the faithful, having fabricated whatever pretext comes to hand. Then, from gradual habit, practice in apostasy arises in him, and he is led around into complete perdition. But it is altogether characteristic of the evil powers, after they have shown a person destitute of the fruits of righteousness, not to withdraw until they have also enveloped him in errors regarding knowledge. The daughter of Zion shall be left as a booth in a vineyard, and as a watchman's hut in a cucumber field. The requital of like for like provides proof of God's just judgment. She has forsaken the Lord; therefore the daughter of Zion shall be forsaken. Yet he still holds to his love for humanity, calling her \"daughter,\" recalling her by her former name, which she had before she became estranged. She shall be left as a booth in a vineyard. Booths are pitched for the guarding of the fruits in the vineyards. When the vine is thriving with its own fruits, the booth is attended to and deemed worthy of all care, so that from it the watchman may look down, lest those who pass along the road pluck it; but when it is unfruitful, the watch-posts of the vineyard are necessarily neglected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Διὰ τοῦτο τοῦ Ἰσραηλιτικοῦ λαοῦ τὴν ἐγκατάλειψιν ἀπειλεῖ, ὡς μὴ καρποφοροῦντος τὰ ἐπιβάλλοντα. Φοβηθῶμεν οὖν εἶναι ἄκαρποι, μὴ ἐγκαταλειφθῶμεν ὑπὸ τῆς ἐπισκοπῆς τοῦ Θεοῦ. Τὸ φυλάσσον ἡμᾶς, τὸ Πνεῦμα τὸ ἅγιόν ἐστι. Ὅταν μὲν οὖν καρποφορῇ ἡ ψυχὴ ἄξια τῶν αἰωνίων ἀποθηκῶν, παρα μένει καὶ φυλάσσει καὶ πόῤῥωθεν ἀπείργει τὰς τοῦ μονιοῦ τοῦ ἀγρίου ἐπιβουλάς. Ὅταν δὲ σταφυλὴν χολῆς γεωργῇ καὶ βότρυν πικρίας ἐκφέρῃ, ἐγκαταλιμπάνει τὴν ἄκαρπον ψυχὴν, καὶ τότε ὑπὸ παντὸς λογισμοῦ θηριώδους, καὶ πάσης ἀλό γου ἐπιθυμίας καταπατεῖται. Πολλαχοῦ δὲ τροπικῶς ἀμπελῶνα τὸν Ἰσραὴλ ὁ λόγος προσ αγορεύει, ὡς τὸ Ἄμπελον ἐξ Αἰγύπτου μετῆρας· καὶ Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ· καὶ Ἐγὼ δὲ ἐφύτευσά σε ἄμπε λον καρποφόρον, πᾶσαν ἀληθινήν. Εἰ δὲ ὁ Ἰσραὴλ ἀμπελὼν, σκηνὴ δὲ τῆς ἀμπέλου ταύτης ὁ οἶκος τάχα ὁ τοῦ ναοῦ. Σκήνωμα γὰρ δόξης ἐλέγετο, καὶ Σκήνωμα, οὗ κατεσκήνωσεν ἐν ἀνθρώποις. Ἕως μὲν οὖν ὅτε ἐποίει καρπὸν πολὺν, καὶ ἡ σκηνὴ διὰ τὴν τῶν καρπῶν φυλακὴν συνειστήκει. Ἐπεὶ δὲ ὁ φυτεύσας αὐτὴν ἔμεινε τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας (αἷς τὸν Κύριον ἐστεφάνωσαν) καὶ ἐστράφη πᾶσα εἰς πικρίαν, ἐποίει γὰρ σταφυλὴν χολῆς καὶ βότρυν πικρίας, (διὸ καὶ εἰς τὸ βρῶμα ἔδωκαν τῷ Κυρίῳ χολήν) διὰ τοῦτο ἐγκατελείφθη ἡ σκηνὴ τοῦ ἀμπελῶνος. Ἰδοὺ γὰρ (φησὶν) ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Τότε ἐπληρώθη ἡ ἀπειλὴ αὕτη· ἐγκατελείφθη γὰρ Ὡς σκηνὴ ἐν ἀμπελῶνι· ἐξ ἐκείνου λοιπὸν καὶ ταῖς νεφέλαις ἐνετείλατο τοῦ μὴ βρέξαι ἐπὶ τὸν ἀμπελῶνα.","english":"For this reason he threatens the abandonment of the Israelite people, since they do not bear the fruits that are due. Let us therefore fear to be unfruitful, lest we be abandoned by the visitation of God. That which guards us is the Holy Spirit. Whenever, then, the soul bears fruits worthy of the eternal storehouses, he remains and guards and keeps off from afar the plots of the wild boar. But whenever it cultivates a cluster of gall and brings forth a bunch of bitterness, he abandons the unfruitful soul, and then it is trampled by every brutish thought and every irrational desire. In many places the word figuratively calls Israel a vineyard, as in “You brought a vine out of Egypt”; and “My beloved had a vineyard”; and “But I planted you a fruitful vine, wholly true.” And if Israel is a vineyard, perhaps the tent of this vineyard is the house of the temple. For it was called the tabernacle of glory, and the tabernacle in which he tabernacled among men. As long, then, as it produced much fruit, the tabernacle also stood for the keeping of the fruits. But since he who planted it waited for it to produce a cluster, but it produced thorns (with which they crowned the Lord) and all was turned to bitterness—for it produced a cluster of gall and a bunch of bitterness (wherefore they also gave the Lord gall for food)—for this reason the tabernacle of the vineyard was abandoned. For behold (he says), your house is left to you desolate. Then this threat was fulfilled; for it was abandoned as a booth in a vineyard; from that time forth he also commanded the clouds not to rain upon the vineyard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Διὰ τοῦτο οὐκέτι προφῆται παρ' αὐτοῖς, οὐκέτι οὐρανία χάρις, ἀλλὰ γέγονεν εἰς χέρσον καὶ κατα πάτημα. Οἵ τε γὰρ φραγμοὶ τοῦ λαοῦ ἐκείνου καθῃρέθησαν, ὁ ὑπερασπισμὸς τῶν ἁγίων Δυνάμεων· κἄν τι ἐργάσωνται κατὰ τὸν νόμον, εἰς ἀπώλειάν ἐστι. Διὰ τοῦτο νῦν μὲν Τρυγῶσιν οἱ παραπορευόμενοι τὴν ὁδὸν καὶ ὗς ἐκ δρυμοῦ ἐλυμήνατο, καὶ μονιὸς ἄγριος κατενεμήσατο, νῦν δὲ αἱ ἀόρατοι δυνάμεις καταπατοῦσιν αὐτούς. Καὶ ὡς ὀπωροφυλάκιον ἐν σικυηλάτῳ. Εἰς φυλακὴν τῶν σικύων τὰ φυλακτήρια τῆς ὀπώρας κατασκευάζεται. Σικυήλατον οὖν ἐστι τόπος προσκαίρων καὶ ὀλιγοχρονίων καρπῶν οἰστικὸς, τέρψιν τινὰ μᾶλλον, ἢ ὠφέλειαν παρεχομένων. Τοιοῦτος δὲ καὶ ὁ νόμος, ὀλιγοχρόνιον ἔχων τὴν χρῆσιν. Πρόσκαιρος γὰρ ἡ λατρεία καὶ πρὸς ὀλίγον ἀνθήσασα· εἶτα τῇ ἀληθινῇ καὶ στερεωτέρᾳ τροφῇ, τῇ\n\nκατὰ τὸ Εὐαγγέλιον διδασκαλίᾳ τὴν πολιτείαν μεταπαρέδωκεν. Ἐγκαταλειφθήσεται οὖν ἡ Σιὼν, καὶ ὡς ὀπωροφυλάκιον, τὸ φυλακτήριον τῆς ὀπώρας. Ἡ δὲ ὀπώρα οὐχὶ στερεὰ τροφὴ καὶ μόνιμος, ἀλλ' ἁπαλὴ καὶ πρόσκαιρος. Τοιοῦτος δὲ ὁ νόμος, μίμημα ἔχων λατρείας, οὐκ αὐτὴν τὴν ἀλήθειαν· διότι ὑπόδειγμά ἐστι καὶ σκιὰ τῶν ἐπουρανίων. Ἐπεὶ δὲ καὶ ἡ καθέκαστον ψυχὴ ἀμπέλῳ παρεικάζεται, ὡς ἐν ψαλμῷ· Ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα· καὶ ὁ Κύριος Ἐγὼ (φησὶν) ἡ ἄμπελος, ὑμεῖς τὰ κλήματα· μήποτε καὶ εἰς ἡμᾶς φθάνῃ τὰ ἠπειλημένα, ὅταν μὴ ἀποδίδωμεν τοὺς ἐπιβάλλοντας ἡμῖν καρπούς. Τάχα γὰρ σκηνὴ μέν ἐστι τὸ σῶμα, ᾧ ἐνοικεῖ τὸ Πνεῦμα τὸ ἅγιον. Οὐκ οἴδατε (γὰρ) ὅτι τὰ σώματα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν;","english":"For this reason there are no longer prophets among them, no longer heavenly grace, but it has become a dry land and a trampling ground. For the fences of that people were torn down, the protection of the holy Powers; and even if they perform anything according to the law, it is unto destruction. For this reason now those who pass along the road pluck them, and a boar from the thicket has ravaged them, and a wild beast has devoured them, and now the invisible powers trample them underfoot. And as a watchman's hut in a cucumber field. For the guarding of cucumbers, the watch-huts of the fruit are constructed. A cucumber field, then, is a place that bears temporary and short-lived fruits, providing a certain delight rather than benefit. Such also is the law, having a short-lived use. For its service is temporary and flourished only for a little while; then it handed over its commonwealth to the true and more solid nourishment, to the teaching according to the Gospel. Zion, then, will be abandoned, and like a watchman's hut, the guard-post of the fruit. But the fruit is not solid and lasting nourishment, but tender and temporary. Such is the law, having a imitation of service, not the truth itself; for it is a pattern and shadow of heavenly things. Since also each individual soul is likened to a vine, as in the psalm: Your wife is like a flourishing vine; and the Lord says, I am the vine, you are the branches—lest perhaps the threatened things reach even us, when we do not render the fruits that are due from us. For perhaps the body is a tent, in which the Holy Spirit dwells. Do you not know that your bodies are a temple of the Holy Spirit who is in you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Ἀμπελὼν δὲ ἡ ψυχὴ, τὴν καρποφορίαν ἀξίαν τῆς ἐξ ἀρχῆς φυτείας καὶ τῆς τοῦ Θεοῦ γεωργίας ἀπαιτουμένη. Ἐφυτεύθη γὰρ ἀλη θινὴ κατ' εἰκόνα τοῦ ἀληθινοῦ Θεοῦ γενομένη· γεωργεῖται δὲ ταῖς κατὰ μέρος ἐπιμελείαις τοῦ Κτίσαντος, ὃς τὸ μὲν καρποφοροῦν καθαίρει, ἵνα πλείονα καρπὸν φέρῃ. Ἐὰν γὰρ ἑαυτοὺς ἐπιδῶμεν τῇ καθαρότητι τοῦ βίου, συλλαμβάνεται ἡμῖν πρὸς τὴν ἀπὸ τῶν παθῶν κάθαρσιν ὁ Θεὸς, τελειῶν τὴν περὶ τὸ ἀγαθὸν σπουδὴν καὶ προθυμίαν. Ὥσπερ οὖν κλαδεύεται ἄμπελος ἀπὸ τῆς ἐν τοῖς περιττοῖς φορᾶς κωλυομένη, οὕτω καὶ ψυχῆς τὴν περὶ τὰ μάταια σπουδὴν περικόπτομεν, πᾶσαν αὐτῆς τὴν δύναμιν ἐπὶ τὴν τῶν σπουδαίων ἔργων καρποφορίαν ταμιευόμενοι, μήπως, ὑλομανήσασα ἐν τῷ ἐπιδεικτικῷ κόσμῳ, πρὸς τὴν τῶν ἀνθρώπων ἀρέσκειαν τὴν ὅλην ἑαυτῆς δύναμιν ἐκκενώσῃ, οἱονεὶ περὶ φύλλα καὶ ἕλικας, τὸ σχῆμα τοῦ κόσμου, ἀσχοληθεῖσα. Ἀλλὰ καὶ σκάπτεται ἡ ψυχὴ πάντα εἰς τὴν ἰδίαν τροφὴν, οἰ κειοῦσα τὰ παρακείμενα, καὶ οὕτως ἑαυτὴν εὐτρεπίζουσα πρὸς τὴν ὑποδοχὴν τῶν διδαγμάτων τοῦ Πνεύματος. Ὥσπερ γὰρ μὴ σκαφεῖσα ἄμπελος ἀδιάπνευστός ἐστι καὶ τῆς ἐκ τοῦ ὕδατος ὠφελείας διὰ τὴν πυκνότητα τῆς παρακειμένης γῆς ἀνεπίδεκτος, οὕτως ἡ μὴ ἀποσκευασαμένη τὰ σωματικὰ ψυχὴ καὶ ἐκ τοῦ βάρους αὐτῶν ἀναπνεύσασα, ἄγονος διαμένει τῷ βάρει τῶν ὑλικῶν πεπιλημένη, καὶ διὰ τοῦτο, τῆς ἄνωθεν μὴ μεταλαμβάνουσα βοηθείας, ἄκαρπος μένει. Τῆς δὲ ἀκάρπου ψυχῆς ἀφίσταται μὲν τὸ Πνεῦμα τὸ ἅγιον· πίπτουσι δὲ οἱ φραγμοὶ, αἱ τῶν Ἀγγέλων βοήθειαι·","english":"The soul is a vineyard, required to bear fruit worthy of its original planting and of God's cultivation. For it was planted as a true vine, having been made in the image of the true God; and it is cultivated by the particular cares of the Creator, who prunes what bears fruit, so that it may bear more fruit. For if we give ourselves over to purity of life, God cooperates with us for the cleansing from the passions, perfecting our zeal and eagerness for the good. Therefore, just as a vine is pruned when it is hindered by bearing in superfluous things, so too we cut back the soul's zeal for vain things, storing up all its power for the fruit-bearing of worthy works, lest, having grown wild in the ostentatious world, it empty out its whole strength for the pleasing of men, being occupied, as it were, with leaves and tendrils, the outward show of the world. But the soul is also dug around, making everything its own for its own nourishment, appropriating what lies near, and thus preparing itself for the reception of the teachings of the Spirit. For just as a vine that has not been dug around is without ventilation and, because of the density of the surrounding earth, is unable to receive the benefit of the water, so the soul that has not cleared away bodily things and breathed freely from their weight remains unfruitful, compressed by the weight of material things, and for this reason, not partaking of help from above, remains without fruit. But from the unfruitful soul the Holy Spirit departs; and the fences fall, the helps of the Angels;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"εἰσπίπτουσι δὲ οἱ ξένοι, οἱ διοδεύοντες ἡμᾶς, αἱ τῶν περὶ τὴν γνῶσιν ἁμαρτη μάτων ἐνεργητικαὶ δυνάμεις. Τά τε πάθη προκαταλαβόντα λυμαίνει, ὑὸς δίκην ἀλόγιστα ὁρμῶντος καὶ καλινδουμένου ταῖς δυσωδίαις. Καὶ τότε πληροῦται ἐπὶ τὴν τοιαύτην ψυχὴν τὸ Ἐγκαταλειφθήσεται ἡ θυγάτηρ Σιὼν, ὡς σκηνὴ ἐν ἀμπελῶνι. Ἀλλὰ Καὶ ὡς ὀπωροφυλάκιον ἐν σικυηράτῳ. Οἱ μὴ τὰ ἄξια τῆς θείας ἀποθήκης καρποφοροῦντες, ἀλλὰ τοῖς εὐφθάρτοις καρποῖς τοῦ κόσμου τούτου ἐπαγαλλόμενοι, οἱ πλούτῳ πεποιθότες, οἱ δόξῃ ἐπαιρόμενοι, οἱ ἐπ' εὐγενείᾳ προγόνων, ἢ εὐεξίᾳ σωματικῇ μέγα φρονοῦντες, σικυηράτῳ ἐοίκασιν, ἄτροφον καρπὸν γεωργοῦντες, φυσήματος ἀλαζονικοῦ ὑποπιμπλῶντα καὶ ὄγκῳ ματαίῳ τὴν ψυχὴν ἐξοιδαίνειν καὶ ὑπερφυσᾶσθαι παρασκευάζοντα. Ὧν ἐφιέμενος ὁ ἐπιθυμητὴς λαὸς, ἐτάφη ἐν ἐρήμῳ. Ἔκλαιον γὰρ (φησὶ) μνησθέντες τῶν σικύων καὶ τῶν πεπόνων, τῶν Αἰγυπτιακῶν βρωμάτων, ἃ οὐκ ἂν φάγοι Ἰσραηλίτης, ὁ τῷ οὐρανίῳ ἄρτῳ, τῷ μάννα τρεφόμενος, ὃν ἐξουδενοῦντες οἱ τότε, τῶν κρομμύων ἐπεθύμουν. Ἃ μὴ πάθωμεν καὶ ἡμεῖς τὸν ἡδονικὸν βίον τοῦ λογικοῦ προτιμῶντες. Κρομμύοις γὰρ τῷ ὄντι καὶ σκορόδοις αἱ διὰ τοῦ σώματος ἡδοναὶ προσεοί κασι, πολὺ μὲν τὸ δριμὺ καὶ ἐρεθιστικὸν παρεχόμεναι, δυσωδίαν δὲ χαλεπὴν καὶ δυσέκνιπτον ἐναφιεῖσαι τῷ βάθει, οἷς ἂν ἐγγένωνται, δακρύων δὲ πλῆθος τοῖς δεχομένοις αὐτὰς προξενοῦσαι. Ἐν ταῖς ἀπειλαῖς δέ ἐστι καὶ τὸ ὡς πολιορκουμένην πόλιν ἐγκαταλειφθήσεσθαι. Περικαθέζονται ἡμᾶς οἱ πολέμιοι, ἐπιτηροῦντες ἡμῶν τὴν ἄνεσιν ἵνα ἀφυλάκτοις ἡμῖν ἐπιθῶνται.","english":"Strangers fall upon it—those who pass through us, the powers that activate sins against knowledge. And the passions, seizing it beforehand, ravage it, like a pig rushing senselessly and wallowing in filth. And then there is fulfilled upon such a soul the saying, The daughter of Zion shall be left as a booth in a vineyard. But also As a lodge for fruit in a cucumber field. Those who do not bear fruit worthy of the divine storehouse, but exult in the corruptible fruits of this world—those who trust in wealth, who are puffed up by glory, who pride themselves greatly on the nobility of ancestors or on bodily vigor—are like a cucumber field, cultivating a fruit without nourishment, filling one with boastful swelling and disposing the soul to swell and be inflated with empty bulk. Desiring these things, the lustful people was buried in the wilderness. For they wept, it says, remembering the cucumbers and the melons, the foods of Egypt, which an Israelite would not eat—the one fed on the heavenly bread, the manna—which those of that time, despising, longed for the onions. May we not suffer this too, preferring the life of pleasure to that of the rational soul. For bodily pleasures are truly like onions and garlic, providing much that is sharp and irritating, but leaving behind a harsh and hard-to-wash-off stench in the depths of those in whom they arise, and bringing upon those who receive them an abundance of tears. And among the threats is also this: that it shall be left like a city under siege. Our enemies encamp around us, watching for our ease, so that they may attack us when we are unguarded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Ὥσπερ οὖν ἐκπολιορκηθεῖσα πόλις, διαρ πασθέντος τοῦ πλούτου τοῦ ἐναποκειμένου αὐτῇ, οὐ πύ λας ἔχει κεκλεισμένας, οὐ\n\nφύλακας ἐπὶ τῶν τειχῶν ἀγρυπνοῦντας, οὕτω ψυχὴ τῶν ὑπαρχόντων αὐτῇ παρὰ τῆς θείας δωρεᾶς θησαυρῶν ἐκκενωθεῖσα, ὡς ἀναξία λοιπὸν τῆς θείας φρουρᾶς ὑπερορᾶται. Διὰ τοῦτο εἴρηται τὸ Πάσῃ φυ λακῇ τήρει σὴν καρδίαν. Πρὸς οὖν τὸ οὕτω γρηγορεῖν καὶ νήφειν, εὐχόμεθα, ἵνα καὶ διὰ τοῦ αὐτοὶ ἐπαγρυπνεῖν ἡμῶν τῇ φυλακῇ ζητῶμεν, ἵνα μὴ νυστάξῃ, μηδὲ ὑπνώσῃ ὁ φυλάσσων τὸν Ἰσραήλ· Ἐὰν γὰρ μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων. Ὅταν δὲ διὰ τὴν ἐρημίαν τῶν ἀγαθῶν ἔργων ἐγκαταλείπῃ ἡμῶν τὴν φρουρὰν, ἕτοι μοι εἰς διαρπαγὴν καὶ αἰχμαλωσίας καὶ ἀπαγωγὰς τοῖς πολεμίοις ἐκκείμεθα. Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν. Εἰ ὅλον τὸ ἔθνος ἁμαρτωλὸν καὶ ὅλος ὁ λαὸς πλήρης ἀνομιῶν καὶ πάντες υἱοὶ ἄνομοι, ποῖον ἐναφείθη σπέρμα τῷ Ἰσραὴλ, τὸ κωλῦσαν τὰ Σοδόμων καὶ Γομόῤῥας αὐτὸν ὑπομεῖναι παθήματα; Τὸ μὲν γὰρ ἐνυπάρχον σπέρμα τῷ Ἰσραὴλ, σπέρμα ἦν πονηρὸν, οὐχὶ σωτηρίας αἴτιον, ἀλ λ' ἀπωλείας ἄξιον. Ποῖον οὖν ἦν τοῦτο; Μήποτε περὶ οὗ εἴρηται ἐν ἐπαγγελίαις τῷ Ἀβραὰμ τὸ Σοὶ δώσω καὶ τῷ σπέρματί σου; Οὐ γὰρ εἶπε (φησὶ) καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ' ὡς ἐπὶ ἑνός· Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. Τοῦτο οὖν τὸ σπέρμα, τοὺς, ὅσον ἐπὶ τῇ ἀξίᾳ τῶν βεβιωμένων, ὀφείλοντας, παθεῖν τὰ Σοδόμων καὶ πυρὶ καὶ θείῳ ἐκτριβῆναι διὰ τὴν κακίαν φθάνουσαν εἰς τὸ Σο δομητικὸν μέτρον, τῇ παρ' ἑαυτοῦ παρουσίᾳ ἐκώλυσεν.","english":"Just as, then, a city that has been stormed, its wealth plundered that was stored up in it, no longer has gates shut, nor guards keeping watch on the walls, so a soul emptied of the treasures that were present in it from the divine gift, as now unworthy of the divine guard, is disregarded. For this reason it has been said: With all watchfulness keep your heart. Therefore we pray to watch and be sober in this way, so that even by our own keeping watch over our guard we may seek that the one who guards Israel may neither slumber nor sleep. For unless the Lord guards a city, the guard has watched in vain. But when, because of the desolation of good works, he abandons our guard, we lie exposed to the enemies for plundering and captivities and abductions. And unless the Lord of hosts had left us a seed, we would have become as Sodom, and we would have been made like Gomorrah. If the whole nation is sinful and the whole people full of lawlessness and all sons lawless, what seed was left to Israel that prevented it from undergoing the sufferings of Sodom and Gomorrah? For the seed present in Israel was an evil seed, not a cause of salvation but worthy of destruction. What, then, was this? Perhaps it is the one about whom it was said in the promises to Abraham: To you I will give, and to your seed? For he did not say, it says, and to seeds, as of many, but as of one: And to your seed, who is Christ. This seed, then, prevented by its own presence those who, as far as the worth of their lives is concerned, deserved to suffer the things of Sodom and to be destroyed by fire and brimstone because of their wickedness reaching the measure of Sodom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ἀλλ' ὅμως καὶ μετὰ τὴν εἰς Χριστὸν ἁμαρτίαν, Τὸ μὲν λεῖμμα κατ' ἐκλογὴν χάριτος ἐσώθη· οἱ δὲ λοιποὶ ἐπωρώθησαν, οἳ καὶ παρεδόθησαν τῇ καταστροφῇ, ὥς φησιν Ἀμώς· Κατέστρεψα γὰρ ὑμᾶς, καθὼς κατέστρεψε Κύριος Σόδομα καὶ Γόμοῤῥα· καὶ οὐδὲ οὕτως ἐπεστρέψατε πρός με, λέγει Κύριος. Καίτοι πολλάκις ἀπειλήσας, πολλάκις ἐφεί σατο· ὕστερον δὲ ἐπήγαγε τῇ ἀμετανοήτῳ καρδίᾳ τὰ ἄξια τῶν ἔργων πάθη. Ἐν γάρ τινι Προφήτῃ ὁρμᾷ μὲν πρὸς τὴν ἐκδίκησιν διὰ τὴν ἀδικίαν τοῦ λαοῦ· ἐπέχει δὲ διὰ τὴν οἰκείαν φιλανθρωπίαν· Τί σε διαθῶ, Ἐφραΐμ; τί σοι ποιήσω, Ἰούδα; Ὡς Ἄδαμα θήσομαί σε καὶ ὡς Σεβοΐμ. Αὐταὶ δέεἰσι τῆς Σοδομητικῆς πενταπόλεως. Εἶτα ὑπερβολῇ φιλανθρωπίας εὐθὺς ἐπάγει· Μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ, συνεταράχθη ἡ μεταμέλειά μου. Οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου. Ἀλλ' ὅμως ὅτε εἰς τὴν ἐσχάτην παρανομίαν ἐξέπεσαν, κατεπρήσθη μὲν τὸ ἱερὸν, ἡ δὲ πόλις πᾶσα πυρίκαυστος γέγονε, λιμῷ δὲ καὶ λοιμῷ καὶ στάσει καὶ ἐπιβουλαῖς ταῖς κατ' ἀλλήλων ἐξανηλώθησαν. Τὸ μέντοι μέρος τῶν πιστευσάντων εἰς Χριστὸν διεσώθη ἀπὸ τοῦ παντὸς τοῦ Ἰσραὴλ, ἐν ὀλίγοις εὑρηθείσης τῆς ἐκλογῆς· ὅπερ ὡς ζύμη γενόμενον τοῖς ἔθνεσι, πάντας πρὸς τὴν οἰκείαν εἵλκυσεν ὁμοιότητα, ὥστε καὶ ἀπ' ἐκείνου καὶ Ἰσραὴλ χρημα τίζειν καὶ λαὸν Κυρίου, καὶ εἶναι τὸν ἐν τῷ κρυπτῷ Ἰου δαῖον καὶ τῶν πνευματικῶν ἐπαγγελιῶν κληρονόμον, τὸν ἐξ ἐθνῶν πεπιστευκότα.","english":"But nevertheless, even after the sin against Christ, the remnant was saved according to the election of grace; but the rest were hardened, and they were handed over to destruction, as Amos says: For I overthrew you, as the Lord overthrew Sodom and Gomorrah; and not even so did you turn to me, says the Lord. And yet, though he threatened many times, he spared many times; but later he brought upon the unrepentant heart the sufferings that were worthy of its deeds. For in a certain Prophet he rushes toward vengeance because of the injustice of the people, but he holds back because of his own love for humanity: How shall I deal with you, Ephraim? What shall I do to you, Judah? I will make you like Admah and like Zeboiim. And these are of the Sodomite Pentapolis. Then, by an excess of love for humanity, he immediately adds: My heart is turned within me, my repentance is disturbed. I will not do according to the anger of my wrath. But nevertheless, when they fell into the ultimate transgression, the temple was burned down, and the whole city became consumed by fire, and they were utterly consumed by famine and plague and sedition and plots against one another. However, the portion of those who believed in Christ was preserved from the whole of Israel, the election having been found in a few; and this, having become like leaven for the nations, drew all people to its own likeness, so that from that time both Israel should be called and the people of the Lord, and that the one who is a Jew in secret should be an heir of the spiritual promises—the one who has believed from among the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ἐπεὶ δὲ Σόδομα ἑρμηνεύεται ἔκκλισις, Γόμοῤῥα δὲ στάσις, καὶ τοιοῦτόν τινα νοῦν ἡμῖν ὑπο βάλλει ἡ ἑρμηνεία τῶν ὀνομάτων, ὅτι εἰ μὴ ἦλθε τὸ σπέρμα ὃ ἐπήγγελτο, οὐδὲν ἐκώλυεν ἡμᾶς εἰς παντελῆ ἀπώλειαν ἐκπεσεῖν, ἐκκλίναντας ἀπὸ τοῦ Θεοῦ. Καὶ εἰ μὴ εἰρήνη ἡμῖν ἐπεφάνη ἐξ ὕψους, Ἡ ὑπερέχουσα πάντα νοῦν, ἕκαστος ἂν ὑπὸ τῆς ἰδίας στάσεως καὶ τοῦ ἐνοικοῦντος. αὐτῷ πολέμου ἐξανηλώθημεν· τὰ γὰρ πάθη τῆς ἁμαρτίας καὶ πᾶσαι αἱ κατὰ ἀλογίαν κινήσεις, θορύβους ἀσινήτους καὶ στάσιν ἀδιάλλακτον ἐμποιεῖν πεφύκασι ταῖς ψυχαῖς. Αἰσθομένη οὖν τῆς ὠφελείας ἐκ τῆς τοῦ Σωτῆρος παρουσίας, ὃς ὡς σπέρμα μικρὸν διὰ τῆς ἀνθρωπείας σαρκὸς ἐνέπεσεν ἡμῶν τῷ βίῳ, ταῦτα λέγει ἐν εὐχαριστίας εἴδει ἡ Ἐκκλησία· Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ, λαὸς Γομόῤῥας, ἵνα δείξῃ, ὅτι ἡ τοῦ σπέρματος τοῦ ἐγκαταλειφθέντος αὐτῇ παρὰ Κυρίου Σαβαὼθ παρουσία αἰτία αὐτοῖς γέγονε τῆς σωτηρίας. Ἐπεὶ, ὅσον τὸ ἐπ' αὐτοῖς, τοῖς παθήμασι τῆς Σοδομηνῆς ὑπόδικοι ἦσαν,","english":"Since Sodom is interpreted as \"turning away\" and Gomorrah as \"sedition,\" and the interpretation of the names suggests to us some such meaning as this—that unless the seed that was promised had come, nothing would have prevented us from falling into utter destruction, having turned away from God. And unless peace had shone upon us from on high, \"the peace that surpasses all understanding,\" each of us would have been consumed by his own sedition and the war dwelling within him; for the passions of sin and all irrational impulses are by nature wont to produce unceasing tumults and irreconcilable sedition in souls. Perceiving, then, the benefit from the Savior's coming—who, as a small seed through human flesh, fell into our life—the Church says these things in the form of thanksgiving: Hear the word of the Lord, you rulers of Sodom; give ear to the law of God, you people of Gomorrah—in order to show that the coming of the seed left to her by the Lord Sabaoth became for them the cause of salvation. For, as far as it depended on them, they were liable to the sufferings of Sodom,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"ἄρχοντας αὐτοὺς Σοδόμων καὶ λαὸν Γομόῤῥας προσ αγορεύει ὑπὲρ τὴν κακίαν τὴν τῶν ἀρχόντων, διὰ τὸ οἱονεὶ μητρόπολιν μὲν εἶναι τῆς πονηρίας τὰ Σόδομα, ταύτης δὲ αὐτῆς κατὰ κακίας ὑπερβολὴν ὑπερέχειν τοὺς ἄρχοντας. Διὰ τί δὲ ἄρχοντες Σοδόμων; Ἢ διότι καθάπερ ἐκεῖνοι παρητοῦντο τὸν τὰ δίκαια κρίνοντα Λὼτ, ὅτε ἐξαιρεῖσθαι τοὺς παρ' αὐτῷ ἐπιξενωθέντας ἐσπούδαζε, λέγοντες· Εἰσῆλθες παροικεῖν, μὴ καὶ κρίσιν κρίνειν, οὕτω καὶ οὗτοι τὸν δίκαιον Κριτὴν παρῃτοῦντο, κράζοντες· Σταυροῦ, σταυροῦ· αἶρε ἀπὸ τῆς γῆς τὸν τοιοῦτον. Πολλῷ δὲ μείζων ἐνταῦθα ἡ μοχθη ρία· οἱ μὲν γὰρ εἰς ξένους καὶ μηδὲν ἠδικηκότας ἠσέλγαινον· οἱ δὲ εἰς Τὸν τὰ μεγάλα αὐτοὺς καθ' ὑπερβολὴν εὐεργετήσαντα· κἀκεῖνοι μὲν εἰς ξένους, οὗτοι δὲ Τὸν εἰς τὰ ἴδια ἐλθόντα· κἀκεῖνοι μὲν εἰς Ἀγγέλους, οὗτοι δὲ εἰς τὸν Θεόν. Διὰ τοῦτο δικαίως τῆς τῶν Σοδομιτικῶν ἀρχόντων προσηγορίας ἠξίωνται. Ἀλλ' ὅμως τούτους εὐεργετῶν ὁ Θεὸς εἰς τὴν τῶν ὠφελίμων αὐτοῦ λόγων ἀκοὴν προκαλεῖται, τὸν δὲ ὑπὸ τούτων ἀρ χόμενον λαὸν καὶ ἐκ τῶν πονηρῶν διδαγμάτων Γομόῤῥας λαὸν χρηματίζοντα, εἰς τὴν τοῦ νόμου προσοχὴν ἐπιστρέφει, τοῖς μὲν ἐντρεχεστέροις τὸ ἀκοῦσαι προστάσσων, τοῖς δὲ ἀσυνέτοις τὸ προσέχειν, ἢ τὸ ἐνωτίζεσθαι, ὅπερ ἕτεροι ἐκδεδώκασιν. Ὅση δὲ λόγου πρὸς νόμον διαφορὰ, τοσαύτη καὶ τοῦ ἀκούειν πρὸς τὸ ἐνωτίζεσθαι· ὁ μὲν γὰρ νόμος κανὼν δικαίων ἐστὶ καὶ ἀδίκων, προστακτικὸς μὲν ὧν ποιητέον, ἀπαγορευτικὸς δὲ ὧν οὐ ποιητέον, οὗ φυλακτικός ἐστιν ὁ πολὺς, κἂν τὸ ἐν αὐτῷ ὠφέλιμον ἀγνοῇ·","english":"He calls them rulers of Sodom and people of Gomorrah, because of the wickedness of the rulers, since Sodom is, as it were, the metropolis of evil, and the rulers surpass this very city in excess of wickedness. But why rulers of Sodom? Because just as those men rejected Lot, who judged what was just, when he was eager to rescue those who had been received as guests in his house, saying, \"You came in to sojourn, and will you also judge judgment?\" so too these men rejected the just Judge, crying out, \"Crucify, crucify; take such a one from the earth.\" And here the wickedness is far greater: for those men raged against strangers who had done them no wrong, but these against the One who had benefited them exceedingly with great benefits; and those against strangers, but these against the One who came to his own; and those against angels, but these against God. For this reason they are justly deemed worthy of the title of rulers of the Sodomites. Nevertheless, God, in benefiting them, summons them to the hearing of his profitable words, and the people ruled by them, who are called the people of Gomorrah because of their wicked teachings, he turns to attention to the law, commanding the more learned to hear, and the unintelligent to attend, or to give ear, as others have rendered it. And as great as is the difference between reason and law, so great is that between hearing and giving ear; for the law is a rule of just and unjust things, commanding what must be done and forbidding what must not be done, and the many are its guardians, even if they do not know the benefit in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ὁ δὲ λόγος καὶ τῆς αἰτίας ἐστὶν ἀπο δοτικὸς, καθ' ἣν τάδε τινὰ διατέτακται. Καὶ μάλιστα ὁ καθ' ἡμᾶς λόγος, ὑψηλῶς τὸν νόμον καὶ πνευματικῶς ἐξηγού μενος, τιμιώτερός ἐστι τῆς ψιλῆς κατὰ τὸ γράμμα παρατη ρήσεως. Τί δὲ τὸ ἀκούειν τοῦ ἐνωτίζεσθαι διαφέρει; Ὅτι τὸ μὲν ἀκούειν διανοίας ἐστὶν, ὡς δηλοῖ ὁ Κύριος, διεγείρων εἰς τὸ συνετῶς κατακούειν τοῦ βουλήματος τῶν λεγομένων, Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω· τὸ δὲ ἐνωτίζεσθαι, ψιλὸν τὸν ἦχον ἐντίθεσθαι τοῖς ὠσί. Διὸ καὶ ὁ λαὸς ἐν τῇ Ἐξόδῳ φησί· Πάντα, ὅσα ἐὰν εἴπῃ ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα. (Καίτοιγε ἀκολουθότερον ἦν εἰπεῖν, ἀκουσώμεθα καὶ ποιήσωμεν). Ἀλλὰ τὸ μὲν ποιῆσαι παντός ἐστι τοῦ παχυτά του τὴν διάνοιαν, οἷον τηρῆσαι σωματικῶς τὸ σάββατον καὶ ἀπέχεσθαι βρωμάτων καὶ περιτεμεῖν τῇ ὀγδόῃ καὶ τὸ τρὶς τοῦ ἐνιαυτοῦ ὀφθῆναι ἐν τῷ ναῷ· τοῖς δὲ λόγοις τούτων ἐπιβαλεῖν, τοῦ τελείου ἤδη καὶ ἐπὶ πολὺ διαβεβηκότος τῇ γνώσει. Φασὶ δὲ μίαν ταύτην αἰτίαν εἶναι, τὴν κινήσασαν εἰς τὴν κατὰ τοῦ Προφήτου ἐπιβουλὴν τοὺς τότε. Οἱ δὲ ἄρχοντες Σοδόμων πότερον διὰ τὸ πονηρῶν ἀρχεῖν προσηγορεύθησαν, ἢ διὰ τὸ πονηροὶ εἶναι; Δύναται γάρ τις κακῶν ἄρχων αὐτὸς ἀπηλλάχθαι τῆς κακίας τῶν ἀρχομένων. Ἀλλ' εἰ μὲν περὶ τοῦ λαοῦ ἀπεσιωπήθη, τυχὸν ἂν εἶχέ τινα χώραν ἡ ἀμφιβολία· νῦν δὲ τῷ λαὸς Γομόῤῥας ὁ λαὸς ὠνο μάσθαι, τὸ ἧττον ψεκτὸν τοῦ λαοῦ παρὰ τοὺς ἄρχοντας αὐ τῶν, τοῦ λόγου δηλοῦντος διὰ τὸ προκαθέζεσθαι τὰ Σόδομα τῆς πενταπόλεως, καὶ αὐτὴν ἔχειν τὰ οἱονεὶ ἀρχεῖα τῆς πο νηρίας, καὶ τῆς ἐν πᾶσι κακοῖς ὑπεροχῆς ἠξιῶσθαι.","english":"But the word is also able to give the reason according to which these things have been ordained. And especially the word according to us, interpreting the law in a lofty and spiritual manner, is more honorable than the bare observance according to the letter. But how does hearing differ from giving ear? Because hearing belongs to the mind, as the Lord makes clear, rousing us to understand intelligently the intent of what is said: \"He who has ears to hear, let him hear.\" But giving ear is merely to place the sound in the ears. Therefore also the people in Exodus says: \"All things whatsoever God shall say, we will do and we will hear.\" (And yet it would have been more consistent to say, \"We will hear and we will do.\") But to do belongs to everyone whose mind is very dull, such as to keep the Sabbath bodily and to abstain from foods and to circumcise on the eighth day and to appear three times a year in the temple; but to apply oneself to the words of these things belongs to the one who is already perfect and has advanced far in knowledge. And they say that this one cause was what stirred those men at that time to plot against the prophet. But were the rulers of Sodom called this because they ruled over wicked men, or because they were wicked? For one who rules over the wicked can himself be free from the wickedness of those he rules. But if the matter had been passed over in silence concerning the people, perhaps the ambiguity would have had some place; but as it is, by the people being called Gomorrah, the less blameworthy status of the people compared with their rulers is made clear by the word, because Sodom presides over the Pentapolis and holds, as it were, the chief seat of wickedness, and has been deemed worthy of preeminence in all evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Ἄρ χοντας δὲ Σοδόμων ἡ ἱστορία οὐ παραδέδωκε, πλὴν τῶν βασιλέων τῶν ἡττηθέντων· διὰ μέντοι τὸν πεπαῤῥησιασμένον τούτων τῶν ἀδικούντων ἔλεγχον, ὁ Ἀπόστολός φησι περὶ τοῦ Ἡσαΐου· Ἀποτολμᾷ καὶ λέγει. Χρήσεται δέ ποτε τούτοις ὁ ἐν δόγμασιν ὑγιέσι καὶ ἀνεπιλήπτῳ βίῳ τυγχά νων πρὸς ἄρχοντας Ἐκκλησιῶν παρανόμως βιοῦντας, καὶ λαὸν ἐκκλίνοντα καὶ ἀχρείως πολιτευόμενον. Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει Κύριος. Ἕν τῶν ὀφειλόντων ἀκουσθῆναι παρὰ τῶν ἀρχόντων καὶ παρὰ τοῦ λαοῦ φυλαχθῆναι, τὸ Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; Θυσίαι ἀσεβῶν βδέλυγμα Κυρίῳ. Πῶς δὲ διὰ θυσιῶν τῶν ἐν πλήθει προσαγομένων ἄνευ ἀξιολόγου μετανοίας ἐλπί ζετε εὑρήσειν τινὰ ἀπολύτρωσιν ταῖς ψυχαῖς ὑμῶν; Οὐ γὰρ ἐν αἵματι ζώων, οὐδὲ ἐν σφαγαῖς ἐπιβωμίοις, ἀλλ' ἐπὶ καρδίᾳ συντετριμμένῃ Θεὸς ἱλάσκεται. Θυσία γὰρ τῷ Θεῷ\n\nπνεῦμα συντετριμμένον. Τὸ αὐτὸ δὲ καὶ πρὸς τοὺς ἐν δαπάναις μὲν ἀφειδεῖς, μὴ μετανοοῦντας δὲ διὰ τῶν ἔργων, ἁρμόσει λέ γεσθαι. Διὰ τοῦτο οὐχὶ καθόλου θυσίας παραιτεῖται ὁ λόγος, ἀλλὰ τὰς Ἰουδαϊκάς· Τί γάρ μοι πλῆθος (φησὶ) τῶν θυσιῶν ὑμῶν; Καὶ τὸ μὲν πλῆθος ἀποπέμπεται· μίαν δὲ θυσίαν ἐπιζητεῖ. Αὐτὸς ἕκαστος ἑαυτὸν προσαγέτω τῷ Θεῷ, παριστῶν ἑαυτὸν θυσίαν ζῶσαν, εὐάρεστον τῷ Θεῷ, διὰ τῆς λογικῆς λατρείας θύων τῷ Θεῷ θυσίαν αἰνέσεως. Ἐπει δὴ δὲ τὸ πλῆθος τῶν κατὰ τὸν νόμον θυσιῶν ὡς ἀχρεῖον ἐκβέβληται, μία θυσία προσεδέχθη, ἐπ' ἐσχάτων τῶν αἰώνων εἰς ἀθέτησιν τῆς ἁμαρτίας ἀνενεχθεῖσα· ὁ γὰρ Ἀμνὸς τοῦ Θεοῦ ἦρε τὴν ἁμαρτίαν τοῦ κόσμου, ἑαυτὸν ἀνενεγκὼν προσ φορὰν καὶ θυσίαν εἰς ὀσμὴν εὐωδίας. Πλήρης εἰμί.","english":"The history has not handed down the names of the rulers of Sodom, except for the kings who were defeated. Nevertheless, because of the bold rebuke of those who do wrong, the Apostle says concerning Isaiah: \"He is very bold and says.\" And one who is found in sound doctrines and a blameless life will at some time use these words against rulers of the Churches who live lawlessly, and against a people that turns aside and conducts itself unprofitably. \"What is the multitude of your sacrifices to me?\" says the Lord. One of the things that ought to be heard by the rulers and guarded by the people is, \"What is the multitude of your sacrifices to me?\" \"The sacrifices of the impious are an abomination to the Lord.\" But how do you hope, through sacrifices brought in multitude without notable repentance, to find any redemption for your souls? For God is propitiated not by the blood of animals, nor by slaughters at the altar, but by a contrite heart. For the sacrifice to God is a broken spirit. The same words will also fittingly be spoken to those who are lavish in expense but do not repent through their deeds. For this reason the word does not reject sacrifices altogether, but the Jewish ones: \"For what is the multitude,\" it says, \"of your sacrifices to me?\" And the multitude is dismissed; but it seeks one sacrifice. Let each person offer himself to God, presenting himself as a living sacrifice, well-pleasing to God, sacrificing to God through rational worship a sacrifice of praise. Since, then, the multitude of sacrifices according to the law has been cast out as useless, one sacrifice was accepted, offered in the last times for the putting away of sin; for the Lamb of God took away the sin of the world, offering himself as an offering and sacrifice for a sweet-smelling odor. I am full.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":38,"ref":"p38","source":"Ἐνταῦθα καλῶς ἔχει περιορισθῆναι τὴν ἀνάγνωσιν, καὶ ἀπὸ ἄλλης ἀρχῆς ἄρξασθαι τῶν ἑξῆς. Τὸ μὲν γὰρ πεπληρῶσθαι τῆς ἰδίας μακαριότητος καὶ ἀνενδεῶς ἔχειν ἑαυτοῦ, πρεπωδέστατον τῷ Θεῷ· τὸ δὲ τῆς ἀπὸ τῶν ὁλοκαυτωμάτων κνίσης καὶ τοῦ αἵματος τῶν σφαζομένων πεπληρῶσθαι λέγειν, ἀνάξιον τοῦ Θεοῦ. Πλήρης οὖν ἐστιν, ἀφ' οὗ τοῦ πληρώματος ἡμεῖς πάντες ἐλάβομεν, καὶ Ἐν ᾧ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητος σωματικῶς. Δαί μοσι μὲν γὰρ διὰ τὸ φιλήδονον καὶ ἐμπαθὲς αἱ θυσίαι φέρουσί τινα ἡδονὴν καὶ χρείαν, ἐκθυμιώμεναι, διὰ τῆς καύ σεως ἐξατμιζομένου τοῦ αἵματος, καὶ οὕτω διὰ τῆς τοιαύ της λεπτοποιήσεως εἰς τὴν σύστασιν αὐτῶν ἀναλαμβανομένου. Ὅλοι γὰρ δι' ὅλων τρέφονται τοῖς ἀτμοῖς, οὐ διὰ μασσήσεως καὶ κοιλίας, ἀλλ' ὡς αἱ τρίχες τῶν ζώων καὶ ὄνυχες καὶ ὅσα τοιαῦτα, εἰς ὅλην ἑαυτῶν τὴν οὐσίαν τὴν τροφὴν κατα δέχεται. Διὰ τοῦτο λίχνως περὶ τὰς κνίσας ἐπτόηνται καὶ τὸν ἐκ τοῦ λιβανωτοῦ καπνὸν, ὡς ἐπιτήδειον αὐτοῖς εἰς τροφὴν, ὑπερασπάζονται. Καὶ τάχα ἐστί τις ἐν τοῖς ζώοις πρὸς τὰς ἰδιότητας τῶν δαιμονικῶν σωμάτων οἰκείωσις. Καὶ οἵ γε τὸ βούλημα αὐτῶν ἐκλαβόντες, τόδε τῷδε ὡς οἰκειότερον εἰς τροφὴν προσκομί ζουσι. Θεῷ δὲ πρέπουσα φωνὴ τὸ Πλήρης εἰμί. Οὐδενὸς οὖν ἐφίεμαι, ἀλλ' ἐμαυτοῦ τὰ πάντα. Τὸ ἀγαθὸν γάρ ἐστι, οὗ πάντα ἐφίεται. Ἀγαθὸς δὲ ἀληθινῶς ὁ Θεός. Πηγή εἰμι πλη ρότητος. Οὐχὶ γὰρ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος. Καὶ Τοῦ Κυρίου ἡ γῆ, καὶ τὸ πλήρωμα αὐτῆς. Διὰ τοῦτο αὐτός τε εἰμὶ ἀνενδεὴς καὶ οἷς ἂν προσγένωμαι, τὴν πληρότητα ἐπάγω. Ἀπ' ἐμοῦ πληροῦνται οἱ Ἅγιοι.","english":"Here it is fitting to end the reading and to begin the following from another starting point. For to be filled with his own blessedness and to have no need of anything is most fitting for God; but to say that he is filled with the fat-smoke of burnt offerings and the blood of slaughtered victims is unworthy of God. He is full, then, from whose fullness we all have received, and in whom all the fullness of the Godhead dwells bodily. For sacrifices bring some pleasure and use to the demons, because of their love of pleasure and their passibility, being burned as incense, with the blood evaporated through the burning, and thus through such refinement taken up into their constitution. For they are nourished wholly through and through by vapors, not by chewing and a stomach, but as the hairs of animals and nails and all such things receive nourishment into their whole substance. For this reason they flutter greedily around the fat-smoke and eagerly welcome the smoke from frankincense as suitable for their nourishment. And perhaps there is in animals some affinity toward the peculiarities of demonic bodies. And those who have received their will bring this or that as more suitable for nourishment. But the voice fitting for God is: I am full. I desire nothing, then, but all things are my own. For the good is that which all things desire. And God is truly good. I am a fountain of fullness. For do I not fill heaven and earth? says the Lord. And: The earth is the Lord's, and its fullness. For this reason I am myself without need, and to whomever I am joined, I bring fullness. From me the saints are filled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Στέφανος πλήρης χάριτος καὶ δυνάμεως, ἐποίει τέρατα καὶ σημεῖα μεγάλα ἐν τῷ λαῷ. Καὶ Παῦλος μετὰ τὴν ἐπίγνωσιν πλήρης Πνεύματος ἁγίου ὑπέστρεψεν εἰς Ἱερουσαλήμ. Ἐκ ταύτης τῆςπληρώσεως καὶ Ἀβραὰμ ἦν πρεσβύτερος καὶ πλήρης ἡμερῶν. Καὶ ἐν τῷ ἐπιστρέφοντι λαῷ ἡμέραι πλήρεις εὑρεθήσονται. Ὁλοκαυτώματα τῶν κριῶν καὶ στέαρ ἀρνῶν καὶ αἷμα ταύρων καὶ τράγων, οὐ βούλομαι. Καὶ ταῦτα τοῦ λόγου ἐστὶ τοῦ ἀκουομένου καὶ τοῦ νόμου τοῦ παραδεχθῆναι ταῖς ἀκοαῖς ὀφείλοντος. Σκόπει δὲ εἰ μὴ ἀντινομοθετεῖ ταῦτα καὶ ἀντιδιατάσσεται τοῖς διὰ Μωϋσέως· εἴπερ ἐκεῖ μὲν ἐπιζητεῖ, ἐνταῦθα δὲ ἀποστρέφεται. Καὶ πῶς ἰῶτα ἓν ἢ μία κεραία οὐ μὴ παρέλθῃ ἐκ τοῦ νόμου, ἕως πάντα γένηται; Ἢ μήποτε ὁ λόγος παρίστησιν, ὅτι τὸ μὲν σωματι κὸν τοῦ νόμου παρεντάσσει, πνευματικῶς δὲ καὶ ὑψηλῶς ἐν μεγαλονοίᾳ προσῆκεν αὐτὸ ἐξηγεῖσθαι; Οὐ γὰρ κριὸν τὸ ζῶον πάντως (φησὶν) ἐπεζήτησα, ἀλλὰ τὸν νοῦν τὸν ἡγεμο νικὸν τῆς ψυχῆς, μὴ μεριζόμενον ταῖς γηΐναις μερίμναις, οἱονεὶ διὰ πυρὸς καθαρθέντα καὶ δόκιμον ἀποδειχθέντα ὅλον ἐπιζητῶ ἐμοὶ ἀναπεμφθῆναι. Οὐδὲ στέαρ ἀρνῶν ἀποκνισσοῦ σθαι πυρὶ πρὸς τὸ λεπτότατον, ἀλλὰ τρόπων ἁπλότητα ἀπὸ τῆς ἀκάκου ψυχῆς ἐμοὶ ἀνατίθεσθαι. Καὶ οὐχὶ αἷμα ταύ ρων καὶ τράγων προσχεῖσθαι τῇ βάσει τοῦ θυσιαστηρίου· ἀλλὰ τὸ ἐπιθυμητικὸν καὶ θυμοειδὲς τῆς ψυχῆς διὰ φιλοπόνου προσευχῆς, καὶ τῆς εἰς τὰ ἅγια προσεδρείας ἐξαναλί σκεσθαι. Τήρει δέ, ὅτι οὐχὶ πᾶν αἷμα εἶπε μὴ βούλεσθαι, ἀλλὰ τόδε τὸ αἷμα, τὸ ἐκ τῶνδε τῶν ζώων. Αἷμα γὰρ τὸ ἐπ' ἐσχά των τῶν αἰώνων ἐκχυνόμενον εἰς ἄφεσιν ἁμαρτιῶν (ὃ καὶ","english":"Stephen, full of grace and power, was doing great wonders and signs among the people. And Paul, after the knowledge, full of the Holy Spirit, returned to Jerusalem. From this fullness Abraham also was an elder and full of days. And in the people who return, full days will be found. The whole burnt offerings of rams and the fat of lambs and the blood of bulls and goats, I do not will. And these things belong to the word that is heard and to the law that ought to be received by the ears. Consider whether these things do not legislate against and set themselves in opposition to the things given through Moses—if indeed there he requires them, but here he turns away from them. And how shall one iota or one tittle not pass from the law until all things come to be? Or perhaps the word presents this: that he sets aside the bodily element of the law, but that it is fitting to expound it spiritually and loftily with greatness of mind. For not the ram, the animal, altogether (he says) did I require, but the governing mind of the soul, not divided among earthly cares, as if purified through fire and shown to be approved, I require to be sent up whole to me. Nor the fat of lambs to be made fat with fire to the finest degree, but the simplicity of manners from the guileless soul to be dedicated to me. And not the blood of bulls and goats to be poured out at the base of the altar, but the desiring and spirited part of the soul to be consumed through laborious prayer and attendance upon the holy things. Observe also that he did not say he does not will all blood, but this blood, the blood from these animals. For the blood poured out at the last of the ages for the forgiveness of sins (which also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":40,"ref":"p40","source":"κρεῖττον λαλεῖ παρὰ τὸ τοῦ Ἄβελ) οὐκ ἂν εἶπε μὴ βού λεσθαι, ἀλλὰ μετατίθησι τὰς θυσίας ἐπὶ τὸ πνευματικὸν, ἐπειδὴ καὶ ἱερωσύνης μετάθεσις μέλλει γίνεσθαι. Εἰ γὰρ παραιτεῖται τὰς σωματικὰς θυσίας, παραιτεῖται δηλονότι τὸν κατὰ νόμον ἀρχιερέα. Πῶς γὰρ τελειωθῶσι τὰς χεῖρας οἱ κατὰ νόμον ἀρχιερεῖς, τοῦ κριοῦ τῆς ὁλοκαυτώσεως, ᾧ ἐπετίθεσαν τὰς χεῖρας, μηκέτι προσαγομένου; Πῶς δὲ ῥαντισθῶσιν οἱ μηκέτι διὰ τοῦ αἵματος ῥαντιζόμενοι; Οὕτως οὖν ἀμφότερα ἵσταται, καὶ ὁ κατὰ Μωϋσέα νόμος, καὶ ἡ παρεισαγωγὴ τοῦ κρείττονος. Ἐκβάλλονται τοίνυν οἱ ἐκ τοῦ σπέρματος Ἀαρὼν, ἵνα ὁ κατὰ τὴν τάξιν Μελχισεδὲχ ἀντεισέλθῃ. Οὐκέτι αἱ τοῦ ἐνδελεχισμοῦ θυσίαι· οὐκέτι αἱ κατὰ τὴν ἡμέραν τοῦ ἱλασμοῦ· οὐκέτι ἡ σποδὸς τῆς δαμάλεως καθαρίζουσα τοὺς κεκοινωμένους. Μία γὰρ θυσία, ὁ Χριστὸς, καὶ ἡ κατ' αὐτὸν νέκρωσις τῶν Ἁγίων· εἷς ῥαντισμὸς, τὸ λουτρὸν τῆς παλιγγενεσίας· ἓν ἁμαρτίας λυτήριον, τὸ ἐκχυθὲν ὑπὲρ τῆς σωτηρίας τοῦ κόσμου αἷμα. Διὰ τοῦτο ἀθετεῖ τὰ πρῶτα, ἵνα τὰ δεύτερα στήσῃ. Οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι. Ἀπὸ κοινοῦ τὸ, οὐ βούλομαι. Οὐ μόνον τὸν περὶ θυσιῶν νόμον ἀθετεῖ, ἀλλὰ καὶ τὸν περὶ τοῦ δεῖν ὁρᾶσθαι πᾶν ἀρσενικὸν τρὶς τοῦ ἐνιαυτοῦ ἐνώπιον Κυρίου. Ἐπεὶ οὖν οὐ μετεβλήθησαν ἀπὸ τοῦ ἄδικοι εἶναι καὶ σκολιὰ ἔχειν τὰ ἐπιβούλια, ἐξέβαλεν αὐτοὺς τῶν ἑαυτοῦ ὀφθαλμῶν. Ὀφθαλμοὶ γὰρ Κυρίου ἐπὶ δικαίους, Καὶ Εὐθύ τητας εἶδε τὸ πρόσωπον αὐτοῦ. Ὀργὴν δὲ τὴν εἰς οἰκέτας ἐμφαίνει δεσπότου, τὸ ἀφαιρεῖσθαι τὴν παῤῥησίαν αὐτῶν τῆς ἐντεύξεως.","english":"(he speaks better than Abel) he would not have said \"I do not wish,\" but he transfers the sacrifices to the spiritual, since there is also to be a change of priesthood. For if he rejects bodily sacrifices, he clearly rejects the high priest according to the law. For how shall the high priests according to the law have their hands consecrated, when the ram of the burnt offering, on which they laid their hands, is no longer brought? And how shall they be sprinkled, who are no longer sprinkled through the blood? Thus then both stand, both the law according to Moses and the introduction of the better. Therefore those from the seed of Aaron are cast out, so that the one according to the order of Melchisedek may enter in his place. No longer the sacrifices of the continual offering; no longer those on the day of atonement; no longer the ashes of the heifer cleansing those who have been defiled. For one sacrifice, Christ, and the mortification of the Saints according to him; one sprinkling, the bath of regeneration; one release of sin, the blood poured out for the salvation of the world. Therefore he sets aside the first things, that he may establish the second. Nor would you come to be seen by me. The \"I do not wish\" is understood in common. He sets aside not only the law concerning sacrifices, but also that concerning the necessity of every male being seen three times a year before the Lord. Since then they were not changed from being unjust and having crooked designs, he cast them out from his own eyes. For the eyes of the Lord are upon the righteous, and his face has seen uprightness. But he shows the anger of a master against servants, in taking away their boldness of entreaty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Τὸ δὲ εἰς τρὶς τὴν περὶ Θεοῦ θεωρίαν ἐκ τείνεσθαι, δηλοῖ τὴν ἐν Τριάδι τῆς θεολογίας ἐπίγνωσιν. Διὰ τοῦτο δὲ ἄῤῥενας ὡς ἀξίους τῶν θείων ὀφθαλμῶν προε τίμησεν, ἐνδεικνύμενος ὅτι συντόνους ψυχὰς παγίως καὶ κραταιῶς ἐπιτελούσας τὰ δόγματα, ἀλλὰ οὐχὶ ἁπαλὰς καὶ εὐκόλους καὶ ἐκτεθηλυμένας, ὁ λόγος ἐπιζητεῖ. Διὰ τοῦτο Τρὶς τοῦ ἐνιαυτοῦ (φησὶν) ὀφθήσεται πᾶν ἀῤῥενικὸν ἐνώπιόν μου· ὃ καὶ αὐτὸ σωματικῶς παρὰ τοῦ σαρκίνου Ἰσραὴλ ἀγόμενον παραιτεῖται. Τίς γὰρ ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν; Ἔδειξε ποῖα ταῦτα, τὰ σωματικὰ τοῦ νόμου· τὸν κριὸν τὸν ὁλοκαυτούμενον καὶ τὸ στέαρ τῶν ἀρνῶν καὶ τὸ αἷμα τῶν ταύρων καὶ τράγων, καὶ τὸ τῷ σώματι ἀπαντᾷν εἰς τὸν ναὸν, ὡς τῶν θείων ὀφθαλμῶν προσεγγισμοῦ δεομέ νων εἰς τὸ ἰδεῖν, ἄλλως δὲ μὴ φθανόντων ἐπὶ τοὺς πόῤῥω. Ταῦτα (φησὶ) τὰ οὕτω ταπεινὰ καὶ γήϊνα τίς ἐξεζήτησεν ἐκ τῶν χειρῶν ὑμῶν; Ὁρᾷς ὅσην βίαν καὶ ἀνάγκην ἐπάγει πνευματικῶς πως ἐκλαμβάνειν τοῦ νόμου τὸ βούλημα. Εἰ γὰρ παρὰ Θεοῦ μὲν ὡμολόγηται δεδόσθαι τοῦ νόμου τὰ ῥή ματα, ταῦτα δὲ νῦν γινόμενα οὔ φησιν ἐκζητεῖν ὁ Θεὸς, σαφῶς καὶ ἀναντιῤῥήτως ἀνάγειν ἡμῶν τὸν νοῦν ἐπὶ τὴν πνευματικὴν θεωρίαν τοῦ νόμου βιάζεται· μονονουχὶ κράζων καὶ διαμαρτυρόμενος· Ἔλεον θέλω, καὶ οὐ θυσίαν· καὶ ἐπί γνωσιν Θεοῦ, μᾶλλον ἢ ὁλοκαύτωσιν. Καὶ τὸ Εἰ ἀνηγγέλη σοι, ἄνθρωπε, τί καλὸν καὶ τί Κύριος ἐκζητεῖ παρὰ σοῦ· ἀλλ' ἢ τὸ ποιεῖν κρίμα, καὶ ἀγαπᾷν ἔλεον καὶ ἑτοιμάζεσθαι τοῦ πορεύεσθαι μετὰ Κυρίου τοῦ Θεοῦ σου. Καὶ τὸ Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως.","english":"But the stretching out three times of the contemplation concerning God indicates the knowledge of theology in the Trinity. And for this reason he preferred males as worthy of the divine eyes, showing that the word seeks intense souls that fulfill the doctrines firmly and strongly, and not soft and easy and enervated ones. For this reason, \"Three times in the year,\" he says, \"every male shall be seen before me\"; which very thing, when it is brought bodily by fleshly Israel, he rejects. For \"who has sought these things from your hands?\" He showed what these things are—the bodily things of the law: the ram wholly burned, and the fat of the lambs, and the blood of bulls and goats, and the meeting with the body at the temple, as though the divine eyes needed an approach in order to see, but otherwise could not reach those far off. These things, he says, so lowly and earthly, who has sought from your hands? Do you see how much force and necessity he applies to receive the will of the law in a spiritual way? For if it is acknowledged that the words of the law were given by God, but God now says he does not seek these things when they are done, he clearly and incontrovertibly compels us to lead our mind up to the spiritual contemplation of the law, all but crying out and protesting: \"I desire mercy, and not sacrifice; and the knowledge of God rather than whole burnt offerings.\" And that saying, \"It has been announced to you, O man, what is good, and what the Lord seeks from you: but to do judgment, and to love mercy, and to be ready to walk with the Lord your God.\" And that, \"Offer to God a sacrifice of praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Καὶ ἔοικεν ὁ πᾶς περὶ θυσιῶν καὶ ὁλοκαυτωμάτων λόγος ἐν τῷ περὶ ἐλέους καὶ ἀγάπης ἐμπεριέχεσθαι λόγῳ, ἐπεὶ καὶ ὅλος ὁ νόμος ἀνακεφαλαιοῦται ἐν τῷ Ἀγαπή σεις τὸν πλησίον σου, ὡς σεαυτόν. Καὶ ὁ περὶ τῶν ἑορτῶν δὲ τόπος τῷ αὐτῷ εἴδει τῆς ἐξηγήσεως ὑπαχθήσεται, ὥστε καὶ τὸ Πάσχα μὴ ἑορτάζειν ἡμᾶς Ἐν ζύμῃ κακίας καὶ πονη ρίας, ἀλλ' ἐν ἀζύμοις εἰλικρινείας καὶ ἀληθείας. Θυομένου πρὸς ἑσπέραν, τουτέστιν ἐπὶ συντελείᾳ τοῦ αἰῶνος, τοῦ ἀληθινοῦ προβάτου Χριστοῦ, οὗ ἡ σὰρξ ἀληθῶς ἐστι βρῶσις, καὶ κατοικεῖν ἐν σκηναῖς οὐχὶ τακτὸν ἡμερῶν ἀριθμὸν, ἀλλὰ πάντα τὸν χρόνον τῆς παροικίας ἡμῶν, ἀναμένοντας τὴν ἀληθινὴν πατρίδα, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεὸς, καὶ Πεντηκοστὴν ἄγειν ἑπτὰ ἑβδομάδων συντελουμένων, του τέστιν, ὡς ἐν τῇ ἐσχάτῃ ἡμέρᾳ ὄντας ἀπεγνωκέναι τοῦ βίου. Πατεῖν τὴν αὐλήν μου οὐ προσθήσεσθε.\n\nΦοβερὰ ἀπειλὴ τοῖς αἰσθανομένοις. Ἀλλὰ τῶν ἐκ τῆς Ἐκκλησίας τινὲς πρὸς τὴν ζημίαν ταύτην ἀναισθητοῦσι, καὶ οἱ μὲν δυνάμενοι ἀπαντᾷν, ῥᾳθυμοῦσιν· οἱ δὲ δι' ἁμαρτήματα καταδικασθέντες, ἀδιαφοροῦσιν. Ἐνδείκνυται δὲ ὁ λόγος τὴν ὑβριστικὴν εἴσοδον τῶν κατηγορουμένων, ὡς καταπατούντων τὰ ἅγια. Ὁ μὲν οὖν τέλειος εἰς αὐτὰ φθάνει τὰ Ἅγια τῶν Ἁγίων εἴσω τοῦ καταπετάσματος, τουτέστι διαβὰς τὰ σωματικὰ, γυμνῇ τῇ θεωρίᾳ τῶν θείων νοημάτων ὁμι λήσει· ὁ δὲ ὑποδεέστερος, ἐν τῷ οἴκῳ τοῦ Θεοῦ, τοῦ κατὰ τὴν τῶν σωματικῶν λατρείαν διακονικοῦ ἐφάψεται. Ὁ δὲ ἄρτι εἰσαγόμενος εἰς τὴν εὐσέβειαν, τῇ αὐλῇ μόνῃ ἐντυχεῖν ἐπιτρέπεται· ὁ δὲ καὶ ταύτης ἀπεωσμένος, ἔξω ἐστὶ τῶν τόπων τῆς εὐσεβείας.","english":"And the whole discourse concerning sacrifices and burnt offerings seems to be encompassed within the discourse concerning mercy and love, since even the whole law is summed up in \"You shall love your neighbor as yourself.\" And the passage concerning the feasts will also be brought under the same form of interpretation, so that we should not celebrate the Passover \"in the leaven of malice and wickedness, but in the unleavened bread of sincerity and truth.\" When the true Lamb, Christ, is sacrificed toward evening—that is, at the consummation of the age—whose flesh is truly food, and we are to dwell in tents not for a fixed number of days, but for the whole time of our sojourning, awaiting the true homeland, whose craftsman and creator is God, and to keep Pentecost when the seven weeks are completed—that is, as those who are in the last day have despaired of this life. \"You shall not continue to tread my court.\"\n\nA fearful threat to those who have perception. But some of those from the Church are insensible to this loss, and those who are able to meet it are negligent; while those condemned on account of sins are indifferent. And the word indicates the insolent entrance of the accused, as those trampling on the holy things. The perfect man, then, reaches the very Holy of Holies within the veil—that is, having passed beyond bodily things, he will converse with the divine meanings by naked contemplation. But the one of lesser rank, in the house of God, will attain to the ministry that consists in the service of bodily things. And the one just now being introduced into piety is permitted to encounter only the court; but the one who has been driven away even from this is outside the places of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ἡλίκος οὖν ὁ κίνδυνος, καὶ ὃ δοκεῖ τις ἔχειν, καὶ τοῦτο ἀφαιρεθῆναι. Ὁ μέντοι Ἅγιος ὑπεραγαπῶν τὸν Θεὸν, πάντα τὰ τοῦ Θεοῦ σύμβολα ὑπερασπάζεται, λέγων· Ἐπι ποθεῖ καὶ ἐκλείπει ἡ ψυχή μου εἰς τὰς αὐλὰς τοῦ Κυρίου. Οἶδε γὰρ ὅτι ἄλλως ἀδύνατον ἐξανθῆσαι, καὶ ἀρχὴν λαβεῖν εἰς καρποφορίαν, μὴ ἐν ταῖς αὐλαῖς γενόμενον τοῦ Κυρίου. Εὐεργετῶν δὲ αὐτοὺς ὁ Θεὸς, τῆς Ἰουδαϊκῆς αὐλῆς αὐτοὺς ἐξοικίζει, ἵνα τῇ αὐλῇ τῶν Χριστοῦ προβάτων προσ φύγωσι, καὶ γένηται μία ποίμνη, εἷς ποιμήν. Ἐὰν φέρητέ μοι σεμίδαλιν, μάταιον· θυμίαμα, βδέ λυγμά μοί ἐστι. Τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα ὑμῶν, καὶ ἡμέραν μεγάλην, οὐκ ἀνέχομαι. Νηστείαν καὶ ἀργίαν καὶ τὰς ἑορτὰς ὑμῶν μισεῖ ἡ ψυχή μου. Σαφῶς παρωθεῖται τὴν σωματικὴν ἐκδοχὴν, ἐπαγγειλάμενος νόμον Θεοῦ καὶ εἰς προσοχὴν μετὰ μεγάλων ὀνειδῶν τούς τε ἄρχοντας καὶ τὸν λαὸν διεγείρας. Οὐδὲν μὲν γὰρ παρ' ἑαυ τοῦ ἀπαγγέλλει, τὰ δὲ παλαιὰ διαγράφει, τοῦτον λέγων εἶναι νόμον Θεοῦ καὶ διαταγὴν Θεοῦ, τὸ μηδὲν γίνεσθαι τῶν νῦν τε λουμένων. Ἐὰν φέρητέ μοι σεμίδαλιν, μάταιον. Πολλαχοῦ χρῆται ἐπὶ τῶν θυσιῶν τῇ σεμιδάλει· ποτὲ μὲν ἀκατάσκευον ἐλαίου μόνου ἐπιχυθέντος, ποτὲ δὲ ἄνευ ἐλαίου, ὡς ἐπὶ τῆς ζηλοτυπίας, ἄλλοτε λάγανα, ἄλλοτε ἄζυμα, ἄλλοτε μόνον φύραμα, ἀναπεποιημένης ἐλαίῳ τῆς σεμιδάλεως. Νῦν ταύτης τὴν χρῆσιν ματαιώσας, τὸ πλεῖστον μέρος τῶν θυσιῶν διέ γραψε. Τί οὖν ἐστιν ὃ λέγει; Ὅτι ἄλλα τοῦ λόγου αἰνισσομένου, ἀφέντες τὸ βούλημα τοῦ νομοθέτου, τὴν πᾶσαν πραγματείαν περὶ τὴν ματαιότητα τῶν σωματικῶν ἐπιδείκνυσθε.","english":"How great, then, is the danger, and that which one seems to have is also taken away. The saint, however, who loves God exceedingly, embraces beyond measure all the symbols of God, saying: My soul longs and faints for the courts of the Lord. For he knows that otherwise it is impossible to flourish and to make a beginning toward fruitfulness, unless one has come into the courts of the Lord. But God, doing them good, removes them from the Jewish court, so that they may flee for refuge to the court of Christ's sheep, and there may be one flock, one shepherd. If you bring me fine flour, it is vain; incense is an abomination to me. Your new moons and your sabbaths, and the great day, I cannot endure. My soul hates your fasting and idleness and your feasts. He clearly rejects the bodily interpretation, having promised the law of God and roused both the rulers and the people to attention with great reproaches. For he announces nothing of himself, but cancels the old things, saying that this is the law of God and the ordinance of God—that none of the things now being abolished should take place. If you bring me fine flour, it is vain. In many places he uses fine flour for sacrifices: sometimes unprepared, with only oil poured on it; sometimes without oil, as in the case of jealousy; at other times cakes, at other times unleavened bread, at other times only dough, the fine flour having been mixed with oil. Now, having made its use vain, he has cancelled the greatest part of the sacrifices. What then is it that he says? That, while the word hints at other things, you have abandoned the will of the lawgiver and display all your activity around the vanity of bodily things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἔδει γὰρ τὸν σῖτον εἰς τὸν λόγον μεταλαμβάνειν (σπερ ματικῶς ὑμῶν ἐγκείμενον ταῖς ψυχαῖς) καὶ πάσης αὐτὸν κοσμικῆς ἐννοίας ἀπογυμνώσαντας, αὐτῷ χρῆσθαι καθ' ἑαυ τὸν ἐν τῇ ἀΰλῳ καὶ καθαρᾷ θεραπείᾳ Θεοῦ. Καὶ τοῦτό ἐστι πνευματικὴ σεμίδαλις, λόγος περὶ Θεοῦ σω ματικῆς ἐννοίας κεχωρισμένος. Ἡ μὲν οὖν σωματικῶς νοου μένη καὶ προσφερομένη κατὰ τὸν Ἰουδαϊκὸν τρόπον σεμίδαλις, μάταιον. Τὸ θυμίαμα δὲ ἤδη καὶ βδέλυγμά ἐστι τῷ Κυρίῳ. Βδελυκτὸν γὰρ τῷ ὄντι τὸ οἴεσθαι τὰς διὰ ὀσφρήσεως ἡδονὰς τὸν Θεὸν θηρώμενον, τοῦ θυμιάματος τὴν σύνθεσιν προστεταχέναι, καὶ μὴ νοεῖν ὅτι θυμίαμα Κυρίῳ ὁ ἐν σώματι ἁγιασμὸς, ὑπὸ τῆς κατὰ ψυχὴν σωφροσύνης ἐπιτελούμενος, ἰσοκρατῶς ἐχόντων καὶ ἀστασιάστως πρὸς ἄλληλα τῶν μερῶν τῆς ψυχῆς. Λάβε γὰρ (φησὶ) σεαυτῷ ἡδύσματα· στακτὴν, ὄνυχα, χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ. Τέσσαρα ταῦτα πρὸς τὰ τέσσαρα στοιχεῖα, ἐξ ὧν τὰ σώματα σύγκειται, τὴν ὁμοιότητα ἔχοντα· ἡ μὲν στακτὴ πρὸς τὸ ὕδωρ· ὁ δὲ ὄνυξ διὰ τὸ ξηρὸν, πρὸς τὴν γῆν· ἡ δὲ χαλβάνη, διὰ τὴν θερμότητα, πρὸς τὸ πῦρ· ὁ δὲ λίβανος διὰ τὸ διαφανὲς πρὸς τὸν ἀέρα. Ἴσον ἴσῳ ἔσται, τουτέστι τὰς ἐκ δυσκρασίας γινομένας ὁρμὰς (εἰς ἐπιθυμίας ἀτόπους) κολάζων ἐπανισώσεις. Καὶ συγκόψεις ἐκ τούτων λεπτόν, τουτέστι πνευματικὸν ποιῆσαι φιλοπονήσεις, ἐξαφανίζων τῆς ψυχῆς τὸ τῆς σαρκὸς παχὺ καὶ ὑλῶδες. Καὶ οὕτω θήσεις ἀπέναντι τοῦ μαρτυρίου ἐν τῇ σκηνῇ, ὅθεν γνωσθήσομαί σοι ἐκεῖθεν. Ὅταν γὰρ ἐγγένηται τῇ ἀκριβεῖ κοινωνίᾳ, καὶ ἀπολεπτυνθῇ, τότε ἄξιός ἐστιν εἰσφέρεσθαι εἰς τὰ ἅγια, καὶ τῇ γνώσει τῇ περὶ Θεοῦ προσεγγίζειν.","english":"For it was necessary for the wheat to be taken up into the word (sown, as it were, in your souls) and, once stripped of every worldly notion, to be used by itself in the immaterial and pure worship of God. And this is the spiritual fine flour: a word about God separated from bodily conception. The fine flour, then, that is understood and offered in a bodily manner according to the Jewish custom is vain. But the incense is already an abomination to the Lord. For it is truly abominable to think that God, hunting the pleasures that come through smell, commanded the composition of incense, and not to understand that the incense to the Lord is holiness in the body, accomplished by sobriety of soul, when the parts of the soul are held in equal balance and without faction toward one another. For take for yourself (it says) sweet spices: stacte, onycha, galbanum of sweet odor, and shining frankincense. These four correspond to the four elements of which bodies are composed: the stacte to water; the onycha, because of its dryness, to earth; the galbanum, because of its heat, to fire; the frankincense, because of its transparency, to air. Equal shall be to equal, that is, you shall make level the impulses that arise from bad temperament (toward improper desires) by restraining them. And you shall beat some of it very fine, that is, you shall take pains to make it spiritual, obliterating from the soul the thick and material element of the flesh. And so you shall place it before the testimony in the tent, from where I will be known to you. For when it comes to be in exact communion and is made fine, then it is worthy to be brought into the holy place and to draw near to the knowledge of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Θή σεις γὰρ αὐτὰ (φησὶν) ἀπέναντι τοῦ\n\nμαρτυρίου, ὅθεν γνωσ θήσομαί σοι ἐκεῖθεν. Τὸ δὲ τοιοῦτον ἀπηγόρευται ἑαυ τῷ τινα ποιεῖν εἰς ἀπόλαυσιν· τουτέστιν, ἑαυτῷ ἐπι γράφειν τὰ κατορθώματα, ἀλλ' ἐπὶ τὸν Θεὸν τῶν καλῶν τὴν αἰτίαν ἀνάγειν. Τοιοῦτον ἦν θυμίαμα Παῦλος, ὁ λέγων· Χριστοῦ εὐωδία ἐσμέν. Καὶ πάλιν· Χάρις τῷ Θεῷ, τῷ πάν τοτε θριαμβεύοντι ἡμᾶς, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι ἐν ἡμῖν. Τὸ δὲ σωματικὸν θυμίαμα καὶ τοῖς κατὰ τοὺς μυκτῆρας πόροις ἐμπίπτον καὶ τὴν αἴσθησιν συγκινοῦν, βδέλυγμα τῷ ἀσωμάτῳ εἰκότως νενόμισται. Νουμηνίας δὲ πρε πούσας αἰωνίοις ἔτεσι παρὰ τῶν συνετῶν νοεῖσθαι ὁ λόγος βούλεται, οὐ τὴν διὰ τῶν τριάκοντα ἡμερῶν τῆς σελήνης ἀποκατάστασιν, ἐπικαταλαμβανούσης τὸν ἥλιον καὶ πάλιν ἀφισταμένης. Ἀλλ' ἐπειδὴ Ὁ ἄφρων ὡς σελήνη ἀλλοιοῦται, τὴν πρὸς τὸ φῶς ἐπάνοδον, ὅπερ ἐξέλιπεν ὁ ἄφρων καὶ τὴν (διὰ μετανοίας) εἰς τὸ ἀρχαῖον ἀποκατάστασιν ἑορτὴν ἡγεῖ σθαι τὸν φιλάδελφον καὶ συμπαθῆ, ὁ λόγος βούλεται· οἱονεὶ νουμηνίαν ἄγων τὴν ἀρχὴν τοῦ ἐν φωτὶ βίου· ἐπειδὴ ἐξέλιπε μὲν τὸ φῶς διὰ τὴν εἰς τὸ χεῖρον τροπὴν, ἐπαλινδρόμησε δὲ πάλιν πρὸς αὐτὸ διὰ τῆς ἐπιστροφῆς. Ἑξῆς ἂν εἴη περὶ τῶν μισουμένων σαββάτων εἰπεῖν, τὸ μὴ αἴρειν βάσταγμα καὶ μὴ ἐξέρχεσθαι ἀπὸ τοῦ τόπου αὐτοῦ, καὶ μὴ καίειν πῦρ ἐν πάσῃ τῇ κατοικίᾳ αὐτῶν. Ταῦτα τὸ ἀδύνατον εἰς τήρησιν καὶ ἀκριβῆ φυλακὴν αὐτόθεν ἐμφαίνοντα, ὑπόδικον ποιεῖ τῇ κατάρᾳ τὸν σωματικῶς ἀκούοντα. Μὴ κινεῖσθαι γὰρ ἀπὸ τοῦ τόπου ἀμήχανον·","english":"For he says, You shall place them before the testimony, from there I will make myself known to you. But such a thing is forbidden for a person to do for his own enjoyment—that is, to inscribe his own successes upon himself, but rather to refer the cause of good things to God. Such was Paul as a fragrant offering, who says: We are the aroma of Christ. And again: Thanks be to God, who always leads us in triumph, and makes manifest in us the odor of his knowledge. But bodily incense, which also falls into the passages of the nostrils and stirs the senses, is reasonably regarded as an abomination to the incorporeal God. But the new moons that are fitting for eternal years—the word wishes this to be understood by the discerning, not the restoration through the thirty days of the moon, when it overtakes the sun and again withdraws from it. But since the fool is changed like the moon, the return to the light which the fool abandoned, and the restoration through repentance to the original state, the word wishes the lover of brother and the compassionate to consider a festival—as it were, keeping new moon, the beginning of life in the light; since the light was abandoned through the turning to the worse, but returned again to it through conversion. Next it would be for us to speak about the hated sabbaths—the not lifting a burden and not going out from his place, and not kindling a fire in all their dwelling. These things, showing forth from themselves the impossibility of observance and exact keeping, make the one who hears them bodily liable to the curse. For it is impossible not to move from one's place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"καὶ πᾶν τὸ ἐπαιρόμενον, κἂν ἐλα φρότατον ᾖ, βάσταγμα λέγεται, οἷον ἱμάτιον, ἢ ἄρτος, ἤ τι τῶν ἀναγκαίων. Ἀλλὰ καὶ πῦρ καίειν οὐ κελεύει, του τέστιν ὑπὸ τῶν παθῶν τῆς σαρκὸς μὴ ἀναφλέγεσθαι· μὴ ἐπαί ρειν δὲ βάσταγμα, τουτέστι μὴ τῷ βάρει τῆς ἁμαρτίας καταφορτίζεσθαι, καὶ τῆς ἐν Θεῷ διαμονῆς μὴ μεθίστασθαι, ἑδραῖον μένοντα καὶ ἀμετακίνητον ἐν τῇ πίστει. Οὕτω δὲ τελειοῦντας τὰ σάββατα, οὐκ ἐν τῇ τῶν κακῶν ἀργίᾳ, ἀλλ' ἐν τῇ ἀποχῇ τῶν καθηκόντων, εἰκότως ἀποστρέφεται καὶ οὐκ ἀνέχεται αὐτῶν, ὡς ψευδῶν. Τοιαῦτα γάρ εἰσι τὰ παρὰ τῷ Προφήτῃ ταλανιζόμενα σάββατα· Οὐαὶ οἱ ἐγγίζοντες καὶ οἱ ἐφαπτόμενοι ψευδῶν σαββάτων. Σάββατα δὲ ἀληθῆ, ἡ ἀποκειμένη ἀνάπαυσις τῷ λαῷ τοῦ Θεοῦ· ἅπερ διὰ τὸ ἀληθινὰ εἶναι ἀνέχεται ὁ Θεός. Καὶ φθάνει γε ἐπ' ἐκεῖνα τὰ σάββατα τῆς ἀναπαύσεως, παρ' ᾧ ὁ κόσμος ἐσταύρωται, ἀποστὰς δηλονότι τῶν κοσμικῶν καὶ ἐπὶ τὸν ἴδιον τόπον τῆς πνευματικῆς ἀναπαύσεως καταντήσας, ἐν οἷς ὁ γενόμενος οὐκέτι κινηθήσεται ἀπὸ τοῦ ἰδίου τό που, ἡσυχίας καὶ ἀταραξίας περὶ τὴν κατάστασιν ἐκείνην ὑπαρχούσης. Καὶ πῦρ οὐ καύσει ἐν τῇ αἰωνίᾳ κατοικήσει, διὰ τὸ μὴ ἐπικομίζεσθαι ὕλην πῦρ ἀνάπτουσαν, ξύλα, χόρ τον, καλάμην. Καὶ βάσταγμα οὐκ ἀρεῖ ὁ μὴ ἔχων τὸ βαρὺ φορτίον τῆς ἀνομίας αὐτῷ ἐπικείμενον, ἀλλ' ὄντως σάββατα τρυφερὰ ἀναπαύσεται. Ἀντὶ δὲ τῆς μεγάλης ἡμέρας, οἱ λοιποὶ ἐκδεδώκασι Κλητήν. Ὁ μέντοι Θεοδοτίων· Κλητὴν ἐπίκλητον οὐκ ἀνέχομαι· ὁ δὲ Σύμμαχος· Κλητὴν ἐπίκλησιν οὐκ ἀνέξομαι. Ὅθεν λογιζόμεθα μὴ μίαν ἐξαίρετον μεγάλην εἰρῆσθαι· ἀλλὰ πᾶσαν τὴν προαγορευθεῖσαν κλητήν.","english":"And every thing that is lifted up, even if it be most trifling, is called a burden, such as a garment, or bread, or any of the necessities. But he does not command to kindle a fire either, that is, not to be inflamed by the passions of the flesh; and not to lift up a burden, that is, not to be weighed down by the weight of sin, and not to depart from the abiding in God, remaining steadfast and immovable in the faith. But those who thus complete the sabbaths, not in idleness from evil things, but in abstinence from things that are due, he rightly turns away from and does not endure them, as false. For such are the sabbaths lamented in the Prophet: Woe to those who draw near and lay hold of false sabbaths. But the true sabbaths are the rest laid up for the people of God; which, because they are true, God endures. And he arrives at those sabbaths of rest, for whom the world has been crucified, having plainly departed from worldly things and come to his own place of spiritual rest, in which he who has come to be there shall no longer be moved from his own place, quietness and freedom from disturbance existing around that state. And he shall not kindle a fire in his eternal dwelling, because no material that kindles fire is brought in—wood, hay, stubble. And he shall not lift up a burden who does not have the heavy load of lawlessness lying upon him, but shall truly rest in delicate sabbaths. But instead of the great day, the rest have given Kletē. Theodotion, however: I do not endure Kletē, an invoked assembly; and Symmachus: I will not endure Kletē, an invocation. Whence we reckon that not one exceptional great day has been spoken of, but every day that has been foretold as kletē.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Περὶ γὰρ τῶν ἀζύμων φησίν· Ἡ πρώτη ἐπίκλητος, ὅτι ἁγία ἔσται ὑμῖν. Καί· Ἡ ἡμέρα ἡ ἑβδόμη κλητὴ ἁγία ἔσται ὑμῖν. Καί· Τῇ ἡμέρᾳ τῇ ἑβδόμῃ τῶν νέων, ὅταν προσφέρητε θυσίαν τῶν ἑβδομάδων, ἐπίκλητος ἁγία ἔσται ὑμῖν. Καὶ πάλιν· Τῇ δε κάτῃ τοῦ ἑβδόμου μηνὸς τούτου, ἐπίκλητος ἁγία ἔσται ὑμῖν. Ἔοικεν οὖν διὰ μιᾶς φωνῆς πολλὰς παραιτεῖσθαι ἡμέρας, τὰς τῷ αὐτῷ ὀνόματι κεχρημένας, καὶ σχεδὸν πάσας τὰς ἐπισήμους ἑορτὰς ἐν τῷ νόμῳ. Ταύτας οὖν παραιτού μενος, ποίαν δέχεται; Περὶ ἧς εἴρηται· Τὴν ἡμέραν Κυρίου τὴν μεγάλην, ἣν οὐχὶ ὁ αἰσθητὸς οὗτος ἥλιος ποιήσει, ἀλλ' ἀνατολὴ τοῦ τῆς δικαιοσύνης Ἡλίου καταφωτίσει, ἥτις μία ἔσται καὶ διηνεκὴς, διάδοχον νύκτα μὴ ἔχουσα, ἀλλὰ τῷ αἰῶνι παντὶ συμπαρεκτεινομένη. Ἀληθῶς μὲν οὖν καὶ κυ ρίως μεγάλη ἡ ἡμέρα ἐκείνη. Ὁ δὲ σωματικὸς Ἰουδαῖος ἐν ταύταις ζητεῖ τὴν μεγάλην,\n\nπερὶ ὧν ὁ μακάριος Ἰακὼβ ἀπεφήνατο, ὅτι μικραὶ καὶ πονηραί εἰσι. Τέσσαρες δέ εἰσι τῶν μνημονευθέντων διαφοραί· τὰ μέν ἐστι μάταια, τῶν γινομένων Ἰουδαϊκῶς· τὰ δὲ βδελυκτά· τὰ δὲ οὐκ ἀνεκτά· τέταρτόν ἐστι τὰ μισητά, ἐν οἷς καὶ ἡ νηστεία ἐστὶ τῶν Ἰουδαίων. Ὥσπερ οὖν καὶ ἐπὶ τῶν ἄλλων εἶναι μέν τι τὸ ἀπόβλητον, εἶναι δέ τι τὸ εὐπρόσδεκτον τῷ Θεῷ ἐδείκνυτο, οὕτω καὶ ἐπὶ τῆς νηστείας· τὴν μὲν πρὸς ἐπίδειξιν γινομέ νην ἀποχὴν τῶν βρωμάτων (ἐν τῷ Μὴ ἅψη, μηδὲ γεύσῃ, μηδὲ θίγῃς) τὸ τέλος ἔχειν, μισεῖ ἡ ψυχὴ τοῦ Κυρίου· τὴν δὲ ἐπὶ τῷ δουλαγωγῆσαι τὸ φρόνημα τῆς σαρκὸς παραλαμβανομένην ἀγαπᾷ, διὰ τοῦ ὑπωπιασμοῦ τῆς σαρκὸς τὸν ἁγιασμὸν κατορθοῦσαν.","english":"For concerning the unleavened bread he says: \"The first day shall be a convocation, because it shall be holy to you.\" And: \"The seventh day shall be a holy convocation to you.\" And: \"On the seventh day of the new produce, when you offer the sacrifice of the weeks, it shall be a holy convocation to you.\" And again: \"On the twenty-third day of this seventh month, it shall be a holy convocation to you.\" He seems, then, by one word to set aside many days, those that use the same name, and almost all the notable feasts in the law. These, then, he sets aside; which one does he accept? The one of which it is said: \"The great day of the Lord,\" which this perceptible sun will not make, but the rising of the Sun of righteousness will illumine, which shall be one and continuous, having no succeeding night, but extending alongside the whole age. Truly, then, and properly, great is that day. But the carnal Jew seeks the great day among these,\n\nconcerning which the blessed Jacob declared that they are small and evil. And there are four differences among those mentioned: some are vain, of things done in a Jewish manner; some are abominable; some are intolerable; the fourth is the hateful, among which is also the fasting of the Jews. Just as, then, in the case of other things, it was shown that there is something to be rejected and something acceptable to God, so also in the case of fasting: the abstinence from foods done for display (in the words \"Do not touch, do not taste, do not handle\") has its end, and the soul of the Lord hates it; but the fasting taken up for the enslaving of the mind of the flesh he loves, accomplishing sanctification through the buffeting of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Οὐκ ἐξαρκεῖ δὲ καθ' ἑαυτὴν ἡ ἀποχὴ τῶν βρωμάτων, πρὸς τὸ ἐπαινετὴν ποιῆσαι τὴν νηστείαν· ἀλλὰ δεῖ καὶ τὴν λοιπὴν ἀγωγὴν προσεῖναι, ἔν τε λόγοις καὶ ἀναστροφαῖς, καὶ τῇ πρὸς τοὺς ὠφελεῖν δυναμένους συνουσίᾳ· ὥστε τὸ κατὰ τὰ βρώματα παρακολούθημα εἶναι τῆς ἀσκήσεως. Τὰ πολλὰ μὲν οὖν κατὰ νοῦν ἐνεργοῦντος τοῦ σπουδαίου, καὶ περὶ τὴν τῆς ἀληθείας θήραν ἐσχολακότος, ὀλιγάκις δὲ πρὸς τὴν ἐπιμέλειαν τῆς σαρκὸς καταβαίνοντος· εἶτα, μετὰ τὸ λειτουργῆσαι τὰ ἀναγκαῖα τῷ σώματι, ἐκ τῶν ἐπιτυχόντων ἀπραγματεύτως διαιτώμενον, εὐθὺς ἀποπηδῶντος τῆς ἀσχολίας τῶν ἀνωφελῶν, καὶ εἰς τὴν προηγουμένην ἑαυτοῦ ζωὴν ἀνα τρέχοντος. Ἡ γὰρ τοιαύτη ἀγωγὴ πᾶσαν ἀφορμὴν, δι' ἧς τρέφεται τὸ φρόνημα τῆς σαρκὸς, ἐξαίρει, ὡς μηκέτι κατα δυναστεύειν τοῦ πνεύματος, μηδὲ ποιεῖν τὰ οἰκεῖα ἔργα τὴν σάρκα, πορνείαν, ἀκαθαρσίαν, πάθος, ἐπιθυμίαν κακήν. Νεκρώσαντες οὖν ἑαυτῶν τὰ μέλη τὰ ἐπὶ τῆς γῆς, καὶ διὰ λόγων ἐπιπληκτικῶν καταστελλόντων τὰ πάθη καὶ διὰ τῆς ἀποχῆς τῶν βρωμάτων νηστεύσωμεν νηστείαν δεκτὴν, εὐάρεστον τῷ Κυρίῳ. Ἔστι μὲν οὖν καὶ ἡ ἀποχὴ τῶν βρω μάτων κωλυτικὴ τῶν κατὰ γαστέρα ὀρέξεων, καὶ τῶν ὑπὸ γαστέρα. Καὶ ὁ φιλόπονος δὲ χρησίμως τούτοις ἐνδιατρίψει, ἔχων ὑπόδειγμα τὸν Ἠλίου βίον, τὸν Μωϋσέως, τὸν Δανιὴλ, τὸν Ἰωάννου, καὶ τὸν τῶν λοιπῶν Ἁγίων, Ὧν οὐκ ἦν ἄξιοςὁ κόσμος, οἳ περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι. Ἀλλ' οὔπω τὸ ἐν ἀποχῇ βρωμάτων εὔτονον, ἱκανὸν εἰς τελείωσιν, ἐὰν μὴ καὶ ἡ ψυχὴ ἐν παντελεῖ ἀποχῇ τῶν τρεφόντων κακίαν ὑπάρχῃ.","english":"Abstinence from foods by itself is not sufficient to make fasting praiseworthy, but the rest of one's conduct must also be present—in words and in manner of life, and in association with those able to benefit others—so that abstinence from foods is a mere accompaniment of the discipline. For the earnest man, while for the most part working with his mind and devoting himself to the pursuit of truth, rarely descends to the care of the flesh; then, after ministering what is necessary to the body, living without fuss on whatever comes to hand, he immediately springs away from unprofitable occupation and runs back to his former life. For such a conduct removes every occasion by which the mind of the flesh is nourished, so that it no longer dominates the spirit, nor does the flesh perform its own works: fornication, uncleanness, passion, evil desire. Having therefore put to death our members that are upon the earth, and having checked the passions through words of rebuke and through abstinence from foods, let us fast a fast acceptable and well-pleasing to the Lord. Abstinence from foods is indeed a hindrance to the appetites of the belly and of what is beneath the belly. And the diligent man will profitably occupy himself with these things, having as examples the life of Elijah, of Moses, of Daniel, of John, and of the other saints, of whom the world was not worthy, who went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated. But the rigor in abstinence from foods is not yet sufficient for perfection, unless the soul also is in complete abstinence from the things that nourish vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ὥσπερ γὰρ διπλοῦς ὁ ἄνθρωπος, ἐκ ψυχῆς συνεστὼς καὶ σώματος, οὕτω καὶ αἱ τροφαὶ διπλαῖ, κατάλληλοι τῇ ἑκατέρου συστάσει τυγχάνουσαι, εὐτονώτερον πρὸς τὰς οἰκείας ἐνεργείας ἀποτελοῦσι τὸ τρεφόμενον. Ὥσπερ γὰρ ἐν τοῖς γυμναστικοῖς αἱ ἀθλητικαὶ τροφαὶ, μετὰ τῶν καταλλήλων γυμνασίων τοῖς σώμασι προσαγόμεναι, ὅσον κατακρατοῦνται ὑπὸ τῆς τῶν τρεφομένων δυνάμεως, τοσοῦ τον εἰς εὐεξίαν μείζονα τὸ σῶμα ἐξαίρουσι καὶ προσθήκη αὐτοῦ γινόμεναι, διὰ τοῦ εἰς τὴν τοῦ σώματος ἀναλαμβάνεσθαι σύστασιν, οὕτω καὶ ἐν τῇ τῆς εὐσεβείας ἀσκήσει τὰ τῆς πίστεως δόγματα καὶ οἱ διορθωτικοὶ λόγοι τῶν ἠθῶν, συνεχῶς προσαγόμενοι τῇ ψυχῇ, καὶ ταῖς κατὰ μικρὸν αὐ τὴν προσθήκαις αὔξοντες, δυνατωτέραν αὐτὴν καὶ φιλο πονωτέραν εἰς τὸ μειζόνων καὶ τελειοτέρων τῶν ἐν δόγ μασι διδαγμάτων ἐπορέγεσθαι παρασκευάζουσιν. Ἀπὸ τῆς οὖν ἐν τῷ κρυπτῷ νηστείας φυλακτέον ἡμῖν, τῆς κατὰ δικαίαν κρίσιν μισεῖσθαι λεγομένης ὑπὸ τοῦ Κυρίου, περὶ ἧς καὶ ὁ Προφήτης ἀπεύχεται, λέγων· Οὐ λιμοκτονήσει Κύριος ψυχὰς δικαίων. Οὐ γὰρ περὶ τοῦ σω ματικοῦ λιμοῦ λέγει (ἢ γὰρ ἂν εἶπε, σώματα δικαίων) ἀλλὰ περὶ τοῦ ψυχικοῦ· Οὐ γὰρ λιμοκτονήσει ψυχὰς δι καίων· οὕτω δ' ἂν καὶ ἐναντίωμα ἦν πρὸς τὸν τῶν Μακα ρίων βίον· εἴπερ Παῦλος μὲν ἐν τοῖς καυχήμασιν ἀριθμεῖ τὸ Ἐν νηστείαις πολλάκις, καὶ τὸ Ἐν λιμῷ καὶ δίψει. Τὸν δὲ λιμὸν ἀπεύχεται τοῖς δικαίοις. Ἀλλὰ βέλτιον τούτων ἕκαστον κατὰ τὸν ὑψηλότερον περὶ ἐνδείας νοῦν ἐξακούειν. Τοιοῦτόν ἐστι καὶ τὸ Οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον, οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους.","english":"For just as man is twofold, composed of soul and body, so too foods are twofold, being suited to the constitution of each part, and they render what is nourished more vigorous for its proper activities. For just as in athletic training the foods of athletes, when applied to bodies along with the appropriate exercises, to the extent that they are mastered by the power of those being nourished, to that same extent they raise the body to greater fitness and become an addition to it, through being taken up into the constitution of the body, so also in the practice of piety the doctrines of faith and the corrective words concerning morals, being continually applied to the soul and increasing it by their additions little by little, prepare it to be stronger and more industrious in striving after greater and more perfect teachings in doctrines. From the fasting, then, that is in secret we must guard ourselves—the fasting that is said by the Lord to be hated according to righteous judgment, about which the Prophet also prays against, saying: The Lord will not starve the souls of the righteous. For he is not speaking about bodily hunger (otherwise he would have said, the bodies of the righteous) but about that of the soul; for he will not starve the souls of the righteous. For thus there would also be a contradiction with the life of the Blessed Ones, if indeed Paul counts among his boasts, In fastings often, and, In hunger and thirst. But he prays against hunger for the righteous. Rather, it is better to understand each of these according to the higher sense concerning want. Such also is the saying, I have not seen the righteous forsaken, nor his seed seeking bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Μεμνήμεθα γὰρ Ἠλίου ζητήσαντος ἄρτον παρὰ τῆς Σιδω νίας, ἀλλὰ\n\nκαὶ τὸ σπέρμα Ἰακὼβ, τοῦ δικαίου, ἄρτους ἐζήτει εἰς Αἴγυπτον. Ἐὰν δὲ φύγωμεν τὴν ταπεινὴν ἔννοιαν, καὶ ἡ ἐν τοῖς ἐναντιώμασιν ἀτοπία συνδιαλυθήσεται. Ταύτας οὖν ἐνήστευον τὰς νηστείας οἱ Ἰουδαῖοι, λιμοκτονοῦντες ἑαυτῶν τὸν ἔσω ἄνθρωπον, διὰ τὸ φθάσαι ἐπ' αὐτοὺς τὴν λέγουσαν ἀπει λὴν, ὅτι Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπάξω ἐπὶ τὴν γῆν ταύτην λιμὸν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου. Ταύτας οὖν τὰς νη στείας μισεῖν λέγει ὁ Κύριος, τῶν ἐκτηκόντων μὲν ἑαυτῶν τὸν νοῦν ἐν ἀτροφίᾳ τῶν σωτηρίων καὶ ζωοποιῶν διδαγμάτων, ὑπερπιαινόντων δὲ καὶ κατασαρκούντων τὸν ἔξω ἄνθρωπον. Καὶ γὰρ ὥσπερ ἐν ζυγοῦ ῥοπῇ, ὅταν βαρῆται τὸ ἕτερον, ἀν υψοῦταί πως τὸ ἀντικείμενον, οὕτω καὶ ἐπὶ ἀνθρώπου συμ βαῖνον ἴδοι τις ἄν· σαρκὸς μὲν γὰρ πληθυνομένης, συμ βαίνει τὸν νοῦν πως ἀσθενέστερον γίνεσθαι· τοῦ νοῦ δὲ πάλιν εὐεκτοῦντος, τὴν σάρκα πολλάκις καταλεπτύνεσθαι. Καὶ τοῦτό ἐστιν ὅ φησιν ὁ Ἀπόστολος, ὅτι ὅσον ὁ ἔξω ἄνθρωπος διαφθείρεται, τοσοῦτον ὁ ἔσω ἀνακαινοῦται. Καὶ τὸ Ὅταν ἀσθενῶ, τότε δυνατός εἰμι. Τῆς γὰρ δαψιλοῦς καὶ παχείας τροφῆς αἰθαλώδεις τινὲς ἀναθυμιάσεις ἀναπεμπόμεναι, νεφέλης δίκην πυκνῆς τὰς ἀπὸ τοῦ ἁγίου Πνεύματος ἐγγινομένας ἐλλάμψεις εἰς τὸν νοῦν διακόπτουσι. Διὸ καὶ Μωϋσῆς πρὸς θεωρίαν Θεοῦ ἀναβαίνων διὰ τοῦ νοῦ, ἄσιτος καὶ ἄποτος ἡμερῶν τεσσαράκοντα διετέλεσεν, ἀθόλωτον διαμένειν αὐτῷ τὸ ἡγεμονικὸν διοικούμενος.","english":"For we remember that Elijah asked for bread from the Sidonian woman, but also the seed of Jacob, the righteous man, was seeking loaves in Egypt. But if we flee the lowly meaning, the absurdity in the contradictions will also be dissolved. These fasts, then, the Jews were fasting, starving their inner man, because the threat that says had come upon them: Behold, days are coming, says the Lord, and I will bring upon this land a famine, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord. These fasts, then, the Lord says he hates—of those who have melted away their own mind in the malnutrition of saving and life-giving teachings, but who over-fatten and flesh out the outer man. For just as in the tilt of a balance, when one side is weighed down, the opposite is somehow raised up, so one might see it happening also in man: for when the flesh is multiplied, the mind somehow becomes weaker; but when the mind is again in good condition, the flesh is often made thin. And this is what the Apostle says: that as much as the outer man is corrupted, so much the inner man is renewed. And, When I am weak, then I am strong. For certain sooty exhalations sent up from abundant and thick nourishment, like a dense cloud, cut off the illuminations of the Holy Spirit that arise in the mind. Therefore Moses also, ascending through the mind to the vision of God, remained without food and drink for forty days, managing to keep his governing faculty unclouded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Ἠλίας τε ὁμοίως, ὅτε ἔμελλεν ἐκζητεῖν τὸν Θεὸν, ἐν ἴσῳ χρόνῳ τῶν τροφῶν ὑπερεῖδεν, ὥστε μηδεμίαν τῷ νῷ γενέσθαι ἀπὸ τῶν τροφῶν ἐπισκότησιν. Ὁ μέντοι Κύριος ἐναντίως, ἀναστὰς μὲν ἀπὸ νεκρῶν, καὶ πρὸς τοὺς οὐρανοὺς ἐπανιὼν, τροφῆς ἥψατο, τὴν φύσιν τοῦ σώματος τοῦ ἀνισταμένου πιστούμενος· συγκαταβαίνων δὲ τοῖς ἀνθρώποις, ἐνήστευσε, δεικνὺς ὅτι τῷ μέλλοντι πρὸς τοὺς ἀγῶνας τῶν πειρασμῶν ἀποδύεσθαι ἀναγκαία ἡ ἄσκησις. Οἱονεὶ γὰρ παιδοτριβεῖ πρὸς τὴν νίκην ὁ τοῦ σώματος ὑπωπιασμός. Οὐχ οὕτω μέντοι χρηστέον τῇ σαρκὶ, ὥστε παραλῦσαι αὐτῆς τὸν φυσικὸν τόνον διὰ τὴν ἔνδειαν, οὐδὲ εἰς παντελῆ ἀπραξίαν, ἤπου καὶ ἀπαρακολου θησίαν, τὸν νοῦν ὑπὸ τῆς ἄγαν ἐκλύσεως ἐκβιάσασθαι. Ἐπειδὴ δὲ ἐκελεύσθημεν, παρόντος τοῦ νυμφίου, μὴ νηστεύειν τὴν ἀπὸ τοῦ λόγου νηστείαν (ὡς μὴ τρεφομένων τῷ ἄρτῳ τῷ ἐξ οὐρανοῦ καταβάντι καὶ ἀποστρεφομένων τὴν βρῶσιν τῆς σαρκὸς τοῦ Κυρίου, ζωῆς οὖσαν αἰτίαν) τὴν τοιαύτην νηστείαν μισεῖν ὁ Κύριος λέγει. Ἓν τῶν μισου μένων ἐστὶν ὑπὸ Κυρίου καὶ ἡ ἀργία, ἀπραξία τις οὖσα τῶν καθηκόντων. Καὶ ἔοικέ γε πάσης ἑορτῆς ἐπακολούθημα ἡ ἀργία, διὰ τὸ ταῖς κληταῖς προσκεῖσθαι τὸ Πᾶν ἔργον λατρευτὸν οὐ ποιήσετε· καὶ διὰ τὸ ἐν ταῖς ἑορταῖς σχολὴν ἀπὸ τῶν κατὰ τὸν βίον ἄγοντας πᾶσαν ἀτοπίαν ἐπιτελεῖν, δικαίως μισητὴν ἀργίαν ἄγειν ἐλέγοντο. Πῶς δὲ οὐ μισητὸν ἡ ἀργία, μύρμηκος καὶ μελίσσης χείρονα ποιοῦσα τὸν ἄνθρωπον, ὅς γε καὶ ἐξ ἀρχῆς πλασθεὶς, ἐτέθη εἰς τὸν παράδεισον ἐργάζεσθαι καὶ φυλάσσειν αὐτόν;","english":"Elijah likewise, when he was about to seek God, disregarded food for an equal period of time, so that no obscuring of the mind should come from food. The Lord, however, acted contrariwise: having risen from the dead and returning to the heavens, he partook of food, confirming the nature of the body of the one who rises; but condescending to men, he fasted, showing that training is necessary for the one who is about to strip for the contests of temptations. For, as it were, the bruising of the body trains one for victory like a gymnastic master. Yet one must not use the flesh in such a way as to relax its natural tension through want, nor to force the mind into complete inactivity, or even into inconsiderateness, by excessive slackening. But since we were commanded, while the bridegroom is present, not to fast the fast that comes from the Word (as though not being nourished by the bread that came down from heaven and turning away from the food of the Lord's flesh, which is the cause of life), the Lord says that such a fast is to be hated. One of the things hated by the Lord is also idleness, which is a certain inactivity from what is fitting. And idleness seems to be the accompaniment of every feast, because it is added to those who are called, \"You shall not do any servile work,\" and because those who, during the feasts, keep leisure from the affairs of life perform every impropriety, they were rightly said to keep a hateful idleness. And how is idleness not hateful, since it makes man worse than the ant and the bee, when from the beginning he was formed and placed in paradise to work and to keep it?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ὥστε τὸ πρῶτον καὶ οἰκειότατον τῷ ἀνθρώπῳ, ἡ περὶ τὰ ἔργα σπουδὴ, καὶ οἱονεὶ παρὰ φύσιν αὐτῷ ἡ ἀργία, ἣν μισεῖν εἶπεν ὁ Κύριος. Ἀλλὰ πῶς ἡμᾶς ἀργεῖν βούλεται; Μὴ ἐργα ζομένους τὴν βρῶσιν τὴν ἀπολλυμένην, μὴ ὀφθαλμοὺς αἴρειν ἐπὶ τὰ μάταια, μὴ ἀκοὴν ματαίαν τοῖς ὠσὶ παραδέχεσθαι, τὰς χεῖρας ἀποσείεσθαι ἀπὸ δώρων, μὴ ὀξεῖς ἔχειν τοὺς πόδας ἐκχέαι αἷμα, καὶ πάσας ἑνὶ λόγῳ τὰς σπουδὰς, τὰς περὶ τὸ σῶμα μὴ ἐνεργεῖν. Οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. Ἀπειρηκότος φωνὴ πρὸς τὰς συνεχεῖς ἐπὶ κακίαν ὑποστροφὰς τοῦ εὐεργετουμένου. Οὐκέτι ἀνήσω. Πολλάκις προσεκαλεσάμην εἰς μετάνοιαν· ἐδόξατε ὑπακούειν, εἶτα ἐπαλινδρομή σατε. Ἀπογνοὺς ὑμῶν τῆς ἀμετανοήτου καρδίας, οὐκέτι ἀνή σω ὑμᾶς τῆς ὀφειλομένης ὑμῖν καταδίκης. Οὐ γὰρ ὁ εἰπὼν «ἥμαρτον» εἶτα ἐπιμένων τῇ ἁμαρτίᾳ, οὗτος ἐξομολογεῖται· ἀλλὰ ὁ, κατὰ τὸν Ψαλμὸν, εὑρὼν τὴν ἁμαρτίαν αὑτοῦ καὶ μισήσας.\n\nΤί γὰρ ὄφελος τῷ ἀῤῥωστοῦντι ἡ παρὰ τοῦ ἰατροῦ ἐπιμέλεια, ὅταν τὰ φθαρτικὰ τῆς ζωῆς ὁ κάμνων ἐπιτηδεύῃ; Οὕτως οὐδὲν ὄφελος ἀδικημάτων συγχωρουμένων τῷ ἔτι ἀδικοῦντι, καὶ ἀκολαστημάτων ἀφιεμένων τῷ ἔτι ἀκολασταίνοντι. Ἀλλὰ πῶς ἀφίεται ψυχῆς ἁμαρτήματα; Ἐπειδὰν ἡ ἀρετὴ κρατήσασα τῆς ψυχῆς καὶ ὅλην αὐτὴν τοῖς οἰκείοις λόγοις καταλαβοῦσα, διαβολὴν αὐτῇ πρὸς τὴν ἐναντίαν διάθεσιν ἐμποι ήσῃ· ὥστε ἐν μὲν καιρῷ πλεονεξίας ἑκουσίως ὁρμᾷν ἐπὶ τὴν ὡς τοῦ ἴσου τιμὴν, κἂν ῥᾴδιον ᾖ τὸ ἀδικεῖν, κἂν ἀμάρτυρον, ὡς μέγιστον κακὸν ἀποφεύγειν· οὕτω διακείμενον ὑπὸ τῆς ἐν ἑαυτῷ ἕξεως, δυνατὸν ἀφεθῆναι τῶν προτέρων ἀδικημάτων.","english":"So the first and most proper thing for man is diligence in works, and idleness is, as it were, contrary to his nature, which the Lord said he hates. But how does he wish us to be idle? Not working for the food that perishes, not lifting up the eyes to vain things, not receiving vain hearing with the ears, shaking the hands free from gifts, not having swift feet to shed blood, and, in a word, not putting into effect all the pursuits that concern the body. I will no longer release your sins. This is the voice of one who has grown weary of the constant relapses into evil of the one who is being benefited. I will no longer release. Many times I called to repentance; you seemed to obey, and then you turned back again. Despairing of your unrepentant heart, I will no longer release you from the condemnation that is owed to you. For the one who says \"I have sinned\" and then persists in the sin—this man does not confess; but rather the one who, according to the Psalm, has found out his sin and hated it.\n\nFor what benefit is the physician's care to the sick man, when the one who is ill pursues the things that destroy life? So there is no benefit in sins being forgiven to the one who still does wrong, and in acts of intemperance being remitted to the one who is still intemperate. But how are the sins of the soul forgiven? When virtue, having gained mastery over the soul and having taken possession of the whole of it by its own principles, implants in it a detestation of the opposite disposition; so that in a time of greed it willingly rushes toward the honor of equality, and even if doing wrong is easy, even if unwitnessed, it flees from it as the greatest evil; being so disposed by the habit within itself, it is possible for it to be released from its former wrongdoings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Κατὰ ταῦτα δὴ καὶ ἡ σωφροσύνη ἕξιν καὶ πῆξιν λαβοῦσα ἐν τῇ ψυχῇ, ἀπολύει τῶν ἀκολαστημάτων. Σώφρονα δὲ λέγομεν, οὐχ ᾧ ἀπεμαράνθησαν ὑπὸ γήρως, ἢ νόσου, ἢ ὑπὸ ἄλλου τινὸς συμπτώματος αἱ τῆς ἀκολασίας ὀρέξεις (τούτῳ γὰρ ἡ μὲν κακία ἐνυπάρχει, ἡ δὲ ἐνέργεια ἐκ τῆς τῶν ὀργάνων ἀσθε νείας παραποδίζεται) ἀλλὰ σωφροσύνη ἐστὶν ἀληθὴς ἐπιστημονικὴ δύναμις, ἐντυπωθεῖσα τῇ ψυχῇ διὰ βάθους καὶ τὰ ἐνυπάρχοντα ἴχνη τῶν αἰσχρῶν κινημάτων ἐξαφανίζουσα. Τῷ οὕτως ἑαυτὸν ἐξιωμένῳ, διὰ τοῦ ἀναλαμβάνειν τὴν ἐναν τίαν τῇ ἁμαρτητικῇ διάθεσιν, καὶ ἡ παρὰ τῆς συγχωρήσεως χάρις ὠφέλιμος. Ὁ δὲ λόγος ἐνταῦθα τοὺς ἀπὸ πολλῶν πτωμάτων πολ λάκις διαναστάντας ἐκ τῆς κατὰ φιλανθρωπίαν χειραγω γίας, εἶτα ὕστερον ὑπὸ τῶν ἀσθενειῶν κρατηθέντας, ἀπει λεῖ παντελῶς ἀφήσειν. Ἐνταῦθα τὸ Οὐκέτι ἔμφασιν ἡμῖν παρέχει τοῦ πολλάκις ἤδη πρότερον ἐπὶ τοῖς ὁμοίοις συγκεχωρηκέναι. Χωρὶς γὰρ τῆς παρὰ τοῦ Θεοῦ ἀφέ σεως, ἐπιδιδόναι τινὰ ἑαυτὸν τῷ κατ' ἀρετὴν βίῳ, ἀμήχανον. Διὰ τοῦτο ὁ σοφῶς ἡμῶν οἰκονομῶν τὴν ζωὴν, τὸν ἔν τισιν ἁμαρτίαις ἐξετασθέντα, εἶτα ἀνατρέχειν ἐπὶ τὸν ὑγιῆ βίον ἐπαγγελλόμενον, βούλεται πέρατι μὲν ὁρίζειν τὰ παρελθόντα, ἀρχὴν δέ τινα ποιεῖσθαι μετὰ τὰ ἡμαρτη μένα, οἱονεὶ διὰ τῆς μετανοίας ἀναβιώσκοντα· συνεχῶς δὲ ταῦτα ἐπαγγελλόμενον, καὶ συνεχῶς αὐτῶν ἀποπίπτοντα, ὡς παντελῶς αὐτὸν ἀπεγνωσμένον τῆς φιλανθρωπίας ἐκ κλείει. Ὅταν ἐκτείνητε τὰς χεῖρας, ἀποστρέψω τοὺς ὀφθαλ μούς μου ἀφ' ὑμῶν.","english":"Accordingly, self-control too, when it has taken on a settled state and firmness in the soul, releases one from acts of intemperance. And we call a person self-controlled, not the one in whom the desires of intemperance have withered away through old age, or disease, or some other affliction (for in such a one the vice is still present, but its activity is hampered by the weakness of the instruments), but self-control is true scientific power, impressed deeply upon the soul and obliterating the traces of shameful impulses that remain within. For the one who thus purifies himself, by taking up the disposition contrary to the sinful one, the grace that comes from forgiveness is also beneficial. But the word here threatens that those who have often risen from many falls through the hand-leading that comes of loving-kindness toward man, and then later have been overcome by their weaknesses, will be completely abandoned. Here the phrase \"no longer\" gives us the indication that he has already forgiven them many times before for similar things. For apart from the forgiveness that comes from God, it is impossible for a person to give himself over to the life of virtue. Therefore he who wisely orders our life wishes to set a limit to past things for the one who has been tested in certain sins and then promises to run back to a sound life, and to make a kind of beginning after his sins, as it were coming back to life through repentance; but the one who continually makes these promises and continually falls away from them, he excludes as one utterly despaired of, cut off from his loving-kindness toward man. When you stretch out your hands, I will turn my eyes away from you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Οἱ μέχρι σχήματος προσευχόμενοι τὰς μὲν χεῖρας ἐκτείνουσι, τοὺς δὲ θείους ὀφθαλμοὺς ἐπιβλέποντας αὐ τῶν εἰς τὴν προσευχὴν οὐκ ἔχουσι. Πάλιν δὲ τοῦτο σύνηθες τοῖς Ἁγίοις τὸ σχῆμα τῆς προσευχῆς, ὡς παρὰ Δαβὶδ μεμαθήκαμεν, λέγοντος· Διεπέτασα πρὸς σὲ τὰς χεῖ ράς μου· καὶ Ἔπαρσις τῶν χειρῶν μου θυσία ἑσπερινή· Μωϋσέως δὲ, πολεμουμένου τοῦ Ἰσραὴλ μέχρις ἡλίου δυσμῶν, ἐν τῇ ἐκτάσει τὰς χεῖρας ἔχοντος. Καὶ πρὸς ταῦτα δὲ τὸ ἀποστολικὸν, ἐν παντὶ τόπῳ προσεύχεσθαι τοὺς ἄνδρας, ἐπαίροντας ὁσίους χεῖρας. Τάχα δέ τι καὶ βαθύτερον ὁ λόγος παραδηλοῖ· ὅτι ὁ τὰ μεγάλα καὶ οὐράνια καὶ ὑψηλὰ ἐργαζόμενος, οἱονεὶ διηρμένην ἔχων τὴν πρακτικὴν δύνα μιν, ἐπαίρειν τὰς χεῖρας λέγεται· ὁ δὲ ταπεινὰ καὶ γήϊνα καὶ τῇ φθορᾷ ὑποκείμενα ἐνεργῶν, κάτω ῥεπούσας καὶ καταβεβλημένας τὰς χεῖρας ἔχει. Τοῦτο καὶ ἡ κατὰ Μωϋσέα παραινίσσεται ἱστορία, ὅτι διὰ τὸ τοὺς προκόπτοντας μὴ ἐξομαλίζειν τὰς πράξεις, ἀλλὰ ποτὲ μὲν κρεῖττον βιοῦν, ποτὲ δὲ δι' ἀτονίαν ἐκλύεσθαι καὶ ἀσθενέστερον ἐνεργεῖν, τῆς ἀνθρωπίνης καταστάσεως σύμβολα ἦν τὰ τότε γινόμενα· εἰ μὲν γὰρ ἐπῆρε τὰς χεῖρας, ἐνίσχυεν ὁ Ἰσραήλ· ὅτε δὲ καθῆκε τὰς χεῖρας, κατίσχυσεν Ἀμαλήκ. Τουτέστι καταπιπτούσης μὲν ἡμῶν τῆς δραστικῆς δυνάμεως, ἰσχύει τὰ ἀντιπαλαίοντα ἡμῖν· ὑψουμένης δὲ καὶ διαιρομένης, δυνατώτερον γίνεται τὸ διορατικὸν ἐν ἡμῖν, ὅπερ Ἰσραὴλ λέγεται. Τήρει δὲ, ὅτι ἐνταῦθα οὐκ εἴρηται «ὅταν ἐπαίρητε τὰς χεῖρας» ἀλλ' Ὅταν ἐκτείνητε. Ἐπαίρει μὲν γὰρ ὁ τὰ ἄνω ζητῶν, ἐκτείνει δὲ ὁ τῆς εἰς τὰ σωματικὰ βοηθείας ἐπιδεόμενος.","english":"Those who pray only in posture stretch out their hands, but they do not have their divine eyes fixed on their own prayer. Yet this posture of prayer is again customary among the saints, as we have learned from David, who says: I have spread out my hands to you; and, The lifting up of my hands is an evening sacrifice; and from Moses, when Israel was at war until the setting of the sun, holding his hands in an outstretched position. And to these things belongs also the apostolic saying, that men should pray in every place, lifting up holy hands. But perhaps the word also hints at something deeper: that the one who does great, heavenly, and lofty things, having, as it were, his practical power raised aloft, is said to lift up his hands; while the one who does lowly, earthly things subject to corruption has his hands hanging down and cast down. The history according to Moses also gives this exhortation, that because those who are advancing do not keep their actions level, but sometimes live better and sometimes are slackened by weakness and act more feebly, the events that then took place were symbols of the human condition: for if he lifted up his hands, Israel prevailed; but when he let his hands down, Amalek prevailed. That is, when our active power falls, those who wrestle against us prevail; but when it is exalted and raised aloft, the discerning faculty in us, which is called Israel, becomes stronger. And observe that here it is not said, \"when you lift up your hands,\" but, \"When you stretch them out.\" For the one who seeks the things above lifts up, but the one who needs help for bodily things stretches out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Ἐπειδὴ δὲ ἡ ἔκτασις πολλάκις κατὰ διάθεσιν παρὰ τῶν νηπίων πρὸς τροφοὺς, ἢ μητέρας γίνεται, δεικνὺς τῶν εὐχομένων τὸ ἀδιάθετον, οὐκ εἶπεν «ὅταν ἐκτείνητε πρὸς μέ» ἀλλ' ἁπλῶς· Ὅταν ἐκτείνητε (φησὶ) τὰς χεῖρας, ἀπο στρέψω τοὺς\n\nὀφθαλμούς μου· καὶ τὴν αἰτίαν ἐπάγει· Ὅτι αἱ χεῖρες ὑμῶν τοῦ αἵματος πλήρεις. Καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι. Οἱ ἐν μὲν τῷ βίῳ μηδὲν κατορθοῦντες, ἐν δὲ τῇ παρατάσει τῆς προσευχῆς νομίζοντες δικαιοῦσθαι, τούτων ἀκουέτωσαν τῶν ῥημάτων. Οὐ γὰρ ἁπλῶς τὰ ῥήματα τῆς προσευχῆς ὠφελεῖ, ἀλλὰ τὸ μετὰ σπουδαίας διαθέσεως ἀναπέμπεσθαι. Ἐπεὶ καὶ ὁ Φαρισαῖος ἐδόκει πληθύνειν τὴν δέησιν· ἀλλὰ τί φησιν ὁ λόγος; Σταθεὶς δὲ ὁ Φαρισαῖος, ταῦτα πρὸς ἑαυτὸν προσηύχετο (οὐχὶ πρὸς τὸν Θεόν)· ἐπανήρχετο γὰρ πρὸς ἑαυτὸν, ἐπείπερ ἐν ἁμαρτίᾳ τῆς ὑπερηφανίας ἐγίνετο. Διὰ τοῦτο καὶ ὁ Σωτήρ· Προσευχόμενοι δὲ (φησὶ) μὴ βατ τολογῆτε, ὡς καὶ οἱ Ἐθνικοί· δοκοῦσι γὰρ ὅτι ἐν τῇ πολυλογίᾳ αὐτῶν εἰσακουσθήσονται. Μὴ οὖν ὁμοιωθῆτε αὐτοῖς. Καὶ τὸ Ἐκ πολυλογίας οὐκ ἐκφεύξῃ ἁμαρτίαν. Χρὴ οὖν αἰτεῖ σθαι τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην, ἀλλὰ μὴ τὰ σωματικὰ καὶ ἐπίγεια. Διὰ τοῦτο ὁ Ψαλμός· Μίαν ᾐτησάμην παρὰ Κυρίου, ταύτην ζητήσω, τὸ κατοικεῖν με ἐν οἴκῳ Κυρίου. Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις. Τοῦτό ἐστι τὸ αἴτιον τοῦ ἀποστρέφεσθαι τοὺς ὀφθαλμοὺς τοῦ Θεοῦ, ὅταν ἐκτανθῶσιν αἱ χεῖρες, διότι τὰ τῆς ἱκετηρίας σύμβολα παροξυσμοῦ εἰσιν ἀφορμαί.","english":"But since the stretching out of hands is often done from a certain disposition by infants toward their nurses or mothers, showing the dispositionlessness of those who pray, he did not say, \"When you stretch out toward me,\" but simply: \"When you stretch out,\" he says, \"your hands, I will turn away my eyes.\" And he adds the reason: \"Because your hands are full of blood. And if you multiply your supplication, I will not hear.\" Let those who accomplish nothing in their life, but think they are justified in the stretching out of prayer, hear these words. For it is not simply the words of prayer that profit, but their being sent up with a earnest disposition. Since even the Pharisee seemed to multiply his supplication; but what does the word say? \"The Pharisee stood and prayed these things to himself\" (not to God); for he was returning to himself, since he was in the sin of pride. For this reason also the Savior says: \"And when you pray, do not babble, as also the Gentiles; for they think that in their much speaking they will be heard. Do not therefore be like them.\" And also: \"From much speaking you will not escape sin.\" It is necessary, then, to ask for the kingdom of God and righteousness, but not for bodily and earthly things. For this reason the Psalm says: \"One thing I asked of the Lord, this I will seek, that I may dwell in the house of the Lord.\" For your hands are full of blood. This is the cause of God's turning away his eyes, when the hands are stretched out, because the symbols of supplication are occasions of provocation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Ὥσπερ ἂν εἴ τις, υἱόν τινος φονεύσας ἀγαπητὸν, ἔτι ᾑμαγμένας ἐκ τοῦ φόνου τὰς χεῖρας ἔχων, προτείνοι αὐτὰς τῷ πατρὶ χαλεπαίνοντι, δεξιὰν φιλίας αἰτῶν καὶ συγγνώμην ἔχειν παραιτούμενος, ἆρ' οὐχὶ φανὲν τοῦ τέκνου τὸ αἷμα ἐν τῇ χειρὶ τοῦ παιδοφόνου μᾶλλον εἰς ὀργὴν τὸν ἠδικημένον ἐγείρει; Τοιαῦται νῦν εἰσιν αἱ τῶν Ἰουδαίων εὐχαὶ, ὅταν ἐκτείνωσι τὰς χεῖρας, τῆς εἰς τὸν Μονο γενῆ Υἱὸν ἁμαρτίας ἀναμιμνησκόντων τὸν Θεὸν καὶ Πατέρα, καὶ καθ' ἑκάστην ἔκτασιν τὰς χεῖρας ἑαυτῶν τοῦ αἵματος τοῦ Χριστοῦ πλήρεις ἐπιδεικνύντων. Οἱ γὰρ ἐπιμένοντες τῇ πω ρώσει, τῆς πατρικῆς μιαιφονίας κληρονόμοι ὑπάρχουσι. Τὸ γὰρ αἷμα αὐτοῦ (φησὶν) ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν. Λούσασθε, καθαροὶ γένεσθε. Δοκεῖ πως ἐναντίωμα, ὡς πρὸς τὸ ῥητὸν ὁ λόγος ἔχειν καὶ οἱονεὶ ψευδολογίαν τινὰ τοῦ Θεοῦ κατηγορεῖν. Εἶπε γὰρ ὅτι Οὐκέτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. Καὶ τὸ Ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν. Νῦν, ὡς ἰασίμων ὄντων ἐκείνων, Λούσασθε, καθαροὶ (φησὶ) γένεσθε. Ὅτι ἐν μὲν τοῖς ἄνω τὸ ἀδύνατον τοῦ νόμου εἰς σωτηρίαν τοῖς βουλομένοις κατ' αὐτὸν βιοῦν ἀπελέγχεται· ἐν τούτοις δὲ ἑτέρα ὁδὸς εἰς σω τηρίαν δείκνυται. Κἀκεῖνο μὲν ἀθετεῖ τὴν κατὰ τὸν Μωϋσέως νόμον αἰσθητὴν πολιτείαν· τοῦτο δὲ τῆς εὐαγγελικῆς ζωῆς τὰς ἀρχὰς ὑποδείκνυσιν· Ἐὰν φέρητε σεμίδαλιν, μάταιον· θυμίαμα, βδέλυγμα· τὸ στέαρ τῶν ἀρνῶν, τὸ αἷμα τῶν ταύ ρων οὐ βούλομαι. Τί οὖν ποιήσωμεν; τί προσενέγκωμεν; Μὴ τάχα, διὰ τὸ τὰς ὑλικὰς ἀπεστράφθαι θεραπείας, ἐπὶ τὰς ἑορτὰς μεταβῶμεν, διὰ τούτων λατρεύσομεν;","english":"Suppose someone, having murdered someone's beloved son, still has his hands stained with blood from the murder, and stretches them out to the father who is enraged, asking for the right hand of friendship and begging to be forgiven—would not the blood of the child, appearing on the hand of the child-killer, rather stir the wronged man to anger? Such now are the prayers of the Jews, when they stretch out their hands, reminding God and Father of the sin against the only-begotten Son, and at each stretching out displaying their hands full of the blood of Christ. For those who persist in their hardening are heirs of the paternal murder. For his blood, he says, be on us and on our children. Wash yourselves, become clean. There seems somehow to be a contradiction, as though the statement stands opposed to the literal text and, so to speak, accuses God of some falsehood. For he said, I will no longer forgive your sins. And, Even if you multiply your prayer, I will not listen to you. Now, as though those things were curable, he says, Wash yourselves, become clean. Because in the earlier passages the impossibility of the law for salvation is refuted for those who wish to live according to it; but in these, another way to salvation is shown. And that passage sets aside the perceptible way of life according to the law of Moses; but this one indicates the beginnings of the evangelical life: If you bring fine flour, it is vain; incense is an abomination; the fat of lambs, the blood of bulls I do not want. What then shall we do? What shall we offer? Perhaps, because he has turned away from material forms of service, we should turn to the festivals, and through these serve?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Τὰς νεομηνίας ὑμῶν καὶ τὰ σάββατα καὶ ἡμέραν μεγάλην οὐκ ἀν έχομαι. Οὐκοῦν νηστεύσωμεν; Ἀλλὰ τὰς νηστείας ὑμῶν μισεῖ ἡ ψυχή μου. Ὑπόλοιπον οὖν ἱκετεύειν Ἰουδαϊκῶς καὶ προσεύχεσθαι κατὰ τὸν νόμον; Ἀλλ' ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν· καὶ, ἐὰν ἐκτείνητε τὰς χεῖρας, οὐ δυσωποῦμαι τὴν ἱκεσίαν, ἀλλὰ παροξύνομαι ἐπὶ τῷ αἵματι. Τί οὖν ποιήσωμεν; Πῶς σε ἱλεωσόμεθα; πῶς τὸ αἷμα ἀπονιψόμεθα; Λούσασθε, καθαροὶ γένεσθε. Ναὶ, φησί· μεμνήμεθα γὰρ Μωϋσῆς τί εἶπε περὶ λουτροῦ. Ὁ γὰρ ἁψάμενος (φησὶ) τινὸς τῶν ἀκαθάρτων, καὶ μιανθεὶς, πλυ νεῖ τὰ ἱμάτια καὶ λούσεται τὸ σῶμα ὕδατι καὶ καθαρὸς ἔσται. Ἀλλ' οὐκ εἶπε «λούσασθε ἐφ' ἑκάστῳ μολυσμῷ» ἀλλὰ Λούσασθε μόνον. Ἓν βάπτισμα, μία κάθαρσις. Ἐκεῖ πλυνεῖ τὰ ἱμάτια καὶ λούσεται τὸ σῶμα ὕδατι· ἐνταῦθα «ἀφέ λετε τὰς πονηρίας» οὐχὶ τὸν ῥύπον «ἀπὸ τῶν ψυχῶν» οὐκ ἀπὸ τῶν ἱματίων. Μηκέτι περιεργάζου λίβανον καὶ χαλβάνην καὶ ὄνυχα καὶ στακτήν· μηκέτι ἀναζήτει δάμαλιν ἀκριβῶς πυῤῥὰν, ὡς μηδεμίαν ἄλλην τινὰ χρόαν ἔχειν, ἃς τρεῖς μόλις ὁ σύμπας χρόνος τῆς νομικῆς λατρείας ἤνεγκε. Μὴ νήστευε Ἰουδαϊκῶς. Μὴ ἐμποδίζου","english":"Your new moons and your sabbaths and the great day I will not accept. Shall we then fast? But my soul hates your fasts. Is what remains, then, to supplicate in the Jewish manner and to pray according to the law? But if you multiply your supplication, I will not hear you; and if you stretch out your hands, I am not moved by the supplication, but I am provoked by the blood. What then shall we do? How shall we propitiate you? How shall we wash away the blood? Wash yourselves, become clean. Yes, he says; for we remember what Moses said about washing. For he who has touched any unclean thing, he says, and has been defiled, shall wash his garments and bathe his body in water and shall be clean. But he did not say, \"Wash yourselves for each defilement,\" but only, \"Wash yourselves.\" One baptism, one purification. There he shall wash his garments and bathe his body in water; here, \"remove the wickednesses\" — not the filth — \"from your souls,\" not from your garments. No longer busy yourself with frankincense and galbanum and onycha and stacte; no longer seek out a heifer precisely red, so as to have no other color at all, which the whole time of the legal worship scarcely produced three times. Do not fast in the Jewish manner. Do not be hindered","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἐν ταῖς ἀργίαις. Ἑνός σοι χρεία, ἁπλοῦ καὶ συντόμου, οὗ αὐτοὶ ὑμεῖς ἐστε κύριοι. Τί οὖν ἐστι τοῦτο; Μάθετε καλὸν ποιεῖν. Οὗ παν τελῶς νῦν ἀπειθῶς καὶ ἀπαιδεύτως ἔχετε. Ἐπεὶ οὖν διδακτὸν τὸ καλὸν, ὁ δὲ νόμος ὑμᾶς οὐκ ἐδίδαξεν (ἐκβέβληται γὰρ αὐτοῦ, ὡς οὐ καλὰ, τὰ διδάγματα) πᾶσα ἀνάγκη λοιπὸν, ἐπὶ τὸ εὐαγγελικὸν διδασκαλεῖον καταφυγεῖν· Νόησόν μοι τὴν μέθοδον τῆς οἰκονομίας τοῦ λόγου ἀπὸ ὑπο δείγματος ἐναργοῦς. Ἔστω τις τῶν πολυτελῶν καὶ πλουσίων, καὶ τὰ παρασκευασθέντα αὐτῷ ποικίλα τὰ πρὸς τὴν δίαιταν· ἐχέτω δὲ οὗτος πρὸς μὲν τὰ λοιπὰ δυσαρέστως, πρὸς ἓν δὲ μόνον ἐπιτηδείως, εἶτα καθ' ἕκαστον αὐτῷ τῶν ἀβουλήτων ἀποπεμπομένων, εἰς ἀνάγκην ἀγέτω τοὺς θεραπεύοντας εἰς ἐκεῖνο ἐλθεῖν τὸ κατὰ φύσιν λανθανόντως ἐπιζητούμενον· οὕτω καὶ νῦν, πάντων ἐφεξῆς ἐκβεβλημένων τῶν νομικῶν, ἀναγκαίως ἡ παραδοχὴ τοῦ Εὐαγγελίου κατασκευάζεται. Λούσασθε. Καὶ τί τὸ κέρδος; Ἵνα καθαροὶ γένησθε. Εἰς τί δὲ χρεία καθαρότητος; Ἵνα τὸν Θεὸν ἴδητε. Ἆρ' οὖν ἐξαρκεῖ λουσάμενόν με καὶ τὴν ἐπὶ τοῖς προτέροις λαβόντα συγχώρησιν ἡσυχάζειν; ἤ τινος καὶ ἑτέρου χρεία; Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν ἀπ έναντι τῶν ὀφθαλμῶν μου. Ἡ μὲν γὰρ διὰ λουτροῦ κάθαρσις τῆς φιλανθρωπίας ἤρτηται τοῦ Δεσπότου· ἡ δὲ τῆς πονηρίας ἀπόθεσις, ἔργον τῆς ἡμῶν αὐτῶν ἐπιμελείας ἐστίν. Ἵνα δὲ μὴ μόνῃ τῇ ἀπὸ τοῦ λουτροῦ χάριτι ἐπελπίζοντες, ἄπρακτοι μείνωμεν ἀπὸ τῶν Ἐντολῶν, διὰ τοῦτο ἐπισυνάπτει πᾶσαν τοῦ βίου τὴν συναγωγήν· Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν καρδιῶν ὑμῶν.","english":"in your idlenesses. There is need of one thing for you, simple and brief, of which you yourselves are masters. What then is this? Learn to do good. In this you are now altogether disobedient and untaught. Since, then, the good is teachable, but the law did not teach you (for its teachings have been cast out as not good), there is every necessity remaining to flee to the evangelical school. Understand for me the method of the economy of the word from a clear example. Let there be someone among the wealthy and rich, and let the things prepared for him for his manner of life be varied; and let this man be displeased with the rest, but suited to one thing only; then, as each of the unwanted things is sent away, let him compel his servants by necessity to come to that which is secretly sought after according to nature; so also now, when all the legal things have been cast out in order, the reception of the Gospel is necessarily prepared. Wash yourselves. And what is the gain? That you may become clean. And for what need is cleanliness? That you may see God. Is it enough, then, for me to wash and receive forgiveness for my former sins and be at rest? Or is there need of something else too? Remove the wickednesses from your souls from before my eyes. For the cleansing through washing depends on the loving-kindness of the Master; but the putting away of wickedness is the work of our own care. But so that we, hoping only in the grace from the washing, may not remain idle from the Commandments, for this reason he adds the whole gathering of life: Remove the wickednesses from your hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Οἱονεὶ ἐκριζώσατε ἀπὸ τοῦ ἡγεμονικοῦ τὰς πονηρὰς ἐννοίας, ὡς μήτε λόγον, μήτε τι ἔργον ἀπογεννᾶσθαι τῶν μοχθηρῶν. Ἀπέναντι τῶν ὀφθαλμῶν μου. Ἐπειδὴ πολλὰ τῶν κατὰ τὸν σπουδαῖον βίον παρὰ τῶν ἔξω τῆς πίστεως ἐπιτηδεύεται (οἷον ἀποχὴ τῶν ἐν συνουσίαις καὶ βρωμάτων ἡδοναῖς καὶ τὸ ἐν ἤθει εὐσταθὲς καὶ ἀτάραχον) οὐκ ἠρκέσθη τῷ εἰπεῖν· Ἀφέλετε τὰς πονηρίας, ἀλλὰ προσ έθηκε τὸ Ἀπέναντι τῶν ὀφθαλμῶν μου, ὡς οὐδεμιᾶς πρά ξεως καθηκόντως ἐπιτελεῖσθαι δυναμένης, εἰ μὴ μετὰ τῆς εἰς Χριστὸν εὐσεβείας γένοιτο. Ἢ ἐπειδὴ ὁ Πατὴρ βλέπει ἐν τῷ κρυπτῷ, Ἀπέναντι τῶν ὀφθαλμῶν μου, ἀπὸ τῶν τό πων λέγει, τῶν ὑπὸ Θεοῦ βλεπομένων· ἵνα μὴ μόνον ἀπὸ τῶν πράξεων αὐτὴν περιέλωμεν, ἀλλὰ καὶ ἀπὸ τῶν δια λογισμῶν. Τοῦτο δὲ διὰ τῆς τελείας ἀγάπης περιγίνεται· διότι Ἡ ἀγάπη (κατὰ τὸν Παῦλον) οὐ λογίζεται τὸ κακόν. Μάθετε καλὸν ποιεῖν. Οὐ γὰρ σαφὴς ὁ ἠθικὸς λόγος, οὐδὲ πᾶσιν αὐτόθεν ἐκκεί μενος· εἴπερ διδακτόν ἐστι τὸ ποιεῖν τὰ καλά. Δικαίως γὰρ (φησὶ) τὸ δίκαιον διώξεις· τουτέστι μετὰ τῶν περὶ δικαιοσύ νης λόγων τὴν δικαίαν πρᾶξιν ἐπιτελέσεις. Ὡς γάρ ἐστί τι ποιῆσαι ἰατρικὸν, ἀλλ' οὐκ ἰατρικῶς, οὕτως ἐστί τι ποιῆσαι δίκαιον, καὶ μὴ δικαίως. Οἷον ἰατρικὸν μὲν, αὐτὴ ἡ τῆς βοτάνης χρῆσις· ἰατρικῶς δὲ, ὁ λόγος καὶ τὴν δύναμιν τῆς βοτά νης καὶ τοῦ πάθους τὴν ἰδιότητα καὶ τὸν καιρὸν καὶ τὸ μέ τρον καὶ τὸν τρόπον τῆς χρήσεως ἐπεσκεμμένος. Διαφέρει δὲ τὸ κατ' ἐπιστήμην τοῦ αὐτομάτου· ὁ μὲν γὰρ κατὰ τὴν τέχνην ποιῶν, ἀεὶ τὰ αὐτὰ ποιήσει, ἕως ἂν ἔχῃ τὸν λόγον· ὁ δὲ αὐτομάτως, οὐκ ἀεὶ συντρέχοντα ἕξει τὰ ὠφελοῦντα·","english":"As it were, root out the evil thoughts from the ruling faculty, so that neither word nor any deed of wickedness be begotten from them. Before my eyes. Since many things pertaining to the earnest life are practiced by those outside the faith (for instance, abstinence from pleasures in associations and foods, and constancy and calmness in character), he was not satisfied with saying, Remove the wickednesses, but added, Before my eyes, as though no action can be duly performed unless it be done with piety toward Christ. Or, since the Father sees in secret, he says, Before my eyes, with reference to the places seen by God, so that we may remove it not only from actions but also from reasonings. And this is achieved through perfect love, because love (according to Paul) does not reckon the evil. Learn to do good. For the ethical discourse is not clear, nor is it set out plainly for all from the start, if indeed doing good things is teachable. For rightly (he says) you shall pursue the just thing; that is, along with the discourses about righteousness you shall perform the righteous action. For just as it is possible to do something medical, but not medically, so it is possible to do something just, and not justly. For instance, the medical thing is the very use of the herb; but the medical manner is the account that has examined both the power of the herb and the peculiar nature of the disease and the time and the measure and the manner of use. And what is done by knowledge differs from what is done automatically; for the one who acts according to the art will always do the same things, as long as he has the account; but the one who acts automatically will not always have the helpful things running together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"ἀλλ' εἰ σήμερον ἔσωσε, τοῖς αὐτοῖς ποτε καὶ διέφθειρεν. Οὕτω καὶ ἡ τοῦ καλοῦ πραγματεία κατ' ἐπιστήμην ἐνεργουμένη, ὁμαλῶς ἀποδίδοται, ἕως ἂν ἐνοικῶν ὁ λόγος οὗτος ἑκάστῳ τῶν γιγνομένων ἐπιστατῇ. Δείκνυσι δὲ ἐν ἄλλοις τὸ ἀναγκαῖον τῆς τῶν ποιητέων μαθήσεως, εἰπών· Πᾶς, ὃς οὐ μὴ μάθῃ δικαιοσύνην ἐπὶ τῆς γῆς, ἀλήθειαν οὐ μὴ ποιήσει. Δαβὶδ δὲ καὶ τὸν φόβον τὸν θεῖον ἐν τοῖς διδακ τοῖς τίθεται, λέγων· Δεῦτε, τέκνα, ἀκούσατέ μου· φόβον Κυρίου διδάξω ὑμᾶς. Ἐκζητήσατε κρίσιν, ἤτοι τὴν τοῦ Χριστοῦ, καθ' ἣν κρίνων ἡμᾶς, ἀποδίδωσιν ἡμῖν τὰ κατ' ἀξίαν, ἣν ἐὰν μὴ ἐκζητῶμεν, μηδὲ πρὸ ὀφθαλμῶν ἔχωμεν, ἐπιμένειν τῇ ποιήσει τῶν καλῶν οὐ δυνάμεθα. Παιδαγωγὸς γάρ ἐστι πρὸς εὐσέβειαν ἡ ἔννοια τῶν κεκηρυγμένων, ἡμῖν φοβερῶν ἐν τῇ κρίσει. Ἢ ὅτι πάντα\n\nἐξητασμένα καὶ κεκριμένα ἔσται, μηδενὸς ἀκρίτως, μηδὲ ὡς ἔτυχε γιγνομένου. Μετὰ βουλῆς γὰρ (φησὶ) πάντα ποίει. Καί· Λογισμοὶ δικαίων, κρίματα. Χρὴ οὖν ὥσπερ δικαστὴν τὸν λόγον τὴν ἀνωτάτω χώραν παρ' ἡμῖν λαχόντα, ἕκαστα κρίνειν καὶ ἐξετάζειν, τά τε λεκτέα καὶ τὰ πρακτέα, καὶ μὴν καὶ ταῖς συγκαταθέσεσι τῶν πραγμάτων καὶ ταῖς ὁρμαῖς τῆς ψυχῆς μετὰ ἀκριβοῦς ἐπικρίσεως ἐπιτρέπειν. Τοῦτο γάρ ἐστιν ὅ φησιν ὁ Παῦλος· Εἰ γὰρ ἑαυτοὺς ἐκρίνομεν, οὐκ ἂν ἐκρινόμεθα. Ῥύσασθε ἀδικούμενον. Ἐπειδὴ διττὸν τὸ ἀδικεῖσθαι· ἢ γὰρ εἰς τὰ σωματικὰ ἀδικοῦνταί τινες (οἱονεὶ εἰς χρήματα καὶ τὰ λοιπὰ τῶν ἐκτὸς) ἢ εἰς αὐτὴν τὴν ψυχήν. Ἀδιορίστως δὲ προσ τετάγμεθα τὸν ἀδικούμενον ῥύεσθαι. Ἰστέον ὅτι πλείονός ἐσμεν σπουδῆς χρεῶσται τοῖς εἰς τὰ καιριώτατα βλαπτομένοις·","english":"But if today he saved, at the same time he also once destroyed the same things. So also the pursuit of the good, when carried out according to knowledge, is rendered evenly, as long as this word, dwelling within, presides over each of the things that come to be. And elsewhere he shows the necessity of learning what must be done, saying: Everyone who does not learn righteousness upon the earth will not do the truth. And David also places the divine fear among things taught, saying: Come, children, hear me; I will teach you the fear of the Lord. Seek judgment—that is, the judgment of Christ, according to which, judging us, he renders to us according to worth; and if we do not seek it, nor keep it before our eyes, we cannot persevere in the doing of good things. For the understanding of the things proclaimed, which are fearful to us in the judgment, is a guide toward piety. Or because all things\n\nwill have been examined and judged, nothing being done without judgment, nor as it happens by chance. For with counsel (he says) do all things. And: The thoughts of the righteous are judgments. It is necessary, then, that the reason, having obtained the highest place among us as a judge, judge and examine each thing—both what is to be said and what is to be done—and indeed that it entrust both the assents to matters and the impulses of the soul with precise discernment. For this is what Paul says: For if we judged ourselves, we would not be judged. Rescue the one being wronged. Since being wronged is twofold: for either people are wronged in bodily things (as it were, in money and the rest of external things) or in the soul itself. And we have been commanded without distinction to rescue the one being wronged. It must be known that we owe greater zeal to those who are harmed in the most vital matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"τοὺς καταδυναστευθέντας παρὰ τοῦ διαβόλου, καὶ αἰχμα λώτους παρ' αὐτοῦ κατεχομένους, ἀνταιχμαλωτίζειν πάσῃ σπουδῇ· καὶ ἄγειν αὐτῶν τὰ νοήματα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Πειρατέον δὲ καὶ ἀπὸ τῶν σωματικῶν ἀδικη μάτων ἐξαιρεῖσθαι τοὺς καταδεεστέρους, ὅταν ἅρπαξι καὶ βιαίοις περιπεσόντες, ὥσπερ ὑπὸ χειμάῤῥου τῆς βίας αὐτῶν παρασύρωνται· οὓς ἆραι μὴ ἐξαρκοῦντες, τοῖς τῆς παρα κλήσεως λόγοις τὴν ὑπομονὴν αὐτοῖς τῶν ἐπιπόνων παρασκευάζωμεν, μηδενὸς μὲν φειδόμενοι τῶν ἐφ' ἡμῖν· ἀποτυγχάνοντες δὲ τῶν κατὰ πρόθεσιν, διὰ γοῦν τῆς φιλαδελφίας τὸ συμπαθὲς ἐπιδεικνύμενοι. Κρίνατε ὀρφανῷ, διὰ τὸ εὐκαταφρόνητον τῆς ἡλι κίας, οὔτε εἰς κρίσιν ἀγαγεῖν τοῖς ὀρφανοῖς τοὺς ἀδικοῦντας ῥᾴδιον. Κρίνατε οὖν τοῖς ὀρφανοῖς τοῖς ἐστερημένοις τῶν συνηγόρων, παρ' ἑαυτῶν αὐτοῖς τὸ ἐκ τῆς ἡλικίας ἐνδέον ἀναπληρώσατε· ὥστε ἔχειν τὸ καύχημα τοῦ Ἰώβ· Ἐγὼ ἤμην πατὴρ ἀδυνάτων. Μήποτε δὲ πνευματικώτερόν ἐστι τῆς λέξεως τὸν νοῦν διηγήσασθαι· ἐπειδὴ τῶν εἰς Χριστὸν πεπιστευκότων καὶ τὴν κατὰ τὸ Εὐαγγέλιον πολιτείαν ἀσπαζομένων πατὴρ λέγεται ὁ Θεὸς, ἐάν τις διὰ τῆς παραβάσεως τοῦ νόμου ἀλλοτριωθεὶς τοῦ Θεοῦ, οἱονεὶ ἀπορφανισθῇ τῆς προνοίας αὐτοῦ, κρίσει δικαίᾳ καὶ ἐπιστημονικῇ εἰς τὴν πρὸς Θεὸν οἰκείωσιν αὐτὸν ἀποκαταστῆσαι σπούδασον, μήτε ἀκρίτως συγχωρῶν, μήτε ἀσυμπαθῶς τῇ ἀποτομίᾳ κατ' αὐτοῦ κεχρημένος, ἀλλὰ καὶ κρίνατε αὐτῷ τοὺς ὠφελίμους τρό πους τῆς μετανοίας ὑποτιθέμενοι.","english":"To take back captive in every earnestness those tyrannized by the devil and held captive by him, and to lead their thoughts into the obedience of Christ. But one must also endeavor to rescue the weaker from bodily injustices, whenever, having fallen in with robbers and violent men, they are swept along as by a torrent of their violence; and when we are not sufficient to lift them out, let us prepare for them endurance of hardships by words of exhortation, sparing nothing of what lies in our power, and when we fail of our purpose, at least showing compassion through brotherly love. Judge the orphan, because of the contemptibleness of his age, nor is it easy to bring those who wrong orphans to judgment. Judge, then, for the orphans who are deprived of advocates; fill up for them from yourselves what is lacking because of their age, so as to have the boast of Job: I was a father to the helpless. But perhaps it is more spiritual to expound the meaning of the passage: since God is called the Father of those who have believed in Christ and embrace the way of life according to the Gospel, if anyone, having been estranged from God through transgression of the law, has been as it were orphaned of his providence, hasten with just and knowledgeable judgment to restore him to intimacy with God, neither conceding without judgment nor treating him with unsympathetic severity, but also judge for him by suggesting the beneficial ways of repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Καὶ ἐπειδὴ πᾶς ὁ ποι ῶν τὴν ἁμαρτίαν, ἐκ τοῦ διαβόλου γεγέννηται, εἴ τις ἑκουσίως τῆς συγγενείας ἐκείνης ἑαυτὸν ἠλλοτρίωσε τοῦ πονηροῦ πατρὸς καὶ προσέρχεται τῇ κατ' εὐσέβειαν διδα σκαλίᾳ, ὥστε ἐν Χριστῷ Ἰησοῦ ἀναγεννηθῆναι διὰ τοῦ Εὐαγ γελίου, ὡς μακαριστῶς ὀρφανισθεὶς, τῆς ἐπιβαλλούσης ἐπι μελείας παρὰ τῶν οἰκονομούντων τὰ κοινὰ τυγχανέτω. Ὅτι γάρ ἐστί τις ὀρφανία λυσιτελὴς, ὁ Ψαλμὸς δείκνυσι, τοῖς Ἰούδα τέκνοις τὴν ἀπὸ τοῦ πονηροῦ στέρησιν ἐπευχόμενος· οὕτως γὰρ τὸ εὔλογον ἡ εὐχὴ φανήσεται ἔχουσα, ἡ λέγουσα· Γεννηθήτωσαν οἱ υἱοὶ αὐτοῦ ὀρφανοί, ἵνα μὴ ἔχωσι πονηρὸν τοῦ βίου διδάσκαλον, διὰ τὴν νόσον τῆς φιλαργυρίας τὰ τοῦ κλέπτου καὶ τοῦ προδότου καταδεξάμενοι ὀνείδη. Καὶ δικαιώσατε χήραν. Καὶ τοῦτο δι' ἀσθένειαν ἐν πολλοῖς τῶν κατὰ τὸν βίον ἐλαττούμενόν ἐστι πρόσωπον. Εὐεπίβατος γὰρ τοῖς βουλομένοις ἀδικεῖν ἡ χηρεία· ἧς παντοίως ἀντιλαμβάνεσθε, τὸ ὀφειλόμενον δίκαιον ἀποδιδόντες αὐτῇ, καὶ μάλιστα ἐὰν ὄντως ᾖ χήρα, μεμονωμένη ἀπὸ τῆς τῶν ἀνθρώπων ἐπικουρίας, πᾶσαν δὲ τὴν ἐλπίδα ἐπὶ τὸν Θεὸν ἔχουσα καὶ προσμένουσα ταῖς δεήσεσιν, ὡς καὶ ἐν τῇ καρδίᾳ ἀπὸ πάσης κηλῖδος διὰ τὴν ἄσκησιν καθαρεύειν. Ἐπειδὴ δὲ ὡς περὶ νύμφης ἑαυτοῦ τῆς τοῦ ἀνθρώπου ψυχῆς πολλαχοῦ τῆς Γραφῆς ὁ Θεὸς διαλέγεται, εἴη ἂν χήρα καὶ ἡ δι' ἀποστασίαν Χριστοῦ διὰ τῆς εἰδωλολατρείας νοητῶς ἐκπορνεύσασα, καὶ τῆς τοῦ νυμφίου Λόγου συναφείας ἐστερημένη, ἣν δεῖ δικαι οῦσθαι διὰ τὸ τῆς μετανοίας δικαίωμα παιδευομένην.","english":"And since everyone who commits sin has been born of the devil, if anyone has willingly estranged himself from that kinship of the evil father and comes to the teaching according to godliness, so as to be reborn in Christ Jesus through the Gospel, then as one blessedly orphaned, let him receive the care that is due from those who administer the common affairs. For that there is a kind of profitable orphanhood, the Psalm shows, invoking upon the children of Judah deprivation from the evil one; for thus the prayer will appear to have its reasonable sense, which says: Let his sons be made orphans, so that they may not have the evil one as a teacher of life, having accepted through the disease of love of money the reproaches of the thief and the traitor. And do justice to the widow. And this too is a person who is diminished in many of life's circumstances through weakness. For widowhood is easily assailed by those who wish to do injustice; which you must take up in every way, rendering to her the justice that is owed, and especially if she is truly a widow, isolated from the help of men, and has all her hope in God and persists in supplications, so as even in her heart to be pure from every stain through discipline. And since God in many places of Scripture speaks of the human soul as of his own bride, a widow would also be she who through apostasy from Christ has spiritually played the harlot through idolatry, and has been deprived of union with the bridegroom Word, whom it is necessary to be justified through the righteousness of repentance, being disciplined.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Ἢ ἐπειδὴ ἡ κατὰ σάρκα Ἰσραὴλ ἐκκλησία χήρα ἐστίν (ἐλευθε ρωθεῖσα τοῦ ζυγοῦ τῆς κατὰ νόμον δουλείας, ὥστε μηκέτι μοιχαλίδα χρηματίζειν, γενομένην ἀνδρὶ ἑτέρῳ, τῷ καθαρ μοζομένῳ\n\nαὐτὴν εἰς σωτηρίαν, Χριστῷ), καὶ ταύτην δικαι οῦσθαι χρὴ παρ' ἡμῶν, τὴν κατὰ τὸ Εὐαγγέλιον τοῦ Χριστοῦ δικαιοσύνην μανθάνουσαν. Καὶ δεῦτε καὶ διαλεχθῶμεν, λέγει Κύριος. Καὶ ἐὰν ὦσιν αἱ ἁμαρτίαι ὑμῶν ὡς φοινικοῦν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡς ἔριον λευκανῶ. Πολλαχοῦ τῆς Γραφῆς τοιαύτας ἔχομεν λέξεις, ὡς ὁμοτίμως τοῦ Θεοῦ τοῖς ἀνθρώποις εἰς κρίσιν συγκαταβαίνοντος. Τοιοῦ τον γάρ ἐστι καὶ τὸ Αὐτὸς ὁ Κύριος ἥξει εἰς κρίσιν μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ αὐτοῦ, καὶ μετὰ τῶν ἀρχόντων αὐτοῦ· καὶ τὸ ἐν τῷ Μιχαίᾳ, οὕτως ἔχον· Ἀκούσατε δὴ λόγον Κυρίου. Κύριος εἶπεν· Ἀνάστηθι, κρίθητι πρὸς τὰ ὄρη, ὅτι κρί σις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ καὶ μετὰ τοῦ λαοῦ αὐτοῦ διαλεχθήσεται. Λαός μου, τί ἐποίησά σοι; ἢ τί ἐλύπησά σε; ἢ τί παρηνώχλησά σοι; Ἀποκρίθητί μοι. Καὶ πρέπον γέ ἐστι τὴν θείαν κρίσιν μὴ τυραννικὴν εἶναι, ἀλλὰ κοινωνικὴν μᾶλλον τῶν ἐν ἀνθρώποις δικαστῶν, τόπον ἀπολογίας τοῖς δικαζομένοις παρεχομένην, ἵνα βλέπων τις τὴν δίκην σαφηνιζο μένην αὐτῷ καὶ ἐπὶ τῇ κολάσει, συνευδοκῇ τοῖς ἀναντιῤῥήτοις κρίμασι τοῦ Θεοῦ, ὡς κατὰ πᾶσαν δικαιοσύνην προσαχθεῖσιν αὐτῷ συντιθέμενος, ἵνα καὶ τὴν ἄφεσιν τῶν συγχωρουμένων θεωρήσῃ, λόγῳ καὶ τάξει περὶ αὐτὸν γιγνομένην. Ταῦτα δὲ προσωποποιεῖ ἡ Γραφὴ, οὐχ ὡς πρὸς ἕκαστον ἡμῶν πεύσεις προσάγειν καὶ ἀποκρίσεις ἐπάγειν μέλλοντος τοῦ κριτοῦ πρὸς τὸν δικαζόμενον·","english":"Or else, because the Israel according to the flesh is a widow (having been freed from the yoke of bondage under the law, so as no longer to be accounted an adulteress, having become the wife of another man, of Christ, who purifies her unto salvation), this widow too must be justified by us, learning the righteousness according to the Gospel of Christ. And come, and let us reason together, says the Lord. And if your sins be as scarlet, I will make them white as snow; and if they be as crimson, I will make them white as wool. In many places of the Scripture we have such expressions, as God condescending to men for judgment on equal terms. For such is also that saying, The Lord himself will come for judgment with the elders of his people, and with his rulers; and that in Micah, which runs thus: Hear now the word of the Lord. The Lord has said: Arise, plead your case before the mountains, for the Lord has a judgment against his people, and he will reason with his people. My people, what have I done to you? Or wherein have I grieved you? Or wherein have I troubled you? Answer me. And it is fitting that the divine judgment be not tyrannical, but rather after the manner of human judges in society, granting a place of defense to those who are judged, so that one who sees the sentence made clear to him, and also the punishment, may give assent to the irrefutable judgments of God, as agreeing with all the righteousness that has been brought before him, so that he may also behold the remission of the things that are forgiven, taking place in him in word and order. But the Scripture represents these things in personified form, not as though the judge were about to bring questions to each one of us and to add answers to the one being judged.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"ἀλλ' ἵνα μέριμναν ἡμῖν ἐμ ποιήσῃ καὶ μὴ ἀμελετήτως ἔχωμεν τῆς ἀπολογίας. Εἰκὸς δὲ ὅτι ἀφάτῳ τινὶ δυνάμει ἐν ῥοπῇ καιροῦ πᾶσα ἡ κατὰ τὸν βίον ἡμῶν πραγματεία, οἷον ἔν τινι πίνακι τῷ μνημονευτικῷ τῆς ψυχῆς ἡμῶν ἐντυπωθήσεται. Καὶ οὕτως ἀκουσόμεθα τοῦτο καὶ νῦν· Ἐκύκλωσαν αὐτοὺς τὰ διαβούλια αὐτῶν· ἀπέναντι τοῦ προσώπου μου ἐγένοντο. Καὶ αἱ ἐν τῷ Δανιὴλ δὲ βίβλοι φερό μεναι, τί ἄλλο δηλοῦσιν, ἢ τὸ ἀνακινεῖσθαι Κύριον ἐν τῷ μνημονευτικῷ τῶν ἀνθρώπων τοὺς περὶ τῶν πεπραγμένων τύπους, εἰς τὸ μνημονεύειν ἕκαστον τῶν ἰδίων, ἵνα βλέπω μεν δι' ἃ κολαζόμεθα; Μετὰ οὖν τὸ λούσασθαι καὶ ἀποκαθαρθῆναι τοῦ ἐκ τῶν ἁμαρτιῶν ῥύπου καὶ ἀφελεῖν τὰς πονηρίας ἀπὸ τῆς ψυχῆς ἀπέναντι τῶν ὀφθαλμῶν τοῦ Θεοῦ καὶ παύσασθαι ἀπὸ τῶν πονηριῶν καὶ τὴν ἐπιστήμην τῶν καλῶν ἔργων ἀναλα βεῖν, καὶ ἐκζητῆσαι κρίσιν, καὶ ῥύσασθαι ἀδικούμενον, καὶ κρίνειν ὀρφανῷ καὶ δικαιῶσαι τὴν χήραν, τότε ἐπὶ τὸ διελεγχθῆναι καλεῖται, ἐπαγγελίαν λαμβάνων, ἢ ὡς χιὼν, ἢ ὡς ἔριον λευκανθήσεσθαι. Οὕτως αὐτὸ καθ' ἑαυτὸ τὸ λουτρὸν οὐκ ἐξαρκεῖ πρὸς τὴν χιόνος ἢ ἐρίου λευκότητα τὸν λουσάμενον ἀγαγεῖν, ἀλλὰ καὶ πράξεων χρεία καὶ ἐπιμελείας οὐ τῆς τυχούσης. Ὥστε τὸ μὲν λουτρὸν καθαρότητός ἐστι τῆς ἀπὸ ῥύπου ποιητικόν· ἡ δὲ κρίσις τοῦ ὀρφανοῦ καὶ ἡ δικαίωσις τῆς χήρας, καὶ τὴν ἴσα χιόνι ἢ ἐρίῳ λευκότητα προξενεῖ. Δύναται γὰρ καὶ φοινικοῦν τι ὑπάρχον καθαρὸν μὲν εἶναι, μὴ μὴν λευκασμοῦ ἠξιῶσθαι.","english":"But so that he may make us careful and we may not be negligent in our defense. It is likely that by some ineffable power, in a moment of time, our whole conduct of life will be imprinted, as it were on some tablet, on the memory of our soul. And so we shall hear this even now: Their own counsels surrounded them; they became before my face. And what else do the books borne in Daniel make clear, than that the Lord stirs up in the memory of men the impressions of things done, so that each may remember his own, in order that we may see the things for which we are punished? After, then, washing and being cleansed from the filth of sins, and removing wickedness from the soul before the eyes of God, and ceasing from wickedness, and taking up the knowledge of good works, and seeking judgment, and rescuing the wronged, and judging for the orphan and vindicating the widow, then he is called to be convicted, receiving the promise that he shall be made white either as snow or as wool. Thus the washing by itself is not sufficient to bring the one washed to the whiteness of snow or wool, but there is also need of actions and of no ordinary diligence. So that the washing is productive of purity from filth; but the judgment of the orphan and the vindication of the widow also procure the whiteness equal to snow or wool. For it is possible that even something purple, while being clean, has not been deemed worthy of whitening.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἐπειδὴ δὲ τὸ μὲν φοινικοῦ ὑδαρῶς πεφοίνικται, τὸ δὲ κόκκινον βαθύτερόν ἐστι καὶ κατακόρως ἐρυθρόν, τὸ μὲν πρὸς χιόνα, τὸ δὲ πρὸς ἔριον λευκὸν τὴν ἀναλογίαν ἔχειν ἐκρίθη. Ἐρυθρᾷ μὲν οὖν χρόᾳ παρεικάζονται αἱ ἁμαρτίαι ἡμῶν, διὰ τὸ φονικαὶ εἶναι τῶν ψυχῶν. Καὶ ὥσπερ ἐν τοῖς βάμμασι τὸ μὲν πολλάκις καὶ φιλοπόνως καταβαφὲν, μονιμωτέραν πως καὶ ἀνέκπλυτον τὴν βαφὴν καταδέχεται, τὸ δὲ ἐπιπολαίως καὶ ἐκ τοῦ παρατυχόντος ἐπιχρωσθὲν, εὐκίνητον ἔχει καὶ εὐαπόπλυτον τὴν βαφήν, οὕτω καὶ ψυχὴ ποιωθεῖσα ὑπὸ τῆς ἁμαρτίας καὶ ἐν ἕξει τοῦ κακοῦ γενομένη, δυσέκνιπτον καὶ οἱονεὶ ἐγκεκαυ μένον τὸν ἐκ τῶν ἁμαρτημάτων ἀνεμάξατο σπῖλον. Ἐπ' ἔλατ τον δὲ, καὶ οἱονεὶ ἐπιπολαιότερον προσδιατρίψασα τῷ κακῷ, ὑδαρέστερον ἐχρώσθη καὶ κατεσπιλώθη τῷ ἁμαρτήματι, κατὰ τὴν τῶν ἁμαρτημάτων ἀναλογίαν ἐπὶ πλέον, ἢ ἐπ' ἔλαττον τῆς χρόας ἐπελθούσης. Διὰ τί δὲ τῶν λευκῶν χιὼν καὶ ἔριον εἰς τὴν εἰ κόνα παρελήφθη; Ὅτι φυσικῶς λευκὸν ὑπάρχον τὸ ἔριον, ἑαυτοῦ ἐξ ἐπιμελείας λευκότερον γίνεται. Καὶ","english":"Since, then, the purple dye has been made a watery red, while the crimson is deeper and intensely red, the one was judged to have its proportion toward snow, the other toward white wool. Our sins, then, are likened to a red color, because they are murderous of souls. And just as in dyes, that which has been dyed many times and with diligence receives a somewhat more permanent and indelible dye, while that which has been colored superficially and by chance has a dye that is easily moved and easily washed out, so too a soul that has been made of a certain quality by sin and has come into a state of evil has absorbed the stain from its sins as something hard to wash out and, as it were, burnt in. But if it has lingered over evil to a lesser degree and, as it were, more superficially, it has been colored more faintly and stained by sin, in proportion to the sins, the color having come upon it to a greater or lesser degree. But why were snow and wool taken as the image of white things? Because wool, being naturally white, becomes whiter than itself by care. And","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"ἀνθρώπου τοίνυν ὁ βίος τὰς φυσικὰς ἀφορμὰς ἐξ ἀσκήσεως τελει ῶν, ἐπὶ πολὺ προελθεῖν τῆς ἀρετῆς δύναται. Καὶ ἡ χιὼν τοίνυν, ὕδωρ οὖσα τῷ ὑποκειμένῳ, τῇ τοῦ ἀέρος προσθήκῃ λευκὴ γίνεται, ὅταν ἐκ τῆς τοῦ πνεύματος βίας τὸ ἐν ταῖς νεφέλαις ὑγρὸν ἀνακοπτόμενον ὑπὸ μὲν τῆς σφοδρᾶς κι νήσεως εἰς ἀφρὸν ἐξοιδαίνει, ὑπὸ δὲ τῆς ἐν τῷ ἀέρι ψύξεως συμπηγνύμενον, σύστασιν λαβόν τινα καὶ βάρος, τῇ φυσικῇ ῥοπῇ φέρεται πρὸς τὸ κάτω. Οὕτω καὶ ψυχὴ, τὰς φυσικὰς ἀφορμὰς οἰκείᾳ τε ἀσκήσει καὶ τῇ βοηθείᾳ τοῦ Πνεύματος συναυξήσασα, ἀξία γίνεται ἐν τῇ δικαίᾳ τοῦ Θεοῦ κρίσει τῆς χάριτι τοῦ Θεοῦ, δεδομένης λαμπρότητος τοῖς ἁγίοις. Καὶ ἐὰν θέλητε καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μου, μάχαιρα ὑμᾶς κατέδεται. Τὸ αὐτεξούσιον ἐντεῦθεν παριστῶν μάλιστα τῆς τῶν ἀνθρώπων φύσεως. Πᾶσι γὰρ τοῖς προκειμένοις ἡγούμεθα τὴν ἐπα γωγὴν ταύτην ἁρμόζειν. Ἐὰν γὰρ ἀποστῆτε (φησὶ) τῆς κατὰ τὸ ἀποκτεῖνον γράμμα λατρείας, ἐὰν λούσηθε καὶ καθαροὶ γε νόμενοι, πρὸς τὸ ἐφεξῆς ἀποδῶτε τὴν ἐκτεθεῖσαν ὑμῖν πολιτείαν ἥξετε εἰς κρίσιν, ἐν τοσῇδε ἢ τοσῇδε περισσείᾳ γενήσεσθε καὶ τῆς ἐν ἐπαγγελίᾳ τρυφῆς ἀπολαύσετε, τῆς κολαστικῆς καὶ φθαρτικῆς μαχαίρας κατάβρωμα οὐκ ἔσεσθε. Τοῖς μὲν ταπεινῶς ἀκούουσι γήϊναι ἐπαγγελίαι τῆς ὑπακοῆς μισθὸς δίδο ται· τοῖς δὲ πνευματικῶς τοῦ βουλήματος τῆς Γραφῆς ἐπακού ουσι γῆς ἀγαθὰ τῆς πνευματικῆς λέγεται, ἣν οἱ μακαριζόμενοι πραεῖς κληρονομήσειν λέγονται. Ὁμοίως καὶ μάχαιρα ἔμ ψυχος νοεῖται, περὶ ἧς εἴρηται, ὅτι ἐμεθύσθη ἀπὸ αἵματος τραυματιῶν·","english":"The life of man, then, perfecting its natural starting points through practice, can advance far in virtue. And so snow, being water in its underlying substance, becomes white by the addition of air, when the moisture in the clouds, driven back by the violence of the wind, swells into foam under the vehement motion, and being congealed by the cold in the air, having received a certain consistency and weight, is carried downward by its natural inclination. So too the soul, having increased its natural starting points by its own practice and by the help of the Spirit, becomes worthy in the righteous judgment of God of the grace of God, the brightness having been given to the saints. And if you are willing and listen to me, you shall eat the good things of the land; but if you are not willing, nor listen to me, a sword shall devour you. Here he especially sets forth the free will of human nature. For we think this introduction fits all the things set before us. For if you depart, he says, from the service of the letter that kills, if you wash and become clean, and thereafter render the conduct set forth to you, you will come to judgment, you will be in this or that abundance and will enjoy the delight promised, and you will not be food for the punitive and destructive sword. To those who hear in a lowly manner, earthly promises are given as the reward of obedience; but to those who hear the will of the Scripture spiritually, the good things of the land are spoken of—the spiritual land, which those who are called blessed, the meek, are said to inherit. Likewise also the sword is understood as living, concerning which it has been said that it was made drunk with the blood of the wounded.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"καὶ, ἐν τῷ οὐρανῷ φάγεται κρέα. Τὸ γὰρ στόμα Κυρίου ἐλάλησε ταῦτα. Τάχα τὸ Πνεῦμα τὸ ἅγιον, τὸ ἐνεργῆσαν ταῦτα γραφῆναι, στόμα νῦν εἴρηται, παρὰ τὸ καὶ ἐκ στόματος τοῦ Θεοῦ λέγεσθαι προεληλυθέναι. Ὥστε σε μὴ καταφρονητικῶς ἀκοῦσαι τῶν ἀπειλῶν, τὸ ἀψευδὲς στόμα ἐπεμαρτύρατο ἡμῖν ὁ λόγος τοῦ Κυρίου, τὸ ταῦτα λαλῆσαν. Τίς δὲ οὕτω ταπεινὸς καὶ σάρκινος τὴν διάνοιαν, ὥστε τὰ εἰς ἀντίδοσιν τῆς εὐπειθείας παρὰ τοῦ ἀγαθοῦ Θεοῦ τεταμιευμένα τοῖς ἀνθρώποις, βρώματα εἶναι νομίζειν, καρποὺς τῆς γῆς εἰς φθορὰν δεδομένους τῇ ἀποχρήσει; Ἀλλὰ δηλονότι, κατὰ τὴν παραβολὴν τοῦ Εὐαγγελίου, τὸ ἐν τῇ καλῇ γῇ σπέρμα καρδία ἐστὶ καλὴ καὶ ἀγαθὴ, ἀκούουσα τοῦ λόγου, καὶ κατέχουσα καὶ καρποφοροῦσα ἐν ὑπομονῇ. Ἄξιον οὖν ἐπαγγελίας Θεοῦ, ἡ τῶν ἡδίστων καρπῶν τῆς καρδίας ἀπόλαυσις. Καρποὶ δὲ καρδίας, τὸ ἐν θεωρίᾳ τοῦ θείου κάλ λους τερπνόν. Οὗτοι δὲ οἱ καρποὶ ἐκ τῆς εἰς τὸ πνεῦμα σπορᾶς γεωργοῦνται, θεριζόμενοι εἰς ζωὴν αἰώνιον, ὧν ὁ συνάγων ἐν ἀγαλλιάσει τὰ δράγματα, κατατρυφᾷ τοῦ Κυρίου, λαμβάνων παρ' αὐτοῦ τὰ αἰτήματα. Πρότερον μέντοι θελῆσαι δεῖ, καὶ τότε εἰσακοῦσαι, ἵνα τὸ ἐφ' ἡμῖν ἀκατανάγκαστον ᾖ. Καὶ πάλιν· Ἐὰν μὴ θέλητε, μηδὲ εἰσακούσητέ μου. Ἐκ τοῦ μὴ θελῆσαι, τὸ μὴ εἰσακοῦσαι. Οὕτω πᾶσα μακαριό της, καὶ ἡ ἐν κολάσει ἐν τοῖς ἐπιπόνοις διαγωγὴ ἐκ τοῦ ἐφ' ἡμῖν ἤρτηται. Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν, πλήρης κρί σεως; ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταί.","english":"And in heaven they shall eat flesh, for the mouth of the Lord has spoken these things. Perhaps the Holy Spirit, who brought it about that these things were written, is now called the mouth, from the fact that it is also said that what proceeds from the mouth of God is spoken. So that you may not hear the threats contemptuously, the word of the Lord, which spoke these things, has testified to us by its mouth that cannot lie. But who is so lowly and fleshly in mind as to think that the things stored up by the good God for men as a recompense for their obedience are foods—fruits of the earth given over to corruption by their use? But clearly, according to the parable of the Gospel, the seed sown in the good ground is a good and noble heart, which hears the word and holds it fast and bears fruit with patience. Worthy, then, of God's promise is the enjoyment of the sweetest fruits of the heart. And the fruits of the heart are the delight found in the contemplation of the divine beauty. These fruits are cultivated from the sowing that is directed toward the spirit, reaped unto eternal life; and he who gathers the sheaves with gladness revels in the Lord, receiving from him his petitions. First, however, one must will, and then be heard, so that what depends on us may be free from compulsion. And again: If you are not willing, neither will you hear me. From not willing comes not hearing. Thus every blessedness, and also the conduct of punishment amid hardships, depends on what is in our power. How has the faithful city Zion become a harlot, full of judgment? In her, righteousness slept; but now, murderers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Θαυμαστικὴ ἡ ἐπαπόρησις, πολὺ τὸ ἐκπληκτικὸν ἐμφαί νουσα ἐπὶ τῷ παραδόξῳ, περὶ τοῦ τίνα τρόπον ἡ πιστὴ πόλις καὶ πλήρης κρίσεως, ἐν ᾗ δικαιοσύνη ἐπανεπαύσατο, αὕτη ἐγένετο πόρνη καὶ φονευτῶν οἰκητήριον. Πῶς γὰρ οὐ θαύματος ἄξιον λυπηροῦ, πόλιν ὅλην ἀπὸ τῆς ἐν πίστει καθαρότητος εἰς τὴν ἐκ πορνείας ἀκαθαρσίαν μεταπεσεῖν, ὅπου γε καὶ μίαν ψυχὴν ἀπὸ τοῦ παγίως πιστεύειν εἰς τὴν ἐξ ἀπιστίας πορνείαν περιτραπῆναι, τῶν παραδόξων; Πότε δὲ ταῦτα κατηγορεῖται, ἢ ὅτε πονηρὰ γενεὰ καὶ μοιχαλὶς γενομένη, τὴν διακύψασαν ἐξ οὐρανοῦ καὶ ἀναπαυσαμένην ἐν αὐτῇ δικαιοσύνην ἐφόνευσαν, τὸν Χριστὸν καὶ Κύριον ἡμῶν; Ὃ καὶ ἐπιτείνει τὸ θαῦμα, καὶ μεῖζον ποιεῖ τὸ παράδοξον, εἰ ὅτε ἡ δικαιοσύνη παρῆν, ὑπερπλεόνασεν ἡ ἀδικία. Καὶ ταῦτα ἐποίει, τοὺς ὑγιεῖς περὶ κρίσεως λόγους οὐκ ἀγνοοῦσα. Τοῦτο γάρ ἐστι τὸ Πλήρης κρίσεως. Σημειωτέον δὲ, ὅτι μήτηρ ἐστὶ\n\nπορνείας ἡ ἀπιστία. Τίς γὰρ (πιστεύων εἶναι πανταχοῦ τὸν Θεὸν καὶ παρεῖναι τοῖς γινομένοις καὶ ἑκάστῃ πράξει παρεστάναι καὶ ταῖς βουλαῖς τῶν καρδιῶν ἐνορᾷν) ἢ τὴν ἔννοιαν τὴν πονηρὰν παραδέχεται, ἢ τελεσιουργεῖ τὸ κακόν; Ἀλλ' ἢ μὴ ἐφορᾷν τὸν Θεὸν, ἢ μὴ μέλειν αὐτῷ τῶν γιγνομένων ὑπολαμβάνοντες, οὕτως ὁρμῶσι πρὸς τὰς ἀνοσίας πράξεις οἱ ἄνθρωποι. Λέγεται δέ ποτε καὶ ἐπὶ Ἐκκλησίας (ὅπερ ἀπείη λεχθῆναι ἐπὶ τῆς ἡμετέρας) τὸ Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιών;","english":"The question is one of wonder, displaying much that is striking in its paradox, concerning how the faithful city, full of judgment, in which righteousness rested, became a harlot and a dwelling-place of murderers. For how is it not worthy of sorrowful wonder that a whole city fell from purity in faith into the impurity of fornication, when even for a single soul to be overturned from firm belief into the fornication of unbelief is among the paradoxical things? And when are these things charged, except when the generation, having become evil and adulterous, killed the righteousness that looked down from heaven and rested in it, our Christ and Lord? This also intensifies the wonder and makes the paradox greater, if when righteousness was present, unrighteousness overflowed. And it did these things, not being ignorant of the sound words concerning judgment. For this is what \"full of judgment\" means. And it should be noted that unbelief is the mother of fornication. For who, believing that God is everywhere and is present with what comes to be and stands by each deed and looks into the counsels of hearts, either accepts the evil thought or carries out the evil? But either supposing that God does not look upon them, or that what comes to be is no concern of his, men rush thus toward impious deeds. And sometimes it is said also of the Church (which may it not be said of our own) \"How has the faithful city Zion become a harlot?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Ὅταν, ἀποβάλλουσα τὸν λόγον τῆς πίστεως (ᾧ ἐξ ἀρχῆς, κατὰ τὴν παράδοσιν τῶν πατέρων, συνενυμφεύθη, τῶν παραστησάντων αὐτὴν ἑνὶ Ἀνδρὶ παρθένον ἁγνὴν) πολλὰ καὶ ποικίλα παραδέχεται τοῦ λόγου σπέρματα παρὰ τῶν τὴν σεμνότητα τῶν μυστηρίων ἐκπορνευσάντων, καὶ ἐπὶ διαφθορᾷ τῶν ψυχῶν τὰ δόγματα τῆς ἀσεβείας διασπειρόντων. Λεχθήσεται καὶ ἐπ' αὐτῆς δικαίως τὸ Πῶς ἐγένετο πόρνη ἡ πόλις πιστὴ Σιών; Οἱ γὰρ ἅγιοι Ἄγγελοι, οἱ τῶν Ἐκκλησιῶν τὰς προστασίας πεπιστευμένοι, γνωρίζοντες τὰ ἀρχαῖα, ἀφορῶντες καὶ πρὸς τὰ νῦν, πρὸς τούτους, ἐροῦσι θαυμαστικῶς· Πῶς ἐγένετο πόρνη πόλις πιστή; Ἐκ τῆς πορνείας αὐτῆς καὶ φονευτὰς συναθροίσασα, φονευτὰς οὐχὶ σωμάτων, ἀλλὰ ψυχῶν· ἐν δολιότητι καὶ ἀπάτῃ τὴν ζωὴν ἀφαιρουμένους τῶν ἁπλουστέρων; οἱονεὶ ξίφει τινὶ τῷ λόγῳ διὰ τῆς τοῦ κόσμου σοφίας εἰς πιθανολογίαν ἠκονημένοι, θανά σιμα τραύματα ταῖς ψυχαῖς ἐμποιοῦσιν. Εἶτα ἡ τῆς αἰτίας ἀπόδοσις, δι' ἣν αἰτίαν ἐγένετο πόρνη ἡ πρότερον πιστή. Τὸ ἀργύριον ὑμῶν ἀδόκιμον. Τουτέστιν ὁ τῆς πίστεως λόγος παρατετυπωμένος ἐστὶ καὶ παράσημος, τὸν ἀκριβῆ χαρακτῆρα τῆς βασιλικῆς εἰκόνος μὴ διασώζων. Ὅτι γὰρ εἰς τοῦτο φέρει τὸ αἴνιγμα καὶ ἀργύριον ὀνομάζει τὸν λόγον τῆς πίστεως, πολλαχόθεν δείκνυται· καὶ μάλιστα ἐκ τοῦ Τὰ λόγια Κυρίου, λόγια ἁγνά, ἀργύριον πεπυ ρωμένον, δοκίμιον τῇ γῇ. Ἐρευνήσατε οὖν ὑμῶν τὰ ταμεῖα τῶν καρδιῶν.","english":"When, having cast off the word of faith (with which from the beginning, according to the tradition of the fathers, she was joined in marriage, those who presented her as a chaste virgin to one Husband), she accepts many and varied seeds of the word from those who have prostituted the dignity of the mysteries and who, for the corruption of souls, scatter abroad the doctrines of impiety. Justly will it be said also of her: How has the faithful city Zion become a harlot? For the holy Angels, who have been entrusted with the guardianship of the Churches, knowing the things of old and looking also to the present, will say to these in wonder: How has the faithful city become a harlot? From her harlotry she has also gathered together murderers—murderers not of bodies but of souls—who in guile and deceit take away the life of the simpler sort; sharpened, as it were, with a sword—the word—through the wisdom of the world into plausibility, they inflict deadly wounds upon souls. Then comes the assigning of the cause, for which reason she who was formerly faithful became a harlot. Your silver is become reprobate. That is, the word of faith has been stamped falsely and is counterfeit, not preserving the exact impress of the royal image. For that the riddle leads to this, and names the word of faith silver, is shown from many places, and especially from: The oracles of the Lord, oracles pure, silver tried, approved for the earth. Search, therefore, the treasuries of your hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Πάντα μοι περισκέψασθε ἐν ταῖς κρυπταῖς ἀπο θήκαις, μή που κίβδηλος ᾖ δραχμή, τουτέστι μή που δόγμα παραπεποιημένον, οὐκ ἐκ τοῦ Πνεύματος σημειωθὲν ἐν τοῖς ἰδίοις αὐτοῦ τῆς ἀληθείας χαράγμασιν, ἃ διὰ Προφητῶν ἡμῖν καὶ Ἀποστόλων ἐχαρίσατο, ἀλλ' ὑπὸ ἀνδρῶν ἐπιβούλων ὑπὸ τῆς ἰδίας ἐπινοίας λαθραίως καὶ δυσφωράτως παρακοπ τόντων, οἳ τὰ ἀλλότρια νομίσματα, τὴν τοῦ ἐχθροῦ μορφὴν περικείμενα, τοῖς βασιλικοῖς θησαυροῖς ἐπεισάγοντες, τόν τε μέγαν πλοῦτον διέφθειραν καὶ ἀμφιβολίαν τῆς ἐκλογῆς τοῖς πολλοῖς ἐνεποίησαν. Ὀλίγοι, γὰρ οἱ δόκιμοι τραπεζῖται. Ὀλίγοι, οἱ πάντα δοκιμάζειν δυνάμενοι καὶ τὰ μὲν καλὰ κατέχειν, ἀπὸ δὲ παντὸς εἴδους πονηροῦ ἀπέχεσθαι. Οἱ κάπηλοί σου μίσγουσι τὸν οἶνον ὕδατι. Ἀκούσατε μὲν καὶ ψιλοῦ τοῦ ῥήματος, οἱ τὸν οἶνον πωλοῦν τες, καὶ μὴ δολοῦτε τὴν κτίσιν. Οὐ γὰρ παιδιὰ τὸ πρᾶγμα, ἀλλὰ κακὸν τῆς μεγίστης κατηγορίας ἠξιωμένον. Πλὴν ἀλλ' ἐπὶ τὸν πνευματικὸν νοῦν ὁ λόγος ἐπείγεται. Οἶνός ἐστιν εὐφραίνων καρδίαν ἀνθρώπου, τουτέστι τὸν νοῦν καὶ τὸ ἡγε μονικὸν τῆς ψυχῆς, τὰ διδάγματα τῶν Γραφῶν, διὰ τῶν ἁγίων Ἀποστόλων καὶ Προφητῶν εἰς εὐφροσύνην αἰώνιον οἰνοχοοῦντος ἡμῖν τοῦ Πνεύματος. Ἅπερ οἱ πολλοὶ καπηλεύοντες, τὸν λόγον ἐξυδαροῦσιν, ἐπιμιγνύντες τὸν ἑαυτῶν νοῦν ἐπιβλαβῶς τοῖς ἀκούουσι· καταχαριζόμενοι γὰρ αὐ τῶν ταῖς ἡδοναῖς καὶ διὰ τῆς χρηστολογίας κολακεύοντες, αὐτῶν τὰ πάθη τρέφουσιν εἰς ἀπώλειαν·","english":"Examine everything for me in the hidden storehouses, lest perhaps the drachma be counterfeit—that is, lest perhaps a doctrine be falsified, not stamped by the Spirit with his own marks of truth, which he granted to us through the Prophets and Apostles, but secretly and with difficulty detected, cut away by treacherous men out of their own invention—men who, bringing in foreign coins, bearing the form of the enemy, into the royal treasuries, have both corrupted the great wealth and produced doubt concerning the election for the many. For few are the approved money-changers. Few are those able to test all things and to hold fast the good, and to abstain from every form of evil. Your merchants mix wine with water. Hear, even at the bare word, you who sell wine, and do not adulterate the creation. For the matter is no game, but an evil worthy of the greatest accusation. Nevertheless, the word hastens to the spiritual meaning. Wine is that which gladdens the heart of man—that is, the mind and the ruling faculty of the soul—the teachings of the Scriptures, through the holy Apostles and Prophets, the Spirit pouring them out for us unto eternal gladness. These things the many, playing the merchant, water down, mixing their own mind harmfully for their hearers; for by gratifying them in their pleasures and flattering them through smooth speech, they feed their passions unto destruction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"τὸ αὐστηρὸν καὶ εὔτονον καὶ ὠφελίμως ἐπιστῦφον τῶν Γραφῶν ὑπεκλύοντες, φιλανθρωπίας τινὰς ἀπαιδεύτους καὶ συγχωρήσεις ἁμαρ τημάτων ἀκρίτους, καὶ τοιαῦτά τινα κεχαρισμένα τοῖς πολ λοῖς ἐπὶ καταστροφῇ τῶν ἀκουόντων διεξιόντες, ἐπὶ πλεῖον τῶν φιληδόνων τὰς ψυχὰς ἐκθηλύνουσιν. Οἱ ἄρχοντές σου ἀπειθοῦσιν. Ἡμεῖς οἱ κάπηλοι, ἡμεῖς καὶ οἱ ἄρχοντες, οἱ διὰ τὸ ἀπειθεῖν καὶ μὴ πιστεύειν πρῶτοι ποιοῦντες τὰς πόλεις τὰς πιστὰς μεταπίπτειν εἰς τὰς πορνείας. Πρὸς γὰρ τὸ τῶν κρατούντων ἦθος πλάττεσθαι πέφυκεν, ὡς τὰ πολλὰ, τὸ ἀρχόμενον· ὥστε ὁποῖοί\n\nποτ' ἂν οἱ ἄγοντες ὦσι, τοιοῦτον ἀνάγκη καὶ τὸ ἀγόμενον εἶναι. Ἐπειδὴ οὖν ποτε τῆς πιστῆς πόλεως οἱ ἄρχον τες ἦσαν ἀπειθοῦντες, συνεξομοιωθεῖσα αὐτοῖς καὶ ἡ πόλις, ἀποθεμένη τὸ εἶναι πιστὴ, μετέπεσεν εἰς πορνείαν. Μὴ γε νώμεθα καὶ ἡμεῖς ἀπειθεῖς, καὶ ἀπιστία ἡμῶν οὐ κυριεύσει. Οἱ ἄρχοντες ὑμῶν ἀπειθοῦσι. Δηλονότι Θεῷ ἀπειθοῦσιν, ἐκκλίνοντες ἀπ' αὐτοῦ, καὶ τοῖς διατεταγμένοις ὑπ' αὐτοῦ μὴ ἐμμένοντες. Ἐν δὲ τοῖς προστάγμασιν ἦν τὰς χεῖρας ἀποσείεσθαι ἀπὸ δώρων, μὴ συντρέχειν τοῖς κλέπτουσιν· οἱ δὲ ὑπὸ φιλαργυρίας, αἰσχροῦ κέρδους χάριν, κοινωνοὶ κλεπτῶν ἐγένοντο. Οὐ πάντως κλέπτας νοητέον τοὺς βαλαντιοτόμους τούτους, ἢ ἐν τοῖς λουτροῖς λωποδυτοῦντας· ἀλλὰ κἄν τινες, στρατοπέδων ἡγεμονίαν πιστευθέντες, ἢ πόλεων καὶ ἐθνῶν ἀρχὰς παραλαμβάνοντες, τὰ μὲν λάθρᾳ ὑφαιρῶνται, τὰ δὲ δημοσίᾳ βιάζωνται.","english":"By relaxing the stern and intense and profitably astringent quality of the Scriptures, and by retailing certain undisciplined notions of philanthropy and indiscriminate remissions of sins, and other such things pleasing to the many, to the ruin of their hearers, they enervate the souls of the pleasure-loving still more. Your rulers are disobedient. We are the hucksters, we are also the rulers, who because of disobedience and unbelief are the first to cause the faithful cities to fall away into fornication. For, as a rule, the ruled is naturally molded to the character of those who hold power; so that whatever sort the leaders may be, such of necessity must the led be also. Since, then, at one time the rulers of the faithful city were disobedient, the city too, having been made like them and having put off its being faithful, fell away into fornication. Let us not also become disobedient, and let not unbelief rule over us. Your rulers are disobedient. Clearly they are disobedient to God, turning away from him and not abiding by what has been appointed by him. Now among the commandments was this: to shake the hands free from gifts, not to run along with thieves; but they, from love of money, for the sake of shameful gain, became partners with thieves. By no means are we to understand as thieves these purse-cutters, or those who strip people in the baths; but even if some, having been entrusted with the command of armies, or having received the rule of cities and nations, secretly pilfer some things and violently seize others openly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Λαμβάνων δὲ παρὰ τῶν τοιούτων ὁ νομιζόμενος ἄρχων τῆς Ἐκκλησίας, ἤτοι εἰς ἰδίαν αὐτοῦ ἀπόλαυσιν, ἐπὶ προφάσει τῆς ἐπιβαλλούσης αὐτῷ τιμῆς διὰ τῆς προστασίας, ἢ ἐπὶ λόγῳ τῆς τῶν πτωχευόντων ἐν τῇ Ἐκκλησίᾳ οἰκονομίας, κοινωνός ἐστι κλοπῆς· ἀντὶ τοῦ ἐλέγχειν καὶ νουθετεῖν καὶ ἀφιστᾶν τῆς ἀδικίας τοὺς κλέπτοντας, ῥᾳδίως ὑπέχων τὴν χεῖρα τῷ λήμματι καὶ μακαρί ζων αὐτόν, δέον μειζόνως αὐτὸν μισεῖν, ὅσῳ μείζονα κλέπτει. Ὁ δὲ ἐπαινοίη αὐτὸν δορυφορῶν καὶ παραπέμπων καὶ περὶ τὰς θύρας στρεφόμενος καὶ τῶν χειρῶν ἁπτόμενος, αἷς πάντα ὁμοίως ἰδίᾳ καὶ δημοσίᾳ διεκλάπη. Τῷ ὄντι, ταῦτα ποιοῦντες, κοινωνοὶ κλεπτῶν ὀνομαζόμεθα. Δέον καταπα τεῖν ἡμᾶς τὴν ἀνωμαλίαν τοῦ κόσμου παντὸς καὶ τῶν ἐν αὐτῷ φαντασιῶν. Ὅταν ἴδωμεν ἐν τοῖς δικαστηρίοις τοὺς μικροὺς κλέπτας ὑπὸ τῶν μεγάλων κολαζομένους, καὶ τοὺς μὲν οἰκέτας μισοῦμεν, διὰ ταῦτα, τούτους δὲ θαυμάζομεν. Τοὺς μὲν γὰρ, ὅτι κλέπται εἰσὶν, ἐκτρεπόμεθα· τοὺς δὲ, ὅτι πλουτοῦσιν ἐκ τῆς κλοπῆς, ἐκπλησσόμεθα. Τί ἄλλο κατηγοροῦνται οἱ ἄρχοντες; Ἀγαπῶντες δῶρα. Πάνυ ἀκριβῶς εἴρηται τὸ Οἱ ἀγαπῶντες δῶρα, οὐχὶ λαμβά νοντες δῶρα. Οὕτω γὰρ ἂν καὶ τὰ καθηκόντως ἐν ταῖς τοῦ βίου κοινωνίαις διδόμενα διεβέβλητο· ἀλλ' Ἀγαπῶντες δῶρα, του τέστι προστετηκότες τῇ ἐπιθυμίᾳ τῇ τοῦ λαμβάνειν. Κατηγο ρία δὲ τῶν ἀρχόντων, περὶ τὰ φθαρτὰ καὶ τὰ γήϊνα τὴν ἱερὰν ἀγάπην ἐκκεχυμένην ἔχειν.","english":"But when the man who is considered the head of the Church receives from such people—either for his own enjoyment, on the pretext of the honor due to him through his position of leadership, or under the name of administering the affairs of the poor in the Church—he is a partner in theft. Instead of rebuking and admonishing and turning the thieves away from injustice, he readily extends his hand to the proceeds and calls the man blessed, when he ought to hate him all the more, the greater the theft he commits. And the one who praises him, escorting him and attending him and hovering about his doors and taking hold of those hands by which everything alike, privately and publicly, has been stolen away. In truth, by doing these things, we are called partners of thieves. We ought to trample underfoot the disorder of the whole world and the illusions within it. When we see in the courts the small thieves punished by the great, we hate the servants for this reason, but we admire those others. For we turn away from the former because they are thieves, but we are struck with amazement at the latter because they grow rich from theft. What else are the rulers accused of? Loving gifts. Very precisely has it been said: \"Those who love gifts,\" not \"those who receive gifts.\" For in that way even the things given as due in the common dealings of life would have been brought into disrepute; but \"Those who love gifts,\" that is, those who are wholly attached to the desire of receiving. And it is an accusation against the rulers that they have their sacred love poured out upon corruptible and earthly things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"Κύριον γὰρ τὸν Θεὸν ἀγαπᾷν δεῖ πάσῃ τῇ ἐνυπαρχούσῃ ἡμῖν πρὸς τὸ ἀγαπᾷν δυνάμει καὶ ἀγα πᾷν καὶ τὸν πλησίον καὶ ἀγαπᾷν καὶ τοὺς ἐχθροὺς, ἵνα ὦμεν τέλειοι, μιμούμενοι τὴν χρηστότητα τοῦ ἐν οὐρανοῖς Πατρὸς, τοῦ τὸν ἥλιον ἑαυτοῦ ἀνατέλλοντος ἐπὶ πονηροὺς καὶ ἀγαθούς. Εἰς ἄλλα δὲ τὴν τοῦ ἀγαπᾷν δύναμιν παραναλίσκειν, οὐ συγκεχώρηται. Εἰ δὲ πονηρόν ἐστι καὶ ὁτιοῦν ἀγαπᾷν παρὰ τὰ εἰρημένα, ὁ ἀγαπῶν ἀργύριον οὕτως, ὡς ἀγαπᾷν ὤφειλε Κύριον τὸν Θεὸν, ἐξ ὅλης τῆς καρδίας αὐτοῦ καὶ ἐξ ὅλης τῆς ψυχῆς αὐτοῦ καὶ ἐξ ὅλης τῆς διανοίας αὐτοῦ, ὁ τοιοῦτος ἀντὶ τοῦ δουλεύειν τῷ Κυρίῳ, δουλεύει τῷ Μαμμωνᾷ, τὸ τῷ Θεῷ ὀφειλόμενον τῆς ἀγάπης μέτρον ἐπὶ τὸ ἀργύριον μεταθείς. Διὰ τοῦτο γίνεται ἡ πλεονεξία εἰδωλολα τρεία, ἐπειδὰν τὰ Κυρίῳ τῷ Θεῷ προσφερόμενα δῶρα ἐπὶ τὰ γήϊνα μετενέγκῃ. Προστετάγμεθα οὖν μὴ ἀγαπᾷν τὰ δῶρα, ὥστε τού των ἕνεκα πολλὰ τῶν ἀπηγορευμένων συγχωρεῖν τοῖς προσιοῦσι. Καθόλου δὲ, οὐδὲ τὰ τοιαῦτα δῶρα ἀγαπᾷν ἡμῖν ὁ λόγος δίδωσιν, οὐδὲ ἐμπαθῶς διακεῖσθαι περὶ αὐτά, ἀλλ' ὡς ἀναγκαίαν αὐτῶν τὴν λειτουργίαν ὑποδεχόμενοι. Ἀμήχανον γὰρ τὸ Ἐξ ὅλης καρδίας, μερισμόν τινα εἰς ἕτερον ἐπιδέξασθαι. Ὥσπερ γὰρ ἐν ἀγγείῳ πεπληρωμένῳ τινὸς ὑγροῦ, ὅσον ἂν ἐκρυῇ πρὸς τὰ ἔξω, τοσοῦτον ἀνάγκη τῆς πληρώσεως ἀποδεῖν, οὕτω καὶ ἐπὶ τῆς ψυχῆς· ὅσον ἂν αὐτῇ κενωθῇ τῆς ἀγάπης, ἐφ' ἃ μὴ προσῆκε, τοσοῦτον ἐν δεῖν ἀνάγκη πρὸς τὸν Θεόν. Ὁ δὲ ἅπαξ ὁρμήσας ἀγαπᾷν ἀργύριον, πᾶσαν ἐκεῖ μετακενοῖ τὴν ἀγάπην. Ὁ γὰρ ἀγα πῶν ἀργύριον, οὐ πλησθήσεται ἀργυρίου. Διώκοντες ἀνταπόδομα.","english":"For it is necessary to love the Lord God with all the power that exists in us for loving, and to love one's neighbor, and to love one's enemies as well, so that we may be perfect, imitating the goodness of the Father in heaven, who makes his sun rise on the evil and the good. But to squander the power of loving on other things is not permitted. And if it is evil to love anything at all besides what has been said—the one who loves silver in such a way as he ought to love the Lord God, with his whole heart and his whole soul and his whole mind—such a person, instead of serving the Lord, serves Mammon, transferring to silver the measure of love owed to God. For this reason greed becomes idolatry, whenever one transfers to earthly things the gifts offered to the Lord God. We have been commanded, then, not to love gifts, so as to permit many of the forbidden things to those who approach for their sake. And in general, the word does not permit us to love even such gifts, nor to be disposed toward them with passion, but to accept their service as necessary. For it is impossible for \"with one's whole heart\" to admit of any division toward something else. For just as in a vessel filled with some liquid, however much flows out, by that much the fullness must necessarily fall short, so too with the soul: however much of its love is emptied out onto things it ought not, by that much it must necessarily be lacking toward God. And the one who has once set out to love silver empties all his love there. For the one who loves silver will not be filled with silver, pursuing repayment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Μέγιστον κατηγόρημα ἄρχοντος, πρόχειρον εἶναι πρὸς ἄμυναν καὶ παντὶ τρόπῳ ἐπινοεῖν κατὰ τῶν λελυπηκότων τὴν τῶν\n\nὁμοίων ἀντίδοσιν. Πῶς γὰρ διδάξει ἕτερον, μηδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόναι, ὁ πάντα ποιῶν εἰς τὸ ἀμύνασθαι καὶ ἀντιλυπῆσαι τὸν βλάψαντα;, μὴ μιμούμενος τὴν πραότητα τοῦ Δα βὶδ, λέγοντος· Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά· μήτε δὲ τοῦ Ἱερεμίου, μεμνημένος ὅτι Ἀγαθὸν ἀνδρὶ, ὅταν ἄρῃ ζυγὸν ἐκ νεότητος αὐτοῦ· καθήσεται καταμόνας, καὶ σιωπήσεται, ὅτι ἦρεν ἐφ' ἑαυτῷ. Δώσει τῷ παίοντι αὐτὸν σια γόνα, χορτασθήσεται ὀνειδισμῶν. Τί δὲ δεῖ λέγειν περὶ τῶν τοῦ Κυρίου διδαγμάτων, ὅπως αὐτῶν καταφρονοῦσιν οἱ διώ κοντες ἀνταπόδομα; τοῦ Κυρίου λέγοντος· Ἐάν τίς σε ῥαπίσῃ εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην. Παντὶ μὲν οὖν κατηγόρημα τὸ διώκειν ἀνταπόδομα, μάλιστα δὲ ὅταν ἀπὸ τῆς ἀρχοντικῆς ἐξουσίας τοῦτο ποιῇ τις, δέον ἔργῳ διδάσκαλον τῶν ἀπὸ τῆς ὑπομονῆς καλῶν γίνεσθαι τῷ λαῷ. Οἷον γὰρ θέαμα, πῶς σεμνὸν καὶ θαυμάσιον καὶ μικροῦ τὴν φύσιν τὴν ἀνθρωπίνην ἐκβαῖνον, πολλὰ λοιδο ρηθέντα καί που καὶ πληγὴν δεξάμενον ἐπὶ κόῤῥης καὶ ἄλλα μυρία παθόντα καὶ λόγῳ καὶ ἔργῳ πρὸς τὴν ἐσχάτην ἀτι μίαν φερόντων, μὴ ὑπερζέσαι θυμῷ, μηδὲ διαναστῆναι πρὸς ἄμυναν· ἀλλὰ πράως καὶ ἀοργήτως ἀναστάντα, προσεύξασθαι ὑπὲρ τοῦ ὑβριστοῦ· ὥστε καὶ τὴν ἐπὶ τοῖς φθάσασιν αὐτῷ ἁμαρτίαν συγχωρηθῆναι, καὶ πρὸς τὸ ἑξῆς τῆς πρεπούσης παρὰ Θεοῦ ἐπιμελείας ἀξιωθῆναι, ὥστε ἀσελγαίνοντα παύ σασθαι.","english":"The greatest accusation against a ruler is to be ready for retaliation and to devise by every means against those who have caused him pain the repayment of like for like. For how will he teach another not to repay evil for evil, when he does everything to avenge himself and to grieve in return the one who has harmed him, not imitating the gentleness of David, who says: \"If I have repaid those who repaid me with evils\"; nor remembering Jeremiah, that \"It is good for a man, when he bears the yoke from his youth: he shall sit alone and be silent, because he has taken it upon himself. He shall give his cheek to the one who strikes him, he shall be filled with reproaches.\" But why is it necessary to speak of the teachings of the Lord, how those who pursue repayment despise them, when the Lord says: \"If anyone strikes you on the right cheek, turn to him the other also\"? So then, for everyone it is an accusation to pursue repayment, but especially when one does this from the authority of a ruler, when he ought by deed to become a teacher of the good things that come from endurance for the people. For what a spectacle it is, how august and wonderful and almost beyond human nature, that one who has been greatly reviled and perhaps even received a blow on the cheek and suffered countless other things, with both word and deed leading to the utmost dishonor, should not boil over with anger nor rise up for retaliation, but should rise meekly and without anger and pray for the one who insults him, so that both the sin committed against him may be forgiven and he may be deemed worthy of the fitting care from God for what follows, so as to cease from his wantonness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Νῦν δὲ ἡμεῖς οἱ ἄρχοντες, μετὰ τῶν ἄλλων κακῶν, καὶ τοῦτο μάλιστα ἁμαρτάνομεν, διώκοντες ἀνταπόδομα, οὐδὲ καὶ ἴσῳ τῷ μέτρῳ ἀντιδιδόντες, ἀλλὰ μεθ' ὑπερβολῆς ἀμυνόμενοι, οὐκ ἐὰν ὑβρισθῶμεν μόνον, ἀλλ' ἐὰν μὴ καὶ τιμηθῶμεν, παροξυνόμενοι, ἐχθροὺς ἡγούμενοι καὶ τοὺς ἔλαττον ἡμᾶς τιμῶντας, ὧν ἀξίους ἑαυτοὺς ὑπειλήφαμεν. Ὀρφανοῖς οὐ κρίνοντες, καὶ κρίσει χήρας οὐ προσ έχοντες. Τὰ λοιπὰ εἴρηται καὶ ἐν τοῖς κατόπιν, τὰ περὶ ὀρ φανῶν καὶ χήρας· ἐνταῦθα δὲ ἐπίστησον τῷ Οὐ προσ έχοντες πόσην ἐμφαίνει ἀλαζονείαν τοῦ ἄρχοντος, ὅπως αὐτὸν καὶ τοῦ κριτοῦ τῆς ἀδικίας ἀγριώτερον δείκνυσιν· εἴγε ὁ μὲν μετὰ πολλὰς ἐντεύξεις, εἰ καὶ ἄλλως ἀσυμπαθὴς ἦν, ἀλλὰ διὰ τὸ φιλόπονον τῆς χήρας, προσέσχε τῇ κρίσει, τὸ ἐπὶ πλεῖον ὑπὸ αὐτῆς κοποῦσθαι περιιστάμενος. Περὶ δὲ τούτων εἴρηται ὡς, καθόλου, κρίσει χήρας προσέχειν μὴ καταδεχομένων. Διὰ τοῦτο τάδε λέγει ὁ Δεσπότης Κύριος Σαβαώθ· Οὐαὶ οἱ ἰσχύοντες Ἰσραήλ. Ἰδίωμα τῆς Γραφῆς, οὕτω σχηματίζειν τὴν λέξιν· Ἀντὶ τοῦ τοῖς ἰσχύουσιν, Οὐαὶ οἱ ἰσχύοντες, εἶπε τὴν ἐπὶ δυσυπομονήτοις πόνοις ἐκπεμπομένην φωνὴν ταύτην ἁρμόζειν λέγον τοῖς μικρὸν ὕστερον ἐν βασάνῳ δυσφορωτάτῃ γενησομένοις, τοῖς ἰσχύουσι τοῦ Ἰσραήλ. Καὶ τοῦτο οὐ στοχαστικῶς εἴ ρηται παρὰ τοῦ Προφήτου, ἀλλὰ κατὰ ἀπόφασιν, τὴν ἀπὸ τοῦ ἀψευδοῦς στόματος προελθοῦσαν. Τοὺς ἰσχύοντας δὲ τοὺς αὐ τοὺς νοητέον τοῖς ἄρχουσιν, οἳ, πρὸς τῷ ἀπειθεῖν τῷ Θεῷ, καὶ ἀγαπῶσι δῶρα καὶ διώκουσιν ἀνταπόδομα καὶ τὰ λοιπὰ, ἃ κατηγοροῦνται. Οὐαὶ τοῖς ἰσχύουσι καὶ ἀπειθοῦσι. Τοῖς γὰρ ἀσθενεστέροις τάχα συγγνώμη·","english":"But now we who are rulers, along with the other evils, sin especially in this: that we pursue repayment, and do not even repay with an equal measure, but defend ourselves with excess—provoked not only if we are insulted, but even if we are not honored, counting as enemies those who honor us less than we have supposed ourselves worthy of. You do not judge for orphans, and you do not attend to the judgment of widows. The rest has been said also in what follows, the matters concerning orphans and widows; but here consider the phrase \"you do not attend\"—how great an arrogance of the ruler it reveals, how it shows him even more savage than the unjust judge. For the latter, after many entreaties, even if he was otherwise without compassion, yet because of the widow's persistence, attended to the judgment, avoiding being worn out by her any further. But concerning these it has been said that, in general, they do not deign to attend to the judgment of a widow. Therefore the Lord, the Master of Hosts, says these things: Woe to those who are strong, Israel. It is a peculiarity of Scripture to form the expression thus: instead of \"to those who are strong,\" it says \"Woe to those who are strong,\" declaring that this utterance, sent forth upon unbearable pains, is fitting for those who will shortly be in the most grievous torment, those who are strong of Israel. And this has been said by the prophet not conjecturally, but as a declaration, proceeding from the truthful mouth. And the strong must be understood as the same as the rulers, who, in addition to disobeying God, also love gifts and pursue repayment and the rest of the things of which they are accused. Woe to those who are strong and disobedient. For to the weaker there is perhaps pardon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ὁ γὰρ ἐλάχιστος συγγνωστός ἐστιν ἐλέους· δυνατοὶ δὲ δυνατῶς ἐτασθήσονται. Καὶ Ὧ πολὺ παρέθεντο, περισσότερον ἀπαιτήσουσιν αὐτόν. Διὰ τοῦτο καὶ τοῖς πλουσίοις οὐαὶ, ὅτι ἰσχύοντες εἰς τὸ παρα μυθεῖσθαι τοὺς πένητας, οὐ κέχρηνται τῇ δυνάμει τοῦ πλού του, εἰς ἃ εἰλήφασι. Καὶ εἴ τις ἑτέρου τὴν διάνοιαν ἐντρε χέστερος, μὴ ἀποχρῆται τῇ ἰσχύϊ τῆς φύσεως πρὸς τὴν τῶν θείων ἔρευναν, καὶ τούτῳ οὐαὶ, ὅταν ἀπαιτῆται κατὰ τὴν ἀναλογίαν τῶν δεδομένων τὸ ἔργον. Καὶ εἴ τινες δὲ προστα σίας ἐκκλησιαστικῆς ἐπειλημμένοι, μὴ κοσμοῦσι τὸ ἔργον τῇ πρεπούσῃ τῷ ἐπαγγέλματι πολιτείᾳ, καὶ τούτοις οὐαί. Οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις. Ὑπεναντίοι Θεῷ, οἱ ἀντιβαίνοντες αὐτοῦ τοῖς Προστάγμασιν· οἵτινες ἐφ' ὅσον εἰσὶν ὑπεναντίοι, οὐ παύσεται ὁ λεγόμενος θυμὸς τοῦ Θεοῦ κατ' αὐτῶν. Ἐπιμένοντες μὲν γὰρ ταῖς πονηρίαις, ἐξάπτομεν ἐφ' ἑαυτοὺς τὸν θυμὸν τοῦ Θεοῦ, οἷον πυρὶ ὕλην τὰς ἁμαρτίας ἡμῶν\n\nπαρατιθέντες, κατὰ τὸ εἰρη μένον, ὅτι Πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου. Παυσαμένων δὲ ἡμῶν τῆς ἁμαρτίας· Κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω. Ὁ πιστεύων εἰς ἐμὲ (φησὶν) οὐ μὴ κριθῇ· ὁ δὲ ἀπιστῶν, ἤδη κέκριται. Τῆς οὖν κρίσεως αἴτιοι οἱ ἐχθροὶ, κατὰ τὸ εἰρημένον· Διὰ ταῦτα ἔρχεται ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Ἐπειδὴ δὲ εἶπεν, ὅτι Οὐ παύσεταί μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, ἵνα μὴ ἄκριτον τὴν ἐπὶ τοὺς παροξύνοντας ὀργὴν εἶναι τοῦ Θεοῦ νομίσωμεν. Εἴγε καὶ θυμοῦμαι ἐν τοῖς ὑπεναντίοις, ἀλλ' ὅμως οὐκ ἀκρίτως ἐπάξω αὐτοῖς τὰς κολάσεις, ἀλλὰ κεκριμένας κατὰ τὴν ἀξίαν καὶ τὸ μέτρον τῶν ἐπταισμένων.","english":"For the least is forgiven for mercy's sake; but the mighty shall be examined mightily. And to whom much was entrusted, they will demand more of him. For this reason woe also to the rich, because, being strong enough to deceive the poor, they have not used the power of their wealth for the purposes for which they received it. And if anyone is more discerning than another in understanding, and does not use the strength of his nature for the investigation of divine things, woe also to him, when the work is demanded of him in proportion to what was given. And if any who have taken up the leadership of the church do not adorn the work with a conduct befitting their profession, woe also to these. For my wrath will not cease against those who oppose. Those who oppose God are those who resist his commandments; and as long as they are opposed, the so-called wrath of God will not cease against them. For by persisting in wickedness we kindle the wrath of God against ourselves, setting our sins before it like fuel for fire, according to what is said: Fire has been kindled from my wrath. But when we have ceased from sin: I will execute judgment from my enemies. He who believes in me, he says, will not be judged; but he who does not believe has already been judged. The enemies, then, are the cause of judgment, according to what is said: For these things the wrath of God comes upon the sons of disobedience. And since he said, My wrath will not cease against those who oppose, it is so that we should not think that God's anger against those who provoke him is without judgment. For even if I am angry with those who oppose, nevertheless I will not bring punishments upon them without judgment, but judged according to the worth and measure of their offenses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Τοῦτ' ἔστι τὸ Κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω. Ἐχθροὶ δὲ τῷ Θεῷ, οἱ τὰ ἄδικα πράσσοντες. Ἐχθρὰ τῷ ἀγαθῷ ἡ πονηρία· ἐχθρὰ τῷ δι καίῳ ἡ ἀδικία· τῷ ἁγίῳ ἡ ἀκαθαρσία· τῇ ἀληθείᾳ τὸ ψεῦδος. Ἐπὶ τούτοις οὖν οὐ παύσεται ὁ θυμὸς, ἕως ἂν ὦσιν ὑπεναντίοι· οὐδὲ ἄκριτον αὐτοῖς ἐπάξειν ἔφη τὴν κόλασιν. Καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ, καὶ κυρώσω σε εἰς καθαρόν. Ὅρα τὸ ἀγαθὸν τέλος τῆς δικαίας κρίσεως καὶ τῶν κατὰ τὴν κρίσιν προσαγομένων κολάσεων. Οὐ παύσεταί μου ὁ θυμός, κρίσιν ποιήσω· ἐπάξω τὴν χεῖρα, πυρώσω. Καὶ τί; Ἵνα καθαρὸν ἀποδείξω. Οὕτω θυμοῦται ὁ Θεὸς, ἵνα εὐεργετήσῃ τοὺς ἁμαρτωλούς. Οὐ γὰρ εἰς ἀφανισμὸν κολάζει· ἀλλὰ παιδεύει εἰς ἐπανόρθωσιν. Ἐπάγει δὲ τὸ πῦρ τοῦτο ἐπὶ τὸ ἐξαφανίσαι τὸ διὰ τῶν πεπυρωμένων βελῶν τοῦ διαβόλου ἐμβληθὲν τῇ ψυχῇ, τῇ μὴ ἐχούσῃ τὸν θυρεὸν τῆς πίστεως, ᾗ ἐμπεσὸν, κατασβέννυσι τοῦ πονηροῦ τὰ τοξεύματα· καὶ γίνεται τὸ θεῖον πῦρ, πυρὸς ἑτέρου καθάρσιον, τοῦ εἰς ἀνοήτους καὶ βλαβερὰς ἡμᾶς ἐπιθυμίας ἐκκαίοντος. Διὰ τοῦτό φησιν αὐτὸς ὁ Κύριος· Εἰσπορεύεται ὡς πῦρ χωνευτηρίου καὶ ὡς πόα πλυνόντων. Καὶ καθιεῖται χωνεύων καὶ καθαρίζων, ὡς τὸ ἀργύριον, καὶ ὡς τὸ χρυσίον. Καὶ τί τὸ ἐντεῦθεν ὄφελος; Ἔσονται (φησὶ) τῷ Κυρίῳ, προσάγοντες θυσίαν ἐν δικαιοσύνῃ. Καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ. Μεγάλη εὐεργεσία ψυχῇ, τῇ παρὰ τὴν αἰτίαν τῶν κακῶν προϊσταμένων εἰς Θεοῦ ἀλλοτρίωσιν ἐκπεσούσῃ, τὸ ἀφαι ρεθῆναι αὐτῆς τοὺς ἀνόμους.","english":"This is the meaning of \"I will execute judgment from my enemies.\" And enemies of God are those who practice unrighteousness. Evil is hostile to the good; injustice is hostile to the just; uncleanness is hostile to the holy; falsehood is hostile to the truth. Against these, then, his wrath will not cease so long as they remain opposed; nor, he says, will he bring punishment upon them without judgment. \"And I will bring my hand upon you, and I will purge you into purity.\" Observe the good end of the righteous judgment and of the punishments brought in accordance with the judgment. \"My wrath will not cease; I will execute judgment; I will bring my hand; I will burn.\" And for what purpose? That I may show you pure. Thus God is angry in order to benefit sinners. For he does not punish for destruction, but disciplines for correction. And he brings this fire to obliterate what has been cast into the soul through the fiery darts of the devil—into the soul that does not have the shield of faith—upon which, when it falls, it quenches the evil one's arrows; and the divine fire becomes a purifier of the other fire, the one that kindles us into foolish and harmful desires. For this reason the Lord himself says: \"He enters in like the fire of a refiner's furnace and like the fullers' soap. And he will sit refining and purifying, like silver and like gold.\" And what is the benefit from this? \"They shall be\" (he says) \"to the Lord, offering sacrifice in righteousness. And I will remove all the lawless from you.\" It is a great benefit to a soul that has fallen into alienation from God because of the leaders of evils, that the lawless be taken away from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Διὰ τοῦτο καὶ οἱ περὶ τὴν Ἐκκλησίαν τύποι τοὺς ἐν ἀπηγορευμένοις παραπτώμασιν εὑρεθέντας χωρίζουσι τοῦ λοιποῦ σώματος, ἵνα μὴ μικρὰ ζύμη ὅλον τὸ φύραμα δολώσῃ. Ὥστε κατὰ ἀγαθὸν Θεόν ἐστι τὸ ἀφελεῖν ἀνόμους ἀπὸ λαοῦ. Οὐ γὰρ οἱ ἄνομοι συνεισελεύσονται τοῖς Ἁγίοις εἰς τὰ ἅγια, ἐπείπερ τὸ πτύον ἐν τῇ χειρὶ τοῦ Κυρίου. Ἀλλ' οἱ νῦν ὡς ἄνομοι χωριζόμενοι τοῦ λαοῦ, πράως φέρουσι τὰ γιγνόμενα, οὐ νοοῦντες ὅτι τύπος ταῦτα τῶν ἐν τοῖς φοβεροῖς κρίμασι τοῦ Θεοῦ γενησομένων. Ἡλίκη δὲ βλάβη τὸ μὴ ἀφαιρεῖσθαι τοὺς ἀνόμους τῆς πρὸς τὰ ἅγια μέλη τοῦ Χριστοῦ ἐπιμιξίας, ὁ Ἀπόστολος ἐδήλωσεν, ἐπιτιμῶν Κορινθίοις, διότι οὐκ ἐπένθησαν, ἵνα ἐξαρθῇ ἀπ' αὐτῶν ὁ τὸ πονηρὸν ἐργασάμενος. Καὶ ἐπιστήσω τοὺς κριτάς σου, ὡς τὸ πρότερον. Διὰ τί, ὑπερβὰς τοὺς βασιλεῖς, τῶν κριτῶν ἐμνήσθη; καίτοι καὶ ἐν βασιλεῦσιν ἦσάν τινες, οἱ ἐπαινετῶς ἄρξαντες τοῦ λαοῦ. Ἢ ὅτι ἡ κατὰ τοὺς κριτὰς πολιτεία ἐλευθεριωτέρα ἦν, κατὰ φύσιν αὐτοῖς ὑπάρχουσα, αὐτονομουμένου τοῦ λαοῦ, καὶ Θεὸν μόνον βασιλέα γνωρίζοντος· ἡ δὲ τῶν βασιλέων κατάστασις ὕστερον ἐκ τῆς ἰδίας ἀβουλίας αὐτῶν ἐπεγένετο. Ἔδει οὖν εὐεργετουμένους ἐπὶ τὴν μακαρίαν κατάστασιν ἐπανελθεῖν. Διὰ τοῦτο οὐχὶ βασιλεῖς, ἀλλὰ κριτὰς ἐπιστή σειν ἐπηγγείλατο, χαριζόμενος αὐτοῖς τὸ ἐλευθέριον· οὐ γὰρ ἦν βασιλεὺς ἐν Ἰσραὴλ, ἀλλ' ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῖς αὐτοῦ ἐποίει.","english":"For this reason, the types in the Church also separate from the rest of the body those found in forbidden transgressions, so that a little leaven may not corrupt the whole lump. So it is in accordance with the good God to remove the lawless from the people. For the lawless will not enter together with the saints into the holy places, since the winnowing fan is in the hand of the Lord. But those now separated from the people as lawless bear what is happening meekly, not understanding that these things are a type of what will come to pass in the fearful judgments of God. And how great is the harm of not removing the lawless from fellowship with the holy members of Christ, the Apostle made clear when he rebuked the Corinthians, because they did not mourn, so that the one who did the evil thing might be removed from among them. And I will establish your judges, as before. Why, passing over the kings, did he mention the judges? And yet there were some even among the kings who ruled the people praiseworthily. Or is it because the polity under the judges was more free, existing for them according to nature, the people governing themselves autonomously and recognizing God alone as king; whereas the establishment of kings came later from their own foolish counsel? It was necessary, then, that those who had been benefited should return to the blessed state. For this reason he promised to establish not kings but judges, granting them freedom; for there was no king in Israel, but each did what was right in his own eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Ἢ ἐπειδὴ οὐκέτι βασιλέων καιρὸς ἦν, μετὰ τὴν ἐπιδημίαν τοῦ ἀληθινοῦ Βασιλέως, κριτὰς ἐπηγγείλατο παρέξειν παραπλησίους τοῖς πρότερον, τοὺς μαθητὰς τοῦ Κυρίου, περὶ ὧν εἴρηται, ὅτι Καθήσετε ἐπὶ δώδεκα θρόνους, κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Καὶ τοὺς συμβούλους σου, ὡς τὸ ἀπαρχῆς. Πάλιν ἐνταῦθα τὸ αὐτεξούσιον αὐτοῖς διασώζων, οὐχὶ τὸν προτάσσοντα, ἀλλὰ τὸν συμβουλεύοντα αὐτοῖς ἔφη παρέ ξεσθαι· Βασιλέως μὲν γὰρ ἴδιον ἐπιτάσσειν τοῖς\n\nἀρχομένοις· συμβούλου δὲ, πείθειν ὑπὲρ τῶν συμφερόντων τοὺς βουλευομένους. Οὐ γὰρ αὐτάρκης ἕκαστος ἀφ' ἑαυτοῦ εὑρίσκειν τὸ δέον. Διὰ τοῦτο εὐεργετῶν ὁ Θεὸς συμβούλους, ἀλλ' οὐχὶ ἐξουσιαστὰς δίδωσιν. Ὥστε καὶ ἡμῶν ἕκαστος μὴ ὡς ἄρ χοντα ἑαυτὸν, ἀλλ' ὡς σύμβουλον παρὰ Κυρίου δεδομένον τῷ λαῷ λογιζέσθω. Πάντες οὖν οἱ Προφῆται, οἱ τὰ συμφέ ροντα παραινέσαντες, σύμβουλοι· καὶ πρὸ πάντων Μωϋσῆς. Παραπλησίους οὖν τοῖς ἀπαρχῆς συμβούλοις ἀναστήσειν, εὐεργετῶν τὸν λαὸν, ὁ Κύριος ἐπαγγέλλεται, τοὺς Ἀποστό λους καὶ Εὐαγγελιστὰς, οἷος ἦν ὁ Παῦλος σύμβουλος, ὁ διάκονος τῆς Καινῆς Διαθήκης, λέγων· Γνώμην δὲ δίδωμι, ὡς ἠλεημένος ὑπὸ Κυρίου. Μεγάλη δὲ εὐεργεσία συμβούλου φρονίμου καὶ εὐνοϊκῶς ἔχοντος παρουσία, ἀναπληροῦντος τὸ τῆς συνέσεως ἐλλεῖπον τῶν βουλευομένων. Ὅσον δὲ ἀπὸ τῆς συμβουλῆς ὄφε λος, δείκνυσι μάλιστα Μωϋσῆς, ὁ πάσῃ Αἰγυπτίων σοφίᾳ παιδευθεὶς, ὁ τῷ Θεῷ διαλεγόμενος, ὡς ἂν εἴ τις λα λήσῃ φίλος φίλῳ. Οὗτος ἔλαβε γνώμην παρὰ τοῦ πενθεροῦ αὐτοῦ Ἰοθὼρ, ὥστε καταστῆσαι χιλιάρχους καὶ ἑκατοντάρχους καὶ δεκάρχους ἐπὶ τῷ κρίνειν τὸν λαόν.","english":"Or, since it was no longer the time of kings, after the coming of the true King, he promised to provide judges similar to those of former times—the disciples of the Lord, concerning whom it is said, \"You shall sit on twelve thrones, judging the twelve tribes of Israel.\" And your counselors, as from the beginning. Here again, preserving their free will, he said he would provide not one who commands them but one who counsels them. For it is proper to a king to give orders to his subjects, but to a counselor to persuade those deliberating of what is advantageous. For each person is not sufficient of himself to discover what is needed. For this reason God, in his beneficence, gives counselors, not rulers with authority. So let each of us consider himself not as a ruler but as a counselor given by the Lord to the people. All the prophets, then, who advised what was advantageous, were counselors—and before all, Moses. The Lord therefore promises, in his beneficence to the people, that he will raise up those similar to the counselors from the beginning: the apostles and evangelists, such as Paul was, a counselor, a minister of the New Covenant, saying, \"I give my opinion, as one who has received mercy from the Lord.\" Great is the beneficence of the presence of a wise and well-disposed counselor, supplying what is lacking in understanding among those who deliberate. How great the benefit that comes from counsel Moses especially shows—he who was educated in all the wisdom of the Egyptians, who spoke with God, as when a friend speaks to a friend. He received counsel from his father-in-law Jethro, so as to appoint commanders of thousands and commanders of hundreds and commanders of tens to judge the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Καὶ Δα βὶδ δὲ συμβούλῳ ἐχρήσατο τῷ Χουσὶ, δι' οὗ διεσκέδασε στρατηγικὴν γνώμην τοῦ Ἀχιτόφελ. Καὶ ὅλως ἱερόν τι πρᾶγμα ἡ συμβουλὴ, γνώμης ἕνωσις, ἀγάπης καρπὸς, τα πεινοφροσύνης ἀπόδειξις. Ἀλαζονεία γὰρ δεινὴ, τὸ μη δενὸς οἴεσθαι χρῄζειν, ἀλλ' ἑαυτῷ προσέχειν, ὡς μόνῳ τὰ κράτιστα βουλεύσασθαι δυναμένῳ. Ἡμεῖς δὲ ὀκνοῦμεν ἑαυ τοὺς ἐπιδοῦναι τοῖς τὰ δέοντα εἰσηγουμένοις, καὶ αἰσχυνόμεθα τοὺς συνετωτέρους ἡμῶν κατὰ τὸν βίον ὁμολογεῖν. Ἔπειτα ὁ τὸν σύμβουλον ἀναμένων, καὶ τοῖς ἰδίοις λογι σμοῖς καιρὸν δίδωσιν, ἐν χρόνῳ πλείονι μετὰ βασάνου καὶ προσοχῆς ἀνιχνεῦσαι τὸ δέον. Καὶ μετὰ ταῦτα κληθήσῃ πόλις δικαιοσύνης, μητρό πολις, πιστὴ Σιών. Ἔδειξεν εἰς ποῖον καταλήγουσι τέλος αἱ κατὰ μέρος εὐεργεσίαι. Ἀντὶ γὰρ τοῦ τῶν φονευτῶν εἶναι πόλιν, πόλις δι καιοσύνης· καὶ ἀντὶ τοῦ πόρνη πόλις, μητρόπολις, τουτέστι καὶ ἄλλαις καθηγουμένη πρὸς σωφροσύνην. Καὶ πάλιν πιστὴ, ὅπερ ἦν πρὸ τοῦ βεβηλῶσθαι ἐκ τῆς πορνείας. Ἡ οὖν τοῖς πρέπουσιν ἑαυτῇ κόσμοις κεκοσμημένη, συμβού λοις τε καὶ κριταῖς, ἡ ἐν Χριστῷ Ἐκκλησία, μητρόπολις ἂν χρηματίζοι, οἷον ἀποικίας τινὰς τοῦ κατὰ Θεὸν βίου παρ' ἑαυτῆς ἀποστέλλουσα. Μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς, καὶ μετὰ ἐλεημοσύνης.","english":"And David also used Hushai as a counselor, through whom he scattered the strategic counsel of Ahithophel. And in general, counsel is a sacred thing—a union of mind, the fruit of love, a proof of humility. For arrogance is a terrible thing—to think that one needs no one, but to attend to oneself, as though one alone were able to deliberate the best courses. But we hesitate to give ourselves over to those who suggest what is needful, and we are ashamed to acknowledge those wiser than ourselves in life. Then, the one who waits for a counselor also gives time to his own reasonings, to track down what is needful in greater time with examination and attention. And after these things you shall be called a city of righteousness, a mother city, faithful Zion. He showed to what end the individual benefactions lead. For instead of being a city of murderers, a city of righteousness; and instead of a harlot city, a mother city—that is, one that leads others also to chastity. And again, faithful, which it was before being defiled by fornication. Therefore the Church in Christ, adorned with the ornaments fitting to herself—with counselors and judges—would be styled a mother city, as it were sending out from herself certain colonies of the life according to God. For her captivity shall be saved with judgment, and with mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Οὐδὲν ἐν τοῖς ἄνω περὶ πολεμίων αἰσθη τῶν, οὐδὲ περὶ αἰχμαλώτων εἰπών, τὴν ἀποκατάστασιν αὐτῆς αἰχμαλωσίας ἄφεσιν λέγων, ὑποβάλλει ἡμῖν νοεῖν, ὡς ἑκάστου ἡμῶν ὑπὸ ἁμαρτίαν γινομένου, ὅταν κατακυριευθῶμεν ὑπὸ τοῦ ἐχθροῦ, οἱονεὶ δέσμιοι τῆς ἁμαρτίας γινόμενοι, καὶ ἀπα γόμενοι ὑπὸ τοῦ πονηροῦ εἰς τὸ παραστῆσαι τὰ μέλη ἡμῶν δοῦλα τῇ ἀνομίᾳ εἰς τὴν ἀνομίαν. Διὰ τοῦτο κριταὶ σώ ζοντες, ὡς Βαρὰκ καὶ Σαμψὼν καὶ Γεδεὼν καὶ Ἰεφθάε, ὑπερμαχοῦντες τοῦ λαοῦ, ἐξαιρούμενοι ἀπὸ τῶν πολεμίων. Διὰ τοῦτο σύμβουλοι τὰ πρὸς σωτηρίαν ὑφηγούμενοι, ἵνα ἀξία γένηται ἡ αἰχμαλωσία αὐτῆς σωθῆναι. Τοῦτο γάρ ἐστι τὸ μετὰ κρίματος σωθῆναι, τουτέστι κεκριμένως καὶ ἐξητασμένως. Εἶτα ἐπειδὴ ἐὰν ἀνομίας παρατηρήσῃ, οὐδεὶς ὑποστήσεται, συνῆψε τὴν ἐλεημοσύνην τῷ κρίματι, ἵνα τὸ τῆς κρίσεως ἀκριβὲς πραϋνθῇ τῇ ἐπικράσει τῇ τοῦ ἐλέους. Διὰ μὲν οὖν τὸ κρίμα παρεδόθη τῇ αἰχμαλωσίᾳ, διὰ δὲ τὸν ἔλεον ἀνεκλήθη. Καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα. Μετὰ τὸ τοὺς ἀξίους τῆς ἀποκαταστάσεως ἐπὶ τὰ ἐξ ἀρχῆς μετὰ κρίματος σωθῆναι καὶ μετὰ ἐλέους, οἱ πάντη ἄνομοι καὶ οἱ ἐπιμένοντες τῇ ἁμαρτίᾳ, Συντριβήσονται ἅμα· οἱ μὲν, ὅτι Ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν· οἱ δὲ, ὅτι διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζουσιν. Εἰσὶ δὲ ἄνομοι μὲν, οἱ παντελῶς ἀνήκοοι τῶν θείων νόμων, ἢ ἀποστατήσαντες αὐτῶν, ἢ μηδὲ τὴν ἀρχὴν προσελθόντες· ἁμαρτωλοὶ δὲ, οἱ ἑκουσίως ἁμαρτάνοντες μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν τῆς ἀληθείας. Τάχα δὲ καὶ οὓς εὐεργετεῖ ὁ Θεὸς, βουλόμενος","english":"Having said nothing above about enemies or about captives, but calling the restoration of her captivity a remission of captivity, he suggests to us to understand that each of us, when we come under sin, is mastered by the enemy—becoming, as it were, captives of sin and being led away by the evil one to present our members as slaves to lawlessness for lawlessness. For this reason there are judges who save, like Barak and Samson and Gideon and Jephthah, fighting on behalf of the people, rescuing them from their enemies. For this reason there are counselors who suggest what leads to salvation, so that her captivity may become worthy to be saved. For this is what it means to be saved with judgment—that is, in a judged and examined manner. Then, since if he should mark iniquities, no one will stand, he joined almsgiving to judgment, so that the exactness of judgment might be softened by the prevailing of mercy. Therefore, on account of judgment she was handed over to captivity, but on account of mercy she was recalled. And the lawless and the sinners shall be crushed together. After those worthy of restoration have been saved with judgment and with mercy to their original state, the wholly lawless and those who persist in sin shall be crushed together—the one group because they were made vain in their reasonings, the other because through transgression of the law they dishonor God. Now the lawless are those who are utterly disobedient to the divine laws, or who have fallen away from them, or who never even approached them at the beginning; but sinners are those who sin willingly after receiving the knowledge of the truth. Perhaps also those whom God benefits, wishing","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"αὐτοὺς ἐν καινότητι ζωῆς περιπατῆσαι, συντρίβει αὐτῶν τὸν παλαιὸν ἄνθρωπον. Διὰ τοῦτο Θυσία τῷ Θεῷ πνεῦμα συντετριμ μένον. Συντρίβεται γὰρ τὸ πνεῦμα τοῦ κόσμου, τὸ ἐνεργῆσαν τὴν ἁμαρτίαν, ἵνα τὸ εὐθὲς ἐγκαινισθῇ τοῖς ἐγκάτοις. Καὶ συντρίβεται ὁ βραχίων τοῦ ἁμαρτωλοῦ, τουτέστιν ἡ πρακτικὴ τῆς ἁμαρτίας δύναμις, ἵνα ζητηθῇ ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὑρεθῇ. Τοιοῦτόν ἐστι καὶ τὸ Ἐγὼ ἀποκτενῶ καὶ ζῇν ποιήσω· πατάξω, κἀγὼ ἰάσομαι. Ἀποκτενεῖ γὰρ τὸν κα κῶς ζῶντα, ἵνα μετὰ τὴν κάθαρσιν τῆς χείρονος ζωῆς, τὴν καινὴν αὐτῷ χαρίσηται. Διὰ τοῦτο Συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρ τωλοὶ ἅμα, ἵνα παύσωνται ἀνυπότακτοι εἶναι καὶ παρακούοντες. Καὶ οἱ ἐγκαταλιπόντες τὸν Κύριον συντελεσθήσονται, οἱονεὶ οὐκέτι ἡ τοῦ ἐγκαταλείπειν τὸν Κύριον ἁμαρτία ἐνεργηθήσεται. Τοιοῦτόν ἐστι καὶ τὸ παρὰ τῷ Ψαλμῷ· Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν. Ὥσπερ ἂν εἴ τις ἰατρὸν παρακαλοίη συντελεσθῆναι τὴν νόσον τῶν ἀῤῥωστούντων, ἢ τὴν νομὴν τῆς σήψεως κωλυθῆναι διὰ τῆς τέχνης. Οὐ πάντως δὲ ἡ συντέλεια τοῦ παντελοῦς ἀφανι σμοῦ ἐστι σημαντική, ἀλλὰ τῆς κατὰ τόδε ἐνεργείας τῶν ἐνεργούντων κωλυτική. Καὶ γὰρ ὁ Παῦλος, περὶ τοῦ υἱοῦ τῆς ἀπωλείας προφητεύων Θεσσαλονικεῦσιν, ἔφη· Ὃν ὁ Κύριος Ἰησοῦς ἀναλώσει πνεύματι τοῦ στόματος αὐτοῦ καὶ καταργήσει τῇ ἐπιφανείᾳ τῆς παρουσίας αὐτοῦ. Εἰ γὰρ ἡ ἀνάλωσις παντελής ἐστιν ἀφανισμὸς, πῶς ὁ μηκέτι ὢν καταργεῖται; Ἀλλὰ δηλονότι τὸ ἐν τῷ ἀνόμῳ ψεῦδος τῷ πνεύματι τοῦ στόματος τῆς ἀληθείας ἐξαφανίζεται καὶ οὕτω καταργηθήσεται τῇ ἐπιφανείᾳ τῆς παρουσίας τοῦ Χριστοῦ.","english":"to walk in newness of life, he crushes their old man. Therefore, A sacrifice to God is a broken spirit. For the spirit of the world, which worked sin, is crushed, so that what is upright may be renewed in the inner parts. And the arm of the sinner is crushed—that is, the practical power of sin—so that his sin may be sought, and shall not be found. Such is also the saying, I will kill and make alive; I will strike, and I will heal. For he will kill the one living badly, so that after the cleansing of the worse life, he may grant him the new. Therefore, The lawless and the sinners shall be crushed together, so that they may cease to be insubordinate and disobedient. And those who have forsaken the Lord shall be brought to an end, meaning that the sin of forsaking the Lord will no longer be active. Such is also what is in the Psalm: Let the wickedness of sinners be brought to an end. As if one were to entreat a physician that the disease of the sick be brought to an end, or that the spread of putrefaction be checked by his art. But the bringing to an end does not altogether signify complete destruction, but the checking of the activity of those who are active in this or that. For Paul also, prophesying to the Thessalonians about the son of perdition, said: Whom the Lord Jesus will consume with the spirit of his mouth and will bring to nought by the manifestation of his coming. For if the consuming is complete destruction, how is he who no longer exists brought to nought? But evidently the falsehood in the lawless one is made to vanish by the spirit of the mouth of truth, and thus he will be brought to nought by the manifestation of the coming of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Πολλαχοῦ δὲ τετηρήκαμεν, ὅτι αἱ κακίαι ἐξαφανίζον ται, οὐκ αὐταὶ αἱ οὐσίαι, αἷς συμβεβήκασιν, ὡς ἐν τῷ Καὶ ὁδὸν ἁμαρτωλῶν ἀφανιεῖ· καὶ Ὁδὸς ἀσεβῶν ἀπολεῖται. Διότι αἰσχυνθήσονται ἀπὸ τῶν εἰδώλων αὐτῶν, ἃ αὐτοὶ ἠβούλοντο. Εὐεργεσία μεγάλη, καὶ τὸ αἰσχυνθῆναι ἐπὶ πράγματι, ᾧ πρὸ τούτου ἐπηγάλλετο, ὑπὸ ἀναισθησίας τὸ ἐν αὐτῷ αἰσχρὸν συνιδεῖν μὴ δυνάμενος, ἀλλὰ τὴν δόξαν ἔχων ἐν τῇ αἰσχύνῃ αὐτοῦ. Τὸ οὖν αἰσχύνεσθαι ἀπὸ τῶν εἰδώλων ἐπ' ἀγαθῷ τῶν αἰσχυνομένων ἐνεργεῖται. Ὅπερ οὐκ ἄλλως γίνεται, ἢ εἰς ἔννοιαν ἐλθόντων τοῦ ἀληθινοῦ Θεοῦ τῶν τέως εἰδωλολατρούντων. Τότε γὰρ ἐγκαλύπτεται, εἰς συναίσθησιν ἐλθὼν τοῦ ἀτόπου, ὁ τοῖς ἀψύχοις, ὡς δύναμιν εἰς τὸ σώ ζειν ἔχουσι προσευχόμενος. Καὶ πᾶς δὲ ὁ φιλήδονος, ᾧπερ ἂν ᾖ δεδουλωμένος τῶν ἀπηγορευμένων, τοῦτο θεοποιήσας, οἷον εἴδωλόν τι ἔχει ἐν ναῷ βεβήλῳ, τῇ ἑαυτοῦ καρδίᾳ, καθιδρυμένον, ἀεὶ συνὼν αὐτῷ διὰ τῆς φαντασίας καὶ τὰς εἰκόνας τοῦ ἐπιθυμητοῦ ἐν ἑαυτῷ περιφέρων. Οἷον ὁ φιλόπλουτος, ὅπου ὁ θησαυρὸς αὐτοῦ, ἐκεῖ ἔχων τὴν καρδίαν, τῷ ἐκ τῆς πλεονεξίας εἰδώλῳ λατρεύει. Ὁ γαστρίμαργος ταῖς ἐν βρώμασιν ἐπιθυμίαις δεδουλωμένος, θεὸν ἔχει τὴν ἑαυτοῦ κοιλίαν. Ἐπικατάρατος δὲ ἄνθρωπος ὅστις ποιήσει γλυπτὸν ἢ χωνευτὸν, βδέλυγμα Κυρίῳ. Μακάριοι δὲ οἱ κατὰ τὴν συμβουλὴν Ἰακὼβ περιαιροῦντες ἑαυτῶν θεοὺς ἀλλο τρίους, καὶ ἀλλάσσοντες στολὰς, ἀναβαίνοντες εἰς Βαιθήλ, τουτέστιν εἰς οἶκον Θεοῦ, τοῦ ποιῆσαι ἐκεῖ θυσιαστήριον τῷ Θεῷ. Ἀποθώμεθα οὖν τὰ ἀλλότρια τοῦ Θεοῦ εἴδωλα καὶ ἀλλάξωμεν τὰς στολὰς, ἐκδυσάμενοι τὸν παλαιὸν ἄν θρωπον·","english":"We have observed in many places that evils are obliterated, not the essences themselves to which they have attached, as in the passage And he will destroy the way of sinners; and The way of the ungodly shall perish. For they shall be ashamed of their idols, which they themselves chose. It is a great benefit even to be ashamed of a thing in which one previously exulted, when through insensitivity one was unable to perceive the shameful thing within himself, but held his glory in his shame. Therefore, being ashamed of idols works for the good of those who are ashamed. This happens in no other way than when those who until then were worshiping idols come to a conception of the true God. For then he is covered with shame, having come to a sense of the absurdity—the one who prays to lifeless things as though they had power to save. And every lover of pleasure, whatever forbidden thing he has been enslaved to, having made it a god, has, as it were, some idol established in a profane temple, his own heart, always present with him through imagination and carrying within himself the images of what he desires. For example, the lover of wealth, having his heart where his treasure is, serves the idol that comes from greed. The glutton, enslaved to desires for foods, has his own belly as a god. Cursed is the man who makes a carved or molten image, an abomination to the Lord. But blessed are those who, according to the counsel of Jacob, remove from themselves the foreign gods and change their garments, going up to Bethel, that is, to the house of God, to make there an altar to God. Let us therefore cast away the idols foreign to God and change our garments, having put off the old man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"καὶ ἔτι πρότερον τὰ ἐνώτια τὰ ἐν τοῖς ὠσὶν ἡμῶν ἀποθώμεθα, τουτέστι τὰ παλαιὰ διδάγματα, οἷς ἐκαλλωπι ζόμεθα. Ταῦτα διὰ τὸ Αἰσχυνθήσονται ἀπὸ τῶν εἰδώλων αὐτῶν, ἃ αὐτοὶ ἐβούλοντο. Οὐδὲ γὰρ μὴ βουλόμενός τις ἔχει τὰ εἴδωλα τὰ προαποδεδομένα ἡμῖν· διότι ἐπιθυμήσαντες τῶν παθῶν, οὕτω θεοποιοῦμεν αὐτά. Καὶ ἐπῃσχύνθησαν ἐπὶ τοῖς κήποις αὐτῶν, ἃ ἐπεθύ μησαν. Ἐπαμφότερα παραληφθεῖσαν τοῦ κήπου τὴν προσηγο ρίαν εὑρίσκομεν, ὡς ἐν μὲν τῇ Γενέσει κατὰ τὸν Ἀκύλαν· Καὶ ἐφύτευσε Κύριος ὁ Θεὸς κῆπον ἐν Ἐδέμ. Πάλιν δὲ ἡ γῆ Αἰγύπτου διαβαλλομένη κῆπος εἴρηται λαχανίας. Πάλιν ψεκτὴ μνήμη κήπου· ἡνίκα Ἀχαὰβ ἐπεθύμει τὸν κλῆρον Ναβουθαὶ τοῦ Ἰεζραηλίτου κῆπον λαχάνων ποιῆσαι. Ἐπαινετῶς δὲ μέμνηται ὁ Ἐκκλησιαστὴς λέγων· Ἐποίησά μοι\n\nκήπους καὶ παραδείσους. Ηὐλόγηται δὲ ὁ κῆπος, ἐν ᾧ τὸ μνῆμα, τὴν πρόσκαιρον τοῦ θανάτου οἰκονομίαν ὑποδεξάμενον ἐν τῷ σώματι τοῦ Κυρίου. Ἐνταῦθα μέντοι διαβέβληται ὡς αἰσχύνην προξενῶν τοῖς ἐπιθυμήσασιν. Καὶ ἔοικέ γε νῦν τὰ ἄλση λέγειν τὰ τοῖς εἰδώλοις εἰς κόσμον παρὰ τῶν ἠπατημένων περιφυτευόμενα, ἅπερ χρὴ νοεῖσθαι τὰς πεπλανημένας ἐπιτηδεύσεις καὶ τοὺς ἔξωθεν σχηματισμοὺς, οἷς τὰ πάθη ἡμῶν ἐπισκιάζομεν. Οἷον εἴ τις ἐν ἡδοναῖς καλινδούμενος, σεμνότητα σχηματίζοιτο· καὶ εἴ τις δεδουλω μένος χρήμασι, μεγαλόψυχος εἶναι δοκεῖν ἐπιτηδεύοι· οἷς ἐπαισχυνθήσονται οἱ ἐπιθυμήσαντες, ὅταν αἱ βουλαὶ τῶν καρδιῶν ἡμῶν ἀποκαλύπτωνται. Ἔσονται γὰρ ὡς τερέβινθος ἀποβεβληκυῖα τὰ φύλλα, καὶ ὡς παράδεισος ὕδωρ μὴ ἔχων.","english":"And even before that, let us put away the earrings that are in our ears, that is, the old teachings with which we adorned ourselves. These things are because They shall be ashamed of their idols, which they themselves desired. For no one has the idols that were previously set before us unless he wishes it; because by desiring the passions, we thus make them gods. And they were ashamed of their gardens, which they desired. We find the name \"garden\" used in both senses. In Genesis, according to Aquila: And the Lord God planted a garden in Eden. Again, the land of Egypt, when it is disparaged, is called a garden of vegetables. Again, the memory of a garden is blameworthy, when Ahab desired the lot of Naboth the Jezreelite to make it a garden of vegetables. But the Ecclesiastes mentions it with praise, saying: I made for myself gardens and parks. And blessed is the garden in which the tomb was, which received the temporary dispensation of death in the body of the Lord. Here, however, it is disparaged as procuring shame for those who desired it. And it seems that now he means the groves planted round about by the deceived for the adornment of idols, which must be understood as the wandering pursuits and the outward appearances with which we overshadow our passions. For example, if someone wallowing in pleasures should put on a show of dignity; and if someone enslaved to money should endeavor to seem magnanimous; of these those who desired them shall be ashamed, when the counsels of our hearts are revealed. For they shall be as a terebinth that has cast off its leaves, and as a garden that has no water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Ὡς μὲν πρὸς τὸ ῥητὸν, δοκεῖ τῶν κήπων λέγειν τῶν ἐπιθυμητῶν τοῖς εἰδωλολατροῦσιν, ὅτι ἀτερπέστεροι ἔσονται τερεβίνθου γυμνωθείσης καὶ παραδείσου ἀποξηρανθέντος ὑπὸ ἀνυδρίας. Ὡς δὲ πρὸς τὸν ἠθικὸν νοῦν, ὅτι οἱ τῷ ἔξωθεν σχηματισμῷ τὴν παρὰ τῶν ἀνθρώπων δόξαν θηρώμενοι, μετὰ τὴν φανέρωσιν τῶν κρυπτῶν, ὅταν γένηται πάντα γυμνὰ καὶ τετραχηλισμένα καὶ μηκέτι ᾖ μηδεμία κτίσις ἀφανὴς, ἀωρότερον ἔσονται θέαμα, τῆς νῦν περὶ αὐτοὺς ἀπάτης ἀφανισθείσης, ὥστε δρυῒ τὸ κατ' αὐτοὺς παρεικάζεσθαι. Οὕτω γὰρ οἱ ἄλλοι τὴν τερέβινθον ἐκδεδώκασιν, ἐπεὶ καὶ ἐν τῇ Γενέσει τὴν αὐτὴν καὶ δρῦν καὶ τερέβινθον μεμαθήκαμεν. Ἔσονται οὖν ὅμοιοι τερεβίνθῳ, ἤτοι δρυῒ, μετὰ τὴν τῆς κόμης ἀπόθεσιν, τὰ ὑπὸ τῶν φύλλων τέως καλυπτόμενα προδεικνύσῃ. Πυκνοτέρᾳ γὰρ τῇ κόμῃ τῶν φύλλων κεκόσμηται, καὶ τῇ ἐκ τούτων εὐχροίᾳ τὸ τραχὺ τῶν κλάδων αὐτῆς συσκιάζεται. Καὶ ταύ της οὖν ἔσονται (φησὶν) ἀτερπέστεροι, μετὰ τῶν βεβιωμένων τὸν ἔλεγχον. Καὶ ὡς παράδεισος δὲ, ὕδωρ μὴ ἔχων. Τοιοῦτος δ' ἂν εἴη καὶ ὁ Ἰσραὴλ, φύλλα μὲν ἔχων παραπλησίως δρυῒ, τὴν ἐκ τοῦ νόμου σκιὰν, ἣν ἀπέβαλεν ἀφ' ἑαυτοῦ ἐν τῷ πληρώματι τῶν καιρῶν. Καὶ ὡς παράδεισος πεφυτευμένος παρὰ Κυρίου, διὰ τὴν ἐξ ἀρχῆς κτίσιν, ἀποξηραν θεὶς δὲ, διὰ τὸ ἀπολωλεκέναι τὸ ἐν τοῖς δόγμασι ζωτικόν. Φιλοτιμητέον τοίνυν πιστεύειν ἀληθινῶς εἰς Χριστὸν, ἵνα ποταμοὶ πνευματικοὶ ἐκ τῆς κοιλίας ἡμῶν ῥέωσι, μήτε ἀτερπεῖς, μήτε ἀκάρπους ἡμᾶς συγχωροῦντες γενέσθαι. Καὶ ἔσται ἡ ἰσχὺς αὐτῶν ὡς καλάμη στυππείου, καὶ αἱ ἐργασίαι αὐτῶν, ὡς σπινθῆρες πυρός.","english":"As regards the literal sense, it seems to speak of the gardens desired by the idolaters, that they will be more unpleasant than a terebinth stripped bare and a paradise dried up by drought. But as regards the ethical sense, that those who hunt after the glory that comes from men by outward appearance, after the revelation of hidden things, when all things have become naked and laid bare and no creature is any longer invisible, will be a sight more untimely, the deception now surrounding them having vanished, so that their condition is likened to an oak. For thus the others have rendered terebinth, since in Genesis too we have learned that the same thing is both oak and terebinth. They shall be, then, like a terebinth, that is, an oak, after the removal of its foliage, displaying beforehand the things that were for a time covered by the leaves. For it is adorned with the denser foliage of leaves, and by their fair color the roughness of its branches is overshadowed. And they shall be more unpleasant than this (he says), with the conviction of their past life. And as a paradise without water. Such would Israel also be, having leaves like an oak, the shadow of the law, which it cast off from itself in the fullness of the times. And as a paradise planted by the Lord, because of the creation from the beginning, but dried up, because it has lost the life-giving power in its doctrines. We must therefore strive to believe truly in Christ, so that rivers of the Spirit may flow from our belly, allowing us to become neither unpleasant nor unfruitful. And their strength shall be as stubble of tow, and their works as sparks of fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Ἐντεῦθεν δῆλον ὅτι ἑκάστῳ τὰ ἔργα αἴτια τῶν ἐν κολάσει πόνων γενήσεται ἑαυτοὺς ἡμῶν καὶ ἐπιτηδείους καύσει παρα σκεβαζόντων, καὶ τὰ πάθη τῆς ψυχῆς ὥσπερ σπινθῆρας πυρὸς εἰς ἔξαψιν τῆς ἐν γεέννῃ φλογὸς ἐπαγομένων, ὡς καὶ ὁ κατα ξηραινόμενος ἐν τῇ φλογὶ πλούσιος ὑπὸ τῶν ἰδίων ἡδονῶν κα τεφρύσσετο. Κατὰ γὰρ τὴν ἀναλογίαν ὧν δεχόμεθα βελῶν ὑπὸ τοῦ πονηροῦ, τῆς εἰς πλέον ἢ ἔλαττον καύσεως μεθέξομεν. Καὶ κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα, καὶ οὐκ ἔσται ὁ σβέσων. Δὶς ἤδη συνήφθησαν ἀλλήλοις ὑπὸ τῆς προφητείας οἱ ἄνομοι καὶ οἱ ἁμαρτωλοί· ἄνω μέν· Καὶ συντριβήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοί· ἐνταῦθα δέ· Καὶ κατακαυθήσονται. Μηδεὶς ἑαυτὸν ἐξαπατάτω ἀπαιδεύτοις λό γοις, ὅτι εἰ καὶ ἁμαρτωλὸς, ἀλλὰ Χριστιανός. Οὐκ ἐμπεσοῦμαι οὖν εἰς γέενναν, ὅπου οἱ εἰδωλολάτραι· βοηθήσει μοι αὐτὸ τὸ ὄνομα τοῦ Χριστιανοῦ, εἰ καὶ τὰς Ἐντολὰς αὐτοῦ παρέβην. Ἄκουε γὰρ ὅτι Κατακαυθήσονται οἱ ἄνομοι καὶ οἱ ἁμαρτωλοὶ ἅμα. Ἀμφοτέροις τὰ τῆς καύσεως αἴτια. Στυππείου καλάμη ἐν ἀμφοτέροις, τουτέστιν εὐκατάπρη στος ζωὴ καὶ φλογὸς δεκτική. Σπινθὴρ δικαίως ψυχὴν ἐμπυ ρεύεται καὶ τούτῳ κἀκείνῳ. Νῦν μὲν ὡς ἐν σποδιᾷ κεκαλυμμένος, καθόσον ὑπὸ τῶν τῆς σαρκὸς σκεπασμάτων περικαλύπτεται· ἀναφθήσεται δὲ ὑπὸ τῆς θείας κρίσεως, ἐν τῇ ἡμέρᾳ τῆς ἐκδικήσεως ἐκ τῶν ἐλέγχων ἀναῤῥιπιζόμενος καὶ ἐξαπτόμενος.","english":"From this it is clear that each person's works will become the causes of the pains in his punishment, since we ourselves prepare things that are fit for burning, and the passions of the soul, like sparks of fire, are brought in to kindle the flame in Gehenna, just as the rich man being dried up in the flame was being reduced to ashes by his own pleasures. For according to the proportion of the arrows we receive from the evil one, we shall partake of burning to a greater or lesser degree. And the lawless and the sinners shall be burned up together, and there shall be no one to quench it. Twice already the prophecy has joined the lawless and the sinners together: above, \"And the lawless and the sinners shall be crushed\"; and here, \"And they shall be burned up.\" Let no one deceive himself with unlearned words, saying: \"Even if I am a sinner, yet I am a Christian. I shall not therefore fall into Gehenna, where the idolaters are; the very name of Christian will help me, even if I have transgressed his commandments.\" For hear that \"the lawless and the sinners shall be burned up together.\" In both cases the causes of burning are present. In both there is stubble of tow, that is, a life easily set on fire and receptive of flame. A spark justly sets the soul ablaze in this one and in that one alike: now, as it were, covered in ashes, insofar as it is concealed by the coverings of the flesh; but it will be kindled by the divine judgment, on the day of vengeance, being fanned into flame and set alight by the reproofs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"2. ΚΕΦΑΛΑΙΟΝ βʹ Ὁ λόγος ὁ γενόμενος πρὸς Ἡσαΐαν, υἱὸν Ἀμῶς, περὶτῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ. Μετὰ τὴν περιγραφὴν τῆς προτέρας ὁράσεως, ἐγένετο οὗτος ὁ λόγος πρὸς Ἡσαΐαν, υἱὸν Ἀμῶς. Διὰ τί δὲ ἐκεῖ μὲν Ὅρασις, ἐνταῦθα δὲ Λόγος; Ὅτι ἡ μὲν παρὰ τοῦ Θεοῦ δύναμις κατὰ τὴν τοῦ Πνεύματος χάριν τοῖς Ἁγίοις αὐτοῦ διδομένη μία. (Γνῶσις γάρ ἐστι τῶν ἀγνοουμένων, δι' ἀποκαλύψεως καὶ φωτισμοῦ ταῖς καρδίαις τῶν Ἁγίων ἐγγινομένη)· κατὰ δὲ τὴν τῶν πραγμάτων διαφορὰν περὶ ἃ ἡ γνῶσις, ἢ ὅρασις, ἢ λόγος τὸ ἀποκαλυπτόμενον λέγεται. Ἐκεῖ μὲν γὰρ τὰ παρόντα ἐδείκνυτο· ἡ κακία τοῦ λαοῦ, ἡ ἀλλοτρίωσις ἀπὸ Θεοῦ, τὸ περὶ τὸν εὐεργέτην ἀχάριστον· ἐνταῦθα δὲ τὸ μέλλον προαγο ρεύεται. Διὰ τοῦτο Λόγος. Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις. Οὔτε μέντοι ἐκεῖ δι' ὀφθαλμῶν ἡ ὅρασις, οὔτε ἐν ταῦθα δι' ὤτων ἡ γνῶσις· ἀλλὰ φωτισμός ἐστιν ἐν καρδίᾳ παρὰ τοῦ Πνεύματος, ἢ τὰ παρόντα δεικνύντος, ἢ προαναφω νοῦντος τὸ μέλλον. Πάλιν μέντοι καὶ ἐνταῦθα περὶ τῆς Ἰουδαίας καὶ περὶ Ἰερουσαλήμ. Μέλλει μὲν γάρ τι καὶ περὶ τῶν ἄλλων διηγεῖσθαι ἐθνῶν· οὐ γὰρ Ἰουδαίων μόνον ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν· ἐπείπερ εἷς ὁ Θεὸς, ὃς δικαιώσει περιτομὴν ἐκ πίστεως, καὶ ἀκροβυστίαν διὰ τῆς πίστεως· ἀλλὰ προηγουμένως καὶ ἐν τῇ πρώτῃ τάξει τῆς μερίδος ἑαυ τοῦ μέμνηται. Ζητήσεις δὲ, εἰ μὴ κατά τινα νοῦν βασάνου δεόμενον, πῆ μὲν πρόσκειται τῷ λόγῳ τὸ τοῦ Κυρίου, πῆ δὲ ἄνευ τῆς προσθήκης τῆς τοῦ Κυρίου· οἷον Λόγος Κυρίου, ὃς ἐγενήθη πρὸς Ὠσηὲ τὸν τοῦ Βεηρεί· καὶ ἐνταῦθα· Ὁ λόγος ὁ γενόμενος πρὸς Ἡσαΐαν.","english":"2. CHAPTER 2. The word that came to Isaiah, the son of Amoz, concerning Judea and concerning Jerusalem. After the description of the former vision, this word came to Isaiah, the son of Amoz. Why is it there a Vision, but here a Word? Because the power from God, given to his saints according to the grace of the Spirit, is one. (For it is knowledge of things unknown, arising in the hearts of the saints through revelation and illumination); but according to the difference of the matters about which the knowledge is, what is revealed is called either a vision or a word. For there, present things were shown: the wickedness of the people, their estrangement from God, their ingratitude toward their benefactor; but here the future is foretold. For this reason it is a Word. Because it shall be in the last days. Yet neither is the vision there through the eyes, nor the knowledge here through the ears; but it is an illumination in the heart from the Spirit, either showing present things or foretelling the future. Once again, however, here too it is concerning Judea and concerning Jerusalem. For he is about to relate something also concerning the other nations; for God is not of the Jews only, but also of the nations; since there is one God, who will justify the circumcision by faith, and the uncircumcision through faith; but primarily and in the first rank of his own portion he makes mention of it. But you might inquire whether, unless it requires some sense of testing, in some places the word \"of the Lord\" is added to the phrase, and in others without the addition \"of the Lord\"; for example, \"The word of the Lord that came to Hosea the son of Beeri\"; and here: \"The word that came to Isaiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Καὶ περὶ τῆς ὁράσεως, παρὰ μὲν τῷ Ἰεζεκιήλ· Ἠνοίχθησαν οἱ οὐρανοὶ, καὶ εἶδον ὅρασιν Θεοῦ· παρὰ δὲ τῷ Ἡσαΐᾳ· Ὅρασις ἣν εἶδεν Ἡσαΐας. Καιπαρὰ τῷ Ἱερεμίᾳ· Ὁ λόγος ὁ γενόμενος πρὸς Ἱερεμίαν.Ὅτι ἐπειδὴ λαῷ ἀπειθεῖ καὶ ἀντιλέγοντι καὶ πάντη ἀποστα τήσαντι τοῦ Θεοῦ διελέγοντο, ἀπεσιώπων τὸ ὄνομα Κυρίου, οἰκονομοῦντες τὸ παραδεχθῆναι αὐτῶν τοὺς λόγους. Διὰ γὰρ τὸ οἴεσθαι μὴ μέλειν τῷ Θεῷ περὶ τῶν ἀνθρωπίνων, ἐμυκτήριζον τοὺς ὡς ἐκ προσώπου τοῦ Κυρίου διαλεγομένους αὐτοῖς, ὡς δηλοῖ Ἱερεμίας λέγων· Ὅλην τὴν ἡμέραν διετέλεσα μυκτηριζόμενος. Ὅτι ἔσται ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανὲς τὸ ὄρος Κυρίου καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ' ἄκρων τῶν ὀρέων. Ἔσχαται ἡμέραι αἱ προσεγγίζουσαι τῇ συντελείᾳ τοῦ χρό νου τούτου λέγονται. Συναπαρτίζεται γὰρ τῷ φθαρτῷ τούτῳ κόσμῳ καὶ ἡ τοῦ χρόνου φύσις τοῦ παραῤῥέοντος. Οἰκείως γὰρ ἔχει καὶ συγγενῶς τοῖς βλεπομένοις· συναπερχόμενος μὲν τοῖς φθειρομένοις, συνυφιστάμενος δὲ τοῖς γινομένοις, συμπροσδοκώμενος δὲ καὶ συνελπιζόμενος τοῖς ἔτι μέλλου σιν. Ἐπεὶ οὖν ἡμέραι καὶ νύκτες, καὶ μῆνες καὶ ἐνιαυτοὶ, τὰ χρονικὰ διαστήματα, ἀπὸ ἡλίου καὶ σελήνης καὶ τῆς φορᾶς τοῦ στερεώματος τὴν γένεσιν ἔχουσιν, ἀνάγκη τῇ τούτων φθορᾷ καὶ τοῦ χρόνου τὸ τέλος ἕπεσθαι. Πρὸς οὖν τῇ συντελείᾳ τοῦ κόσμου τούτου, ἐμφανὲς τὸ ὄρος τοῦ Κυρίου ἔσται, καὶ ὁ οἶκος τοῦ Θεοῦ ἐπ' ἄκρων τῶν ὀρέων. Καὶ ὁ μὴ μόνῃ τῇ λέξει δουλεύων καὶ ψιλῷ τῷ γράμματι παριστάμενος, ἀναγκασθήσεται μὴ ἐναπομένειν τοῖς αἰσθητοῖς. Πῶς γὰρ τότε ἐμφανήσεται τὸ ὄρος Κυρίου;","english":"And concerning the vision, in Ezekiel: The heavens were opened, and I saw a vision of God; but in Isaiah: The vision which Isaiah saw. And in Jeremiah: The word that came to Jeremiah. Because, since they were speaking to a people disobedient and gainsaying and utterly apostate from God, they kept silent the name of the Lord, managing that their words be received. For because they supposed that God did not care about human affairs, they mocked those who spoke to them as from the person of the Lord, as Jeremiah shows, saying: I was mocked all the day long. That in the last days the mountain of the Lord shall be manifest, and the house of God upon the tops of the mountains. The last days are those drawing near to the consummation of this time. For the nature of time that flows past is brought to its end together with this corruptible world. For it is akin and closely related to the things that are seen: passing away together with things that are corrupted, subsisting together with things that come to be, and expected and hoped for together with things still to come. Since, then, days and nights, and months and years—the intervals of time—have their origin from the sun and the moon and the motion of the firmament, the end of time must necessarily follow upon their corruption. Therefore, at the consummation of this world, the mountain of the Lord shall be manifest, and the house of God upon the tops of the mountains. And he who does not serve the mere wording nor stand by the bare letter will be compelled not to remain among things perceptible to the senses. For how then shall the mountain of the Lord be manifest?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"πῶς δὲ ἐπ' ἄκ ρων τῶν ὀρέων ὁ οἶκος γενήσεται τοῦ Θεοῦ; Οὔτε γὰρ ἄλ λου ὄρους γένεσιν, οὔτε δευτέρου οἴκου κατασκευὴν ἐπ' ἄλλων κορυφῶν ἐσομένην ὁ σάρκινος Ἰσραὴλ ἀναμένει. Τὸ δὲ Σιὼν ὄρος καὶ ὁ ναὸς, καὶ κατὰ τοὺς χρόνους τῆς προφη τείας τοῦ Ἡσαΐου ἐφαίνετο. Τί οὖν τὸ λεγόμενον; Οὐχ ὅτι ἐν ταῖς ἐσχάταις ἡμέραις ἐμφανῆ ταῦτα γενήσεται· ἀλλ' ἐν ταῖς ἐσχάταις ἡμέραις, εἰς ἀθέτησιν τῆς ἁμαρτίας, ἡ μεγά λη καὶ ὑψηλὴ περὶ τὴν σωτηρίαν τῶν ἀνθρώπων οἰκονομία φανήσεται. Τὸ γὰρ μυστήριον, τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων, ἐπὶ τῇ συντελείᾳ τῶν χρόνων ἐφανερώθη. Ὄρει δὲ ἡ τοῦ Κυρίου κάθοδος ἐπὶ γῆς παρεικάσθη, διότι τὸ ὄρος γῆ\n\nἐστιν ὑψηλή. Καὶ ἡ σὰρξ δὲ (ἡ τοῦ Κυρίου) γῆ κατὰ τὴν κοινὴν φύσιν ὑπάρχουσα, διὰ τῆς συναφείας τῆς πρὸς Θεὸν, ἀνυψώθη. Καὶ ὁ οἶκος τοῦ Θεοῦ, ἐπ' ἄκρων τῶν ὀρέων, ἡ Ἐκκλη σία ἐστὶ κατὰ τὴν τοῦ Ἀποστόλου φωνήν. Εἰδέναι γάρ φησι, πῶς δεῖ ἐν οἴκῳ Θεοῦ ἀναστρέφεσθαι, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, ἧς οἱ θεμέλιοί εἰσιν ἐν τοῖς ὄρεσι τοῖς ἁγίοις· ᾠκοδόμηται γὰρ ἐπὶ τῷ θεμελίῳ τῶν Ἀποστό λων καὶ Προφητῶν. Ἓν τῶν ὀρέων ἦν καὶ ὁ Πέτρος, ἐφ' ἧς καὶ πέτρας ἐπηγγείλατο ὁ Κύριος οἰκοδομήσειν αὐτοῦ τὴν Ἐκκλησίαν. Τὰ γὰρ ὑψηλὰ καὶ διηρμένα φρονήματα καὶ ὑπερανεστηκότα τῶν γηΐνων, εἰκότως ὄρη προσαγορεύεται. Πέτρα δὲ ὑψηλὴ ἡ ψυχὴ τοῦ μακαρίου Πέτρου ὠνόμασται, διὰ τὸ παγίως ἐνεῤῥιζῶσθαι τῇ πίστει, καὶ στεῤῥῶς καὶ ἀνενδότως ἔχειν πρὸς τὰς ἐκ πειρασμῶν ἐπαγομένας πληγάς.","english":"But how will the house of God be on the tops of the mountains? For fleshly Israel does not expect either the coming-into-being of another mountain, nor the construction of a second house that will be on other peaks. But Mount Zion and the temple were visible even in the times of Isaiah's prophecy. What then is being said? Not that these things will become manifest in the last days; but in the last days, for the setting aside of sin, the great and lofty economy concerning the salvation of men will appear. For the mystery, which was hidden from the ages, was revealed at the consummation of the times. And the Lord's descent to earth is likened to a mountain, because a mountain is high ground. And the flesh (of the Lord), being earth according to its common nature, was raised on high through its union with God. And the house of God, on the tops of the mountains, is the Church, according to the voice of the Apostle. For he says one must know how to conduct oneself in the house of God, which is the Church of the living God, whose foundations are in the holy mountains; for it has been built on the foundation of the Apostles and Prophets. Peter was one of the mountains, and upon this rock the Lord promised that he would build his Church. For lofty and exalted thoughts, and those standing above earthly things, are reasonably called mountains. And the soul of the blessed Peter was named a high rock, because it was firmly rooted in the faith, and stood steadfast and unyielding against the blows brought on by temptations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Πάντες οὖν οἱ χωροῦντες τὴν τῆς θεότητος γνῶσιν διὰ τὸ μέγεθος τοῦ νοῦ καὶ τῶν ἀπὸ τοῦ νοῦ πράξεων, τετελειω μένοι τῷ ὑγιεῖ βίῳ, τὰ ἄκρα εἰσὶ τῶν ὀρέων, ἐφ' ὧν οἰκοδο μεῖται ὁ τοῦ Θεοῦ οἶκος. Καὶ ὑψωθήσεται ὑπεράνω τῶν βουνῶν. Καὶ οἱ βουνοὶ γήλοφοί τινές εἰσιν, εὐπερίγραπτον ἔχοντες τὴν ἀπὸ γῆς ἐπανάστασιν, τῶν μὲν ταπεινῶν ὑπερέχοντες, τῶν δὲ ὑψηλοτάτων ἀπολειπόμενοι. Ἐπεὶ οὖν ἀσυνείκαστος ἡ κατὰ τὸ ἀνθρώπινον τοῦ Κυρίου ὑπεροχὴ, πρὸς πάντας ὁμοῦ τοὺς ἐν οἵοις δήποτε διαφανέντας κατορθώμασι, διὰ τοῦτο ὑπεράνω τῶν βουνῶν εἶναι τὸ ἐμφανὲς γενησόμενον τοῦ Κυρίου ὄρος, ἐλέχθη. Μείζονος γὰρ δόξης παρὰ Μωϋσῆν ἠξίωται, καθό σον μείζονα τιμὴν ἔχει τοῦ οἴκου, ὁ κατασκευάσας αὐτόν. Ὅσον δὲ μείζων τοῦ Ἀβραάμ; Ἀβραὰμ (φησὶν) ἠγαλλιάσατο, ἵνα ἴδῃ τὴν ἡμέραν τῆς ἐνανθρωπήσεως· καὶ εἶδε καὶ ἐχάρη. Καὶ Ἀβραὰμ μὲν δεκάτην ἔδωκε τῷ Μελχισεδέχ· Μελχισεδὲχ δὲ τύπος ἦν τοῦ Κυρίου. Ταῦτα, ἵνα τὴν σω ματικὴν ὑπεροχὴν παραστήσωμεν. Μὴ γένοιτο γὰρ ἡμᾶς τὴν θεότητα ἐκ τῆς πρὸς τὰ δοῦλα ὑπεροχῆς δοξάζειν. Ἡ μὲν γὰρ κατὰ τὸ ἀνθρώπινον οἰκονομία, ὑπὲρ τοὺς ἐν ἀνθρώποις δικαίους· ἁμαρτίαν γὰρ οὐκ ἐποίησε μόνος· τῆς δὲ θεότητος ἐπήρθη ἡ μεγαλοπρέπεια ὑπεράνω τῶν οὐρανῶν. Καὶ ἥξουσιν ἐπ' αὐτὸ πάντα τὰ ἔθνη. Προϊὼν ὁ λόγος γυμνοτέραν ἐκφαίνει τὴν προφητείαν, τὴν συνδρομὴν τῶν ἐθνῶν τὴν ἐσομένην ἐπὶ τὴν ἐπίγνωσιν τοῦ Χριστοῦ ὑπο φαίνων. Ἥξουσι γὰρ κληθέντα διὰ τοῦ κηρύγματος ἐπὶ τὴν πίστιν πάντα τὰ ἔθνη· Κηρυχθήσεται γὰρ τὸ Εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ·","english":"All, then, who have room for the knowledge of the Godhead, because of the greatness of their mind and of the deeds that proceed from the mind, being perfected by a sound life, are the peaks of the mountains, on which the house of God is built. And it shall be exalted above the hills. And the hills are certain mounds, having a readily circumscribed rising from the earth, surpassing the lowly but falling short of the highest. Since, then, the pre-eminence of the Lord according to the human is beyond comparison, in relation to all together who have shone forth in whatever kind of achievements, for this reason it was said that the mountain of the Lord that shall become manifest is above the hills. For he has been deemed worthy of greater glory than Moses, inasmuch as the one who built it has greater honor than the house. And how much greater than Abraham? Abraham, he says, rejoiced that he might see the day of his becoming human; and he saw and was glad. And Abraham gave a tenth to Melchizedek; and Melchizedek was a type of the Lord. These things are said so that we may set forth the bodily pre-eminence. May it not be that we glorify the Godhead from its pre-eminence over servants. For the economy according to the human is above the righteous among men; for he alone did not commit sin; but the magnificence of the Godhead has been raised above the heavens. And all the nations shall come to it. As the word proceeds, it reveals the prophecy more nakedly, indicating the concourse of the nations that shall be unto the knowledge of Christ. For all the nations shall come, called through the proclamation unto the faith; for this Gospel shall be proclaimed in the whole world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"καὶ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ εὐαγγελικὸς φθόγγος τῶν Ἀποστόλων. Καὶ πορεύσονται (φησὶ) ἔθνη πολλά. Τὴν ἀκρίβειαν τῆς λέξεως μὴ παραδράμῃς ἀβασανίστως. Πῶς ἐν μὲν τῷ Ἥξουσι πάντα εἴρηται, ἐν δὲ τῷ Πορεύσονται, οὐκέτι πάντα, ἀλλὰ πολλά; Ὅτι τὸ μὲν Ἥξουσιν, ἐπὶ τοῦ πιστεύειν τέτακται· τὸ δὲ πορεύεσθαι, ἐπὶ τοῦ πολιτεύεσθαι. Ἐπεὶ οὖν τὴν μὲν πίστιν ὁμολογοῦμεν πάντες, οὐκέτι δὲ πάντες κατὰ τὰς Ἐντολὰς πολιτευόμεθα, διὰ τοῦτο ἥξουσι μὲν πάντα τὰ ἔθνη, πορεύσονται δὲ πολλά. Ὅτι δὲ τὸ πο ρεύεσθαι ἐπὶ τοῦ βιοῦν κατὰ τὸν νόμον λαμβάνεται· Μακά ριοι (φησὶν) οἱ ἄμωμοι ἐν ὁδῷ, οἱ πορευόμενοι ἐν νόμῳ Κυρίου. Ἀλλὰ πῶς τοῦ Κυρίου εἰπόντος, ὅτι ὀλίγοι εἰσὶν οἱ εὑρίσκοντες τὴν ὁδὸν, ἡμεῖς λέγομεν ἔθνη πολλὰ πορευθήσε σθαι; Ὅτι πάντα τὰ ἔθνη κατὰ τὸν ἴδιον ἀριθμὸν τῶν ἐθνῶν εὐαρίθμητα· οἱ δὲ ἐν τοῖς ἔθνεσιν ἄνθρωποι, πολλοί. Ἐνταῦθα οὖν ὁ λόγος φησὶν, ὅτι πολλὰ μὲν ἔθνη κατὰ τὸ Εὐαγγέλιον βιοῦν καταδέχεται, οὐχὶ πάντα, κἂν πάντες ἑαυτοὺς ἐπὶ τῷ ὀνόματι τοῦ Χριστοῦ ὀνομάζωσιν. Οὐ μὴν ἐπειδὴ πολλὰ ἀριθμεῖται τὰ ἔθνη, ἤδη καὶ οἱ καθ' ἕνα ἄν θρωποι, ὅσοι τῇ κοινῇ προσηγορίᾳ τοῦ ἔθνους συμπεριλαμ βάνονται, πάντως ἀκολουθοῦσι τῷ ἀριθμῷ. Δύναται μὲν γὰρ ἔθνη ἀριθμεῖσθαι, τὸ Καππαδοκῶν καὶ Γαλατῶν καὶ Ἀρμενίων, ἢ Σύρων, ἢ Αἰγυπτίων, ὥστε λέγεσθαι τοσάδε εἶναι ἔθνη τὰ πορευόμενα ἐν τῷ νόμῳ Κυρίου· οὐ μὴν καθ' ἕκαστον ἔθνος τοὺς ἐμπεριεχομένους ἀνθρώπους συμφώ νως τὸν τῆς πολιτείας σκοπὸν καταδέχεσθαι. Ὡς μὲν οὖν πρὸς τὰ ἑβδομήκοντα δύο ἔθνη (ἢ","english":"And to all the earth went out the gospel sound of the Apostles. And many nations shall go, he says. Do not pass over the exactness of the wording without examination. How is it that in \"They shall come\" all is said, but in \"They shall go\" no longer all, but many? Because \"They shall come\" is appointed for believing, but \"to go\" for conducting oneself. Since, then, we all confess the faith, but no longer do we all conduct ourselves according to the commandments, for this reason all the nations shall come, but many shall go. And that \"to go\" is taken for living according to the law: Blessed, he says, are those blameless in the way, who go in the law of the Lord. But how, when the Lord said that few are those who find the way, do we say that many nations shall go? Because all the nations according to their own number of nations are easily counted; but the men among the nations are many. Here, then, the word says that many nations according to the Gospel accept to live, not all, even if all name themselves by the name of Christ. Yet not because many nations are counted, already also the individual men, as many as are included under the common designation of the nation, altogether follow the number. For it is possible for nations to be counted—the Cappadocians and Galatians and Armenians, or Syrians, or Egyptians—so that it be said that so many are the nations that go in the law of the Lord; yet not in each nation do the men contained in it concordantly accept the aim of conduct. As, then, in relation to the seventy-two nations (or","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"ὁπόσα δήποτε) κατὰ τὴν οἰκου μένην ἅπασαν ἀριθμούμενα, πολλὰ τὰ πορευόμενα τὴν ἐν τῇ ζωῇ πορείαν· ὡς δὲ πρὸς τὸν ὅλον τῶν ἐπὶ γῆς ἀνθρώπων ἀριθμὸν, ὀλίγοι οἱ σωζόμενοι· οὕτω καὶ τὸ Εὐαγγέλιον ἀληθεύει, καὶ ἡ προφητεία οὐ μάχεται. Πάντα τὰ ἔθνη δου λεύσουσιν αὐτῷ, προσκυνήσουσι δὲ ἀπὸ τῶν πολλῶν ὀλίγοι· Πάντες (φησὶν) οἱ βασιλεῖς τῆς γῆς. Καὶ ὁ Σοφονίας· Ἥξουσι τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα. Καὶ ἐροῦσι· Δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος τοῦ Κυρίου, καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακώβ. Οἱ προκόπτοντες τῇ γνώσει, οἱονεὶ προκαταλαβόντες τὰ ἄνω, προκαλοῦνται εἰς τὴν ὁμοίαν ἑαυτοῖς ἀνάβασιν τοὺς ἔτι ἐμφιλοχωροῦντας περὶ τὰ κάτω καὶ ταῖς ταπειναῖς τοῦ βίου μερίμναις προσδιατρίβοντας. Ὁ συνεγερθεὶς τῷ Χριστῷ καὶ τὰ ἄνω ζητῶν, καλείτω τοὺς τὰ ἐπίγεια φρονοῦντας, καὶ χειρ αγωγείτω αὐτῶν τὰ νοήματα πρὸς τὰ ἄνω. Ἐπεὶ διπλῆ τίς ἐστιν ἡ σωματικὴ πρὸς τὸ ὄρος σχέσις, νῦν μὲν ἐξ ὑπω ρειῶν ἐπὶ κορυφὴν ἀνιόντων, νῦν δὲ ἐκ τῆς ἀκρωρείας καταβαινόντων ἐπὶ τοὺς πρόποδας, κατὰ τὴν διάφορον τοῦ σώματος σχέσιν, καὶ τῆς παρ' ἡμῶν ἐνεργείας διαφόρως ἐκτελουμένης. Μήποτε δὲ τὸ διπλοῦν τοῦτο τῆς ἐπινοίας καὶ τῇ οἰκονομίᾳ τῆς ἀνθρωπότητος ἐφαρμόσει, ὥστε νοεῖν ἡμᾶς ὄρος τὴν ἐνανθρώπησιν, νῦν μὲν τῆς σαρκὸς διὰ τῆς πρὸς Θεὸν συναφείας εἰς οὐρανὸν ὑψουμένης, νῦν δὲ τῆς θεότητος διὰ τῆς πρὸς τὸ ἀνθρώπινον κοινωνίας ἐπικαταβαινούσης τοῖς ὧδε. Δεῦτε καὶ ἀναβῶμεν. Προσβῶμεν τῷ ὕψει τῆς θεολογίας, ἀπὸ τοῦ Πάθους ἀρχόμενοι. Καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακώβ.","english":"however many are counted throughout the whole inhabited world, many are those who travel the journey in life; but compared to the whole number of men on earth, few are those who are saved. Thus the Gospel is true, and the prophecy does not conflict. All the nations shall serve him, but of the many, few shall worship him: All (he says) the kings of the earth. And Sophonias: They shall come to serve him under one yoke. And they shall say: Come, and let us go up to the mountain of the Lord, and to the house of the God of Jacob. Those who are advancing in knowledge, as it were having already anticipated the things above, summon to a like ascent with themselves those who still linger among things below and tarry amid the lowly cares of life. Let him who has been raised with Christ and seeks the things above call those who mind earthly things, and lead their thoughts by the hand toward things above. Since there is a twofold relation of the body to the mountain—now of those ascending from the foothills to the summit, now of those descending from the ridge to the base—according to the different position of the body, the activity on our part is also performed in different ways. Perhaps this twofold notion will also apply to the economy of humanity, so that we understand the mountain as the incarnation, now the flesh being exalted to heaven through its union with God, now the divinity descending to things here through its fellowship with the human. Come, and let us go up. Let us approach the height of theology, beginning from the Passion. And to the house of the God of Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Ἀνωτέρω μὲν ὁ οἶκος ἁπλῶς εἴρηται τοῦ Θεοῦ, ἐνταῦθα δὲ οἶκος τοῦ Θεοῦ Ἰακώβ. Τίς οὖν ἡ αἰτία; Ἢ γὰρ ἐκεῖ λείπει, ἢ ἐνταῦθα παρέλκει. Ἀλλ' οὐδὲν ἀργὸν τῶν τοῦ Πνεύματος. Δείκνυσι γὰρ ὁ λόγος, ὅτι μὲν πρῶται συγκαταθέσεις κατὰ τὰς κοινὰς περὶ Θεοῦ προλήψεις γίνον ται· τὸ δὲ ἀκριβὲς τῆς πίστεως τελειοῦται, τρανουμένης ἤδη ἐν ταῖς καρδίαις τῶν προκοπτόντων ἐπὶ τὴν γνῶσιν τῆς ἰδιότητος τοῦ Θεοῦ. Διὰ τοῦτο τοῖς μὲν εἰσαγομένοις εἰς γνῶσιν ἁπλῶς εἴρηται οἶκος Θεοῦ, τοῖς δὲ στοιχειωθεῖσι λοιπὸν καὶ τίνος Θεοῦ, ὅτι τοῦ Ἰακὼβ, ᾧ ἐχαρίσατο τὴν πρὸς αὐτὸν οἰκειότητα. Ἐγὼ γὰρ (φησὶν) ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακώβ. Τοῦτό μοί ἐστιν ὄνομα αἰώνιον. Ἵνα γὰρ ἀεὶ μνημόνευτον ποιήσῃ τὴν τιμὴν τοῖς Ἁγίοις, συνῆψεν ἑαυτῷ τὰ τῶν δούλων ὀνόματα· ὥστε ὁσάκις ἂν γένηται μνήμη Θεοῦ, τοσαυτάκις κἀκείνων τὴν μνήμην συναναφέρεσθαι. Τοῖς οὖν προσελθοῦσιν ἤδη τὸ οἱονεὶ γνώρισμα τοῦ Θεοῦ προσέθηκεν, εἰπών· Καὶ εἰς τὸν οἶ κον τοῦ Θεοῦ Ἰακώβ. Ἀλλ' ἐπειδὴ καὶ Ἰακὼβ ἔτι τοῦπτερνιστοῦ καὶ ἀγωνιστοῦ ἐστιν ὄνομα (Ἰακὼβ γὰρ πτερνιστὴς προσαγορεύεται διὰ τὴν πρὸς τὰ ἀντικείμενα πάλην, ὕστερον δὲ μετὰ τὴν νίκην ἆθλον ἔλαβε τὸ Ἰσραὴλ ὀνομά ζεσθαι) ὁ ἔτι προκόπτων τέως μανθάνει τὸν οἶκον τοῦ Θεοῦ Ἰακὼβ, τὰ ὑποδεέστερα καὶ ἑαυτῷ ἐφικτά· ὕστερον δέ ποτε καὶ τὸν Θεὸν τοῦ Ἰσραὴλ διδαχθήσεται, ὁδῷ καὶ τάξει τῶν τελειοτέρων παραδόσεων οἰκονομουμένων περὶ αὐτόν. Καὶ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ καὶ πορευ σόμεθα ἐν αὐτῇ. Ἐὰν μὴ ἀναβῶμεν εἰς τὸ ὄρος, οὐκ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ.","english":"Above, \"the house of God\" was spoken of simply, but here it is \"the house of the God of Jacob.\" What, then, is the reason? Either it is lacking there, or it is superfluous here. But nothing in the Spirit's words is idle. For the passage shows that the first assents come about according to the common preconceptions about God; but the exactness of faith is perfected when the distinctness of God's own nature is already made clear in the hearts of those advancing toward the knowledge of it. For this reason, to those being introduced into knowledge it was said simply, \"house of God,\" but to those already instructed in the elements, it is added of whom he is God—that he is the God of Jacob, to whom he granted kinship with himself. For he says, \"I am the God of Abraham and the God of Isaac and the God of Jacob. This is my name forever.\" For in order to make the honor always remembered by the saints, he joined the names of his servants to himself, so that as often as there is remembrance of God, so often the remembrance of those men is brought up along with it. To those, then, who have already come near, he added, as it were, the identifying mark of God, saying, \"And into the house of the God of Jacob.\" But since \"Jacob\" is still the name of a supplanter and a wrestler (for Jacob is called a supplanter because of his struggle against opposing things, but later, after the victory, he received as his prize to be named Israel)—the one still advancing learns for the time being of \"the house of the God of Jacob,\" the lower things and those attainable by himself; but later at some point he will also be taught of \"the God of Israel,\" the more perfect traditions being administered to him in the way and order proper to him. \"And he will declare to us his way, and we will walk in it.\" Unless we go up to the mountain, he will not declare to us his way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Ἐὰν μὴ ἀναγγείλῃ ἡμῖν, πῶς πορευσόμεθα; Τουτέστιν· ἐὰν μὴ δεξώμεθα τὸ Εὐαγγέλιον, πῶς βιωσόμεθα κατ' αὐτό; Οἱ δὲ ἐπιζητοῦντες μαθεῖν ὁδὸν, δηλονότι οὐκ ἤδεισαν. Πῶς οὖν ἀναβαίνωμεν εἰς τὸ ὄρος, τὴν ὁδὸν ἀγνοοῦντες; Ἢ τὸ Δεῦτε καὶ ἀναβῶμεν, τὴν πρόθεσιν καὶ τὴν σπουδὴν τῶν ἐπειγομένων ἐμφαίνει· οὔπω μέντοι παρίστησι τῶν ἐπιθυμητῶν τὴν ἐπίτευξιν. Ἡγησώμεθα γάρ τινας τῶν νῦν ἐπὶ τὴν πίστιν ἐπειγομένων ἀλλήλους προσφωνεῖν καὶ παρορμᾷν· δεῦτε, ἀποστῶμεν τῶν χαμερ πῶν· δεῦτε, φρονήσωμεν τὰ οὐράνια, εἰσέλθωμεν εἰς τὸν οἶκον τοῦ Θεοῦ. Ἐκεῖ μαθησόμεθα τὴν ὁδὸν, δι' ἧς ἐπὶ τὸ κοινῶς προκείμενον ἅπασι πέρας διὰ τῆς τελειότητος καταντήσομεν. Ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. Ἐρώτησον τὸν τῆς κατατομῆς ἄνθρωπον, τὸν κατὰ σάρκα Ἰουδαῖον,\n\nπερὶ ποίου νόμου λέγει καὶ ποίου λόγου; Τοῦ διὰ Μωϋσέως δοθέντος νόμου; Ἀλλὰ πῶς οὗτος ἀπὸ Σιὼν, δεικνύτωσαν. Μωϋσῆς γὰρ οὐκ εἰσῆλθεν εἰς τὴν γῆν τῆς κατασχέσεως, τὸ δὲ Σιὼν ἐν τῇ Ἰου δαίᾳ. Ἔσφαλται οὖν κατ' αὐτοὺς ἡ Γραφὴ, ἀντὶ ἄλλου ὀνόματος ἄλλο λέγουσα· ἀντὶ γὰρ τοῦ Σινὰ ἢ τοῦ Χωρὴβ, τὸ Σιὼν εἴρηκεν. Ἀλλὰ περὶ ἁγίου νόμου λέγει. Ποίου; τοῦ πότε δοθέντος; τοῦ ποῦ γεγραμμένου; Καὶ λόγον ἐκ τῆς Ἱερουσαλήμ. Τὸν προφητικὸν λέγει. Ἀλλὰ πανταχοῦ τῆς Ἰουδαίας γεγένηται, οὐκ ἐν τῇ Ἱερουσαλὴμ δὲ μόνον, καὶ κατὰ τὸν Ἰσραήλ· ἀλλὰ καὶ ἐν τῇ αἰχμαλωσίᾳ, καὶ ἐν Νινευῇ, καὶ πολλαχοῦ τῆς γῆς.","english":"If he does not announce it to us, how shall we go? That is: if we do not receive the Gospel, how shall we live according to it? But those seeking to learn the way evidently did not know it. How, then, do we go up to the mountain, not knowing the way? Or does \"Come, let us go up\" express the resolve and zeal of those who are hastening—yet it does not as yet set before us the attainment of the things desired. For let us suppose that some of those now hastening to the faith are calling out to one another and urging one another on: \"Come, let us withdraw from earthly things; come, let us set our minds on heavenly things; let us enter into the house of God.\" There we shall learn the way by which, through perfection, we shall arrive at the end that is set before all in common. For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Ask the man of the circumcision, the Jew according to the flesh, of what law and of what word he speaks. Of the law given through Moses? But let them show how this is from Zion. For Moses did not enter into the land of possession, and Zion is in Judea. Therefore, according to them, the Scripture has erred, saying one name instead of another; for instead of Sinai or Horeb, it has said Zion. But it speaks of a holy law. Of what law? Given when? Written where? And \"a word from Jerusalem.\" It speaks of the prophetic word. But it came to pass everywhere in Judea, and not only in Jerusalem, and among Israel; but also in the captivity, and in Nineveh, and in many places of the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Ἀγχέσθωσαν οὖν ὑπὸ τῆς ἀληθείας καὶ καταδεχέσθωσαν τὴν τοῦ Κυρίου νομοθεσίαν, ἀπὸ τοῦ σκοπευτηρίου γινομένην, ἀπὸ τῆς Σαρκὸς τῆς θεο φόρου, ἀφ' ἧς ἐπεσκόπει τὰ κατὰ ἀνθρώπους πράγματα. Καὶ λόγος Κυρίου ἀπὸ Ἱερουσαλήμ. Ἐκεῖθεν γὰρ ἀρξάμενον εἰς πάντα τὸν κόσμον ἐπεσπάρη τὸ κήρυγμα. Καὶ κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν. Ὁ Θεὸς ἐν μὲν συναγωγῇ θεῶν στὰς, θεοὺς διακρινεῖ· ἐν δὲ τοῖς ἔθνεσι Κρινεῖ ἀνὰ μέσον τῶν ἐθνῶν. Τοῖς μὲν γὰρ Ἁγίοις τὸ διακρίνεσθαι πρέπει εἰς τὴν τῆς ἀξίας αὐτοῦ ἐπίγνωσιν· τοῖς δὲ μάτην βεβιωκόσι τὸ κρίνεσθαι. Μήποτε δὲ ἐντεῦθεν δείκνυται τὸ διάφορον εἶναι τῶν ἔξω τῆς εὐσεβείας ἐθνῶν τὴν κόλασιν, ἀλλὰ μὴ μίαν καὶ τὴν αὐτήν· καθ' ὃ μὲν γὰρ ἐκπεπτώκασι τῆς ἐπιγνώσεως τοῦ Θεοῦ, πάντες βασάνων καὶ κολάσεων ἄξιοι· καθ' ὃ δὲ διάφορα αὐτῶν τὰ κατὰ τὸν βίον ἐπιτηδεύματα, ἔν τε τοῖς πάθεσι τῆς ἀτιμίας καὶ ἐν ταῖς εἰς τοὺς πλησίον πονηρίαις, δεῖται κρίσεως κατὰ τῶν ἐθνῶν τῆς διαλαμβανούσης περὶ τῶν εἰς τοὺς πέλας πεπλημμε λημένων. Καὶ ἐλέγξει λαὸν πολύν. Ἵνα δείξῃ ἡμῖν τὸ δίκαιον καὶ ἀναντίῤῥητον τῆς δικαίας κρίσεως, ἐπήγαγε τὸ Καὶ ἐλέγ ξει λαὸν πολύν. Ἐλέγξω γάρ σε (φησὶ) καὶ παραστήσω κατὰ τὸ πρόσωπόν σου. Ἐνταῦθα μὲν οὖν μάρτυρας παριστᾷ ὁ κατήγορος εἰς ἔλεγχον τῶν ἐγκλημάτων τοῦ κατηγορουμένου, ἐν δὲ τῷ τῶν κρυπτῶν δικαστηρίῳ αὐτὰ τὰ πράγματα ἡμῖν παρίσταται ἐν τῷ ἰδίῳ σχήματι, ἑκάστης ἁμαρτίας παρισταμένης τοῖς ἡμαρτηκόσιν. Ἐκεῖ μὲν οὖν ἔλεγχος εἰς σύστασιν τῆς δικαιοκρισίας παραλαμβάνεται, ἐνταῦθα δὲ εἰς διόρθωσιν τῶν ἐφ' οἷς ἐλέγχεται.","english":"Let them therefore be brought near by the truth and receive the lawgiving of the Lord, which comes from the watchtower, from the Flesh that bears God, from which he surveyed the affairs of men. And the word of the Lord from Jerusalem. For from there, having begun, the preaching was scattered abroad into the whole world. And he shall judge between the nations. God, standing in the assembly of gods, shall distinguish gods; but among the nations, He shall judge between the nations. For to the saints, being distinguished belongs, for the recognition of his worth; but to those who have lived in vain, being judged. Perhaps, then, it is shown from this that the punishment of the nations outside of piety is different, and not one and the same; for insofar as they have fallen away from the knowledge of God, all are worthy of torments and punishments; but insofar as their pursuits in life are different, both in the passions of dishonor and in the wickednesses against their neighbors, there is need of a judgment against the nations that decides concerning the offenses committed against neighbors. And he shall convict a great people. In order to show us the just and irrefutable character of the righteous judgment, he added, And he shall convict a great people. For I will convict you (he says) and set you before your face. Here, then, the accuser sets forth witnesses for the conviction of the charges against the accused, but in the tribunal of hidden things, the very deeds stand before us in their own form, each sin standing before those who have sinned. There, then, conviction is taken up for the establishment of the righteous judgment, but here for the correction of those things for which one is convicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Ἐφ' ᾧ τὸν Τιμόθεον χρῆσθαι ὁ Ἀπόστολος παραινεῖ. Πᾶς μέντοι ἔλεγχος, ἐναργῶς καθαπτόμενος τοῦ ἐλεγχομένου, ἰσχυρῶς αὐτὸν βασανίζει, παριστὰς τὸ αἶσχος τοῦ ἁμαρτήματος, ὥστε μεγάλα εὐεργετεῖν τὸν ἀναισθητοῦντα τῶν ἰδίων πταισμάτων εἰς τὴν συναίσθησιν ἄγων καὶ μεταμέλειαν ἀληθινήν. Ποῖον γὰρ τραῦμα σωματικὸν οὕτω δριμεῖαν ἐμποιεῖ τὴν ὀδύνην, ὁποίαν βάσανον ἐμποιεῖ τῇ ψυχῇ λόγος πληκτικὸς, καθικνούμενος τοῦ συνειδότος τῶν ἐνεχομένων τῇ αἰσχύνῃ τῶν κακῶς πεπραγμένων; Καὶ συγκόψουσι τὰς μαχαίρας αὐτῶν εἰς ἄροτρα καὶ τὰς ζιβύνας αὐτῶν εἰς δρέπανα. Τοῦτό ἐστι τὸ εὔχρηστον τέλος τῶν ἐλέγχων, μεταβαλεῖν πρὸς εἰρηνικὴν κατάστασιν τοὺς φιλοπολέμους καὶ ταραχώδεις. Δῆλον δὲ παντὶ, ὅτι ὁ Χριστοῦ νόμος καὶ λόγος, τὸ εἰρη νικὸν καὶ συμβατικὸν ἔχων, εἰρήνην ἐκήρυξε τοῖς μακρὰν καὶ τοῖς ἐγγύς· ὥστε καὶ τοὺς Ἰουδαίους καὶ τοὺς ἐξ ἐθνῶν κατα θεμένους τὰ πολεμιστήρια, τά τε πρὸς τὴν ἐκ τοῦ σύνεγγυς ἐν τοῖς συστάδην γινομένοις ἀγῶσι συμπλοκὴν (ἅτινα εἶπε μά χαιραν) καὶ τὰ πρὸς ἄμυναν τὴν διὰ μακροῦ παρεσκευασμένα (ἅτινα εἶναι δόρατα καὶ ζιβύνας φησί)· ταῦτα δὲ εἰς τὰ τῆς γεωργίας ἐργαλεῖα μετασκευάζειν τὸν λόγον τὸν ἐκ τῆς Ἱε ρουσαλήμ· ὥστε τὴν φθαρτικὴν μάχαιραν σπερμάτων ζωο ποιῶν, τῶν ἐκ τῆς σοφίας ἐγγινομένων ταῖς λογικαῖς ψυχαῖς, εἶναι παρασκευαστικήν· ἄροτρον γενομένην ἁπαλῦνον τὰ πεπωρωμένα, ἀκάνθας ἀνατρέπον, οὐρανίας χάριτος φυλακτηρίων ποιητικόν. Ἡ δὲ ζιβύνη, τὸ πόῤῥωθεν κατακοντίζον καὶ ἀπωθούμενον, εἰς τὸ συνακτικὸν ἐκ τοῦ σύνεγγυς καὶ κοινωνίας συνδετικόν.","english":"On which account the Apostle exhorts Timothy to make use of it. Every reproof, however, when it lays hold of the one reproved with vividness, severely torments him, setting before him the shame of his sin, so that it greatly benefits the one who is insensible to his own trespasses, leading him to awareness and true repentance. For what bodily wound produces so sharp a pain as the torment that a striking word produces in the soul, reaching the conscience of those held fast by the shame of things evilly done? And they shall beat their swords into plowshares and their spears into pruning hooks. This is the useful end of reproofs, to turn to a peaceful condition those who are fond of war and turbulent. It is clear to everyone that the law and word of Christ, having a peacemaking and reconciling character, proclaimed peace to those far off and those near; so that both Jews and those from the Gentiles, having laid aside their instruments of war—both those for close combat in the struggles that take place hand to hand (which he called a sword) and those prepared for defense at a distance (which he says are spears and lances)—these things the word from Jerusalem transforms into the tools of farming; so that the destructive sword, by giving life to seeds, of those that arise from wisdom in rational souls, becomes preparatory; having become a plowshare, it softens what has been hardened, overturns thorns, and makes a safeguard of heavenly grace. And the lance, which hurls from afar and is thrust back, becomes that which gathers from close at hand and binds together in fellowship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Τοιαῦται γὰρ αἱ δρεπάναι συνάγουσαι τὰ διεσκορπισμένα καὶ εἰς κοινωνίαν δράγματος συνδέουσαι τοὺς ἀστάχυας. Ἔστιν οὖν τι καὶ λογικὸν\n\nθέρος, εἰς ὃ χρεία τῶν ἐπιτηδείων ὀργάνων, περὶ οὗ εἴρηται, ὅτι Ἐπά ρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ ἴδετε, ὅτι αἱ χῶραι λευκαί εἰσιν. Οὐδεὶς οὖν πολεμοποιὸς πρὸς τὸν θερισμὸν ἐπιτήδειος. Ἀλλὰ τοὺς ἰδίους μαθητὰς πρὸς τὸν θερισμὸν τοῦτον ἀπ έστειλε, περὶ ὧν καὶ εἶπεν· Ὁ μὲν θερισμὸς πολὺς, οἱ δὲ ἐργάται ὀλίγοι. Τούτοις οὖν τοῖς θερισταῖς, διὰ τὸ μὴ ἔχειν πολέμου ὄργανον ἐν ταῖς καρδίαις, ἔδωκε δύναμιν τοῦ ἐναφιέναι εἰρήνην τοῖς οἴκοις, εἰς οὓς ἂν εἰσέλθωσιν. Καὶ οὐ λήψεται ἔθνος ἐπ' ἔθνος μάχαιραν. Ἕως μὲν ἐνηργεῖτο διαπύρως ὁ τῆς τοῦ κόσμου σοφίας λόγος, ἀλλήλων τὰ ἔθνη κατεπανίσταντο, σφοδρῶς ἠκονημένην τῇ μελέτῃ καὶ τῇ πιθανότητι στίλβουσαν τοῦ λόγου τὴν μά χαιραν ἀλλήλοις ἀντεπιφέροντες. Ἐπειδὴ δὲ ἦλθεν ἡ εἰρήνη ἡμῶν, καὶ κατηγγέλη δόξα ἐν ὑψίστοις Θεῷ καὶ ἐπὶ γῆς εἰ ρήνη, ἅπαν ὁμοῦ τὸ ψεῦδος τῇ ἀληθείᾳ ὑπεσιώπησεν. Ὥσπερ ὀρνέων λάλων πολυφωνία ἀθρόως κατεσιγάσθη, ἀετοῦ πόθεν αὐτοῖς ἐπιφανέντος ἄνωθεν, οὐκέτι τοὺς ἀλλήλων καταβάλ λουσι λόγους· ὁ μὲν, μὴ εἶναι Πρόνοιαν τὸ παράπαν, ὁ δὲ μέχρι σελήνης προδιήκειν αὐτὴν λέγων. Οὐκέτι περὶ ψυχῆς· ὁ μὲν θνητὴν, ὁ δὲ ἀθάνατον ἀποφαινόμενοι. Τὰ περὶ εἱμαρμένης, ὁ μὲν πάντων αὐτὴν κρατεῖν, ὁ δὲ μηδὲ εἶναι αὐτὴν τὸ παράπαν.","english":"For such are the sickles: they gather what has been scattered and bind the ears of grain together into a shared sheaf. There is, then, also a rational harvest, for which there is need of suitable instruments, concerning which it has been said: Lift up your eyes and see that the fields are white. No maker of war, then, is suitable for the harvest. But he sent his own disciples to this harvest, concerning whom he also said: The harvest is plentiful, but the laborers are few. To these reapers, then, because they had no instrument of war in their hearts, he gave power to bestow peace upon the houses into which they might enter. And nation shall not take up sword against nation. For as long as the word of the world's wisdom was at work with burning intensity, the nations rose up against one another, wielding against each other the sword of argument, sharply whetted by study and gleaming with persuasiveness. But when our peace came, and glory was proclaimed to God in the highest and peace on earth, all falsehood together fell silent before the truth. Just as the many-voiced chatter of talkative birds was suddenly hushed when an eagle appeared to them from on high, they no longer cast down one another's arguments—one saying that there is no Providence at all, another that it extends only as far as the moon. No longer do they dispute about the soul—one declaring it mortal, another immortal. And concerning fate, one saying that it rules all things, another that it does not exist at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Ἐπειδὴ δὲ ἦλθεν ἡ μωρία τοῦ κη ρύγματος, καὶ ὁ Ἐσταυρωμένος δοξάζεται, καὶ ἀνάστασις πι στεύεται, καὶ κρίσις ἐλπίζεται, τὸν πρὸς ἀλλήλους πόλεμον τὰ ἔθνη καταλύσαντα, τὴν ἡσυχίαν ἄγει. Φοβοῦμαι δὲ μὴ θεαταὶ λοιπὸν τοῦ ἡμετέρου πολέμου γίνωνται... Καὶ ἐπειδὴ πρὸ τούτου ἅπας ὁ βίος αὐτοῖς ἐν τῇ τῶν ματαίων λόγων μαθήσει καταναλίσκετο, ὡς τῆς διαλεκτικῆς πολεμικῆς οὔσης διαλόγου, Οὐ μὴ (φησὶν) μάθωσιν ἔτι πολεμεῖν, ἀντὶ τοῦ οὐκέτι τοῖς διδασκάλοις τῆς λογομαχίας προσδιατρίψου σιν. Καὶ νῦν, οἶκος τοῦ Ἰακὼβ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου. Δευτέρα κλῆσις, ἐπὶ τὰ τελειότερα προκαλουμένη τοὺς εὐεργετουμένους. Μετὰ γὰρ τὸ ἀναβῆναι εἰς τὸ ὄρος Κυρίου καὶ ὑπερκύψαι τὰ γήϊνα, οἷον καθαρωτέρας μεταλα βόντα αὐγῆς, φωτί ἐστιν ἐντυχεῖν θείῳ, φωτίζοντι ψυχῆς ὀφθαλμοὺς εἰς κατανόησιν τῶν μακαρίων καὶ νοητῶν θεα μάτων καὶ θείων θεωρημάτων. Ὅμοιον τούτῳ καὶ τὸ παρὰ τῷ Ψαλμῳδῷ· Προσέλθετε πρὸς αὐτὸν, καὶ φωτί σθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. Οὐ καταισχύνεται γὰρ, ἐφ' οὓς ἂν σημειωθῇ τὸ φῶς τοῦ προσ ώπου Κυρίου. Ὁ δὲ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς. Ἐπειδὴ δὲ ὁ οἶκος τοῦ Ἰακὼβ φῶς αὔταρκες τὴν ἐκ τοῦ νόμου διδασκαλίαν καὶ ἑαυτὸν ὑπείληφεν ἠπατημένως ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει, διορθούμενος αὐτῶν τὴν ἄγνοιαν ὁ λόγος, φησί· Δεῦτε καὶ πορευθῶμεν (μὴ τῷ προφητικῷ, μὴ τῷ νομικῷ φωτὶ, ἀλλὰ) τῷ φωτὶ τοῦ Κυρίου. Καὶ γὰρ καὶ λύχνοι χρήσιμοι, ἀλλὰ πρὸ ἡλίου· ἀστέρες τερ πνοὶ, ἀλλ' ἐν νυκτί.","english":"But since the foolishness of the preaching has come, and the Crucified One is glorified, and resurrection is believed, and judgment is hoped for, the nations, having put an end to the war against one another, keep quiet. But I fear lest they become spectators of our war... And since before this their whole life was consumed in the learning of vain words, as though dialectic were a war of words, \"They shall not\" (he says) \"learn to war any more,\" meaning that they will no longer spend their time with the teachers of word-strife. And now, house of Jacob, come and let us walk in the light of the Lord. A second calling, inviting those who are being benefited to the more perfect things. For after going up to the mountain of the Lord and looking beyond earthly things, as having partaken of a purer radiance, it is to meet with the divine light, which enlightens the eyes of the soul for the understanding of the blessed and intelligible visions and divine contemplations. Similar to this is what is in the Psalmist: Draw near to him, and be enlightened, and your faces shall not be put to shame. For they are not put to shame on whom the light of the face of the Lord is marked. But he who practices base things hates the light. And since the house of Jacob supposed, in its error, that the teaching from the law was a self-sufficient light and that it itself was a guide of the blind, a light of those in darkness, the Word, correcting their ignorance, says: Come and let us walk (not by the prophetic light, not by the light of the law, but) by the light of the Lord. For lamps too are useful, but before the sun; stars are delightful, but in the night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Εἰ δὲ γελοῖος, ἡλίου λάμποντος, ὁ λύχνον ἑαυτῷ παραφαίνων, πολλῷ γελοιότερος ὁ, Εὐαγγελίου κηρυσσομένου, τῇ σκιᾷ τῇ νομικῇ παραμένων. Ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον τοῦ Ἰσραήλ. Χαλεπωτάτη ζημία ἡ ἀπὸ Θεοῦ ἐγκατάλειψις. Οἱονεὶ ἀπὸ ἰσχυρᾶς κατοχῆς χειρῶν, τῇ ἀνέσει τῶν δακτύλων, οἷς τέως περιεδέδρακτό τις τοῦ κατεχομένου, ἀφῆκεν αὐτὸ τῆς ἰδίας συντηρήσεως ἐκπεσεῖν, οὕτως ὁ λόγος ἐμφαίνει ἀπερικρά τητον ὑπὸ τοῦ Θεοῦ τὸν λαὸν εἶναι. Διὰ ποίας δὲ αἰτίας ἀφίεταί τις τῶν χειρῶν τοῦ Θεοῦ, τὰ ἐφεξῆς διδάσκει· Ὅτι ἐνεπλήσθη ὡς τὸ ἀπαρχῆς ἡ χώρα αὐτῶν κληδονισμῶν, ὡς ἡ τῶν ἀλλοφύλων. Ὁρᾷς ἡλίκον κακὸν τὸ κληδονίζεσθαι. Ἔξω τῆς παρὰ Θεοῦ ἐπιμελείας ποιεῖ τὸν προσέχοντα αὐτῇ. Πολλοῖς δὲ τῶν Χριστιανῶν ἀδιάφορον ὠτακουστεῖν καὶ φήμας θηρᾶσθαι καὶ συμβόλοις προσέχειν. Ἔπταρέ τις (φησὶν) ἐπὶ τῷ λόγῳ, καὶ τόδε σημαίνει. Κατόπιν μέ τις ἀνεκάλεσε· καὶ ἐμπόδιον τοῦτο. Ὁ ποὺς προσέπταισεν ἐξιόντος· τὸ ἱμάτιον ἐνεσχέθη. Καὶ τῶν πάνυ γνωρίμων καὶ τῶν ἀναμενόντων Κριτὴν ἐκ τῶν οὐρανῶν τινες, τούτοις ἀδιαφόρως τοῖς βλαβεροῖς περι πίπτουσιν. Ἀλλ' ἄκουε ὅτι ἀπεῤῥίφη ὁ λαὸς ὁ ταῦτα περι","english":"But if it is ridiculous, when the sun is shining, for a man to light a lamp for himself, far more ridiculous is he who, when the Gospel is being proclaimed, remains in the legal shadow. For he released his people, the house of Israel. The most grievous loss is abandonment by God. As when, from a strong grip of the hands, by the loosening of the fingers with which someone had hitherto clasped the one held, he let it fall out of his own keeping, so the word indicates that the people were no longer held fast by God. And for what causes someone is let go from the hands of God, the following teaches: Because their land was filled as from the beginning with divinations, as was that of the foreigners. You see how great an evil divination is. It places the one who attends to it outside God's care. But many Christians are indifferent to listening to rumors and hunting after sayings and paying attention to omens. Someone sneezed, he says, at the word, and this means such-and-such. Someone called me back from behind, and this is a hindrance. The foot stumbled as one went out; the cloak was caught. And some even of the very well-known and of those who await the Judge from the heavens fall indifferently into these harmful things. But hear that the people who do these things has been cast off","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"εργαζόμενος. Πάλαι γὰρ καὶ ἐκ τοῦ Μωϋσέως νόμου, κληδόνες καὶ μαντεῖαι καὶ οἰωνισμοὶ καὶ ὀρνιθοσκοπίαι διαβέβληνται ὡς δαιμόνων εὑρέματα. Οὐκ οἰονιεῖσθε γὰρ (φησὶ) οὐδὲ ὀρνιθοσκοπήσεσθε. Τὰ γὰρ ἔθνη (φησὶν) οὓς Κύριος ὁ Θεὸς ἐξολοθρεύσει πρὸ προσώπου αὐτοῦ, οὗτοι κληδόνων καὶ μαντειῶν ἀκούσονται· σοὶ δὲ οὐχ οὕτως ἔδωκε Κύριος, ὁ Θεός σου. Ἄτοπον γὰρ, τὸν ἔχοντα τὴν ἐκ τῶν δικαιωμάτων τοῦ Θεοῦ συμβουλίαν, πρὸς τὴν ὑπὲρ οὐ πρακτέων σκέψιν συμβούλους ἑαυτοῦ παραλαμβάνειν τὰ ἄλογα, μᾶλλον δὲ οὐδὲ συμβούλους, ἀλλὰ διδασκάλοις χρῆσθαι καὶ νομοθέταις. Καὶ τὸν μὲν ἑαυ τοῦ κίνδυνον παρακείμενον καὶ ἐν ὀφθαλμοῖς ὄντα οὐκ εἶδεν ὁ ὄρνις· σοὶ δὲ τὸ μέλλον προαγορεύει· καὶ τῆς μὲν καλιᾶς ἀποπτὰς, τροφὴν πορίσαι τοῖς νεοσσοῖς, ἄπρακτος ἐπανῆλθε πολλάκις· σοὶ δὲ μαντεῖον γέγονεν ἀψευδὲς καὶ τοῦ μέλλοντος ἀποκάλυψις ἡ ματαία τοῦ ὄρνιθος κίνησις. Εἰ δὲ ἀπὸ δαιμόνων ἐνεργείας ἀπατηλὰ περιπέτονται, μή μοι καθέζου δαιμόνων ἀπάταις προσκεχηνὼς, μηδὲ γίνου διαβολικαῖς ἔκδοτος ἐνεργείαις· ὃς ἐπειδὰν ἅπαξ λάβῃ ψυχὴν εὐάγωγον εἰς ἀπώλειαν, πάντα τρόπον αὐτῇ παραχρώμενος, οὐκ ἀνίησιν. Ἀλλὰ καὶ κρώζοντες κόρακες καὶ ἀλύοντες ἀετοὶ δι' ἀπορίαν θήρας, τὴν δεισιδαίμονα καρδίαν πτήσσουσι. Καὶ τοσαύτη τοῦ ἐχθροῦ ἡ εἰς τὸν ἄνθρωπον ὕβρις, ὥστε καὶ γαλῆ παραφανεῖσα, καὶ κύων διακύψας, καὶ ἄνθρωπος ἐπιφανεὶς ἕωθεν, κἂν τῶν εὐνουστάτων ᾖ, ὀφθαλμὸν δὲ ἢ σκέλος δεξιὸν πεπληγὼς, ἀπεπήδησε καὶ ἀπετράπη καὶ ἐπεκαλύ ψατο πολλάκις τοὺς ὀφθαλμούς.","english":"For long ago, even from the law of Moses, rumors and divinations and auguries and bird-watching have been condemned as inventions of demons. For you shall not practice augury (it says) nor observe birds. For the nations (it says) whom the Lord God will destroy before his face, these will listen to rumors and divinations; but to you the Lord your God has not given so. For it is absurd that one who has counsel from the ordinances of God should take to himself irrational creatures as counselors for the consideration of things not to be done—or rather not even counselors, but should use them as teachers and lawgivers. And the bird did not see its own danger lying before it and in its eyes; but for you it foretells the future; and having flown away from its nest to procure food for its nestlings, it often returned unsuccessful; but for you it has become an unerring oracle, and the vain movement of the bird is a revelation of the future. But if deceptive things flit about from the activity of demons, do not sit gaping at the deceits of demons, nor become exposed to diabolical activities; for once he takes a soul easily led to destruction, exploiting it in every way, he does not let it go. But even croaking ravens and eagles wandering about for lack of prey terrify the superstitious heart. And so great is the enemy's insolence toward man that even a weasel appearing, and a dog peeping out, and a man appearing at dawn—even if he be among the most well-disposed—but having struck the right eye or leg, one often leaps away and turns back and covers his eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Τί ἐλεεινότερον τοῦ τοιούτου βίου, πάντα ὑποπτεύειν, ὑπὸ πάντων ἐμποδίζεσθαι, δέον πανταχόθεν αὐτοῦ τὴν ψυχὴν πρὸς Θεὸν ἐπανάγειν; Ὅταν ἴδῃς ὄρνιθας διαπετομένους τὸν ἀέρα, μὴ τὰ σχήματα τῶν πτήσεων περιεργάζου, εἰ κύκλους ὑπὲρ κεφαλῆς ἡμῶν περιγράφουσιν, ἢ ἀντιπρόσωποι φέρονται, ἢ ἐκ τῶν κατόπιν ἐφίπτανται, ἢ πρὸς τὰ πλάγια μεταβαίνουσι. Ταῦτα καταλι πῶν, τοῦ Δημιουργοῦ τὴν ἐπ' αὐτοῖς σοφίαν καὶ διακόσμησιν θαύμασον· πῶς βάρος τοσοῦτον δι' ἀέρος φέρεται, πῶς ἡ ἁπαλὴ τοῦ ἀέρος φύσις ὄχημα γίνεται τῷ πτερῷ, πῶς τῇ μὲν ἐκτάσει τῶν πτερῶν ἐπινήχονται τῷ ἀέρι, τῇ δὲ οὐρᾷ οἷον πηδαλίῳ τὴν πτῆσιν ἑαυτῶν ἀπευθύνουσι· πῶς ὅσα βα δίζειν ἐστὶν ἀνεπιτήδεια, τῷ πτερῷ τὴν χρείαν τῶν ποδῶν ἐκπληροῖ. Ὅσα νηκτικὰ, ὅσα ἁρπακτικὰ, πρέπουσαν τῷ βίῳ τὴν κατασκευὴν ἔχει τοῦ σώματος. Τοῖς μὲν γὰρ ὄργανα πρὸς τὴν ἁρπαγὴν, οἱ ὄνυχες· τοῖς δὲ οἱονεὶ κῶπαι οἱ ὑμένες εἰσὶ τῶν ποδῶν· ὥστε τῷ πλάτει τῆς βάσεως ῥᾷον διωθεῖσθαι τὸ ὕδωρ κατὰ τὴν κίνησιν. Πάντα γέμει τῆς σοφίας τοῦ Θεοῦ. Πάντα γὰρ ἐν σοφίᾳ ἐποίησεν. Ὁ δὲ μικρόψυχος καὶ ταπεινὰ φρονῶν, τὰς τῶν ἀλόγων κινήσεις τῷ ἰδίῳ σκοπῷ συναρμόζειν ἐπιχειρῶν, καταλιπὼν Θεὸν, δαίμοσιν ἐπιβούλοις ἔκδοτον ἔδωκεν ἑαυτὸν, οἳ τῷ κρατεῖν τοῦ ἀέρος ὧδε καὶ ὧδε στρέφειν ἐπινοοῦντες τοὺς ὄρνιθας, ἀθεράπευτον τὴν ἀπάτην τῶν ἀνοήτων συνέχουσι. Ταῦτα εἰ καὶ παρεκβατικώτερον εἴρηται· ἀλλ' οὐκ ἀχρήστως ὁ λόγος τῇ ἐκ τοῦ ῥητοῦ ἀφορμῇ εἰς θεραπείαν τῶν ἀνοήτων ἐχρήσατο.","english":"What is more pitiable than such a life—to suspect everything, to be hindered by everything, when one ought from every direction to lead one's soul back to God? When you see birds flying through the air, do not busy yourself with the shapes of their flights—whether they trace circles over our heads, or are borne facing us, or fly at us from behind, or move off to the sides. Leaving these things behind, marvel at the Creator's wisdom and ordering in them: how such a weight is carried through the air; how the soft nature of the air becomes a vehicle for the wing; how by the stretching out of their wings they swim upon the air, and with the tail as a kind of rudder they direct their flight; how those unfit for walking fulfill the need of feet by means of the wing. All that swim, all that seize prey, have the construction of their body suited to their life. For some have claws as instruments for seizing, while others have the membranes of their feet as a kind of oars, so that by the breadth of their base they push the water more easily in accordance with their motion. All things are full of the wisdom of God. For he made all things in wisdom. But the small-souled man, who thinks lowly things, attempting to fit the movements of irrational creatures to his own purpose, has abandoned God and given himself over as a captive to plotting demons, who, by their power over the air, devise ways to turn the birds this way and that, and thus keep the incurable deception of the foolish. These things, even if they have been said somewhat digressively, yet the discourse has not used the occasion afforded by the passage unprofitably for the healing of the foolish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Σημειωτέον δὲ ὅτι τὸν κληδονισμὸν ἴδιον ἐπιτήδευμα τῶν Φυλιστιαίων ἡ Γραφὴ παραδίδωσι, τουτέστι τῶν Παλαιστινῶν· τούτους γὰρ καὶ μόνους ἀλλοφύλους ἔθος αὐτῇ ὀνομάζειν. Ὥσπερ γὰρ Χαλδαῖοι γενεθλιαλογίαν, καὶ Αἰγύπτιοι φαρμακείας καὶ ἐπαοιδὰς, καὶ Κρῆτες οἰωνιστικήν, οὕτω καὶ οἱ ἀλλόφυλοι τὸν κληδονισμὸν ἰδιώσαντο. Πρὸς οὖν τὰ ἴδια ἑαυτῆς κακὰ ἐπανῆλθεν ἡ χώρα, γενομένη ὡς τὸ ἀπαρχῆς. Καὶ τέκνα πολλὰ ἀλλόφυλα ἐγενήθη ἐν αὐτῇ. Ὅταν πόλις, ἔθη μοχθηρὰ παραδεξαμένη, κατ' αὐτὰ βιοῦν ἕληται, τοῖς ἐπιγινομένοις λοιπὸν ὥσπερ νόμος γίνεται τὸ τῶν πατέρων ἁμάρτημα, καὶ εὐθὺς ἐκ γενέσεως ἀλλόφυλά ἐστι τὰ τέκνα, ὑπὸ τῆς πονηρᾶς ἀγωγῆς ἀλλοτριούμενα τοῦ λαοῦ τοῦ Θεοῦ. Ἐπεὶ δὲ καὶ οἱ καρποὶ τῆς ψυχῆς τέκνα πολλά κις λέγονται, εἴποι ἄν τις τὸν παρὰ τὸ βούλημα τῆς θείας Γραφῆς συλλεξάμενον ἀπὸ τῶν ἔξωθεν τῆς θεοσεβείας\n\nλό γους οὐχ ὑγιεῖς, καὶ παραδεξάμενον αὐτοὺς, τὰ τέκνα ἀλλό φυλα ποιεῖσθαι. Ἐνεπλήσθη γὰρ ἡ χώρα αὐτῶν ἀργυρίου καὶ χρυσίου, καὶ οὐκ ἦν ἀριθμὸς τῶν θησαυρῶν αὐτῶν. Ἡλίκον ἁμάρτημα τὸ φιλοπλουτεῖν, ὅτι ἐν τῷ καταλόγῳ τῶν τηλικούτων ἁμαρτημάτων ἐτάχθη. Μετὰ γὰρ κληδονισμῶν καὶ τέκνων ἀλλοφύλων, τῶν ἐκ τοῦ πληθυνθῆναι τὴν πορ νείαν γεννωμένων τάχα ἐν τῷ Ἰσραὴλ, συγκατηρίθμηται καὶ τὸ ἐμπλησθῆναι τὴν χώραν ἀργυρίου καὶ χρυσίου. Θεοσεβεῖ μὲν γὰρ ψυχῇ ἀφορμὴν πρὸς εὐποιίαν, κατὰ τὴν μεταδοτι κὴν κοινωνίαν ὁ πλοῦτος γίνεται· φιληδόνῳ δὲ καὶ φιλοσω μάτῳ, ἐφόδιον τρυφῆς καὶ ἀκολασίας γίνεται. Πενία μὲν γὰρ παιδαγωγός ἐστιν εἰς εὐσέβειαν, πλοῦτος δὲ ὕβρεώς ἐστιν ἀφορμή.","english":"One must note that the Scripture delivers divination as a practice peculiar to the Philistines, that is, the Palestinians; for it is customary for it to call these alone \"foreigners.\" For just as the Chaldeans claimed astrology as their own, and the Egyptians sorceries and incantations, and the Cretans augury, so too the foreigners made divination their own. Therefore the land returned to its own evils, becoming as it was from the beginning. And many foreign children were born in it. Whenever a city, having received wicked customs, chooses to live according to them, the sin of the fathers becomes, as it were, a law for those born afterward, and immediately from birth the children are foreigners, alienated from the people of God by their evil upbringing. And since the fruits of the soul are often called children, one might say that the person who gathers from outside the worship of God words that are not sound, contrary to the will of the divine Scripture, and receives them, makes for himself foreign children. For their land was filled with silver and gold, and there was no number of their treasures. How great a sin is the love of wealth, since it has been placed in the list of such great sins. For along with divinations and foreign children—those born from the multiplying of fornication, perhaps in Israel—there is also counted the filling of the land with silver and gold. For to a soul that worships God, wealth becomes an occasion for doing good, through generous sharing; but to one that loves pleasure and loves the body, it becomes a provision for luxury and debauchery. For poverty is a guide to piety, but wealth is an occasion for insolence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Εἰ δὲ ὅλον ἔθνος ἐγκαλεῖται περιουσίαν χρημάτων, σκοπείτωσαν οἱ πλουτοῦντες, πῶς ὑπὲρ τῶν οἰκείων ἀπολογήσονται. Ἐὰν δέ τις οἴηται, ἔκ τινος εὐλόγου προφάσεως νομιζομένης πλουτῶν, μὴ ἁμαρτάνειν, ἀναμνησθήτω τοῦ εὐαγγελικοῦ προστάγματος, σαφῶς ἀπαγορεύοντος μὴ θησαυ ρίζειν ἑαυτοῖς ἐπὶ τῆς γῆς. Καὶ ἐνεπλήσθη ἡ γῆ ἵππων καὶ οὐκ ἦν ἀριθμὸς τῶν ἁρμάτων αὐτῶν. Πανταχοῦ παραιτησαμένους τοὺς Ἁγίους τετηρήκαμεν τὴν τῶν ἵππων χρῆσιν, ἐπί τε τῶν πολεμικῶν παρατάξεων καὶ ἐν ταῖς λοιπαῖς κατὰ τὸν βίον χρείαις. Δι' ὃ καὶ ἐνταῦθα τοῖς λοιποῖς κατηγορήμασι καὶ ἡ τῶν ἵππων συγκατηρίθμηται. Τοῦ γὰρ Θεοῦ βουλομένου τῆς παρ' αὐ τοῦ βοηθείας αὐτοὺς ἐξηρτῆσθαι, καὶ μὴ ταῖς οἰκείαις παρασκευαῖς αὐτοὺς ἐπελπίζειν ἐν τοῖς πολέμοις, καὶ διὰ τοῦτο ἀπαγορεύσαντος μή ποτε πληθύνῃς σεαυτῷ ἵππον, οἱ τότε ἐγκαλούμενοι τοσοῦτόν τι πλῆθος ἵππων περιεβάλλοντο, ὥστε καὶ ἀριθμὸν ὑπερβαίνειν. Τοῦτο δὲ ἤτοι ὑπερβολικῶς ἐκδεξώμεθα, ἢ παρὰ τὸ τὰ φαῦλα καὶ ἄλλως ἄτιμα μὴ ἀριθμεῖσθαι ἐν τῇ Γραφῇ, νομίσωμεν εἰρῆσθαι, τὸ μὴ εἶναι ἀριθμὸν τῶν ἁρμάτων. Τήρει γὰρ ὅτι ἐν Ἀριθμοῖς οὐ γυνὴ ἀριθμεῖται, ὡς ἀσθενής· οὐ παιδίον, ὡς εὐκαταφρόνητον, πλὴν πρωτοτόκων καὶ Λευιτικῶν· οὐ δοῦλος, διὰ τὸ ἄτιμον· οὐχ ὁ ἐπίμικτος, διὰ τὸ ἀλλότριον. Οὕτως οὖν καὶ τὰ κακῶς κτηθέντα ἅρματα ἔξω εἶναι τοῦ ἀριθμοῦ λογι ζόμεθα. Καὶ ἐνεπλήσθη ἡ γῆ βδελυγμάτων τῶν ἔργων τῶν χειρῶν αὐτῶν. Τὰ ἐθνικὰ ἐπιτηδεύματα ἀπὸ κληδονισμῶν τὴν ἀρχὴν λαβόντα, διὰ φιλαργυρίας καὶ ἱππομανίας προκόψαντα, εἰς εἰδωλολατρείαν ἐξώκειλε.","english":"But if an entire nation is accused of an abundance of wealth, let those who are rich consider how they will give an account for their own possessions. And if anyone thinks that, on the basis of some plausible pretext, he is considered rich and does not sin, let him remember the gospel's command, which clearly forbids storing up treasures for oneself on the earth. And the land was filled with horses, and there was no number of their chariots. Everywhere we have observed that the saints, having renounced the use of horses, did so both in military formations and in the other needs of life. Therefore here too, along with the other charges, the matter of horses is also counted among them. For since God wishes them to depend on help from him, and not to place their hopes in their own preparations in wars, and for this reason forbade: \"you shall not multiply horses for yourself,\" those who are accused at that time had surrounded themselves with so great a multitude of horses that they even exceeded number. But let us understand this either hyperbolically, or suppose it was said because base and otherwise dishonored things are not counted in Scripture—that there was no number of their chariots. For observe that in Numbers a woman is not counted, as weak; nor a child, as easily despised, except the firstborn and the Levites; nor a slave, because of dishonor; nor the mixed multitude, because it is foreign. So then we reckon that the chariots wickedly acquired are also outside the number. And the land was filled with abominations, the works of their hands. The Gentile practices, having taken their beginning from divinations, and having advanced through love of money and horse-madness, drifted into idolatry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Διὰ γὰρ τὸ ἀποστῆναι συμβου λίας Θεοῦ καὶ κληδόσι προσέχειν, διὰ τὸ μὴ ἐπὶ Θεὸν πεποιθέναι, ἀλλ' ἐπὶ τῇ τοῦ πλούτου ἀδηλότητι, διὰ τὸ τοῖς ψευδέσιν εἰς σωτηρίαν ἵπποις, ἀλλὰ μὴ τῷ δυνατῷ συντρίβειν πολέμους, ἐπιστηρίζεσθαι, ἐκ τοῦ ἀκολούθου προῆλθον εἰς τὸ ἐμπλῆσαι τὴν γῆν αὐτῶν βδελυγμάτων. Πᾶσα μὲν οὖν πρᾶξις, ἡ παρὰ τὸν ὀρθὸν λόγον ἐνεργουμένη, βδέλυγμά ἐστι τῷ Θεῷ. Ὡς οἱ στομαχῶντες καὶ εὐανάτρεπτοι τὰ μυσαρὰ τῶν θεαμάτων ἐκτρέπονται, οἷον περιττωμάτων ἐκβολὰς καὶ ἕλκη δυσώδη καὶ τὰ τοι αῦτα, οὕτω καὶ αἱ κατὰ ἀκαθαρσίαν ἐνέργειαι βδέλυγμά εἰσι τῷ Ἁγίῳ. Ἐπειδὴ κυρίως τὰ εἴδωλα βδελύγματα λέγειν ἔθος τῇ Γραφῇ, πᾶσαι αἱ μοχθηραὶ φαντασίαι κατὰ ἀναζω γράφησιν ἐναποτυπούμεναι τῇ ψυχῇ, βδελύγματά εἰσι πλη ροῦντα τὴν χώραν, τουτέστι τὴν εὐρυχωρίαν πᾶσαν τοῦ λογιστικοῦ τῆς ψυχῆς. Καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐτῶν. Ὢ ὑπερβολῆς μανίας, Θεὸν νομίζειν τὸ ὑπ' αὐτοῦ γενόμενον, καὶ μὴ συνορᾶν τὴν ἀτοπίαν τοῦ γινομένου. Εἰ μὲν γὰρ τὴν ὕλην θαυμάζεις, τί δήποτε καὶ τὸν ἀτύπωτον χαλκὸν, ἢ λίθον οὐ προσκυνεῖς; Εἰ δὲ διὰ τὴν τέχνην, τὰς χεῖρας σαυ τοῦ προσκύνει, τὰς ἐπιβαλούσας αὐτῷ τὴν μορφὴν, ἢ τὰ ὄργανα, δι' ὧν ἀπήρτισας. Πόσην δὲ καὶ τὴν ἄνοιαν ἔχει τὸ ἐν τοσαύτῃ χρόνου τριβῇ, καθ' ἣν ἐγλύφετο, ἢ ἐχωνεύετο τὸ ἀφίδρυμα, μὴ λαβεῖν ἔννοιαν τοῦ γινομένου; Τοῦτο γὰρ ἐμφαίνει τὸ Καὶ προσεκύνησαν οἷς ἐποίησαν οἱ δάκτυλοι αὐ τῶν. Ἔπειτα μέντοι καὶ τῶν δύο τὸ ἕτερον ἑλέσθαι ἀναγκασθήσεται· ἢ μὴ ἔχειν Θεὸν πρὶν μορφῶσαι δι' ἑαυτοῦ, ἢ γηράσαι τὸν προϋπάρχοντα, διὰ τὸ","english":"For because they had revolted from the counsel of God and paid heed to rumors, because they had not trusted in God but in the uncertainty of wealth, because they had relied on false horses for salvation and not on the one who is mighty to crush wars, as a consequence they proceeded to fill their land with abominations. Every action, then, that is performed contrary to right reason is an abomination to God. Just as those with stomach ailments and a tendency to nausea turn away from loathsome sights, such as discharges of excrement and foul-smelling sores and the like, so too the works of uncleanness are an abomination to the Holy One. Since Scripture is accustomed to call idols \"abominations\" in the strict sense, all wicked imaginings, stamped upon the soul as by a painting, are abominations that fill the land—that is, the whole spacious realm of the soul's rational faculty. And they worshiped what their fingers made. O what excess of madness, to think that a thing made by him is God, and not to perceive the absurdity of what is made. For if you marvel at the material, why on earth do you not also worship the unshaped bronze or stone? But if it is because of the craftsmanship, worship your own hands, which applied the form to it, or the tools with which you finished it. And how great is the folly of not taking thought about the thing being made, during all that length of time in which the image was being carved or cast? For this is what the words \"And they worshiped what their fingers made\" indicate. Then, indeed, he will be compelled to choose one of two things: either to have no God before he fashioned one for himself, or to make the pre-existent one grow old, because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"ἐπιδεηθῆναι ἑτέρου. Ἐπικατάρατος δὲ πᾶς ἄνθρωπος, ὅστις ποιήσει γλυπτὸν ἢ χωνευτὸν, ἔργον χειρῶν τεχνίτου. Καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ. Σχετλιαστικῶς ἡγοῦμαι ταῦτα εἰρῆσθαι, οὐ φέροντος τῶν ἀνθρώπων τὴν τῆς ἀξίας κατάπτωσιν. Ὑπέκυψε (φησὶ) τῷ εἰδώλῳ ὁ ἄνθρωπος εἰς προσκύνησιν, τῶν ἐπὶ γῆς ζώων τὸ τιμιώτατον, τὸ μετὰ Ἀγγέλους ἐν λογικοῖς τεταγμένον, ὁ τῇ εἰκόνι τοῦ Θεοῦ τετιμημένος, ὁ τῇ τοῦ λόγου δυνάμει τέχνας ἐξευρών. Τὰ ἐν τῇ γῇ ἐπιγνοὺς, φυτῶν καὶ ῥιζῶν καὶ καρπῶν δυνάμεις, θαλάσσης κατατολμήσας, ἀέρος φύσιν, ἀνέμων γένεσιν, ἀστέρων θέσιν, κινήσεις τούτων, ἀποστήματα, συνδρομάς· τὴν ἐπὶ γῆς διακόσμησιν, τὰς πόλεις, τοὺς νό μους, τὰς στρατηγίας, τῶν τεχνῶν τάς τε πρὸς τὸ ζῆν ἀναγκαίας καὶ τὰς πρὸς καλλωπισμὸν καὶ ἐπίδειξιν, οὗτος ὑπέπεσεν εἰδώλῳ, ὡς τῆς παρ' αὐτοῦ δεόμενος σωτηρίας, ὁ ἔμψυχος τοῦ ἀψύχου, ὁ λογικὸς τοῦ ἀναισθήτου. Ὁ θηρία ὑπὸ χεῖρα λαβὼν, ᾧ πάντα ὑποτέτακται εἰς δουλείαν τὰ ἄλογα (διὰ τὸν ὑποτάξαντα ἡμῖν Θεὸν, ὃς ἐν τούτῳ ἔδωκεν ἡμῖν τὸ κατ' εἰκόνα, ἐν τῷ κατακυριεύειν τῶν τε ἐνύδρων ὁμοῦ καὶ τῶν χερσαίων) οὗτος οὐχ ἑνὶ τῶν ἀλόγων τῶν ἐν ἰσχύϊ διαφερόντων, ἀλλὰ μιμήματι ζώου ἑνὸς τῶν ἀλόγων, ἤπου καὶ γυναικός τινος ἀσχήμονος, ἢ ἀνδρὸς αἰσχίστου, οὐδὲ παρεστάναι τολμᾷ ἀπὸ τοῦ ἴσου, ἀλλὰ φοβού μενος, καὶ εἰς τὴν γῆν κεκυφὼς, ἄξιος ὢν μηδὲ ἀνανεύειν πρὸς τὸν οὐρανὸν... διὰ τὴν εἰς τὸν οὐράνιον ἁμαρτίαν. Καὶ ἔκυψεν ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ.","english":"to need another. But cursed is every man who makes a carved or molten image, the work of a craftsman's hands. And man bowed down and man was brought low. I consider these things to have been said with indignation, as he does not endure the fall of men from their worth. Man (he says) bowed down to the idol for worship—the most honored of the living creatures on earth, the one ranked among rational beings after the angels, the one honored with the image of God, the one who by the power of reason discovered crafts. Having come to know the things in the earth, the powers of plants and roots and fruits, having dared the sea, the nature of air, the generation of winds, the position of stars, their motions, distances, and conjunctions; the ordering of things on earth, cities, laws, generalships, the arts both those necessary for living and those for adornment and display—this man fell down before an idol, as though needing salvation from it, the living before the lifeless, the rational before the senseless. He who took beasts under his hand, to whom all irrational creatures are subjected for servitude (because of God who subjected them to us, who in this gave us the according to the image, in ruling over both the water-dwellers and the land-dwellers)—this man does not dare to stand as an equal beside even one of the irrational creatures that excel in strength, but before the imitation of one animal among the irrational, or perhaps even of some shapeless woman or the most shameful man, he stands fearing and bowed down to the earth, worthy not even to look up toward heaven... because of his sin against the heavenly. And man bowed down and man was brought low.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Ἐπίτασις τοῦ κακοῦ, ἄνδρα τὸν ἀρχικώτερον, τὸν τελειό τερον ἐν τῇ νοήσει, δυνατώτερον ἐν ταῖς πράξεσι, τοῦτον τοῦ ἰδίου ἀξιώματος ἐπιλαθόμενον ταπεινωθῆναι ὑπὸ τὸ εἴδωλον. Ὁ εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων, ὁ κεφαλὴν ἔχων ἑαυτοῦ τὸν Χριστὸν, ἐταπεινώθη ὑπὸ τὸ εἴδωλον· καὶ ταῦτα ἀνήρ. Τοῦτό ἐστι τῆς συμφορᾶς τὸ χαλεπώτατον. Εἰ γὰρ παιδίον, εἰ γὰρ γυνὴ, ἦν ἄν τις τῷ μὲν ἐκ τῆς ἡλικίας, τῇ δὲ ἐκ τῆς κατὰ φύσιν ἀσθενείας, συγγνώμη. Νῦν δὲ ἀνὴρ ἐταπεινώθη, ὃ πᾶσαν ὑπεραίρει αἰσχύνης ὑπερβολήν. Καὶ οὐ μὴ ἀνήσω αὐτούς. Ὢ τῶν ἀπειλουμένων. Ἆρα μὴ διὰ τὴν αἰωνίαν κόλασιν ταῦτα· Οὐ μὴ ἀνήσω αὐ τούς; Ἕως γὰρ ἐκληδονίζοντο, ἕως ἀλλότρια τέκνα ἐπλήθυναν παρ' ἑαυτοῖς, ἕως ἐπτόηντο εἰς ἀργύριον, ἕως ἱππικὸν ἐξηρτύοντο, ἦν ἐλπὶς καὶ ἀνέσεως προσδοκία· ἐπειδὴ δὲ εἰς τὴν εἰδωλολατρείαν, τὸ ἔσχατον τῶν κακῶν ἐκπεπτώκασι, καὶ τοῦ ἰδίου ἀξιώματος μὴ αἰσθανόμενοι, τῷ εἰδώλῳ τὰς ἰσοθέους τιμὰς ἀπονέμουσιν, Οὐ μὴ ἀνήσω. Καὶ τοῦτο ἐπ' εὐεργεσίᾳ ὁ Ἀγαθὸς ἐνεργεῖ. Ἐπεὶ γὰρ ἡ ἄνεσις ἀκολασίας ἐστὶν ἀφορμὴ, Οὐ μὴ ἀνήσω αὐτούς, ἵνα ἡ θλίψις γοῦν ἀνάγκην αὐτοῖς τῆς τοῦ Θεοῦ μνήμης παράσχῃ. Ὥστε οὐκ ἀπειλὴ βλαβερὰ, ἀλλὰ παιδαγωγία σωτήριος τὸ μὴ ἀνεθῆναι. Οὐ μὴ γάρ σε ἀνῶ (φησὶν) οὐδ' οὐ μή σε ἐγκαταλίπω. Καὶ νῦν εἰσέλθετε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. Ἄλλη παράκλησις αὕτη πρὸς τὸν οἶκον τοῦ Ἰακὼβ ἐπὶ τὸ συμφέρον παρακαλοῦσα.","english":"The evil is intensified: the man who is more ruling, more perfect in understanding, more powerful in deeds—this man, forgetting his own dignity, was brought low under the idol. He who is the image and glory of God, who has Christ as his head, was brought low under the idol—and this, a man. This is the most grievous part of the calamity. For if it had been a child, if it had been a woman, there would be some pardon, for the one from age, for the other from natural weakness. But now a man was brought low, which surpasses every excess of shame. And I will not by any means let them go. O what threats! Is it for eternal punishment that these things are said: I will not by any means let them go? For as long as they were practicing divination, as long as they multiplied strange children among themselves, as long as they were frantic after silver, as long as they were equipping cavalry, there was hope and expectation of relief; but since they have fallen into idolatry, the last of evils, and not perceiving their own dignity, render to the idol honors equal to those of God—I will not let them go. And this the Good One works for beneficence. For since ease is a starting point for licentiousness, I will not let them go, so that affliction at least may provide them the necessity of remembering God. So that not to be let go is not a harmful threat but a saving discipline. For I will not by any means let you go, he says, nor will I ever forsake you. And now enter into the rocks and hide yourselves in the earth from the face of the fear of the Lord and from the glory of his strength, when he arises to shatter the earth. This is another exhortation to the house of Jacob, exhorting to what is advantageous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Ὡς γὰρ Δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος τοῦ Κυρίου, Δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου, οὕτω καὶ τὸ νῦν Εἰσέλθετε εἰς τὰς πέτρας καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου. Ἆρά τίς ἐστιν οὕ τω συκοφάντης τῆς Γραφῆς, ὥστε οἴεσθαι, συμβουλεύειν φεύ γειν τινὰς ἀπὸ προσώπου τοῦ φόβου Κυρίου, ἐν ταῖς κοιλότησι τῶν πετρῶν ἑαυτοὺς κατακρύψαντας; Ἀλλά· Ποῦ πορευθῶ (φησὶν) ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; Ἐὰν ἀναβῶ εἰς τὸν οὐρανὸν, σὺ ἐκεῖ εἶ. Καὶ πάλιν ὁ Κύριος· Ἐὰν κατακρυβῶσιν εἰς τὸν Κάρμηλον, ἐκεῖ θεν λήψομαι αὐτούς· ἐὰν φύγωσιν εἰς τὴν θάλασσαν, ἐκεῖ ἐντελοῦμαι τῷ δράκοντι, καὶ δήξεται αὐτούς. Πῶς οὖν σκέπην ἀπὸ προσώπου τοῦ φόβου Κυρίου συνεβούλευσε προβαλέσθαι τὴν πέτραν; Ἀλλὰ μήποτε μίαν λέγει τῶν κακῶν ἀπαλλαγὴν, ὅσα ἐν τοῖς κατόπιν ἀπηριθμήσατο, τὸ εἰσελθεῖν εἰς τὴν σκέπην τῆς πέτρας, τουτέστιν εἰς τὸ στερέωμα\n\nτῆς εἰς Χριστὸν πίστεως. Ὅπου καὶ Μωϋσῆς ἐτέθη, μέλλων τὸν Θεὸν βλέπειν. Ἐκεῖ (φησὶν) Εἰσέλθετε, καὶ κατακρύπτεσθε εἰς τὴν γῆν, τουτέστι θάψατε ἑαυτούς. Ἵνα τί; Ἵνα συνταφέντες Αὐτῷ διὰ τοῦ βαπτίσματος καὶ συναπο θανόντες, ἐν καινότητι ζωῆς περιπατήσητε, ἀποθανόντες τῇ ἁμαρτίᾳ. Συνάγαγε δὲ τὰ περὶ πέτρας ἐν τῇ Γραφῇ, ὥστε σοι τρανωθῆναι τὸν τόπον. Ἐν πέτρᾳ ὕψωσάς με. Καὶ ἐκ πέ τρας ἔπιεν ὁ λαός, ἀλλὰ καὶ μέλι εἶχεν ἐκ πέτρας, Καὶ ὁ Ψαλμῳδός φησι· Πέτρα καταφυγὴ τοῖς λαγωοῖς. Τὸ καθαρὸν πρὸς κόρον· καὶ ἔλαιον δὲ, ᾧ ἐχρίοντο, ἡ στερεὰ πέτρα παρεῖχε, κατὰ τὴν ᾠδὴν τὴν Μωϋσέως.","english":"For just as \"Come, let us go up to the mountain of the Lord,\" and \"Come, let us walk in the light of the Lord,\" so too now \"Enter into the rocks and hide yourselves in the earth from the face of the fear of the Lord.\" Is there any such slanderer of the Scripture as to suppose that it advises certain people to flee from the face of the fear of the Lord, hiding themselves in the hollows of the rocks? But \"Where shall I go,\" it says, \"from your Spirit, and from your face where shall I flee? If I ascend to heaven, you are there.\" And again the Lord: \"If they hide themselves in Carmel, from there I will take them; if they flee to the sea, there I will command the dragon, and it shall bite them.\" How then did it advise them to put forward the rock as a shelter from the face of the fear of the Lord? But perhaps it calls one release from the evils which it enumerated in what follows—namely, entering into the shelter of the rock, that is, into the firm foundation of faith in Christ. Where Moses also was placed, when he was about to see God. There, it says, \"Enter, and hide yourselves in the earth,\" that is, bury yourselves. For what purpose? That, buried together with Him through baptism and having died together with Him, you may walk in newness of life, having died to sin. And gather together the passages concerning the rock in the Scripture, so that the place may be made clear to you. \"In a rock you exalted me.\" And the people drank from a rock, but indeed they also had honey from a rock. And the Psalmist says: \"A rock is a refuge for the hares.\" The pure rock supplied abundance for satisfaction; and the oil with which they were anointed the solid rock provided, according to the song of Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Ἐὰν οὖν εἰσέλθητε εἰς τὴν πέτραν, δυνήσεσθε ἐκκλῖναι ἀπὸ τοῦ φόβου Κυρίου, ὅταν ἀναστῇ θραῦσαι τὴν γῆν, ὅταν μέλλῃ ἀφανί ζειν τὰ γήϊνα, καὶ ἀφανίζειν τὸν χοϊκὸν ἐπὶ τῷ ἀνεμπόδιστον παρέχειν τῷ πνευματικῷ τὴν ζωήν. Φθάσαι οὖν δεῖ τὴν μετὰ δόξης καὶ ἰσχύος αὐτοῦ ἀνάστασιν, διὰ τοῦ τοιούτου τρόπου ἐπιμεληθέντας ἑαυτῶν. Οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοὶ, ὁ δὲ ἄνθρωπος ταπεινός. Ἵνα μὴ νομίσῃς σωματικήν τινα τὴν ἀπὸ Θεοῦ ἀνα χώρησιν συμβουλεύειν, ἐπήγαγε τὸ Οἱ ὀφθαλμοὶ Κυρίου ὑψηλοὶ, ὁ δὲ ἄνθρωπος ταπεινός. Τὸν ἐξ ὕψους ἀποσκο πεύοντα οὐδὲν τῶν κάτω λανθάνει, πάντων ὑπ' ὄψιν ὄντων καὶ μηδενὸς ἐπισκοτοῦντος τοῖς ὀφθαλμοῖς. Ταπεινὸς δὲ ἄνθρωπος, ἢ ὁ τῇ συγκρίσει τῆς τοῦ Θεοῦ μεγαλοπρεπείας τὸ μηδὲν ἑαυτὸν λογιζόμενος, ἢ ὁ διὰ μετριοπάθειαν τὸ ἀλο ζονικὸν ἀποθέμενος φρόνημα, ἢ ὁ διὰ τῆς ἁμαρτίας ἐκ τοῦ προτέρου ὕψους ἑαυτὸν καταῤῥίψας. Καὶ ταπεινωθήσεται τὸ ὕψος τῶν ἀνθρώπων. Ἐν τοῖς κατόπιν τὸ ὕψος ἐταπεινοῦτο καὶ κατηγορίας ἄξιος ὁ ἄνθρωπος· Ἔκυψε γὰρ ἄνθρωπος καὶ ἐταπεινώθη ἀνήρ. Ἐνταῦθα δὲ ὠφέλιμος ἡ ταπείνωσις. Ἡ γὰρ ἀπόθεσις τοῦ ματαίου φρονήματος καὶ ἡ ἀπὸ τοῦ ἐπάρματος καὶ ὕψους ἀλαζο νικοῦ καὶ οἰήματος διακένου τὴν οἰκείαν ἀξίαν ἐπάνοδος, ταπείνωσίς ἐστιν ἐπαινετή. Τῶν γὰρ προσφυγόντων τῇ πέτρᾳ καὶ ἐν τῇ γῇ ἑαυτῶν ποιησάντων τὸ σῶμα ἐν ἐλπίδι τῆς μετὰ Χριστοῦ ἀναστάσεως, πίπτει μὲν τὰ ἐξ ἀλογίας ὑψώματα καὶ ἡ περὶ ἑαυτῶν ὑπόληψις αὐτῶν ματαία· ἀναπέμπεται δὲ παρ' αὐτῶν μόνῳ τῷ Θεῷ ἡ ἀληθὴς μαρ τυρία τοῦ ὕψους. Καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ.","english":"If, then, you enter into the rock, you will be able to turn aside from the fear of the Lord, when he rises to shatter the earth, when he is about to make the earthly things vanish, and to make the man of dust vanish, so as to grant the spiritual man an unhindered life. It is necessary, then, to anticipate his resurrection with glory and power, having taken care of ourselves in this manner. For the eyes of the Lord are high, but man is low. Lest you think he is counseling some bodily withdrawal from God, he added, The eyes of the Lord are high, but man is low. Nothing of the things below escapes the one who looks down from on high, since all things are under his view and nothing darkens his eyes. And a lowly man is either the one who, in comparison with the magnificence of God, reckons himself as nothing, or the one who through moderation has laid aside his boastful mindset, or the one who through sin has cast himself down from his former height. And the height of men shall be brought low. In what follows, the height was being brought low and man was worthy of accusation; for Man was bowed down and a man was brought low. But here the humbling is beneficial. For the laying aside of the vain mindset and the return from the exalted and boastful height and empty conceit to one's own proper worth is praiseworthy humbling. For when those who have fled to the rock and made their body in the earth in hope of the resurrection with Christ, the heights that come from irrationality fall, and their vain estimate of themselves; but the true testimony of height is sent up by them to God alone. And the Lord alone shall be exalted in that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Ὡς ἐπιγινωσκομένην ἡμέραν καὶ ὑπὸ πάντων ὁμολογου μένην ὁ λόγος ἡμᾶς ἀναπέμπει. Ἐν τῇ ἡμέρᾳ ἐκείνῃ, τῇ ἐσχάτῃ πασῶν ἡμερῶν, ἣ οὔτε νὺξ διακόπτει, οὐ χρόνος περιορίζει, οὐ σωματικὸν φῶς ἀρχὴν αὐτῇ παρέχει καὶ τέλος, ἀλλὰ μία ἐστὶν ὁμοία πρὸς ἑαυτὴν, ἀκίνητος, ἀνέσπερος, ἀδιάδεκτος. Ἐν οὖν τῇ ἡμέρᾳ ἐκείνῃ ὑψωθήσεται Κύριος μόνος, ὅτε πεσεῖται μὲν πᾶν ὑπερηφάνων φρόνημα, πᾶσα δὲ λαμπρότης τῶν μακαρίων δυνάμεων τῇ ὑπερβολῇ τῶν μαρμαρυγῶν τῆς δόξης ἐκείνης ἐναφανίζεται. Κἂν Προφή της ᾖ, κἂν Ἀπόστολος, κἂν ἅγιαι Δυνάμεις ὦσι καὶ ὑπερ κόσμιοι· ἐκφανέντος τοῦ ἀληθινοῦ Ὕψους, πάντα ταπεινὰ λογισθήσεται. Νόησόν μοι ἀπό τινος τῶν κατὰ τὸν βίον ὑποδείγματος τὸ λεγόμενον. Ἔστω τις πόλις χειροτεχνῶν ἀνδρῶν, ἐκ τῆς ἐφ' ἡμέραν ἐργασίας μόλις τὰ ἀναγκαῖα τὰ πρὸς τὸν βίον ποριζομένων· εἶναι δέ τινας ἐνταῦθα τῶν καθ' ὑπερ βολὴν πενήτων εὐπορωτέρους, μακαριζομένους τέως ὑπὸ τῶν πτωχευόντων καὶ ἀποβλεπομένους. Εἶτα ἐπιδημῆσαί τινα τῇ πόλει βασιλέα, πάντων βασιλέων πλουσιώτατον, πο λὺν μὲν τὸν χρυσὸν ἔχοντα, πολὺν δὲ τὸν ἄργυρον, πολλοὺς δὲ λίθους τῶν πολυτιμήτων, τοὺς μὲν ἐν τῷ βασιλικῷ ἐπι κειμένους, τοὺς δὲ εἰς ἐπίδειξιν προβεβλημένους. Ἐσθῆτός τι κάλλος καὶ πλῆθος ἀμήχανον, οἰκετῶν καὶ δορυφόρων πλῆθος ἀριθμὸν ὑπερβαῖνον· δαπάνην ἀμύθητον· καμήλων καὶ ἡμιόνων ἀμύθητόν τι χρῆμα τὸν πλοῦτον σκευαγωγούν των· ἵππους χρυσῷ καὶ τάπησιν ἁλουργοῖς κατακεκοσμη μένους, τοὺς μὲν ὑπηρετοῦντας, τοὺς δὲ προπομπεύοντας.","english":"The word sends us up to a day that is recognized and acknowledged by all. On that day, the last of all days, which neither night interrupts nor time bounds, to which bodily light gives neither beginning nor end, but it is one, like itself, unmoved, without evening, admitting no succession. On that day, then, the Lord alone will be exalted, when every thought of the proud shall fall, and all the splendor of the blessed powers is made to vanish by the excess of the flashes of that glory. Whether he be a Prophet, whether an Apostle, whether they be holy Powers and supramundane—when the true Height appears, all things will be reckoned lowly. Understand for me what is said from one of the examples in life. Let there be a city of craftsmen, who by their daily labor barely provide the necessities for life; and let there be some here more well-off than those who are exceedingly poor, for a time counted blessed by the beggars and looked up to. Then let a king visit the city, richest of all kings, having much gold, much silver, and many precious stones, some laid up in the royal treasury, others brought out for display. Let there be a beauty and untold abundance of clothing, a multitude of servants and bodyguards surpassing number, unutterable expense, an untold mass of camels and mules carrying the wealth in equipment, horses adorned with gold and purple-dyed carpets, some serving, others going before in procession.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Τί ἂν ἐπὶ τῇ τούτου θέᾳ παθεῖν τὸν πτωχὸν δῆμον ἐκεῖνον, τὸν τέως τὰ μικρὰ θαυμάζοντα, τοὺς ἑαυτῶν ὑπερέχοντας; Οὐχὶ αἰσχυνθῆναι μὲν ἐπὶ τῇ οἰκείᾳ κρίσει; Πάντων δὲ κα\n\nταφρονῆσαι τῇ πρὸς τὸ ὑπερέχον συγκρίσει; Μόνῳ δὲ δόξαν καὶ πλοῦτον τῷ ἀληθῶς πλουσίῳ προσμαρτυρεῖν; Οὕτω τοίνυν ὅσον ἀποκρύπτεται τὸ ὕψος καὶ τὸ μέγεθος τῆς σοφίας καὶ τῆς δυνάμεως τοῦ Θεοῦ, πολλὰ δόξει εἶναι τὰ ὑψηλὰ καὶ μεγάλα παρὰ τοῖς ἐν ἐσχάτῃ πτωχείᾳ χαθεστηκό σιν· ἐπὰν δὲ ἐκφανῇ τὸ ὄντως σοφὸν καὶ τὸ ἀληθινῶς δυνα τὸν, οὐδεὶς οὔτε σοφὸς, οὔτε δυνατὸς λογισθήσεται. Οὕτω ποτὲ καὶ Μωϋσῆς ἰσχνόφωνον καὶ βραδύγλωσσον ἑαυτὸν ὡμολόγει, ἐπειδὴ Θεοῦ λαλοῦντος πρὸς αὐτὸν ἤκουσε. Καὶ Ἀβραὰμ, ὅτε Θεὸν εἶδεν, ἑαυτὸν γῆν καὶ σποδὸν ὡμολόγει. Οὐδεῖς οὖν ἀξιούμενος ἐνορᾷν τῇ τοῦ Θεοῦ ἀγαθότητι καὶ σοφίᾳ, δυνήσεται ἢ ἑαυτῷ, ἢ ἄλλῳ σοφίαν ἢ δύναμιν μαρτυρῆσαι. Οἱ γὰρ Ἅγιοι πάντες οἷον φῶς εἰσι λυχνιαῖον ἐν μεσημβρίᾳ σταθηρᾷ ὑπεραυγαζόμενον τῷ ἡλίῳ. Διὰ τοῦτο ὑπερυψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ἡμέρα γὰρ Κυρίου ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον. Τάχα πρώτη ἁμαρτία ὕβρις καὶ ὑπερηφανία· εἴπερ ὁ διάβολος, ἐξυβρίσας τῷ κόρῳ τῶν περὶ αὐτὸν ἀγαθῶν, ἀπέστη Θεοῦ καὶ συναπέστησεν ἑαυτῷ τὰς ἀντικειμένας δυνάμεις, λέγων· Ἐπάνω τῶν ἄστρων θήσομαι τὸν θρόνον μου· καὶ καθιῶ ἐν ὄρει ὑψηλῷ ἐπὶ τὰ ὄρη τὰ ὑψηλὰ, τὰ πρὸς βοῤῥᾶν. Ἀναβήσομαι ἐπάνω τῶν νεφελῶν, ἔσομαι ὅμοιος τῷ Ὑψίστῳ. Διὰ τοῦτο ἐντεῦθεν καὶ ἡ ἐκδίκησις ἄρχεται.","english":"What would that poor people suffer at the sight of him—the people who until then marveled at small things, at those who surpassed them? Would they not be ashamed at their own judgment? And would they not come to despise all things by comparison with what surpasses them? And would they not ascribe glory and wealth to the one who is truly rich alone? In this way, then, to the extent that the height and greatness of the wisdom and power of God is hidden, lofty and great things will seem to be many among those who are established in the utmost poverty; but when what is truly wise and truly powerful is revealed, no one will be reckoned either wise or powerful. Thus once Moses too confessed himself slow of speech and slow of tongue, because he heard God speaking to him. And Abraham, when he saw God, confessed himself to be earth and ashes. No one, then, who is deemed worthy to gaze upon the goodness and wisdom of God will be able to testify wisdom or power either to himself or to another. For all the saints are like a lamp's light at steadfast noon, outshone by the sun. Therefore the Lord alone will be exalted in that day. For the day of the Lord is against every insolent and proud man. Perhaps the first sin is insolence and pride; since indeed the devil, having become insolent through the vaunting of the good things around him, departed from God and drew away with him the opposing powers, saying: I will set my throne above the stars; and I will sit on a high mountain, on the high mountains toward the north. I will ascend above the clouds, I will be like the Most High. Therefore from this point vengeance also begins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Καὶ εἴ τις μέντοι τυφωθεὶς εἰς κρίμα ἐμπέπτωκε τοῦ δια βόλου, μετὰ τοῦ ἀρχηγοῦ καὶ οἱονεὶ δημιουργοῦ τῆς ὑπερ ηφανίας καταδικασθήσεται· Κύριος γὰρ ὑπερηφάνοις ἀντι τάσσεται. Ἔοικέ πως ἀρχὴ τῆς ὑπερηφανίας ἡ ὕβρις εἶναι. Ὁ γὰρ διαπτύων τοὺς ἄλλους καὶ τὸ μηδὲν ἡγούμενος, ἀλλὰ τοὺς μὲν πτωχοὺς, τοὺς δὲ δυσγενεῖς, τοὺς δὲ ἀμαθεῖς ὑπολαμβάνων, ἐκ τῆς ὕβρεως ταύτης εἰς τὸ μόνον ἑαυτὸν οἴεσθαι εἶναι σοφὸν, συνετὸν, εὐγενῆ, πλούσιον, δυνατὸν ὑποφέρεται, ἀρχὴν πρὸς τὸ ὑπερηφανεύεσθαι τὴν ὑπεροψίαν λαμβάνων. Τοῦτο γάρ ἐστι τὸ ὑπερηφανεύεσθαι, τὸ ὑπερ φαίνεσθαι τῶν πολλῶν ἐπιχειρεῖν. Ἐν δὲ τῷ τοῦτο ποιεῖν, ἐξουδενοῖ μὲν τὸν πλησίον, ἑαυτὸν δὲ ἀποσεμνύνει. Καὶ ἔστιν ἡ ὕβρις ὑπερηφανίας ἀρχὴ καὶ ἡ ὑπερηφανία κα κὸν ἔγγονόν ἐστι τῆς ὕβρεως. Διὰ τοῦτο ἡ ἐκδίκησις ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον. Αἱ συγγενεῖς γὰρ ἁμαρτίαι ὁμοιοτρόπως κολάζονται. Ἐπάξει οὖν ἡ διαβόητος ἡμέρα τοῦ Κυρίου τὴν ἐκδίκησιν ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον. Ἡμεῖς δὲ οἱ ἐλεεινοὶ, πᾶσαν ἡμέραν ἐν τοῖς κακοῖς τούτοις στρεφόμενοι, οὐδὲ συνίεμεν ὁποῖα κακὰ ἁμαρτάνομεν. Λοίδοροι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν. Καὶ ἡμεῖς λοιδοροῦμεν, ἐν αὐτῷ τῷ λοιδορεῖν μὴ συνιέντες, ὅτι ταῦτα, ἃ νῦν ἀφίημι ῥήματα ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἀντιστήσεταί μοι καὶ διακόψει μου τὴν ὁδὸν καὶ ὥσπερ τειχίον γενή σεται, ὑπερβαθῆναι μὴ δυνάμενον. Τίς ἡμῶν ἑαυτὸν οὐχ ὑπεραίρει; τίς τὸν πλησίον οὐ διαπτύει; Ἡ δὲ ὕβρις πλέον τί ἐστι τῆς λοιδορίας. Ἡ μὲν γὰρ γλώσσης ἐστὶ μόνον ἀτιμία·","english":"And if anyone, blinded by pride, has fallen into the judgment of the devil, he will be condemned together with the leader and, so to speak, the craftsman of arrogance; for the Lord opposes the proud. It seems that insolence is in some way the beginning of arrogance. For the one who spurns others and regards them as nothing—considering some poor, some low-born, some ignorant—is carried by this insolence to the point of thinking that he alone is wise, prudent, well-born, rich, and powerful, taking contempt as the starting point for his arrogance. For this is what it means to be arrogant: to attempt to appear above the many. And in doing this, he makes his neighbor of no account while exalting himself. Insolence is the beginning of arrogance, and arrogance is the evil offspring of insolence. Therefore vengeance comes upon every insolent and arrogant person; for kindred sins are punished in like manner. So the renowned day of the Lord will bring vengeance upon every insolent and arrogant person. But we, wretched as we are, turning every day amid these evils, do not even understand what evils we commit when we sin. Revilers will not inherit the kingdom of God. And we revile, not understanding even in the very act of reviling, that these words which I now let fall will stand against me in the day of the Lord and will cut off my path and will become like a wall that cannot be crossed over. Who among us does not exalt himself? Who does not spurn his neighbor? But insolence is more than reviling; for the latter is only a dishonoring of the tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"ἡ δὲ ὕβρις καὶ τὴν διὰ τῶν ἔργων ἐπ' αἰσχύνῃ τῶν ὑβριζομένων ἐπίνοιαν ἔχει. Δυνατὸν μέντοι σήμερον βουληθέντι τῷ ὑψηλῷ κατελθεῖν εἰς τὴν τῶν ταπεινῶν ταπεί νωσιν· καὶ τῷ νῦν μέντοι ταπεινῷ κίνδυνος ἀντιμεταστῆναι εἰς τὸ τῶν ὑπερηφάνων ὕψωμα· αὐτὸ γὰρ τὸ ὑπολαβεῖν περὶ ἑαυτοῦ εἰς τὸ ἄκρον τῆς ταπεινώσεως ἐληλυθέναι, ὑψώματός ἐστιν ἀφορμὴ, καὶ τὸ τοῦ σφόδρα δοκοῦντος ἐν ἁμαρτίαις εἶναι κατεπαρθῆναι, ὑπερηφανία δεινὴ, ἣν ἔπαθεν ὁ Φαρισαῖος κατὰ τοῦ Τελώνου. Καὶ ἐπὶ πάντα ὑψηλὸν καὶ μετέωρον. Τῆς αὐτῆς κακίας ἐστὶ καὶ ὁ ὑψηλὸς καὶ μετέωρος, διαφέ ρων πρὸς τὸν ὑβριστὴν καὶ ὑπερήφανον τῇ σχέσει μόνον. Ὁ μὲν γὰρ καθ' ἑτέρων τῇ ὕβρει καὶ τῇ ὑπερηφανίᾳ κέχρηται· ὁ δὲ, καὶ μόνος ὢν, ἑαυτὸν ὑπεραίρει, καὶ μετεωρίζει τῇ ματαιό τητι τοῦ νοὸς, καὶ ἀνυψοῖ. Καὶ ἵνα μου νοήσῃς τὸν ἀκριβῶς μετέωρον, ἀνάμνησον σεαυτὸν ἐν τῇ ματαιότητι τῆς νεότητός σου, εἴ ποτε κατὰ σαυτὸν γενόμενος, ἔλαβες ἔννοιαν τοῦ βίου καὶ τῶν ἐπιτηδευμάτων· πῶς εὐκόλως κατὰ τὴν φαντασίαν τοῦ νοῦ ἐπέδραμες ἀρχὰς ἐξ ἀρχῶν, δυναστείας ἐκ","english":"But arrogance also involves the contrivance, through deeds, of bringing shame upon those who are treated arrogantly. Yet it is possible today for one who wishes, being lofty, to descend into the lowliness of the humble; and for one who is now humble there is a danger of shifting over to the height of the proud. For the very supposition about oneself that one has come to the utmost point of humility is a starting point for exaltation, and to look down upon one who seems to be exceedingly in sins is a dreadful arrogance, which the Pharisee suffered against the tax collector. And upon every high and lofty thing. The high and the lofty man belongs to the same vice, differing from the insolent and arrogant man only in disposition. For the one employs insolence and arrogance against others; the other, even being alone, exalts himself and lifts himself up by the vanity of his mind, and raises himself on high. And so that you may understand the man who is precisely lofty, remind yourself in the vanity of your youth, if ever, being by yourself, you took thought of life and of pursuits—how easily, by the imagination of your mind, you ran through principalities upon principalities, dominions from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"δυναστειῶν. Πλοῦτον περιεβάλου, οἰκίας ᾠκοδόμησας, χρυσὸν καὶ ἄργυρον ἀπέθου· κτήσεις συνήγαγες, τόσα καὶ τόσα τά λαντα κατ' ἔτος προσκομιζούσας· οἰκέτας ἔσχες μυρίους, τέχνας παντοδαπὰς, τὰς ἐκ τούτων προσόδους· ἀγέλας ἵπ πων, ποίμνια καὶ βουκόλια, τὰ ἐκ τούτων χρήματα· γυναῖκα καὶ παῖδας καὶ τούτων τὰ ἔκγονα· φίλους εὐηργέτησας, ἐχθροὺς ἠμύνω· ἦρξας πόλεων, εἶτα ἐθνῶν, τὸ τελευταῖον καὶ ἐβασίλευσας. Ὁρᾷς πῶς ὑπὸ κουφότητος ὁ τοιοῦτος νοῦς ὑψηλός ἐστι καὶ μετέωρος; Οὐδαμοῦ ἐστήρικται, ἀλλ' ὑπὲρ τὰ ἀδύνατα, ὑπὲρ τὴν φύσιν φέρεται. Ἀπειλεῖται οὖν καὶ τοῖς μετεώροις τὰ φοβερὰ τῆς ἡμέρας. Ἁμαρτία γάρ ἐστι (φησὶν) ὁ μετεωρισμός. Ἄκουε γὰρ τοῦ Κυρίου λέγοντος· Καὶ μὴ μετεωρίζεσθε. Καὶ ὁ μακάριος Δαβὶδ ἐν τοῖς κατορθώμασι ἀριθμεῖ τὸ μὴ μετεωρισθῆναι, μηδὲ ὑψωθῆναι· Κύριε γὰρ (φησὶν) οὐχ ὑψώθη ἡ καρδία μου, οὐδὲ ἐμετεωρίσθησαν οἱ ὀφθαλμοί μου. Ἔστι μέντοι καὶ ἐπαινετῶς ὑψωθῆναι, ὅταν μὴ μικροπρεπὴς ᾖς, μηδὲ ταπεινὰ μεριμνῶν, ἀλλὰ διεγηγερμένος τὸ φρόνημα, καὶ τῷ ἀναστήματι τῆς ἀρετῆς ὑπὸ μεγαλοψυχίας καὶ μεγαλονοίας κεκοσμημένος. Τὸ τοιοῦτον ὕψος τῆς γνώμης ἀποδεκτὸν, τὸ ἀταπείνωτον ἐν θλίψεσι, τὸ ὑπερφρονοῦν τῶν ἐπὶ γῆς. Τοιοῦτος ὁ τὸ πολίτευμα ἔχων ἐν οὐρανοῖς, ὁ τὴν καρδίαν ἐπτοημένην ἔχων εἰς τοὺς ἐκεῖ θησαυρούς. Καὶ ἔοικε τοῦτο τὸ ὕψος τῆς διανοίας, πρὸς τὴν ἐκ τοῦ τύφου ἔπαρσιν, τὴν αὐτὴν ἔχειν διαφορὰν, ἣν ἀληθινὴ εὐεξία πρὸς τὴν ἐξ ὑδέρου γινομένην τῆς σαρκὸς ἐπανάστασιν· ὤγκωται μὲν γὰρ τὸ σῶμα, ἀλλ' ὕπουλόν ἐστι καὶ νοσεῖ.","english":"of dominions. You wrapped yourself in wealth, you built houses, you laid up gold and silver; you gathered possessions, with estates bringing in so many talents year by year; you had countless servants, crafts of every kind, and the revenues from them; herds of horses, flocks and cattle, and the money from these; a wife and children and their offspring; you benefited friends, you defended yourself against enemies; you ruled cities, then nations, and finally you even reigned as king. Do you see how, from levity, such a mind is lofty and lifted up? It is fixed nowhere, but is carried beyond what is impossible, beyond nature. Therefore the terrors of the day are threatened even to those who are lifted up. For arrogance is sin, he says. Hear the Lord saying: And do not be lifted up. And blessed David counts it among his successes not to have been lifted up nor exalted; for, he says, Lord, my heart was not exalted, nor were my eyes lifted up. Yet there is also a praiseworthy exaltation, when you are not petty nor anxious about lowly things, but are roused in mind and adorned by greatness of soul and greatness of thought with the stature of virtue. Such height of mind is acceptable—the un-humbled in afflictions, the one who looks down on things on earth. Such is the one whose citizenship is in heaven, whose heart is set eagerly on the treasures there. And this height of thought seems to have the same difference from the swelling that comes from conceit as true good health has from the swelling of the flesh that comes from dropsy; for the body is swollen, but it is festering and diseased.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Καὶ ἐπὶ πᾶσαν κέδρον τοῦ Διβάνου τῶν ὑψηλῶν καὶ μετεώρων. Ποία κακία (φησὶ) τῆς κέδρου, ὅτι καὶ τὸ ταύτης ὑψηλὸν, ὅπερ ἐκ φύσεως αὐτῇ πρόσεστιν, εἰς ἐξέτασιν ἄγε ται; Διὰ τί δὲ ὅλως καὶ ταῖς ἐν τῷ Λιβάνῳ κέδροις ἀπειλεῖ τὴν ἡμέραν ὁ λόγος; Ὅτι μὲν οὖν περὶ ἐμψύχων ὁ λόγος τῶν πεφυσιωμένων καὶ μετὰ ἀναισθησίας ἐχόντων τὴν ἔπαρσιν, οὐδεὶς ἀντερεῖ. Ἀλλὰ διὰ τί κέδροι; καὶ διὰ τί, τοῦ Λιβάνου; Αἱ κέδροι φυτόν εἰσιν, ἀχρήστων καρπῶν οἰστικαὶ, εἰς ὕψος μήκιστον αὐξανόμεναι καὶ ἀεὶ ἐπιδι δοῦσαι κατὰ τὴν προσθήκην τοῦ χρόνου, οὔτε γηρῶσαι ῥᾳδίως, οὔτε εὐκόλως κατασηπόμεναι. Ὁ δὲ Λίβανος ὄρος εἰδωλολατρείας τὸ παλαιὸν ἦν. Ἵνα οὖν τὰς ἐκεῖ ἐμφι λοχωρούσας ὀλεθρίους δυνάμεις ἐνδείξηται ἡμῖν, κέδρους ὠνόμασε τοῦ Λιβάνου τὰ ὑψώματα τῆς πονηρίας, τὰ ἐπαι ρόμενα κατὰ τῆς γνώσεως τοῦ Θεοῦ, περὶ ὧν καὶ ὁ ψαλμός φησιν, ὅτι Συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου. Δύναται δὲ τὰ ἐν ἀνθρώποις ἀλαζονικὰ ἤθη ἄνευ αἰτίας τινὸς ἀκολούθου πρὸς τὴν φυσίωσιν ἐπαιρόμενα διὰ τῶν κέδρων αἰνίσσεσθαι. Ἔστι γὰρ καὶ ἐν φυσιώσει ἢ πιθανή τις αἰτία τὴν ἔπαρσιν ἐμποιοῦσα, ἢ πάντη ἄλογος. Οἷον, φρονεῖ τις ἐφ' ἑαυτῷ δι' ἐγκράτειαν, φρονεῖ διὰ σωφρο σύνην, φρονεῖ διὰ τὸ ἐν ταῖς προσευχαῖς ἐπίμονον. Κακῶς μὲν ποιεῖ παρ' ὃ δεῖ φρονῶν, πλὴν ἀλλ' ἔχει ἀκολουθίαν τὸ ὕψωμα. Ὁ τοιοῦτος ὑψηλὸν μέν ἐστι φυτὸν, ἀλλ' ἔγκαρπον. Ὁ δὲ ἄνευ ἐργασίας τινὸς ἀγαθῆς, ἢ διὰ πλοῦτον, ἢ δι' εὐγένειαν, ἢ διὰ σώματος ἰσχὺν μετεωριζόμενος, κέδρος ἐστὶν, ἀκάρπῳ ζωῇ καὶ ἀνονήτῳ ἐπαγαλλόμενος. Διὰ τί δὲ καὶ τοῦ Λιβάνου;","english":"And upon every cedar of Lebanon, of the high and lofty ones. What wickedness, he says, is there in the cedar, that even its height, which belongs to it by nature, is brought under examination? And why at all does the word threaten the day against the cedars in Lebanon? That the word concerns living beings who are puffed up and possess their exaltation with insensibility, no one will deny. But why cedars? And why of Lebanon? Cedars are a plant, bearing useless fruits, growing to the greatest height and always increasing with the addition of time, neither easily growing old nor easily rotting away. And Lebanon was a mountain of idolatry in ancient times. In order, then, to show us the destructive powers that lurk there, he called the heights of wickedness cedars of Lebanon, those things that are raised up against the knowledge of God, concerning which the psalm also says, that the Lord will crush the cedars of Lebanon. And the arrogant dispositions among men, raised up to presumption without any consequent cause, can be hinted at through the cedars. For there is also in presumption either some plausible cause producing the exaltation, or one altogether irrational. For example, someone thinks highly of himself because of self-control, thinks highly because of chastity, thinks highly because of perseverance in prayers. He does badly in thinking beyond what he ought, yet nevertheless the height has a reason. Such a one is a tall plant, but a fruitful one. But he who is lifted up without any good work, either because of wealth, or because of noble birth, or because of bodily strength, is a cedar, exulting in a fruitless and useless life. And why also of Lebanon?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Ὅτι ὥσπερ τὰ ἐπὶ τῶν ὀρῶν πεπηγότα φυτὰ ὕψει ἀλλοτρίῳ συγκέχρηται, οὕτως οἱ πλοῦτον, ἢ δύναμιν, ἢ δόξαν προγόνων ὑποβαλλόμενοι, τοῖς κατ' οὐδὲν προσήκουσιν εἰς ἀφορμὴν τῆς οἰκείας ἐπάρσεως ἀποκέχρηνται. Εἰσὶ μέντοι καὶ ἐπαινούμεναι κέδροι. Χορτασθήσεται τὰ ξύλα τοῦ Κυρίου, αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσε. Καὶ εἰς τὴν δοξολογίαν παραλαμβάνεται ξύλα καρποφόρα καὶ πᾶσαι κέδροι, ἵνα δειχθῇ ὅτι οὐδὲν τῇ φύσει πονηρὸν, οὐδὲ ἠλλοτριωμένον Θεοῦ, ἀλλὰ παρὰ τὴν ἑαυτῶν αἰτίαν ἕκαστα ἢ ἀφίσταται ἀπὸ Θεοῦ, ἢ προσοικειοῦται αὐτῷ. Διὰ τοῦτο καὶ αἱ εἰς κατασκευὴν τοῦ ναοῦ συντελέσασαι κέδροι ἐκ τοῦ Λιβάνου ἦσαν κατακεκομισμέναι, τῆς ἱστορίας παραδεικνυούσης, ὅτι δυνατὸν ἐξ εἰδωλολατρείας εἰς ἁγια σμὸν μεταβαλεῖν. Διὰ τοῦτο ποτὲ μὲν συντρίβεται κέδρος, ὅταν ἀχώριστος ᾖ τοῦ Λιβάνου·\n\nποτὲ δὲ, ὅταν καταλιποῦσα τὰ ἀρχαῖα, ἀξία τοῦ ἁγιάζεσθαι γένηται. Καθόλου μέντοι καὶ τὰ τῶν ζώων ἤθη καὶ τὰ τῶν φυτῶν εἴδη εἰς τὸ ποικίλον τῆς προαιρέσεως τῶν ἀνθρώπων λαμβάνεται. Καὶ ἐπὶ πᾶν δένδρον βαλάνου Βασάν. Ἄλλου φυτοῦ μνήμη, πρὸς ἔνδειξιν ἀνθρωπείου βίου ὑποπεσεῖν ἀπειλουμένου τῇ κρίσει. Τὰ γὰρ σκληρὰ ἤθη καὶ δύ σεικτα, ἀντιτύπως πρὸς πάντα καὶ ἀντιβατικῶς διακείμενα, καὶ ἡ κοινὴ συνήθεια δρυῒ παριεκάζει. Φέρει δὲ τὸ δένδρον τοῦ το καρπὸν, ἀλλὰ χοίρων τροφήν. Διὰ τοῦτο δένδρον αἰσχύνης ὠνόμασε· τὸ γὰρ Βασὰν εἰς τὴν αἰσχύνην μεταλαμβάνουσιν. Ὧν οὖν ἡ δόξα τῆς καρποφορίας αἰσχύνη ἐστὶ, καὶ ἐπὶ τούτοις ἔσται ἡ ἡμέρα τοῦ Κυρίου.","english":"For just as the plants that grow fixed upon the mountains avail themselves of a height not their own, so those who lay claim to wealth, or power, or the glory of ancestors, make use of things that in no way belong to them as a starting point for their own exaltation. There are, however, also cedars that are praised: The trees of the Lord shall be filled, the cedars of Lebanon, which he planted. And for the giving of glory there are taken up fruitful trees and all cedars, so that it may be shown that nothing is evil by nature, nor alien to God, but that each thing, by its own cause, either departs from God or draws near to him. For this reason also the cedars that contributed to the construction of the temple had been brought down from Lebanon, the history showing that it is possible to pass from idolatry to sanctification. For this reason a cedar is at one time crushed, when it is inseparable from Lebanon; and at another time, when it has left behind its former state, it becomes worthy of being sanctified. In general, however, both the habits of animals and the kinds of plants are taken up to represent the varied character of human choice. And upon every tree of the acorn of Bashan. The mention of another plant, to indicate a human life that is threatened to fall under judgment. For hardened and stubborn characters, disposed in a contrary and resistant way toward everything, and common custom, he likens to an oak. And the tree bears fruit, but food for swine. For this reason he called it a tree of shame; for they interpret Bashan as shame. Of those, therefore, whose glory of fruit-bearing is shame, even upon these shall be the day of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Καὶ δὴ καὶ τὴν εἰδωλολατρείαν αἰσχύνην εὕρομεν λεγο μένην, ὡς ἐν τῇ τρίτῃ τῶν Βασιλειῶν Ἠλίας λέγει πρὸς τὸν Ἀχαάβ· Καὶ νῦν ἀπόστειλον καὶ συνάθροισον πρός με πάντα Ἰσραὴλ εἰς ὄρος τὸ Καρμήλιον, καὶ τοὺς προφήτας τῆς αἰσχύνης καὶ τοὺς προφήτας τῶν ἀλσῶν, τετρακοσίους ἄνδρας, ἐσθίοντας τράπεζαν Ἰεζάβελ. Ἐπεὶ οὖν Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται, ἡ τοῦ Κυρίου ἡμέρα καὶ τοῖς δένδροις τῆς αἰσχύνης ὡς φοβερὰ ἀπειλεῖται. Διὰ τοῦτο καὶ ὁ βασιλεὺς τῆς Βασὰν Ὢγ προσηγόρευται. Ὢγ δὲ ἑρμηνεύεται διάφραξις, ὡς τῶν ἔργων τῆς αἰσχύνης τὴν ὁδὸν ἡμῖν τῆς σωτηρίας ἀπο φρασσόντων. Πόρνοι γὰρ καὶ μοιχοὶ καὶ μαλακοὶ καὶ ἀρσενοκοῖται καὶ πάντες τῆς αἰσχύνης ἐργάται, ὑπὸ τοῦ Ὢγ βασιλεύοντος, τοῦ τὴν ἀπὸ Θεοῦ διακοπὴν ἐνεργοῦντος· ὃν συντρίβει ὁ Κύριος ἐπ' ἐλευθερίᾳ τῶν κρατουμένων. Ἐξομολογεῖσθε γὰρ τῷ Κυρίῳ, ὅτι χρηστὸς, τῷ πατάξαντι βασιλεῖς μεγάλους καὶ ἀποκτείναντι βασιλεῖς κραταιοὺς, τὸν Σηὼν καὶ τὸν Ὤγ. Καὶ ἐπὶ πᾶν ὄρος καὶ ἐπὶ πάντα βουνὸν καὶ ἐπὶ πάντα πύργον ὑψηλόν. Ὥσπερ τὰ ὄρη πρὸς τοὺς βουνοὺς τὴν κατὰ μέγεθος ἔχει διαφορὰν, τῷ δὲ λοιπῷ τὰ αὐτὰ ἀλλήλοις ἐστίν, οὕτω καὶ αἱ ἐναντίαι δυνάμεις τῇ μὲν προαιρέσει ἀλλήλαις ἐοίκασι, τῷ δὲ μεγέθει τῶν ἀδικημάτων, διενηνόχασιν. Εἰ κότως οὖν καὶ κατὰ τούτων ἡ ἡμέρα Κυρίου Σαβαὼθ ἐν στήσεται. Τί δὲ βούλεται τὸ Καὶ ἐπὶ πάντα πύργον; Ὁ πύργος ἐστὶν ὑψηλὸν σκοπευτήριον πρὸς φυλακὴν πόλεως καὶ γνῶσιν ἐφόδων πολεμικῶν ἐπιτήδειον. Τοιοῦτος ἡμῖν δέδοται καὶ ὁ νοῦς, φυλακτικὸς τῶν ἀγαθῶν, προορατικὸς τῶν ἐπιβούλων.","english":"And indeed we have found idolatry called \"shame,\" as in the third book of Kingdoms Elijah says to Ahab: \"And now send and gather to me all Israel at Mount Carmel, and the prophets of shame and the prophets of the groves, four hundred men, who eat at Jezebel's table.\" Since, then, \"every tree that does not bear good fruit is cut down and thrown into the fire,\" the day of the Lord is proclaimed as fearful even to the trees of shame. For this reason also the king of Bashan is called Og. And Og is interpreted as \"a blocking off,\" since the works of shame block for us the way of salvation. For fornicators and adulterers and the soft and those who lie with males, and all the workers of shame, are under the rule of Og, who brings about the separation from God; whom the Lord crushes for the freedom of those held captive. For \"give thanks to the Lord, for he is good,\" to him \"who struck great kings and killed mighty kings, Sihon and Og.\" \"And upon every mountain and upon every hill and upon every high tower.\" Just as mountains differ from hills in size, but in other respects are the same as one another, so also the opposing powers resemble one another in their choice, but differ in the magnitude of their injustices. Rightly, then, the day of the Lord Sabaoth will be set against these as well. But what does \"and upon every tower\" mean? A tower is a high watchtower, suited for the guarding of a city and the knowledge of hostile incursions. Such a thing has also been given to us—the mind—guarding the good things, foreseeing those who plot against us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Τοῦτον οὐ χρὴ ἐν ἑαυτῷ οὐδὲ διὰ τῶν γηΐνων τὴν εἰς οὐρανὸν ἄνοδον πραγματεύεσθαι· κατα βαίνει γὰρ ὁ Κύριος πρὸς αὐτὸν κάτω πεσόντα διὰ τὸ φρόνημα καὶ τὴν πρὸς τὸ κακὸν αὐτοῦ συμφωνίαν διασπᾷ ἐπ' εὐεργεσίᾳ καὶ σωτηρίᾳ. Περὶ τῆς τούτου οἰκοδομῆς κε λεύει ἡμᾶς ὁ Κύριος καθίσαντας ψηφίσαι, εἰ ἔχομεν τὰ πρὸς ἀπαρτισμὸν, ὡς δηλοῖ αὐτὴ ἡ σύμφρασις τοῦ Εὐαγγελίου. Τὸν οὖν ὑψηλόφρονα νοῦν καὶ ὑπέρογκον καὶ πάντας ἐξευτελίζοντα καὶ ἑαυτὸν μακαρίζοντα, φοβεῖσθαι ὁ λόγος τὴν ἡμέραν Κυρίου βούλεται. Καὶ ἐπὶ πᾶν τεῖχος ὑψηλόν. Πάλιν τεῖχος ἔρυμά ἐστι πρὸς φυλακὴν πόλεων πεποιημένον, καὶ τὰς προσβολὰς τῶν πολεμίων ἀποκρουόμενον. Οὕτως εἰσί τινες καὶ λό γοι, οἱ μὲν ἐκ τῆς ἀληθείας αὐτῆς περικείμενοι ἡμῖν, τὸ ἀκαθαίρετον τῶν σωτηρίων δογμάτων διατηροῦντες· οἱ δὲ ἐκ τῆς ἔξωθεν ἐποινοίας πρὸς ὀχύρωσιν ψεύδους καὶ φυλακὴν ματαιότητος ἐπιτετηδευμένοι. Ἡ γὰρ τῆς διαλεκτικῆς δύναμις τεῖχός ἐστι τοῖς δόγμασιν, οὐκ ἐῶσα αὐτὰ εὐδιάρπαστα εἶναι καὶ εὐάλωτα τοῖς βουλομένοις. Διὰ τοῦτο τὰ μὲν τῆς Ἱερουσαλὴμ τείχη ἀνάγραπτά ἐστιν ἐπὶ τῶν χειρῶν τοῦ Κυρίου· τὰ δὲ Ἱεριχοῦντος ὑπὸ Ἰησοῦ καθαιρεῖται, φωνῇ μόνῃ διαλυόμενα. Ἄνω μὲν οὖν μόνα τὰ ὑψηλὰ κατηγορεῖται· ἐνταῦθα δὲ καὶ τὰ ἰσχύν τινα μετὰ τοῦ ὕψους ἔχοντα, τὴν ἐν ταῖς ἀποδεικτικαῖς μεθόδοις πιθανότητα ἐπὶ πολὺ κραταιωθεῖσαν καὶ ὑψωθεῖσαν, τεῖχος ὑψηλὸν τροπικῶς λέγοντος τοῦ Προφήτου, καὶ καθαιρε θήσεσθαι αὐτὸ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου διαβεβαιουμένου. Καὶ ἐπὶ πᾶν πλοῖον θαλάσσης.","english":"It is not necessary for this one to pursue the ascent to heaven in himself or through earthly things; for the Lord comes down to him when he has fallen low because of his proud mind, and for his benefit and salvation he breaks apart his agreement with evil. Concerning this one's building, the Lord commands us to sit down and count whether we have what is needed for completion, as the very context of the Gospel makes clear. The word therefore wishes us to fear the day of the Lord—that lofty and overweening mind that despises all others and calls itself blessed. And upon every high wall. Again, a wall is a stronghold made for the guarding of cities and for repelling the assaults of enemies. So too there are certain arguments—some furnished to us from the truth itself, preserving the indestructibility of the saving doctrines; others contrived from external cleverness for the fortification of falsehood and the guarding of vanity. For the power of dialectic is a wall for doctrines, not allowing them to be easily plundered and easily captured by those who wish to do so. For this reason the walls of Jerusalem are inscribed on the hands of the Lord, while those of Jericho are destroyed by Joshua, dissolved by a voice alone. Above, then, only the lofty things are condemned; but here also those that have some strength along with height—the persuasiveness in demonstrative methods, greatly strengthened and exalted—which the Prophet figuratively calls a high wall, and he affirms that it will be destroyed in the day of the Lord. And upon every ship of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Αἰνίγματά ἐστι πρὸς τὴν γυμνασίαν τοῦ νοῦ ἡμῶν προβεβλημένα, μὴ ἀργῶς ἀκούωμεν τῆς Γραφῆς, ἵνα\n\nμὴ χαμαὶ τὸν νοῦν καταβάλωμεν. Εἰπὼν περὶ τοῦ νοῦ, τοῦ τὰ ὑψηλὰ φρονοῦντος καὶ μὴ τοῖς ταπεινοῖς συναπαγομένου, ἀκολούθως ἐν τῷ αὐτῷ εἴδει τῆς ἐπικρύψεως καὶ περὶ σωμάτων διαλέγεται. Οὐ γὰρ φοβερὰ τοῖς ἀψύχοις πλοίοις ἡ τοῦ Κυρίου ἡμέρα, ἀλλὰ τοῖς διὰ τῶν σωμάτων ἐν τῷ ἁλμυρῷ κλύδωνι τοῦ βίου τούτου σαλευομένοις. Ὥσπερ γὰρ τὰ πλοῖα, καταβαρυνόμενα τῷ φόρτῳ, δυσάγωγά ἐστι καὶ εὔ κολα πρὸς ναυάγιον, οὕτω καὶ τὰ σώματα, ὅσα πολλῇ καὶ δαψιλεῖ τῇ τρυφῇ εἰς πολυσαρκίαν καταπεφόρτισται, διὰ φιληδονίαν τῷ βυθῷ τῆς ἀπωλείας ἐπινηχόμενα, πλοῖα θαλάσσης λέγεται. Ἔστι μέντοι καὶ ἐπαινούμενα πλοῖα, τὰ ὑπηρετοῦντα τοῖς καταβαίνουσιν εἰς τὴν θάλασσαν ἐπὶ τῷ ποιῆσαι ἐργασίαν ἐν ὕδασι πολλοῖς, καὶ περὶ ὧν ἐν τῷ ψαλμῷ τῆς δοξολογίας εἴρη ται ὅτι Ἐκεῖ πλοῖα διαπορεύονται. Τὰ γὰρ διαβαίνοντα τὴν θάλασσαν πλοῖα, ἀλλὰ μὴ ἐναπομένοντα αὐτῇ, μηδὲ καταβαπ τιζόμενα τοῖς κύμασιν, ἐπαινεῖται· καὶ οἱ ἐν σαρκὶ δὲ ζῶν τες, καὶ μὴ κατὰ σάρκα στρατευόμενοι, καταπατοῦντες τὸν κλύδωνα τοῦ βίου καὶ ὑψηλότεροι αὐτοῦ ὄντες, ποιοῦσιν ἐργασίαν ἐν ὕδασι πολλοῖς. Ὅσοι συγκαταβαίνουσι τῷ βίῳ ἐπὶ τῷ κερδῆσαί τινας τῶν βεβυθισμένων. Διὰ τοῦτο εἴδοσαν τὰ ἔργα Κυρίου, μισθὸν τῆς ἐργασίας τὴν σύνεσιν τῶν ἔργων Κυρίου καὶ τῶν ἐν τῷ βυθῷ θαυμασίων λαμβάνοντες. Καὶ ἐπὶ πᾶσαν θέαν πλοίων κάλλους. Ἀκουέτωσαν οἱ περὶ τὸν καλλωπισμὸν τοῦ σώματος ἔχοντες, καὶ οἱ περὶ τὴν τούτων θέαν περιέργως ἐσχολακότες.","english":"These things are riddles put forward for the exercise of our mind; let us not hear the Scripture idly, lest we cast our mind down to the ground. Having spoken about the mind—the one that thinks lofty things and is not led along with lowly things—he next, in the same manner of concealment, also speaks about bodies. For the day of the Lord is not fearful to soulless ships, but to those who, through bodies, are tossed about in the briny surge of this life. For just as ships, weighed down with cargo, are hard to steer and easily brought to shipwreck, so too bodies, as many as have been loaded down into gross fleshiness by great and abundant luxury, floating through love of pleasure into the abyss of destruction, are called ships of the sea. There are, however, also ships that are praised—those that serve those who go down to the sea to do work in many waters, and concerning which it has been said in the psalm of glorification, \"There ships pass through.\" For ships that cross the sea, but do not remain in it nor are sunk by the waves, are praised; and those who live in the flesh but do not wage war according to the flesh, trampling the surge of life and being higher than it, do work in many waters—as many as condescend to life in order to gain some of those who have sunk. For this reason they have seen the works of the Lord, receiving as the wage of their labor the understanding of the works of the Lord and of the wonders in the deep. And upon every sight of the beauty of ships. Let those who are concerned with the adornment of the body hear, and those who have busied themselves inquisitively with the sight of these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Οὐ γὰρ ἡ τῶν πλοίων θέα βλαβερά, ἀλλ' ἡ πρὸς ἐπιθυμίαν τοῦ σώματος κατανόησις. Ἔσται οὖν ἡ ἡμέρα Κυρίου ἐπὶ πᾶσαν θέαν πλοίων κάλλους, διότι ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυ μῆσαι, ἐν τῇ καρδίᾳ αὐτοῦ ἐμοίχευσε· καὶ ἡ καλλωπιζομένη γυνὴ πρὸς τὸ τὰς ἐπιθυμίας ἐφ' ἑαυτὴν τῶν ἀκολάστων κινῆσαι, ἐν τῇ καρδίᾳ αὐτῆς ἤδη μεμοίχευται. Καὶ ταπεινωθήσεται πᾶς ἄνθρωπος. Ἐκ τούτων ἔδειξεν ὁ λόγος, ὅτι τὰ προάγοντα πάντα ἐν αἰνίγματι καὶ περικεκαλυμμένως περὶ ἀνθρώπων εἴρητο. Μετὰ γὰρ τὸν ὑβριστὴν καὶ ὑπερήφανον καὶ μετὰ τὸν ὑψηλὸν καὶ μετέωρον, μετὰ πᾶσαν κέδρον τοῦ Λιβάνου, μετὰ πᾶν δένδρον βαλάνου Βασὰν, μετὰ πάντα πύργον ὑψηλὸν, μετὰ πᾶν τεῖχος ὑψηλὸν, μετὰ πᾶσαν θέαν πλοίων κάλλους, τότε φησί· Ταπεινωθήσεται πᾶς ἄνθρωπος, τουτέστι πᾶσα ἰδέα τῶν ἐν ἀνθρώποις κακῶν καταπεσεῖται. Εἰσήχθημεν δὲ ὥσπερ εἰς κοινὸν διδασκαλεῖον, τὸν κόσμον τοῦτον, οἱ ἄνθρωποι, καὶ ἐκελεύσθημεν, νοῦν τε λα βόντες καὶ ὀφθαλμοὺς εἰς κατανόησιν ἔχοντες, οἷον ἀπὸ γραμμάτων τινῶν τῶν κατὰ τὴν οἰκονομίαν καὶ διοίκησιν τοῦ παντὸς τὸν Θεὸν ἀναγνῶναι, ἵνα οἱ θέλοντες περὶ τὴν τῆς ἀληθείας ζήτησιν καταγίνεσθαι, ἐξ ὧν εἰλήφασιν ἀφορμῶν, ἱκανῶς παρασκευσάμενοι καὶ τῆς πρόσωπον πρὸς πρόσωπον θέας τῶν καλῶς ζητηθέντων ἀξιωθῶσιν, ἢ παρὰ πολὺ τῆς ἀληθείας παρενεχθέντες, ἐπ' αὐτῆς τῆς ἀληθείας ἐπὶ τῷ ψεύδει καταισχυνθῶσιν· ὅτι, Γνόντες τὸν Θεὸν, οὐχ ὡς Θεὸν ἐδόξασαν, ἢ ηὐχαρίστησαν. Τῶν μὲν γὰρ Ἁγίων ὁ νοῦς οὐχ ὁρᾷ μόνον, ἀλλὰ καὶ ἀκούει τῆς κτίσεως τὰ περὶ δόξης Θεοῦ διηγουμένης· Οἱ οὐρανοὶ γὰρ (φησὶ) διηγοῦνται δόξαν Θεοῦ·","english":"For the sight of ships is not harmful, but the contemplation of the body toward desire is. Therefore the day of the Lord shall be upon every sight of the beauty of ships, because he who looks upon a woman to desire her has already committed adultery in his heart; and the woman who adorns herself to stir up the desires of the licentious toward herself has already committed adultery in her heart. And every man shall be brought low. From these things the word has shown that all the preceding things were spoken in a riddle and veiled concerning men. For after the insolent and proud man, and after the lofty and exalted one, after every cedar of Lebanon, after every oak of Bashan, after every high tower, after every high wall, after every sight of the beauty of ships, then it says: Every man shall be brought low, that is, every form of evils among men shall fall down. And we men have been brought in, as it were, into a common school, this world, and we have been commanded, having received a mind and having eyes for contemplation, to read God, as it were, from certain letters in the ordering and administration of the whole, so that those who wish to occupy themselves with the search for truth, having been sufficiently prepared from the starting points they have received, may be deemed worthy of the face-to-face vision of the things rightly sought, or, having been carried far away from the truth, may be put to shame on account of the lie at the very truth itself; because, having known God, they did not glorify him as God, or give thanks. For the mind of the saints does not only see, but also hears creation recounting the things concerning the glory of God; for the heavens, it says, declare the glory of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"οἱ δὲ τῶν φαινομένων πλέον μηδὲν συνιέντες, Ἐματαιώθησαν καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν Κτίσαντα. Καὶ ὑψωθήσεται Κύριος μόνος ἐν τῇ ἡμέρᾳ ἐκείνῃ. Φωτὸς ἀναφανέντος, ἀφανίζεται σκότος· καὶ ὑγείας παρού σης, τὰ ὀχληρὰ τῆς νόσου πέπαυται· καὶ ἀληθείας ἀπο δειχθείσης, τοῦ ψεύδους ἡ φύσις ἐλέγχεται. Καὶ τοῦ ἀληθινῶς ὑψηλοῦ γνωρισθέντος, ὅσον ἐστὶν ὑπὲρ πάντα νοῦν ὑψηλὸν καὶ μετέωρον, καὶ πάσης τῆς ἀληθινῆς θεωρίας κατα ληφθείσης, τὰ πρότερον ὑψηλὰ καὶ μετέωρα εὐκαταφρόνητα δόξει. Μόνῳ οὖν Θεῷ τὸ ἀληθινῶς ὑψηλὸν καὶ μέγα παρὰ πάσης λογικῆς φύσεως μαρτυρηθήσεται, τῶν τέως ἠπατη μένων τὰς ἐπὶ τοῖς καθ' ἕκαστον ψευδοδοξίας ἀποθεμένων. Καὶ τὰ χειροποίητα πάντα κατακρύψουσιν, εἰσενέγκαντες εἰς τὰ σπήλαια, καὶ εἰς τὰς σχισμὰς τῶν πετρῶν, καὶ εἰς τὰς τρώγλας\n\nτῆς γῆς, ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν. Ἐπειδὴ πολλάκις ἡ Γραφὴ ὁμοίως περί τε τῆς ἐν σαρκὶ ἐπιδημίας τοῦ Χριστοῦ καὶ περὶ τῆς ἐν τῇ κρίσει δια λέγεται, καὶ περὶ τῶν δύο παρουσιῶν ἐπιπεπλεγμένως ἀπαγγέλλει ἐνίοτε, ἡγούμεθα τὰ νυνὶ ταῦτα περὶ τῆς ἐναν θρωπήσεως λέγεσθαι, εἰ καὶ ὅτι μηδὲ πρὸς τὰ μέλλον τα καὶ προσδοκώμενα ἀπᾴδει τῶν προκειμένων ἡ ἔν νοια. Μετὰ γὰρ τὴν τοῦ Χριστοῦ ἐπιδημίαν, ἡ περὶ τὰ χειροποίητα σπουδὴ παρέῤῥιπται· οὐκέτι μὲν ἀγαλματο ποιοὶ σπουδάζονται, οὐδὲ ὅσα ἦν ἐκ παλαιοῦ θεραπευόμενα τῆς ἴσης ἐπιτυγχάνει σπουδῆς, ἀλλ' ἐν σπηλαίοις καὶ ταῖς ὀπαῖς καὶ τοῖς ἀφανεστάτοις παρεῤῥίφη τόποις.","english":"But those who understand nothing more than the things that appear were made vain, and they revered and served the creature rather than the Creator. And the Lord alone shall be exalted in that day. When light has appeared, darkness is done away; and when health is present, the troubles of disease have ceased; and when truth has been demonstrated, the nature of falsehood is exposed. And when the truly exalted one has been made known—how far he is above every mind, exalted and lofty—and when all true contemplation has been grasped, the things formerly exalted and lofty will seem worthy of contempt. Therefore the truly exalted and great will be attested to God alone by every rational nature, when those who had until then been deceived set aside their false opinions concerning each particular thing. And they will hide all things made by hands, carrying them into the caves and into the clefts of the rocks and into the caverns of the earth, from before the fear of the Lord and from the glory of his strength, when he arises to shatter the earth. Since Scripture often speaks alike concerning the coming of Christ in the flesh and concerning that in judgment, and sometimes reports the two comings in an interwoven manner, we consider that these present words are spoken concerning the incarnation, even if the meaning is not out of harmony with the things to come and expected. For after the coming of Christ, zeal for things made by hands has been cast aside; no longer are image-makers held in esteem, nor do the things that were worshipped from of old obtain the same zeal, but they have been cast away in caves and holes and the most obscure places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Εἶδον γὰρ, τοῦ φωτὸς ἀναλάμψαντος, τὰ ἐν τῷ σκότει τῆς ἀγνοίας τέως διαλανθάνοντα, τὸ ξύλον ὡς ξύλον, καὶ τὸν λίθον ὡς λίθον· οὐκέτι ἐκ τοῦ περικειμένου χαρακτῆρος αὐτοῖς ἀπατώμενοι, ἀλλ' ἐκ τῆς ὑπαρχούσης φύσεως ἐπιγινώσκοντες. Φοβερὰ γὰρ δαίμοσιν ἡ σωτήριος τῷ κόσμῳ παντὶ τοῦ Χριστοῦ ἐπιδημία· καὶ καταλελοίπασι νῦν τοὺς περιβοήτους τό πους, τὰ τῆς ἀπάτης ἐργαστήρια. Οὐκέτι Δελφοὶ, οὐκέτι τὰ χρηστήρια· καὶ σιωπᾷ μὲν ἡ πρόμαντις· πίνεται δὲ ἡ Καστα λία, καὶ σωφρονοῦσιν οἱ πίνοντες· φυγὰς ὁ Ἀμφιάραος· ὁ Ἀμφίλοχος οὐδαμοῦ, καὶ τὰ ἀφιδρύματα ἐξηφάνισται· καὶ αἱ ἀόρατοι δυνάμεις ὑποκεχωρήκασιν ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ. Ἀφ' οὗ ὀνομάζεται ὁ σταυρὸς, ἐφυγαδεύθη τὰ εἴδωλα. Εἴδωλα μέντοι ἐστὶ καὶ τὰ ἑκάστῃ τῇ ψυχῇ ἐντετυπωμένα φαντάσματα τῶν τὰ ψευδῆ ὑπολαμβανόντων, εἴτε περὶ Θεοῦ, εἴτε περὶ οὗτινος οὖν τῶν ζητουμένων. Καὶ ὅσον μὲν ἡ ἐνέργεια καὶ ἡ τῆς ἀληθείας φανέρωσις οὐ νοεῖται, ἕκαστος περιέ πει τὰ ἴδια ἀναπλάσματα· ἐπὰν δὲ τὸ ὕψος καὶ ἡ ὑπεροχὴ τοῦ ὄντως ὄντος ἀληθοῦς ἐκφανῇ, τότε ἕκαστος τῶν ἰδίων δογμάτων κατεγνωκῶς, ὡς ψευδῶς αὐτοῦ τῆς ψυχῆς φαντα σιουμένης, ἐξαφανίσαι σπουδάζει τὰ τοῦ ψεύδους νοήματα, οἱονεὶ σπηλαίοις καὶ τρώγλαις ἐγκατακρύψας αὐτά, ὁρῶν λοιπὸν ἐκ τῆς ἐνεργείας αὐτῆς τὰ φοβερὰ τοῦ Θεοῦ, καὶ ὅτι ἐπὶ τῷ ἐξαφανίσαι τὰ ὑλικὰ πάντα, καὶ οἱονεὶ θραῦσαι τὰ γήϊνα, ἵνα τὰ πνευματικὰ φανερωθῇ. Καὶ δεῖ τὴν εἰκόνα τοῦ χοϊκοῦ ἐξαφανισθῆναι, ἵνα ἡ τοῦ ἐπουρανίου ἀναφανῇ.","english":"For when the light shone forth, those things that had until then lain hidden in the darkness of ignorance were seen, the wood as wood, and the stone as stone—no longer deceived by the outward form impressed upon them, but recognizing them from their actual nature. For the saving visitation of Christ to the whole world is a fearful thing to demons; and now they have abandoned their far-famed places, the workshops of deceit. No longer is there Delphi, no longer oracles; and the prophetess is silent; and Castalia is drunk, and those who drink are sober-minded; Amphiaraus is in flight; Amphilochus is nowhere, and the consecrated images have vanished; and the invisible powers have withdrawn from before the fear of the Lord and from the glory of his might. From the time the cross is named, the idols have been put to flight. Idols, however, are also the phantasies imprinted in each soul by those who suppose false things, whether about God or about any of the matters under inquiry. And as long as the working and the manifestation of the truth are not perceived, each person busies himself with his own imaginings; but when the height and the preeminence of the truly existing and true one is made manifest, then each person, having condemned his own opinions, since his soul was imagining them falsely, hastens to make the thoughts of falsehood disappear, having hidden them as it were in caves and holes, seeing thereafter from the working itself the fearful things of God, and that it is for the making disappear of all material things, and as it were the shattering of earthly things, so that the spiritual things may be revealed. And the image of the earthly must disappear, so that the image of the heavenly may appear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ὥστε καὶ οἱ ψευδεῖς περὶ Θεοῦ ὑπολήψεις ἔχοντες, τινὰ νοητὴν εἰδωλολατρείαν εἰδωλοποιοῦντες ἐν ἑαυτοῖς, τὰ μὴ ὄντα ὡς ὄντα ἔχουσι, καὶ ὑπόδικοι οὗτοι γίνονται τῇ κατάρᾳ, τῇ λεγούσῃ· Ἐπικατάρατος πᾶς ἄνθρωπος, ὃς ποιήσει γλυπτὸν καὶ χωνευτὸν (βδέλυγμα Κυρίῳ, ἔργον χειρῶν τεχνίτου) καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ. Τῇ γὰρ ἡμέρᾳ ἐκείνῃ ἐκβαλεῖ ἄνθρωπος τὰ βδελύγματα αὐτοῦ τὰ ἀργυρᾶ καὶ τὰ χρυσᾶ, ἃ ἐποίησαν προσκυνεῖν τοῖς ματαίοις καὶ ταῖς νυκτερίσι, τοῦ εἰσελ θεῖν εἰς τὰς τρώγλας τῆς στερεᾶς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν, ἀπὸ προσώπου τοῦ φόβου Κυρίου καὶ ἀπὸ τῆς δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῆ θραῦσαι τὴν γῆν. Ἐν τοῖς κατόπιν λόγοις κατακρύπτεσθαι ἐλέγετο τὰ εἴδωλα, νῦν δὲ ἐκβάλλεσθαι· διότι ἐπαισχυνθῆναι πρότερον δεῖ τῷ ψεύδει, εἶτα ἐκβάλλειν αὐτὸ ἐκ τῆς καρδίας. Ἐκβάλλει οὖν τὰ εἴδωλα τὰ ἀργυρᾶ ὁ τοὺς ἐν πάσῃ πιθανότητι κατασκευάζοντας τὸ ψεῦδος λόγους τῶν κρυπτῶν ἑαυτοῦ ἐξορίζων· καὶ τὰ χρυσᾶ, ὁ τοὺς ἐν τῇ διανοίᾳ περὶ τοῦ ψεύδους ἐγγινομένους τύπους ἐξαφανίζων. Ταῖς δὲ νυκτερίσι προσκυνεῖ ὁ τὴν τῶν δαιμόνων δύναμιν συγγενῆ οὖσαν τῷ σκότει θεοποιῶν. Ἡ γὰρ νυκτερὶς ζῶόν ἐστι νυκτὶ φίλον καὶ σκότει ἐνδιαιτώμενον, αὐγὴν ἡλίου μὴ φέρον, ἐν ἐρημίαις φιλοχωροῦν. Τί δὲ οἱ δαίμονες; Οὐ τοιοῦτοι; ἐρημοποιοὶ, τὸ φῶς ἀπο φεύγοντες τὸ ἀληθινὸν, τὸ τοῦ κόσμου παντός; Ἡ νυκτερὶς καὶ πτηνόν ἐστι καὶ οὐκ ἐπτέρωται, ἀλλ' ὑμένι σαρκίνῳ δια πέταται τὸν ἀέρα. Τοιοῦτοι καὶ οἱ δαίμονες·","english":"So that even those who hold false opinions about God, fashioning for themselves a certain intelligible idolatry, possess things that are not as though they were, and these too become liable to the curse that says: Cursed is every man who makes a carved and molten image (an abomination to the Lord, the work of a craftsman's hands) and sets it in a secret place. For on that day a man shall cast out his abominations of silver and gold, which they made to worship vain things and bats, to enter into the caves of the solid rock and into the clefts of the rocks, from the face of the fear of the Lord and from the glory of his might, when he arises to shatter the earth. In the words that follow, the idols were said to be hidden, but now they are cast out; because one must first be ashamed of the lie, and then cast it out of the heart. He therefore casts out the silver idols—the one who banishes from his secret places the words that craft the lie with all persuasiveness; and the gold ones—the one who makes to vanish the impressions of the lie that arise in the mind. And he worships bats who deifies the power of the demons, which is akin to darkness. For the bat is an animal dear to night and dwelling in darkness, not bearing the light of the sun, fond of haunting desolate places. But what of the demons? Are they not such? Makers of desolation, fleeing the true light, the light of the whole world? The bat is also a bird and yet is not feathered, but flies through the air on a membrane of flesh. Such are the demons too.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"ἀσώματοι μέν εἰ σιν, οὐκ ἐπτέρωνται δὲ τῷ θείῳ πόθῳ, ἀλλ' οἱονεὶ ἀπεσαρκώ θησαν, ταῖς τῶν ὑλικῶν ἐπιθυμίαις προστετηκότες. Ἡ νυκτε ρὶς καὶ πτηνόν ἐστι καὶ τετράπουν, ἀλλ'\n\nοὔτε τοῖς ποσὶν ἀσφα λῶς ἐστήρικται, οὔτε τὴν πτῆσιν βεβαίαν ἔχει. Τοιοῦτοι δὲ καὶ οἱ δαίμονες· οὔτε Ἄγγελοί εἰσιν, οὔτε ἄνθρωποι· τῶν μὲν τὴν ἀξίαν ἀπολέσαντες, τῶν δὲ τὴν φύσιν μὴ ἔχοντες. Καὶ ὀδόντας ἔχουσιν, ὅπερ οὐκ ἔχουσιν ὄρνιθες· ἀμυντικοὶ δὲ καὶ οἱ δαίμονες, ὅπερ οὐ ποιοῦσιν Ἄγγελοι. Ἀλλὰ καὶ οὐκ ὠοτοκοῦσιν, ὥσπερ οἱ ὄρνιθες· ἀλλ' εὐθὺς ζῶα τίκτουσι. Τοιοῦτοι δὲ καὶ οἱ δαίμονες· εὐθὺς καὶ σὺν πολλῷ τῷ τάχει τελεσιουργοῦντες τὴν πονηρίαν. Ὥστε οἱ δαίμοσι προσκυνοῦντες, νυκτερίσι τροπικῶς εἴρηνται προσκυνεῖν. Ὅταν δέ τις ἀποθῆται τὴν ματαιότητα τῶν εἰδώλων καὶ παύσηται προσκυνεῖν ταῖς νυκτερίσι, τότε ζητήσει εἰσελ θεῖν εἰς τὰς τρώγλας τῆς στερεᾶς πέτρας καὶ εἰς τὰς σχισμὰς τῶν πετρῶν. Οἶμαι ὅτι τρῶγλαι αἱ πολλαὶ μοναὶ, αἳ κατὰ τὴν ἀναλογίαν τῆς εἰς Χριστὸν πίστεως ἑκάστῳ διῄρηνται· καὶ σχισμαὶ πετρῶν τὸ πάθος ἐστὶ τοῦ σώματος αὐτοῦ, ᾧ οἱ σωζόμενοι προσφυγεῖν καὶ ἐγκατακρυφθῆναι αὐτοῦ τῇ σκέπῃ εὔχονται. Παύσασθε ἀπὸ ἀνθρώπου, ᾧ ἀναπνοὴ ἐν μυκτῆρι αὐτοῦ· ὅτι ἐν τίνι ἐλογίσθη αὐτοῖς; Ἐν τοῖς ἀντιγράφοις τῆς κοινῆς ἐκδόσεως, οὐ κεῖται τοῦτο, ἀλλ' ἐν τῷ Ἑβραϊκῷ κείμενον, ἐκ τῶν λοιπῶν μετε κομίσθη. Ὁ δὲ νοῦς τοιοῦτός ἐστι· Φείσασθε τοῦ ἀνθρώπου, προσπαλαίειν αὐτῷ καὶ στρατεύεσθαι κατ' αὐτοῦ·","english":"They are incorporeal, but they do not fly with divine longing; rather, they have, as it were, been stripped of flesh, clinging to the desires of material things. The bat is both a bird and a four-footed creature, but it neither stands securely on its feet nor has a reliable flight. Such also are the demons: they are neither angels nor humans—having lost the dignity of the one and not possessing the nature of the other. And they have teeth, which birds do not have; and demons too are defensive, which angels do not do. But they also do not lay eggs, as birds do, but bring forth living creatures directly. Such also are the demons: accomplishing wickedness directly and with great speed. So those who worship demons are figuratively said to worship bats. But when someone sets aside the vanity of idols and ceases to worship bats, then he will seek to enter into the holes of the solid rock and into the clefts of the rocks. I think that the many holes are the many mansions, which are divided to each one in proportion to his faith in Christ; and the clefts of the rocks are the passion of his body, to which those who are being saved pray to flee and to be hidden in its shelter. Cease from man, whose breath is in his nostrils; for in what is he accounted? In the copies of the common edition, this is not found, but being placed in the Hebrew text, it has been transferred from the rest. The meaning is this: Spare the man, do not wrestle against him or wage war against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"ὃς τοιαύ της ἐστὶ κατασκευῆς οὕτως ἀσθενοῦς, ὥστε τὴν ζωτικὴν ἀναπνοὴν ἔχειν ἐν τῷ μυκτῆρι, ἧς ἐπισχεθείσης μικρὸν, οὐκ έτι ἐστίν. Ἔοικεν οὖν ταύταις προστάσσειν ταῖς δυνάμεσιν, ἃς νυκτερίδας τροπικῶς ὠνόμασε, τοῦ ἀποσχέσθαι λοιπὸν τῆς ἐπιβουλῆς τῶν ἀνθρώπων· οἳ ἀσθενεῖς μέν εἰσι κατὰ τὴν σάρκα, ἐν τοῖς τιμίοις δέ εἰσι καταλελογισμένοι παρὰ Θεῷ, καὶ οὐδὲν ἀζήτητον τῶν κατ' αὐτούς. 3. ΚΕΦΑΛΑΙΟΝ γʹ Ἰδοὺ δὴ ὁ Δεσπότης Κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἱερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν. Μετὰ τὸ βουλεύσασθαι τὸν Ἰουδαϊκὸν λαὸν βουλὴν πονηρὰν κατὰ τοῦ Κυρίου, ὁ σταυρωθεὶς παρ' αὐτῶν ἐξ ἀσθενείας τῆς σαρκικῆς, ζήσας δὲ ἐκ δυνάμεως Θεοῦ Πα τρὸς, τὴν ἀσθένειαν ἐκείνοις ἐναφῆκεν. Ἐναποθανεῖσθε γὰρ (φησὶ) ταῖς ἁμαρτίαις ὑμῶν· ἡμῖν δὲ τὸ δυνατὸν τῆς ἀναστά σεως ἐχαρίσατο· Ὁ γὰρ πιστεύων εἰς ἐμὲ, κἂν ἀποθάνῃ, ζή σεται. Οἱ μὲν γὰρ ἄπιστοι ἐνασθενοῦσι τῇ διὰ τὸν σταυρὸν ἀπιστίᾳ· οἱ δὲ δίκαιοι μετὰ πεποιθήσεως λέγουσι· Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με, Χριστῷ. Ὁ οὖν μὴ ἔχων τὸν Χριστὸν, τὴν τοῦ Θεοῦ δύναμιν, τὴν ἰσχὺν οὐκ ἔχει. Διὰ τοῦτο ἀφελεῖ Κύριος ἀπὸ Ἱερουσαλὴμ καὶ ἀπὸ Ἰουδαίας ἰσχύοντα καὶ ἰσχύουσαν, ὁποία ἦν Σάῤῥα, ἰσχύουσα καὶ ἄρχουσα τοῦ τηλικούτου Ἀβραὰμ, κατὰ πρόσταγμα τοῦ Κυρίου εἰπόντος· Πάντα ὅσα ἐρεῖ σοι Σάῤῥα, ἄκουε αὐτῆς. Ὁποία Ῥεβέκκα, διὰ φιλοξενίαν ἀντλοῦσα καὶ ἐνισχύουσα διὰ τὴν ἀρετήν· Δεββῶρα στρατηγοῦσα· Ἰαὴλ ἀριστεύουσα· Ἄννα εἰσακουομένη· καὶ Ἐλισάβετ προφητεύουσα. Οὐκέτι ἰσχύοντες, οὐδὲ ἰσχύουσαι. Καὶ ἡ αἰτία τῆς ἀσθενείας ἐπῆκται·","english":"whose constitution is so weak that it has its vital breath in its nostril, and when this is checked but a little, it no longer exists. He seems, then, to be commanding these powers, which he has figuratively called bats, to refrain henceforth from plotting against men—powers that are weak in the flesh, yet are reckoned among the honored by God, and nothing concerning them is unexamined. 3. CHAPTER 3. Behold now the Master, the Lord of Hosts, will take away from Judea and from Jerusalem the strong man and the strong woman. After the Jewish people had devised an evil counsel against the Lord, he who was crucified by them from the weakness of the flesh, but lived by the power of God the Father, has left that weakness upon them. For you shall die (he says) in your sins; but to us he has granted the power of the resurrection: For he who believes in me, even if he dies, shall live. For the unbelievers grow weak through their unbelief because of the cross; but the righteous say with confidence: I can do all things in Christ who strengthens me. He, then, who does not have Christ, the power of God, does not have strength. Therefore the Lord will take away from Jerusalem and from Judea the strong man and the strong woman—such as Sarah was, strong and ruling over so great a man as Abraham, according to the command of the Lord who said: Whatever Sarah says to you, listen to her. Such as Rebecca, drawing water through hospitality and growing strong through virtue; Deborah commanding as general; Jael excelling in valor; Anna being heard; and Elizabeth prophesying. No longer strong men, nor strong women. And the cause of the weakness has been added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"διὰ τὸ μὴ εἶναι παρ' αὐτοῖς ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος. Ὥσπερ γὰρ τὰ σώματα ἡμῶν ταῖς καταλλήλοις τροφαῖς ἐνδυναμοῦνται, οὕτως ἐστί τι καὶ τὸ τὴν ψυχὴν τρέφον καὶ παρέχον αὐτῇ τὴν περὶ τὰ καλὰ εὐτονίαν. Τί οὖν ἐστι τοῦτο; Ὃ εἶπεν ὁ Κύριος, ὅτι Ἡ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. Οἷς δὲ ταῦτα μὴ πρόσεστιν, ἰσχὺς ἄρτου καὶ ἰσχὺς ὕδατος οὐχ ὑπάρχει. Ὅπου δὲ αἱ τροφαὶ ἀσθενεῖς, ἐκεῖ ἀνάγκη καὶ τοὺς τρεφομένους εἶναι τοιούτους. Ἀλλὰ μὴ γένοιτο παθεῖν τὴν Ἐκκλησίαν τὰ ἁμαρτήματα τῆς Ἱερουσαλὴμ, ὥστε ἀφαιρεθῆναι αὐτῆς ἰσχύοντα ἐν παντὶ ἔργῳ ἀγαθῷ καὶ λόγῳ, τῷ ὑπὲρ τῆς ἀληθείας· ἰσχύοντα ἐν νηστείαις, ἰσχύοντα ἐν προσευχαῖς· ἰσχύοντα ἐν πειρασμοῖς, ἰσχύοντα ἐν\n\nὑπομονῇ, ἐν ταπεινοφροσύνῃ· ἐν τῷ κεφαλαίῳ τῶν Ἐντολῶν, τῇ ἀγάπῃ. Ὁμοίως δὲ καὶ ἰσχύουσαν, ἐν ἀφθαρσίᾳ, ἐν σεμνότητι, ἐν ἐλεημοσύνῃ, ἐν τῇ προσεδρίᾳ τῶν δεήσεων, ἐν τοῖς κόποις τῆς ἀργυπνίας. Μηδὲ τὴν τοῦ ἄρτου καὶ ὕδατος ἰσχὺν τῆς τροφιμωτάτης τοῦ λόγου δυνάμεως τὴν ἀφορμὴν ἀφαι ρεθῆναι· ὡς ἐπέλιπεν Ἰουδαίους ἡ ἰσχὺς τοῦ προφητικοῦ πνεύματος, καὶ κατάδιψοι λόγου τυγχάνουσιν, ἐπιθυμοῦντες λόγου Θεοῦ, καὶ μὴ ἔχοντες. Ἀφεῖλε γὰρ Κύριος ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος. Ἔστι μὲν οὖν τις καὶ παρ' ἡμῖν τροφὴ, ἰσχὺν μὲν οὐκ ἐντιθεῖσα, ἀποθνήσκειν δὲ οὐκ ἐπιτρέπουσα, ὁποίαν Παῦλος τοῖς ἔτι νηπίοις ἐν Χριστῷ Κορινθίοις παρασκευάζει. Ἔστι δὲ καὶ λάχανα, ἀσθενούντων τροφή· ἔστι δὲ καὶ τελείοις ἐπιτήδειον ἡ στερεὰ τροφὴ, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόν των πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ.","english":"because there is no strength of bread and strength of water among them. For just as our bodies are strengthened by suitable foods, so there is also something that nourishes the soul and provides it with vigor for noble things. What, then, is this? What the Lord said: that my flesh is true food, and my blood is true drink. But for those who do not have these, there is no strength of bread and strength of water. And where the foods are weak, there the nourished must necessarily be such as well. But may the Church never suffer the sins of Jerusalem, so as to be deprived of one who is strong in every good work and word, in the cause of truth; strong in fastings, strong in prayers; strong in temptations, strong in endurance, in humility; in the chief of the commandments, love. Likewise also strong in incorruption, in dignity, in almsgiving, in persistence in supplications, in the labors of vigil. Nor let the strength of bread and water, the source of the most nourishing power of the word, be taken away; as the strength of the prophetic spirit failed the Jews, and they find themselves thirsting for the word, desiring the word of God and not having it. For the Lord has taken away the strength of bread and the strength of water. There is, then, also a food among us that does not impart strength but does not permit death, such as Paul prepares for the Corinthians still infants in Christ. There are also vegetables, the food of the weak; and there is solid food suited to the perfect, who through habit have their senses trained for the discernment of good and evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Καὶ ἐάν ποτε ἀπορῇ Ἐκκλησία τῶν στεῤῥὰ καὶ εὔτονα δόγματα καὶ πεπληρωμένα τοῦ θείου νοῦ παραδιδόντων, γνώρισμά ἐστι τοῦ ἀφαιρεῖσθαι αὐτῆς τὴν ἰσχὺν τοῦ ἄρτου. Ἔστι δὲ καὶ ἐν ὕδατι ἰσχὺς καὶ ἀσθένεια, καθ' ἅ φησιν ὁ Κύριος· Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου, διψήσει πάλιν· ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ Ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα. Ὥσπερ δὲ τὴν στερεὰν τροφὴν κατὰ προηγούμενον λόγον προσφερόμεθα, τὴν δὲ ὑγρὰν ὥστε ὄχημα γενέσθαι τῇ ξηρᾷ καὶ χειραγωγῆσαι αὐτὴν πρὸς τὴν ἀνάδοσιν, οὕτως ἂν εἴη καὶ ἐν τῇ τροφῇ τῆς ψυχῆς· ὁ μὲν νοῦς, ἡ πρώτη καὶ οἰκειο τάτη τροφὴ τῆς ψυχῆς· ὁ δὲ λόγος, διὰ τῆς οἰκείας ἐνεργείας ὁδοποιῶν τοῖς δόγμασι, τὴν ἀνάληψιν ἐργάζεται. Ἀνοῖξαι δὲ δεῖ τοὺς ὀφθαλμοὺς, ἵνα τούτου τοῦ ἄρτου ἐμπλησθῶμεν καὶ τοῦ ὕδατος. Διάνοιξον γὰρ (φησὶ) τοὺς ὀφθαλμούς σου καὶ ἐμπλήσθητι ἄρτων. Καὶ ἐν Γενέσει δέ· ἠνοίγησαν τῆς Ἀγὰρ οἱ ὀφθαλμοὶ καὶ εἶδε τὸ ὕδωρ. Γίγαντα καὶ ἰσχύοντα καὶ ἄνθρωπον πολεμιστὴν καὶ δικαστήν. Ἐπὶ καλοῦ τεταγμένην τὴν τοῦ γίγαντος προσηγο ρίαν ἐνταῦθα εὕρομεν, καὶ εἴ που, κατὰ τὸ σπάνιον. Ὡς τὸ Ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδόν. Ἀφελεῖ οὖν γίγαντα. Τοὺς ἔχοντάς τινα ἐκ φύσεως προτερήματα καὶ κατὰ τὴν σύγκρισιν τῆς σαρκὸς πολλῶν διαφέροντας, εἰς ἀνάληψιν ἐπιστήμης, ἢ εἰς ἄσκησιν ἀρετῆς, τούτους ἡγού μεθα γίγαντας λέγεσθαι· ἰσχύοντας δὲ, τοὺς ἐκ τῆς ἰδίας ἐπιμελείας καὶ μελέτης τὸ ἐκ φύσεως ἀγαθὸν τελειώσαντας. Οὐκέτι παρὰ Ἰουδαίοις πολεμισταί, οὐδὲ γὰρ ἐναριθμοῦν ται τοῖς στρατιωτικοῖς καταλόγοις· ἀλλ' οὐδὲ δικαστής·","english":"And if ever the Church lacks those who hand down solid and vigorous doctrines, filled with divine understanding, it is a sign that the strength of its bread is being taken away. There is also strength and weakness in water, in accordance with what the Lord says: Everyone who drinks of this water will thirst again; but whoever drinks of the water that I will give him will never thirst forever. And just as we take solid food in the primary sense, but liquid food so that it may become a vehicle for the dry food and lead it by the hand toward assimilation, so it would be also in the food of the soul: the mind is the first and most proper food of the soul; and the word, making a way for the doctrines through its own activity, brings about their reception. But we must open our eyes, so that we may be filled with this bread and water. For open (he says) your eyes and be filled with bread. And in Genesis: the eyes of Hagar were opened and she saw the water. A giant, and one who is strong, and a man of war, and a judge. Here we find the name of \"giant\" applied to something good, and if anywhere else, only rarely. As in: He will exult like a giant to run his course. He removes therefore the giant. Those who have certain advantages by nature and who surpass many in comparison of the flesh, for the reception of knowledge or for the practice of virtue—these we consider to be called giants; and \"strong,\" those who have perfected the good that comes from nature by their own care and study. No longer among the Jews are there warriors, for they are not counted in the military registers; nor indeed a judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"παρεδόθησαν γὰρ δικασταῖς τοῖς αἰχμαλωτεύσασιν αὐτοὺς, διὰ τὸ ἐκλείπειν ἄρχοντα ἐξ Ἰούδα. Ἕκαστα μέντοι τῶν ἐκείνοις διὰ τὴν εἰς τὸν Κύριον ἀπιστίαν ἀπειληθέντων, δυνατὸν καὶ ἐφ' ἡμῶν γενέσθαι, ἐὰν ἀπειθῶμεν. Ἐπιλείπουσι γὰρ καὶ ἡμᾶς πολεμισταὶ, οἱ ἀναλαμβάνοντες τὴν τοῦ Κυρίου πανοπλίαν, καὶ ἱστάμενοι γενναίως πρὸς τὰς μεθοδείας τοῦ διαβόλου, ὅταν κατακρατήσῃ ἡμῶν ἡ ἀπιστία, καὶ παραδοθῶμεν τοῖς ὑπεναντίοις. Ἀλλὰ δεώμεθα τοῦ Κυρίου, μὴ ἀρθῆναι ἀφ' ἡμῶν πολεμιστὴν, ἄνδρα τῷ θώρακι τῆς πίστεως ὠχυρωμένον καὶ τὴν περικεφαλαίαν τοῦ σω τηρίου σκέπουσαν αὐτοῦ τὰ καίρια περικείμενον, καὶ τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ Εὐαγγελίου ἠσφαλισμένον, ἐσπασμένον δὲ καὶ τὴν μάχαιραν ἑτοίμως ἔχοντα ἐκδικῆσαι πᾶσαν παρακοήν· καὶ τὸ ὅλον, ὡς καλὸν στρατιώτην Χριστοῦ συγκακοπαθοῦντα τῷ Εὐαγγελίῳ, μὴ ἐμπλεκόμενον ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσῃ. Ἔχει δὲ καὶ δικαστὰς ἡ Ἐκκλησία, τοὺς δυναμένους ἀδελφὸν μετὰ ἀδελφοῦ συμβιβάσαι, ἐφ' ὧν καὶ ὁ κόσμος κρίνεται, οἳ καὶ Ἀγγέλους κρινοῦσιν. Ἐὰν οὖν ποτε πληθυνθῶσι ματαιολόγοι καὶ φρεναπάται, διδάσκοντες ἃ μὴ δεῖ, ἀνατρέποντες ὅλους οἴκους αἰσχροῦ κέρδους χάριν, καὶ ὁ ἐπιστομίζων ἐν Ἐκκλησίᾳ τοὺς τοιούτους μὴ ᾖ, μηδὲ καθαιρῶν αὐτῶν τὰ ἐπαιρόμενα ὑψώματα κατὰ τῆς γνώσεως τοῦ Θεοῦ, εἰδέναι δεῖ, ὅτι διὰ τὸ πληθυνθῆναι τὴν παρακοὴν αὐτῆς ἐγκαταλέλειπται. Καὶ ἐὰν μηδεὶς ᾖ σοφὸς, ὁ δυνάμενος κρίνειν ἀνὰ μέσον τοῦ ἀδελφοῦ, ἀλλ' ἐπὶ τῶν ἀπίστων","english":"For they were handed over to judges who took them captive, because a ruler had failed from Judah. Yet each of the things threatened against them because of their unbelief toward the Lord can also happen among us, if we are disobedient. For warriors also fail us—those who take up the whole armor of the Lord and stand nobly against the schemes of the devil—whenever unbelief prevails over us and we are handed over to our adversaries. But let us beseech the Lord that a warrior not be taken from us, a man fortified with the breastplate of faith and wearing the helmet of salvation covering his vital parts, and with his feet secured in the preparation of the Gospel, and having drawn the sword and holding it ready to avenge every disobedience; and, in short, as a good soldier of Christ suffering hardship together with the Gospel, not entangled in the affairs of life, so that he may please the one who enlisted him. The Church also has judges—those able to reconcile a brother with a brother, by whom even the world is judged, and who will also judge angels. If, then, at any time vain talkers and deceivers multiply, teaching what they ought not, subverting whole households for the sake of shameful gain, and there is no one in the Church to stop the mouths of such people, nor to tear down their lofty pretensions raised against the knowledge of God, one must know that because her disobedience has multiplied, she has been abandoned. And if there is no one wise, able to judge between his brother, but the matters go before unbelievers—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"κρίνωνται δι' ἀπορίαν Ἁγίων, σημεῖον καὶ τοῦτο ἐγκαταλείψεως· ἀφεῖλε γὰρ Κύριος καὶ δικαστήν. Καὶ Προφήτην καὶ στοχαστήν. Πᾶσα προφητεία παρὰ Ἰου δαίοις, μέχρι Ἰωάννου· τὸ δὲ ἀπ' ἐκείνου, ἐπιλέλοιπεν αὐτούς. Καὶ ὁ τοῦ νόμου δὲ πνευματικῶς στοχαζόμενος τοῦ βουλήματος παρ' αὐτοῖς οὐκ ἔστι, διὰ τὴν πώρωσιν τὴν γενομένην τῷ Ἰσραήλ. Ἀλλὰ καὶ ἐν τῇ Ἐκκλησίᾳ χάρισμά ἐστι προφητικὸν, διὰ τὸν θέμενον ἐν τῇ Ἐκκλησίᾳ, πρῶτον Ἀποστόλους, δεύτερον Προφήτας. Ἐὰν οὖν ποτε εἰσέλθωσιν ἄπι στοι ἢ ἰδιῶται, καὶ μὴ ἐλεγχθῶσι, μηδὲ ἀνακριθῶσι, γνώ ρισμα καὶ τοῦτο ἐγκαταλείψεως· Ἐὰν γὰρ (φησὶ) προφητεύητε, εἰσέλθῃ δέ τις ἄπιστος ἢ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται. Οὐκοῦν Προφήτης μέν ἐστιν, ὁ κατὰ ἀποκάλυψιν τοῦ Πνεύματος προαγορεύων τὸ μέλλον· στοχαστὴς δὲ, ὁ διὰ σύνεσιν ἐκ τῆς τοῦ ὁμοίου παραθέσεως, διὰ τὴν πεῖραν τῶν προλαβόντων, τὸ μέλλον συντεκμαιρόμενος· ὁ λέγων· «Ἐὰν ποιήσωμεν τὰ Σοδόμων, ὅμοια ἐκείνοις πει σόμεθα» ἢ ὅτι «Ἐὰν μετανοήσωμεν ὡς οἱ Νινευῖται, παραπλησίως ἐκείνοις ἐλεηθησόμεθα». Καὶ πρεσβύτερον. Ἐν τοῖς ἀπειλουμένοις ἐστὶ καὶ ἡ τοῦ πρεσβυτέρου ἀφαίρεσις, ὡς ὄφελος οὐ μικρὸν ἐκ τοῦ παρεῖναι παρέ χοντος. Ἆρ' οὖν ὁ ὁπωσοῦν τῆς προεδρίας ἀξιωθεὶς καὶ ἐγκαταλεγεὶς τῷ πρεσβυτερίῳ, οὗτος πρεσβύτερος; ἢ ὁ φέρων τὸν χαρακτῆρα τοῦ πρεσβυτέρου ἀνεγκλήτως, μάλιστα μὲν ἀπείρατος γυναικός; Εἰ δὲ ἄρα, κατὰ τὸν τοῦ Κυρίου νόμον, μιᾶς γυναικὸς ἀνὴρ, τέκνα ἔχων πιστὰ, μὴ ἐν κατηγορίᾳ ἀσωτίας ἢ ἀνυπότακτα·","english":"they are judged through lack of holy men, and this too is a sign of abandonment; for the Lord has taken away both judge and prophet and diviner. All prophecy was among the Jews until John; but from that time it has ceased among them. Nor is there among them anyone who spiritually divines the will of the law, because of the hardening that came upon Israel. But in the Church too there is a prophetic gift, because of him who set in the Church first apostles, second prophets. If, then, unbelievers or uninitiated persons ever enter in and are not convicted nor examined, this too is a mark of abandonment. For if, he says, you all prophesy, and some unbeliever or uninitiated person enters, he is convicted by all, he is examined by all, the secrets of his heart become manifest. Therefore a prophet is one who, by revelation of the Spirit, foretells the future; and a diviner is one who, through understanding, from the comparison of like things, and through the experience of what has gone before, infers the future by conjecture—the one who says, \"If we do the things of Sodom, we shall suffer the same as they,\" or that \"If we repent as the Ninevites did, we shall be shown mercy in like manner as they.\" And an elder. Among the things threatened is also the removal of the elder, since no small benefit comes from the presence of one who provides it. Is it, then, the man who has been deemed worthy of precedence in any way at all and enrolled in the presbyterate—is this man an elder? Or is it the one who bears the character of the elder blamelessly, and above all, having no experience of a woman? But if so, according to the law of the Lord, the husband of one woman, having faithful children, not accused of profligacy or insubordinate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"μὴ αὐθάδης, μὴ ὀργίλος, μὴ πάροινος, μὴ αἰσχροκερδής· ἀλλὰ φιλόξενος, φιλάγαθος, σώφρων· ὅσιος, δίκαιος, ἐγκρατής· ἀντεχό μενος τοῦ κατὰ τὴν διδαχὴν πιστοῦ λόγου, ὡς δυνατὸς εἶναι καὶ παρακαλεῖν ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν, οὗτος πρεσβύτερος, ὃν ἀπὸ τοῦ ἁμαρτάνοντος λαοῦ ἀφαιρεῖται Κύριος. Ὡς ἰσχύοντα καὶ ἰσχύουσαν, ὡς ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδα τος, ὡς πολεμιστὴν, ὡς δικαστὴν, οὕτω καὶ πρεσβύτερον. Ὅταν οὖν ἴδῃς ὄντας μέν τινας ἀξίους τοῦ ἐγκατατάσσεσθαι τοῖς πρεσβυτέροις, λανθάνοντας δὲ, ἢ ἀμελουμένους, καὶ ἀντ' αὐτῶν τοὺς ἀναξίους προβεβλημένους, γίνωσκε ὅτι ἀπὸ τοῦ τοιούτου λαοῦ ἀφεῖλεν ὁ Κύριος πρεσβύτερον. Ἡλίκου δέ ἐστι χρεία τραπεζίτου, ὥστε μὴ διαλανθάνειν αὐτὸν τὸν ἐν τούτοις δόκιμον, ἔδειξεν ὁ Θεὸς τῷ μεγάλῳ αὐτοῦ θεράποντι Μωϋσεῖ, τὴν τῶν τοιούτων ἐκλογὴν ἐπιτρέψας· Συνάγαγε γάρ μοι (φησὶ) ἑβδομήκοντα ἄνδρας, ἀπὸ τῶν πρεσβυτέρων τοῦ Ἰσραὴλ, οὓς αὐτὸς σὺ οἶδας, ὅτι οὗτοί εἰσι πρεσβύτεροι τοῦ λαοῦ· καὶ συνάξεις αὐτοὺς ἐπὶ τὴν σκηνὴν τοῦ μαρτυ ρίου καὶ στήσονται ἐκεῖ μετὰ σοῦ. Καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοί, καὶ ἐπιθήσω ἐπ' αὐτοὺς καὶ συναντιλή ψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ τούτου, καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος. Τούτους δὲ χρὴ εἶναι προσήκοντας καθ' ἡλικίαν, πολλῶν μὲν πεπειραμένους διὰ τὸν χρόνον, καὶ τὸ εὐσταθὲς τῶν ἠθῶν ἐκ τῆς ἐπανθούσης αὐτοῖς πολιᾶς ὑποφαίνοντας. Δόξα γὰρ πρεσβυτέρων, πολιά. Εἰ δέ που καὶ ἐν ἡλι κίᾳ νέᾳ πρεσβυτικὸν εὑρεθείη φρόνημα, οὐκ ἀτιμαστέον τὸ δῶρον, ἀλλὰ πιστευτέον τῷ λέγοντι·","english":"not self-willed, not irascible, not given to wine, not greedy of base gain; but hospitable, a lover of good, sober-minded; holy, just, temperate; holding fast the faithful word which is according to the teaching, so as to be able both to exhort in sound doctrine and to refute those who contradict—this is a presbyter whom the Lord takes away from a sinning people. As a strong man and a strong woman, as the strength of bread and the strength of water, as a warrior, as a judge, so also a presbyter. When, then, you see that some are indeed worthy to be ranked among the presbyters, but are overlooked or neglected, and that the unworthy have been put forward in their place, know that from such a people the Lord has taken away the presbyter. And how great is the need of a discerner, so that the one who is approved in these matters should not go unnoticed, God showed to his great servant Moses, entrusting to him the choosing of such men; for he says: Gather to me seventy men from the elders of Israel, whom you yourself know to be elders of the people; and you shall gather them to the tabernacle of witness, and they shall stand there with you. And I will take away from the spirit that is upon you, and I will put it upon them, and they shall help you bear the impulse of this people, and you shall not bear them alone. But these men ought to be suitable in age, having had much experience through time, and displaying the steadiness of their character from the gray hair that blooms upon them. For the glory of elders is gray hair. But if somewhere even in a young age a presbyteral mind should be found, the gift is not to be despised, but credit must be given to him who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Πολιὰ δέ ἐστι φρό νησις ἐν ἀνθρώποις. Πλεῖον γὰρ τῷ ὄντι εἰς πρεσβυτέρου σύστασιν τῆς ἐν θριξὶ λευκότητος, τὸ ἐν φρονήσει πρεσβυ τικόν. Μήποτε γὰρ τοῦτο βούλεται καὶ ὁ λόγος· Ἀπὸ προσ ώπου πολιοῦ, ἐξαναστήσῃ καὶ τιμήσεις πρόσωπον πρεσβυ τέρου. Ἐὰν γάρ τις ᾖ, κατὰ τὸν σοφὸν Δανιὴλ, νέος μὲν τὸ σῶμα, πολιὸς δὲ τὴν φρόνησιν, δικαιότερος προτιμᾶσθαι τῶν τὰς σωματικὰς πολιὰς ἐν ἀκολάστῳ τῇ προαιρέσει προφερόντων, κατὰ τοὺς ἐπὶ τῆς Βαβυλωνίας πρεσβυτέρους, τοὺς πεπαλαιωμένους ἡμερῶν κακῶν. Διὸ καὶ ἐπὶ τὸν Δανιὴλ, παιδάριον ὄντα καὶ νεώτερον κατὰ τὴν αἰσθητὴν ἡλικίαν, τὴν δὲ νοητὴν πολιὰν ἐπὶ τῆς φρονήσεως ἔχοντα, μετῆλθε τοῦ πρεσβυτερίου τὸ χάρισμα. Οὐ γὰρ ἐψεύδοντο λέγοντες· Δεῦρο καὶ κάθισον ἐν μέσῳ ἡμῶν, ὅτι σοι\n\nἔδωκεν ὁ Θεὸς τὸ πρεσβυτέριον. Οὕτως ἐνδέχεταί ποτε, πρεσβυτέρων ῥᾳθύμως καὶ ἠμελημένως βιούντων, προτιμοτέρους εὑρίσκεσθαι νέους. Ψευδώνυμοι τοίνυν οἱ παρὰ Ἰουδαίοις πρεσβύτεροι· ἀφεῖλε γὰρ ὁ Θεὸς, ὡς πολεμιστὴν καὶ Προφήτην, οὕτω καὶ πρεσβύτε ρον, ἀπὸ τοῦ λαοῦ αὐτῶν. Ἡ δὲ Ἐκκλησία εὐχέσθω, μὴ ἀφαιρεθῆναι αὐτῆς πρεσβύτερον, τὸν τῆς προσηγορίας ἄξιον ταύτης. Τοῦτο δὲ ἡλίκον ἐστὶν, ἐπὶ τοῦ Ἀβραὰμ με μαθήκαμεν· ὅτι πολυχρονιώτεροι μὲν αὐτοῦ πολλοὶ κατηρίθμηνται ἐν ταῖς ἄνω γενεαῖς· ἔζησε δὲ Ἀδὰμ ἐννεακόσια καὶ τριάκοντα ἔτη, καὶ ἔζησε Μαθουσάλα ἐννεακόσια καὶ ἑβδομήκοντα ἔτη, καὶ ἀπέθανε· καὶ ἔζησε Νῶε ἐννεακόσια ἔτη· καὶ πρεσβύτερος ἐκείνων οὐδείς. Ἀλλ' Ἀβραὰμ πρεσβύτερος κατὰ τὴν μαρτυρίαν Σάῤῥας, λεγούσης·","english":"Gray hair is understanding among men. For in truth, the presbyteral quality in understanding contributes more to the standing of an elder than whiteness in the hairs. Perhaps this is also what the word means: You shall rise up before the gray head, and you shall honor the face of an elder. For if someone is, according to the wise Daniel, young in body but gray in understanding, he is more justly to be preferred than those who display bodily gray hairs with an intemperate disposition, like the elders in Babylon, who were worn out with evil days. Therefore also in the case of Daniel, who was a child and younger in perceptible age but had the intelligible gray hair of understanding, the gift of the presbyterate came upon him. For they were not lying when they said: Come and sit in our midst, because God has given you the presbyterate. Thus it can sometimes happen that, when elders live carelessly and negligently, young men are found more worthy of preference. Therefore the elders among the Jews are falsely named; for God has removed, as a warrior and a prophet, so also an elder, from their people. But let the Church pray that an elder worthy of this title not be removed from her. How great a thing this is, we have learned from Abraham: that many longer-lived than he are counted in the generations above; for Adam lived nine hundred and thirty years, and Methuselah lived nine hundred and seventy years, and he died; and Noah lived nine hundred years; and none of those was an elder. But Abraham was an elder according to the testimony of Sarah, who said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Οὔπω μέν μοι γέγονεν ἕως τοῦ νῦν, ὁ δὲ κύριός μου πρεσβύτε ρος. Πρεσβύτερος δὲ ἦν διὰ τὴν πολιώσασαν αὐτοῦ τὴν ψυχὴν ἀρετήν. Καὶ πεντηκόνταρχον. Ἀφαιρήσειν μετὰ τῶν λοιπῶν ἀπειλεῖ Κύριος Σαβαὼθ καὶ πεντηκόνταρχον τῶν Ἰουδαίων. Τί τοῦτο λέγων; Ὅτι πᾶσαν τὴν εὔτακτον περὶ αὐτοὺς οἰκονομίαν καὶ διοίκησιν ἀφίησι συγχυθῆναι, ἀπὸ μέρους τὸ ὅλον λέγων. Χιλιάρχων γὰρ καὶ ἑκατοντάρχων καὶ πεντηκοντάρχων καὶ δεκάρχων, κατὰ τὴν συμβουλὴν Ἰοθὼρ, ὑπὸ Μωϋσέως καταστάντων (ὥστε δια βαστάζειν αὐτοὺς τὸν λαὸν καὶ τὰ ἥσσονα κρίματα τῶν δεομένων κρίσεως ἐφ' ἑαυτοὺς ἀναδέχεσθαι) ἡ ἀπειλὴ αὐ τοῖς ἐστι, τὴν διακόσμησιν ταύτην ἀφαιρεθήσεσθαι. Διὰ τοῦτο ἀφαιρεθήσεσθαι αὐτῶν καὶ πεντηκόνταρχον ἀπειλεῖ, πολεμιστὴν καὶ δικαστὴν καὶ στοχαστὴν καὶ Προφήτην καὶ πρεσβύτερον. Καὶ θαυμαστὸν Σύμβουλον. Πολὺ τὸ ἀναγκαῖον καὶ χρήσιμον ἐκ τῆς συμβουλῆς τῷ βίῳ τῶν ἀνθρώπων, διὰ τὸ ἕνα μηδένα ἑαυτῷ ἐξαρκεῖν πρὸς πάντα, ἀλλὰ δεῖσθαι κοινωνῶν πλέον κατὰ τὴν τῶν συμφερόντων ἐκλογὴν, ἢ κατὰ τὰς ἐνεργείας τὰς σωματικάς. Ὥστε ἀσυμβούλευτος ἄνθρωπος πλοῖόν ἐστιν ἀκυβέρνητον, ὡς ἔτυχε ταῖς φοραῖς τῶν πνευμάτων ἐκδεδομένον. Εἰ τοίνυν ἐν ταῖς περὶ τῶν τυχόντων σκέψεσι συμβούλους παραλαμ βάνομεν, ὅταν ὑπὲρ ψυχῆς καὶ τῶν διαφερόντων αὐτῇ βουλευώμεθα, πῶς οὐχὶ τοὺς θαυμαστοὺς συμβούλους ἐπιζητη τέον ἡμῖν; Ἰουδαῖοι τοίνυν ἀφ' οὗ τὸ πονηρὸν συμβούλιον ἐποιήσαντο τὸ πῶς παραδώσουσι τὸν Κύριον, ἀφεῖλεν αὐτῶν ὁ Κύριος τὸν θαυμαστὸν Σύμβουλον, οὗ τὰς μὲν συμβουλὰς ἐθαύμαζον· Ἐξεπλήσσοντο γὰρ ἐπὶ τῇ διδαχῇ αὐτοῦ·","english":"Until now, it has not happened to me; but my lord is an elder. And he was an elder because of the virtue that had made his soul gray. And a captain of fifty. The Lord Sabaoth threatens to take away, along with the rest, also the captain of fifty of the Jews. What is he saying by this? That he abandons to confusion all the well-ordered economy and administration among them, saying the whole from the part. For since commanders of thousands and commanders of hundreds and commanders of fifties and commanders of tens had been appointed by Moses according to the counsel of Jethro (so that they might bear the burden of the people and take upon themselves the lesser judgments of those needing judgment), the threat is against them, that this ordering will be taken away. Therefore he threatens that there will be taken away from them also a captain of fifty, a warrior and a judge and a marksman and a prophet and an elder. And a wonderful counselor. Great is the necessity and usefulness of counsel for the life of men, because no one is sufficient for himself for all things, but he needs partners more in the choice of what is advantageous than in bodily activities. So that a man without counsel is a ship without a pilot, exposed as it happens to the gusts of the winds. If, then, in deliberations about ordinary matters we take counselors, when we deliberate about the soul and the things that pertain to it, how should we not seek out the wonderful counselors? The Jews, therefore, from the time they made the evil counsel—how they would hand over the Lord—the Lord took away from them the wonderful Counselor, whose counsels they used to marvel at; for they were astonished at his teaching.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"ταῖς δὲ παραινέσεσιν οὐ προσεῖχον. Πῶς δὲ οὐ θαυμαστὸς Σύμβουλος, ὁ ἀντὶ τοῦ Ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, συμβουλεύων, τῷ ῥαπίζοντι τὴν δεξιὰν σιαγόνα, στρέφειν αὐτῷ καὶ τὴν ἄλλην; μὴ ὀργίζεσθαι, μὴ δικάζεσθαι, μὴ ἐπιθυμεῖν τῶν αἰσχρῶν· ἐχθρὸν μὴ ἡγεῖσθαι, ἀλλ' ἀγαπᾷν τοὺς μισοῦντας; μὴ μεριμνᾷν περὶ τῶν φθαρτῶν, μὴ μετεωρίζεσθαι τὴν διάνοιαν· μὴ ζητεῖν παρὰ Θεοῦ τὰ μικρά, ἐν οὐρανῷ τὴν καρδίαν ἔχειν, ἐκεῖ μετατιθέντα τοὺς θησαυρούς; Θεῷ συνεῖναι, φιλάδελφον εἶναι; συμπαθῆ, κοινωνικὸν ὧν ἔχει; μὴ ἐν βρώμασι τὸ μιαρὸν, ἀλλ' ἐν καρδίᾳ καὶ προαιρέσει τίθεσθαι; Τοῦτον τὸν τὰ τοιαῦτα συμβουλεύοντα, οὕτω θεῖα καὶ θαυ μαστὰ, διὰ τὸ μὴ δεχθῆναι παρ' αὐτῶν, ἀφεῖλεν ὁ Κύριος. Οὐκέτι οὖν θαυμαστὸς παρ' αὐτοῖς Σύμβουλος. Εὐξώμεθα δὲ μὴ ἀποστερηθῆναι θαυμαστοῦ Συμβούλου τὴν Ἐκκλησίαν ταύτην, ἵνα, ἐπειδὰν καταλάβῃ τινὰ καιρὸς τῆς ὑπὲρ τῶν ἀναγκαίων βουλῆς, ἀπαντήσας εἰς τὸν οἶκον τοῦτον (τὸ κοινὸν τῶν ψυχῶν βουλευτήριον) εὕρῃ λόγον παρακλήσεως, οἷόν τι φῶς πρὸς τὴν εὕρεσιν τῶν ἀναγκαίων ταῖς ψυχαῖς ἐμποιοῦντα. Ὁ δὲ, παρούσης συμβουλῆς ἀγαθῆς, τῷ θε λήματι τῆς καρδίας αὐτοῦ πορευόμενος τῆς ματαίας, ὅμοιός ἐστι τῷ Ῥοβοὰμ, ὃς, ἀτιμάσας τὴν σώζουσαν γνώμην τῶν πρεσβυτέρων, ἠκολούθει τοῖς νεωτέροις, τοῖς συνεκτραφεῖσιν αὐτῷ, δι' οὓς καὶ τῶν δέκα φυλῶν τῆς βασιλείας ἐξέπεσεν. Καὶ σοφὸν ἀρχιτέκτονα. Μετὰ τὸ ἀρθῆναι ἀπὸ τῶν Ἰουδαίων τὴν ὠφέλειαν τοῦ θαυ μαστοῦ Συμβούλου (ὃς ἐδείκνυτο ὢν ὁ Κύριος","english":"But they paid no attention to his counsels. And how is he not a wonderful Counselor, who, instead of \"an eye for an eye,\" counsels the one who strikes the right cheek to turn to him the other also? Not to be angry, not to go to law, not to desire shameful things; not to consider anyone an enemy, but to love those who hate; not to be anxious about corruptible things, not to lift up the mind in lofty thoughts; not to seek small things from God, to have the heart in heaven, transferring one's treasures there; to be with God, to be a lover of one's brethren; compassionate, sharing what one has; not to place impurity in foods, but in the heart and the will. This one who counsels such things, so divine and wonderful, because he was not received by them, the Lord took away. No longer, then, is he a wonderful Counselor among them. But let us pray that this Church not be deprived of the wonderful Counselor, so that, whenever a time of counsel concerning necessary matters comes upon someone, having come into this house (the common council-chamber of souls), he may find a word of consolation, producing in souls something like a light for the discovery of what is necessary. But he who, when good counsel is present, walks by the will of his own heart in vain things, is like Rehoboam, who, dishonoring the saving opinion of the elders, followed the younger men, those brought up with him, on account of whom he also fell from the kingdom of the ten tribes. And a wise master builder. After the benefit of the wonderful Counselor was taken away from the Jews (who was shown to be the Lord","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"ἡμῶν Ἰησοῦς Χριστὸς) ἤρθη ἀπ' αὐτῶν καὶ ὁ σοφὸς ἀρχιτέκτων, καὶ ἐγένετο Ἀπόστολος ἐθνῶν, ὁ Ἑβραῖος ἐξ Ἑβραίων, ὁ κατὰ νόμον Φαρισαῖος, Παῦλος, δοῦλος γενόμενος Ἰησοῦ Χριστοῦ, ὃν ἐδίωκε. Τίς ἡ τῆς ἀρχιτεκτονικῆς αὐτοῦ ἐπιστήμης ἀπόδειξις; Αὐτὸς γάρ φησιν· Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα. Οἶμαι δὲ, ὅτι καὶ τὸ Πνεῦμα τὸ ἅγιον ἀρχιτεκτονεῖ Ἐκκλησίαν Θεοῦ, κατ' αὐτὸν τὸν Παῦλον λέγοντα· Συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι, καὶ τὸ διὰ τῆς ἐπιχορηγίας τοῦ Πνεύματος συνοικοδομεῖσθαι καὶ αὔξειν εἰς ναὸν ἅγιον ἐν Κυρίῳ. Τοὺς οὖν ἀποβάλλοντας τὸν θαυ μαστὸν Σύμβουλον, τὸν Θεὸν Λόγον, ἐρήμους ἐποίησε τοῦ σοφοῦ Ἀρχιτέκτονος, τοῦ ἁγίου Πνεύματος. Διὰ τοῦτο, μὴ ἔχοντες τὸν συναρμολογοῦντα αὐτοὺς καὶ συμβιβάζοντα, λελυμένοι εἰσὶ καὶ ἐσχισμένοι ἀπ' ἀλλήλων, γενέσθαι ναὸς Θεοῦ διὰ τῆς πνευματικῆς οἰκοδομῆς, μὴ δυνάμενοι. Ἀλλ' ἡμεῖς εὐξώμεθα, ἔχειν τὴν Ἐκκλησίαν τὴν ἐπιχορηγίαν τοῦ Πνεύματος, ὥστε ἀναδείκνυσθαι ἡμῖν τοὺς πνευματικοὺς ἀρχιτέκτονας, ὁποῖος ἦν ὁ Βεσελεὴλ, ὃν ἐνέπλησεν ὁ Θεὸς Πνεῦμα θεῖον, Πνεῦμα συνέσεως καὶ ἐπιστήμης, ἀρχιτεκτονεῖν κατὰ πάντα τὰ ἔργα τῆς ἀρχιτεκτονίας. Καὶ συνε τὸν ἀκροατήν. Εἰ κατὰ τὸν Σολομῶντα, Λόγος πολυτελὴς εἰς οὖς εὐήκοον, ὅπου λόγος οὐκ ἔστιν, οὐδὲ ἀκοῆς χρεία. Ἐπεὶ οὖν ἤρθη ὁ θαυμαστὸς Σύμβουλος, ἀκολούθως συναφῃρέθη καὶ ὁ συνετὸς ἀκροατής. Ὅπου γὰρ ἀργύριον οὐκ ἔστι, τραπεζίτης ἀργεῖ.","english":"our Jesus Christ) was taken from them, and the wise master builder, and he became an apostle of the Gentiles—the Hebrew of Hebrews, the Pharisee according to the law, Paul, who became a servant of Jesus Christ, whom he had persecuted. What is the proof of his architectural skill? For he himself says: \"As a wise master builder I have laid a foundation.\" And I think that the Holy Spirit also builds the Church of God as master builder, according to Paul himself, who says: \"You are being built together into a dwelling place of God in the Spirit,\" and that through the provision of the Spirit you are built together and grow into a holy temple in the Lord. Those, therefore, who reject the wonderful Counselor, the Word of God, he has left desolate of the wise Master Builder, the Holy Spirit. For this reason, not having the one who joins them together and fits them together, they are dissolved and split apart from one another, unable to become a temple of God through spiritual building. But let us pray that the Church may have the provision of the Spirit, so that spiritual master builders may be shown forth among us, such as Bezalel was, whom God filled with a divine Spirit, a Spirit of understanding and knowledge, to build as master builder according to all the works of architecture. And it also takes a discerning hearer. If, according to Solomon, \"a costly word is for a hearing ear,\" where there is no word, there is no need of hearing either. Since, then, the wonderful Counselor has been taken away, the discerning hearer has consequently been taken away with him. For where there is no silver, the money-changer is idle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Λυπηρὸν δὲ καὶ ὅταν λόγος μὲν ᾖ πλήρης νοημάτων καὶ κατὰ πραγμάτων φερόμενος, ὁ δὲ συνετῶς αὐτῶν ἐπαισθανόμενος μὴ παρῇ, τῷ μὴ ἔχειν τὰ ὦτα τῆς ψυχῆς, ἃ ὁ Κύριος πρὸς τὴν τῶν ἰδίων λόγων ἀκρόασιν ἐπιζητεῖ, λέγων· Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω. Καὶ ἐπιστήσω νεανίσκους ἄρχοντας αὐτῶν καὶ ἐμπαῖκται κυριεύσουσιν αὐτῶν. Διπλῆ τιμωρία, καὶ ἀφαιρεθῆναι τὰ ἀγαθὰ, καὶ παραδοθῆναι τοῖς χείροσι. Μετὰ γὰρ τὸ ἀφελεῖν τὸν Δεσπότην Κύριον ἀπὸ τῆς Ἰουδαίας καὶ ἀπὸ Ἱερουσαλὴμ ἰσχὺν ἄρτου καὶ ἰσχὺν ὕδατος, γίγαντα καὶ ἰσχύοντα, καὶ ἄνθρωπον πολεμιστὴν καὶ δικαστὴν, καὶ στοχαστὴν καὶ πεντηκόνταρχον, καὶ θαυμαστὸν Σύμβουλον, καὶ σοφὸν Ἀρχιτέκτονα καὶ συνετὸν ἀκροατὴν, τότε ἠπείλησεν ὁ λόγος αὐτοῖς ἐπιπεμφθήσεσθαι νεανίσκους ἄρχοντας. Οὕτω χαλεπωτάτην οἶδε τιμωρίαν, ὑπὸ νεανίσκων ἄρχεσθαι καὶ διοικεῖσθαι πόλιν. Κοῦφον γὰρ ἡ νεότης καὶ εὐκίνητον πρὸς τὰ φαῦλα· ἐπιθυμίαι δυσκάθεκτοι, ὀργαὶ θηριώδεις, προπέτειαι, ὕβρεις, ὑπερηφανίαι καὶ φυσιώσεις, σύντροφα τῇ νεότητι πάθη· φθόνοι πρὸς τὸ ὑπερέχον, ὑποψίαι πρὸς τὸ οἰκεῖον. Μυρίων κακῶν ἐσμὸς συνέζευκται τῇ νεότητι· ὧν πάντων ἀνάγκη ἀπολαύειν τοὺς ἀρχομένους, διότι τὰ τῶν ἀρχόντων κακὰ συμφοραὶ τοῖς ἀρχομένοις γίγνονται. Ἐπιστήσω νεανίσκους ἄρχοντας αὐτῶν. Τὰ μὲν ἀγαθὰ ἑνικῶς ἀπηγγέλλετο (ἰσχύοντα καὶ ἰσχύουσαν, πολεμιστὴν, δικαστὴν, προφήτην, στοχαστὴν, πεντηκόνταρχον, θαυμα στὸν Σύμβουλον, σοφὸν Ἀρχιτέκτονα, τὸν συνετὸν ἀκροα τήν) τῶν δὲ κακῶν ἡ ἀπειλὴ εἰς πλῆθος ηὔξησε· Νεανίσκους ἄρχοντας, καὶ Ἐμπαῖκται κυριεύσουσιν ὑμῶν.","english":"It is painful also when a word is full of meanings and is borne along according to the realities, but the one who perceives them intelligently is not present, because he does not have the ears of the soul which the Lord seeks for the hearing of his own words, saying: \"He who has ears to hear, let him hear.\" And I will set young men as their rulers, and mockers shall lord it over them. A double punishment: both to be deprived of good things and to be handed over to worse men. For after the Master and Lord removed from Judea and from Jerusalem the strength of bread and the strength of water, the giant and the strong man, and the man of war and the judge, and the archer and the centurion, and the wonderful Counselor, and the wise Master Builder and the intelligent hearer, then the word threatened that young men rulers would be sent upon them. Thus it knows the most grievous punishment: to be ruled and governed by young men—a city. For youth is light and easily moved toward base things; desires hard to restrain, beast-like angers, rashness, insolence, arrogance and puffing up—passions bred along with youth; envies toward what is superior, suspicions toward what is one's own. A swarm of countless evils is yoked together with youth; all of which those who are ruled must necessarily experience, because the evils of rulers become calamities for the ruled. I will set young men as their rulers. The good things were announced in the singular (the strong man and the strong woman, the warrior, the judge, the prophet, the archer, the centurion, the wonderful Counselor, the wise Master Builder, the intelligent hearer), but the threat of the evils he increased to a multitude: young men as rulers, and mockers shall lord it over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Οὐχ ὁ τὴν ἡλικίαν νέος κατηγορεῖται, ἀλλ' ὁ νεαρὸς τὸ ἦθος· οὐ γὰρ ὁ τῷ χρόνῳ ἐλλείπων πάντως ψεκτός, ἀλλ' ὁ κατὰ πάθος ζῶν. Ὁποῖος ἦν ὁ Ῥοβοὰμ, περὶ οὗ γέγραπται, ὅτι Καὶ Ῥοβοὰμ ἦν νεώτερος καὶ δειλὸς τῇ καρδίᾳ. Διὰ τοῦτο καὶ ὁ Ἐκκλησιαστής· Οὐαί σοι πόλις (φησὶν) ἧς ὁ βασιλεύς σου νεώτερος καὶ οἱ ἄρχοντές σου πρωῒ ἐσθίουσιν. Οὐ γὰρ ὁ τὴν ἡλικίαν νέος, ἀλλ' ὁ τὴν ψυχὴν ἀτελὴς, νεώ τερος καὶ ἐνταῦθα λέγεται. Ἐπεὶ τό γε τῆς ἡλικίας ὅτι οὐκ ἐμπόδιον τῷ βουλομένῳ ζῇν κατ' ἀρετὴν, ἐν τοῖς πρὸς Ἱερεμίαν λόγοις ὁ Κύριος ἔδειξεν, εἰπών· Μὴ λέγε, ὅτι νεώτερός εἰμι. Οὐ γὰρ ἠρνήσατο αὐτὸν εἶναι νεώτερον· ἀλλ' ἔφη μὴ εἶναι ἐμπόδιον αὐτῷ τὴν νεότητα διὰ τὴν τελείω σιν τῆς ψυχῆς· Ὅτι πρὸς πάντας, πρὸς οὓς ἐὰν ἐξαποστελῶ σε, πορεύσῃ. Τῷ γὰρ φρονήματι ἑώρακα πρεσβυτικὸν τυγχάνοντα, ὁ βλέπων τὴν σεμνότητα τῆς ἐν τῷ\n\nκρυπτῷ πολιᾶς. Ἐμπαῖκται δὲ κυριεύσουσιν, τῶν παραστησάντων ἑαυτοὺς δούλους τῇ ἁμαρτίᾳ. Ἐὰν γὰρ γένηται κύριος αὐτῶν ὁ κοινὸς ἐχθρός, οὐχὶ ὡς ἰδίοις κέχρη ται, ἀλλὰ παρακέχρηται ὡς ἀλλοτρίοις. Ἐμπομπεύει γὰρ τῷ παγιδευθέντι ὑπὸ τῆς ἁμαρτίας ὁ κοινὸς ἡμῶν πολέμιος, ἐπεμ βαίνων καὶ κατεπαιρόμενος ἡμῶν, καὶ οὐχ ἡμῶν μόνον, ἀλλὰ καὶ τοῦ Κυρίου ἡμῶν, οὗ ἀπεστασίασεν ἡμᾶς, καὶ δημοσιεύων ἡμῶν τὴν ἀσχημοσύνην, οὐ παύεται θριαμβεύων τοὺς αἰχμα λώτους καὶ ἐμπαίζων τοῖς ὑποχειρίοις. Ἐπειδὴ γὰρ αὐτὸς πε ποίηται εἰς τὸ ἐγκαταπαίζεσθαι (Τοῦτο γάρ ἐστι, φησὶν, ἀρχὴ πλάσματος Κυρίου, πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν Ἀγγέλων αὐτοῦ· καὶ ὁ ψαλμός·","english":"It is not the one who is young in age who is accused, but the one who is youthful in character; for the one who is lacking in time is not altogether blameworthy, but the one who lives according to passion. Such a one was Rehoboam, about whom it is written, \"And Rehoboam was younger and cowardly in heart.\" For this reason also Ecclesiastes says, \"Woe to you, city, whose king is younger and whose rulers eat in the morning.\" For it is not the one who is young in age, but the one who is imperfect in soul, who is here called younger. Since youthfulness is not an obstacle to the one who wishes to live according to virtue, the Lord showed this in his words to Jeremiah, saying, \"Do not say, 'I am too young.'\" For he did not deny that he was young; but he said that youth was not an obstacle to him because of the perfection of his soul: \"For to all to whom I send you, you shall go.\" For the one who sees the dignity of the gray hair in secret has seen him to be elderly in mind. And mockers shall rule over those who have made themselves slaves to sin. For if the common enemy becomes their lord, he does not use them as his own, but abuses them as belonging to another. For our common enemy makes a public show of the one ensnared by sin, trampling upon us and exalting himself over us—and not over us only, but also over our Lord, from whom he has made us revolt—and making a public display of our shame, he does not cease triumphing over the captives and mocking those under his hand. For since he himself was made to be mocked (for this is, it says, the beginning of the Lord's handiwork, made to be mocked by his angels; and the psalm—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Δράκων οὗτος, ὃν ἔπλασας, ἐμπαίζειν αὐτῷ) περιτρέψας ἡμῖν ἅπερ αὐτὸς πάσχειν ὤφειλεν, κυριεύει ἡμῶν διὰ τῶν ἐμπαιγμῶν. Ὅθεν ὁ τῆς ἐκ τοῦ διαβόλου ἐνεργηθείσης εἰς αὐτὸν ἁμαρτίας αἰσθόμενος, Ὅτι αἱ ψόαι μου, φησὶν, ἐπλήσθησαν ἐμπαιγμάτων. Καὶ σχεδὸν ὥσπερ ὁ Σαμψὼν, λάφυρον γενόμενος διὰ τῆς πορνείας τοῖς ἀλλοφύλοις, ἀποτυφλωθεὶς παρ' αὐτῶν, προ ήχθη τοῦ ἐμπαιχθῆναι, οὕτω καὶ πᾶς, ὃν ἂν ἀποτυφλώσῃ ἡ ἁμαρτία, ἐμπαίζεται παρὰ τῶν ἀλλοτρίων. Τούτους δὲ τοὺς ἐμπαίζοντας οὐκ αὐτὸς ἐπιστήσειν ὁ Κύριος ἀπειλεῖ, ὥσπερ τοὺς νεανίσκους ἄρχοντας, ἀλλ' ἀφ' ἑαυτῶν ἔφη κυριεύσειν, ἐξ ὧν ἂν ἕκαστος ἑαυτῷ διὰ τῶν ἔργων τὸ κυριευθῆναι παρ' αὐτῶν ἐπισπάσηται. Τάχα οὖν διὰ τὸ ἐμπαῖξαι τῷ Κυρίῳ πρὸ τοῦ σταυροῦ τοὺς μέλλοντας σταυροῦν, παρεδόθησαν νεωτέρᾳ ἀρχῇ τῇ τῶν Ῥωμαίων· ἐμπαῖκται δὲ κατεκυρίευσαν αὐτῶν, οἱ τὴν ἀλήθειαν μὴ ἔχοντες παρ' ἑαυ τοῖς. Κἂν Ἐκκλησίαν δὲ ἴδῃς ὑπὸ τῶν ἐν πανουργίᾳ δουλούντων τὸν λόγον ἀγομένην καὶ ὑπὸ τῶν ἐν ὑποκρίσει ψευδολόγων, γίνωσκε ὅτι ἐμπαῖκται κυριεύουσιν αὐτῆς, οἱ διὰ τῆς χρηστολογίας καὶ πιθανολογίας ἐξαπατῶντες τοὺς ἀκεραιοτέρους. Καὶ συμπεσεῖται ὁ λαὸς, ἄνθρωπος πρὸς ἄνθρωπον, καὶ ἄνθρωπος πρὸς τὸν πλησίον αὐτοῦ. Ἄντικρυς τὰ πρὸ τῆς ἁλώσεως Ἱεροσολύμων (τῆς τελευ ταίας ταύτης, μεθ' ἣν τῇ διασπορᾷ παρεδόθησαν) διηγεῖται ὁ Προφήτης, οὐκέτι δι' αἰνιγμάτων προφητικῶν προάγων τὸν λόγον, ἀλλὰ γυμνῶς καὶ ἀναφανδὸν αὐτὰ τὰ πράγματα διη γούμενος·","english":"This dragon, which you formed, to mock him—having turned back upon us the very things he ought himself to suffer, he rules over us through his mockeries. Hence the one who perceives the sin wrought in him by the devil says, \"For my reins are filled with mockings.\" And almost like Samson, who through fornication became a spoil to the foreigners and was blinded by them, was led out to be mocked, so also everyone whom sin has blinded is mocked by strangers. But the Lord does not threaten that he himself will set these mockers over them, as he did the young princes, but he said that they will rule of themselves, from whatever each one draws upon himself through his works to be ruled by them. Perhaps, then, because those who were about to crucify mocked the Lord before the crucifixion, they were handed over to a younger rule, that of the Romans; and mockers took dominion over them, those who do not have the truth in themselves. And if you see the Church led by those who enslave the word in cunning, and by false speakers in hypocrisy, know that mockers rule over it, those who through fair speech and persuasive argument deceive the more guileless. And the people shall fall, man against man, and man against his neighbor. The Prophet plainly recounts the events before the capture of Jerusalem—this final one, after which they were handed over to the dispersion—no longer bringing his word forward through prophetic riddles, but narrating the very events nakedly and openly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"ὅτε, συμπεσόντες ἀλλήλοις, στάσεως καὶ φόνου τὴν πόλιν ἐνέπλησαν, οὐδὲ ὑπὸ τῶν περιεστοιχισμένων αὐτοῖς πο λεμίων, εἰς τὴν ἀναγκαίαν ὁμόνοιαν συνελαυνόμενοι, ἀλλὰ περὶ τῶν ἐσχάτων ἀγωνιῶντες, τῆς πόλεως ἤδη λαμβανομένης, τῶν τειχῶν καταῤῥιπτομένων, τῶν πολεμίων εἰσχεομένων, ὑπὸ φιλαρχίας καὶ φιλοπρωτείας ἀλλήλοις ἀντεπῄεσαν. Καὶ ταῦτα ἔπασχον διὰ τὸ ἀρθῆναι ἀπ' αὐτῶν Προφήτην καὶ στοχαστὴν καὶ πρεσβύτερον καὶ θαυμαστὸν Σύμβουλον· ἐπιστῆναι δὲ αὐτοῖς ἄρχοντας νεανίσκους καὶ ἐμπαίκτας αὐτῶν κυριεῦσαι. Καὶ προσκόψει τὸ παιδίον πρὸς τὸν πρεσβύτην, ὁ ἄτι μος πρὸς τὸν ἔντιμον. Ἐπεξέρχεται τοῖς τῆς συγχύσεως ἰδιώμασιν. Ἴδιον γὰρ στάσεως τὸ μηδὲν διακρίνειν, ἀλλὰ καὶ τὸν παῖδα δυσαρεστεῖσθαι τῷ πρεσβύτῃ, καὶ προσ κόπτειν αὐτοῦ τοῖς διδάγμασι· καὶ ὁ ἄτιμος διὰ τὸ ἐν πάθει ἀτιμίας ἐνυβρίσθαι, σεμνότερον ἑαυτὸν βουλήσεται νομίζεσθαι τοῦ τιμίου. Φοβοῦμαι δὲ μὴ καὶ ἐφ' ἡμᾶς φθάνῃ ταῦτα, καὶ ἐπὶ τοῦ παρόντος καιροῦ ὦσιν αἱ προφητεῖαι αὗται· ὅτε παῖδες νέοι τὴν ἡλικίαν, νεαρώτεροι τὸν τρόπον, τοῖς πρεσβυτέροις τῆς Ἐκκλησίας προσκόπτουσι, μήτε τὰς ἱερουργίας αὐτῶν προσιέμενοι, μήτε τὴν πρέπουσαν εὐταξίαν τῆς Ἐκκλησίας φυλάσσοντες. Καὶ ὅταν δὲ οἱ κακῶς βεβιωκότες κατὰ τῶν εὐπολιτεύτων στρατεύωνται, οἱ ἄτι μοι τοῖς ἐντίμοις προσκόπτουσιν. Ἢ γὰρ οὐχ ὁρῶμεν ἄνδρας καθ' ἑκάστην ἡμέραν ἀπὸ μέθης καὶ γαστριμαργίας, ἀπὸ τῶν χαμαιτυπιῶν ἀνισταμένους, καὶ περὶ Θεοῦ διαλεγομένους καὶ κρίνοντας τοὺς τιμίους τοῦ λαοῦ; Ὅτι ἐπιλήψεται ἄνθρωπος τοῦ ἀδελφοῦ αὐτοῦ καὶ τοῦ πλησίον τοῦ πατρὸς αὐτοῦ, λέγων·","english":"when, falling upon one another, they filled the city with faction and murder, not even driven to the necessary concord by the enemies encircling them, but, anxious about the last things, when the city was already being taken, the walls being thrown down, the enemies pouring in, they went at one another out of love of rule and love of primacy. And these things they suffered because a prophet and an observer and an elder and a wondrous counselor had been taken away from them, and young rulers had been set over them and mockers had gained mastery over them. And the child will strike against the elder, the dishonored against the honored. He goes through the marks of confusion. For it is characteristic of faction to distinguish nothing, but even for the child to be displeased with the elder and to strike against his teachings; and the dishonored, because he has been insulted in the passion of dishonor, will wish to be considered more august than the honored. But I fear lest these things reach even us, and these prophecies be for the present time: when young children in age, younger in character, strike against the elders of the Church, neither accepting their sacred ministrations nor keeping the fitting good order of the Church. And whenever those who have lived wickedly make war against those who have conducted themselves well, the dishonored strike against the honored. Or do we not see men every day rising from drunkenness and gluttony, from the brothels, and discoursing about God and judging the honored of the people? Because a man will lay hold of his brother and his neighbor, the son of his father, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Ἱμάτιον ἔχεις· ἀρχηγὸς ἡμῶν γενοῦ· καὶ τὸ βρῶμα τὸ ἐμὸν ὑπὸ σὲ ἔστω. Σαφῶς καὶ ταῦτα ἐπὶ τὸν καιρὸν φέρει τῆς Ἰουδαϊκῆς\n\nἁλώσεως, ὅτε ἐκτετηκότες λιμῷ, ὡς καὶ εἰς ἀλληλοφαγίαν αὐτοὺς ἐκπεσεῖν, τοῖς δοκοῦσιν εὐπορεῖν προσεχώρουν τὰς προστασίας αὐτῶν ἐπικαλούμενοι· Ἱμάτιον ἔχεις· ἀρχηγὸς ἡμῶν γενοῦ. Ὁ ἀληθῶς ἄρχων οὐκ ἐκ τῶν ἔξωθεν συμβόλων γνωρίζεται, οἷον πορφύρας, χλανίδος καὶ διαδήματος, ἀλλ' ἐκ τοῦ ἔχειν τὴν ἀρχικὴν ἀρετήν. Ὁ γὰρ ἀρχόμενος ὑπὸ τῶν ἡδονῶν καὶ ἀγόμενος ἐπιθυμίαις ποικίλαις, δοῦλος ὢν τῆς ἁμαρτίας, ἀνεπιτήδειός ἐστι πρὸς τὸ ἄρχειν. Ἐν ταῦθα μέντοι ἡ μαρτυρία τοῦ δύνασθαι ἄρχειν οὐκ ἀπὸ τοῦ τὴν ψυχὴν κεκοσμῆσθαι, ἀλλ' ἀπὸ τῆς τῶν ἱματίων περι βολῆς. Ἀλλ' ἡμεῖς εὐξώμεθα, τοὺς ἄρχοντας τῶν Ἐκκλησιῶν καὶ καθηγουμένους τοῦ λαοῦ μὴ ἐκ τῆς ἔξωθεν περιβολῆς καὶ τοῦ ἐπιφερομένου σχηματισμοῦ τὴν μαρτυρίαν ἔχειν, ἀλλ' ἀπ' αὐτῆς τῆς ἀληθείας, ὥστε λέγειν ἡμᾶς· οὐκ ἐπει δὴ τὸ ἔξωθέν σου κεκόσμηται καὶ ἱκανῶς σοι πλάσμα τῆς εὐσεβείας κατώρθωται, ἀλλ' ἐπειδή σου τὴν ψυχὴν ἐνέδυσεν ὁ Θεὸς ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης καὶ παντὶ πλούτῳ σε ἐμεγάλυνεν, ἀρχηγὸς ἡμῶν γενοῦ, ὅπως ἂν ἀπὸ τῆς ἐν λόγῳ καὶ σοφίᾳ καὶ ἔργοις ἀγαθοῖς περιουσίας εὐθηνίαν ἡμῖν ἐκ τῆς σῆς διακονίας τῶν πνευ ματικῶν εὕρωμεν ἀπολαύσεων. Καὶ τὸ βρῶμα τὸ ἐμὸν ὑπὸ σὲ ἔστω, τουτέστι τὸ σιτομέτριον ὑπὸ σὲ ἔστω. Καὶ ἀποκριθεὶς ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐρεῖ· Οὐκ ἔσομαι ἀρχηγὸς ὑμῶν· οὐ γάρ ἐστιν ἐν τῷ οἴκῳ μου ἄρτος, οὐδὲ ἱμάτιον.","english":"You have a garment; become our leader, and let my food be under you. These words too clearly refer to the time of the Jewish capture, when, having wasted away with famine, so that they even fell into devouring one another, they went over to those who seemed to be well off, calling upon them for protection: You have a garment; become our leader. The true ruler is not recognized by outward symbols, such as purple, a fine cloak, and a diadem, but by possessing the virtue proper to a ruler. For he who is ruled by pleasures and led by various desires, being a slave of sin, is unfit to rule. Here, however, the testimony of being able to rule comes not from the soul's being adorned, but from the wrapping of garments. But let us pray that the rulers of the Churches and the leaders of the people may have their testimony not from outward attire and the bearing imposed upon them, but from the truth itself, so that we may say: not because your outward appearance is adorned and the mold of piety has been sufficiently perfected in you, but because God has clothed your soul with the garment of salvation and the robe of gladness and has made you great with every wealth, become our leader, so that from your abundance in word and wisdom and good works we may find prosperity and enjoy spiritual delights through your ministry. And let my food be under you, that is, let the measured portion of grain be under you. And answering in that day he will say: I will not be your leader; for there is not in my house bread, nor a garment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ἔτι τὰ κατὰ τὴν στάσιν, ὡς πρὸς τὴν ἱστορίαν, ὁ λόγος αἰνίσσεται, τὴν εἰς ἔσχατον πτῶσιν τοῦ λαοῦ διηγούμενος, ὡς μηδὲ μέχρις ἑνὸς ἱματίου εὐπορούντων, τῶν εἰς προστασίαν παρ' αὐτῶν ἑλκομένων. Δείκνυσι δὲ τὸ στασια στικὸν τῆς στάσεως τῶν πραγμάτων, τὸ μὴ ἐκ συμφώ νου, μηδὲ ἐκ συμπνοίας πάντας ὁρμᾷν ἐπὶ τὴν ἐκλογὴν τοῦ δυναμένου ἄρχειν αὐτῶν· ἀλλ' ἕκαστον τοῦ προστυ χόντος ἐπιλαμβάνεσθαι καὶ μὴ τὸν ἄξιον αἱρεῖσθαι, ἀλλὰ τὸν αὐτῷ οἰκεῖον· μηδὲ τὸν σώζειν δυνάμενον, ἀλλὰ τὸν κατὰ γένος αὐτῷ διαφέροντα· Ἐπιλήψεται γὰρ (φησὶν) ἄνθρωπος τοῦ ἀδελφοῦ αὐτοῦ καὶ τοῦ οἰκείου τοῦ πατρὸς αὐτοῦ. Ὅπερ ἀπείη ἐν ταῖς τῶν Ἐκκλησιῶν προστασίαις γε νέσθαι, ὥστε τὸν τυχόντα τοῦ τυχόντος ἐπιλαμβάνεσθαι, καὶ τὸν ἀποροῦντα γαμικῶν ἐνδυμάτων καὶ κόσμου τοῦ πρέποντος ἐστερημένον· πτωχεύοντα βρωμάτων πνευματι κῶν, καὶ οὐκ ἔχοντα ἐν τῇ οἰκίᾳ αὐτοῦ, τουτέστιν ἐν τῷ κρυπτῷ τῆς καρδίας αὐτοῦ, ἄρτον ἀληθινὸν καὶ ζῶντα, δυνάμενον στηρίζειν τὴν καρδίαν ἀνθρώπου. Νῦν δὲ φοβοῦ μαι, μὴ ἐν μὲν τῇ Ἰουδαϊκῇ στάσει ἦσάν τινες, οἱ ἀναξίους ἑαυτοὺς τοῦ ἑτέρων ἄρχειν ἡγούμενοι, διὰ τὴν συναίσθησιν τῆς ἐνυπαρχούσης αὐτοῖς πτωχείας· ἐπὶ δὲ τῶν παρόντων, κἂν μὴ ὦσί τινες ἐνδεδυμένοι Χριστὸν, μηδὲ σπλάγχνα οἰκτιρμοῦ, κατὰ τὸν Ἀπόστολον, κἂν ἐπιλάβηταί τις, οὐκ ἀντιλέγουσι, κἂν μὴ ἐπιλάβηται, εἰσωθοῦνται πολλοὶ, σπου δάρχαι δὲ πολλοὶ αὐτοχειροτόνητοι, τὴν παροῦσαν λαμπρό τητα διώκοντες, τὴν δὲ μέλλουσαν κρίσιν μὴ προορώμενοι. Ἀλλ' οὐ Μωϋσῆς τοιοῦτος· ἀλλ' ὁ πάντα εὐπειθὴς καὶ εὐήκοος, ὅτε ἀπεστέλλετο πρὸς τὸν λαόν·","english":"The passage still hints at the circumstances of the sedition, in relation to the historical account, narrating the people's fall to the very last degree, such that they did not have resources even to the extent of a single garment, while those drawn by them to leadership—he shows the factious character of the sedition in affairs, that not from agreement nor from concord do all rush to the choice of the one able to rule them, but each takes hold of whoever happens to be at hand and does not choose the worthy man but the one related to himself, nor the one able to save but the one connected to him by family. For, he says, a man shall take hold of his brother and of his father's kinsman. May this be far from happening in the leaderships of the Churches, so that just anyone takes hold of just anyone, and the one destitute of wedding garments and stripped of fitting adornment, poor in spiritual foods, and not having in his house—that is, in the secret of his heart—the true and living bread able to strengthen a man's heart. But now I fear that in the Jewish sedition there were some who considered themselves unworthy to rule others because of the consciousness of the poverty existing in them; but in the present circumstances, even if there are some not clothed in Christ nor with bowels of compassion, according to the Apostle, even if someone takes hold of them, they do not object, and even if no one takes hold, many push themselves in, and many are self-appointed office-seekers, pursuing the present splendor but not foreseeing the coming judgment. But Moses was not such a man; rather, he was obedient and attentive in all things when he was sent to the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Δέομαι (φησὶ) Κύριε, προχείρισαι ἄλλον, ὃν ἀποστελεῖς. Δι' ὃ καὶ οἱονεὶ φιλονεικότερον ἀντέχεσθαι αὐτοῦ τὸν Θεὸν κατεσκεύασεν, αὐτῇ τῇ παραιτήσει καὶ τῇ ὁμολογίᾳ τῆς ἀσθενείας τὸ ἄξιος εἶναι τοῦ προεστάναι δεικνύς. Διὸ καλῶς ἔχει τὸ παράγγελμα· Μὴ ζήτει γενέσθαι κριτὴς, μήπως οὐκ ἰσχύσεις ἐξᾶραι ἀδικίας. Ὁ μέντοι προφητικὸς λόγος τὴν παραί τησιν τῶν ἑλκομένων ἄρχειν ὑπὸ τῶν στασιαζόντων οὐ καθόλου φησὶ γεγενῆσθαι· οὐ γὰρ εἶπεν ἁπλῶς· Οὐκ ἔσομαι ἀρχηγός· ἀλλὰ μετὰ προσθήκης· Οὐκ ἔσομαι ἀρχηγὸς τοῦ λαοῦ τούτου· καὶ τὴν αἰτίαν ἐπήγαγεν. Ὅτι ἀνεῖται Ἱερουσαλὴμ καὶ ἡ Ἰουδαία συμπέπτωκε, καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνομίας τὰ πρὸς Κύριον ἀπειθοῦσιν. Ἡ γὰρ τέως συνεχομένη ὑπὸ τῆς χειρὸς τοῦ Κυρίου Ἱερουσαλὴμ τῷ δεσμῷ τῆς συναφείας, ἀνεῖται νῦν καὶ ἐκβέβληται. Καὶ ἡ Ἰουδαία συμπέπτωκε, τῶν στηριγμάτων αὐτῆς ὑφαιρεθέντων. Καὶ οὐχὶ τὰ μὲν πάθη τοιαῦτα; ἐπιμέλεια δὲ\n\nτίς τοῦ εὐαρεστῆσαι Θεῷ καὶ σπουδὴ εἰς με τάνοιαν, ὥστε ἐντεῦθεν ἐλπίδα εἶναι παυθήσεσθαι τὰ δει νά; Ἀλλ' Αἱ γλῶσσαι αὐτῶν τὰ πρὸς Κύριον ἀπειθοῦσιν, καὶ οὐχ ἁπλῶς ἀπειθοῦσιν, ἀλλὰ Μετὰ ἀνομίας. Ὡς, διὰ τὸ τὴν καρδίαν ἠλλοτριῶσθαι ἀπὸ Θεοῦ καὶ ἀνυπότακτον εἶναι τοῦ θείου νόμου, τῆς γλώσσης αὐτῶν, δέον μελετᾷν νυκτὸς καὶ ἡμέρας τὸν νόμον Κυρίου, ἀντιλεγούσης καὶ ἀπειθούσης. Τίνος οὖν ἄρξω; (φησί). Τῆς Ἱερουσαλήμ; Ἀλλὰ ἐκβέβληται καὶ ἀνεῖται. Τῆς Ἰουδαίας; Ἀλλ' οὐκέτι ἕστηκεν ὀρθή· συμπέπτωκε γάρ. Τῶν μετανοούντων; Ἀλλ' ἀπειθοῦσι ταῖς γλώσσαις αὐτῶν. Τάχα τοίνυν διὰ τὴν προϋπάρχουσαν δόξαν, σεμνὸν τὸ ἄρχειν τῶν τοιούτων.","english":"I beseech you, Lord (he says), appoint another whom you will send. For this reason he also brought God, so to speak, to cling to him more contentiously, showing by the very refusal and the confession of weakness that he was worthy to preside. Therefore the precept is well said: Do not seek to become a judge, lest you be unable to remove iniquity. Yet the prophetic word says that the refusal of those who were being dragged along to rule over the seditious did not come about altogether; for he did not say simply, I will not be a leader, but with the addition, I will not be a leader of this people, and he added the reason: Because Jerusalem is loosened and Judea has fallen, and their tongues with iniquity disobey the things pertaining to the Lord. For Jerusalem, which until then was held by the hand of the Lord in the bond of union, is now loosened and cast out. And Judea has fallen, its supports having been taken away. And are the sufferings only such as these? Is there any care for pleasing God and zeal for repentance, so that from this there might be hope that the evils will cease? But their tongues disobey the things pertaining to the Lord, and not merely disobey, but with iniquity. So that, because the heart has been estranged from God and is unsubmissive to the divine law, their tongue—which ought to meditate on the law of the Lord night and day—speaks against and disobeys. Whom, then, shall I rule? (he says). Jerusalem? But she has been cast out and loosened. Judea? But she no longer stands upright; for she has fallen. Those who repent? But they disobey with their tongues. Perhaps, then, on account of the glory that previously existed, ruling over such people is a solemn thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Ἀλλ' Ἐταπεινώθη (φησὶν) ἡ δόξα αὐτῶν, καὶ ἡ αἰσχύνη τοῦ προσώπου αὐτῶν ἀντέστη αὐ τοῖς. Τουτέστιν, οὐδὲ παῤῥησία αὐτοῖς ἀνανεύειν πρὸς τὸν Θεὸν, διὰ τὸ τὴν ἁμαρτίαν μὴ τὴν τυχοῦσαν εἶναι, ἀλλὰ τῇ Σοδομιτῶν ἀξίαν εἶναι παραβάλλεσθαι, ἢν οὐχὶ λάθρᾳ, οὐδὲ ἐπαισχυνόμενοι πεποιήκασιν, ἀλλ' οἱονεὶ ἐπαγαλλόμενοι τῇ ἐργασίᾳ τῶν πονηρῶν, ἀνήγγειλαν πᾶσι καὶ ἐνεφάνισαν, ὥσπερ ἐκεῖνοι, ἐπὶ τὰς παρανόμους ἡδονὰς ὁρμῶντες, οὐχὶ ῥή μασιν εὐπροσώποις τὴν ἀσέλγειαν συνεκάλυπτον. Ποῦ γάρ εἰσι (φησὶν) οἱ ἄνδρες, οἱ εἰσελθόντες παρὰ σοί; Ἐξάγαγε αὐτοὺς πρὸς ἡμᾶς, ἵνα αὐτοῖς συγγενώμεθα. Ἐκείνην ἐμιμήσαντο τὴν ἁμαρτίαν. Τὴν γὰρ ἁμαρτίαν αὐ τῶν, ὡς Σοδόμων, ἀνήγγειλαν καὶ ἐνεφάνισαν. Ταῦτα ὁ ἐντυχὼν τῇ ἱστορίᾳ διηγουμένῃ τὰ πρὸ τῆς καταστροφῆς Ἱερουσαλὴμ πάθη, τῆς προφητείας τὸ ἐναργὲς ἐκπλαγήσεται. Δύο τοίνυν αἰτίαι παραιτήσεως εὐλόγου τῶν εἰς προστασίαν ἑλκομένων τοῦ λαοῦ· ἡ οἰκεία αὐτοῦ ἀδυναμία, καὶ ἡ τῶν πραγμάτων δυσκολία, δυσδιορθώτων ὄντων τῶν λαῶν διὰ τὴν πολλὴν χύσιν τῆς ἁμαρτίας. Ἅπερ ἀμφότερα ὁ προκείμενος περιέχει λόγος· περὶ μὲν τῆς ἰδίας ἀδυναμίας, τοῦ τὴν ἀρχὴν ἐξομνυ μένου, λέγοντος. Οὐκ ἔστιν ἄρτος ἐν τῷ οἴκῳ μου, οὐδὲ ἱμάτιον. Τὸ δὲ τοῦ λαοῦ ἀνίατον, ἐκ τοῦ εἰπεῖν· Οὐκ ἔσο μαι ἄρχων τοῦ λαοῦ τούτου, ὅτι ἀνεῖται Ἱερουσαλὴμ καὶ ἡ Ἰουδαία συμπέπτωκε. Καὶ αἱ γλῶσσαι αὐτῶν μετὰ ἀνο μίας τὰ πρὸς τὸν Κύριον ἀπειθοῦσι. Τὴν γὰρ ἀνομίαν αὐτῶν ὡς Σοδόμων ἀνήγγειλαν καὶ ἐνεφάνισαν.","english":"But their glory has been brought low (he says), and the shame of their face has stood against them. That is, they do not even have the boldness to look up to God, because their sin is not an ordinary one, but is worthy to be compared to the sin of the Sodomites, which they did not commit in secret, nor while feeling ashamed, but as it were exulting in the practice of wickedness, they proclaimed it to all and made it known, just like those men who rushed headlong into unlawful pleasures and did not cover their licentiousness with decent words. For where (he says) are the men who came in to you? Bring them out to us, so that we may have relations with them. They imitated that sin. For they proclaimed and made known their sin, as of Sodom. Whoever encounters the history that recounts the sufferings that came before the destruction of Jerusalem will be struck by the vividness of the prophecy. There are, then, two reasons for a reasonable refusal on the part of those drawn to the leadership of the people: their own weakness, and the difficulty of the situation, since the peoples are hard to correct because of the great outpouring of sin. The present passage contains both of these: concerning his own weakness, in the words of the one who at first refuses, saying, There is no bread in my house, nor a garment. And the incurability of the people, from the saying, I will not be ruler of this people, because Jerusalem is undone and Judea has fallen. And their tongues, with lawlessness, disobey the things that pertain to the Lord. For they proclaimed and made known their lawlessness as of Sodom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Οὐδὲ γὰρ Σοδομίτας εἷς ἂν ἐγένετο δυνατὸς περισώσασθαι, ἀλλ' ἔχρῃζον δικαίων δέκα τὸ ἐλάχιστον, τῶν ἐξαιτουμένων αὐτούς. Οὐαὶ τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν καθ' ἑαυτῶν, εἰπόντες· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Τοίνυν τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται. Ταῦτα λοιπὸν ὁ Προφήτης μετὰ τὸ ἰδεῖν τὸν λαὸν παραπλησίως Σοδόμοις ἀπερυθριάσαντα πρὸς τὸ ἁμαρ τάνειν, ὡς μηδὲ μετὰ ἐπικαλύψεως καὶ ἐπικρύψεως πταί ειν, ἀλλ' ἐμπαῤῥησιάζεσθαι ἀναισχύντως καὶ ἐπισεμνύνεσθαι τοῖς αἰσχροῖς, ἀποθρηνῶν αὐτοὺς, φησίν· Οὐαὶ τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν καθ' ἑαυ τῶν, λέγοντες· Δήσωμεν τὸν Δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Αἱ κατὰ τῶν δικαίων βουλαὶ ἐπιστρέφουσιν ἐπὶ τὰς κεφαλὰς τῶν βουλευομένων, ὥσπερ ἀπὸ στεῤῥῶν καὶ ἀντιτύπων σωμάτων τὰ προσπεσόντα βέλη πρὸς τοὺς ἀφιέντας ἐπάνεισι. Διὰ τοῦτό φησιν· Ἐβουλεύσαντο βουλὴν καθ' ἑαυτῶν, εἰπόντες· Δήσωμεν τὸν Δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστι. Ταῦτα δὲ ἐποίουν οἱ Ἰουδαῖοι ἐν τῇ ἐπιδημίᾳ τοῦ Κυρίου· δήσαντες γὰρ αὐτὸν, ἤγαγον πρὸς Καϊάφαν. Ἐδέσμουν τὰς χεῖρας τὰς εὐεργετούσας, οὐ φέροντες τῆς Δι καιοσύνης τὴν ἐπιδημίαν, διότι πονηρίας ὑπῆρχεν ἀφα νιστική. Δύσχρηστος γὰρ τοῖς ἀδικοῦσιν ἡ δικαιοσύνη, ὥσπερ ὀφθαλμιῶσιν ὁ ἥλιος. Διό φησι· Τὰ γεννήματα τῶν ἔργων αὐτῶν φάγονται. Ταῦτα δὲ ἐκείνων τῶν ἔργων τὰ γεννήματα· ἡ αἰχμαλωσία, ἡ διασπορὰ, ἡ καταστροφὴ τοῦ ναοῦ, ἡ ἀπὸ τῆς δόξης κατάπτωσις, ἡ αἰσχύνη τοῦ προσ ώπου αὐτῶν, οὐκ ἐῶσα αὐτοὺς πρὸς Θεὸν ἀναβλέπειν, διὰ τὴν εἰς τὸν Μονογενῆ ἁμαρτίαν.","english":"For not even one man was able to save the Sodomites, but they needed at least ten righteous men to plead for them. Woe to their soul, because they have devised an evil plan against themselves, saying: Let us bind the righteous man, because he is troublesome to us. Therefore they shall eat the fruits of their works. The Prophet, then, after seeing the people grown shameless in sinning in a manner like Sodom, so as not even to stumble with a covering and concealment, but to be boldly impudent and to pride themselves on their shameful deeds, lamenting them, says: Woe to their soul, because they have devised an evil plan against themselves, saying: Let us bind the Righteous One, because he is troublesome to us. The plans made against the righteous return upon the heads of those who devise them, just as arrows that strike solid and resistant bodies rebound upon those who shoot them. Therefore he says: They have devised a plan against themselves, saying: Let us bind the Righteous One, because he is troublesome to us. And the Jews did these things at the coming of the Lord; for having bound him, they led him to Caiaphas. They bound the hands that did good, not enduring the coming of righteousness, because it was destructive of wickedness. For righteousness is troublesome to those who do injustice, as the sun is to those with diseased eyes. Therefore he says: They shall eat the fruits of their works. And these are the fruits of those works: the captivity, the dispersion, the destruction of the temple, the fall from glory, the shame of their face, not allowing them to look up to God, because of their sin against the Only-Begotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Ἀπώλεσαν οὖν τὴν προτέραν παῤῥησίαν, μήτε Προφήτας, μήτε λατρείαν ἔχοντες· δή σαντες δὲ τὸν Λόγον, δήσαντες τὴν ἀλήθειαν, δήσαντες τὸ φῶς,\n\nδήσαντες τὴν δικαιοσύνην, δήσαντες τὸν Σωτῆρα, δήσαντες τὸν ἰατρὸν, δήσαντες τὸν ἐλευθερωτήν (ἅπερ πάντα ἐστὶ, κατὰ ποικίλην τὴν περὶ αὐτοῦ ἐπίνοιαν, ὁ Χριστός) ἐστέρηνται φωτὸς, ἐστέρηνται λόγου, ἐστέρηνται ἀληθείας· ἀδικίᾳ συζῶσιν, ἀνίατα νοσοῦσιν. Ταῦτά ἐστι τὰ γεννή ματα τῶν ἔργων, ἃ ἐσθίουσιν. Οὐαὶ τῷ ἀνόμῳ. Πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ. Περὶ τῆς θείας κρίσεως, τῆς ἀνταποδιδούσης ἑκάστῳ τὰ πρὸς ἀξίαν, ταῦτα εἰρῆσθαί φαμεν. Εἰ δὲ διὰ τοῦτο· Οὐαὶ τῷ ἀνόμῳ, ὅτι Πονηρὰ κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ, ᾧ μὴ προεχώρησεν εἰς ἔργον ἡ ἀδικία, ἀλλ' ἐν τῷ κρυπτῷ τῆς καρδίας συνετελέσθη, ἆρα οὐκ ἐπαχθήσεται ἡ κόλασις, ὥστε ἐφαρμόσαι τὸ Οὐαὶ καὶ αὐτῷ; Ἢ τὸ τέλειον εἰπὼν ἐν κακίᾳ, σοὶ νοεῖν τὸ λεῖπον ἐξ ἀναλογίας κατέλιπε. Τελεία μὲν γὰρ κακία, τὸ καὶ γνώμῃ καὶ πράξεσιν ἁμαρ τάνειν· ἥμισυ δὲ τοῦ κακοῦ, ἐπὶ τῆς ὁρμῆς τῆς κατὰ διά νοιαν στῆναι τὴν ἁμαρτίαν. Οὐ πάντη οὖν ἀτιμώρητος ὁ κατὰ διάνοιαν ἁμαρτάνων, ἀλλ' ὅσον ἐλλείπει τοῦ κακοῦ, τοσοῦτον αὐτῷ τῶν πόνων ὑφαιρεθήσεται. Οὐαὶ οὖν τῷ ἀνό μῳ, ὅτι πονηρὰ αὐτῷ κατὰ τὰ ἀνομήματα καὶ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ, διότι αἱ χεῖρες ὄργανά εἰσι τῆς ἐννοίας. Ὡς ἂν οὖν κινῇ τὸ κατάρχον, οὕτω κινεῖται τὸ ἐνεργοῦν. Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς, καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν.","english":"They have therefore lost their former boldness, having neither prophets nor worship; and having bound the Word, having bound the truth, having bound the light, having bound righteousness, having bound the Savior, having bound the physician, having bound the liberator (all of which, according to the varied conception concerning him, is Christ), they are deprived of light, deprived of the Word, deprived of truth; they live together with unrighteousness, they are incurably sick. These are the offspring of the works which they eat. Woe to the lawless man. Evil things shall befall him according to the works of his hands. We say that these things were spoken concerning the divine judgment, which repays each one according to his worth. But if on this account—Woe to the lawless man, because evil things shall befall him according to his works—shall punishment not be brought upon the one in whom unrighteousness did not advance to deed, but was accomplished in the hidden recess of the heart, so as to apply the Woe also to him? Or, having stated the perfect in wickedness, he left the remainder for you to understand by analogy. For perfect wickedness is to sin both in intention and in deeds; but half of the evil is for the sin to be stopped at the impulse according to the mind. Therefore the one who sins according to the mind is not entirely unpunished, but to the extent that he falls short of the evil, to that extent his labors will be subtracted. Woe, then, to the lawless man, because evil things shall befall him according to his lawless deeds and according to the works of his hands, since the hands are instruments of the thought. For as the ruling principle moves, so the instrument is moved. My people, your exactors strip you bare, and those who demand payment rule over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Ἀνακαλουμένου τὸν λαὸν ἡ φωνὴ καὶ συναλγοῦντος τοῖς κακουμένοις, Λαός μου. Πρὶν δῆσαι τὸν Δίκαιον, πρὶν τὴν χρῆσιν αὐτοῦ παραιτήσασθαι, τί πεπόνθατε; Νῦν κατάχρεοι γεγένη σθε πολλῶν ὀφλημάτων. Διὰ τοῦτο τοῖς ἐκπράσσουσιν ὑμᾶς τὴν ὀφειλὴν ἔκδοτοι γεγένησθε, οἳ ἐπειδὴ δράγματα ἐν ὑμῖν οὐχ εὑρίσκουσιν, οὐδὲ καρπῶν εὐθηνίαν, καλαμῶνται ὑμᾶς, μικροὺς καὶ εὐτελεῖς, κατακεκλασμένους καρποὺς τῶν ψυχῶν ὑμῶν ἐκλέγοντες. Τοιοῦτοι δέ ἐσμεν, μικροπρεπῶς καὶ εὐ τελῶς καὶ ἀκάρπως μετανοοῦντες. Ὃ γὰρ σπείρει ἄνθρωπος, τοῦτο καὶ θερίσει. Ὁ τοίνυν τῇ ἀξιολόγῳ μεταμελείᾳ πλου σίως σπείρων εἰς τὸ Πνεῦμα, ἐλεημοσύνην, εὐσπλαγχνίαν, ἱκε σίαν, δικαιοσύνην, δάκρυον διηνηκές, οὗτος, σπείρων ἐν δάκρυ σιν, ἐν ἀγαλλιάσει θερίσει, αἴρων τῆς μετανοίας τὰ δράγματα, ὥστε τῷ πράκτορι ὅλον ἀποτίσαι τὸ χρέος. Ὁ δὲ, μεταμε λείᾳ τῶν προημαρτημένων, μικρὰ σπείρων ἐν ἐλεημοσύνῃ, ἐν προσευχῇ, ἔρημον καρποῦ καλάμην τρέφων, οὐδὲ ταύτην ὑπὸ τοῦ πράκτορος ἔχειν συγχωρηθήσεται. Τίς δὲ ὁ πράκτωρ οὗτος, ἐκ τῆς κατὰ τὸ Εὐαγγέλιον παραι νέσεως διδαχθῶμεν, τοῦ Κυρίου λέγοντος· Ὡς γὰρ ὑπάγεις μετὰ τοῦ ἀντιδίκου σου ἐπ' ἄρχοντα, ἐν τῇ ὁδῷ δὸς ἐργασίαν ἀπηλλάχθαι αὐτοῦ, μήποτε κατασύρῃ σε πρὸς τὸν Κριτὴν, καὶ ὁ Κριτής σε παραδῷ τῷ πράκτορι, καὶ ὁ πράκτωρ σε βάλῃ εἰς φυλακήν. Νόησον γὰρ ἐκεῖ τὸν ἀντίδικον καὶ τὴν ὁδόν· εἶτα τὸν ἄρχοντα τὸν προεστῶτα τοῦ ἀντιδίκου ἡμῶν. Ὁδὸς μὲν γὰρ, ὁ βίος ἡμῶν· ἀντίδικος δὲ, ἡ ἀντιπαλαίουσα ἡμῖν δύναμις καὶ παρεπομένη τῷ βίῳ, πάσῃ μεθοδείᾳ μηχανωμένη ἐκτρέψαι ἡμᾶς τῆς πρὸς Θεὸν ἀγούσης ὁδοῦ·","english":"The voice of one calling the people back and grieving with those who are afflicted: My people. Before you bound the Righteous One, before you rejected the use of him, what have you suffered? Now you have become debtors of many debts. For this reason you have been handed over to those who exact the debt from you, who, since they find no sheaves in you, nor abundance of fruits, gather you up, small and worthless, picking out the broken fruits of your souls. And such are we, repenting in a petty and worthless and fruitless way. For what a man sows, that he will also reap. Therefore the one who sows richly into the Spirit with a repentance worthy of account—almsgiving, compassion, supplication, righteousness, unceasing tears—this one, sowing in tears, will reap in gladness, carrying the sheaves of repentance, so as to pay the whole debt to the exactor. But the one who, with repentance for former sins, sows little in almsgiving, in prayer, nurturing a stalk empty of fruit, will not even be permitted by the exactor to keep this. And who this exactor is, let us be taught from the counsel in the Gospel, where the Lord says: For as you go with your adversary to the ruler, on the way make an effort to be released from him, lest he drag you to the Judge, and the Judge hand you over to the exactor, and the exactor throw you into prison. For understand there the adversary and the way; then the ruler who presides over our adversary. For the way is our life; and the adversary is the power that wrestles against us and attends our life, scheming with every method to turn us aside from the road that leads to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"ἄρχων δὲ (ὁ τοῦ κόσμου τούτου ἄρχων) περὶ οὗ ὁ Κύριος εἴρηκε· Νῦν ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑ ρήσει οὐδέν. Ἀλλ' ἐν μὲν τῷ Κυρίῳ εὗρεν οὐδὲν, διότι Ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, τῷ πεπειραμένῳ κατὰ πάντα καθ' ὁμοιότητα, χωρὶς ἁμαρτίας. Ἐπειδὰν οὖν εὕρῃ ἐν ἡμῖν πολλὰ, πολλαῖς ἡμᾶς σειραῖς, αἷς ἑαυτοὺς κατεδήσαμεν, τῶν ἑαυτοῦ ἁμαρτιῶν ἐπισυρόμενος, παραδώσει τῷ Κριτῇ. Ὁ δὲ Κριτὴς, ᾧ πᾶσαν κρίσιν ἔδωκεν ὁ Πατὴρ, παρὰ τοῦ ἐχθροῦ καὶ ἐκδικητοῦ ἐλεγχθέντας ἐπὶ πολλοῖς ἐγκλήμασι παραλαβὼν παραδώσει τῷ πράκτορι, τῷ ἐπὶ τῶν κολάσεων τεταγμένῳ· ὃς βαλεῖ εἰς τὴν φυλακήν, τουτέστιν εἰς τὸν τόπον τῆς κολάσεως, δι' ἐπιπόνων μαστίγων ἀπαιτῶν καὶ ἐκπράσσων μέχρι καὶ τῶν μικροτάτων καὶ μετὰ καταφρονήσεως παρ' ἡμῶν ἁμαρτανομένων. Διὸ συμβουλεύει ὁ Κύριος, ἕως ἐσμὲν ἐν τῇ ὁδῷ μετὰ τοῦ ἀντιδίκου, δοῦναι ἐργασίαν ἀπηλλάχθαι αὐ τοῦ, τουτέστι ποιεῖν\n\nτὰ ἔργα πρὸς ἀπαλλαγὴν τοῦ ἐχθροῦ, καὶ μὴ ἀναμένειν ποτὲ ἀχθῶμεν, ὁπότε ἔλθῃ ἡ τελευταία ὥρα· ἐν ᾗ ἐπιστὰς ὁ ἄρχων διερευνήσεται ἡμᾶς· ὃς ἐὰν πολλὰ τῶν ἑαυτοῦ ἐν τῷ βίῳ ἡμῶν εὕρῃ, παραδώσει ἡμᾶς τῷ Κριτῇ, ἐλέγχων ἡμᾶς καὶ τὴν ἄρνησιν μὴ συγχωρῶν, ὑπομιμνήσκων ἡμᾶς τοῦ τόπου, ἐν ᾧ ἐποιοῦμεν τὴν ἁμαρτίαν, ὡς μεθ' ἡμῶν ὑπάρχων καὶ συνεργῶν ἡμῖν τὸ κακὸν, τοῦ τρόπου ὃ ἐπετη δεύσαμεν, τῆς διαθέσεως μεθ' ἧς ἡμάρτομεν. Ἕως οὖν ἐσμεν κύριοι τοῦ ἐργάζεσθαι, δῶμεν ἐργασίαν ἀπηλλάχθαι τοῦ ἀντιδίκου. Καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν.","english":"But the ruler (the ruler of this world) about whom the Lord said: Now the ruler of this world comes, and in me he will find nothing. But in the Lord he found nothing, because he committed no sin, nor was deceit found in his mouth, who was tempted in all things in likeness, apart from sin. When, then, he finds many things in us, dragging us along by the many cords with which we bound ourselves—the cords of our own sins—he will hand us over to the Judge. And the Judge, to whom the Father has given all judgment, having received from the enemy and avenger those convicted on many charges, will hand them over to the officer, the one appointed over punishments; who will cast them into prison, that is, into the place of punishment, exacting and collecting payment through painful scourges even for the smallest sins committed by us with contempt. Therefore the Lord counsels, while we are on the way with the adversary, to make it our business to be rid of him, that is, to do\n\nthe works that lead to release from the enemy, and not to wait until we are ever led away, when the final hour comes; in which the ruler will stand over us and search us out; who, if he finds many of his own things in our life, will hand us over to the Judge, convicting us and not permitting the denial, reminding us of the place in which we committed the sin, as one who was present with us and cooperated with us in the evil, of the manner we pursued, of the disposition with which we sinned. While, then, we are masters of the doing, let us make it our business to be rid of the adversary. And those who exact payment lord it over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Οἱ τοὺς πένητας πολλοῖς ὀφλήμασιν ὑποκειμένους ἀπαιτοῦντες, ἕλκουσιν εἰς δουλείαν. Καλὸν μὲν οὖν, μὴ ὀφλισκάνειν· δεύτερον δὲ τὸ μὴ ἀπορεῖν πρὸς τὴν διάλυσιν τοῦ ὀφλήματος. Εἰ δὲ μὴ, πᾶσα ἀνάγκη δοῦλον εἶναι τῶν ἐπαγομένων αὐτῷ ἀπαιτή σεων. Ταῦτα διὰ τὸ Οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς, καὶ οἱ ἀπαιτοῦντες κυριεύουσιν ὑμῶν. Λαός μου, οἱ μακαρίζοντες ὑμᾶς, πλανῶσιν ὑμᾶς καὶ τὴν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν. Οἱ ὑπὸ νεανίσκων ἀρχόμενοι καὶ ὑπὸ ἐμπαικτῶν κυριευόμε νοι, οἱ ὑπὸ τῶν πρακτόρων καλαμώμενοι καὶ διὰ τὸ ἀπορεῖν πρὸς τὴν διάλυσιν εἰς δουλείαν ἀγόμενοι καὶ τὴν ἐλευθερίαν ὑπὸ τῆς ἄγαν πενίας ἀπολωλεκότες, τοῦ ἐλεεῖσθαι ἀξίως πράσσουσι μᾶλλον, ἢ τοῦ μακαρίζεσθαι. Ὁ οὖν μακαρίζων τοὺς τοιούτους, κόλακος ποιῶν ἔργον, καταχαριζόμενος παρὰ τὸ προσῆκον, πλανᾷ βλάπτων οὐ μέτρια, τὴν ἐπὶ τοῖς ἁμαρ τήμασιν αἴσθησιν ἀφαιρούμενος· τῶν δὲ ἀπατωμένων ἐπὶ τῷ παρὰ τὴν ἀξίαν μακαρισμῷ καὶ ἡ τρίβος τῶν ποδῶν συνταράσσεται. Διότι αἱ μὲν θλίψεις ἐπὶ ταπείνωσιν προκα λοῦνται, ὁ δὲ μακαρισμὸς φυσίωσιν ἐμποιεῖ. Καθόλου δὲ εἶπεν, Λαός, δηλῶν ὅτι οὐχὶ οὗτος μόνον ταπει νῶς διακείμενος, ὡς ἐν τοῖς ἀπηριθμημένοις εἶναι παθήμασιν, ἀλλὰ πᾶς οὖν ὁ καθόλου λαὸς, τῷ ἄθροισμα εἶναι ἀνθρώπων, ἐκ διαφόρων ἐπιτηδευμάτων καὶ ἡλικιῶν καὶ βίων συνειλεγμένος, ὑφ' ἕνα πίπτειν μακαρισμὸν ὁμοτίμως οὐ δύναται. Ἄλλαι γὰρ ἄλλως ἴδιαι ἕκαστον συμφοραὶ κατατρύχουσι· τὸν μὲν τὰ τοῦ γήρως ἐπίπονα, τὸν δὲ τὰ τῆς δουλείας κακά· ἄλλον πενία, ἑτέρους οἰκείων ἀποβολή· ἄλλους νόσοι.","english":"Those who demand payment from the poor who are subject to many debts drag them into slavery. It is good, then, not to incur debt; but the second best is not to be at a loss for the settling of the debt. Otherwise, there is every necessity that he be a slave to the exactions brought upon him. This is because of the words: Your exactors plunder you, and those who demand of you lord it over you. My people, those who call you blessed deceive you and disturb the path of your feet. Those who are ruled by young men and lorded over by mockers, who are plundered by exactors and, because they are at a loss for the settling, are led into slavery and have lost their freedom through excessive poverty—these are worthy of being pitied rather than of being called blessed. Therefore the one who calls such people blessed, doing the work of a flatterer and gratifying them beyond what is fitting, deceives them, doing no small harm by taking away the perception of their sins; and for those who are deceived by the blessing that is contrary to their worth, the path of their feet is also thrown into confusion. For afflictions are meant to lead to humility, but the blessing produces self-inflation. And he spoke generally, \"people,\" indicating that not only this one, being in a lowly condition, as in the sufferings that have been enumerated, but rather every people in general, because it is a gathering of human beings collected from various pursuits and ages and ways of life, cannot equally fall under one blessing. For different calamities afflict each person in different ways: one man the toils of old age, another the evils of slavery; another poverty, others the loss of relatives; others diseases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Πῶς οὖν οὐκ ἀπατηλός ἐστιν ὁ μακαρισμὸς ὁ λαῷ παντὶ προσαγόμενος; Ὁ μέντοι Κύριος, εἰ καὶ πλῆθος ἐμφαίνει διὰ τοῦ μακαρισμοῦ (Μακάριοι οἱ πτωχοὶ τῷ πνεύματι, καὶ Μα κάριοι οἱ πεινῶντες, καὶ Μακάριοι οἱ κλαίοντες) ἀλλὰ τῷ πρὸς παρόντας ἀποτείνεσθαι δείκνυσι τὸ εὐαρίθμητον τῶν μακαριζομένων. Δῆλον γὰρ, ὅτι περὶ τῶν μαθητῶν ἐποιεῖτο τὸν λόγον, τῶν δεδιδαγμένων τὴν ἐπαινετὴν ταπεινοφροσύνην, καὶ κατὰ τὴν πρὸς αὐτὸν ἐξομοίωσιν, τὸν δι' ἡμᾶς πτωχεύσαντα, τὴν ἐν τῷ φρονήματι πτωχείαν ἀνειληφότων. Διὰ τοῦτό φησιν, ὅτι Ὑμετέρα ἐστὶν ἡ βασιλεία τῶν οὐρανῶν· καὶ τὸ Μακάριοι οἱ πεινῶντες νῦν, ὅτι αὐτοὶ χορτασθήσονται. Εἰ δὲ στενὴ ἡ ὁδὸς καὶ ὀλίγοι οἱ εὑρίσκοντες αὐτὴν, ποῦ δυνατὸν πολλοὺς εἶναι τοὺς μακαριζομένους; Ὥστε πάντως ὁ λαὸν ὅλον μακαρίζων, πλανᾷ καὶ ταράσσει αὐτὸν, μὴ ἐῶν ὁδεύειν εἰρηνικῶς. Ἔστι δὲ ῥᾴδιον ἁλῶναι τῷ πάθει τῶν ἐπαίνων τοὺς μὴ προσέχοντας, ὑπὸ φιλαυτίας ἑκάστου ῥᾳδίως ταῖς ἐκ τῶν κο λακειῶν ἀπάταις ὑπαγομένου. Ἀνδρὸς δὲ ὠφελημένου, μήτε ταῖς κακηγορίαις τινῶν ὑποπίπτοντα ταπεινοῦσθαι, μηδὲ συστέλλεσθαι παρὰ τοῦτο, μήτε ὑπὸ ἐπαίνων ἀγνοίᾳ τῶν καθ' ἑαυτὸν ἐξοιδαίνειν ῥᾳδίως καὶ φυσιοῦσθαι. Ἐπεὶ δὲ τρί βος ἐστὶν ἡ προτετριμμένη καὶ διωδευμένη ὑπὸ τῶν προλαβόντων ὁδός, ὁ μὴ ἐῶν εἰς αἴσθησιν ἐλθεῖν λυπηρὰν τοὺς ἀπολειπομένους τοῦ ζήλου τῶν προαγόντων, ἀλλ' ὡς κατορθοῦντας μακαρίζων τοὺς ἁμαρτάνοντας, τὴν τρίβον τῶν ποδῶν αὐτῶν συνταράσσει. Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν Κύριος καὶ στήσει εἰς κρίσιν τὸν λαὸν αὐτοῦ.","english":"How, then, is the blessing that is pronounced upon all the people not deceptive? The Lord, however, even if he shows a multitude through the blessing (Blessed are the poor in spirit, and Blessed are those who hunger, and Blessed are those who weep), nevertheless by addressing those present he shows the small number of those being blessed. For it is clear that he was speaking about the disciples, who had been taught the praiseworthy humility, and, in accordance with their likeness to him who became poor for our sake, had taken up poverty in their mindset. For this reason he says, Yours is the kingdom of heaven; and, Blessed are those who hunger now, for they shall be filled. But if the way is narrow and few are those who find it, how can those being blessed be many? So that anyone who blesses the whole people altogether deceives and confuses them, not allowing them to walk peacefully. And it is easy for those who do not pay attention to be caught by the passion for praises, since each person, through self-love, is easily led astray by the deceits that come from flatteries. But it is the mark of a man who has been benefited neither to be humbled by falling under anyone's slanders, nor for that reason to cringe, nor by praises, through ignorance of his own condition, to be easily puffed up and inflated. Since, then, the path is the road worn beforehand and trodden by those who came before, he who does not allow those who fall short of the zeal of those who lead the way to come to a painful perception, but blesses sinners as though they were succeeding, throws their feet's path into confusion. But now the Lord will be established for judgment, and he will set his people for judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Πάντα κρίσει θείᾳ καὶ συνέσει κατὰ τὴν δυσδιήγητον σοφίαν ἐπιμερίζεται ἑκάστῳ πρὸς τὴν ἀξίαν, τά τε νῦν ἐπα γόμενα, τά τε κατὰ τὸν μέλλοντα αἰῶνα. Ἐπεὶ οὖν τοι αῦτα (φησὶν)\n\nἠνόμησεν ὁ λαὸς, τοιαῦτα δὲ αὐτῷ ἐπήγαγεν ὁ Κύριος. Διὰ τὸ οἱονεὶ ἀποδειχθῆναι ὀφείλειν τὰ περὶ τῆς δικαιοσύνης τοῦ Θεοῦ, ὅτι οὐχ ὑπερέβη τὸ μέτρον τῶν ἀδικημάτων ἐν τῷ πλήθει τῆς τιμωρίας, εἴρηται τὸ Ἀλλὰ νῦν καταστήσεται εἰς κρίσιν Κύριος, ἵνα τὸ Νῦν τοῦτο τῷ μέλλοντι αἰῶνι ἀντιδιαστέλληται. Ἢ μήποτε τὸ Νῦν ἐφ' ἡμῶν μὲν τὸ ἀκαριαῖον καὶ τὸ ἀδιαίρετον τοῦ χρόνου σημαίνει· ἐπὶ δὲ Θεοῦ πάντα κατὰ τὴν τοῦ Νῦν αἴσθησιν παράκειται. Οὐδὲν γὰρ αὐτῷ παρῆλθεν, οὐδὲ μέλλει, ἀλλὰ πάντα ἐνέστηκε· καὶ τὰ πόῤῥω θεν ἡμῖν προσδοκώμενα, ὡς ἤδη παρόντα ὑπὸ τοῦ θείου ὀφθαλμοῦ καθορᾶται, ὥστε ἐπὶ Θεοῦ τὸ Νῦν καὶ τὸν μέλλοντα αἰῶνα συμπαραλαμβάνειν. Ἐπεὶ οὖν οὐ μακράν ἐστιν ὡς πρὸς τὸν Θεὸν, ὁ ὡρισμένος τῆς κρίσεως καιρὸς, ἐπὶ τὴν καθολικὴν κρίσιν ἀναφέρεσθαι τὸ Νῦν ἐξειλήφαμεν. Καταστήσεται δὲ εἰς κρίσιν, ἐξαπλῶν τοὺς λόγους τῆς δικαιοσύνης αὐτοῦ, καθ' οὓς ἐπὶ τοῖς αὐτοῖς ἔργοις δικαίαν ποιεῖται τῶν τοιῶνδε κολάσεων τὴν ἀνταπόδοσιν, ὥστε καὶ τοὺς καταδικαζομένους συντίθεσθαι τὴν κατ' αὐ τῶν ἀποφανθεῖσαν κρίσιν ὡς δικαιοτάτην. Καὶ στήσει εἰς κρίσιν τὸν λαὸν τὸν Ἰσραηλιτικόν. Ὅσοι γὰρ ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται, τοὺς δὲ λοιποὺς λαοὺς, οὐκέτι· διότι Ὅσοι ἀνόμως ἥμαρ τον, ἀνόμως καὶ ἀπολοῦνται· καὶ Οἱ ἀσεβεῖς οὐκ ἀναστή σονται ἐν κρίσει, ἀλλ' ἐν κατακρίσει.","english":"All things are apportioned to each one by divine judgment and understanding, according to the wisdom that is hard to describe, in proportion to worth—both the things now brought upon them and the things in the age to come. Since, then, these things (he says)\n\nthe people acted lawlessly, and the Lord brought such things upon them. So that it might be shown, as it were, that the things concerning the righteousness of God are owed—that he did not exceed the measure of their injustices in the multitude of their punishment—the words were spoken: But now the Lord will be established for judgment, so that this Now might be set in contrast with the age to come. Or perhaps the Now signifies, in our case, the indivisible and instantaneous point of time; but in the case of God, all things lie present according to the perception of the Now. For nothing has passed away for him, nor is anything about to be, but all things are present; and the things expected by us from afar are beheld by the divine eye as already present, so that in the case of God the Now also includes the age to come. Since, then, the appointed time of judgment is not far off as regards God, we have understood the Now as referring to the universal judgment. And he will be established for judgment, unfolding the principles of his righteousness, according to which, for the same works, he makes the just requital of such punishments, so that even those who are condemned agree that the judgment pronounced against them is most just. And he will set the people of Israel for judgment. For as many as sinned under the law will be judged through the law, but the rest of the peoples no longer; because As many as sinned without the law will also perish without the law; and The ungodly will not rise in judgment, but in condemnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Παντὶ δὲ νομοθέτῃ πρὸς τοὺς κατὰ τὸν ὑπ' αὐτοῦ γεγραμμένον νόμον κρινο μένους κρίσις ἐστὶν ἐν τῇ παρεξετάσει τῆς τε πράξεως καὶ τοῦ βουλήματος τοῦ νομοθέτου. Διὸ καὶ ὁ Κύριος· Ὁ λόγος (φησὶν) ὃν ἐλάλησα, αὐτὸς ὑμᾶς κρινεῖ, ὅτι οἱ λογισμοὶ ἀλλήλοις ἀντικαθίστανται· ὅ τε παρὰ τοῦ Κυρίου ὑπο βληθεὶς, καὶ ὁ πρὸς τὴν ἁμαρτίαν ἐκκαλεσάμενος. Κατὰ γὰρ τὸν Ὠσηὲ, κυκλώσει ἕκαστον τὰ διαβούλια αὐτοῦ. Ὀψόμεθα γὰρ ἅμα πάντα οἱονεὶ παρεστῶτα ἡμῖν τὰ ἔργα διὰ τῆς μνήμης, καὶ φαινόμενα ἀντιπρόσωπα τῇ διανοίᾳ ἡμῶν μετὰ τῶν ἰδίων τύπων, ὡς ἕκαστον πέπρακται, ἢ ὡς λελά ληται. Ἐπειδὰν γὰρ ἐπιδείξῃ τὰ καθ' ἑαυτὸν πάντα ἀνελλιπῶς πεποιηκότα περὶ τὴν, ὧν εἴληφεν, ἐθνῶν ἐπιμέλειαν ὁ Κύριος, νικᾷν λέγεται ἐν τῷ κρίνεσθαι πρὸς ἡμᾶς. Οὐ μὴν χρόνους γε προσήκει νομίζειν καταναλωθήσεσθαι εἰς τὸ ἕκαστον ἰδεῖν ἑαυτὸν μετὰ τῶν ἑαυτοῦ πράξεως, καὶ τὸν κριτὴν καὶ τὰ ἀκόλουθα τῷ θείῳ δικαστηρίῳ ἀφάτῳ δυνάμει ἐν ῥοπῇ καιροῦ φαντασιουμένου τοῦ νοῦ καὶ πάντα ἀναζωγραφοῦντος ἑαυτῷ, καὶ οἱονεὶ ἐν κατόπτρῳ τῷ ἡγεμονικῷ ἐνορῶντος τοὺς τύπους τῶν πεπραγμένων. Αὐτὸς Κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυ τέρων τοῦ λαοῦ, καὶ μετὰ τῶν ἀρχόντων αὐτοῦ. Πῶς καὶ σφοδροτέραν τὴν συγκίνησιν ὁ λόγος ἐμφαίνει ἐν τῷ Αὐτὸς Κύριος εἰς κρίσιν ἥξει· ἐπὶ μὲν γὰρ τοῦ λαοῦ εἴρη ται τὸ Καταστήσεται εἰς κρίσιν Κύριος καὶ στήσει εἰς κρί σιν τὸν λαὸν αὐτοῦ· ἐπὶ δὲ τῶν πρεσβυτέρων καὶ τῶν ἀρχόν των τὸ Αὐτὸς Κύριος εἰς κρίσιν ἥξει. Πρῶτον μὲν, ἵνα διδαχθῶμεν, ὅτι ἕκαστος ἐν τῷ ἰδίῳ τάγματι κριθησόμεθα ὁ λαὸς, οἱ πρεσβύτεροι, οἱ ἄρχοντες.","english":"For every lawgiver, judgment for those judged according to the law written by him consists in the comparison of both the deed and the will of the lawgiver. Therefore also the Lord says: The word which I have spoken, it will judge you, because reasonings are set over against one another—both the one suggested by the Lord and the one that summons to sin. For according to Hosea, his own devices will encircle each one. For we shall see all things at once, as it were standing before us through memory, and appearing face to face to our mind with their own impressions, as each thing was done or as it was spoken. For when the Lord has shown that he has done all things pertaining to himself without fail in his care for the nations which he has received, he is said to conquer in being judged against us. Yet it is not fitting to think that times will be consumed for each one to see himself with his own deed, and the judge and the things that follow the divine tribunal, the mind forming images by ineffable power in a moment of time and painting all things for itself, and as it were in a mirror looking upon the impressions of things done in the governing faculty. The Lord himself will come for judgment with the elders of the people and with his rulers. How the word indicates an even more vehement stirring in the phrase The Lord himself will come for judgment; for concerning the people it was said, The Lord will stand for judgment and will set his people for judgment; but concerning the elders and the rulers, The Lord himself will come for judgment. First, that we may be taught that each of us will be judged in his own rank—the people, the elders, the rulers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Ὁ μὲν γὰρ ἐλάχιστος σύγγνωστός ἐστιν ἐλέους, δυνατοὶ δὲ δυνατῶς ἐτασθήσονται. Δῆλον δὲ ὅτι εἰς κρίσιν ἐρχόμενος, οὐκ ἐπὶ τῷ κρῖναι, ἀλλ' ἐπὶ τῷ διακρῖναι ἥξει. Οὐ γὰρ τοῦ κρίνοντός ἐστι μετὰ τῶν κρινομένων ἔρχεσθαι πρὸς τὴν κρίσιν, ἀλλὰ τῶν κρινο μένων μετ' ἀλλήλων ἀπαντᾷν πρὸς τὸν κρίνοντα. Ἐλθὼν δὲ εἰς κρίσιν μετ' αὐτῶν, εὐθὺς καὶ ἐγκαλέσει ἐλεγκτικῶς, λέγων· Ὑμεῖς δὲ τί ἐνεπυρίσατέ μου τὸν ἀμπελῶνα καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν; Τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου; Βουλευσώμεθα, οἱ πρεσβύτεροι καὶ οἱ ἄρχοντες τοῦ λαοῦ, τί ἀποκρινώμεθα τῷ ἐγκαλοῦντι· μᾶλλον δὲ εὐξώμεθα, μὴ ἐφευρεθῆναι τὰ ἄξια τοῦ ἐγκαλεῖσθαι τὰ τοιαῦτα. Δῆλον γὰρ, ὅτι πρὸς ἡμᾶς ὁ λόγος, τοὺς μὲν ἐν πρεσβυτερίῳ, τοὺς δὲ ἐν μείζονι τιμῇ τοῦ λαοῦ προεστῶτας. Ἐπίστευσα ὑμῖν ἄμπελον εὐθηνοῦσαν, πᾶσαν ἀληθινὴν, εἰς τὸ ποιεῖν αὐτὴν τοὺς δέοντας καρποὺς διὰ τῆς ἐπι μελείας ὑμῶν· ὑμεῖς δὲ οὐ μόνον ἀπεχερσώσατε αὐτὴν, ἀλλὰ καὶ προσενεπρήσατε. Τοῦτο δὲ","english":"For the least is forgiven with mercy, but the mighty will be examined mightily. And it is clear that when he comes to judgment, he will come not to condemn but to distinguish. For it is not for the judge to come to the judgment with those being judged, but for those being judged to meet the judge together with one another. And when he comes to judgment with them, he will immediately also accuse them in a convicting manner, saying: But why did you set my vineyard on fire, and the plunder of the poor is in your houses? Why do you wrong my people? Let us take counsel, you elders and rulers of the people, what we should answer to the one who accuses us—or rather, let us pray that such things as deserve accusation not be found in us. For it is clear that the word is directed at us, some of us in the presbyterate, others presiding over the people in greater honor. I entrusted to you a flourishing vineyard, wholly true, that you might make it bear the fruits it ought through your care; but you not only cleared it of weeds, you also set it on fire. And this","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"γίνεται, ὅταν πρὸς τῷ μὴ διδάσκειν τὰ δέοντα, ἔτι καὶ τὸν ἐκ τῆς δυσσεβείας ἐμπρησμὸν, οἷόν τινα φλόγα ἕρπουσαν πανταχοῦ καὶ ἀεὶ τὰ συνεχῆ ἐπιλαμβανομένην καὶ εἰς τὸν ἀμπελῶνα παραδεξώμεθα. Οἱ τὰ τέως θάλλοντα καὶ εὐθηνοῦντα τὰ κλήματα ξηρὰ καὶ ἀπρεπῆ καὶ ἄκαρπα ἐπιδεικνύοντες, καὶ οἱ τὰ ἐκ τῶν πεπυρωμένων βελῶν τοῦ διαβόλου ἐγγινόμενα πάθη μὴ σβεννύντες, ἀλλὰ τῇ ἐκλύσει τοῦ βίου τοῦ καθ' ἑαυ τοὺς πολλὰ γίνεσθαι συγχωροῦντες, ἐμπυρίζουσι τὸν ἀμ πελῶνα. Ἀλλὰ καὶ ὁ, διὰ τῆς ἡδείας πλεονεξίας, πολλοὺς εἰς τὴν τῶν ἀλλοτρίων ἐπιθυμίαν προκαλούμενος, ἐμπυρίζει τὸν ἀμπελῶνα. Ἐπισυνάπτει γοῦν τὸ Καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν. Ὥστε καὶ οἱ ἄδικον κτῆσιν ἀπὸ ἁρπαγῆς καὶ βίας συλλέγοντες, αἰτίαν τοῦ ἐμπρησμοῦ τῷ ἀμπελῶνι παρέχουσιν, ἐκ τοῦ πονηροῦ ὑποδείγματος τοῦ κατὰ τοὺς προεστῶτας καὶ τοῦ λαοῦ παντὸς εἰς τὴν κατ' ἀλλήλων πλεονεξίαν παιδοτριβουμένου. Πρεσβύτεροι οὖν καὶ ἄρχοντες, οἱ μὴ διὰ τῆς ὑγιαινούσης διδασκαλίας καὶ τῶν κατὰ τὸν ἴδιον βίον ἀγαθῶν ὑποδειγμάτων τὸν ἀμπελῶνα γεωργοῦντες, ταῦτα ἐγκληθησόμεθα. Εὐλόγως δὲ καὶ ἀκουσόμεθα τὸ Καὶ ἡ ἁρπαγὴ τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν· ἐὰν τὰ εἰς λόγον τῆς ἀναπαύσεως τῶν πενήτων διδόμενα, ἐν τοῖς οἴκοις ἔχωμεν, ἀποστεροῦντες τοὺς ἐνδεεῖς. Τί ὑμεῖς ἀδικεῖτε τὸν λαόν μου καὶ τὸ πρόσωπον τῶν πτωχῶν καταισχύνετε; Ἔθος τοῖς ἀδικοῦσι καὶ ἀποστεροῦσιν, ἐπειδὰν ἐγκαλῶνται παρὰ τῶν ἠδικημένων, ὕβρεσι καὶ λοιδορίαις καταισχύνειν αὐτοὺς ἐξευτελίζοντες καὶ πληγὰς ἀπειλοῦντες καὶ ὡς φιλοπράγμονας διαβάλλοντες.","english":"It happens when, in addition to not teaching what is required, we also welcome into the vineyard the conflagration that comes from impiety, like a flame creeping everywhere and always seizing what is next to it. Those who show the branches that were previously flourishing and thriving to be dry, unseemly, and fruitless, and those who do not quench the passions that arise from the fiery darts of the devil, but by the slackness of their own life allow them to multiply, set the vineyard on fire. But also the one who, through pleasant greed, provokes many to the desire of what belongs to others, sets the vineyard on fire. At any rate, he adds: And the plunder of the poor is in your houses. So that even those who gather unjust possession from plunder and violence provide the cause of the burning to the vineyard, from the evil example of the rulers and of all the people being trained in greed against one another. Therefore we elders and rulers, who do not cultivate the vineyard through sound teaching and the good examples of our own life, will be charged with these things. And with good reason we shall also hear: And the plunder of the poor is in your houses—if we keep in our houses what is given for the relief of the poor, depriving the needy. Why do you wrong my people and shame the face of the poor? It is the custom of those who do wrong and defraud, when they are accused by those they have wronged, to shame them with insults and abuse, belittling them and threatening blows and slandering them as busybodies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Οὐ μόνον οὖν (φησὶν) ἀδικεῖτε τὸν πένητα (εὐδιάρπαστον ὄντα, καὶ εὐεπιβούλευτον διὰ τὴν ἐρη μίαν) ἀλλὰ καὶ καταισχύνετε τὰ πρόσωπα τῶν πτωχῶν. Τὴν ὑμῖν προσήκουσαν ἐκ τῆς ἀδικίας αἰσχύνην, ταύτην ἐκ τῆς τυραννίδος ὑμῶν τοῖς πτωχοῖς περιτρέπετε, μάρτυρας ἀνα πείθοντες, συνηγόρους μισθούμενοι, τοὺς δικάζοντας παρα πείθοντες, ἕως ἂν πρὸς τῇ λοιπῇ ἀδικίᾳ καὶ τὴν ἐκ τῆς συκοφαντίας αἰσχύνην τοῖς πένησι περιστήσητε. Γίνεται δὲ καὶ ἄλλως ἡμέτερον τὸ ἔγκλημα, ὅταν ἐν τοῖς ὁμοίοις πταίσμασι τῶν μὲν πενήτων σφοδρῶς καθαπτώμεθα, δημοσιεύοντες μὲν αὐτῶν τὰ πταίσματα καὶ μηδενὸς ὀνείδους φειδόμενοι, ἐνεπιδεικνύμενοι δὲ τὸν τοῦ Θεοῦ ζῆλον τοῖς πένησι καὶ ἐκ τούτου τὰ πρόσωπα αὐτῶν καταισχύνοντες. Ἐπεὶ δέ εἰσί τινες πτωχοὶ μακαριζόμενοι, οἱ διὰ τὴν θεοσέ βειαν πάντων καταφρονήσαντες καὶ (ἐπ' ἐλπίδι τοῦ κατὰ Θεὸν πλούτου) τῆς κοσμικῆς περιουσίας ὑπεριδόντες, οἱ κακῶς προεστῶτες τοῦ λαοῦ, ἀντὶ τοῦ μακαρίζειν τοὺς οὕ τω πτωχεύοντας, διαβάλλοντες καὶ ἐξουθενοῦντες καὶ τὴν ἐπαινετὴν αὐτῶν ταπεινοφροσύνην ἐξευτελίζοντες, εἰκότως ἐγκαλοῦνται, μάλιστα ἐὰν πρεσβύτεροι ὦσιν, ἢ ἄρχοντες, ὡς τὰ πρόσωπα τῶν ἁγίων πτωχῶν καταισχύνοντες. Ὁποῖ ος ἦν πτωχὸς Ἰωάννης, μὴ οἶκον ἔχων, μὴ οἰκέτην, μὴ βοῦν ἀροτῆρα, μὴ γήδιον, μὴ κλίνην, μὴ τράπεζαν, μὴ ἄρτον. Ὁποῖος Ἡλίας. Ὁποῖος τῶν Ἁγίων ἕκαστος, οἳπεριῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι. Τάδε λέγει Κύριος·","english":"So then, he says, you not only wrong the poor man—who is easy to plunder and easy to plot against because of his destitution—but you also put the faces of the poor to shame. The shame that properly belongs to you from your injustice, this you turn back upon the poor by your tyranny, persuading witnesses, hiring advocates, suborning judges, until, in addition to the rest of your injustice, you bring upon the poor the shame that comes from false accusation. And in another way too the charge becomes ours, when, in the case of similar offenses, we fall fiercely upon the poor, publicizing their offenses and sparing no reproach, displaying our zeal for God toward the poor and by this putting their faces to shame. But since there are certain poor who are called blessed—those who for the sake of piety have despised all things and, in hope of the wealth that is according to God, have looked down on worldly possessions—those who preside badly over the people, instead of calling such poor men blessed, slander and despise them and make light of their praiseworthy humility, are rightly accused, especially if they are presbyters or rulers, as putting to shame the faces of the holy poor. Such a poor man was John, having no house, no servant, no plowing ox, no little field, no bed, no table, no bread. Such was Elijah. Such was each of the saints, who went about in sheepskins, in goatskins, being destitute, afflicted, ill-treated. Thus says the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ἀνθ' ὧν ὑψώθησαν αἱ θυγα τέρες Σιὼν καὶ ἐπορεύθησαν ὑψηλῷ τραχήλῳ καὶ ἐν νεύ μασιν ὀφθαλμῶν καὶ τῇ πορείᾳ τῶν ποδῶν ἅμα σύρουσαι τοὺς χιτῶνας καὶ τοῖς ποσὶν ἅμα παίζουσαι, καὶ ταπει νώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιών. Εἰ καὶ μείζονά τινα προηγουμένως ἐμφαίνει ὁ λόγος, ἀλλ' ὅμως ἔχει τι καὶ αὐτόθεν τοῖς πλήθεσι χρήσιμον καὶ ἐπιστρεπτικὸν τὰ λεγόμενα. Συστέλλει γὰρ ἀκολάστων γυναικῶν τὴν ζωὴν, καὶ σχήματι καὶ βλέμματι καὶ βαδίσματι καὶ στολῇ τὴν πρὸς πορνείαν εὐκολίαν ἐπιδεικνυμένων. Ὅταν γὰρ ἐπὶ τῷ κάλλει τοῦ σώματος μεγαλοφρονοῦσαι ὑπεραίρωσιν ἑαυ τὰς τῶν λοιπῶν, ματαίῳ φρυάγματι κεχρημέναι καὶ ἐπαιρό μεναι πράγματι ταχὺ ἀπανθοῦντι καὶ ἀποῤῥέοντι, εἶτα ὑψηλὸν μὲν τὸν τράχηλον φέρουσιν, ὑπὲρ τοῦ πᾶσιν αὐτῶν τὰ πρόσωπα εἶναι καταφανῆ. Ἡ μὲν γὰρ σεμνὴ\n\nγυνὴ καὶ κοσμία, εἰς γῆν κατανεύουσα ὑπὸ αἰδοῦς, ἐπὶ τὸ κάτω καθελκόμενον ἔχει τὸ πρόσωπον· ἡ δὲ πολλοὺς ἀγρεῦσαι τῇ παγίδι τοῦ κάλλους προαιρουμένη, πορεύεται ὑψηλῷ τραχήλῳ. Καὶ ἐν νεύμασιν ὀφθαλμῶν. Γυναικὸς πορνείας πνεούσης τὸ κατηγόρημα, περίεργα βλέπειν τῷ ὀφθαλμῷ, τὴν ἀσέλγειαν τῆς ψυχῆς καταμηνύειν τῷ βλέμματι, ἐμμειδιᾷν, τοῖς ὀφθαλ μοῖς ἐρεθίζειν πορνικῶς, ἰόν τινα φθαρτικὸν ἐξαποστέλλειν τοῖς ὄμμασιν· ὁποῖον δή τι καὶ ὁ περὶ τοῦ βασιλίσκου κα τέχει λόγος, ὅν φασι καὶ ἐκ μόνης τῆς ὄψεως διαφθείρειν τοὺς θεαθέντας. Δικαίως οὖν ἀγανακτεῖ ὁ λόγος κατὰ τῶν πορευομένων ὑψηλῷ τραχήλῳ, τουτέστιν ἀπερυθρια σμένῳ προσώπῳ καὶ ἐν νεύμασιν ὀφθαλμῶν. Τὸ δὲ ὑψηλὸν τοῦ τραχήλου, δεῖγμα τοῦ μηδὲ τῷ ζυγῷ τῆς σωφροσύνης ὑποκεῖσθαι·","english":"Because the daughters of Zion were lifted up and walked with a high neck and with beckonings of the eyes and with the gait of their feet, dragging their tunics along and at the same time playing with their feet, therefore God will humble the ruling daughters of Zion. Even if the passage primarily indicates something greater, nevertheless what is said also has something useful and corrective for the multitudes right from the text itself. For it restrains the life of unchaste women, who display their readiness for fornication by their bearing, their glance, their walk, and their dress. For when, priding themselves on the beauty of the body, they exalt themselves above the rest, indulging in empty swagger and being lifted up over a thing that quickly fades and flows away, then they carry the neck high, so that their faces may be visible to all. For the modest and orderly woman, bowing down to the earth from shame, has her face drawn downward; but she who chooses to catch many in the snare of her beauty walks with a high neck. And with beckonings of the eyes. The accusation of a woman breathing fornication is to look curiously with the eye, to betray the licentiousness of the soul by the glance, to smile, to provoke wantonly with the eyes, to send forth from the eyes a certain corrupting poison—such as the account concerning the basilisk also holds, which they say destroys those who have looked upon it by its mere sight. Justly, then, the word is indignant against those who walk with a high neck, that is, with an unblushing face, and with beckonings of the eyes. But the height of the neck is a proof that she is not even subject to the yoke of chastity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"ἁβρυνομένης δὲ καὶ χλιδώσης, τὸν χιτῶνα ἐπισυρομένης βαδίζειν καὶ τὸ βάδισμα μὴ κατὰ φύσιν ποιεῖσθαι, ἀλλὰ πρὸς ῥυθμὸν ἐκμελῆ ἐπιτετηδευμένον ἐκλύτως. Ἀντὶ οὖν τούτων Ταπεινώσει ὁ Θεὸς ἀρχούσας θυγατέρας Σιών. Ἐπειδὴ ἑκουσίως τὸ ταπεινὸν οὐχ εἵλοντο, ἀλλ' ἐπορεύ θησαν ὑψηλῷ τραχήλῳ, ταπεινώσει (φησὶ) τὰς ἀρχηγοὺς αὐτῶν, τὰς θυγατέρας Σιών. Ἔτι καὶ νῦν ἔξεστιν ὁρᾷν πολλαχοῦ τὰς Ἰουδαίας γυναῖκας τοῖς ἑκάστου ποσὶν ἐπιπαιζούσας καὶ μὴ ἐντρεπομένας τὴν τοῦ Προφήτου φωνήν. Εἴθε δὲ μὴ καὶ τῆς Ἐκκλησίας αἱ θυγατέρες τὰ αὐτὰ ἐγκαλοῖντο. Πολλαὶ γὰρ, ὡς ἐν πλήθει ἐπὶ τῶν προσιόντων τῷ θείῳ λόγῳ, ἐν ταῖς ἡμέραις τῶν ἑορτῶν, οὐκ εἰδυῖαι εὐφροσύνην πνευματικὴν, παιδιαῖς ἀσέμνοις ἑαυτὰς ἐπιδιδοῦσαι, κώμοις καὶ μέθαις ἐγκαλινδοῦνται, καὶ μὴ τηροῦσαι τὸ παράγγελμα τὸ λέγον, ὅτι Οἱ ὀφθαλμοί σου ὀρθὰ βλεπέτωσαν· ὑπολοξοῦσαι τὸ ὄμμα καὶ παρεκκλίνουσαι, δεῖγμα πονηρᾶς ἐκφέρουσι προαιρέσεως. Πολλαχοῦ δὲ τὰ νεύ ματα τῶν ὀφθαλμῶν διαβέβληται, ὡς ἐν Παροιμίαις ἐπὶ τοῦ κακοῦ παρατετήρηται, ὅτι Ὁ δὲ αὐτὸς ἐννεύει μὲν ὀφθαλμῷ, σημαίνει δὲ ποδί. Καὶ πάλιν· Ὁ ἐννεύων ὀφθαλμῷ μετὰ δόλου, συνάγει ἀνδράσι λύπας. Καὶ τὸ Οἱ μισοῦντές με δωρεὰν καὶ διανεύοντες ὀφθαλμοῖς.","english":"But when she is pampered and wanton, dragging her tunic as she walks and making her gait not according to nature, but relaxed in a tuneless rhythm and deliberately practiced. Therefore, in return for these things, God will humble the ruling daughters of Zion. Since they did not willingly choose humility, but walked with a high neck, he will humble (he says) their leaders, the daughters of Zion. Even now it is possible to see in many places Jewish women playing with each person's feet and not being ashamed of the Prophet's voice. Would that the daughters of the Church were not accused of the same things. For many, insofar as is possible in a multitude among those who approach the divine word, in the days of the festivals, not knowing spiritual gladness, giving themselves over to indecent amusements, wallow in revelries and drunkenness, and not keeping the commandment that says, \"Let your eyes look straight ahead,\" but slanting the eye and turning it aside, they display evidence of a wicked purpose. And in many places the beckonings of the eyes have been condemned, as in Proverbs it is noted concerning the wicked man, that \"He beckons with his eye, and signals with his foot.\" And again: \"He who beckons with his eye with deceit gathers sorrows for men.\" And the saying, \"Those who hate me without cause and beckon with their eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Φθάνει δέ ποτε καὶ ἐπ' ἄνδρας τὰ τοιαῦτα ἐγκλήματα, τοὺς φρονήματι μὲν ἀλαζονικῷ ὑπερφρονοῦντας τῶν ὑποδεεστέρων, ὑπτιάζοντας δὲ τῷ σχήματι, καὶ τῷ νεύματι τῶν ὀφρύων τὴν ἀλαζο νείαν ἐνδεικνυμένους, σοβαρῷ δὲ καὶ διηρμένῳ βαδίσματι εὔρυθμα βαίνοντας, τὸ ἱμάτιον καθιέντας μέχρι τῶν σφυρῶν, ἀλαζονείαν ἐνδεικνυμένους, καὶ παιδιαῖς ἑαυτοὺς ἀμέτροις ἐκδεδωκότας, οὓς μένει τὸ ἀπειληθὲν πτῶμα τὸ διὰ τῆς ταπεινώσεως τῆς ἀπὸ τοῦ ὕψους. Καὶ Κύριος ἀνακαλύψει τὸ σχῆμα αὐτῶν. Τοῦτο τὸ σχῆμα τὸ ὑπερήφανον καὶ πεποιημένον πρὸς ἔκ λυσιν καὶ πᾶσαν ἀκόλαστον ἔννοιαν, ταῖς καρδίαις τῶν ἀφυ λάκτων ἐνεργαζόμενον, ἀνακαλύψει Κύριος, ὅταν ἐν τῇ φανε ρώσει τῶν κρυπτῶν τὰ μὲν τῆς σαρκὸς παραπετάσματα περιαιρεθῇ, γυμνὴ δὲ καὶ καθ' ἑαυτὴν μετὰ τῶν ἔργων τῆς ἀσχημοσύνης παραδειγματίζεται ἡ ψυχή. Ἐνεργεῖται δέ ποτε καὶ ἐνταῦθα ἡ ἀποκάλυψις τοῦ σχήματος ἐπὶ καλῷ τῶν, περὶ οὓς ἡ ἐνέργεια, ὥστε, γυμνωθέντων, ἃ τέως πολλοὺς διαλανθάνει καὶ εἰς γνῶσιν τοῖς πολλοῖς ἐλθούσης τῆς ἐπὶ τοῖς ἁμαρτήμασιν ἀσχημοσύνης, ἐπιστρέψαι καταιδεσθέντας τοὺς τέως διὰ τὸ λανθάνειν ἐπιμένοντας τῷ κακῷ. Τοῦ Κυρίου οὖν ἔργον, ἀνακαλύψαι τὸ σχῆμα τὸ ἐπίπλαστον καὶ κατ εσχηματισμένον. Ὥστε καὶ εἴ τινες ἡμῶν τῶν τιμωμένων προσχήματι βίον ἄσεμνον ὑποκρύπτουσι, φοβηθήτωσαν τὸν ἀνακαλύπτειν ἡμῶν τὸ σχῆμα μέλλοντα καὶ φανεροῦντα τὰς βουλὰς τῶν καρδιῶν ἡμῶν, ὥστε ἐν ταῖς πάντων προκεῖσθαι ὄψεσι τοὺς ἐν ἑκάστῳ γινομένους χείρονας λογισμούς.","english":"Such accusations sometimes reach even men—those who look down on their inferiors with a boastful spirit, who lean back in their posture, and who display their boastfulness by the lifting of their eyebrows, walking with a stately and elevated gait in measured rhythm, letting their cloak hang down to their ankles, displaying arrogance, and giving themselves over to immoderate amusements. Upon them awaits the threatened fall that comes through being brought low from their height. And the Lord will uncover their appearance. This proud and affected appearance, fashioned for wantonness and every licentious thought, working in the hearts of the careless—the Lord will uncover it, when in the revelation of hidden things the veils of the flesh are removed, and the soul is exposed bare and by itself, together with the works of its shamefulness. And sometimes here too the uncovering of the appearance is brought about for the good of those in whom it operates, so that, when they are laid bare, the things that previously escaped many and the shamefulness of their sins has come to the knowledge of many, those who previously persisted in evil because it went unnoticed may turn back, put to shame. It is the Lord's work, then, to uncover the appearance that is counterfeit and artificially contrived. So that even if some of us who are held in honor hide an unseemly life under a pretense, let them fear the one who is going to uncover our appearance and make manifest the counsels of our hearts, so that the thoughts that arise in each person, the worse ones, may lie exposed in the sight of all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Κυκλώσει γὰρ ἕκαστον ἡμῶν τὰ διαβούλια αὐτοῦ καὶ αἱ πράξεις ἐν τοῖς ἰδίοις γνωρίσμασι περιστήσονται, αἰσχύνην καὶ ὀνειδισμὸν αἰώνιον ἡμῖν ἐπάγουσαι, ὅταν ἐλέγχωνται ἐναντίως ἔχουσαι πρὸς τὸν λόγον, ὥστε τὸν κηρύσσοντα μὴ κλέπτειν, κλοπέα ἐφευρίσκεσθαι· τὸν λέγοντα μὴ μοιχεύειν, ἐν τοῖς μοιχοῖς ἔχοντα τὴν με ρίδα φωρᾶσθαι· τὸν\n\nβδελυσσόμενον τὰ εἴδωλα, ἱεροσυλίας τοῦτον μὴ ἀπεχόμενον. Οὐδὲν γὰρ κρυπτὸν, ὃ οὐ φανερω θήσεται, οὐδὲ κεκαλυμμένον, ὃ οὐκ ἀποκαλυφθήσεται. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τὸν κόσμον αὐτῶν. Ἐπειδὴ παρὰ τὸ πρέπον ἐχρήσαντο τοῖς διδομένοις εἰς χρῆ σιν, Ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν, ὃν ἐπὶ κακῷ ἑαυτῶν καὶ τῶν ἐντυγχανόντων αὐταῖς περιεβάλλοντο. Ὥστε πᾶσα γυνὴ κακῶς κεχρημένη τῇ περιβολῇ τῆς ἐσθῆτος, τὴν ἀφαίρεσιν ἀπειλεῖται. Ἐπειδὴ καὶ ἐπορεύοντο (φησὶν) ἅμα σύρουσαι τοὺς χιτῶνας, ὡς μὴ χρώμεναι τῷ ἱματισμῷ, ἀλλὰ παραχρώμεναι, ἐκελεύσθησαν γυμνωθῆναι τῆς δόξης τοῦ ἱματισμοῦ. Ἀφαιρεῖται μέντοι καὶ ἀφ' ἡμῶν τὴν δόξαν τοῦ ἱματισμοῦ, ἐὰν ἀναξίως αὐτῷ κεχρημένοι φανῶμεν, καταπατοῦντες αὐτὸν καὶ τῶν σαρκίνων μολυσμάτων ἀναπίμ πλαντες. Τίς δέ ἐστιν οὗτος ὁ ἱματισμὸς, ἢ τὸ ἔνδυμα τῶν Ἁγίων, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός; Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε, ὃν ἀφαιρεῖ Κύριος ἀπὸ τῶν διὰ τοῦ ἁμαρτάνειν τὸ σῶμα καταπατούντων καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγουμένων.","english":"For his own designs will encircle each one of us, and our deeds will stand around us with their own distinguishing marks, bringing upon us shame and everlasting reproach, when they are exposed as being contrary to the word—so that the one who proclaims \"Do not steal\" is found to be a thief; the one who says \"Do not commit adultery\" is caught having his portion among the adulterers; the one who abhors idols does not keep himself from sacrilege. For nothing is hidden that will not be made manifest, nor covered that will not be uncovered. In that day the Lord will take away the glory of their clothing and their adornment. Since they used improperly what was given for use, the Lord will take away the glory of their clothing, which they put on to their own harm and to the harm of those who encountered them. So every woman who has used the covering of her garment badly is threatened with its removal. Since, he says, they also walked along dragging their tunics, as though not using their clothing but misusing it, they were commanded to be stripped of the glory of their clothing. Yet he also takes away from us the glory of our clothing, if we are found to have used it unworthily, trampling it underfoot and drawing it into the defilements of the flesh. And what is this clothing, or the garment of the saints, but our Lord Jesus Christ? For as many of you as were baptized into Christ have put on Christ, whom the Lord takes away from those who by sinning trample the body underfoot and regard the blood of the covenant as common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Τούτου τοῦ ἱματισμοῦ σύμβολα ἦν τὰ ἱμάτια τοῦ Ἰσραὴλ, τὰ μὴ κατατρι βέντα, καθ' ὣς γέγραπται ἐν Δευτερονομίῳ, ὅτι Τὰ ἱμάτια ὑμῶν οὐ κατετρίβη, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν ἡμῶν οὐκ ἐπαλαιώθη. Ἐπεὶ καὶ τὰ ὑποδήματα σύμβολα ἦν τῆς ἑτοιμασίας τοῦ Εὐαγγελίου τῆς εἰρήνης. Ἣν γὰρ δέδωκε διαθήκην καινὴν Χριστὸς Ἰησοῦς, μένει καινὴ, μηδέποτε παλαιουμένη. Ὅσον γὰρ χρώμεθα τούτῳ καὶ τοῖς ὑποδήμασι, τοσούτῳ καινότερα γίνεται, ἀεὶ προσφάτου καὶ νέας ἐπιγινομένης ἡμῖν τῆς ἑτοιμασίας τοῦ Εὐαγγελίου ἐν τῇ προκοπῇ τῆς εἰς Χριστὸν πίστεως. Καὶ τοὺς κοσύμβους. Ἀφαιρήσειν ἀπειλεῖ τῶν καλλωπιζομένων γυναικῶν διὰ τοῦ Προφήτου ὁ Κύριος καὶ τοὺς κοσύμβους. Οὐ πάνυ δὲ ἡ τοῦ κοσύμβου λέξις τῇ ἑλληνικῇ συνηθείᾳ καθωμίληται, ὅθεν οὐδὲ ὁ νοῦς αὐτῆς πρόδηλος. Πλὴν, ἡμεῖς, ἐν τῇ κατασκευῇ τῆς ἀρχιερατικῆς ἐσθῆτος, εὑρόντες χιτῶνα κοσυμβωτὸν, ἔχοντα ῥοΐσκους καὶ κώδωνας, ἀποδέσμους τινὰς τῶν κροσ σῶν ἐνοήσαμεν τοὺς κοσύμβους, συναπηρτημένους τοῖς κώδωσι τοῖς χρυσοῖς καὶ τοῖς ῥοΐσκοις ἀπὸ τῶν ἄκρων, οὓς ἐμιμοῦντο καθ' ὑπερβολὴν τρυφῆς καὶ αἱ θυγατέρες Σιὼν ἐν τῇ περιβολῇ τῆς ἰδίας αὐτῶν ἐσθῆτος· δι' ὧν ἐνύβριζον τοῖς ἱερατικοῖς ἰδιώμασιν, ὑακίνθινα καὶ κόκκινα ἐγκομβώματα κροσσῶν ἀπηρτημένα τοῦ λώματος περιφέ ρουσαι. Καὶ τοὺς μηνίσκους καὶ τὸ κάθεμα καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Κατ' εἶδος ἐπεξέρχεται τῷ γυναικείῳ κόσμῳ, τὸ περίεργον τοῦ καλλωπισμοῦ διασύρων. Ἀφελεῖ γὰρ Κύριος Καὶ τοὺς μηνίσκους καὶ τὸ κάθεμα.","english":"The symbols of this garment were the garments of Israel, which did not wear out, as it is written in Deuteronomy: Your garments did not wear out, and your sandals on your feet did not grow old. For the sandals also were symbols of the preparation of the Gospel of peace. For the new covenant which Christ Jesus gave remains new, never growing old. For to the extent that we use this and the sandals, to that extent they become newer, as the preparation of the Gospel, ever fresh and new, comes upon us in the progress of faith in Christ. And the tassels. Through the Prophet the Lord threatens to take away the tassels also from the women who adorn themselves. Now the word \"tassel\" is not at all used in Greek custom, and hence its meaning is not evident. However, we, in the construction of the high-priestly garment, having found a tasseled tunic, having pomegranates and bells, understood the tassels to be certain fastenings of the fringes, hanging together with the golden bells and the pomegranates from the extremities, which the daughters of Zion also imitated in the wearing of their own clothing, in excess of luxury; through which they insulted the priestly peculiarities, wearing hyacinthine and scarlet fringes attached to the hem. And the crescents and the necklace and the ornament of their face. He goes through the women's ornament in detail, ridiculing the excess of adornment. For the Lord will take away both the crescents and the necklace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Σαφέστερον δὲ τοὺς μηνίσκους ἕτε ρος ἐξέδωκεν, εἰπὼν Καὶ τοὺς μανιάκας, καὶ ἀντὶ τοῦ καθέμα τος εἰπὼν Χαλαστά. Μηνίσκος τοίνυν κόσμος ἐστὶ χρυσοῦς περιτραχήλιος, κυκλοτέρως ἀπειργασμένος, ὃν περιτιθέμεναι αἱ γυναῖκες, γυμνὸν ἐπιτηδεύουσι προδεικνύναι τὸν τράχηλον, καὶ ἀναισχύντως ἀπογυμνοῦν, ἃ συγκαλύπτειν εὐσχημονέστερον. Καὶ τὸ κάθεμα κόσμος τίς ἐστι καὶ αὐτὸς καθιέ μενος μέντοι καὶ ἐπικαταβαίνων τῷ στήθει, χαλαρῶν τινων ἁλύσεων ἀπῃωρημένος, ὃς ἵνα προφαίνηται, πάντως ἀνάγκη μηδὲ τὰ περὶ τὸ στῆθος εὐσχημόνως συνεσκιάσθαι. Καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Ἔστι τινὰ καὶ χρώ ματα πρὸς κόσμον ταῖς γυναιξὶν ἐπιτετηδευμένα τοῦ προσώ που· λευκόν τε καὶ ἐρυθρὸν καὶ ἕτερον μέλαν ὄν. Τὸ μὲν λευκότητα τοῦ σώματος καταψεύδεται, τὸ δὲ ἐρυθρὸν ταῖς παρειαῖς ἐπανθεῖ, τὸ δὲ μέλαν μηνοειδῶς τὰς ὀφρῦς τοῖς ὀφθαλ μοῖς περιγράφει. Ὃν καὶ αὐτὸν περιαιρήσειν ὁ Κύριος ἀπειλεῖ, ἵνα μὴ κλέπτηται (φησὶν) ἡ σωφροσύνη τῶν ἀνδρῶν, μηδὲ ταῖς ζωγραφίαις ταύταις ἐλεεινοὶ νεωτέρων ὀφθαλμοὶ συν αρπάζωνται. Ἢ τότε ἀφαιρεθήσεται ταῦτα, ὅταν γυμνὰ πάντα παρίσταται τῷ Κριτῇ, ὅτε ὀφρὺς συμπεπτωκυῖα, παρειὰ κατηφὴς, χρῶμα πελιδνὸν ὑπὸ τοῦ φόβου. Ἀφαιρεῖ οὖν καὶ τὸν κόσμον ὁ Κύριος. Καὶ τὴν","english":"Another writer rendered the crescents more clearly, saying \"and the maniakas,\" and instead of \"the necklace\" saying \"chalasta.\" A crescent, then, is a golden ornament for the neck, fashioned in a circular shape, which women put on and then make a point of displaying the bare neck, and shamelessly expose what it would be more modest to cover. And the necklace is also a kind of ornament, let down and descending upon the breast, hung with certain loose chains, so that in order for it to be visible, it is altogether necessary that even the parts around the breast not be modestly covered. And the ornament of their face. There are also certain colors cultivated by women for the adornment of the face: white, red, and another, black. The white falsely claims whiteness of body, the red blooms on the cheeks, and the black outlines the eyebrows crescent-wise around the eyes. The Lord threatens that he will take away this too, so that (he says) the chastity of husbands not be stolen, nor the eyes of the young be pitifully caught up by these paintings. Or these things will be taken away then, when all things stand bare before the Judge, when the eyebrow has fallen, the cheek is downcast, the color livid from fear. The Lord therefore also takes away the ornament. And the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"σύνθεσιν τοῦ κόσμου τῆς δόξης, οἱονεὶ καὶ τὴν ὕλην τὴν κοσμοῦσαν καὶ αὐτὴν τὴν ἐκ τέχνης ἐπίνοιαν. Καὶ ἐπειδὴ ἑνὶ μὲν οὐκ ἔστιν ἐπαρ θῆναι τοσοῦτον, οὐδὲ φυσιωθῆναι ἐπ' αὐτῷ, ὁμοῦ δὲ πᾶσι συγκειμένοις τὸ ἀλαζονικὸν ἐπιγίνεται φρόνημα, καὶ τὴν σύνθεσιν τοῦ κόσμου ἀφαιρήσειν ὁ Κύριος ἀπειλεῖ. Ὁποῖος δὲ ὁ κόσμος, τοιαύτη δηλονότι καὶ ἡ ἐπ' αὐτῷ δόξα· σω ματικὸς δὲ ὁ κόσμος καὶ μάταιος· φθαρτὴ οὖν καὶ ἡ ἐπ' αὐτῷ δόξα καὶ ἀνυπόστατος. Καὶ τοὺς χλιδῶνας καὶ τὰ ψέλλια καὶ τὰ ἐμπλόκια. Ὅλος μὲν ὁ κατηριθμημένος κόσμος χλιδώσης γυναικός ἐστιν ἐπιτήδευμα, τουτέστι τρυφώσης καὶ διακεχυμένης. Ἐξαιρέτως δὲ οἱ χλιδῶνες (παρώνυμοι ὄντες τῆς τρυφῆς) τάχα τοῖς βραχίοσι περικείμενοι. Ψέλλια δέ ἐστι τὰ τοῖς ἄκροις τῶν χειρῶν κατὰ τὸ προφανὲς προβαλλόμενα. Ἔστι δέ ποτε καὶ ἐπὶ καλοῦ παρειλημμένα τὰ ψέλλια, ὡς ὅτε τὴν ἁγίαν Ῥεβέκκαν ὁ πρεσβύτερος τῆς οἰκίας κατεκόσμει. Ἔδει γὰρ τὴν μέλλουσαν συνοικεῖν τῷ πατριάρχῃ, ὑπὸ τοῦ μνηστευομένου αὐτὴν τὸ πρακτικὸν τῆς ψυχῆς προπαι δευθῆναι. Διὰ τοῦτο ψελλίοις χρυσοῖς κατεκόσμει τὰς χεῖρας, τουτέστι πράξεσι τιμίαις. Δέκα δὲ χρυσίων ὁλκὴ αὐ τῶν· διότι ἐν δέκα κεφαλαίοις ἡ πᾶσα τήρησις τοῦ νόμου συμπεραιοῦται. Καὶ ἐνώτια, ἀνὰ δραχμὴν ὁλκῆς ἔχοντα, ὅτι τὴν ὑπακοὴν τῇ εἰς ἕνα Θεὸν πίστει προσῆκε κεκοσμῆσθαι. Ἐνταῦθα μέντοι περιαιρεῖται τὰ ψέλλια, διὰ τὰς ἐπαιρομένας τῷ κόσμῳ τῶν ψελλίων, καθόλου ἡμῖν ἐνδεικνυμένου τοῦ λόγου, ὅτι ὁ ἐπὶ τῷ δεδυνῆσθαι τὰ κρείττονα ὑψηλοφρονήσας ἐγκαταλείπεται ὑπὸ τῆς συνεχούσης αὐτὸν ἐπισκοπῆς.","english":"the composition of the ornament of glory, as it were both the material that adorns and the very conception that comes from art. And since it is not possible to be elated by one thing so much, nor to be puffed up over it, but when all are combined together the boastful mind arises, the Lord threatens that he will remove the composition of the ornament. Of what sort the ornament is, such evidently is the glory that rests on it; the ornament is bodily and vain; therefore the glory that rests on it is corruptible and without substance. And the crescents and the bracelets and the braided ornaments. The whole ornament that has been enumerated is the pursuit of a wanton woman, that is, of one who lives in luxury and is dissolute. But especially the crescents (being named from luxury) are perhaps worn around the arms. Bracelets are those displayed openly on the extremities of the hands. But bracelets have sometimes been taken in a good sense, as when the elder of the household adorned holy Rebekah. For it was necessary that she who was about to be joined to the patriarch should be pre-instructed by her suitor in the practical aspect of the soul. For this reason he adorned her hands with golden bracelets, that is, with honorable actions. And their weight was ten gold pieces; because in ten headings the whole observance of the law is summed up. And earrings, each having the weight of a drachma, because obedience ought to be adorned by faith in one God. Here, however, the bracelets are removed, because of those who are elated by the ornament of bracelets, the word indicating to us generally that he who has been lifted up in pride over having been able to do the better things is abandoned by the oversight that holds him together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Τὸ δὲ ἐμπλόκιον ἔοικέ τι εἶναι συγκαταπλεκό μενον ταῖς θριξὶν, εἰς τὸ τῇ παρ' ἑαυτοῦ εὐχροίᾳ διεγεῖραι τῶν τριχῶν τὴν χρόαν. Καὶ μηδενὶ ταῦτα μικροπρεπῆ νομιζέσθω. Οὐ γὰρ σεμνότεροι τοῦ Πνεύματος ἡμεῖς, ὡς ἀπαξιοῦν τὰς ἐν τῇ Γραφῇ λέξεις διερευνᾶσθαι. Μεμαθή καμεν γὰρ ἐν τοῖς Ἄσμασι, τῆς ἐπαινουμένης νύμφης καὶ τὸ ἐμπλόκιον σεμνυνόμενον· Κεφαλὴ γάρ σου (φησὶν) ὡς ὁ Κάρμηλος καὶ ἐμπλόκιον κεφαλῆς σου ὡς πορφύρα. Καὶ τὰ ἐνώτια, καὶ τοὺς δακτυλίους. Ἐπαινετὴν μὲν τὴν χρῆσιν ἐνωτίων ἐν τῇ μνηστείᾳ τῆς Ῥεβέκκας ἐδιδάχθημεν, σύμβολον τοῦ ἀγαθὰ μέλλειν αὐτῇ δι δάγματα περὶ τῆς ἐν τοῖς νοητοῖς ἀληθείας, ἐν τῷ οἴκῳ τοῦ Ἀβραὰμ γενομένῃ παραδοθήσεσθαι. Κατηγορούμενα δὲ αὐ τὰ πολλαχοῦ κατειλήφαμεν. Πρῶτον μὲν ἐκ τοῦ, ὅτε ἀναβαί νειν ἔμελλον εἰς Βεθὴλ, προσταχθῆναι παρὰ τοῦ Ἰακὼβ τὰς γυναῖκας περιελέσθαι αὐτὰ μετὰ τῶν θεῶν ἀλλοτρίων, ὡς ἐμποδίου ὄντος ἐκ τῆς εἰδωλολατρείας καὶ τῆς τῶν ἐνω τίων χρήσεως πρὸς τὸ ἀνελθεῖν εἰς τὸν οἶκον τοῦ Κυρίου. Βεθὴλ γὰρ οἶκος Θεοῦ ἑρμηνεύεται. Ἔπειτα ἐν τῇ Ἐξόδῳκαταστασιασθεὶς ὑπὸ τοῦ λαοῦ ὁ Ἀαρὼν εἰς τὸ ποιῆσαι εἴδωλον, ὡς ἐπιτηδείαν ὕλην εἰς κατασκευὴν τῶν ἀπηγο ρευμένων, τὰ ἐνώτια ἐξελέξατο. Περιείλαντο γὰρ πᾶς ὁ λαὸς (φησὶ) τὰ ἐνώτια τὰ χρυσᾶ, τὰ ἐν τοῖς ὠσὶν αὐτῶν, καὶ ἤνεγκαν πρὸς Ἀαρὼν, καὶ ἔπλασεν αὐτὰ μόσχον χωνευτόν. Ἀλλὰ καὶ Γεδεὼν, ἐκ τῶν σκύλων τῶν Ἰσμαηλιτικῶν λαβὼν τὰ ἐνώτια παρὰ τοῦ λαοῦ, Ἐποίησεν αὐτὰ εἰς Ἐφούδ, καὶ ἔστησεν αὐτὸ ἐν τῇ πόλει.","english":"The braid seems to be something interwoven with the hair, to arouse the color of the hair by its own good color. And let no one consider these things petty. For we are not more reverent than the Spirit, so as to disdain to investigate the words in the Scripture. For we have learned in the Song of Songs that the braid of the praised bride is also honored: For your head (it says) is like Carmel, and the braid of your head is like purple. And the earrings, and the rings. We have been taught that the use of earrings is praiseworthy in the betrothal of Rebecca, a symbol that good teachings concerning the truth in things intelligible were about to be delivered to her, who had come to be in the house of Abraham. But we have understood that they are accused in many places. First, from the fact that, when they were about to go up to Bethel, the women were commanded by Jacob to remove them along with the foreign gods, since the use of earrings, along with idolatry, was an obstacle to going up to the house of the Lord. For Bethel is interpreted as the house of God. Then in Exodus, Aaron, having been stirred to faction by the people to make an idol, chose the earrings as suitable material for the construction of the forbidden things. For all the people (it says) removed the golden earrings that were in their ears, and brought them to Aaron, and he molded them into a molten calf. But also Gideon, taking the earrings from the people out of the Ishmaelite spoils, made them into an ephod, and set it up in the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Καὶ ἐξεπόρνευσε πᾶς Ἰσραὴλ ὀπίσω αὐτοῦ ἐκεῖ, καὶ ἐγένετο τῷ Γεδεὼν καὶ τῷ οἴκῳ αὐ τοῦ εἰς σκάνδαλον. Καὶ ταῦτα νῦν τὰ ἐνώτια διὰ τὸ συν επαίρειν τὸ φρόνημα τῶν θυγατέρων Σιὼν διαβέβληται. Καὶ τὰ περιπόρφυρα καὶ τὰ μεσοπόρφυρα. Τὸν ἐν τῇ ἐσθῆτι κόσμον τῶν καλλωπιζομένων γυναικῶν ὡς περίεργον δια βάλλει, πορφύραν ποτὲ μὲν κατὰ τὰ ἄκρα παρυφαινόντων, ποτὲ δὲ κατὰ τὸ μέσον αὐτὴν ἐντιθέντων. Δόλου δὲ σύμβολον ἡ πορφύρα, τὴν κατὰ φύσιν χρόαν ἐπικαλύπτουσα, καὶ τὸ οἰκεῖον ἄνθος προφαίνουσα κατὰ τοὺς ἐν ἐπιφανείᾳ φαιδροὺς, ἐν δὲ τῷ βάθει τὸ κακὸν συσκιάζοντας. Ὅπερ κἂν τὰ ἄκρα τοῦ βίου, κἂν τὸ μέσον ἐπέχῃ, φευκτόν. Διόπερ καὶ τὰ περιπόρφυρα παραιτεῖται ὁ λόγος. Καὶ τὰ ἐπιβλήματα, τὰ κατὰ τὴν οἰκίαν καὶ τὰ διαφανῆ Λακωνικά. Ὑπερβολὴν ἀσωτίας καὶ τρυφῆς ἀφειδοῦς ὁ λόγος ἐμ\n\nφαίνει, τὰ ἐπιβλήματα τὰ κατ' οἶκον διαφανῆ λέγων εἶναι τῇ ὑπερβολῇ τῆς λεπτότητος. Τὸ γὰρ πρὸς ἐπίδειξιν δαπανηρὸν, ἔχει σκοπὸν τὴν ἀνθρωπαρεσκείαν· τὸ δὲ καὶ μη δενὸς ὁρῶντος ἐφ' ἑαυτοῦ διάγοντα κατὰ τὴν οἰκίαν δια φανῆ περιβάλλεσθαι, πᾶσαν ὑπερβολὴν παραχρήσεως τῶν πρὸς χρῆσιν συγκεχωρημένων ἡμῖν ἐπιδείκνυται, ὥστε μι μεῖσθαι τὰ τῶν Λακαινῶν ἐπιβλήματα, αἳ κατὰ τὴν ὄρχησιν τὸ φανερῶς γυμνοῦσθαι ὡς ἄσεμνον παραιτούμεναι, ὑπερβάλλουσαν λεπτότητι λινῆν ἐσθῆτα περιβαλλόμεναι, δι' αὐτῆς φαίνουσιν ἃ κρύπτειν ἔδει τὰς τῶν ἀῤῥένων ὄψεις. Καὶ τὰ βύσσινα καὶ τὰ ὑακίνθινα καὶ τὴν βύσσον σὺν χρυσῷ καὶ ὑακίνθῳ συγκαθυφασμένα.","english":"And all Israel played the harlot after it there, and it became a snare to Gideon and to his house. And these earrings are now condemned because they lift up the mind of the daughters of Zion. And the garments with purple borders and those with purple in the middle. He condemns the adornment in the clothing of women who beautify themselves as meddlesome, weaving purple sometimes at the edges, sometimes inserting it in the middle. And purple is a symbol of deceit, covering the natural color and bringing out its own bloom, like those who are bright in appearance but shadow evil in the depth. And whether it occupies the edges of life or the middle, it is to be avoided. Therefore the word rejects even the purple-bordered garments. And the coverings, both those in the house and the transparent Laconian fabrics. The word exposes an excess of prodigality and unsparing luxury, saying that the coverings in the house are transparent through the excess of their fineness. For that which is spent for display has as its aim the pleasing of men; but for one to be by himself in the house, with no one looking, and to wrap himself in transparent garments, displays every excess in the misuse of things permitted us for use, so as to imitate the coverings of the Laconian women, who, declining to be openly naked in the dance as indecent, put on linen clothing of surpassing fineness, and through it reveal what should hide the eyes of men. And the fine linen and the hyacinth-colored garments and the fine linen woven together with gold and hyacinth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ἤδη δὲ καὶ τῆς ἱερα τικῆς ἐσθῆτος μιμήματα, ἐν τῇ ἀσέμνῳ αὐτῶν ζωῇ δι' ὑπερ βολὴν τρυφῆς ἐμπαροινοῦσαι τοῖς ἁγίοις, αἱ θυγατέρες τῆς Σιὼν περιφέρουσι βύσσινα καὶ ὑακίνθινα, ὁποῖα ἐκεῖνοι σύμ βολα τῶν στοιχείων περιβαλλόμενοι, ἐξ ὧν τὰ πάντα συνέ στηκεν, εἰσῄεσαν εἰς τὰ ἅγια δι' ἑαυτῶν, ὑπὲρ τοῦ κόσμου τὸν Θεὸν ἱλεούμενοι. Βύσσος μὲν γὰρ ἀντὶ τῆς γῆς, ἡ δὲ ὑάκινθος ἀντὶ τοῦ ἀέρος, καὶ πορφύρα ἀντὶ τοῦ ὕδα τος, καὶ τὸ κόκκινον ἀντὶ τοῦ πυρός. Αἱ δὲ οὐκ ἐξαρ κούμεναι τῷ ἐξ αὐτῶν κόσμῳ, καὶ χρυσὸν αὐτοῖς συγκα θύφαινον, ὑπὲρ ποικιλίας καὶ πολυτελείας πλείονος. Καὶ θέριστρα κατάκλιτα. Ἔοικε τὸ θέριστρον ἐπίβλημα εἶ ναι θερινόν, ὡς καὶ περιβάλλειν δοκεῖν καὶ μὴ βαρύνειν ἐν τῷ καύσωνι· ὡς καὶ ἐν τῇ Γενέσει μεμαθήκαμεν τὴν Ῥεβέκκαν ἐν τῇ συναντήσει τοῦ Ἰσαὰκ περιβαλλομένην τὸ θέριστρον. Ἃ δὲ νῦν διαβάλλει ὁ λόγος, θέριστρα λέγεται, τὰ ἐν τῷ κατακλίνεσθαι δι' ὑπερβολὴν τρυφῆς ταῖς κλίναις ἐπιβαλλόμενα. Καίτοι τὸ Κατάκλιτα οὐδὲ ἐκδεδώκασιν οἱ λοιποί· διὸ καὶ ὠβέλισται, ὡς οὐδένα νοῦν ἐμφαῖνον. Καὶ ἔσται ἀντὶ ὀσμῆς ἡδείας, κονιορτός· καὶ ἀντὶ ζώνης, σχοινίῳ ζώσῃ· καὶ ἀντὶ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου, φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου. Μέρος τρυφῆς ἐστι καὶ τὸ ἐν ταῖς ὀσμαῖς ἡδὺ, φαρμάκοις τισὶν ἐκθυμιωμένοις καταφαρμακευόντων τὸν ἀέρα καὶ ἡδεῖαν ἑαυτοῖς μηχανωμένων ἀναπνοήν. Ταῖς οὖν διακεχυμέναις ὑφ' ἡδονῆς καὶ ὀσμὴν ἡδεῖαν μηχανωμέναις τῇ ὀσφρήσει, κονιορτὸς ἀντιδοθήσεται ὑπὸ τοῦ ἀπειλοῦντος.","english":"But now the daughters of Zion also carry about imitations of the priestly garment, in their shameless life, reveling beyond measure in luxury like the holy things—fine linen and hyacinth, such as those men wore as symbols of the elements from which all things consist, when they entered the holy place by themselves, propitiating God on behalf of the world. For the fine linen stands for the earth, the hyacinth for the air, the purple for the water, and the scarlet for the fire. But they, not content with the adornment that comes from these, wove gold in with them as well, for greater variety and extravagance. And summer wraps spread upon couches. The summer wrap seems to be a summer covering, such as to appear to cover without being heavy in the heat; as we have learned in Genesis that Rebekah was wearing the summer wrap when she met Isaac. But what the word now censures are called summer wraps—those spread over the couches in reclining, out of excess of luxury. And yet the others have not even rendered the word \"spread upon couches\"; therefore it has been marked as spurious, as conveying no sense. And there shall be instead of a sweet smell, dust; and instead of a belt, you shall be girded with a rope; and instead of the gold ornament of the head, you shall have baldness because of your works. Part of luxury is also the sweetness in smells, when they drug the air with certain perfumes burned as incense and contrive a pleasant breath for themselves. To those, then, who are dissolved by pleasure and contrive a sweet smell for their nostrils, dust shall be given in return by him who threatens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Λεπτὴ δέ ἐστι γῆ ἡ κόνις, ἀναπεποιημένη πρὸς τὸν ἀέρα, δυσκολίαν τινὰ περὶ τὴν ἀναπνοὴν καὶ ἀηδίαν πολλὴν ἐμποιοῦσα διὰ τὴν ἔμφραξιν. Μύροις μὲν γὰρ καὶ θυμιάμασιν ἐπιτέρπεται ἡ ψυχὴ, ἀλλὰ μύροις τοῖς πνευματικοῖς, ὁποῖος ἦν ὁ λέγων· Χριστοῦ εὐωδία ἐσμέν· καὶ Χάρις τῷ Θεῷ, τῷ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι ἐν παντὶ τόπῳ. Τοιαύ της ἀντελαμβάνετο ὀσμῆς ἀποπνεούσης τοῦ Ἰακὼβ, ὁ πατὴρ Ἰσαάκ· Ἰδοὺ ὀσμὴ τοῦ υἱοῦ μου, ὡς ὀσμὴ ἀγροῦ πλήρους, ὃν εὐλόγησε Κύριος. Καὶ αἱ ἐν τῷ Ἄσματι δὲ νεάνιδες, αἰσθόμεναι τῆς οὐρανίου εὐωδίας τοῦ Λόγου, ἔλεγον· Εἰς ὀσμὴν μύρων σου δραμοῦμεν. Καὶ τὸ ἀρχιερατικὸν δὲ χρί σμα μύρον ἦν καλὸν καὶ τερπνὸν, ἀδελφῶν συναφείᾳ παρεικάζεσθαι ἄξιον. Τὸ τοιοῦτον μύρον τεχνίτου δεῖται, ἀπὸ Θεοῦ λαβόντος τὴν μυρεψικὴν τέχνην, εἰς τὸ ποιῆσαι χρίσμα ἅγιον, ὃ οὐκ ἀναβήσεται εἰς σάρκα ἀνθρώπου. Ὅταν μέντοι πρὸς ἀκολασίαν τὸ ἡδὺ τῆς ὀσμῆς ἐπιτηδεύηται, ἐμφράσσεται ὑπὸ τοῦ κονιορτοῦ ὁ πόρος τῆς αἰσθήσεως, εὐεργετοῦντος τοῦ ταῦτα αὐτοῖς οἰκονομοῦντος Κυρίου. Τάχα δὲ ἐπεὶ ἐν τῷ ναῷ ἦν τὰ ἡδύσματα τῆς ὀσμῆς, τό τε μύρον τῆς χρίσεως καὶ τὸ θυμίαμα τῆς συνθέσεως (κατεῤῥίφη δὲ ὁ ναὸς καὶ ἔστι νῦν ἐν κονίᾳ, ἀνατραπεὶς καὶ κάτω κείμενος) ἀντὶ τῆς ποτε ὀσμῆς τῆς ἡδείας (κατὰ τὴν νομικὴν λατρείαν) νῦν κονιορτός ἐστι, διὰ τὰς πορευθείσας ὑψηλῷ καὶ ἀνυποτάκτῳ τραχήλῳ ψυχάς, οἷς καὶ εἴρηται· Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος. Ἔξεστι μέντοι αὐταῖς (ἐὰν βούλωνται ἐκτιναξαμέναις τὸν χοῦν) ἀναπλησθῆναι τῆς εὐωδίας Χριστοῦ κατὰ τὴν παραίνεσιν τοῦ λέγοντος·","english":"The dust is fine earth, dispersed into the air, producing a certain difficulty in breathing and great unpleasantness through the obstruction. For the soul is delighted by perfumes and incenses—but by spiritual perfumes, such as he had who said: We are the fragrance of Christ; and Thanks be to God, who makes manifest the odor of his knowledge in every place. Of such a fragrance breathed forth by Jacob did the father Isaac partake: Behold, the smell of my son is as the smell of a full field, which the Lord has blessed. And the maidens in the Song also, perceiving the heavenly fragrance of the Word, said: We will run after the smell of your perfumes. And the high-priestly anointing was a good and pleasant perfume, worthy to be compared to the union of brothers. Such a perfume needs a craftsman, one who has received from God the perfumer's art, to make the holy anointing, which shall not come upon human flesh. Whenever, however, the sweetness of the fragrance is pursued for licentiousness, the passage of the sense is obstructed by the dust, the Lord who orders these things for them doing them a benefit. And perhaps, since the sweet spices of fragrance were in the temple—both the perfume of anointing and the incense of composition (but the temple has been cast down and is now in dust, overturned and lying low)—instead of the once pleasant fragrance (according to the legal worship), there is now dust, because of the souls that walked with a lofty and insubordinate neck, to whom it was also said: Behold, your house is left to you desolate. It is possible, however, for them (if they wish, having shaken off the dust) to be filled with the fragrance of Christ, according to the exhortation of him who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"Ἐκτίναξαι τὸν χοῦν σου καὶ ἀνάστηθι, Ἰερουσαλὴμ, καὶ ἔνδυσαι τὴν δόξαν τοῦ βραχίονός σου. Καὶ ἀντὶ ζώνης, σχοινίῳ ζώσῃ. Ζώννυται μὲν τὴν ὀσφὺν ἐν\n\nἀληθείᾳ, ὁ κατὰ Θεὸν ζωννύμενος. Ὁποῖος ἦν ὁ Πέτρος, ἐκτείνων τὰς χεῖρας καὶ ζωννύμενος εἰς τὸν ὑπὲρ Χριστοῦ πόλεμον ὑπὸ τῶν εἰς τὸ ὑπὲρ τῆς ἀληθείας αὐτὸν μαρτύριον μέχρι θανάτου προκαλουμένων. Ὁ μὲν οὖν Ἅγιος περιζώννυται δύναμιν· Ὁ Θεὸς γὰρ (φησὶν)ὁ περιζωννύων με δύναμιν· ὁ δὲ ἀπολέσας τὴν ζώνην ταύτην, τῷ δεσμῷ τῶν ἰδίων ἁμαρτιῶν ζώννυται, διότι Σειραῖς τῶν ἰδίων ἁμαρτιῶν ἕκαστος σφίγγεται. Ὧν σύμβολον ἦν τὸ ἐκ σχοινίων φραγέλλιον, ἐξελαῦνον τοῦ ἱεροῦ τοὺς βεβηλοῦντας τὰ ἅγια, δεικνύντος τοῦ Κυρίου, ὅτι ἑκάστῳ μάστιγες αἱ οἰκεῖαι πλοκαὶ τῶν ἁμαρτιῶν γίνονται, καὶ μαστίζεται σχοι νίοις ἁμαρτιῶν τοῖς περιπλεκομένοις αὐτῷ. Ἀντὶ δὲ τοῦ κόσμου τῆς κεφαλῆς τοῦ χρυσίου, φαλάκρωμα ἕξεις διὰ τὰ ἔργα σου. Ὥσπερ, ἐπὶ τῆς κατὰ τὰ ὀσφραντὰ περιεργίας τὰ παρὰ φύσιν ἐπιζητοῦσαι, καὶ τῶν κατὰ φύσιν ἐξέπιπτον (οὐκ ἀνεχόμεναι γὰρ ἀναπνεῖν ψιλὸν ἀέρα, ἀλλὰ μύροις αὐτὸν καταχρωννῦσαι καὶ θυμιάμασιν, ὕστερον οὐδὲ καθαρὸν ἀέρα, ἀλλὰ κονιορτῷ τοῦτον ἀναμεμιγμένον ἀνέπνεον) οὕτως, ἐπειδὴ τῷ ἐκ τῆς φύσεως κόσμῳ τῶν τριχῶν (ὃς ἀντὶ περιβολαίου δέδοται ταῖς γυναιξὶν) οὐκ ἐπέμενον, ἀλλὰ, ἐμπλοκίοις τισὶ τὰς τρίχας συγκαταπλέκουσαι, φορτικῶς ἑαυτὰς ἐκαλλώπιζον, καὶ τοῦ κατὰ φύσιν κόσμου ἀπεστερήθησαν, καὶ ἐγένοντο ἀωρότατον θέαμα ἐν τῇ ἀποβολῇ τῶν τριχῶν, ὃς οἰκεῖος καὶ συγγενὴς κόσμος παρ' αὐτῆς τῆς φύσεως ταῖς γυναιξὶ περιβέβληται.","english":"Shake off your dust and arise, Jerusalem, and put on the glory of your arm. And instead of a belt, you shall be girded with a rope. He who is girded according to God is girded about the loins in truth. Such was Peter, stretching out his hands and being girded for the war on behalf of Christ by those who summoned him to martyrdom for the truth unto death. The saint, then, is girded with power—for God, it says, is the one who girds me with power—but the one who has lost this belt is girded with the bond of his own sins, because each person is bound fast by the cords of his own sins. Of these, the scourge made of ropes was a symbol, driving out of the temple those who profaned the holy things, the Lord showing that for each person the own braidings of their sins become whips, and one is scourged by the ropes of sins that entwine him. And instead of the ornament of the head, of gold, you shall have baldness because of your works. Just as those who, in their excessive curiosity about things perceived by smell, sought what is contrary to nature, also fell away from what is according to nature (for not enduring to breathe plain air, but dyeing it with perfumes and incenses, they later breathed not even clean air, but air mixed with dust), so too, since they did not abide by the natural ornament of hair (which is given to women instead of a covering), but, weaving their hair together with certain braidings, adorned themselves burdensomely, they were deprived of the ornament according to nature, and became a most unseasonable sight in the loss of their hair—that ornament which is proper and akin, bestowed by nature itself upon women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"Εἰ γὰρ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, πόσῳ δήπου αἴσχιον φαλάκρωμα ἔχειν; (ἐπὶ συμφέροντι τὴν δυσμορφίαν ἐπάγον ταῖς κακῶς τὴν ὥραν διαθεμέναις). Ἀντὶ δὲ τοῦ χιτῶνος τοῦ μεσοπορφύρου, περιζώσῃ σάκκον. Καὶ τοῦτο ἐπὶ συμφέροντι τῶν ὡραϊζομένων οἰκονομῶν ὁ Κύριος τὴν μεταβολὴν ταύτην γενέσθαι προστάσσει. Διότι ἡ μὲν πορφυρὶς ἁβρότητος καὶ ἀλαζονείας ἐστὶν ἀφορμή· ὁ δὲ σάκκος συντριμμοῦ καὶ ταπεινώσεώς ἐστιν ἐφόδιον. Καὶ ὁ μὲν τὴν ἁλουργίδα περικείμενος, πεσεῖν εἰς γῆν καὶ προσκυνεῖν τὸν Θεὸν κατοκνεῖ, φειδοῖ τοῦ κόσμου, μὴ τῆς ἐσθῆτος τὸ ἄνθος διαλυμήνηται· ὁ δὲ τὸν σάκκον περικείμενος, πάντα τόπον ἐπιτήδειον ἑαυτῷ εἰς προσκύνησιν τίθεται. Καὶ ὁ υἱός σου ὁ κάλλιστος ὃν ἠγάπησας, μα χαίρᾳ πεσεῖται. Τοῖς ἐν ἤθεσι μοχθηροῖς μέλλουσιν ἀνατρέφεσθαι, λυσιτελέστερον πολλῷ προαπελθεῖν τῆς ἀκμῆς, ἢ ἐπὶ πλέον τῆς πονηρᾶς τῶν γονέων ἀγωγῆς ἀναπίμπλασθαι. Υἱὸν οὖν ἔσχες, ἤτοι τῷ σώματι κάλλιστον, ἢ τοῖς μητρικοῖς ὀφθαλμοῖς τοιοῦτον φαινόμενον. Οὗτος ἐν αὐτῇ τῇ ἀκμῇ καὶ τῷ ἄνθει τῆς ἡλικίας τεθνήξεται. Καὶ ἡ ἐπίτασις τοῦ κα κοῦ, οὐ τὸν αὐτόματον, οὐδὲ τὸν ἐκ τῆς φύσεως θάνατον, ἀλλὰ βιαίως ἐκ πολεμίας χειρὸς, τραυματίας μαχαίρᾳ. Καὶ οἱ ἰσχύοντες ὑμῶν μαχαίρᾳ πεσοῦνται. Καὶ ταῦτα παθοῦσα, οὐδὲ τὴν πρὸς τὸ ἀμύνασθαι δύναμιν ἕξει· παραμυθία γὰρ ἐν κακοῖς τὸ ἐπαμῦναι τοῖς ἀνῃρημένοις καὶ τοῖς ἴσοις ἀντιπεριβάλλειν τοὺς λελυπηκότας. Σοὶ δὲ οὐδὲ τοῦτο ὑπάρξει·","english":"For if it is shameful for a woman to be shorn or shaved, how much more shameful is it to have baldness? (he brings disfigurement upon them for their benefit, upon those who have arranged their beauty badly). And instead of the purple-bordered tunic, you shall be girded with sackcloth. The Lord also, ordering this change to take place for the benefit of those who adorn themselves, commands it. For purple is a source of luxury and arrogance, while sackcloth is a provision for contrition and humility. And he who is clothed in the sea-purple robe is reluctant to fall to the ground and worship God, out of concern for his adornment, lest the flower of his garment be ruined; but he who is clothed in sackcloth makes every place suitable for himself for worship. And your most beautiful son, whom you loved, shall fall by the sword. For those who are about to be brought up in depraved habits, it is far more advantageous to depart beforehand at the prime of life than to be infected further by the evil conduct of their parents. You had a son, then, either most beautiful in body, or appearing such to a mother's eyes. This one shall die in the very prime and flower of his age. And the intensification of the evil is that it is not a spontaneous death, nor one from nature, but violently from an enemy's hand, wounded by the sword. And those among you who are strong shall fall by the sword. And having suffered these things, she will not even have the power to defend herself; for it is a consolation in evils to come to the aid of those who have been slain and to visit those who have caused grief with equal measure. But not even this will be yours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"οἱ γὰρ ἐν ἡλικίᾳ πάντες τελευτήσουσιν ἐν πολέμῳ, ὥστε τὴν ἄχρηστον ἡλικίαν περιλειφθῆναι, ἣ διὰ τὸ ἀβοήθητος εἶναι, εὔκολός ἐστι πάντα παθεῖν, ἅπερ ἂν δοκῇ τοῖς πολεμίοις. Καὶ ταπεινωθήσονται καὶ πενθήσουσιν αἱ θῆκαι τοῦ κόσ μου ὑμῶν. Χρυσίου καὶ ἀργυρίου θῆκαι καὶ ἐσθῆτος πολυτελοῦς καὶ λίθων βαρυτίμων, ἕως μὲν ἂν ἔχῃ τὰ κειμήλια, πολλῆς ἀξιοῦται σπουδῆς καὶ ἐπιμελείας, ἐν οἴκοις ὀχυροῖς ἀποκείμενα, ἐπὶ ὑψηλῶν τόπων, καὶ μοχλοὶ καὶ κλεῖς καὶ σφραγῖδες καὶ φύλακες καὶ πάντα τὰ πρὸς ἀσφάλειαν καὶ φυλακὴν ἐπινοούμενα· ἐπειδὰν δὲ κενὰ τῶν κειμηλίων ἀποδειχθῇ, ἠμελημένα καὶ παραῤῥιπτούμενα παρ ορᾶται. Ταῦτα καὶ ἡμᾶς ὠφελείτω, ὅτι ψυχαὶ, αἱ δεξάμεναι τοῦ θείου λόγου τὴν δωρεὰν, ἀποθῆκαι γεγόνασι τῶν τιμίων, τοῦ ἐν τοῖς θείοις θησαυροῖς ἀποκεῖσθαι ἄξιαι· ἐπειδὰν δὲ κεναὶ τῶν θείων κόσμων ἀποδειχθῶσι, ταπεινωθήσονται ἀποῤῥιφεῖσαι, ἀχρηστίαν καταγνωσθεῖσαι. Διὰ τοῦτο Ἠχρειώθη (φησὶν) Ἰεχονίας, ὡς σκεῦος, οὗ οὐκ ἔστι χρεία. Ἵνα οὖν","english":"For all those in the prime of life will die in war, so that the useless age is left behind, which, because it is helpless, is ready to suffer whatever the enemies may decide. And your treasuries of the world will be brought low and will mourn. Treasuries of gold and silver and costly clothing and precious stones, as long as they contain the treasures, are thought worthy of much zeal and care, stored in strong houses, on high places, with bolts and keys and seals and guards and everything devised for safety and protection; but when they are shown to be empty of treasures, they are neglected and cast aside and overlooked. Let this also benefit us, that souls which have received the gift of the divine word have become storehouses of precious things, worthy to be laid up in the divine treasuries; but when they are shown to be empty of divine adornments, they will be brought low, cast away, and condemned as useless. For this reason (he says) Jechoniah has become useless, like a vessel for which there is no need. In order, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"μένωμεν ἐν ταῖς βασιλικαῖς ἀποθήκαις, μὴ προδῶμεν τοῖς κλέπταις τὸν πολυτίμητον μαργαρίτην, ὃν ἐπιστεύθημεν.\n\n4. ΚΕΦΑΛΑΙΟΝ δʹ Καὶ ἐπιλήψονται ἑπτὰ γυναῖκες ἀνθρώπου ἑνὸς, λέ γουσαι· τὸν ἄρτον ἡμῶν φαγόμεθα, καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα· πλὴν τὸ ὄνομά σου κεκλήσθω ἐφ' ἡμᾶς· ἄφελε τὸν ὀνειδισμὸν ἀφ' ἡμῶν. Ὡς πρὸς τὸ ῥητὸν, δοκεῖ ὀλιγότητα ἀνδρῶν ἐκ πολέμων, ἢ νόσων ἐπιγενομένων τῷ λαῷ κατ' ὀργὴν τοῦ Θεοῦ ὁ λόγος σημαίνειν· ὥστε ὑπὲρ τοῦ μὴ ἄγονον εἶναι μηδὲ στεῖραν (ἅπερ ἐν κατάρᾳ τοῖς πάλαι λελόγισται) ἀπερυ θριᾷν τὰς γυναῖκας καὶ ἑνὸς ἀνδρὸς πλείους ἐπιλαμβάνεσθαι· καὶ τὸν ἐπὶ τῇ προστασίᾳ πλειόνων γυναικῶν ἀγῶνα αὐ τοῦ παραμυθουμένας, λέγειν· Τὸν ἄρτον ἡμῶν φαγόμεθα καὶ τὰ ἱμάτια ἡμῶν περιβαλούμεθα. Ἀφεὶς οὖν τὴν ἐπὶ τῷ πορισμῷ ἀναγκαίαν μέριμναν, τὸ ὄνομά σου χρῆσον ἡμῖν εἰς τὸ διαφυγεῖν ἡμᾶς τὸν ἐπὶ τῇ ἐρημίᾳ ὀνειδισμόν. Τὸ μὲν κατὰ λέξιν, τοῦτο. Ἡ δὲ ὑπόνοια καὶ ἐπὶ μειζόνων ἔρευναν προκαλεῖται ἡμῶν τὸν νοῦν. Ὡς οὖν ἐν τόπῳ δυσθεωρήτῳ καὶ πολὺ τὸ ἐπεσκιασμένον ἐκ τῆς ἀσαφείας ἔχοντι, τοιαύτη τις ἡμῖν περὶ τῶν ἑπτὰ γυναικῶν ἔννοια ὑποπίπτει, ὅτι πολλαχοῦ καὶ ὁ βίος οὗτος καὶ ὁ κατὰ σάρκα Ἰσραὴλ ἐπὶ τοῦ ἑπτὰ λαμβάνονται. Ὁ μὲν περὶ τὰ ἐν γενέσει πράγματα χρόνος, διότι ἀπὸ ἑπτὰ ἡμερῶν ἀνακυκλουμένων πληροῦται· ὅθεν καὶ ὁ μετὰ τὴν κατάστασιν ταύτην αἰὼν, ὀγδόη εἴρηται ἐν τῇ Γραφῇ· καὶ ψαλμοὶ ὑπὲρ τῆς ὀγδόης ἀντὶ τοῦ, ὑπὲρ τοῦ μετὰ τὸν χρόνον τοῦτον, αἰῶνος. Πολλαχοῦ δὲ καὶ οἱ ἐν τῷ φανερῷ Ἰουδαῖοι καὶ ἡ κατὰ αὐτοὺς πολιτεία ἐπὶ τοῦ ἑπτὰ λαμβάνονται.","english":"Let us remain in the royal storehouses; let us not betray to thieves the precious pearl which was entrusted to us.\n\n4. CHAPTER 4: And seven women shall take hold of one man, saying: We will eat our own bread and clothe ourselves with our own garments; only let your name be called upon us; take away our reproach. According to the literal sense, the passage seems to indicate a scarcity of men arising from wars or diseases that came upon the people by the anger of God, so that, in order not to be childless or barren (which in ancient times was reckoned a curse), the women grow bold and more than one take hold of a single man; and consoling themselves in the struggle of being subject to several women, they say: We will eat our own bread and clothe ourselves with our own garments. Setting aside, then, the care that is necessary for providing, grant us your name, so that we may escape the reproach of widowhood. This is what the text says literally. But the underlying meaning also summons our mind to the investigation of greater matters. Since, then, the place is hard to survey and has much that is overshadowed by obscurity, some such thought as this occurs to us concerning the seven women: that in many places both this present life and the Israel according to the flesh are taken to mean the number seven. The time concerned with things that come into being is so taken, because it is completed by the cycling of seven days; whence also the age after this present order is called the eighth in Scripture; and the psalms \"for the eighth\" mean \"for the age after this time.\" And in many places both the Jews in the open and their manner of life are taken to mean the number seven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"Δὸς μερίδα (φησὶ) τοῖς ἑπτὰ καί γε τοῖς ὀκτώ, ὡς καὶ τῆς παλαιᾶς Διαθήκης ὀφειλούσης λαβεῖν τινα μαρτυρίαν ἀπὸ τοῦ Θεοῦ ἥκειν καὶ τῆς Καινῆς καὶ εἰς μίαν ἀλλήλαις ἐλθεῖν συμφωνίαν. Αἱ οὖν ἑπτὰ γυναῖκες, ἡ Διαθήκη ἡ παλαιά· ἐπιλήψεται ἀνθρώπου ἑνὸς (τοῦ Κυρίου, ὃς οὐχὶ εἷς τῶν πολλῶν ἐστιν, ἀλλ' εἷς ἐστι)· λέγουσαι, ὅτι Τὸν ἄρτον ἡμῶν φαγόμεθα, τουτέστι μενοῦμεν ἐπὶ τοῦ ἡμετέρου μέτρου τῆς ὑποστάσεως. Σκιὰ γὰρ ἐσόμεθα τῶν μελλόντων καὶ εἰκόνες τῶν ἐπουρανίων. Μόνον τὸ τοῦ Χριστοῦ ὄνομα κεκλήσθω τῇ Παλαιᾷ, ἵνα ὁ ὀνειδισμὸς τῆς ἀχρηστίας ἀφαιρεθῇ. Δύναται δὲ καὶ ἡ συναγωγὴ Ἰσραὴλ (ἀποθανόντος τοῦ νόμου, ἐν ᾧ κατείχετο) ἐλευθέρα γενομένη, πρὸς τὸ ᾧ θέλει γαμηθεῖσα, μὴ χρηματίζειν μοιχαλὶς, τῷ νυμφίῳ Λόγῳ προσελθοῦσα καὶ οἱονεὶ ἐρωτικῶς ἀντεχομένη αὐτοῦ, λέγειν· Τὸ ὄνομά σου κεκλήσθω ἐφ' ἡμᾶς. Εἴρηται δέ τισιν, ὅτι αἱ ἑπτὰ γυναῖκες ἑπτὰ πνεύ ματά εἰσιν, ἃ μικρὸν ὕστερον ὁ αὐτὸς οὗτος Προφήτης καταριθμεῖσθαι μέλλει, ὡς ἐπαναπαυόμενα ἐπὶ τὸν ἐκ τῆς ῥίζης Ἰεσσαὶ ἐξανθήσειν μέλλοντα· πνεῦμα σοφίας καὶ συν έσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ· ἅπερ διὰ τὸ πάντας ἐκ κλῖναι καὶ ἅμα ἀχρειωθῆναι, οὐκ ἔχοντα ᾧ ἐπαναπαύσεται ἀγαπητῶς, τοῦ κατὰ τὸν Κύριον ἀνθρώπου λαβόμενα, ποιεῖ τὰ ἀναγεγραμμένα. Ἀργεῖ γὰρ τὸ πνεῦμα τῆς γνώσεως καὶ τῆς εὐσεβείας ἐν καιροῖς, ὅτε οὐκ ἔστιν ὁ συνιὼν, οὐκ ἔστιν ὁ ἐκζη τῶν τὸν Θεόν·","english":"Give a portion, it says, to the seven and even to the eight, since the Old Testament also owes it to receive some testimony that it comes from God, and the New Testament too, and that they come to a single harmony with one another. The seven women, then, are the Old Testament: it shall take hold of one man—of the Lord, who is not one of the many, but is one—saying, \"We will eat our own bread,\" that is, we will remain at our own measure of subsistence. For we shall be a shadow of things to come and images of heavenly things. Only let the name of Christ be called upon the Old, so that the reproach of uselessness may be taken away. And it is possible that the synagogue of Israel also—the law having died, in which it was held captive—having become free and having been married to whom it wishes, may not be reckoned an adulteress, having come to the bridegroom Word and, as it were, clinging to him lovingly, to say: \"Let your name be called upon us.\" And it has been said by some that the seven women are the seven spirits which this same Prophet is shortly going to enumerate, as resting upon the one who is to spring forth from the root of Jesse: a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and piety, a spirit of the fear of God; which, because all have turned aside and at the same time become useless, having no one on whom it may gladly rest, having laid hold of the man who is according to the Lord, does the things that are written. For the spirit of knowledge and of piety is idle in times when there is no one who understands, there is no one who seeks God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"καὶ οἱονεὶ ὄνειδός ἐστι ταῖς ἀρεταῖς τὸ μηδένα εἶναι τὸν ἀντεχόμενον αὐτῶν, ἀλλ' οἱονεὶ χηρεύειν αὐτὰς ἀπορίᾳ τῆς ὑποδεχομένης αὐτὰς ψυχῆς. Τὸ γὰρ μηδένα δυνηθῆναι ἑλεῖν τῷ οἰκείῳ κάλλει, ἀλλ' ἐναπομεῖναι τῇ ἐρημία, ὥσπερ καὶ τῶν ἀρετῶν δοκεῖ καθάπτεσθαι. Ὁ δὲ ἐν ἑαυτῷ πᾶν εἶδος ἀρετῆς κατὰ τὴν ἄκραν τελείωσιν ἐπιδεικνύναι μέλλων, ἀφαιρεῖ τὸν ὀνειδισμὸν ἀπ' αὐτῶν. Καὶ ἐπειδὴ καὶ παρὰ τοῖς ἀγνοοῦσι τὸν Θεὸν δοκοῦσιν ἐπιτηδεύεσθαι γνῶσις καὶ σύνεσις καὶ βουλὴ καὶ ἰσχὺς καὶ σοφία, καὶ εὐσέβεια, ἀξιοῦσι τὸ Χριστοῦ ὄνομα ἐπικεκλῆσθαι αὐταῖς. Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἐπιλάμψει ὁ Κύριος ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, τοῦ\n\nὑψῶσαι καὶ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραήλ. Συνᾴδει ταῦτα τοῖς προαποδεδομένοις. Οὗ γὰρ ἐπελάβοντο αἱ ἑπτὰ γυναῖκες ὡς ἀνδρὸς, οὗτος ὡς Κύριος ἐπιλάμψει. Ἐπειδὴ γὰρ ἀντεποιήθησαν τοῦ τὸ ὄνομα αὐτοῦ κεκλῆσθαι ἐπ' αὐταῖς, ἀποδεχόμενος αὐτῶν τὴν προθυμίαν ὁ Θεὸς, Ἐπιλάμψει αὐταῖς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς, του τέστι κεκριμένως καὶ βεβουλευμένως τὸ ἐκ τῆς κρίσεως ἀγαθὸν χαριζόμενος, καὶ οὐκ ἀβουλεύτως οὐδὲ ἐκκεχυμένως. Ἡμέρα δὲ αὕτη ἐστὶν, ἐν ᾗ ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης· αὕτη ἣν αὐτὸς ποιεῖ ὁ ἥλιος τῆς δικαιοσύνης, ὁ Κύριος ἡμῶν, ὁ διδάσκων περὶ ἑαυτοῦ, ὅτι ἕως ἐστὶν ἐν τῷ κόσμῳ, φῶς ἐστι τοῦ κόσμου. Διὸ καὶ παρῄνει, ἐργά ζεσθαι ἕως ἡμέρα ἐστί. Σημειωτέον δὲ, ὅτι κατ' ἄλλην καὶ ἄλλην ἐπίνοιαν καὶ ἡμέρα λέγεται ὁ παρὼν βίος, καὶ νὺξ ἡ τῆς κρίσεως ἡμέρα. Καὶ πάλιν, νὺξ μὲν ἡ παροῦσα κατάστασις, ἡμέρα δὲ ὁ προσδοκώμενος αἰών.","english":"And it is, as it were, a reproach to the virtues that no one cleaves to them, but that they are, as it were, widowed through lack of a soul to receive them. For that no one was able to seize them by their own beauty, but they remain in desolation, seems to touch even the virtues themselves with reproach. But he who is about to display in himself every form of virtue according to the highest perfection removes the reproach from them. And since even among those who do not know God, knowledge and understanding and counsel and strength and wisdom and piety seem to be cultivated, they deem it worthy that the name of Christ be invoked upon them. But in that day the Lord will shine forth in counsel with glory upon the earth, to exalt and glorify what is left of Israel. These things are in harmony with what has been set forth beforehand. For he whom the seven women took hold of as a man, this one will shine forth as Lord. For since they laid claim to having his name called upon them, God, accepting their eagerness, will shine upon them in counsel with glory upon the earth, that is, granting the good that comes from judgment in a judged and deliberated manner, and not without counsel nor in a scattered way. And this is the day on which God will shine forth in counsel with glory; this is the day which he himself makes, the sun of righteousness, our Lord, who teaches concerning himself that while he is in the world, he is the light of the world. Therefore he also exhorted us to work while it is day. And it should be noted that according to one conception and another, both the present life is called day, and the day of judgment is called night. And again, the present condition is night, but the age to come is day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Τὸ μὲν γὰρ Ἐργάζεσθε ἕως ἡμέρα ἐστί, σαφῶς εἰς τὸν βίον τοῦτον φέρει τὸν πεφωτισμένον τῇ Χριστοῦ ἐπιγνώσει, τὸ δὲ Ἔρχεται νὺξ, περὶ τοῦ μέλλοντος αἰῶνος εἴρηται, διὰ τὸ σκυθρωπὸν καὶ ἐπίπονον τῶν ἐν ἁμαρτίαις εὑρισκομένων τῆς προσηγορίας ταύτης ἀξιουμένου. Καθ' ὃ καὶ ὁ Προφήτης πρὸς τοὺς ἐν ἔργοις μὲν πονηροῖς ὄντας, ἐπείγοντας δὲ τὴν ἡμέραν τῆς ἀνταποδόσεως· Ἵνα τί ὑμῖν (φησὶν) ἡ ἡμέρα Κυρίου; Καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. Ἔμπαλιν δὲ καὶ ὁ Ἀπόστολος νύκτα μὲν λέγει τὸν βίον τοῦτον, καὶ διὰ τὴν ἐν αὐτῷ σύγχυσιν καὶ τὴν ἐκ τῆς σαρκὸς καὶ τῶν βιωτικῶν φροντίδων ἐγγινομένην τῷ νῷ, ὡς τὰ πολλὰ, ἐπισκότησιν· ἡμέραν δὲ τὸν χρόνον τῆς ἀναστάσεως, ἐν τῷ λέγειν· Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικε. Καθ' ὁποτέραν οὖν ἐὰν βουληθῇς ἐκδοχὴν, Ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης ἐπὶ τῆς γῆς. Ἐπεὶ οὖν μετὰ βουλῆς ἐπιλάμπει, ἑαυτοὺς ἀξίους ποιήσωμεν πρὸς τὸ χωρῆσαι τὸν φωτισμὸν αὐτοῦ, ὥστε τὸν κατὰ ἀναλογίαν τῆς ἐν ἑκάστῳ ἐπιτηδειότητος τὴν ἔλλαμψιν χαριζόμενον, ἐν μείζονι τῇ κατὰ τὴν ψυχὴν ἡμῶν προθυμίᾳ, μείζονα καὶ τελειότερα καὶ τὰ παρ' αὐτοῦ παρασχεῖν. Καὶ ὑψώσει τὸ καταλειφθὲν τοῦ Ἰσραήλ, τουτέστιν ἐπάνω ποιήσει τῶν ὑλικῶν καὶ τῇ θεωρίᾳ προσάξει τῶν ἀσωμάτων τὸ κατ' ἐκλογὴν χάριτος λεῖμμα τοῦ Ἰσραήλ. Εἰ δὲ καὶ τὴν δόξαν, ἣν δοξασθήσονται οἱ Ἅγιοι, κατὰ τὸ ἀρέσκον τῇ Γρα φῇ ποθεῖς μαθεῖν, νόησόν μοι τὴν περὶ τὸ ἡγεμονικὸν τῶν τὰ μεγάλα καὶ θεῖα θεωρούντων ἱεροπρεπῆ κατάστασιν, ὁποία ἦν περὶ Μωϋσέα, ὅτε κατηξιώθη ἐν θεωρίᾳ τοῦ Θεοῦ γενέ σθαι.","english":"For the phrase \"Work while it is day\" clearly refers to this life, which is enlightened by the knowledge of Christ; but \"the night comes\" is spoken of the age to come, this name being deemed worthy because of the gloom and toil of those found in sins. In accordance with this, the Prophet also says to those who are in evil deeds but hasten the day of recompense: \"Why do you\" (he says) \"desire the day of the Lord? And this is darkness, and not light.\" Conversely, the Apostle also calls this life night, both because of the confusion in it and because of the darkening of the mind that arises, for the most part, from the flesh and from worldly cares; and he calls the time of the resurrection day, when he says: \"The night is far spent, and the day is at hand.\" In whichever sense, then, you wish to take it, \"God will shine forth in counsel with glory upon the earth.\" Since, therefore, he shines forth with counsel, let us make ourselves worthy to receive his illumination, so that he who grants the illumination in proportion to the fitness in each one may, with greater zeal of our soul, bestow greater and more perfect gifts from himself. And \"the remnant of Israel shall be exalted,\" that is, he will set it above material things and will bring to contemplation of incorporeal things the remnant of Israel according to the election of grace. But if you also desire to learn the glory with which the saints shall be glorified, according to what is pleasing to Scripture, understand for me the reverent condition of the governing faculty of those who contemplate great and divine things, such as was in Moses when he was deemed worthy to be in the contemplation of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Ἐπεὶ οὖν ἐπιλάμψει ὁ Θεὸς ἐν βουλῇ μετὰ δόξης, πρὸς δύο ταῦτα δύο ἐπήγαγε· τὸ ὑψῶσαι καὶ δοξάσαι· ὡς νοεῖσθαι βουλῆς μὲν ἔργον τὴν ὕψωσιν, δόξης δὲ τὸ δοξάσαι. Καὶ ἔσται τὸ ὑπολειφθὲν ἐν Σιὼν, καὶ τὸ καταλειφθὲν ἐν Ἱερουσαλὴμ, Ἅγιοι κληθήσονται, πάντες οἱ γραφέντες εἰς ζωὴν ἐν Ἱερουσαλήμ. Τὸ κατ' ἐκλογὴν χάριτος λεῖμμα τοῦ Ἰσραὴλ, Ἅγιοι κληθήσονται καὶ ἐγγραφήσονται εἰς ζωὴν ἐν Ἱερουσαλὴμ οἱ φωτισθέντες τῇ ἐπιφανείᾳ τοῦ Θεοῦ καὶ ὑψωθέντες τῇ δόξῃ αὐτοῦ. Οὗτοι Ἅγιοι κληθήσονται, οὓς καὶ κατέλιπεν ἑαυτῷ ὁ Θεὸς, κατὰ μίμησιν τῶν μὴ καμψάντων γόνυ τῇ Βάαλ. Διὰ τί δὲ τοὺς μὲν ἐν Σιὼν, τοὺς δὲ ἐν Ἱερουσαλήμ; Ὅτι καὶ τῶν σωζομένων ἐστὶ διαφορὰ, ἑκάστου ἐν τῷ ἰδίῳ τάγματι τῆς ἀπολαύσεως τῶν παρὰ Θεοῦ ἀγαθῶν μεθέξοντος. Ἐπειδὴ δὲ ὀλίγοι οἱ σωζόμενοι, οὐ πληθυντικῶς, ἀλλ' ἑνικῶς ὁ λόγος ἐξέδωκεν. Οὐ γὰρ εἶπεν οἱ καταλειφθέντες, ἀλλὰ Τὸ καταλειφθέν. Ἔοικε δὲ τὸ μὲν ὑπολειφθὲν ἐν Σιὼν, τὸ ὑποδεέστερον εἶναι τάγμα, οἱονεὶ ἐναφεθὲν ὑπὸ τῶν ἐπειγομένων εἰς τὸ ἔμπροσθεν· τὸ δὲ τελειότερον, διὰ τὴν τῶν ἔργων ἀξίαν, τῆς ἐν αὐτῇ τῇ Ἱερουσαλὴμ καθιδρύσεως ἠξιῶσθαι. Ὑποβάλλει δὲ ἡμῖν καὶ ἡ ἱστορία τῶν ταγμάτων τὸ διάφο ρον ἐκ τοῦ τὴν μὲν Σιὼν τὴν ἀρχαίαν εἶναι πόλιν καὶ ὑποδεεστέραν· τὴν δὲ Ἱερουσαλὴμ, τὴν βασιλεύουσαν, ἐν ᾗ τὸ ἁγίασμα. Πάντες μέντοι οὗτοι γραφήσονται εἰς ζωὴν ἐν Ἱερουσαλήμ· καὶ μακάριος ὁ τῆς ἐν Ἱερουσαλὴμ καταγραφῆς ἀξιούμενος. Ἐν ἐκείνῃ γὰρ ἔοικεν εἶναι τῇ Ἱερουσαλὴμ ἡ βίβλος τῶν ζώντων, ἐν ᾗ","english":"Since, then, God will shine forth in counsel with glory, he added two things corresponding to these two: to exalt and to glorify—so that exaltation is understood as the work of counsel, and glorifying as that of glory. And what remains in Zion, and what is left in Jerusalem, shall be called holy, all those written for life in Jerusalem. The remnant of Israel according to the election of grace shall be called holy and shall be enrolled for life in Jerusalem—those enlightened by the manifestation of God and exalted by his glory. These shall be called holy, whom God also left for himself, in imitation of those who did not bend the knee to Baal. But why are some in Zion and others in Jerusalem? Because there is also a difference among the saved, each sharing in the enjoyment of the good things from God in his own rank. And since those who are saved are few, the text issued the word not in the plural but in the singular. For it did not say \"those left,\" but \"what is left.\" And what remains in Zion seems to be the lower rank, as it were left behind by those pressing on to what lies ahead; while the more perfect, because of the worth of their works, is deemed worthy of establishment in Jerusalem itself. The history of the ranks also suggests to us the difference, from the fact that Zion is the ancient city and the lower, while Jerusalem is the royal city, in which is the sanctuary. All these, however, shall be written for life in Jerusalem; and blessed is he who is deemed worthy of enrollment in Jerusalem. For in that Jerusalem there seems to be the book of the living, in which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"γράφονται οἱ μαθηταὶ τοῦ Χριστοῦ· Χαίρετε γὰρ (φησὶν) ὅτι τὰ ὀνόματα ὑμῶν γεγραμμένα ἐστὶν ἐν τοῖς οὐρανοῖς. Ἐπειδὴ δὲ πρόσκειται τῷ Οἱ γραφέντες ἐν Ἱερουσαλὴμ, τὸ Εἰς ζωὴν, ἐπιστῆσαι ἀναγκαῖον, μήποτέ εἰσί τινες οἱ γραφόμενοι μὲν, οὐκ εἰς ζωνὴν δὲ, κατὰ τὸν Ἱερε μίαν, λέγοντα· Ἀφεστηκότες ἐπὶ τῆς γῆς γραφήτωσαν, ὥστε κατὰ τοῦτο δύο τινὰς καταγραφὰς νοεῖσθαι· τῶν μὲν εἰς ζωὴν, τῶν δὲ εἰς ἀπώλειαν· καὶ εἶναι πολλάκις καὶ μεταβολὴν τῆς Γραφῆς, ὅταν καὶ ἡμεῖς εἰς κακίαν ἀπὸ ἀρετῆς μεταπέσωμεν. Τὸ γὰρ Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων καὶ μετὰ δικαίων μὴ γραφήτωσαν, καὶ τὸ Ἐξάλειψον κἀμὲ ἀπὸ τῆς βίβλου σου, ὡς ἤδη τῆς ἐν τῇ βίβλῳ τοῦ Θεοῦ καταγραφῆς ἠξιωμένων λέγεται. Ὅτι ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν, καὶ τὸ αἷμα Ἱερουσαλὴμ ἐκκαθαριεῖ ἐκ μέσου αὐτῶν, ἐν πνεύματι κρίσεως καὶ ἐν πνεύματι καύσεως. Τρανῶς τὰ αὐτὰ τῷ Ἰωάννῃ ὁ λόγος προαγορεύει, περὶ τοῦ Κυρίου λέγοντι, ὅτι Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύ ματι ἁγίῳ καὶ πυρί· περὶ δὲ ἑαυτοῦ, ὅτι Ἐγὼ μὲν ὑμᾶς βαπτίζω ἐν ὕδατι, εἰς μετάνοιαν. Ἐπεὶ γοῦν ἀμφότερα συνῆψεν ὁ Κύριος, τό τε ἐξ ὕδατος εἰς μετάνοιαν καὶ τὸ ἐκ Πνεύματος εἰς ἀναγέννησιν, καὶ ὁ λόγος αἰνίσσεται ἀμφότερα τὰ βαπτίσματα... μήποτε τρεῖς εἰσιν αἱ ἐπίνοιαι τοῦ βαπτίσματος, ὅ τε τοῦ ῥύπου καθαρισμὸς, καὶ ἡ διὰ τοῦ Πνεύματος ἀναγέννησις, καὶ ἡ ἐν τῷ πυρὶ τῆς κρίσεως βάσανος· ὥστε τὸ μὲν ἐκπλύνειν πρὸς τὴν ὧδε ἀπόθεσιν τῆς ἁμαρτίας λαμβάνεσθαι, τὸ δὲ πνεύματι κρίσεως καὶ πνεύματι καύσεως, πρὸς τὴν ἐν τῷ μέλλοντι αἰῶνι διὰ τοῦ πυρὸς δοκιμασίαν.","english":"The disciples of Christ are written down; for he says, \"Rejoice, because your names are written in the heavens.\" But since to \"those who were written in Jerusalem\" there is added \"unto life,\" it is necessary to take note, lest perhaps there are some who are written, but not unto life, according to Jeremiah, who says: \"Let those who have departed be written on the earth,\" so that in this respect two kinds of registration are to be understood: some unto life, and some unto destruction; and that there is often even a change of the writing, when we too fall away from virtue into wickedness. For the words \"Let them be blotted out of the book of the living, and let them not be written with the righteous,\" and \"Blot me out of your book,\" are spoken as of those who had already been deemed worthy of registration in the book of God. \"For the Lord will wash away the filth of the sons and daughters of Zion, and will cleanse the blood of Jerusalem from their midst, in a spirit of judgment and in a spirit of burning.\" Clearly the same things the word foretells in John, who says concerning the Lord, that \"He will baptize you in the Holy Spirit and fire\"; and concerning himself, that \"I indeed baptize you in water, unto repentance.\" Since, then, the Lord joined both together—both the baptism from water unto repentance and that from the Spirit unto regeneration—and the word hints at both baptisms... perhaps there are three conceptions of baptism: the cleansing of filth, the regeneration through the Spirit, and the testing in the fire of judgment; so that the washing is to be understood as the putting away of sin here, and the \"spirit of judgment and spirit of burning\" as the testing through fire in the age to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Δέονται δὲ αἱ μὲν κατ' ἄγνοιαν ἁμαρτίαι, οἱονεὶ ῥύπος τις οὖσαι, τὴν ἐπιφάνειαν τῆς ψυχῆς ἀφανίζουσαι καὶ τῷ φυσικῷ κάλλει αὐτῆς λυμαινόμεναι, τοῦ ἐκ τῆς πλύσεως καθα ρισμοῦ· αἱ δὲ πρὸς θάνατον ἁμαρτίαι τῶν ἑκουσίως ἐξαμαρτανόντων, μετὰ τὸ λαβεῖν τὴν ἐπίγνωσιν, αἷμα προσαγορεύονται, δεόμεναι τῆς ἐν τῷ καύματι κρίσεως. Ἐπεὶ οὖν ὁ ἐξομολογούμενος καὶ πλυθῆναι ἀξιοῖ καὶ καθαρισθῆναι, καὶ τὴν μὲν ἀνομίαν πλύσεώς φησι δεῖσθαι, τὴν δὲ ἁμαρ τίαν καθαρισμοῦ, λέγων· Ἐπὶ πλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου καὶ ἀπὸ τῆς ἁμαρτίας μου καθάρισόν με. Οἱ μὲν πάντη ἀνήκοοι τῶν θείων Μαθημάτων, πρὶν μα θεῖν τὸν λόγον ἡμαρτηκότες, οἱονεὶ ἐῤῥυπωμένοι, τοῦ ἀπὸ τοῦ ὕδατος δέονται καθαρισμοῦ· οἱ δὲ μετὰ τὸ λαβεῖν τὴν ζωὴν ἐπιβουλεύοντες ἑαυτοῖς, αἵματι ὄντες ἔνοχοι, τοῦ ἐκ τοῦ πυρὸς δέονται καθαρισμοῦ. Ἔστι δὲ καὶ ἁπλούστε ρον ἐκλαβεῖν· ὅτι τὰ μὲν ἐπιπόλαια τῶν ἁμαρτημάτων ῥύπῳ τινὶ ἔοικε· τὰ δὲ διὰ βάθους, ἐκ διαθέσεως τῆς πρὸς τὸ κακὸν τῶν πλημμελούντων ἁμαρτανόμενα, αἵματι παρεικά ζεται· διὸ καὶ ἐκ μέσου τῶν ἡμαρτηκότων διὰ τῆς τοῦ πνεύματος καύσεως ἐκκαθαρίζεσθαι τὸ αἷμα λέγεται. Καὶ ἥξει καὶ ἔσται πᾶς τόπος τοῦ ὄρους Σιὼν καὶ πάντα τὰ περὶ κύκλῳ αὐτῆς σκιάσει νεφέλη ἡμέρας, καὶ ὡς καπνοῦ καὶ ὡς φωτὸς καιομένου νυκτὸς, πάσῃ τῇ δόξῃ σκεπασθήσεται. Καὶ ἔσται εἰς σκιὰν ἀπὸ καύματος καὶ ἐν σκέπῃ καὶ ἐν ἀποκρύφῳ ἀπὸ σκληρότητος καὶ ὑετοῦ.","english":"Sins committed in ignorance, being like some kind of filth that obscures the soul's appearance and defiles its natural beauty, require the cleansing that comes from washing; but sins unto death, committed willingly by those who have sinned after receiving full knowledge, are called blood, and require the judgment that comes through burning. Since, then, the one who confesses and deems himself worthy to be washed and cleansed, saying that his lawlessness needs washing and his sin needs cleansing—\"Wash me more thoroughly from my lawlessness, and cleanse me from my sin\"—those who are altogether unacquainted with the divine teachings, having sinned before they learned the word, are as it were soiled and need the cleansing that comes from water; but those who, after receiving life, plot against themselves, being guilty of blood, need the cleansing that comes from fire. It is also possible to understand this more simply: that the superficial sins resemble a kind of filth, while those that go deep, committed out of a disposition toward evil in those who transgress, are likened to blood; therefore it is said that the blood is cleansed out from the midst of those who have sinned through the burning of the Spirit. And he will come, and every place of Mount Zion and all things around it will be overshadowed by a cloud by day, and as of smoke and as of burning fire by night, it will be covered with all glory. And it will be for a shade from the heat, and for a shelter and for a hiding place from harshness and rain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Μετὰ τὴν ὑπὸ τοῦ λουτροῦ κάθαρσιν καὶ τὴν ἐκ μετανοίας ἀποκάθαρσιν, ἥξει καιρὸς ὅτε πᾶς τόπος οἰκειωθήσεται τῷ ὄρει Σιών, τουτέστιν ὑψηλὸς καὶ τῶν οὐρανίων εἶναι σκοπευτικὸς καταξιωθήσεται. Μετὰ τὸ ἐπιλαβέσθαι ἀν δρὸς τὰς ἑπτὰ γυναῖκας, καὶ ἐπιλάμψαι Κύριον μετὰ δόξης ἐν βουλῇ, τοῦ ὑψῶσαι καὶ δοξάσαι τὸ καταλειφθὲν τοῦ Ἰσραήλ, ὅτε καὶ Ἅγιοι ἐκλήθησαν, διὰ τὸ ἐκπλυθῆναι τὸν ῥύπον τῶν θυγατέρων Σιὼν καὶ ἐκκαθαρισθῆναι τὸ αἷμα αὐτῶν ἐκ μέσου, τότε σκιάσει τὰ περὶ κύκλῳ τῆς Ἱερουσαλὴμ νεφέλη ἡμέρας, ὥστε παρασχεῖν σκιὰν ἀπὸ καύματος καὶ σκέπην ἀπὸ σκληρότητος καὶ ὑετοῦ· τὴν δὲ νύκτα ὑπὸ φωτὸς κατέχεσθαι καιομένου, καὶ εἶναι τὴν δόξαν οἱονεὶ καπνόν τινα τὰ πάντα ἐπιλαμβάνουσαν. Λογιζόμεθα δὲ ταῦτα ἐπαγγέλλεσθαι τοῖς ἀξίοις τῆς ἀναπαύσεως. Διότι, πολλῶν μονῶν οὐσῶν ἐν τῇ οἰκίᾳ τοῦ Πατρὸς καὶ διαφόρου κληροδοσίας ἀποκειμένης ἐν τῇ γῇ τῆς κληρονομίας, ἣν\n\nκληρονομήσουσιν οἱ πραεῖς, δῆλον ὅτι τινὲς μὲν ἐν τῇ φαιδρότητι τῆς τοῦ Θεοῦ ἐπι φανείας, τινὲς δὲ ὑπὸ τὴν σκέπην τῶν οὐρανίων δυνά μεων ἀναπαύσονται, καὶ ἄλλοι ἐν τῇ δόξῃ, τῇ ἀπὸ τοῦ φω τὸς, ὡς ἀπὸ καπνοῦ, καλυφθήσονται. Τάχα δὲ αὐτῇ μὲν τῇ Σιὼν ἐπιλάμψει τὸ φῶς· τὰ δὲ περὶ κύκλῳ αὐτῆς ἐπι λάμψει νεφέλη ἡμέρας, ἥτις οὐκ ἄλλοθεν ἔχει τὴν γένεσιν, ἢ ἀπ' αὐτοῦ τοῦ φωτός, ὥσπερ καπνὸς ἀπὸ πυρὸς, οὕτως αὕτη ἀπὸ τοῦ φωτὸς τὴν σύστασιν ἔχουσα, ὑφ' ἣν οἱ διαι τώμενοι μεγάλης τῆς δόξης ἀπολαύσουσιν, ὡς ὑπ' αὐτῆς τῆς νεφέλης καταλαμπόμενοι, ἐν καύματι μὲν ὑπερηπλω μένης τῶν κεφαλῶν αὐτῶν, καὶ ἡδεῖαν ἐκ τοῦ ἐπισκιασμοῦ παρεχομένης ἀναπνοήν·","english":"After the cleansing by the bath and the purification that comes from repentance, a time will come when every place will be made akin to the mountain of Sion—that is, it will be deemed worthy to be lofty and to look out upon heavenly things. After the seven women have taken hold of one man, and the Lord has shone forth with glory in counsel, to exalt and glorify what was left of Israel—when they were also called Holy, because the filth of the daughters of Sion was washed away and their blood was cleansed from their midst—then a cloud will overshadow the regions round about Jerusalem by day, so as to provide shade from the heat and shelter from harshness and rain; and by night they will be encompassed by a burning light, and the glory will be, as it were, a kind of smoke encompassing all things. We reckon that these things are promised to those worthy of rest. For since there are many mansions in the house of the Father and a varied inheritance is laid up in the land of the inheritance, which the meek will inherit, it is clear that some will rest in the brightness of the manifestation of God, others under the shelter of the heavenly powers, and others will be covered in the glory that comes from the light, as from smoke. Perhaps the light itself will shine upon Sion itself, while the cloud by day will shine upon the regions round about it—a cloud whose origin is from no other source than the light itself, just as smoke comes from fire, so this cloud has its constitution from the light, under which those who dwell there will enjoy great glory, being illuminated by the cloud itself, which is spread over their heads in the heat and provides a pleasant breathing through its overshadowing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"ὄμβρων δὲ σκληρῶν καταῤῥηγνυ μένων, τὴν τῶν στεγανῶν σκεπασμάτων χρείαν ἀναπλη ρούσης, καὶ τοὺς διαλαθεῖν δεομένους ἱκανῶς περισκεπούσης, καὶ τῇ πυκνότητι τῇ παρ' ἑαυτῆς διειργούσης τὰς ὄψεις. Ὁποία τις ἦν κατὰ τὴν Μεταμόρφωσιν τοῦ Κυρίου ἡ φωτεινὴ νεφέλη τοὺς μαθητὰς περιστείλασα. Ἐπειδὴ δὲ ἡ στάσις καὶ οἷον ἡ σύμπηξις τῆς νεφέλης νηνεμίας ἐστὶ σημεῖον, τὸ ἀτάραχον τῆς τότε καταστάσεως διὰ τῆς κατὰ τὴν νεφέλην σκέπης ἐνδείκνυται. Ἔτι ὑπὲρ τοῦ τρανότερον ἰδεῖν, τί ἐστι τὸ Ἐν ἀποκρύφῳ σκέπης γενέσθαι, τοιούτῳ τινὶ παραδείγματι προσαγόμεθα. Ἔστω τις ζητούμενος μὲν ὑπὸ τῶν πολεμίων, ὑπὸ δὲ τῶν οἰκείων ἔν τινι οἰκίσκῳ δυσευρέτῳ φρουρούμενος. Τοιοῦτον οὖν τι νοητέον γίνεσθαι περὶ τὸν Ἅγιον, ὑπὸ τῆς θείας ἐκείνης νεφέλης σκεπαζούσης αὐτὸν, πρὸς τὸ μὴ εὐεπιχείρητον εἶναι τοῖς πολεμίοις. Τοσαῦτα εἰς τὸ σαφέστερον νοηθῆναι τοῖς κύκλῳ Σιὼν τὴν γινομένην βοήθειαν, εἰς τὸ ἡμέρας μὲν σκιάζειν αὐτοὺς τὴν νεφέλην, ἵνα ῥυσθῶσιν ἀπὸ καύματος, νυκτὸς δὲ φῶς πυρὸς αὐτοῖς καίεσθαι, φωτίζον αὐτούς, ἀμφοτέροις δὲ τοῖς καιροῖς τὴν ἀπὸ τῶν ἐπιβουλευόντων ἀσφάλειαν ὑπάρχειν αὐτοῖς.","english":"When violent rains burst forth, it supplies the need of protective coverings, and shelters sufficiently those who need to escape notice, and by its own density keeps off the eyes. Such was the luminous cloud at the Transfiguration of the Lord that wrapped the disciples around. And since the standing still and, as it were, the compacting of the cloud is a sign of calm, the untroubled character of the state at that time is shown through the shelter provided by the cloud. Further, so that we may see more clearly what it means to be \"in the secret of a covering,\" we are led to some such example as this. Let someone be sought by enemies, but guarded by his own people in some house hard to find. Such a thing, then, must be understood to happen in the case of the Holy One, that divine cloud sheltering him, so that he is not easy for enemies to attack. So much for the help that comes to those round about Sion being understood more clearly—that by day the cloud shadows them, so that they may be delivered from heat, and by night a light of fire burns for them, illuminating them, and in both seasons they have safety from those who plot against them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"5. ΚΕΦΑΛΑΙΟΝ εʹ Ἄσω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ μου τῷ ἀμπελῶνί μου. Τὰ ᾄσματα πάντα φαιδροτέραν δοκεῖ περιέχειν πραγ μάτων κατάστασιν. Ἡ ἐν τῇ Ἐξόδῳ ᾠδὴ ᾆσμά ἐστιν ἐπινίκιον· Ἄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται· τὸ Ἆσμα τῶν ᾀσμάτων ἐπιθαλάμιός ἐστιν ᾠδὴ, δραματικῶς πεπλεγμένη. Ἐνταῦθα δὲ ἀπειλὴν ὁ λόγος ἔχει τὴν κατὰ τοῦ ἀμπελῶνος κατὰ τὴν δικαίαν κρίσιν τοῦ Θεοῦ ἐπαγομένην. Μήποτε δὲ καὶ αὐτὰ τὰ φοβερὰ, τῷ πρὸς τέλος χρηστὸν ἀναφέρεσθαι, πρεπόντως ἐγκατετάχθη τοῖς ᾄσμασι; Πρόσωπον δὲ τὸ ἀπαγγέλλον τὴν ᾠδήν ἐστι τὸ Πνεῦμα τὸ ἅγιον, ὅπερ ᾄδει τὸ ᾆσμα τῷ ἠγαπημένῳ ἀμπε λῶνι. Ἔστι δὲ τὸ ᾆσμα τοῦτο Ἀγαπητοῦ. Τίς δὲ ὁ φύσει Ἀγαπητὸς, ἢ ὁ Μονογενὴς, τὸ αὐτοάγαθον, οὗ πάντα ἐφίε ται, οὗ ἡ ἀγάπησις φυσικῶς καὶ ἀῤῥήτως ταῖς πάντων τῶν λογικῶν διανοίαις ἐνέστακται; Ἐπεὶ οὖν, κατὰ τὴν τοῦ Κυρίου φωνὴν, ὁ Παράκλητος ἐκ τοῦ Μονογενοῦς λαμβάνει πάντα, καὶ ἀναγγέλλει ἡμῖν, καὶ τὴν ᾠδὴν τοῦ Ἀγαπητοῦ φησιν εἶναι, ὡς παρ' αὐτοῦ λαβών. Ἡ δὲ αὐτὴ ᾠδὴ μετανοοῦντι μὲν τῷ ποτε ἠγαπημένῳ ἀμ πελῶνι ἆσμά ἐστιν· ἐπιμένοντι δὲ τῇ ἁμαρτίᾳ θρῆνος γίνεται καὶ οὐαὶ, καθάπερ ἐν τῷ Ἰεζεκιὴλ μεμαθήκαμεν, ἐπὶ τοῦ αὐ τοῦ βιβλίου μέλος καὶ θρῆνον γεγραμμένον καὶ οὐαί. Καὶ ὁ τοῦ Κυρίου λόγος εἰς ζωὴν αἰώνιον καὶ ἀπόλαυσιν οὐρανίων ἀγα θῶν προκαλούμενος, μέλος ἦν πρὸς εὔρυθμον καὶ ἐμμελῆ κίνη σιν καὶ τὴν κατ' ἀρετὴν ἐνέργειαν τὰς ψυχὰς διεγείρων. Τὸ δὲ Ἰωάννου κήρυγμα, εἰς μετάνοιαν τοὺς ἀπειθεῖς ἐπιστρέ φον, θρῆνος ἦν, λύπην εἰς σωτηρίαν ἀμεταμέλητον ἐργαζό μενος.","english":"5. CHAPTER 5: Let me sing now to my beloved a song of my beloved concerning my vineyard. All songs seem to contain a more cheerful state of affairs. The song in Exodus is a song of victory: Let us sing to the Lord, for he has been gloriously glorified. The Song of Songs is a bridal song, composed dramatically. But here the word contains a threat, that which is brought upon the vineyard according to the just judgment of God. But perhaps even these fearful things, because they are directed toward a good end, have been fittingly included among the songs? The person who recites the song is the Holy Spirit, who sings the song to the beloved vineyard. And this song belongs to the Beloved. Who is the Beloved by nature, if not the Only-Begotten, the Good itself, which all things desire, whose love has been naturally and ineffably instilled into the minds of all rational beings? Since, then, according to the voice of the Lord, the Paraclete receives all things from the Only-Begotten and declares them to us, he also says that the song is the Beloved's, as having received it from him. And this same song is a song for the vineyard that was once beloved, when it repents; but for one who persists in sin it becomes a lamentation and a woe, just as we have learned in Ezekiel, in the same book, where a melody and a lamentation and a woe are written. And the word of the Lord, calling us to eternal life and the enjoyment of heavenly goods, was a melody, rousing souls to well-rhythmed and harmonious motion and to activity in accordance with virtue. But John's preaching, turning the disobedient to repentance, was a lamentation, producing a sorrow unto salvation that brings no regret.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"Εὑρίσκοντο δὲ οἱ Ἰουδαῖοι, διὰ τὴν πώρωσιν τῆς καρδίας, μήτε τοῖς χρηστοῖς προτρεπόμενοι εἰς ζωὴν, μήτε ὑπὸ τῶν στυγνοτέρων ἐναγόμενοι εἰς μετάνοιαν. Οὕτω δὴ καὶ τὸ ἐν χερσὶν ᾆσμα καὶ ἔπαινον ἔχει τῆς\n\nἀρχαίας εὐγε νείας καὶ τῆς περὶ αὐτῶν τοῦ Θεοῦ ἐπιμελείας καὶ ἔλεγ χον τῆς παρούσης κακίας, καὶ ἀπειλὴν τῶν ἐπαχθησομένων δεινῶν. Καὶ ὅμως τὸν ἀπειθῆ λαὸν οὔτε ἐκεῖνα πρὸς τὴν οἰκείαν ἀξίαν ἀνακαλεῖται, οὔτε ταῦτα συστεῖλαι καὶ σωφρο νέστερον ποιῆσαι δύναται. Ἄρχεται δὲ τῶν ἐγκωμίων τῆς παλαιᾶς εὐγενείας. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι. Ἀμπελῶνα λέγει τὸν λαὸν τοῦ Ἰσραήλ. Ἄμπελονγὰρ (φησὶ) ἐξ Αἰγύπτου μετῆρας. Καὶ ἐν τῷ Ἱερεμίᾳ διὰ τῆς αὐτῆς εἰκόνος ὀνειδίζεται ὁ λαός· Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν. Πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία; Ἐν κέρατι, ἐν τόπῳ πίονι. Περὶ τῆς γῆς λέγει τῆς κατασχεθείσης ὑπὸ τοῦ Ἰσραὴλ, κατ' ἐπαγγελίαν Θεοῦ τοῖς πατράσιν αὐτῶν δεδομένης. Ἐν κέρατι, ἐν τόπῳ πίονι. Μέγα ἐγκώμιον ἐν βραχεῖ. Τὸ κέρας ὑψηλότερόν ἐστι τοῦ παντὸς σώματος καὶ στεῤῥότερον, ὁμοῦ μὲν κόσμον παρέχον τῇ κεφαλῇ, ὁμοῦ δὲ καὶ ὅπλον ὑπάρχον ἀμυντήριον. Ἀλλὰ ξηρόν ἐστι καὶ ἄνικμον. Διὰ τοῦτο καὶ τὰ γεννώμενα ὑπὸ τῶν κερασφόρων ζώων, οὐκ ἐπὶ τὸ κέρας ὁρμᾶ τῆς μητρὸς, ἀλλὰ τὴν θηλὴν ἀδιδάκτως ἐπιζητεῖ, τὸν ὑγρὸν τόπον καὶ πίονα. Δεικνὺς οὖν ὁ λόγος, ὅτι ἡ χώρα τῶν Ἰουδαίων πρὸς ἀμφότερά ἐστιν αὐτάρκης, καὶ φυλακὴν τὴν ἀπὸ τῶν πολεμίων καὶ διαθρέψαι τοὺς ἐνοικοῦντας, ἀμφότερα συνῆψεν· Ἐν κέρατι, ἐν τόπῳ πίονι·","english":"The Jews were found, because of the hardness of their heart, neither urged toward life by good things, nor led to repentance by the more hateful things. Thus indeed the song in hand contains both praise of their ancient nobility and of God's care for them, and reproof of their present wickedness, and a threat of the terrible things that will be brought upon them. And yet neither do those things recall the disobedient people to their own proper worth, nor can these things restrain them and make them more temperate. He begins the praises of their ancient nobility. A vineyard was made for the beloved in a horn, in a fat place. He calls the people of Israel a vineyard. For (he says) you transplanted a vine out of Egypt. And in Jeremiah the people is reproached through the same image: But I planted you as a fruitful vine, wholly true. How have you turned into bitterness, the alien vine? In a horn, in a fat place. He speaks of the land possessed by Israel, given to their fathers by the promise of God. In a horn, in a fat place. A great encomium in brief. The horn is higher than the whole body and stronger, at once providing adornment for the head and being a defensive weapon. But it is dry and without moisture. For this reason also the offspring born from horned animals do not rush to the horn of their mother, but without being taught seek the teat, the moist and fat place. Showing therefore that the land of the Jews is sufficient for both—both for protection from enemies and to nourish those who dwell in it—the word joined both together: In a horn, in a fat place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"τουτέστιν ἐν στεῤῥᾷ καὶ τροφίμῃ. Ἅπτονται δὲ ἤδη τινὲς καὶ βαθυτέρου λόγου ἐν τῇ ἐξη γήσει τοῦ ῥητοῦ τούτου. Ὅτι ὥσπερ ἡ κεφαλὴ τῶν κερασφόρων ζώων πρώτη προκύπτει κατὰ τὴν γένησιν, τελευταία δὲ πληροῦται καὶ ὀψέ ποτε τὸν ἴδιον κόσμον ἀπολαμβάνει κατὰ τὴν ἔκφυσιν τῶν κεράτων, οὕτω καὶ ὁ Ἰσραὴλ πρῶτος πάντων τῶν ἐθνῶν εἰς οἰκείωσιν Θεοῦ κληθεὶς (Ἐγενήθη γὰρ (φησὶ) λαὸς Κυρίου, μερὶς αὐτοῦ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραὴλ) μετὰ πάντας μέλλει τῆς τελειώσεως ἀξιοῦσθαι· ὅταν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Λόγος δέ τίς ἐστι καὶ τοιόσδε κατὰ τὴν ἄγραφον μνήμην ἐν τῇ Ἐκκλησίᾳ διασωζόμενος, ὡς ἄρα πρῶτον ἡ Ἰουδαία ἔσχεν οἰκήτορα τὸν Ἀδὰμ, μετὰ τὸ ἐκβληθῆναι τοῦ παραδείσου ἐν ταύτῃ καθιδρυθέντα, εἰς παραμυθίαν ὧν ἐστερήθη. Πρώτη οὖν καὶ νεκρὸν ἐδέξατο ἄνθρωπον, ἐκεῖ τοῦ Ἀδὰμ τὴν καταδίκην πληρώσαντος. Καινὸν οὖν ἐδόκει εἶναι τοῖς τότε θέαμα, ὀστέον κεφαλῆς, τῆς σαρκὸς περιῤ ῥυείσης, καὶ ἀποθέμενοι τὸ κρανίον ἐν τῷ τόπῳ, κρανίου τόπον ὠνόμασαν. Εἰκὸς δὲ μηδὲ τοῦ Νῶε τοῦ ἀρχηγοῦ πάντων ἀνθρώπων ἀγνοῆσαι τὸν τάφον, ὡς μετὰ τὸν κατα κλυσμὸν ἀπ' αὐτοῦ διαδοθῆναι τὴν φήμην. Διόπερ ὁ Κύριος τὰς ἀρχὰς τοῦ ἀνθρωπείου θανάτου ἐρευνήσας, εἰς τὸν λε γόμενον κρανίου τόπον τὸ Πάθος ἐδέξατο, ἵνα ἐν ᾧ τόπῳ ἡ φθορὰ τῶν ἀνθρώπων τὴν ἀρχὴν ἔλαβεν, ἐκεῖθεν ἡ ζωὴ τῆς βασιλείας ἄρξηται· καὶ ὥσπερ ἴσχυσεν ἐν τῷ Ἀδὰμ ὁ θάνατος, οὕτως ἀσθενήσῃ ἐν τῷ θανάτῳ Χριστοῦ. Διὰ τοῦτο καὶ Ἐν κέρατι, ὡς κατὰ τοῦ ἐχθροῦ ἀμυντήριον ἔχοντι τὸν σταυρὸν τοῦ Χριστοῦ·","english":"that is, in a firm and nourishing place. But some already touch upon a deeper meaning in the exposition of this saying: that just as the head of horned animals comes forth first in generation, but is completed last and only at length receives its own proper adornment through the growth of the horns, so too Israel, called first of all the nations into kinship with God (for it became, as it says, the people of the Lord, his portion, the cord of his inheritance, Israel), is destined after all the others to be deemed worthy of perfection; for when the fullness of the nations has come in, then all Israel will be saved. There is also a certain account of this kind preserved in the Church by unwritten memory, that Judea first had Adam as its inhabitant, settled there after he was cast out of paradise, as a consolation for what he had lost. She was therefore the first also to receive a dead man, since Adam there fulfilled his condemnation. A strange sight, then, it seemed to those of that time—a bone of the head, the flesh having fallen away—and laying the skull in the place, they named it the place of a skull. It is likely that the tomb of Noah also, the ancestor of all mankind, was not unknown, since after the flood the report of it was spread abroad from him. Therefore the Lord, searching out the beginnings of human death, received his Passion in what is called the place of a skull, so that in the place where the corruption of men took its beginning, from there the life of the kingdom might begin; and just as death prevailed in Adam, so it might be weakened in the death of Christ. For this reason also \"in a horn,\" as having the cross of Christ as a means of defense against the enemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"καὶ Πίονι, ὡς μετὰ τὸν παράδεισον τῶν κατὰ πάσης τῆς ὑφ' ἡλίῳ τῶν πρωτείων ἠξιωμένῳ. Καὶ φραγμὸν περιέθηκα καὶ ἐχαράκωσα, καὶ ἐφύτευσα ἄμπελον σωρήχ· καὶ ᾠκοδόμησα πύργον ἐν μέσῳ αὐτῆς καὶ προλήνιον ὤρυξα ἐν αὐτῇ. Οὐ πάνυ τι ἡ ἀκολουθία τῆς λέξεως τῇ φύσει τῶν πραγ μάτων ἕπεται. Πρότερον γάρ ἐστι τὸ φυτεῦσαι τοῦ χαρα κῶσαι· εἴπερ οἱ χάρακές εἰσι βοήθεια τῇ ἀμπέλῳ πρὸς τὸ ἀνέχειν ἀπὸ τῆς γῆς τοὺς καρπούς. Ἢ μήποτε ὁ προνοητικὸς γεωργὸς παρὰ τὴν πρώτην κατασκευὴν πάντα προευτρεπίσας, ὕστερον ἄρχεται τῆς φυτείας; Διὰ τοῦτο πρῶτον περι φράσσει, εἶτα χαρακοῖ, εἶτα φυτεύει ἄμπελον, οὐ τὴν τυχοῦσαν, ἀλλὰ σωρὴχ, ὅπερ Σύμμαχος ἐποίησεν ἐκλεκτήν. Τίς οὖν ὁ φραγμὸς, ἢ δηλονότι αἱ ἐντολαί, ἃς πρὸ τοῦ ἀγαγεῖν εἰς τὴν γῆς τῆς κατασχέσεως ἔδωκε τῷ λαῷ; Εἶτα δύναμις αὐτοῖς ἐδόθη παρὰ Θεοῦ κρατεῖν τῶν ὑπεναντίων καὶ ἐξολοθρεύειν τὰ προενοικήσαντα ἔθνη. Ὅπερ χάρακας εἶπε, διὰ τὸ ὑψηλοὺς ποιεῖν καὶ περιφανεῖς, τοὺς καρποὺς ἐγείροντας ἀπὸ τοῦ","english":"and to Pisgah, as being after paradise the one deemed worthy of the first place over all things under the sun. And I set a fence around it and fenced it in with stakes, and I planted a vine of Sorech; and I built a tower in the midst of it and dug a winepress in it. The sequence of the wording does not altogether follow the nature of the realities. For planting comes before fencing in with stakes, if indeed the stakes are a help to the vine so as to keep the fruits up from the ground. Or perhaps the provident husbandman, having prepared everything beforehand at the first construction, afterwards begins the planting? For this reason he first encloses, then sets stakes, then plants a vine—not any ordinary one, but Sorech, which Symmachus rendered as \"choice.\" What then is the fence, if not clearly the commandments, which he gave to the people before leading them into the possession of the land? Then power was given to them from God to prevail over their adversaries and to destroy utterly the nations that had dwelt there before. This he called stakes, because they make them high and conspicuous, raising the fruits from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"πτώματος, πρὸς τὸ μὴ πάντη εὐεπιχειρήτους εἶναι. Μετὰ τοῦτο ἡ φυτεία τῶν ἐκλεκτῶν, διὰ τὸ ἐκ σπέρματος εἶναι Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακῶβ, τῶν ἐκλεκτῶν τοῦ Θεοῦ. Ὁ δὲ πύργος, ὁ οἰκοδομηθεὶς ἐν μέσῳ τοῦ ἀμπελῶνος, δη λονότι ὁ ναός ἐστιν ἐν μέσῃ τῇ Ἰουδαίᾳ καθιδρυμένος. Προλήνιον δὲ αὐτὴ ἡ συναγωγὴ τῶν Ἰουδαίων, διότι ληνὸς μὲν κυρίως ἡ τοῦ Θεοῦ Ἐκκλησία, ἐκ τῆς πανταχόθεν συλλογῆς κεκοσμημένη, δι' ἣν καὶ τὰ ἐπιλήνια ᾄσματα παρὰ τῷ Ψαλμῳδῷ ᾄδεται. Προλήνιον δὲ καὶ ἡ προπαρασκευὴ ἡ διὰ τοῦ νόμου, καὶ προμελέτησις εἰς εὐσέβειαν· καὶ καθ' ὃ μὲν εἰς ἑνότητα ἄγει, ληνός· καθ' ὃ δὲ προπαρασκευὴ τελειοτέρων, ἐστὶ προλήνιον. Ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Ἀκόλουθον ἦν ἐπὶ τῇ φυτείᾳ τῇ ἐκλεκτῇ, καὶ τῇ ἐπιμελείᾳ τῇ τοσαύτῃ, τοὺς καρποὺς γλυκεῖς ἀποδίδοσθαι. Τὰ γὰρ τέκνα τοῦ Ἀβραὰμ τὰ ἔργα τοῦ Ἀβραὰμ ἀπαιτεῖται. Ἀλλ' ἀντὶτῆς προσδοκηθείσης σταφυλῆς, ἐποίησεν ἀκάνθας, τουτέστιν ἀντὶ τοῦ εὐφραίνειν καὶ ἀναπαύειν, ἕτοιμος πρὸς τὸ κατακεντεῖν καὶ καταξαίνειν καὶ αἱμάσσειν τοὺς πλησιά ζοντας. Τίνα γὰρ τῶν Προφητῶν οὐκ ἀπέκτειναν, κατὰ τὴν ἐν τῷ Εὐαγγελίῳ παραβολήν; Οὐ μόνον δὲ οἶμαι κατὰ τὸ φονικὸν ἀκάνθας ἐγκαλοῦνται πεποιηκέναι, ἀλλ' ὅτι, κατα λιπόντες τὸ εἶναι φιλόθεοι, φιλήδονοι μᾶλλον γεγόνασι καὶ ταῖς μερίμναις τοῦ βίου οἱονεὶ ἀκάνθαις τὸν νοῦν συνεπνί γοντο. Ὥσπερ δὲ ἄκανθα σταφυλὴν οὐ φέρει, οὕτως οὐδὲ κληματὶς ἀκάνθας. Διὰ τοῦτο ὁ Κύριος· Μήτι συλλέγουσι (φησὶν) ἀπὸ ἀκανθῶν σταφυλάς; Ἀλλ' ὅμως οἱ Ἰουδαῖοι ποιοῦσιν, ἀντὶ σταφυλῶν, ἀκάνθας.","english":"of a fall, so that they might not be altogether easy to attack. After this comes the planting of the elect, because they are from the seed of Abraham and Isaac and Jacob, the elect of God. And the tower, built in the midst of the vineyard, is clearly the temple established in the midst of Judea. And the winepress-vat is the synagogue of the Jews itself, since properly the winepress is the Church of God, adorned from the gathering from everywhere, for which also the songs of the winepress are sung by the Psalmist. And the winepress-vat is also the preparation through the law, and the preliminary study for piety; and insofar as it leads to unity, it is a winepress; but insofar as it is a preparation for more perfect things, it is a winepress-vat. I waited for it to produce a grape, but it produced thorns. It was fitting, given the elect planting and such great care, that sweet fruits be returned. For the children of Abraham are required to do the works of Abraham. But instead of the expected grape, it produced thorns, that is, instead of gladdening and giving rest, it was ready to prick and tear and bloody those who came near. For which of the prophets did they not kill, according to the parable in the Gospel? And I think they are accused of having produced thorns not only in respect of murder, but because, having abandoned being lovers of God, they became rather lovers of pleasure and were choked in their mind by the cares of life as by thorns. And just as a thorn does not bear a grape, so neither does a vine-branch bear thorns. Therefore the Lord says: Do they gather grapes from thorns? But nevertheless the Jews produce thorns instead of grapes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Καὶ νῦν, ἄνθρωπος τοῦ Ἰούδα καὶ οἱ ἐνοικοῦντες Ἱερουσαλὴμ, κρίνατε ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπελῶ νός μου. Εἰ ὁ ἀμπελὼν τοῦ Κυρίου οἶκος τοῦ Ἰσραήλ ἐστι, καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον, πῶς ἐπὶ τοῦ ἀμπελῶνος δικάζεται κατὰ τοῦ ἀμπελῶνος; Ἢ διὰ τὸ ἀναντίῤῥητον τῶν ἐλέγχων αὐτοῖς βούλεται καθ' ἑαυτῶν δικασταῖς ὁ λόγος χρήσασθαι; Ὃ καὶ ὁ Νάθαν ἐπὶ τοῦ Δαβὶδ ἐποίησεν, αὐτὸν δικαστὴν καθίσας τοῦ ἰδίου ἀδική ματος. Τὴν δὲ ὑπερβολὴν τῆς φιλανθρωπίας συνίστησι τὸ εἰς ἰσότιμον κρίσιν τὸν Θεὸν τοῖς ἑαυτοῦ οἰκέταις συγκατα βαίνειν. Ὁμοῦ δὲ καὶ τοῦ δικαίου ἀπόδειξιν ἔχει, ὡς οὐδὲ οὐδὲν τῶν καταδικαζομένων ἐχόντων ἀντιλέγειν τῇ ἐναρ γείᾳ τοῦ δικαίου. Κρίνατε (φησὶ) μεταξὺ ἐμοῦ καὶ τοῦ ἀμπελῶνός μου. Καὶ εἴπατε, τί τῶν πρὸς καρπογονίαν αὐτῷ συντελούντων οὐχὶ γεγένηται; Τί γὰρ (φησὶ) ποιήσω τῷ ἀμπελῶνί μου, καὶ οὐκ ἐποίησα αὐτῷ; Τί τῶν ἐπιβαλλόντων μοι περὶ τῆς εἰς αὐτὸν ἐπιμελείας οὐχὶ πεποίηκα; Οὐ τόπος πίων καὶ καρτερὸς ὁ αὐτός; οὐ φραγμός; οὐ χάρακες; οὐ φυτεία εὐγενεστάτη; οὐ πύργος; οὐ προλήνιον; οὐχ ὅ τι ἂν εἴπῃ τις; Ταῦτα μέντοιγε νομιστέον λέγεσθαι ὑπὸ τοῦ λόγου καὶ πρὸς ἡμᾶς, οἳ, κληθέντες ἐπὶ τῷ ποιεῖν τοὺς καρποὺς τῆς δικαιοσύνης, ὑπὸ φιλοπλουτίας ἐμπίπτομεν εἰς πειρασμὸν καὶ παγίδα καὶ ἐπιθυμίας ἀνοήτους καὶ βλαβερὰς, αἵτινες βυθίζουσι τοὺς ἀνθρώπους εἰς ὄλεθρον καὶ ἀπώλειαν. Ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Ἔχει τι ἀναγκαῖον ἡ ταὐτολογία· ἐν μὲν γὰρ τοῖς ἄνω ὁ τὴν ᾠδὴν ἐπαγγέλλων ἔλεγεν· Ἔμεινα τοῦ ποιῆσαι σταφυλήν·","english":"And now, man of Judah and you who dwell in Jerusalem, judge between me and my vineyard. If the vineyard of the Lord is the house of Israel, and the man of Judah is a beloved new planting, how is it that judgment is made on behalf of the vineyard against the vineyard? Or is it because their reproofs are incontrovertible that the word wishes to use them as judges against themselves? This is what Nathan also did in the case of David, setting him as judge of his own wrongdoing. And the excess of his love for humanity is established by the fact that God condescends to enter into an equal judgment with his own servants. At the same time it also contains a demonstration of his righteousness, since none of those condemned have anything to say against the clear evidence of what is right. Judge (he says) between me and my vineyard. And say, what of all the things that contribute to its fruitfulness has not been done for it? For what (he says) shall I do for my vineyard that I have not done for it? What of the things that fall to me concerning my care for it have I not done? Is it not itself a rich and fertile place? Is there not a hedge? Are there not stakes? Is there not a most noble planting? Is there not a tower? Is there not a winepress? Is there anything at all that one might mention? These things, however, must be understood as said by the word also to us, who, having been called to produce the fruits of righteousness, through love of wealth fall into temptation and a snare and foolish and harmful desires, which plunge people into destruction and perdition. I waited for it to produce grapes, but it produced thorns. The repetition has something necessary about it; for in the earlier part the one who announces the song said: I waited for it to produce grapes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"ἐνταῦθα δὲ πρὸς τοὺς, ἐφ' ὧν κρίνεται, ποιεῖται τοὺς λό γους· Κρίνατε ἐν ἐμοὶ καὶ ἀνὰ μέσον τοῦ ἀμπελῶνός μου· τὸ Ἔμεινα τοῦ μοιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. Νῦν δὲ ἀναγγελῶ ὑμῖν τί ποιήσω τῷ ἀμπελῶνί μου. Ἴδιον τῆς τοῦ Θεοῦ φιλανθρωπίας, τὸ μὴ σιωπῇ τὰς κολάσεις ἐπάγειν, ἀλλὰ προκηρύσσειν διὰ τῶν ἀπειλῶν προ καλουμένου εἰς μετάνοιαν τοὺς ἡμαρτηκότας· ὡς πεποίηκε Νινευίταις διὰ τοῦ Ἰωνᾶ. Καὶ τῷ Ἰσραὴλ ἡμαρτηκότι οὐσιωπῇ ἐπήγαγε τὸν ἀφανισμὸν, ἀλλὰ κινῶν εἰς τὴν ὑπὲρ τοῦ λαοῦ ἱκεσίαν τὸν ἑαυτοῦ θεράποντα, προεκήρυσσε, λέγων· Καὶ νῦν ἄφες με καὶ ἐξαλείψω τὸν λαὸν τοῦτον. Παραπλησίως δέ τι καὶ ἐν τῷ Εὐαγγελίῳ περὶ τῆς κατὰ τὴν συκῆν παραβολῆς μεμαθήκαμεν, τοῦ δεσπότου αὐτῆς λέγοντος τῷ γεοργῷ· Ἰδοὺ, τρία ἔτη\n\nἔρχομαι ἐπὶ τὴν συκῆν ζητῶν καρπὸν ἐν αὐτῇ, καὶ οὐχ εὑρίσκω. Ἔκκοψον αὐτήν. Ἵνα τί καὶ τὴν γῆν καταργεῖ; Τοῦτο δὲ ἔλεγεν, ἐρεθίζων μὲν τὸν γεωργὸν εἰς τὴν ὑπὲρ αὐτῆς ἐπιμέλειαν, διεγείρων δὲ τὴν ἄκαρπον ψυχὴν εἰς τὸ ποιεῖν τοὺς ἐπιβάλλοντας αὐτῇ καρπούς. Ὃ δὲ λέγομεν, σαφέστερον παρὰ τῷ Ἱερεμίᾳ ἐστὶν εὑ ρεῖν· Ἰδοὺ γὰρ (φησὶ) ὡς ὁ πηλὸς τοῦ κεραμέως, οὕτως ἐστὲ ὑμεῖς ἐν ταῖς χερσί μου, οἶκος Ἰσραὴλ, λέγει Κύριος. Πέρας λαλήσω ἐπὶ ἔθνος, ἢ ἐπὶ βασιλείαν, τοῦ ἐξᾶραι αὐτοὺς καὶ ἀπολλύειν. Καὶ ἐπιστρέψει τὸ ἔθνος ἐκεῖνο ἀπὸ τῶν κακῶν αὐτῶν, καὶ μετανοήσω περὶ τῶν κακῶν, ὧν ἐλογισάμην τοῦ ποιῆσαι αὐτοῖς. Καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοικοδομεῖσθαι καὶ τοῦ καταφυτεύεσθαι. Καὶ ποιήσουσι τὰ πονηρὰ ἐναντίον μου, τοῦ μὴ ἀκούειν τῆς φωνῆς μου·","english":"But here he addresses those between whom judgment is made: Judge between me and my vineyard; I waited for it to produce a grape cluster, but it produced thorns. And now I will declare to you what I will do to my vineyard. It is characteristic of God's love for humanity not to bring punishments in silence, but to proclaim them beforehand, calling sinners to repentance through threats, as he did to the Ninevites through Jonah. And upon Israel, when it had sinned, he did not bring destruction in silence, but, stirring his own servant to intercede on behalf of the people, he proclaimed beforehand, saying: And now leave me alone, and I will blot out this people. In a similar way we have also learned something in the Gospel concerning the parable of the fig tree, when its owner says to the vinedresser: Behold, for three years I come to the fig tree seeking fruit on it, and I do not find it. Cut it down. Why does it also make the ground useless? He said this, provoking the vinedresser to care for it, and rousing the fruitless soul to produce the fruits that befit it. What we are saying is found more clearly in Jeremiah: For behold (he says), as the clay of the potter, so are you in my hands, house of Israel, says the Lord. At one time I will speak against a nation, or against a kingdom, to uproot them and destroy them. And that nation will turn from its evils, and I will relent concerning the evils which I intended to do to them. And at another time I will speak against a nation and against a kingdom, to rebuild and to plant. And they will do evil before me, so as not to hear my voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"καὶ μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα τοῦ ποιῆσαι αὐτοῖς. Οὕτως οὖν καὶ ἐνταῦθα δεχόμεθα τὴν πρόῤῥησιν, οὐκ ἀπόφασιν τοῦ πάντως ἐκβησομένου, ἀλλ' ἀπειλὴν ἐπιστροφὴν ἐμποιοῦντος ἀπὸ τῆς ἁμαρτίας. Τί οὖν ἐστιν ἃ ἀπειλεῖ; Ἀφελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς διαρπαγήν· καὶ καθελῶ τὸν τοῖχον αὐτοῦ, καὶ ἔσται εἰς κατα πάτημα. Καὶ ἀνήσω τὸν ἀμπελῶνά μου, καὶ οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα. Καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτὸν ὑετόν. Ὁ γὰρ ἀμπελὼν Κυρίου, οἶκος τοῦ Ἰσραήλ ἐστι, καὶ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον. Ἔμεινα τοῦ ποιῆσαι κρίσιν, ἐποίησε δὲ ἀνομίαν· καὶ οὐ δικαιο σύνην, ἀλλὰ κραυγήν. Ἀναλαβόντες τοίνυν καὶ καθ' ἕκαστον τῶν ἠπειλημένων ἐξετάσαντες καὶ βασανίσαντες αὐτῶν τὸν νοῦν, ἐρευνήσωμεν μήτι καὶ ἡμῶν ἅπτεται τὰ λεγόμενα. Καθελῶ (φησὶ) τὸν φραγμὸν αὐτοῦ. Προσήκει μὲν τὰς νομικὰς ἐντολὰς φραγμὸν ὑπονοῆσαι, ἤτοι τὸν Ἰσραὴλ, ἐκ τῆς πρὸς Ἐφεσίους Ἐπιστολῆς τοῦ Παύλου, λέγοντος, ὅτι Αὐτός ἐστιν ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, τὸν νόμον τῶν ἐντολῶν ἐν δόγμασι καταργήσας. Τὸ γὰρ αὐτὸ ἐδόκει καὶ φυλακτήριον εἶναι τοῦ Ἰσραὴλ, καὶ κωλυτικὸν τῆς ἐπιμιξίας καὶ τῆς ἑνώσεως τῶν λαῶν, διὰ τὸν βαρὺν ζυγὸν τοῦ νόμου ἀποκνούντων εἰς τὴν παραδοχὴν τοῦ λόγου τῆς εὐ σεβείας.","english":"And I will change my mind concerning the good things which I spoke of doing to them. So then here too let us receive the prediction, not as a declaration of what will certainly come to pass, but as a threat that produces a turning away from sin. What then are the things he threatens? I will take away its fence, and it shall be for plundering; and I will tear down its wall, and it shall be for trampling. And I will let my vineyard go, and it shall not be pruned, nor shall it be dug, and thorns shall come up in it as in dry land. And I will command the clouds not to rain rain upon it. For the vineyard of the Lord is the house of Israel, and the man of Judah a beloved new plant. I waited for it to produce judgment, but it produced lawlessness; and not righteousness, but a cry. Taking up therefore each of the things threatened, and examining and testing their meaning, let us search whether what is said also touches us. I will tear down (he says) its fence. It is fitting to understand the commandments of the law as a fence, that is, Israel, from Paul's Epistle to the Ephesians, where he says, He himself is the one who broke down the middle wall of the fence, having abolished the law of commandments in decrees. For the same thing seemed to be both a guard for Israel and a hindrance to the mingling and union of the peoples, since because of the heavy yoke of the law they shrank back from receiving the word of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Ὁ οὖν ἐν δόγμασι, τουτέστιν ἐν θεωρήμασιν ὑψηλοῖς τὴν σαρκίνην καὶ ταπεινὴν τοῦ νομικοῦ γράμματος παρατήρησιν καταργήσας, αὐτὸς ἔλυσε τοῦ φραγμοῦ τὸ μεσότοιχον, οὐκ ἀπερίφρακτον καταλιμπάνων τὸν ἑαυτοῦ λαὸν, ἀλλὰ μιᾷ περιλαμβάνου αὐλῇ, ἵνα γένηται μία ποίμνη, εἷς ποιμήν. Νῦν οὖν ἀπειλεῖ ὁ λόγος καθαιρήσειν τὸν φραγμόν, τουτέστι πᾶν φυλακτήριον τοῦ Ἰσραὴλ περιαιρήσειν. Καὶ τάχα ἐπειδὴ Δι' Ἀγγέλων ἐδόθη ὁ νόμος ἐν χειρὶ Μεσίτου, καὶ τὴν τῶν Ἀγγέλων φυλακὴν, τῶν φρουρούντων τὰ ὅρια τοῦ Ἰσραὴλ, περιαιρήσειν αἰνίττεται. Μήποτε δὲ καὶ ἡμῶν ἕκαστος (ἔχων Ἄγγελον ἅγιον τὸν παρεμβάλλοντα κύκλῳ τῶν φοβουμένων τὸν Κύριον) ἐν ἁμαρτίαις ἐξετασθεῖς, ὑπόδικος γένηται τῇ ἀπειληθείσῃ πληγῇ, καὶ γυμνωθῇ τοῦ τείχους τῆς ἀπὸ τῶν ἁγίων Δυνάμεων ἀσφαλείας, αἵτινες, ὅσον ἂν παρῶσι χρόνον, ἀκαθαιρέτους διασώζουσι τοὺς παρ' αὐτῶν φρουρουμένους. Γυμνωθεῖσα δὲ πᾶσα ψυχὴ τῆς ἀσφαλείας ταύτης, ἔκκειται εἰς διαρπαγὴν τοῖς ἐχθροῖς, τουτέστι ταῖς ἀντικειμέναις ἐνερ γείαις, καὶ εἰς καταπάτημα τοῦ ἐγκαυχωμένου καὶ λέγοντος, ὅτι Ἐμπεριπατήσας τὴν οἰκουμένην, πάρειμι. Τοιοῦτόν τι καὶ ὁ Ψαλμὸς περὶ ἀμπέλου φησίν· Ἵνα τί καθεῖλες τὸν φραγμὸν αὐτῆς; Καὶ Ἐλυμήνατο αὐτὴν ὓς ἐκ δρυμοῦ. Οἱ γὰρ μὴ πεφραγμένοι λόγῳ καὶ δυνάμει ἀγγελικῇ, ἔκδοτοί εἰσι τοῖς ἀλόγοις κινήμασι, καὶ, διὰ τὴν πλεονάζουσαν ἐν αὐτοῖς τῆς ἁμαρτίας δυσωδίαν, ἐπιτήδειοί εἰσι χοίρων ὑπο δοχῆς, ἐπὶ πλέον τῆς ἁμαρτίας τὸν βόρβορον ἀνακινούντων καὶ ἐγκαλινδουμένων αὐτῷ. Τοιοῦτόν τι καὶ ὁ Ἀπόστολος λέγει·","english":"He, then, who in doctrines—that is, in lofty contemplations—has abolished the fleshly and lowly observance of the legal letter, has himself broken down the middle wall of the partition, not leaving his own people without a fence, but enclosing them in one fold, so that there may be one flock, one shepherd. Now, then, the word threatens that it will tear down the fence—that is, that it will remove every guard-post of Israel. And perhaps, since the law was given through angels by the hand of a Mediator, it hints that he will also remove the guard of the angels who keep watch over the borders of Israel. And perhaps each one of us too (having a holy Angel who encamps around those who fear the Lord) when he is examined in sins, may become liable to the threatened blow, and may be stripped of the wall of safety that comes from the holy Powers, which, for as long as they are present, preserve unbroken those whom they guard. But every soul stripped of this safety is exposed to plundering by the enemies—that is, by the opposing energies—and to being trampled down by him who boasts and says, \"Having walked about the inhabited world, I am here.\" Something like this the Psalm also says concerning the vine: \"Why have you torn down its fence? And the boar from the thicket ravaged it.\" For those who are not fenced by word and angelic power are given over to irrational impulses, and, because of the excess of the stench of sin in them, are fit for the reception of swine, which stir up the mire of sin all the more and wallow in it. Something like this the Apostle also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Καὶ καθ' ὣς οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτιμίας, ποιεῖν τὰ μὴ καθήκοντα. Τουτέστιν· οἱ τὴν ἐκ τοῦ λόγου φυλακὴν ἀπο\n\nβάλλοντες, ἔκδοτοί εἰσι τοῖς βοσκηματώδεσι λογισμοῖς, καὶ πονηροῖς δαιμονίοις τοῖς τὰ ἀκάθαρτα ἐνεργοῦσιν. Ἐπὶ μέντοι τοῦ Ἰσραὴλ ἔφθασεν ἡ ἀπειλὴ, ὅτε διὰ τὴν εἰς τὸν Κύριον ἁμαρτίαν ἔκδοτοι τοῖς ἔθνεσιν ἀφεθέντες, εἰς διαρ παγὴν ἐγένοντο καὶ καταπάτημα τῶν πολεμίων. Εἶτά φησι· Καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα. Ἐν τοῖς ἄνω διηγούμενος τὰς παρ' ἑαυτοῦ εἰς τὸν λαὸν εὐεργεσίας, Φραγμὸν (φησὶ) περιέθηκα καὶ ᾠκοδόμησα πύργον· ἐνταῦθα δὲ Ἀφελῶ τὸν φραγμὸν αὐτοῦ καὶ καθελῶ τὸν τοῖχον, ἀντὶ πύργου (ὡς οἶμαι) τὸν τοῖχον λέγων· ἐπεὶ καὶ ὁ πύργος τέσσαρές εἰσι τοῖχοι κατὰ γωνίας ἀλλήλοις συναπτόμενοι, ὥστε κἀκεῖ πύργον νοεῖσθαι τὴν ὑψηλὴν τοῦ ἀμπελῶνος τῶν τοίχων περιβολὴν, πρὸς τὸ ἀνέμβατον αὐτὸν εἶναι καὶ ἀνεπιχείρητον τοῖς ὑπεναντίοις. Καὶ ἡμῶν δὲ τοῖχος καθαιρεῖται, ὅταν ἀναξίους ἑαυ τοὺς τῆς ἐκ τῶν θείων δογμάτων φυλακῆς διὰ ῥᾳθυμίας ποιήσωμεν. Τῷ μὲν γὰρ δικαίῳ πύργος ἐστὶν ὁ Θεὸς ἀπὸ προσώπου ἐχθροῦ· τοῦ δὲ ἁμαρτωλοῦ διὰ τὴν ἐγκατάλειψιν περιαιρεῖται πᾶσα ἀσφάλεια καὶ παντὸς ὀχυρώματος προ βολή. Καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ, οὐδὲ μὴ σκαφῇ. Ἐντεῦθεν δῆλον, ὅτι ἡ ἄνεσις τῶν ἁμαρτωλῶν κατὰ ἐγκατάλειψιν γίνεται. Ὧν μὲν γὰρ προνοεῖται, ὁ λόγος φησίν· Οὐ μή σε ἀνῶ, οὐδ' οὐ μή σε ἐγκαταλείπω·","english":"And just as they did not see fit to have God in their knowledge, God handed them over to passions of dishonor, to do things that are not fitting. That is: those who reject the guard that comes from the word are given over to beast-like reasonings and to wicked demons who work the unclean things. Yet upon Israel the threat came to pass, when because of their sin against the Lord they were handed over to the nations and became a plunder and a trampling-ground of their enemies. Then he says: And I will tear down its wall, and it shall be for a trampling-ground. In the passages above, recounting the benefits he himself bestowed on the people, he says, I set a hedge around it and built a tower; but here, I will take away its hedge and tear down its wall—calling the wall instead of a tower, as I think; since a tower too is four walls joined to one another at the corners, so that there too the high surrounding of the vineyard with walls is understood as a tower, so that it might be inaccessible and unassailable to adversaries. And our wall too is torn down whenever by slackness we make ourselves unworthy of the guard of the divine doctrines. For to the righteous God is a tower from the face of the enemy; but from the sinner, because of abandonment, every security is taken away and every bulwark's protection. And I will let my vineyard go, and it shall not be pruned nor dug. From this it is clear that the slackening of sinners comes about through abandonment. For of those whom he provides for, the word says: I will not let you go, nor will I ever forsake you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"ὧν δ' ἂν παντελῶς ἀπογνῷ, τούτους ἀνέτους ἀφίησι ποιεῖν τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν αὐτῶν, ὡς τῆς παιδευτικῆς ἀνωφελοῦς αὐτοῖς ἐσομένης. Ἀνήσω οὖν (φησὶ) τὸν ἀμπελῶνα. Καὶ τί τὸ ἐντεῦθεν αὐτῷ συμβαῖνον; Οὐ μὴ τμηθῇ (φησὶν) οὐδὲ μὴ σκαφῇ ἔτι. Ὥσπερ γὰρ οἱ τὴν ἄμπε λον τέμνοντες, συνέχουσιν αὐτῆς τὴν δύναμιν (ὥστε τετα μιευμένως καὶ σωφρόνως, διὰ τῆς τῶν ἀναγκαίων φορᾶς, προϊέναι) οὕτω καὶ ψυχὴ ἐπικαμπτομένη ταῖς θλίψεσιν, οἱονεὶ συστέλλεται καὶ ταπεινοῦται λυσιτελῶς, καὶ πρὸς τὴν οἰκείαν ἑαυτῆς ἐπιμέλειαν ἐπανάγεται, τὸ ἀναγκαῖον καὶ ὠφέλιμον ἐν τοῖς πράγμασιν αἱρουμένη. Ἡ δὲ ἀφεθεῖσα ἄνετος, οἷόν τις ἄμπελος ἀτημέλητος, ὑλομανεῖ καὶ ἐκχεῖται περὶ τὰ ἄχρηστα καὶ ἀνωφελῆ, πρὸς τὴν τῶν πολλῶν ἀπά την πᾶσαν τὴν τῶν ἔργων ἐπίδειξιν ποιουμένη. Ὁ γὰρ τῶν φθαρτῶν τὴν ἐργασίαν ποιούμενος, ὅμοιός ἐστιν ἀμπέλῳ, ξύλα καὶ φύλλα καὶ ἕλικας ἐκτρεφούσῃ, οἶνον δὲ εὐφρο σύνης ποιητικὸν, εἰς ἀποθήκας βασιλικὰς ἀποτεθῆναι δυνά μενον, μὴ ποιούσῃ. Ὁ οὖν ἀνεθεὶς ἀμπελὼν δύο πάσχει δεινά· οὔτε τέμνεται (φησὶν) οὔτε σκάπτεται. Εἴρηται τί τὸ μὴ τέμνε σθαι, τουτέστι μὴ κατακονδυλίζεσθαι ταῖς περιστάσεσιν, ὅπερ ἐπ' ὠφελείᾳ τῶν θλιβομένων οἰκονομεῖται. Σκάπτεται δὲ ὁ πᾶσαν τὴν περικειμένην αὐτῷ ὕλην διδασκόμενος πρὸς τὴν οἰκείαν ὠφέλειαν λαμβάνειν. Οἷον ἄσκαφός ἐστιν πλούσιος, ὁ τῷ βάρει τῶν γηΐνων τὴν ψυχὴν πιεζόμενος· πρὸς ὃν οὔτε ὑετὸς οὐράνιος καταβαίνει· οὐ γὰρ ἐφικνεῖται τῆς ῥίζης, πολλῆς ἐπ' αὐτῆς συμπεφορημένης τῆς ματαιό τητος.","english":"But those whom he has wholly given up, he lets go free to do the desires of the flesh and of their own minds, since the discipline would be of no benefit to them. I will therefore let my vineyard alone, he says. And what results from this for it? It shall not be pruned, he says, nor dug any more. For just as those who prune a vine restrain its strength (so that it advances in a measured and temperate way, through the bearing of what is necessary), so too a soul bent by afflictions is, as it were, contracted and humbled to its profit, and is brought back to its own care, choosing what is necessary and beneficial in its affairs. But when it is let go and left free, like some neglected vine, it runs wild and pours itself out upon things useless and unprofitable, making all its display of works toward the deception of the many. For he who makes his business the working of corruptible things is like a vine that nurtures wood and leaves and tendrils, but does not produce the wine that makes glad, which could be stored away in the king's storehouses. The vineyard, then, that is let go suffers two evils: it is neither pruned, he says, nor dug. It has been said what it means not to be pruned, that is, not to be cut back by circumstances, which is ordered for the benefit of those who are afflicted. But it is dug when one is taught to take all the material that lies around it for his own benefit. For example, the rich man is un-dug, he who is pressed in his soul by the weight of earthly things; upon him the heavenly rain does not descend, for it does not reach the root, since much vanity has been heaped up over it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Ὁ μέντοι τῷ κατανυκτικῷ λόγῳ ἀποσκευάσασθαι τὸν ὄχλον τῶν γηΐνων πραγμάτων καὶ φθαρτῶν διδαχθεὶς, καὶ ἀναπνεῦσαι μὲν ἀπὸ τῆς συνοχῆς, ἐκκαλύψαι δὲ ἑαυ τοῦ τὰ κρυπτὰ, ἀνατρέψαι δὲ τὰς τῆς πικρίας ῥίζας, καὶ οἱονεὶ ξηρᾶναι διὰ μετανοίας, οὗτός ἐστιν ὁ σκαφείς. Διόπερ καὶ ἡ τῶν ἀκανθῶν χύσις κωλύεται, τουτέστιν αἱ μέριμναι τοῦ βίου τούτου οὐδεμίαν ἕξουσι χώραν ἐν τῇ ἀνατροπῇ τῶν γηΐνων. Ἔτι πρὸς τὸ μὴ τμηθῆναι καὶ τὸ ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ εἰρημένον παραληπτέον· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, καὶ ὁ Πατήρ μου ὁ γεωργός ἐστι. Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό· καὶ πᾶν τὸ καρπὸν φέρον, καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. Ὁ μὲν οὖν κακὸς οἰκονόμος Σκάπτειν (φησὶν) οὐκ ἰσχύω· ὁ δὲ ἀγαθὸς καὶ φρόνιμος οἰκονόμος ἐπιστημόνως περισκά ψει, τουτέστιν ἀνακινήσει πάντα τὰ ὑπάρχοντα αὐτοῦ καὶ τῇ προηγουμένῃ ἑαυτοῦ ζωῇ προσοικειώσει· δεικνὺς, ὅτι ὥσπερ ἡ γῆ, ἀφισταμένη μὲν τῆς ῥίζης, τροφὴ τοῦ φυτοῦ γίνεται (ἐπικειμένη δὲ αὐτῇ, θλίβει αὐτὴν καὶ βαρύνει) οὕτω καὶ ἡ τῶν χρημάτων περιβολὴ, ἐπικειμένη μὲν","english":"But the one who has been taught by the compunctive word to strip off the crowd of earthly and corruptible things, and to breathe freely from constraint, and to uncover his own hidden things, and to overturn the roots of bitterness, and, so to speak, to dry them up through repentance—this is the one who has been dug. Therefore also the pouring forth of thorns is hindered, that is, the cares of this life will have no place in the overturning of earthly things. Further, for the sake of not being cut off, one must also take up what is said in the Gospel according to John: I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit, he takes it away; and every one that bears fruit, he prunes it, so that it may bear more fruit. The wicked steward, then, says, I am not able to dig; but the good and prudent steward will dig around knowingly, that is, he will stir up all his possessions and bring them into close association with his former life; showing that just as the earth, when it withdraws from the root, becomes food for the plant (but when it lies upon it, it presses and weighs it down), so also the surrounding of riches, when it lies upon","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"τοῖς πλουτοῦσι, βυθίζει αὐτῶν τὰς ψυχὰς, ἀλλοτριουμένη δὲ τῶν ἐχόντων εἰς τὴν τῶν δεομένων μετάδοσιν, τότε αὐτῶν οἰκεία γίνεται. Ἀκολουθεῖ δὲ τῷ μὴ τέμνεσθαι, μηδὲ σκάπτεσθαι, τὸ ἀναβαίνειν, ὡς εἰς χέρσον, ἄκανθαν. Τοὺς ἐνεχομένους ταῖς τοῦ βίου μερίμναις ὁ Σωτὴρ ἡμῶν ἔφησεν εἶναι γῆν ἀκάνθας ἐκφύουσαν, δεχομένην μὲν τὸν τοῦ λόγου καρπὸν, συμπνί γουσαν δὲ ὑπὸ τῶν ἀκανθῶν. Εἰς οὖν τὴν ἀγεώργητον ψυχὴν πολὺ τὸ πλῆθος τῶν μεριμνῶν. Διό φησιν· Ἀναβήσονται εἰς αὐτὸν, ὡς εἰς χέρσον, ἄκανθαι. Τήρει δὲ ὅτι ἄνω μὲν εἶπεν· Ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας· ἐνταῦθα δὲ προσέθηκε τὸ Καὶ ἀναβήσονται. Μέγεθος γάρ τι τῆς κακίας καὶ τὴν ἐπὶ πολὺ χύσιν ὁ λόγος ἐμφαίνει διὰ τῆς τῶν ἀκανθῶν ἀναβά σεως. Εἶτα, ἐπειδὴ πονηρὰ τῆς ἀμπέλου τὰ βλαστήματα, αἴρεται αὐτῆς ὁ ὑετός, ἐπειδήπερ οὐκ εἰς δέον ἐχρήσατο τῇ παρ' αὐτοῦ βοηθείᾳ. Ὥστε καὶ ἡμεῖς ὅταν ταῖς παρὰ τοῦ Θεοῦ δεδομέναις ἡμῖν ἀφορμαῖς μὴ εἰς ἀγαθὸν κεχρημένοι ὦμεν, ἀφαιρεῖται ἡμῶν ἡ ἐξ οὐρανοῦ βοήθεια. Εἰ δὲ ἀμπελὼν ὁ Ἰσραὴλ, ἀγεώργητος μένει διὰ τὸ μὴ ἀποδιδόναι τοὺς ἐπιβάλλοντας αὐτῷ καρποὺς τῷ Δεσπότῃ, ἀλλὰ πρό τερον μὲν τοὺς ἀπεσταλμένους δούλους δεῖραι καὶ λιθοβο λῆσαι καὶ ἀποκτεῖναι, ὕστερον δὲ καὶ αὐτῷ τῷ υἱῷ τοῦ Δεσπότου τὰς χεῖρας εἰς φόνον ἐπιβαλεῖν. Αὐταὶ δὲ πᾶσαι αἱ πονηραὶ καὶ ἄδικοι πράξεις ἄκανθαί εἰσιν ὠνομασμέναι· διὰ τὸ γῆς κατηραμένης εἶναι βλαστήματα, εἰκότως ἐντολὰς λαμβάνουσιν αἱ νεφέλαι τοῦ μὴ βρέχειν ἐπὶ τὸν τὰ τοιαῦτα ἐκφέροντα ἀμπελῶνα. Τίνες οὖν αἱ νεφέλαι, καὶ τίς ὁ ὄμβρος;","english":"To the rich, it plunges their souls; but when it is alienated from those who possess and passes to the sharing with those in need, then it becomes their own. And there follows upon not being cut or dug the rising up, as on dry ground, of thorns. Our Savior said that those entangled in the cares of life are a land producing thorns, receiving indeed the fruit of the word, but choking it under the thorns. Into the uncultivated soul, then, comes the great multitude of cares. Therefore it says: Thorns shall come up upon it, as upon dry ground. And observe that above he said: I waited for it to produce a grape, but it produced thorns; here, however, he added the words And they shall come up. For the word indicates a certain magnitude of wickedness and its pouring forth to a great extent through the rising up of the thorns. Then, since the shoots of the vine are evil, its rain is taken away, because it did not use the help from him as it ought. So that even we, whenever we do not use for good the opportunities given to us by God, the help from heaven is taken away from us. But if Israel is a vineyard, it remains uncultivated because it does not render the fruits due to it to the Master, but first flayed and stoned and killed the servants who were sent, and later laid hands even on the Master's own son for slaughter. And all these evil and unjust deeds are called thorns, because they are the shoots of a cursed earth; fittingly the clouds receive commands not to rain upon the vineyard that brings forth such things. Who, then, are the clouds, and what is the rain?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ἐκ τῆς περὶ νεφῶν φυσιολογίας πειραθῶμεν εἰς ἔννοιαν τῶν εἰ ρημένων ἐλθεῖν. Ἔστι τοίνυν ἡ νεφέλη ἀὴρ παχὺς, ἐκ τῆς ὑγρᾶς κατὰ γῆν ἀναθυμιάσεως συνιστάμενος· εἶτα μετεωρισθεὶς τοῖς ἀνέμοις, ὅταν λάβῃ παρ' αὐτῶν ἀξιόλογον ἄθροισμα καὶ τὸ ἐκ τῆς ἐνεσπαρμένης αὐτῷ νοτίδος βάρος ἱκανὸν ἐγγένηται, τότε σταγόνας εἰς τὴν γῆν ἀφίησι. Καὶ αὕτη τῶν ὄμβρων ἡ φύσις, ἀπὸ γῆς τὴν ἀρχὴν ἐχόντων, καὶ δι' ἀέρος πάλιν ἐπὶ τὴν γῆν φερομένων. Τοιοῦτοι ἦσαν καὶ οἱ Προφῆται, ἐκ μὲν τῆς κοινῆς φύσεως ὡρμημένοι, διὰ δὲ καθαρότητα ψυχῆς τῇ δυνάμει τοῦ Πνεύμα τος ὑπερυψούμενοι καὶ λόγων γονίμων σταγόνας ταῖς ψυχαῖς ταῖς ἀγαθαῖς καὶ καρποφόροις ἐνστάζοντες. Τοιοῦτος ἦν Μωϋσῆς, λέγων· Προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου· καὶ πάλιν· Ὡς ὄμβρος ἐπ' ἄγρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον. Αὗται οὖν αἱ οὐράνιοι δυνάμεις ἐντολὴν λαμβάνουσι τοῦ μὴ βρέχειν ἐπὶ τὸν ἀκανθοφόρον ἀμπελῶνα, τὸν ταῖς ἀκάνθαις ταῖς οἰκείαις στεφανώσαντά μου τὸν Δεσπότην. Διὰ τοῦτο νῦν σιωπή ἐστι παρὰ τῇ συναγωγῇ ἐκείνῃ λόγου Θεοῦ, καὶ οὐκ ἔστιν ἔτι προφήτης, οὐδὲ ἄρχων, οὔτε ἡγούμενος, ἀλλ' αἰθρία δεινὴ καὶ ἀνέφελος, τῆς πάλαι κατάρας ἐπ' αὐτῆς βεβαιουμένης, ὅτι Καὶ ἔσται σοι ὁ οὐρανὸς ὑπὲρ κεφαλῆς σου χαλκοῦς, καὶ ἡ γῆ ὑποκάτω σου σιδηρᾶ· καὶ πάλιν· Δῴη ὁ Κύριος τὸν ὑετὸν τῆς γῆς σου κονιορτὸν καὶ χοῦς ἐκ τοῦ οὐρανοῦ καταβήσεται ἐπὶ σέ, ἕως ἂν ἐκτρίψῃ σε. Οὐκέτι γὰρ αἱ νεφέλαι αἱ πνευματικαί, καὶ οὐκέτι προφή της, τῆς ἐντολῆς τοῦ Κυρίου βεβαίας φυλαττομένης. Κἂν αἱ νεφέλαι δὲ βρέχειν λέγωνται, οὐδὲν ἧττον ὁ Κύριός ἐστιν ὁ βρέχων.","english":"Let us attempt to arrive at an understanding of what has been said from the natural philosophy concerning clouds. A cloud, then, is thick air, constituted from the moist exhalation from the earth; then, being raised aloft by the winds, when it receives from them a considerable mass and the weight from the moisture sown within it becomes sufficient, then it releases drops upon the earth. And this is the nature of rains, having their beginning from the earth and being carried again through the air to the earth. Such were the Prophets also, having their origin from the common nature, but through purity of soul being exalted on high by the power of the Spirit and distilling drops of fruitful words into souls that are good and productive. Such was Moses, saying: Let my speech be awaited as rain; and again: As a shower upon the grass and as a snowfall upon the herb. These heavenly powers, then, receive a command not to rain upon the thorn-bearing vineyard, the one that crowned my Master with its own thorns. For this reason now there is a silence of the word of God among that synagogue, and there is no longer a prophet, nor a ruler, nor a leader, but a dreadful and cloudless clear sky, the ancient curse being confirmed upon it: And your heaven shall be brass over your head, and your earth iron beneath you; and again: May the Lord give the rain of your land as dust, and dust from heaven shall come down upon you, until it wipes you out. For no longer are the clouds spiritual, and no longer is there a prophet, the command of the Lord being kept firm. And even if the clouds are said to rain, nevertheless it is the Lord who rains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Οὐκ ἔστι γὰρ (φησὶν ὁ Προφήτης) ὑετίζων ὥσπερ σύ. Καὶ πάλιν ἐκ προσώπου τοῦ Θεοῦ εἴρηται· Καὶ βρέξω ἐπὶ πόλιν μίαν, ἐπὶ δὲ πόλιν μίαν οὐ βρέξω· μερὶς μία βραχήσεται καὶ μερὶς, ἐφ' ἣν οὐ βρέξω, ξηρανθήσεται, οἰκονομοῦντος τοῦ ἀγαθοῦ Θεοῦ τὴν μερίδα τῶν χειρόνων μὴ βραχῆναι, ὑπὲρ τοῦ ξηρανθῆναι ἐν αὐτῇ τὰ τῆς πονηρίας βλαστήματα. Σαφῶς παρέστησε τὸ βούλημα τοῦ λόγου, ὅτι ἀμπελῶνα τὸν Ἰσραὴλ λέγει, περὶ ὃν γενήσεσθαι τὰ ἐπαγγελθέντα καὶ προειρημένα ἠπείληται. Καὶ ἄνθρωπος τοῦ Ἰούδα, νεόφυτον ἠγαπημένον. Διῃρέθη ἡ προσηγορία τοῦ Ἰακὼβ εἰς τὸν Ἰσραὴλ καὶ Ἰούδαν, πρότερον μὲν ἐπὶ τοῦ Δαβὶδ, μετὰ τὴν τελευτὴν τοῦ Σαοὺλ, μερισθέντος τοῦ λαοῦ εἰς τὸν υἱὸν Σαοὺλ καὶ τὸν Δαβίδ, ὕστερον δὲ ἐπὶ τοῦ Ῥοβοὰμ, ὅτε Ἱεροβοὰμ\n\nἀπέστησε τὰς δέκα φυλὰς, υἱὸς Νάβατ, ὃς ἐξήμαρτε τὸν Ἰσραήλ. Διὰ τοῦτο καὶ νῦν διπλῆς ἔτυχε τῆς προσηγορίας. Φαίνεται δὲ ἐκ τῆς τετάρτης τῶν Βασιλειῶν, πλεῖον ἁμαρτὼν ὁ Ἰσραὴλ, διὸ καὶ τάχιον ᾐχμαλωτίσθη. Καὶ ἐν τῷ Ἰεζεκιὴλ ἐννενήκοντα μὲν καὶ τρεῖς ἡμέραι ἐπὶ τῶν ἁμαρτιῶν τοῦ Ἰσραὴλ ἀριθμοῦνται, τεσσαράκοντα δὲ ἐπὶ τοῦ Ἰούδα. Διὰ τοῦτο καὶ ἐνταῦθα ὁ μὲν ἀκανθοφόρος ἀμπελὼν οἶκος τοῦ Ἰσραὴλ γίνεται· ὁ δὲ τοῦ Ἰούδα ἄνθρωπος, οὐκέτι ἀμπελών· ἀλλὰ νεόφυτον, οὐ κεχερσωμένον, ἀλλ' ἠγαπημένον. Τίς δὲ ὁ ἐξ Ἰούδα ἀνατείλας ἄνθρωπος, ἀκμάζων τῇ ζωῇ καὶ ἀληθινῶς ὑπάρχων ἀγαπητὸς, οὐ χαλεπὸν ἰδεῖν τῷ ἐπισταμένῳ τὰ τοιαῦτα θεωρεῖν. Ἔμεινα ἵνα ποιήσῃ κρίσιν, ἐποίησε δὲ ἀνομίαν· καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν.","english":"For the Prophet says, \"There is none that waters as you do.\" And again it is spoken from the person of God: \"And I will rain upon one city, but upon another city I will not rain; one portion shall be watered, and the portion upon which I do not rain shall be dried up,\" the good God so ordering it that the portion of the worse should not be watered, in order that the shoots of wickedness in it might be dried up. He has clearly set before us the intent of the passage, that he calls Israel a vineyard, concerning which he threatens that the things promised and foretold shall come to pass. \"And the man of Judah, a beloved new plant.\" The name of Jacob was divided into Israel and Judah, first in the time of David, after the death of Saul, when the people was divided between the son of Saul and David, and later in the time of Rehoboam, when Jeroboam the son of Nabat, who made Israel to sin, drew away the ten tribes. For this reason even now it received a twofold designation. And it appears from the Fourth Book of Kings that Israel sinned more, and therefore was carried captive sooner. And in Ezekiel, ninety-three days are counted for the sins of Israel, but forty for those of Judah. For this reason also here the thorn-bearing vineyard becomes the house of Israel; but the man of Judah is no longer a vineyard, but a new plant, not grown wild, but beloved. And who is the man that sprang from Judah, flourishing in life and truly beloved, it is not hard for one who knows how to contemplate such things to see. \"I waited that he should do judgment, but he did iniquity; and not righteousness, but a cry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Ἐπείπερ, κατὰ τὸν Σολομῶντα, Λογισμοὶ δικαίων κρίματα, ἀπαιτούμεθα πάν τα κρίσει ποιεῖν, καὶ μηδὲν ἀκρίτως. Ἕπεται μέντοι τῇ ἀκρίτῳ καὶ ἀνεξετάστῳ ζωῇ τὰ ἄνομα. Ὁ γὰρ μὴ ἑπό μενος τῷ ὀρθῷ λόγῳ, μηδὲ κρίνων τὸ πρακτέον καὶ μὴ, κατὰ τὸν δεδομένον ἐκ τοῦ νόμου κανόνα, ἀνομίαν ποιεῖ, καὶ οὐ δικαιοσύνης ἐστὶν ἐργάτης, ἀλλὰ κραυγῆς καὶ θορύβου καὶ συγχύσεως αἴτιος. Διότι τοῖς μὲν δικαίοις κρί μασιν ἡ ἡσυχία τῶν κρινομένων ἀκολουθεῖ, εὐσταθῶς κατα δεχομένων τὰ ὁριζόμενα· τοῖς δὲ ἀδίκοις κραυγὴ καὶ θόρυβος στασιαστικὸς, ἀγανακτούντων ἐπὶ τῇ ἀδικίᾳ. Περὶ δὲ τῆς κραυγῆς ταύτης καὶ ὁ Ἀπόστολος παραινεῖ, λέγων· Πᾶσα κραυγὴ καὶ θόρυβος ἀρθήτω ἀφ' ὑμῶν, σὺν πάσῃ κακίᾳ. Ἔστι δέ τις καὶ κραυγὴ ἀστεία, ἣν ὁ Κύριος ἑστὼς ἐν τῷ ἱερῷ ἔκραξεν· ᾗ καὶ Δαβὶδ ἐκέχρητο, λέγων· Φωνῇ μου πρὸς Κύριον ἐκέκραξα. Καὶ οὐδὲν θαυμαστὸν, τὸ αὐτὸ ὄνομα ἐπὶ τῶν ἐναντίων τετάχθαι, καὶ σημαίνειν νῦν μὲν τὸ ταραχῶδες καὶ σεσοβημένον, νῦν δὲ τὸ μεγαλόφωνον καὶ μεγαλοφυὲς τῶν οὐρανίων δογμάτων. Ἐπὶ μέντοι τῆς πα ρούσης λέξεως, ἡ κραυγὴ συγγενής ἐστι τῇ ἀπὸ Σοδόμων καὶ Γομόῤῥας ἀναβαινούσῃ. Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν καὶ ἀγρὸν ἐγγίζοντες, ἵνα τὸν πλησίον ἀφέλωνταί τι. Μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Ἠκούσθη γὰρ εἰς τὰ ὦτα Κυρίου Σα βαὼθ ταῦτα. Ἐὰν γὰρ γένωνται οἰκίαι πολλαὶ, εἰς ἔρημον ἔσονται· μεγάλαι καὶ καλαὶ, καὶ οὐκ ἔσονται οἱ ἐνοικοῦντες ἐν αὐταῖς. Οὗ γὰρ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσει κεράμιον ἕν· καὶ ὁ σπείρων ἀρτάβας ἓξ, ποιήσει μέτρα τρία.","english":"Since, according to Solomon, \"the thoughts of the righteous are judgments,\" we are required to do all things with judgment, and nothing without judgment. Yet lawlessness follows upon an unjudging and unexamined life. For he who does not follow right reason, nor judge what is to be done and what not, according to the canon given from the law, commits lawlessness, and is not a worker of righteousness, but a cause of clamor and tumult and confusion. For upon righteous judgments follows the quietness of those who are judged, receiving steadfastly the things determined; but upon unrighteous ones, clamor and seditious tumult, as they are indignant at the injustice. And concerning this clamor the Apostle also exhorts, saying: \"Let all clamor and tumult be taken away from you, with all malice.\" But there is also a certain comely clamor, which the Lord, standing in the temple, cried out; which David also used, saying: \"With my voice I cried unto the Lord.\" And it is nothing wonderful that the same name is applied to things contrary, and signifies now the turbulent and hurried, now the loud-voiced and noble-mindedness of heavenly doctrines. In the present passage, however, the clamor is akin to that which went up from Sodom and Gomorrah. Woe to those who join house to house and bring field near to field, that they may take away something from their neighbor. Will you dwell alone upon the earth? For these things were heard in the ears of the Lord Sabaoth. For if many houses be made, they shall be for a desert; great and beautiful, and there shall be none to dwell in them. For where ten yoke of oxen work, it shall produce one jar; and he who sows six artabae shall produce three measures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Ταλανίζονται νῦν οἱ διὰ τὴν τοῦ πλείονος ἐπιθυμίαν τὰ τῶν πλησίον παρατεμνόμενοι, καὶ μήτε ἐν ἀγροῖς ταῖς οἰκείαις ἀρκούμενοι κτήσεσι, μήτε ἐν ταῖς οἰκήσεσιν ἀρκούμενοι τοῖς ἑαυτῶν· ἀλλὰ παρορίζοντες μὲν τοὺς πέλας ἐν τῇ γεωργουμένῃ, προσπεριβαλλόμενοι δὲ τὰ τῶν γειτόνων οἰκήματα, ὑπὸ τῆς οἰκείας πλεονεξίας στενοχωρούμενοι καὶ μένειν ἐν τοῖς οἰκείοις ὅροις οὐκ ἀνεχόμενοι· ἀλλ' εὐλόγῳ δὴ ταύτῃ κατακεχρημένοι προφάσει πρὸς τὴν ἄμετρον φιλοκτημοσύνην, τῷ δοκεῖν προσεχῆ καὶ συνημμένα εἶναι τὰ τῶν γειτόνων. Πρὸς οὓς ἐλεγκτικώτατα ὁ λόγος ἀπήντησεν, εἰπών· Μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; Εἰ γὰρ ὅτι γείτων ὁ τὴν ἐχομένην γῆν γεωργῶν ἀφαιρεθῆναι δίκαιος, δηλονότι, τούτου ἐκβληθέντος, ἕτερός σοι πάλιν γείτων ἀνα φανήσεται· καὶ τὸ αὐτό σοι πάλιν καὶ πρὸς ἐκεῖνον λέ γειν ἡ πλεονεκτικὴ καρδία ὑποβάλλει, εὔλογον ὑποδεικνύουσα εἶναι σεαυτοῦ ποιήσασθαι τὰ πλησιόχωρα. Ὅταν δὲ κἀκεῖνος γυμνωθεὶς ἀπέλθῃ τῶν ἰδίων, καὶ γένηται μέρος τῆς σῆς κτήσεως ἡ τοῦ τρίτου χώρα, πάλιν ἄλλος γείτων, ἄλλαι σπουδαὶ, ἀποδιῶξαι μὲν τῶν ὑπαρχόντων ἐκεῖνον, ἑαυ τοῦ δὲ ποιήσασθαι τὰ τοῦ τετάρτου γείτονος. Τίς οὖν ἔσται σοι ὅρος τῆς ἐπιθυμίας τοῦ πλείονος; Πυρὶ γὰρ ἔοικεν ἡ πλεονεκτικὴ καρδία, διὰ τῆς καιομένης ὕλης πορευομένῳ καὶ τὰ μὲν φθείροντι, τὰ δὲ ἐπερχομένῳ. Ἤπου καθάπερ τοῦ ἐμπρησμοῦ σβέσις γίνεται ἡ ἀπορία τῆς ὕλης, οὕτω καὶ τὴν πλεονεκτικὴν καρδίαν καὶ τὸν ἀπλήρωτον ὀφθαλμὸν ἐκεῖνο ἵστησι μόνον, τὸ μηδένα ἔχειν τὸν συνοριζόμενον τοῖς κτήμασι.","english":"Now are they pronounced wretched who, through desire for more, cut off what belongs to their neighbors, and are not content in the fields with their own possessions, nor in their dwellings content with their own; but they encroach upon their neighbors in the cultivated land, and throw their own dwellings around those of their neighbors, being cramped by their own greed and not enduring to remain within their own boundaries; but using this plausible pretext for their boundless love of property, namely that the things of their neighbors seem to be adjacent and joined to their own. Against them the word came most reprovingly, saying: Will you dwell alone upon the earth? For if, because a neighbor farms the adjoining land, he is deemed fit to be dispossessed, then obviously, when he has been cast out, another neighbor will again appear to you; and the greedy heart suggests that you say the same thing again to that man too, pointing out that it is reasonable for you to make the neighboring parts your own. But when that man also has been stripped and departs from his own property, and the land of the third becomes part of your possession, again another neighbor, again other eager efforts—to drive that man from his holdings, and to make the property of the fourth neighbor your own. What boundary, then, will there be for your desire for more? For the greedy heart is like fire, advancing through burning material and destroying some things while encroaching upon others. Indeed, just as the extinguishing of a conflagration comes from a lack of material, so only that stops the greedy heart and the insatiable eye—having no one left whose possessions border on its own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Πόῤῥωθεν οὖν ἰώμενος ὁ λόγος τὸ πάθος, οἱονεὶ ἐπᾴδων τῇ φιλοκτήμονι ψυχῇ, ταῦτά φησι· Μὴ\n\nοἰκή σετε μόνοι ἐπὶ τῆς γῆς; Εἰ γὰρ ἐπιθυμεῖς τῶν τοῦ γείτονος (γείτων δέ σοι πάντως οὐ λείψει) ἀνάγκη σε δηλονότι ἐπὶ τὰ ἔσχατα φθάσαι τῆς καθ' ἡμᾶς οἰκουμένης. Εἰ δὲ τοῦτο ἀμήχανον, ἀπὸ τῆς πρώτης ἐννοίας παῦσον σεαυτοῦ τὴν πρὸς τὸ κακὸν ὁρμὴν, ὦ ἄνθρωπε, ἀρκούμενος οἷς παρέλαβες, ἐπιμένων οἷς ἔχεις, εἰδὼς ὅτι καὶ μεγέθη οἰκιῶν, διὰ τὸ ἐξ ἀδικίας συστῆναι, ἔρημά ἐστι τῶν οἰκητόρων καὶ πλῆθος χώρας, ἐκ πλεονεξίας περιβληθὲν, ἄγονον πολλάκις τῶν καρπῶν ἀπεδείχθη. Προλαμβάνει γὰρ πολλάκις τὴν μέλλουσαν κρίσιν ἡ θεία δίκη, καὶ ἤδη τὰς ἀδίκως πεπορισμένας οἰκίας, εἰς ἄχρηστον περιίστησιν, ἀπὸ τῆς πολυανθρώπου οἰκήσεως καὶ τῆς λαμπρᾶς εὐθηνίας, ἐρήμους τῶν οἰκητόρων ποιοῦσα. Πολλάκις γοῦν ἔγνωμεν ὅλα γένη ἄρδην ἀφανισθέντα, ὡς ἀπορίᾳ τῶν διαδεχομένων καταῤῥυῆναι πρὸς γῆν τὰς μεγαλοφυεῖς καὶ ὑπερηφάνους τῶν οἰκημάτων κατασκευάς. Ἀλλὰ καὶ ὅσοι μετὰ παρορισμοῦ τῶν πλησίον τοὺς ὅρους τῶν οἰκείων κτήσεως ὑπερεξέτειναν, διὰ τὸ ἀπὸ στεναγμοῦ τῶν ἠδικημένων συμπεπορίσθαι τὰς κτήσεις, πάντως ἀλλότριοι τῆς θείας ἀπεδείχθησαν εὐλογίας, ὥστε ἔνθα δέκα ζεύγη βοῶν εἰργάσατο, μόγις κεράμιον ἓν τρυγηθῆναι καὶ ἔνθα ἓξ ἀρτάβαι κατεσπάρησαν, τρία μέτρα συνάγεσθαι τῶν καρπῶν, ἅπερ ἐστὶ πολλοστημόριον τῶν σπερμάτων. Ἔχει μὲν οὖν πολὺ καὶ αὐτόθεν τὸ ὠφέλιμον ἡ λέξις· δυνατὸν δὲ τῷ φιλοπόνῳ κατὰ ἀναγωγὴν ἐπὶ πλεῖον ἄγειν τὸ ἀπὸ τῆς προφητείας χρήσιμον.","english":"Therefore the Word, healing the passion from afar, as it were chanting an incantation to the property-loving soul, says these things: Will you not dwell alone upon the earth? For if you desire what belongs to your neighbor (and a neighbor will certainly never fail you), it is necessary, clearly, that you reach the farthest ends of the inhabited world. But if this is impossible, from the first thought restrain your impulse toward evil, O man, being content with what you have received, remaining in what you have, knowing that even the grand sizes of houses, because they were put together from injustice, are deserted of inhabitants, and that a multitude of land, encompassed through greed, has often been shown barren of fruits. For divine justice often anticipates the coming judgment, and already brings the unjustly acquired houses to uselessness, making them desolate of inhabitants, away from their populous dwelling and their splendid abundance. Often, then, we have known whole families utterly destroyed, so that for lack of successors the great-natured and arrogant constructions of dwellings have collapsed to the ground. But also all those who, with the removal of boundary stones of their neighbors, extended the boundaries of their own possession, because their possessions were gathered from the groaning of the wronged, were certainly shown to be strangers to the divine blessing, so that where ten yoke of oxen worked, scarcely one jar was gathered, and where six artabae were sown, three measures of fruits were collected, which is a small fraction of the seeds. The passage, then, has much that is profitable even from itself; but it is possible for the diligent, by way of allegorical interpretation, to carry the usefulness of the prophecy further.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Δύναται γὰρ οἰκία ἑκάστου νοεῖσθαι τὰ δόγματα καὶ αἱ πράξεις, διὰ τὸ πυκνὸν καὶ ἡνωμένον τῆς ἐν τοῖς νοήμασι κατασκευῆς, περὶ ἑκάστου δόγματος. Διότι, ὥσπερ ἐν οἰκίᾳ θεμέλιος ὑπόκειται τῇ λοιπῆ κατασκευῇ, οὕτω καὶ ἐπὶ τῶν δογμάτων ὑποθέσεις τινές εἰσι καὶ πρῶται ἀρχαὶ, οἷς ἐπερειδόμενοι δογματίζουσι, τὰ ἐφεξῆς ἀκολούθως καὶ συναφῶς ταῖς πρώταις ἀρχαῖς συνυφαίνοντες. Ὅσοι οὖν τὸ τῆς πίστεως δόγμα, ὅπερ ἔχει θεμέλιον καὶ ἀρχὴν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, δόγ μασιν ἀλλοτρίοις καὶ ξένοις τῆς θεοσεβείας ἐπισυνάπτουσιν, οὗτοί εἰσιν οὓς ὁ λόγος ὀδύρεται παρὰ τὸ καθῆκον ποιοῦν τας ἐν τῷ συνάπτειν οἰκίαν πρὸς οἰκίαν. Ὅτι γὰρ οἰκία τὰ τῆς θεοσεβείας ὠνόμασται δόγματα, αὐτὸς ὁ Κύριος διὰ τῆς παραβολῆς ἡμᾶς ἐδίδαξε, λέγων, ὅτι Πᾶς ὅστις ἀκούει μου τοὺς λόγους τούτους καὶ ποιεῖ αὐτοὺς, ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησε τὴν οἰκίαν αὐτοῦ ἐπὶ τὴν πέτραν. Ἔοικε δὲ καὶ ὁ Παῦλος ἐν τῇ πρὸς Κορινθίους πρώτῃ διδάσκειν ἡμᾶς, ὅτι ἕκαστος ἑαυτῷ οἰκίαν οἰκοδομεῖ τῶν εἰς Χριστὸν πεπιστευκότων. Θεμέλιον γὰρ (φησὶν) ἄλλον οὐδεὶς δύναται θεῖναι, παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην... Ἐπειδὴ δὲ τῶν κατασκευαζόντων τὰ δόγματα οἱ μὲν γέλωτος καὶ χλεύης ἄξια φρονοῦντες, οἱονεὶ γέλωτα οἰκοδομοῦσιν, οἱ δὲ ἀστειότεροι σπουδαῖα κατασκευάζουσιν, ὁ Μιχαίας, καθαιρῶν τὰ οἰκήματα τῶν καταγελάστων· Οἱ ἐν Γὲθ (φησὶ) μὴ μεγαλύνεσθε· καὶ οἱ ἐν Ἀκαρεὶμ, μὴ ἀνοικοδομεῖτε ἐξ οἴκου κατὰ γέλωτα ὑμῶν.","english":"For the doctrines and the practices of each person can be understood as his house, because of the compact and unified structure of the thoughts concerning each doctrine. For just as in a house a foundation lies beneath the rest of the structure, so also in the case of doctrines there are certain underlying principles and first beginnings, on which those who formulate doctrines rest, weaving together what follows in a manner consistent and connected with the first principles. Therefore, all who attach the doctrine of the faith—which has as its foundation and beginning our Lord Jesus Christ—to doctrines alien and foreign to godliness, these are the ones whom the Word laments as acting improperly in joining house to house. For that the doctrines of godliness are called a house, the Lord himself taught us through the parable, saying, Everyone who hears these words of mine and does them shall be likened to a wise man who built his house upon the rock. And Paul also seems to teach us in the first letter to the Corinthians that each of those who have believed in Christ builds a house for himself. For no one (he says) can lay another foundation besides the one that is laid, which is Jesus Christ. But if anyone builds upon this foundation gold, silver, precious stones, wood, hay, straw... And since of those who construct doctrines, some hold opinions worthy of laughter and mockery, as it were building a laughingstock, while others, more refined, construct things of seriousness, Micah, tearing down the dwellings of the ridiculous, says: Do not magnify yourselves, you in Gath; and you in Akarim, do not rebuild from a house for your laughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Καὶ πάλιν ὁ αὐτὸς, ἐπιπλήττων μοχθηροῖς διδασκάλοις, φησίν· Ἀκού σατε δὴ ταῦτα, οἱ ἡγούμενοι οἴκου Ἰακὼβ, καὶ οἱ κατά λοιποι οἴκου Ἰσραὴλ, οἱ βδελυσσόμενοι κρίμα καὶ πάντα τὰ ὀρθὰ διαστρέφοντες, οἱ οἰκοδομοῦντες Σιὼν ἐν αἵμασι, καὶ Ἱερουσαλὴμ ἐν ἀδικίαις... Πᾶς γὰρ ὁ τὰ ἀλλότρια κατασκευάζων δόγματα, οἰκοδομεῖ τὴν Σιὼν, τουτέστι τὸ ἑαυτοῦ σκοπευτήριον, ἐν αἵμασι· καὶ ὁ συνιστὰς ἐκκλησίαν πονηρευομένων, οἰκοδομεῖ τὴν Ἱερουσαλὴμ ἐν ἀδικίαις. Εἰ οὖν δύο ἐστὶν εἴδη οἰκοδομῶν (τὸ μὲν ἀγαθὸν, τὸ ἐπὶ τὴν πέτραν, καὶ ἐπὶ τὸν θεμέλιον τοῦ Χριστοῦ· τὸ δὲ ἕτερον φαῦλον, ὃ καὶ καταγέλαστόν ἐστι καὶ ἀπωλείας αἴτιον) εἰκότως ὁ λόγος ταλανίζει τοὺς τὴν ἀγαθὴν οἰκίαν τῇ φαυ λοτέρᾳ συνάπτοντας, καὶ οἱονεὶ μιγνύντας τὰ ἄμικτα. –̓Επιστήσεις δὲ μήποτε πάντες ἄνθρωποι, ὅ τι ποτ' οὖν περὶ ἀληθείας δογματίζοντες, ὑγιέσι τισὶ καὶ ἀληθέσι τοῖς προκατειλημμένοις κατὰ\n\nτὰς κοινὰς ἐννοίας καὶ ἐνεσπαρ μένοις ὑπὸ τοῦ δημιουργοῦ, καλὴν ἔχοντες οἰκίαν, ὅταν σφαλλόμενοι τῆς ἀληθείας, ἀλλότρια τῆς θείας διδασκαλίας ἐκ τῆς ἔξωθεν ἀπάτης ἐπεισάγωσιν, οἷον οἰκίᾳ καλῇ συνάπτουσιν οἰκίαν τὴν χείρονα. Καὶ ταῦτα μὲν εἰς τὸν περὶ τῆς οἰκίας λόγον. Ἐπειδὴ δὲ ὁ Ἅγιος οὐ μόνον Θεοῦ ἐστιν οἰκοδομὴ, ἀλλὰ καὶ Θεοῦ γεώργιον, ὡς ὁ μακάριος Παῦλός φησι, καὶ ἡ αὐτὴ ψυχὴ τεθεμελίωται ὡς οἰκία, καὶ ἐῤῥίζωται ὡς φυτόν (Ἐν ἀγάπῃ γὰρ (φησὶν) ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι) φέρε καὶ περὶ τοῦ κατὰ τὸν ἀγρὸν προσεγγισμοῦ διαλάβωμεν, ὃν οἱ φαύλως ποιοῦντες καὶ ἐσφαλμένως, τῇ ἐγκειμένῃ κατακρίσει ὑπόδικοι γίνονται.","english":"And again the same prophet, rebuking wicked teachers, says: Hear now these things, you who are leaders of the house of Jacob, and the remnant of the house of Israel, who abhor judgment and pervert all that is right, who build Zion with blood, and Jerusalem with iniquities... For everyone who constructs alien doctrines builds Zion—that is, his own watchtower—with blood; and he who establishes a church of wicked men builds Jerusalem with iniquities. If, then, there are two kinds of building (the one good, upon the rock and upon the foundation of Christ; the other worthless, which is both ridiculous and the cause of destruction), the word reasonably counts as wretched those who join the good house to the more worthless one, and as it were mix things that cannot be mixed. And you will observe whether all men, whatever they may dogmatize concerning the truth, having a good house in certain sound and true preconceptions according to the common notions implanted by the Creator, whenever, erring from the truth, they introduce from external deceit things alien to the divine teaching, join, as it were, a worse house to a good house. And this much for the account concerning the house. But since the saint is not only God's building but also God's field, as the blessed Paul says, and the same soul is both founded as a house and rooted as a plant (for, he says, being rooted and grounded in love), come, let us also discuss the approach in relation to the field, of which those who act wickedly and erroneously become liable to the condemnation that lies upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Ὅσα οὖν περὶ γεωργίας εἴρηται, ὡς συγγενῆ τοῖς προκειμένοις, συνεξετάσωμεν. Ἔστι μὲν οὖν ἀστεία φυτεία, ἡ κατὰ τὸν Σολο μῶντα, λέγοντα. Ἐφύτευσά μοι ἀμπελῶνα, ἐποίησά μοι κή πους καὶ παραδείσους, καὶ ἐφύτευσα ἐν αὐτοῖς ξύλον πᾶν καρποῦ. Ἔστι δέ τις φυτεία, ἣν οὐκ ἐφύτευσεν ὁ οὐράνιος Πατὴρ, ἥτις καὶ ἐκριζοῦται κατὰ, τὴν ἀπειλὴν τοῦ Κυρίου. Αὕτη δὲ ἡ φυτεία ἐκ φυτοῦ Σοδόμων τὴν ἄμπελον ἔχει, καὶ τὴν κληματίδα ἐκ Γομόῤῥας, καὶ σταφυλὴν χολῆς γεωργεῖ, καὶ βότρυν πικρίας φέρει τοῖς κεκτημένοις· Θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος. Ὁ οὖν καταφυτεύσας τὸ ἑαυτοῦ ἡγεμονικὸν πάσῃ καρποφο ρίᾳ πνευματικῇ, καὶ τοῖς ἐκ φύσεως ἐῤῥιζωθεῖσιν αὐτῷ πρὸς ἐπίδειξιν καρπῶν δικαιοσύνης παρὰ τοῦ Κτίσαντος ἐπιβα λὼν τὰ ἐκ τοῦ πονηροῦ γεωργοῦ, οὗτός ἐστιν ὁ διὰ τὸν ἀπηγορευμένον προσεγγισμὸν ἀγροῦ πρὸς ἀγρὸν ὑπὸ τοῦ λόγου ταλανιζόμενος. Διὰ τοῦτο καὶ ἀπειλεῖ αὐτῷ τὴν ἀφορίαν, ὡς μὴ ἐξοίσοντος ἀναλογοῦντα τῇ διδασκαλίᾳ τῇ περὶ αὐτὸν τὰ τῶν καρπῶν ἐπιδείγματα. Οὗ γὰρ ἐργῶνται δέκα ζεύγη βοῶν, ποιήσει κεράμιον ἕν. Ἡ μὲν λέξις τὴν ἐγχώριον συνήθειαν λέγει τῶν κατὰ τὴν Φοινίκην διὰ βοῶν ἀροτριώντων τὴν ἄμπελον· ὁ δὲ λόγος ἐνδείκνυται περὶ τῶν ἐπαμφοτεριστῶν καὶ τῶν ἐναντίων δογμάτων ἐφαπτομένων καὶ συναπτόντων πρὸς ἄλληλα· ὧν ἄκαρποί εἰσιν αἱ ψυχαί. Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώ κοντες, οἱ μένοντες τὸ ὀψέ· ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. Μετὰ γὰρ κιθάρας καὶ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσι·","english":"Let us therefore examine together all that has been said about farming, since it is akin to the matters at hand. There is, then, a fair planting, that according to Solomon, who says: I planted for myself a vineyard, I made for myself gardens and parks, and I planted in them every tree of fruit. But there is a planting which the heavenly Father did not plant, which is also rooted up according to the threat of the Lord. This planting has its vine from the plant of Sodom, and its branch from Gomorrah, and it cultivates a grape of gall, and bears a cluster of bitterness for those who possess it: Their wine is the wrath of dragons, and the incurable wrath of asps. Therefore the one who has planted his own ruling faculty with every spiritual fruitfulness, and who, upon the things rooted in him by nature for the display of fruits of righteousness from the Creator, has superimposed the things of the wicked farmer—this is the one who, because of the forbidden joining of field to field, is condemned by the word. For this reason he also threatens him with barrenness, as one who will not bring forth fruit-displays proportionate to the teaching that is in him. For where ten yoke of oxen work, he will make one vessel. The letter speaks of the local custom of those in Phoenicia who plow the vine with oxen; but the meaning indicates those who are double-minded and who grasp and join together opposing doctrines, whose souls are unfruitful. Woe to those who rise early in the morning and pursue strong drink, who remain until late; for the wine will burn them up. For with lyre and psaltery and timbrels and flutes they drink wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"τὰ δὲ ἔργα Κυρίου οὐκ ἐμβλέ πουσι, καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσι. Τῆς ἀποστολικῆς λέξεως τὴν ἐξήγησιν τὸ παρὸν τοῦτο μέ ρος τῆς προφητείας περιέχει· ἐκεῖ μὲν γάρ φησι· Μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσιν· ἐνταῦθα δέ· Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες. Σίκερα γὰρ πᾶν τὸ δυνάμενον μέθην ἐμποιῆσαι πόμα, τοῖς Ἑβραίοις ὀνομάζειν σύνηθες. Οἱ οὖν εὐθὺς ἀρχομένης τῆς ἡμέρας, κατὰ τὴν Παροιμίαν, ἐπὶ τὰ ποτήρια καὶ τὰς φιάλας δι δόντες ἑαυτῶν τοὺς ὀφθαλμοὺς, καὶ περισκοποῦντες ποῦ πότοι γίνονται, οἰνοπωλεῖα καὶ καπηλεῖα περιαθροῦντες, καὶ ἀλλήλους ἐπὶ τὰ συμπόσια παραλαμβάνοντες, καὶ πᾶσαν τῆς ψυχῆς τὴν μέριμναν περὶ τὴν τῶν τοιούτων φροντίδα καταναλίσκοντες. Οὗτοι ὑπὸ τοῦ Προφήτου καταθρη νοῦνται. Οἳ καιρὸν μὲν οὐδένα ἑαυτοῖς πρὸς τὴν τῶν θαυμασίων τοῦ Θεοῦ κατανόησιν παρέχουσιν, οὐδὲ διδόασι σχολὴν τοῖς ὀφθαλμοῖς ἀνανεῦσαι πρὸς οὐρανὸν καὶ τὰ ἐν αὐτῷ κάλλη, ὥστε ἐκ τῆς τούτων διακοσμήσεως τὸν γενεσιουργὸν ἐν νοεῖν· ἀλλὰ καὶ κοσμοῦντες ἑαυτῶν τὸ συμπόσιον τάπησι ποικίλοις καὶ ἀνθινοῖς παραπετάσμασι, περιττὴν δέ τινα σπουδὴν καὶ ἐπιμέλειαν εἰς τὴν τῶν ἐκπωμάτων παρασκευὴν ἐπιδείκνυνται, ψυκτῆρας καὶ ῥυτὰ καὶ φιάλας καὶ κισσύβιον, καὶ κρατῆρας καὶ τὰ τοιαῦτα ὀνόματά τε καὶ σχή ματα τῇ παρασκευῇ τῆς μέθης ἐπινοοῦντες, ὡς ἂν τὸ τῶν ἀγγείων διάφορον τὸν κόρον αὐτοῖς ὑποκλέπτοι, καὶ ἡ τῶν ἐκπωμάτων ὑπαλλαγὴ καὶ μετάβασις ἱκανὴν αὐτοῖς εἰς τὸ πίνειν διατριβὴν ἐμποιῇ.","english":"But they do not look upon the works of the Lord, and they do not consider the works of his hands. This present portion of the prophecy contains the explanation of the apostolic phrase; for there he says: Drunkards shall not inherit the kingdom of God; but here: Woe to those who rise early and pursue strong drink. For sikera is the name the Hebrews customarily give to every drink able to produce drunkenness. Those, then, who as soon as the day begins, according to Proverbs, give their eyes to cups and bowls, and look around for where drinking parties are taking place, scanning the wine-shops and taverns, and taking one another along to banquets, and consuming the whole care of their soul on the concern for such things—these are the ones bewailed by the Prophet. They grant themselves no time for the contemplation of the wonderful works of God, nor do they give their eyes leisure to look up to heaven and the beauties in it, so as to perceive the Creator from the ordering of these things; but even adorning their banquet with embroidered tapestries and flowered hangings, they display some excessive zeal and diligence in the preparation of the cups, devising for the equipment of drunkenness both the names and the shapes of coolers and pouring-vessels and bowls and the rustic cup, and mixing-bowls and the like, so that the variety of the vessels might steal away their satiety, and the exchange and change of cups might create for them sufficient pastime for drinking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Εἶτα ἀντιπροπίνοντες ἀλλήλοις καὶ εἰς τὴν ὑπὲρ τοῦ πίνειν ἅμιλλαν καθιστάντες, τίνα ὑπερ βολὴν εἰς αἰσχύνην καταλείπουσιν; Οἱ ἡττώμενοι, οἱ νικῶντες, πάντες\n\nμεθύουσιν. Συμποσίαρχοι δέ τινες ἐπὶ τούτοις καὶ ἀρχιοι νοχόοι καὶ ἀρχιτρίκλινοι, καὶ τάξις ἐν ἀταξίᾳ καὶ διά θεσις ἐν ἀκόσμῳ πράγματι. Μεθύουσιν οἱ ἐπιστάται, με θύουσιν οἱ ὑπηρέται· πάντα γελώντων καὶ μεθυόντων γέ μει· ἐλεεινὸν θέαμα Χριστιανῶν ὀφθαλμοῖς. Εἶτα μέντοι, ὥσπερ ταῖς ἀρχαῖς ταῖς ἔξωθεν ἡ σεμνότης τῶν δορυφόρων τὴν δυναστείαν παραύξει, οὕτω καὶ τῇ μέθῃ οἷον βασιλίδι θεραπείαν τινὰ περιστήσαντες, τὸ ἐπονείδιστον διὰ τὸ ὑπερβάλλον τῆς σπουδῆς περιστέλλουσι. Στέφανοι ἐπὶ τούτοις καὶ ἄνθη κατασκεδαννύμενα τῷ συμποσίῳ, καὶ μύρα καὶ θυμιάματα, καὶ μυρίαι τινὲς ἔξωθεν θυμηδίαι προσμηχανώμεναι, πλείονα τὴν ἀσχολίαν τοῖς ἀπολλυμέ νοις παρασκευάζουσιν, ἰσόῤῥοπον αὐτοῖς τῇ παρούσῃ φαιδρό τητι τὴν αἰώνιον κόλασιν προξενοῦντα. Εἶτα πόῤῥω, προϊόντος τοῦ πότου, αὐλοὶ καὶ κιθάραι καὶ τύμπανα, κατὰ μὲν τὴν ἀλήθειαν ἀποθρηνοῦντα τοὺς ἀπολλυ μένους, κατὰ δὲ τὴν ἐπιτήδευσιν τῶν μεθυόντων· ὥστε αὐτοῖς πάσας τῆς ψυχῆς τὰς ἡδονὰς τῇ μελῳδίᾳ διεγερθῆναι, ὡς, οὐκ ἀρκοῦντος τοῦ οἴνου, τῇ παρ' ἑαυτοῦ θερμότητι σμῆνος ἐπι θυμιῶν τῇ ἀθλίᾳ ψυχῇ τοῦ πίνοντος ἐπεγεῖραι.","english":"Then, drinking to one another in turn and setting themselves to a contest over drinking, what excess do they leave behind for shame? The defeated, the victors—all are drunk. And there are certain symposiarchs over these things, and chiefs of the drinking and chiefs of the couch, and order in disorder and arrangement in a thing devoid of order. The overseers are drunk, the servants are drunk; everything is full of laughing and drunken men—a pitiable sight to Christian eyes. Then, indeed, just as among the external authorities the dignity of the guards increases their power, so too, having set some attendance, as it were, around drunkenness as around a queen, they cloak what is disgraceful by the excess of their zeal. Crowns upon these things, and flowers scattered over the banquet, and perfumes and incense, and countless delights devised from outside, furnish greater occupation to those who are perishing, procuring for them eternal punishment in equal balance with their present cheerfulness. Then, as the drinking proceeds, flutes and lyres and drums—in truth lamenting those who are perishing, but in the practice of the drunken—so that all the pleasures of the soul are stirred up in them by the melody, so that wine does not suffice, but by its own heat it rouses a swarm of desires in the wretched soul of the drinker.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Ἀλλ' ἵνα πᾶσαι αὐτοῖς αἱ αἰσθήσεις ὑπὸ τῆς ἡδονῆς καταγοητευ θεῖσαι κατέχωνται, αἱ μὲν ἀκοαὶ καταυλοῦνται, αἱ δὲ ὀσφρήσεις ὑπὸ τῶν ἀναθυμιωμένων πληροῦνται, τὸ στόμα τῇ παρόδῳ τοῦ οἴνου ὑπηρετεῖ, ὀφθαλμοὶ βλέπουσι τὰ γι νόμενα, μᾶλλον δὲ παραβλέπουσι, τὴν ἀκρίβειαν τῆς αἰ σθήσεως ὑπὸ τῆς μέθης ἀφῃρημένοι. Δι' ἃ εἴρηται τὸ Οὐαὶ οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψὲ καὶ διημερεύοντες ἐν τούτοις, ὡς μηδένα καιρὸν ἑαυτοῖς παρέχειν τὰ ἔργα Κυρίου ἐμβλέπειν, καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ κατανοεῖν. Πότε γὰρ διδαχθῶσι περὶ Θεοῦ; Τὸ πρωΐ; Ἀλλ' εὐθὺς ἐξαναστάντες ἀπὸ τοῦ ὕπνου, τὸ σίκερα διώκουσιν. Ἀλλὰ μεσούσης ἡμέρας; Ἀλλὰ τότε δὴ μάλιστα αὐτοῖς αὔξησιν καὶ ἐπίδοσιν ὁ πότος ἔχει. Ἀλλ' ἑσπέρας; Ἀλλ' ἔτι πίνουσι. Καὶ ἡ μὲν ἡμέρα αὐτοὺς ἐπιλέλοιπεν, ἡ δὲ μέθη οὐκ ἐπιλείπει· ἀλλὰ μάλιστα δὴ τῆς νυκτὸς, ὡς ἰδίως αὐτοῖς διαφερούσης, ἀντέχονται. Οὐαὶ οὖν οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες, οἱ μένοντες τὸ ὀψέ. Εἶτα τὴν αἰτίαν τοῦ δύνασθαι αὐτοὺς διαρκεῖν ἐν τῷ πότῳ ὁ Προφήτης φησίν· Ὁ γὰρ οἶνος αὐτοὺς συγκαύσει, τὴν αἰτίαν λέγων καθ' ἣν ἀπλήρωτος αὐτοῖς ἐστιν ἡ τοῦ πίνειν ἐπιθυμία. Ὅτι ἐπειδὰν πολὺς (φησὶν) ὁ ἄκρατος εἰσχεθῇ, πλείονα τὴν θερμασίαν ἐπεισαγαγὼν τῷ σώματι, τὴν φυσικὴν ἰκμάδα τοῦ πίνοντος καταφρύσσει. Εἶτα (οἶμαι) αὐτὸς ἑαυτῷ ὁ οἶνος ὑπέκκαυμα γινόμενος, ὁ προλαβὼν τὴν εὐρυχωρίαν παρασκευάζει τῷ εἰσιόντι.","english":"But so that all their senses, bewitched by pleasure, might be held captive: their ears are played upon by the flute, their nostrils are filled by the rising vapors, the mouth serves the passage of the wine, the eyes see what is going on—or rather, they overlook it, since the keenness of perception has been taken away by drunkenness. For this reason it is said: Woe to those who rise early in the morning and pursue strong drink, who stay until late and spend the day in these things, so as to give themselves no time to look upon the works of the Lord and to consider the works of his hands. For when would they be taught about God? In the morning? But as soon as they rise from sleep, they pursue strong drink. At midday? But then especially their drinking has its increase and progress. In the evening? But they are still drinking. And the day has failed them, but the drunkenness does not fail; rather, especially at night, as though it belonged to them peculiarly, they hold fast to it. Woe, then, to those who rise early in the morning and pursue strong drink, who stay until late. Then the Prophet states the reason why they are able to persist in drinking: For the wine will set them ablaze—giving the reason by which their desire to drink is insatiable. Because, he says, when much unmixed wine has been poured in, having introduced a greater heat into the body, it scorches up the natural moisture of the drinker. Then, I think, the wine itself becomes a kindling for itself: what came before prepares the spacious room for what enters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Ὥσπερ δὲ αἱ χαράδραι, ἐπιῤῥέοντος μὲν τοῦ ὑγροῦ, πλήρεις εἶναι δοκοῦσι, παρελθόντος δὲ, ξηραὶ καὶ λιθώδεις καὶ ἄνικμοι καταλείπονται, οὕτω καὶ τὰ τῶν μεθυόντων σώματα ἀποχαραδρωθέντα τῇ ἀμετρίᾳ τοῦ οἴ νου, καὶ τὴν ἐκ φύσεως ἰκμάδα προσκατασύρει. Οἱ μένοντες τὸ ὀψέ. Διὰ τοῦτο μένουσι (φησὶ) τὸ ὀψέ· ὁ γὰρ οἶνος αὐτοὺς συγκαύσει. Τὸ δὲ ἐκ τοῦ οἴνου πῦρ, ἐγγινόμενον τῇ σαρκὶ, ἔξαμμα γίνεται τῶν πεπυρωμένων βελῶν τοῦ ἐχ θροῦ. Τὸν μὲν γὰρ λογισμὸν καὶ τὸν νοῦν ὁ οἶνος καταβαπτίζει, τὰς δὲ ἐπιθυμίας καὶ τὰς ἡδονὰς, ὥσπερ ἔλαιον, φλόγα ἐξάπτει· ὥστε τὸ εἰρημένον, ὅτι Ὁ οἶνος αὐτοὺς συγκαύσει, οὐκ ἐπὶ τὴν εἰς τὸ πίνειν ἐπιθυμίαν μόνον, ἀλλὰ καὶ ἐπὶ τὴν λοιπὴν τοῦ σώματος πύρωσιν ἐκδεχόμεθα. Εἶτα πα ραύξων τὴν ἀτοπίαν ὁ λόγος πρόεισι· Μετὰ γὰρ κιθάρας (φησὶ) καὶ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσι. Κιθαρισταὶ γάρ τινες νέοι, οἳ κακῶς παραπεσόντες μεθύουσιν ὀφθαλμοῖς, καὶ αὐλητρίδες καὶ ψάλτριαι, κακῶς τὴν ὥραν διατιθέμεναι, καὶ χοροὶ καὶ συνῳδία κακῶν πρὸς τὸ ἔκλυτον διατεθρυμμένοι τὰ σώματα καὶ ἐπὶ τῇ παν δήμῳ μουσικῇ τὰς ψυχὰς κατακλῶντες, πρὸς πᾶσαν αἰσχρὰν καὶ παράνομον ἡδονὴν τοὺς ἐν τῇ μέθῃ διερεθί ζουσιν. Ἐκ δὲ τούτου τί συμβαίνει; Τὰ ἔργα Κυρίου μὴ ἐμ βλέπειν καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ μὴ κατανοεῖν. Ἀλλὰ τὸ μὲν Ἐμβλέπειν τὴν δι' ὀφθαλμῶν","english":"Just as ravines, when the water flows into them, seem to be full, but when it has passed by, are left dry and stony and without moisture, so too the bodies of the drunken, hollowed out like ravines by the immoderate use of wine, draw away even the natural moisture along with it. Those who stay until late. For this reason they stay (he says) until late; for the wine will burn them up together. And the fire from the wine, arising in the flesh, becomes a kindling for the fiery darts of the enemy. For wine submerges the reason and the mind, but inflames the desires and pleasures like oil, so that the saying, that the wine will burn them up together, we understand not only of the desire to drink but also of the rest of the body's burning. Then, heightening the absurdity, the word proceeds: For with the lyre (he says) and the psaltery and the timbrels and the flutes they drink the wine. For certain young lyre-players, who have fallen in badly and drink with their eyes, and flute-girls and harp-girls, who arrange their youthful bloom badly, and choruses and concord of evils, broken down in their bodies to slackness and shattering their souls at the music of the crowd, provoke those in their drunkenness to every shameful and lawless pleasure. And from this what happens? That they do not look upon the works of the Lord and do not consider the works of his hands. But the looking, which is through the eyes","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"κατάληψιν τῶν ὁρατῶν ὑποφαίνει· τὸ δὲ Κατανοεῖν τὴν διὰ τοῦ νοῦ θεω ρίαν τῶν ἀοράτων παρίστησιν. Ἐπεὶ οὖν τὰ ἀόρατα τοῦ Θεοῦ, ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα, καθο ρᾶται, ὁ μὴ ἐμβλέπων τοῖς ἔργοις, οὐδὲ πρὸς τὴν διὰ τοῦ νοῦ νόησιν ὁδηγεῖται. Τί οὖν ἐστι τὸ λεγόμενον; Ὅτι μέθη ἀθεότητός ἐστιν ἀρχὴ, σκότωσις οὖσα τοῦ διανοητικοῦ, δι' οὗ μάλιστα ὁ Θεὸς ἐπιγινώσκεσθαι πέφυκεν. Ἔργα δὲ χειρῶν καὶ ἡ προσδοκωμένη ἀντίδοσις, τὸ πῦρ ἐκεῖνο καὶ ἡ ἐν ᾅδου κόλασις, γλῶσσα κατάξηρος μικρᾶς ῥανίδος παραμυθίαν ἐπιθυμοῦσα· φλὸξ πανταχόθεν, οὐδὲ ἀέρος ἀναπνοὴν ἀνα ψύχειν τὸν καύσωνα, τὸν ἐν τοῖς σπλάγχνοις ἐῶσα. Ἄνθ' ὧν αὐληταὶ, ὁ στεναγμός· ἀντὶ τῆς ἀμέτρου μέθης, ἐπιθυμία σταγόνος, τῆς σαρκὸς τῶν μεθυόντων ἀποτηγανιζομένης ἐν τῇ καμίνῳ· ἀντὶ τῶν ἀσελγῶν θεαμάτων, τὸ σκότος τὸ βαθύ· ἀντὶ τῆς ἀκοιμήτου ἐπιθυμίας, ὁ ἀκοίμητος σκώληξ. Οἱ οὖν ἐν τῇ μέθῃ τὸν νοῦν ἑαυτῶν καταβυ θίσαντες, κατανοεῖν ταῦτα τὰ ἔργα τῶν χειρῶν ἀδυνατοῦσι· καὶ διὰ τὸ μὴ προβλέπειν τὰ ἀναμένοντα αὐτοὺς, εἰκότως ὡς ἤδη ἐν αὐτοῖς ὄντας τοῖς δεινοῖς ὁ λόγος ὀδύρεται. Ἀκουέτωσαν τούτων οἱ ἀντὶ τῶν Εὐαγγελίων τὰς κιθάρας καὶ τὰς λύρας ἐπὶ τῶν οἴκων φυλάσσοντες, ὅτι ὡς ἤδη ἀπολωλότας ὁ Προφήτης ἀνακαλεῖται, ἐκ τῆς κατ' ἀγάπην συμπαθείας θρηνῶν αὐτῶν τὴν ἀπώλειαν. Οὐαὶ (φησὶν) οἱ μετὰ κιθάρας καὶ αὐλῶν καὶ τυμπάνων καὶ ψαλμῶν τὸν οἶνον πίνοντες. Σοὶ δὲ χρυσῷ καὶ ἐλέφαντι πεποικιλμένη ἡ λύρα, ἐφ' ὑψηλοῦ τινος βωμοῦ ὥσπερ τι ἄγαλμα καὶ εἴδωλον δαιμόνων ἀνάκειται·","english":"It hints at the comprehension of things visible; but \"to consider\" presents the contemplation of invisible things through the mind. Since, then, the invisible things of God, understood from the creation of the world by the things that are made, are clearly seen, the one who does not look upon the works is not led even to the understanding through the mind. What, then, is it that is said? That drunkenness is the beginning of godlessness, being a darkening of the reasoning faculty, through which especially God is by nature known. And \"the works of their hands\" and the expected recompense—that fire and the punishment in Hades—a parched tongue longing for the comfort of a small drop; flame on every side, not even allowing the breath of air to cool the burning heat in their inward parts. In place of flute-players, groaning; in place of immoderate drunkenness, the desire for a drop, the flesh of the drunken being fried in the furnace; in place of lewd spectacles, deep darkness; in place of sleepless desire, the sleepless worm. Those, therefore, who have sunk their mind in drunkenness are unable to consider these works of the hands; and because they do not foresee what awaits them, the word rightly laments them as already in the midst of the terrors. Let those hear these things who, instead of the Gospels, keep harps and lyres in their houses, that the Prophet calls them back as already lost, bewailing their destruction out of loving compassion. \"Woe,\" he says, \"to those who drink wine with harp and pipes and timbrels and psalms.\" But for you, the lyre adorned with gold and ivory is set up on some high altar like some statue and image of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"καὶ γυνή τις ἀθλία, ἀντὶ τοῦ τὰς χεῖρας ἐρείδειν πρὸς ἄτρακτον διδαχθῆναι, διὰ τὴν ἐκ τῆς δουλείας ἀνάγκην ἐπὶ λύραν ἐκτείνειν ἐδιδάχθη παρὰ σοῦ, ἴσως καὶ μισθοὺς τελέ σαντος, τάχα καὶ προαγωγῷ τινι γυναικὶ παραδόντος, ἣ μετὰ τὸ πᾶσαν ἀσέλγειαν ἐν τῷ ἰδίῳ σώματι ἀπαθλῆσαι, ταῖς νέαις προκάθηται τῶν ὁμοίων διδάσκαλος. Ὑπὲρ ἧς σοι ἐν τῇ ἡμέρᾳ τῆς κρίσεως διπλοῦν τὸ κακὸν ἀπαντήσεται· ὧν τε αὐτὸς ἀσελγαίνεις, καὶ ὧν ἀθλίαν ψυχὴν διὰ πονηρῶν διδαγμάτων ἀπηλλοτρίωσας τοῦ Θεοῦ. Εἶτα παρίσταται τῇ λύρᾳ καὶ ἐπιβάλλει τοῖς φθόγγοις τὰς χεῖρας· γυμνὸς ὁ πῆχυς, ἀναιδὲς τὸ πρόσωπον. Εἶτα ἐπέστραπται τὸ συμπόσιον ἅπαν, καὶ οἱ ὀφθαλμοὶ πάντων ἐκεῖ φέρονται, καὶ ὦτα ὑποσιωπᾷ τοῖς κρούμασι· καὶ κατα στέλλεται μὲν ὁ θόρυβος ἐκεῖ, κατασιγάζεται δὲ ὁ γέ λως καὶ τῶν ἀσελγῶν ῥημάτων ἡ ἅμιλλα. Ἐφησυχά ζουσι δὲ οἱ κατὰ τὸν οἶκον ἅπαντες τῇ ἀκολάστῳ μελῳδίᾳ κατακηλούμενοι... οὐχ ἡσυχάζει δὲ ἐν τῇ τοῦ Θεοῦ ἐκκλησίᾳ, οὔτε ὑποσιωπᾷ ταῖς τοῦ Εὐαγγελίου φωναῖς, ὁ ἐκεῖ σιωπῶν. Εἰκότως. Ὁ γὰρ ἐκεῖ σιωπὴν ἐπιτάσσων ἐχθρὸς, οὗτος ἐνταῦθα τὸν θόρυβον ὑποβάλλει. Ἐλεεινὸν θέαμα σώφροσιν ὀφθαλμοῖς μὴ ἱστουργεῖν γυναῖκα, ἀλλὰ λυρῳδεῖν· μὴ ὑπὸ ἰδίου γνωρίζεσθαι ἀνδρὸς, ἀλλ' ὑπὸ ἄλλων ἀποβλέπεσθαι· πάνδημον εἶναι· μὴ ψαλμὸν ᾄδειν ἐξομολογήσεως, ἀλλὰ ᾄσματα πόρνης· μὴ Θεὸν ἱκετεύειν, ἀλλ' ἐπὶ τὴν γέενναν ἐπείγεσθαι· μὴ εἰς ἐκκλησίαν Θεοῦ σπουδάζειν, ἀλλὰ συνεκβάλλειν ἑαυτῇ καὶ ἑτέρους. Ἐχθρὰ μὲν ταύτῃ ἔρια· στήμονα δὲ κατάγειν, ἢ κρόκην στρέφειν οὔτε οἶδεν, οὔτε θέλει. Μεθύουσι δὲ συνοῦσα, τὰ ἐκείνων ἐπιτηδεύει.","english":"And a certain wretched woman, instead of being taught to brace her hands against the spindle, was taught by you, because of the compulsion of slavery, to stretch them out to the lyre—perhaps with you even paying her wages, and perhaps even handing her over to some procuress, who, after she has contended through every licentiousness in her own body, sits before the young as a teacher of the like. On her account, on the day of judgment a double evil will meet you: both for the licentiousness you yourself commit, and because you have alienated a wretched soul from God through wicked teachings. Then she stands by the lyre and lays her hands upon the notes: the forearm bare, the face shameless. Then the whole banquet is turned toward her, and the eyes of all are carried there, and ears fall silent at her striking; and the clamor there is checked, and laughter is hushed, and the rivalry of licentious words. All those in the house keep quiet, charmed by the dissolute melody... but he who is silent there does not keep quiet in the church of God, nor does he fall silent at the voices of the Gospel. And rightly so. For the enemy who commands silence there is the same who here suggests the clamor. A pitiable sight for chaste eyes: a woman not weaving, but singing to the lyre; not recognized by her own husband, but gazed at by others; being public; not singing a psalm of confession, but the songs of a prostitute; not entreating God, but rushing toward Gehenna; not hastening to the church of God, but casting out others along with herself. Wool is hateful to her; and to draw down the warp, or to twist the woof, she neither knows nor wishes. But consorting with drunken women, she pursues their practices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Ὄντως ἱστὸν ἀράχνης ὑφαίνουσιν, οἷον ἐν στήμοσί τισι ταῖς ἐντεταμέναις νευραῖς τὰς χεῖρας ἑαυτῶν ἐπιβάλλουσαι, πυκνὰ δὲ τὸ κέντρον οἷον κερκίδα, ὧδε καὶ ὧδε μετα κομίσασαι, πέρας οὐδὲν τῆς ἐνεργείας ἐπιδεικνύουσι. Τῶν μὲν γὰρ τεχνῶν, ὅσαι κατὰ τὸν βίον ἀναγκαῖαι, καὶ τὸ τέλος ὀφθαλμοῖς ἐγκείμενόν ἐστιν, οἷον τεκτονικῆς τὸ βάθρον, οἰκοδομικῆς οἰκία, ναυπηγικῆς τὸ πλοῖον, ὑφαντικῆς τὸ ἱμάτιον, χαλκευτικῆς ἡ μάχαιρα· τῶν δὲ ματαιοτεχνιῶν, οἷον κιθαριστικῆς, ἢ ὀρχηστικῆς, ἢ αὐλητικῆς, ἢ ἄλλων τοιούτων, παυσαμένης τῆς ἐνεργείας, τὸ ἔργον συναφανίζεται. Καὶ ὄντως, κατὰ τὴν ἀποστολικὴν φωνὴν, τὸ τέλος τούτων ἀπώλεια. Ταῦτα τοῖς διὰ πολλὴν ἄνεσιν τρυφῆς χρωμένοις παρὰ δεῖπνον, ἤτοι συνεχῶς, ἢ ἐν οἷς ὑπολαμβάνουσι\n\nκαιροῖς εὐφρο σύνης γάμων, ἢ ἑστιάσεων, αὐλοῖς καὶ κιθάραις, καὶ χοροῖς, ἀναγκαίως ἡμῖν ἐξήτασται, ἵνα τὴν ἐκ τοῦ θείου λόγου διαβολὴν πρὸς τὰς τοιαύτας ἐπιτηδεύσεις καταμαθόντες, φόβῳ τῶν ἐπηρτημένων δεινῶν, πρὸς γοῦν τὸ ἐφεξῆς τὴν πονηρὰν τοῦ βίου ὑμῶν συνήθειαν εἰς τὸ βέλτιον μεταβά λητε. Ἔστι δὲ καὶ τὴν διάνοιαν τῶν ῥητῶν καθ' ἑτέραν ἐκδοχὴν βασανίσαντας, εὑρεῖν τι καὶ ἕτερον ὠφελοῦν ἡμῶν τὰς ψυχάς. Οὐαὶ (φησὶν) οἱ ἐγειρόμενοι τὸ πρωῒ καὶ τὸ σίκερα διώκοντες.","english":"Truly they weave the spider's web, as it were casting their hands upon the strings stretched out like warp threads, and frequently carrying the center, like a shuttle, here and there, they show no end to their activity. For of the arts, as many as are necessary for life, the end is also set before the eyes, such as for carpentry the base, for building a house, for shipbuilding the ship, for weaving the cloak, for bronze-working the sword; but of the vain arts, such as cithara-playing, or dancing, or flute-playing, or others of the sort, when the activity ceases, the work vanishes along with it. And truly, according to the apostolic voice, the end of these things is destruction. These things have been necessarily examined by us for those who, through great relaxation of luxury, use them at dinner, whether continually, or on those occasions which they suppose to be times of gladness for marriages, or feasts, with flutes and citharas and dances, so that we, having learned from the divine word the condemnation against such pursuits, may out of fear of the dreadful things that hang over us, at least for the future, change the evil habit of your life to the better. But it is also possible, by testing the meaning of the sayings according to another interpretation, to find something else that benefits our souls. Woe (he says) to those who rise early in the morning and pursue strong drink.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Τουτέστιν οἱ ἅμα τῷ λυθῆναι αὐτοῖς τὸν ἐκ τῆς ἀγνοίας σκότον διὰ τῆς εἰς θεογνωσίαν εἰσαγωγῆς, ἀνατείλαντος αὐτοῖς τοῦ ἡλίου τῆς δικαιοσύνης (ἀντὶ τῶν προτέρων ἀνόμων καὶ ἀσεβῶν θεοσεβεῖς χρηματίσαντες καὶ ἐγκαταλεγέντες Ἐκκλησίᾳ Θεοῦ) οὕτως ὑπὸ τῶν παθῶν τῆς σαρκὸς κατα κρατούμενοι, ὥστε ἐξίστασθαι τῶν λογισμῶν καὶ ἀνατρέπεσθαι ἐξίσου τοῖς ὑπὸ μέθης ἐσκοτισμένοις. Τοὺς οὖν τοιού τους ὁ λόγος ταλανίζει, τοὺς μετὰ τὴν τοῦ θεοῦ διδασκα λίαν ἐπιδιδόντας ἑαυτοὺς μέθῃ παθῶν, Οἶδε γὰρ μεθύοντας καὶ χωρὶς οἴνου πολλάκις, ὁ λέγων· Οὐαὶ οἱ μεθύοντες ἄνευ οἴνου. Ὥσπερ γὰρ ὁ οἶνος πλείων τῆς χρείας, ἢ τῆς δυνάμεως τοῦ πίνοντος εἰσρυεὶς, σκότωσιν ἐπάγειν τῷ λογισμῷ πέφυκεν, οὕτω καὶ πάθη ἐπιθυμίας, ἢ λύπης, ἢ θυμοῦ, κατακρατήσαντα τοῦ λογισμοῦ, ἔκφρονας ποιεῖ τοὺς ὑ π' αὐτῶν κατεχομένους. Ἄθλιοι οὖν καὶ τρισάθλιοι οἱ μὴ μόνον ἀρχομένου τοῦ βίου τῇ μέθῃ βεβαπτισμένοι, ἀλλὰ καὶ μένοντες τὸ ὀψέ, τουτέστιν οἱ μέχρι τῶν δυσμῶν τῆς ζωῆς πάθεσιν ἑαυτοὺς παραπέμποντες. Καθ' ἕνα μὲν οὖν τρόπον ὁ ἐκ τῆς ἐπιγνώσεως τοῦ Θεοῦ φωτισμὸς ἐγγινόμενος ταῖς καρδίαις πρωΐα λέγεται· καθ' ἕτερον δὲ, καθ' ὃν ἀρχόμεθα τῆς λογικῆς ζωῆς, συμπληρωθέντος τοῦ λόγου. Καθ' ἑκά τερον γὰρ σκοτία καὶ νὺξ ὁ πρότερον βίος, ἤτοι τοῦ λόγου μήπω τετελειωμένου, καὶ τῆς ψυχῆς ἐν ἀλογίᾳ βεβαπτισμένης· ἢ διὰ τὴν ἀπὸ Θεοῦ ἀλλοτρίωσιν, σκότῳ βαθεῖ τῆς διανοίας κεκαλυμμένης.","english":"That is to say, those who, as soon as the darkness of ignorance was dissolved for them through their introduction to the knowledge of God, when the sun of righteousness rose upon them (having been accounted God-fearing instead of their former lawless and impious selves, and enrolled in the Church of God), are so mastered by the passions of the flesh that they are beside themselves in their reasoning and are overturned equally with those darkened by drunkenness. Such people, then, the word pronounces wretched—those who, after God's teaching, give themselves over to the drunkenness of passions. For he knows those who are drunk even without wine, who says: Woe to those who are drunk without wine. For just as wine, when more than need or the capacity of the drinker flows in, is naturally disposed to bring darkness upon the reasoning, so also the passions of desire, or grief, or anger, when they have mastered the reasoning, make those held by them out of their minds. Wretched, then, and thrice-wretched are those who are not only drenched in drunkenness at the beginning of life, but also remain until late—that is, those who surrender themselves to passions until the sunsets of life. In one way, then, the illumination that comes to hearts from the knowledge of God is called morning; in another way, in that we begin the rational life when the word has been completed. For according to each, the former life was darkness and night—either because the word was not yet perfected and the soul was drenched in unreason, or because, through estrangement from God, the mind was covered with deep darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Οὐαὶ οὖν οἱ ἐγειρόμενοι τὸ πρωῒ, τουτέστιν οἱ ἄρτι τὴν ἐκ τῆς νεότητος ἄνοιαν ἀποθέμενοι καὶ, ἀντὶ τοῦ διὰ τῆς τοῦ λόγου δυνάμεως εὐτόνως καταπαλαίειν τὰ πάθη, ἀνατρεπόμενοι παρ' αὐτῶν καὶ οἷόν τινα μέθην τὰ πάθη μεταδιώκοντες. Ταλανώτατοι μὲν γὰρ οἱ, ἀρχομένου τοῦ βίου καὶ λήγοντος, τῆς τοιαύτης μέθης μὴ ἀπολήγοντες. Διαφοραὶ δὲ πολλαὶ τῶν μεθυόντων· οἱ μὲν γὰρ εὐθὺς μετὰ τὸν ὄρθρον τῆς μέθης ἐπαύσαντο, οἱ δὲ ἐπὶ μικρὸν προελ θόντες ἔληξαν, οἱ δὲ ἐπὶ πλεῖον παρέτειναν. Καλὸν μὲν οὖν τὸ ἅμα τῷ ἐγερθῆναι, ζητῆσαι τὸ νηφαλίως ζῆσαι καὶ ἱερατικῶς, ἵνα ἄξιοι γενώμεθα τῆς εἰς τὰ ἅγια εἰσόδου, οἶνον καὶ σίκερα μὴ πίνοντες. Γέγραπται γάρ· Καὶ ἐλάλησε Κύριος τῷ Ἀαρών, λέγων· Οἶνον καὶ σίκερα οὐ μὴ πίεσθε, σὺ, καὶ οἱ υἱοί σου μετὰ σοῦ, ἡνίκα ἂν εἰσπορεύησθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου. Ἐπεὶ δὲ δύσκολον ἐν ἀνθρώπου φύσει κατορθωθῆναι τὸ ἀναμάρτητον, δεύτερος (φησὶ) πλοῦς εὐθὺς μετὰ τὴν πρωΐαν ἀναστῆναι ἀπὸ τῆς μέθης. Τῶν δὲ χρονιζόντων ἐν οἴνοις καὶ τῶν ζητούντων ποῦ πότοι γίνονται, ἄσχολός ἐστιν ἡ διάνοια περὶ τὴν τούτων ἔρευναν, ὥστε μὴ δύνασθαι ἐμβλέπειν τοῖς ἔργοις Κυρίου, μηδὲ κατανοεῖν τὰ ἔργα τῶν χειρῶν αὐτοῦ. Ἀλλὰ κιθάρα καὶ ψαλτήριον τὴν μέθην αὐτοῖς συνεπιτείνει, τὰ εὑρήματα τοῦ Ἰουβὰλ, τοῦ ἐκ τῆς γενεαλογίας Κάϊν καθήκοντος. Ἔλαβε γὰρ ἑαυτῷ (φησὶ) Λάμεχ δύο γυναῖκας· ὄνομα τῇ μιᾷ, Ἀδδὰ, καὶ ὄνομα τῇ δευτέρᾳ, Σελλά. Καὶ ἔτεκεν Ἀδδὰ τὸν Ἰωβήλ. Οὗτος ἦν πατὴρ οἰκούντων ἐν σκηναῖς κτηνοτρόφων. Καὶ ὄνομα τῷ ἀδελφῷ αὐτοῦ Ἰουβάλ· οὗτος ἦν ὁ καταδείξας ψαλτήριον καὶ κιθάραν.","english":"Woe therefore to those who rise early in the morning—that is, those who have just now laid aside the folly of youth and, instead of strenuously wrestling down the passions through the power of the word, are overthrown by them and pursue the passions as though in a kind of drunkenness. For most wretched are those who, at the beginning of life and at its end, do not cease from such drunkenness. But there are many differences among the drunken: for some ceased from their drunkenness immediately after dawn, others went on a little while and then stopped, and others prolonged it further. It is good, then, as soon as one has awakened, to seek to live soberly and in a priestly manner, so that we may become worthy of entry into the holy places, not drinking wine and strong drink. For it is written: And the Lord spoke to Aaron, saying: You shall not drink wine and strong drink, you and your sons with you, whenever you enter into the tabernacle of witness. But since it is difficult for sinlessness to be achieved in human nature, the second voyage (he says) is to rise from drunkenness immediately after the morning. But for those who linger over wines and seek where drinking-bouts take place, the mind is occupied with the investigation of these things, so that it cannot look upon the works of the Lord, nor consider the works of his hands. But the harp and the psaltery intensify their drunkenness, the inventions of Jubal, who descends from the genealogy of Cain. For Lamech took for himself (he says) two wives: the name of the one was Adda, and the name of the second was Zillah. And Adda bore Jobel. He was the father of those who dwell in tents and keep cattle. And the name of his brother was Jubal; he was the one who first showed the psaltery and the harp.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Τοιαύτης ἦν κιθάρας καὶ μουσικῆς ὁ Λάβαν οἰκεῖος, μεθ' ἧς ἐβούλετο παρα πέμπειν τὸν Ἰακώβ. Εἰ γὰρ ἀνήγγειλάς μοι, ἐξαπέστειλα ἄν σε μετὰ εὐφροσύνης καὶ μετὰ μουσικῶν τυμπάνων καὶ κιθάρας. Ἀλλ' ἀπεδίδρασκεν ὁ πατριάρχης, ὡς ἐμπόδιον οὖσαν πρὸς τὸ ἐμβλέπειν τοῖς ἔργοις Κυρίου καὶ κατανοεῖν τὰ ἔργα τῶν χειρῶν αὐτοῦ. Ἀλλὰ καὶ τοῦ Ναβουχοδονόσορ ἐπὶ τοῦ ἐγκαινισμοῦ τῆς εἰκόνος, σάλπιγγος καὶ\n\nσύριγγος καὶ κιθάρας καὶ σαμβύκης καὶ ψαλτηρίου συμφωνίας, καὶ παντὸς γένους μουσικῶν συνηχούντων, οἱ μὲν λαοὶ καὶ αἱ φυλαὶ καὶ αἱ γλῶσσαι κατέπιπτον· οἱ δὲ τὸν Βαβυλώνιον οἶνον πίνειν πόῤῥωθεν μὴ ἀνασχόμενοι καὶ τὴν τρυφὴν βδελυξάμενοι τῆς βασιλικῆς τραπέζης, οὔτε πεσόντες προσεκύνησαν καὶ κατεφρόνησαν πάσης ἀνθρωπίνης δυναστείας καὶ αὐτὴν δὲ κατέσβεσαν τὴν δύναμιν τοῦ πυρός. Εἰ δὲ ἁμάρτημά ἐστι τὸ μὴ βλέπειν τὰ ἔργα Κυρίου καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ μὴ κατανοεῖν, ἐπάρωμεν τοὺς ὀφθαλμοὺς τῆς δια νοίας ἡμῶν καὶ εἰδῶμεν τοὺς δημιουργικοὺς λόγους τῶν ἔρ γων τοῦ Θεοῦ, καὶ τοῦ μεγέθους τῆς καλλονῆς τῶν κτισμά των, ἀνάλογον τοῖς δημιουργηθεῖσι τὸν τῶν ποιημάτων γενεσιουργὸν καθορῶντες. Καὶ ἐπειδὴ Τὰ ἀόρατα τοῦ Θεοῦ, ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασι νοούμενα καθορᾶται, ἡ μὲν αἰσθητὴ τῶν ποιημάτων ἀντίληψις ὅρασις τάχα εἴρη ται, ἡ δὲ νοητὴ τῶν ὑπερκοσμίων κατάληψις νόησις προσηγόρευται. Διὰ τοῦτο· Τὰ ἔργα (φησὶ) τοῦ Κυρίου οὐκ ἐμ βλέπουσι (τουτέστι τοῖς αἰσθητοῖς διὰ τῶν ὄψεων οὐ προσ βλέπουσι)·","english":"Such was the kinship of Laban to the harp and music, with which he wished to send Jacob away. For if you had told me, I would have sent you away with gladness and with musical timbrels and a harp. But the patriarch fled from it, as being a hindrance to looking upon the works of the Lord and considering the works of his hands. But also in the case of Nebuchadnezzar at the dedication of the image, with the sound of trumpet and pipe and harp and sambuke and psaltery in concord, and every kind of music sounding together, the peoples and tribes and tongues fell down; but those who did not endure to drink the Babylonian wine from afar and who loathed the luxury of the royal table neither fell down and worshiped nor did they regard any human dominion, and they even quenched the very power of the fire. But if it is a sin not to see the works of the Lord and not to consider the works of his hands, let us lift up the eyes of our mind and see the creative principles of the works of God, and from the greatness of the beauty of created things, beholding the generator of the works in proportion to the things created. And since the invisible things of God, from the creation of the world, are clearly seen, being understood by the things that are made, the sensible apprehension of the works has perhaps been called sight, while the intelligible comprehension of supermundane things has been named thought. For this reason, the works of the Lord (he says) they do not look upon (that is, they do not look attentively upon sensible things through their eyes);","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ οὐ κατανοοῦσι, τουτέστι διὰ τῆς τοῦ νοῦ ἐνεργείας τὴν κατάληψιν τῶν ἀοράτων οὐκ ἐκζητοῦσιν. Ἵνα δὲ ἔτι μᾶλλον ἡμῖν τὸ τῆς πρωΐας ὄνομα τρανωθῇ, ὅτι ἡ ἀπὸ σκότους ἐπάνοδος (εἴτε τοῦ κατὰ τὴν ἐκ τῆς νεότητος ἀλογίαν, εἴτε τοῦ τῆς ἀγνωσίας τοῦ Θεοῦ ταῖς ψυχαῖς ἐγγινο μένου) ἡ πρώτη εἴσοδος εἰς τὴν ἀλήθειαν πρωΐα λέγεται. Συνάξεις δὲ τὰ πολλαχοῦ τῶν Προφητῶν περὶ πρωΐας, ἢ περὶ ὄρθρου, ὑπὲρ τοῦ τῇ τῶν πλειόνων παραθέσει φανῆναι τὸ προ κείμενον. Οἷον, Ἀπέστελλον ὄρθρου τοὺς Προφήτας· καὶ τὸ Πρωῒ εἰσακούσῃ τῆς φωνῆς μου· καὶ τὸ Πρωῒ παραστή σομαί σοι καὶ ἐπόψομαι· καὶ τὸ Ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σὲ, ὁ Θεός· καὶ Ὁ Θεὸς, ὁ Θεός μου, πρὸς σὲ ὀρθρίζω· καὶ τὸ Εἰς τὰς πρωΐας ἀπέκτεινον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς· καὶ τὸ Ἑσπέρας αὐλισθήσεται κλαυθ μὸς, καὶ εἰς τὸ πρωῒ ἀγαλλίασις. Πῶς οὖν, ἐπιβαλλόντως τῇ τοῦ Θεοῦ εὐεργεσίᾳ εἰς ἀνθρώ πους γινομένῃ, πρωῒ ἀποστέλλονται οἱ Προφῆται; Ὅτι πᾶς λόγος, ἀπὸ Θεοῦ ἐρχόμενος, ἡμῖν τοῖς δυναμένοις κατακούειν τοῦ θείου βουλήματος ἔρχεται, τῶν ἐν παιδικῇ ἀνοίᾳ ὄντων οὐ καθαπτόμενος, ἀλλὰ τῶν ἐχόντων ἤδη τὰς φυσικὰς ἐννοίας πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Περὶ τούτων οὖν ὁ λόγος, ὅτι ἅμα τῷ παρακύψαι αὐτοὺς εἰς τὴν νόησιν καὶ οἱονεὶ ἐπᾶραι ἀπὸ τῆς πρὸ τούτου ἀγνοίας τοὺς τῆς ψυχῆς ὀφθαλ μοὺς καὶ δέξασθαί τινα αὐγὴν τοῖς τῆς καρδίας ὄμμασι, συν εισέπιπτεν ὁ τοῦ Θεοῦ λόγος, τὰ πρακτέα καὶ τίμια διορίζων. Τοῦ αὐτοῦ ἔχεται νοῦ καὶ τὸ τοῦ ψαλμοῦ· Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου, τὸ πρωῒ παραστήσομαί σοι.","english":"And they do not consider the works of his hands, that is, through the activity of the mind they do not seek out the comprehension of things invisible. But so that the name of morning may be made still clearer to us—that the return from darkness (whether from the irrationality belonging to youth, or from the ignorance of God arising in souls) is called morning, the first entrance into the truth. And you will gather the many passages of the Prophets concerning morning, or concerning dawn, so that by the comparison of the majority the matter at hand may become evident. For example, They sent forth the Prophets at dawn; and, In the morning you will hear my voice; and, In the morning I will stand before you and will look upon you; and, From the night my spirit rises early toward you, O God; and, O God, my God, I rise early toward you; and, In the mornings I killed all the sinners of the earth; and, In the evening weeping will lodge, and in the morning gladness. How then, in a manner fitting the beneficence of God that comes to men, are the Prophets sent at morning? Because every word that comes from God comes to us who are able to hear the divine will, not laying hold of those who are in childish folly, but of those who already possess the natural notions for the discernment of good and evil. Concerning these, then, the word says that as soon as they stoop into understanding and, as it were, lift the eyes of the soul from the ignorance that preceded, and receive some gleam with the eyes of the heart, the word of God fell in together with them, distinguishing what is to be done and what is honorable. To the same sense belongs also that of the psalm: In the morning you will hear my voice, in the morning I will stand before you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Ἕως μὲν γὰρ νὺξ ᾖ περὶ τὴν ψυχὴν ἡμῶν καὶ μήπω ἐπανατείλῃ ὁ ἥλιος, οὐκ ἔστιν ἐπακουσθῆναι ὑπὸ Θεοῦ· ἐπειδὰν δὲ ἀποκαθαρθεῖσα ψυχὴ τῆς περὶ Θεοῦ ἀγνοίας ἀνενέγκῃ δεήσεις, ἐν τῇ λαμπρότητι τῆς λογικῆς καὶ πνευ ματικῆς ἡμέρας γενομένη, εἰσακούοντα ἔχει τῆς φωνῆς τὸν Θεόν. Διὰ τοῦτό φησι· Τὸ πρωῒ παραστήσομαί σοι καὶ ἐπόψομαι. Εἰ γὰρ μέλλεις παρίστασθαι τῷ Θεῷ, μηδενὶ πονηρῷ παρίστασο πράγματι, ἀλλὰ ποίει τὰ τῷ Μωϋσεῖ προστεταγμένα· σὺ δὲ αὐτοῦ στῆθι ἐνώπιόν μου, ἑδραῖος, καὶ ἀσάλευτος καὶ ἀμετακίνητος, τῇ πίστει παριστάμενος αὐτῷ, ἵνα ἄξιος γένῃ τοῦ κατοπτεύειν τὰ τῆς ἀληθείας θεάματα. Παραστήσομαί σοι (φησὶ) καὶ ἐπόψομαι. Ἕως μὲν γὰρ ἂν θεωρητικός τις ᾖ τοῦ ἐν τοῖς ὁρατοῖς ἐμφαινομένου κάλ λους, φυσικός τις ἢ φυσιολόγος προσαγορεύεται· ἐπειδὰν δὲ ταῦτά τις ὑπερβὰς, αὐτῷ παραστῇ τῷ Θεῷ, μετὰ τὸ γνῶναι τίνα τρόπον τὰ πάντα ἐστὶ καλὰ λίαν, καὶ ἀπὸ τοῦ ἐν τούτοις κάλλους ἐπὶ τὸ ὄντως καλὸν καὶ ἐράσμιον ἀναδραμεῖν, οὗ ἡ θέα μόναις ταῖς ψυχαῖς καθαραῖς φαίνεσθαι πέφυκε, τότε ἐπὶ τὰ τῆς φυσιολογίας ἀνώτερα προκόψας, τὰ καλούμενα παρά τισι μεταφυσικὰ, ἐποπτικὸς γενέσθαι δύναται. Ἐπειδὰν οὖν (φησὶ) σοὶ παραστῶ καὶ αὐτῇ τῇ περὶ σοῦ θεωρίᾳ διὰ τοῦ νοῦ προσεγγίσω, τότε τὴν ἐποπτι","english":"For as long as it is night around our soul and the sun has not yet risen upon it, it is not possible to be heard by God; but when the soul, having been purified from ignorance concerning God, offers up petitions, being in the brightness of the rational and spiritual day, it has God listening to its voice. For this reason it says: In the morning I will present myself to you and I will look upon you. For if you intend to present yourself to God, present yourself to no evil thing, but do what was commanded to Moses: but you, stand before me, steadfast and unshaken and immovable, presenting yourself to him in faith, so that you may become worthy to behold the visions of truth. I will present myself to you, it says, and I will look upon you. For as long as someone is a beholder of the beauty that appears in visible things, he is called a natural philosopher or a physiologer; but when someone, having surpassed these things, presents himself to God himself, after knowing in what way all things are exceedingly beautiful, and after running back from the beauty in these things to the truly beautiful and lovely, whose vision is by nature to appear only to pure souls, then, having advanced to the things higher than physiology, the things called by some metaphysical, he is able to become one who has seen the mysteries. When, therefore, it says, I present myself to you and draw near through the mind to the very contemplation of you, then the epoptic","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"κὴν ἐνέργειαν διὰ τοῦ κατὰ τὴν γνῶσιν φωτισμοῦ ἀναλήψομαι. Συνᾴδει δὲ τούτῳ τὸ εἰρημένον, ὅτι Οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, οὐχ ὅτι φωνὴν αἰσθητὴν ἀφιᾶσι ταῖς ἀκοαῖς ἡμῶν, ἀλλ' ὅτι ὁ τοῖς λόγοις τῆς τοῦ κόσμου συστάσεως ἐγγυμνασάμενος καὶ γνωρίσας ἁπάντων τῶν κατ' οὐρανὸν τὴν διάθεσιν, διὰ τούτων οἱονεὶ φωνὴν ἀφιέντων, τὸ μεγα λεῖον τῆς δόξης τοῦ πεποιηκότος αὐτοὺς διδαχθήσεται. Πρὸς τοῦτο καὶ ὁ Προφήτης ἡμᾶς διανίστησι, λέγων· Ἀναβλέψατε τοῖς ὀφθαλμοῖς ὑμῶν καὶ ἴδετε τίς κατέδειξε πάντα ταῦτα. Τὸ γὰρ ὑψηλῶς θεωρῆσαι τὸ ἀναβλέψαι ἐστὶ καὶ τὸ διὰ τῶν ὁρωμένων τῇ τοῦ πεποιηκότος ἐννοίᾳ προσαχθῆναι. Τὸ δὲ ἐκ νυκτὸς ὀρθρίζειν πρὸς τὸν Θεὸν, τοιοῦτόν ἐστιν· ὅταν ἡ νὺξ προκόψῃ, ἡ δὲ ἡμέρα ἐγγίσῃ, καὶ ὡς ἐν ἡμέρᾳ εὐσχη μόνως περιπατεῖν ἀρξώμεθα, ἀποθέμενοι τὰ ἔργα τοῦ σκότους (κώμους καὶ μέθας, κοίτας καὶ ἀσελγείας) τότε δυ νάμεθα λέγειν τό· Ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ Θεός. Εἶτα καὶ δηλοῖ διὰ τοῦ ἐπιφερομένου, τί ἐστι τὸ ἐν αὐτῷ ποιοῦν τὸν ὄρθρον· Διότι φῶς (φησὶ) τὰ προσ τάγματά σου ἐπὶ τῆς γῆς. Φῶς γάρ ἐστι τὰ προστάγματα, λύοντα τὸ τῆς ἀγνοίας σκότος· διὸ καὶ Ἡ ἐντολὴ Κυρίου τηλαυγῆς, φωτίζουσα ὀφθαλμούς. Τὸ δὲ ἐν τῷ ἑκατοστῷ Ψαλμῷ εἰρημένον (ὅτι Εἰς τὰς πρωΐας ἀπέκτενον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς) παντί που δῆλον, ὅτι ἐν αἰνίγματι κεκαλυμμένως εἴρηται. Οὐ γὰρ, ὅτι καθ' ἑκάστην ἀρχὴν τῆς ἡμέρας αἵματι ἀνθρώπων τὰς χεῖρας ἐμολυνόμην· οὐ τοῦτό φησιν ὁ λόγος. Τοῦτο γὰρ πρὸς τῷ ἐναγεῖ ἔτι καὶ τὸ ἀπίθανον ἔχει·","english":"...I will receive the illumination through the knowledge that comes from the light. And what is said agrees with this: \"The heavens declare the glory of God\"—not that they send forth a perceptible voice to our ears, but that the one who has exercised himself in the accounts of the world's constitution and has come to know the arrangement of all things in heaven, through these, as it were, sending forth a voice, will be taught the greatness of the glory of the one who made them. The Prophet also stirs us up to this, saying: \"Lift up your eyes and see who has appointed all these things.\" For to behold on high is to lift up the eyes, and to be brought through things seen to the thought of the Maker. And to rise at dawn from night toward God is this: when the night has advanced and the day draws near, and we begin to walk decently as in the day, having put off the works of darkness (revelings and drunkenness, beds and licentiousness), then we can say: \"From the night my spirit rises at dawn toward you, O God.\" Then he also makes clear by what follows what it is that produces the dawn in him: \"Because,\" he says, \"your commandments are light upon the earth.\" For the commandments are light, dissolving the darkness of ignorance; therefore also \"The commandment of the Lord is radiant, enlightening the eyes.\" And what is said in the hundredth Psalm—that \"in the mornings I was killing all the sinners of the earth\"—is surely clear to everyone, that it has been spoken in a riddle, in a veiled way. For the account does not say that at each beginning of the day I was defiling my hands with the blood of men. For this, besides being abominable, also has the incredible about it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"πῶς γὰρ πάντων ἠδύνατο καθ' ἑκάστην πρωΐαν αὐτόχειρ γενέσθαι τῶν ἁμαρτωλῶν τῆς γῆς; Οὐ γὰρ πάντων περιγίνεσθαι δυ νατὸν ἦν ἕνα, πολλῶν τῶν ἐξαμαρτανόντων ὄντων, ὡς τὸ εἰκός· καὶ εἰ πολέμῳ αὐτῶν κατεκράτησεν, ἐν μιᾷ πάντως ἂν ἀπέκτεινε πρωΐᾳ τοὺς σύμπαντας, ἀλλ' οὐχὶ καὶ καθ' ἑκάστην πρωΐαν αὐτόχειρ αὐτῶν ἐγένετο. Τί οὖν ἐστι τὸ Εἰς τὰς πρωΐας ἀπέκτενον πάντας τοὺς ἁμαρτωλοὺς τῆς γῆς, τοῦ ἐξολοθρεῦσαι ἐκ πόλεως Κυρίου πάντας τοὺς ἐργαζο μένους ἀνομίαν; Συνετώτερον τῶν λεγομένων ἐπακούσωμεν, ἵνα μὴ κατηγορήσωμεν τῶν προφητικῶν λογίων, ὃ μὴ θέμις. Πόλις τοῦ Κυρίου, ἡ σύστασίς ἐστι τῆς ἀνθρωπίνης κατασκευῆς· Ἁμαρτωλοὶ δὲ γῆς οὐκ ἄλλοι τινές εἰσιν, ἢ περὶ ὧν φησιν ὁ Σωτήρ· ὅτι ἔσωθεν Ἐκ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροὶ, φθόνοι, φόνοι, μοιχεῖαι, κλοπαὶ, ψευδο μαρτυρίαι καὶ τὰ τούτοις ὅμοια. Τούτους δὴ τοὺς τῆς γῆς ἁμαρτωλοὺς, τοὺς ἐκ τῆς γηΐνης σαρκὸς προϊόντας, καθ' ἑκάστην ἔννοιαν τὴν περὶ Θεοῦ ἐξαφανίζει ἐκ τῆς ἰδίας συσ τάσεως ὁ ἑαυτὸν ἐκκαθαίρων. Πρωΐα οὖν καὶ ὄρθρος ἐν ψυχῇ καθ' ἑκάστην σωτηρίου δόγματος ἀνατολὴν γίνεται· ἐν ᾗ ἐξαφανίζεσθαι δεῖ πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν λογισμούς. Εἰ γὰρ μὴ τὰ πρῶτα πρὸς πονηρίαν κινήματα τῆς ψυχῆς ἐκτμηθείη, ἀναγκὴ εἰς ἔργον προχωρεῖν τὰς ἐνθυμήσεις. Οἷον γῆς ἁμαρτωλός ἐστιν ὁ τὴν μοιχείαν ὑποβάλλων λογισ μός, ὅστις ἐνεργεῖ τὸ ἐμβλέψαι γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτῆς.","english":"For how could one man have become the slayer of all the sinners of the earth each morning? For it was not possible for one man to prevail over all, since those who sin are many, as is likely; and if he had conquered them in war, he would certainly have killed them all in a single morning, but he did not become their slayer each morning as well. What then is the meaning of \"In the mornings I killed all the sinners of the earth, to destroy out of the city of the Lord all those who work lawlessness\"? Let us listen to what is said with greater understanding, so that we may not accuse the prophetic oracles, which is not lawful. The city of the Lord is the constitution of the human frame; and the sinners of the earth are none other than those of whom the Savior says: that from within, out of the heart, proceed evil thoughts, envyings, murders, adulteries, thefts, false testimonies, and the like. These sinners of the earth, then, those that proceed from the earthly flesh, at each thought concerning God, the one who purifies himself destroys from his own constitution. Morning, then, and dawn in the soul come at each rising of a saving doctrine, in which all the thoughts that work lawlessness must be destroyed. For if the first impulses of the soul toward wickedness are not cut off, the deliberations must necessarily proceed to action. For example, a sinner of the earth is the thought that suggests adultery, which brings about the looking at a woman in order to desire her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Ἐὰν οὖν μὴ ἀποκτανθῇ ἐκ τῆς ψυχῆς, οἱονεὶ ξίφει τινὶ, τῷ τμητικῷ λόγῳ καὶ ἀφανιστικῷ τῶν παθῶν, καὶ τοῦτο γένηται ἐν πρωΐᾳ, τουτέστι κατὰ τὴν εἰς τὸ φανερὸν ἀποκάλυψιν, μετὰ τὴν ἐν καρδίᾳ μοιχείαν, καὶ ἐπὶ τὴν μείζονα ταύτης ἁμαρτίαν προάξει τὸν ἄνθρωπον, πρὸς τὴν διὰ τοῦ σώματος ἐνέργειαν αὐτὸν ἐκκαλούμενος. Τούτῳ σύμφωνον ἡγούμεθα εἶναι τὸ παρὰ τοῦ Ἱερεμίου λεγόμενον· Ἐπικατάρατος ὁ ποιῶν τὰ ἔργα Κυρίου ἀμελῶς καὶ ἀφαιρῶν μάχαιραν αὐτοῦ ἀφ' αἵματος. Δεῖ γὰρ τὸν μέλλοντα φεύγειν τὸ τῆς κατάρας βαρὺ, μηδέποτε ἀνα παύειν τὴν πνευματικὴν μάχαιραν ἀπὸ τοῦ κατὰ τῶν τοιού των ἁμαρτωλῶν αἵματος. Τοιοῦτον οὖν ἐστι καὶ τὸ νῦν εἰρημένον περὶ τοῦ πρωΐ. Οὐαὶ τῷ ἀπὸ σκότους καὶ τῆς ἐν ἀγνοίᾳ νυκτὸς, μετὰ τὴν πρώτην ἡλικίαν, τοῦ λόγου ἐν αὐτῷ ἀνατείλαντος, ὁμοῦ τῷ διαναστῆναι ἐκ τοῦ ὕπνου, τὸ σίκερα διώκοντι. Οἱ δὲ ὑπὸ τῶν παθῶν νικηθέντες, οἱ μὲν ἔμειναν ἐν τῇ μέθῃ τοῦ πάθους, οἱ\n\nδὲ ἀποκαθηράμενοι τὸν νοῦν, ἐμβλέπουσι μὲν τῷ κόσμῳ τῶν ὁρατῶν, κατανοοῦσι δὲ τὰς τῶν νοητῶν ὑποστάσεις καὶ οὐσίας. Τὰ μὲν γὰρ ὁρατὰ ἐνατενίσεως δεῖται· διὰ τοῦτο Ἐμβλέπουσι. Τὰ δὲ νοητὰ χρῄζει λόγου διεξοδικοῦ· διὸ εἴρηται Κατανοοῦσι. Πλὴν ὅτι πρῶτον δεῖ ἐμβλέψαι τοῖς ἔργοις Κυρίου, καὶ τότε εἰς τὸ κατανοῆσαι αὐτὰ προελθεῖν. Ὁποῖος ἦν ὁ περὶ ἑαυτοῦ λέγων·","english":"If, then, it is not killed from the soul, as it were by a sword—by the word that cuts and destroys the passions—and this happens in the morning, that is, at the revelation into the open, after the adultery in the heart, it will lead the man on to the greater sin than this, calling him forth to the working through the body. We consider the saying of Jeremiah to be in agreement with this: Cursed is he who does the works of the Lord carelessly, and withdraws his sword from blood. For it is necessary that the one who is about to escape the heavy curse never cease from the spiritual sword against the blood of such sinners. Such, then, is also what has now been said about the morning. Woe to him who, from darkness and the night of ignorance, after the first age, when the word has risen in him, at the very moment of rising from sleep, pursues strong drink. But those overcome by the passions—some remained in the drunkenness of the passion, but others, having purified their mind, look upon the world of things visible, and contemplate the substances and essences of things intelligible. For visible things need a looking upon; therefore, They look upon. But intelligible things require a discursive reason; therefore it is said, They contemplate. Except that one must first look upon the works of the Lord, and then proceed to contemplate them. Such was he who said concerning himself:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Αὐτὸς γάρ μοι ἔδωκε τῶν ὄντων γνῶσιν ἀψευδῆ, εἰδέναι σύστασιν κόσμου καὶ ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων, τροπῶν ἀλλαγὰς, καὶ μεταβολὰς καιρῶν, ἐνιαυτῶν κύκλους καὶ ἀστέρων θέσεις, φύσεις ζώων καὶ θυμοὺς θηρίων, πνευμάτων βίας καὶ δια λογισμοὺς ἀνθρώπων, διαφορὰς φυτῶν καὶ δυνάμεις ῥιζῶν. Τοίνυν αἰχμάλωτος ὁ λαός μου ἐγενήθη, διὰ τὸ μὴ εἰδέναι αὐτοὺς τὸν Κύριον· καὶ πλῆθος ἐγενήθη νεκρῶν διὰ λιμὸν ἄρτου καὶ δίψος ὕδατος. Ταῦτα καθ' ἱστορίαν δυνατὸν τυχεῖν τῆς ἐξηγήσεως ἐπὶ τῶν καιρῶν τῆς ἐσχάτης πολιορκίας τῶν Ἰουδαίων, τῶν μὲν εἰς αἰχμαλωσίαν ἀπαχθέντων, τῶν δὲ ἐν λιμῷ καὶ δίψει διαφθαρέντων. Καὶ ἡ αἰτία σαφὴς, δι' ἣν ταῦτα πεπόνθασιν· ὅτι ἐπιδημήσαντα αὐτοῖς τὸν Κύριον οὐκ ἐπέγνωσαν. Ὥστε δὲ καὶ ἡμῖν οἰκειωθῆναι τὴν ἐκ τῆς λέξεως παραίνεσιν. Ἐκεῖνα λέγομεν, ὅτι οἱ διώκοντες τὸ μέθυσμα καὶ μετὰ τῆς ἀπηγορευμένης μουσικῆς τὸν οἶνον πίνοντες, καὶ θεάμασι μὲν ἀτό ποις τὰς ὄψεις ἐνασχολοῦντες, τοῖς δὲ ἔργοις Κυρίου ἐμβλέ πειν μὴ ἀνεχόμενοι, διὰ τὸ φιλήδονοι εἶναι μᾶλλον ἢ φιλόθεοι, αἰχμάλωτοι γίνονται καὶ ὑποχείριοι τοῖς ὑπεναντίοις. Ἀλλὰ καὶ πλῆθος ἐν αὐτοῖς νεκρῶν ἐγενήθη διὰ λιμὸν καὶ ὕδατος ἀπορίαν. Οἱ γὰρ τὴν ἐπιβάλλουσαν ταῖς ψυχαῖς τροφὴν μὴ προσιέμενοι, νεκροὶ γίνονται τοῖς παραπτώμασι· καὶ οἱ ἐπὶ ὕδατος ἀναπαύσεως μὴ ἐκτρεφόμενοι, μηδὲ ζητοῦντες πιεῖν ἐξ ἐκείνου τοῦ ὕδατος, περὶ οὗ φησι πρὸς τὴν Σαμαρεῖτιν ὁ Κύριος, ὅτι Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα, οὗτοι γίνονται νεκροί.","english":"For he himself gave me unerring knowledge of things that exist, to know the constitution of the world and the activity of the elements, the beginning and end and middle of times, the changes of seasons and the alterations of times, the cycles of years and the positions of stars, the natures of living things and the tempers of wild beasts, the violence of winds and the reasonings of men, the differences of plants and the powers of roots. Therefore my people has become captive, because they did not know the Lord; and a multitude has become dead through famine of bread and thirst of water. These things, according to the historical sense, can obtain their explanation in the times of the final siege of the Jews, some being led away into captivity and others perishing by famine and thirst. And the cause is clear, for which they suffered these things: because they did not recognize the Lord when he came to them. So that the exhortation from the text may become familiar to us as well. We say those things, that those who pursue drunkenness and drink wine with forbidden music, and occupy their eyes with abominable spectacles, and do not endure to look upon the works of the Lord, because they are lovers of pleasure rather than lovers of God, become captives and subject to their adversaries. But also a multitude of dead has arisen among them through famine and lack of water. For those who do not accept the food that falls to the lot of souls become dead in their transgressions; and those who are not nourished at the water of rest, nor seek to drink from that water about which the Lord says to the Samaritan woman, that Whoever drinks of the water that I shall give him shall never thirst forever—these become dead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Ἄκουε γὰρ, ὅτι πλῆθος νεκρῶν ἐγενήθη, οὐ διὰ λιμὸν μόνον, ἀλλὰ καὶ διὰ δίψαν ὕδατος· ἐπειδὴ ἀπ' ἐκείνου ἔπινον τοῦ ὕδατος, οὗ καὶ ἡ Σαμαρεῖτις· ὃς γὰρ ἂν πίῃ (φησὶν) ἐκ τοῦ ὕδατος ἐκείνου, διψήσει πάλιν· οὐκ ἔπιον δὲ ἐκ τοῦ ὕδατος τοῦ ἁλλομένου εἰς ζωὴν αἰώνιον. Προτρεπτικὸν δὲ τοῦτο ἐπὶ τὴν γνῶσιν. Εἰ γὰρ διὰ τὸ μὴ εἰδέναι τὸν Κύριον αἰχμάλωτοι γίνονται, ζηλωτέον ἡμῖν τὸ τῆς γνώσεως χάρισμα. Τάχα δὲ ἡ ἀληθὴς νέκρωσις οὐ διὰ λιμὸν ἄρτου, οὐδὲ διὰ δίψαν ὕδατος τούτου τοῦ αἰσθητοῦ, ἀλλὰ διὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου ταῖς ψυχαῖς τῶν ἀνηκόων ἐγγί νεται. Οὐ γὰρ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλὰ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ. Διὰ τοῦτο Οὐ λιμοκτονήσει Κύριος ψυχὰς δικαίων· καὶ Νεώτερος ἐγενόμην (καὶ γὰρ ἐγήρασα) καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον, οὐδὲ τὸ σπέρμα αὐτοῦ ζητοῦν ἄρτους. Καὶ Οἱ υἱοὶ τοῦ νυμφῶνος, ὅσον μετ' αὐτῶν ἐστιν ὁ νυμφίος, οὐ δύνανται νηστεύειν. Ὅπου δὲ λιμὸς καὶ δίψα, ἐκεῖ καὶ ἡ νεκρότης. Ἵνα οὖν μὴ λιμοκτονηθῶμεν, ζητήσωμεν τὸν ἄρτον τὸν ἐπουράνιον· μηδὲ τῷ δίψει καταφρυγῶμεν, ζητήσω μεν τὸ ὕδωρ, περὶ οὗ εἶπεν ὁ Κύριος, ὅτι Ἐάν τις πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσῃ εἰς τὸν αἰῶνα. Καὶ ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ καὶ διήνοιξε τὸ στόμα αὐτοῦ, τοῦ μὴ διαλιπεῖν. Καὶ καταβήσονται οἱ ἔνδοξοι καὶ οἱ μεγάλοι καὶ οἱ πλούσιοι καὶ οἱ λοιμοὶ αὐτῆς καὶ ὁ ἀγαλλιώμενος ἐν αὐτῇ. Καὶ ταπεινωθήσεται ἄνθρωπος καὶ ἀτιμασθήσεται ἀνὴρ, καὶ οἱ ὀφθαλμοὶ οἱ μετέωροι ταπεινωθήσονται.","english":"For hear, that a multitude of the dead has come to be, not only through famine, but also through thirst for water; since they drank from that water which the Samaritan woman also drank. For whoever drinks (he says) from that water will thirst again; but they did not drink from the water that springs up into eternal life. This is an exhortation to knowledge. For if because they did not know the Lord they are taken captive, we must be zealous for the gift of knowledge. Perhaps true death comes to the souls of the disobedient not through famine of bread, nor through thirst for this perceptible water, but through a famine of hearing the word of the Lord. For man shall not live on bread alone, but on every word that proceeds through the mouth of God. For this reason the Lord will not starve the souls of the righteous; and I was younger (for I also grew old) and I did not see a righteous man forsaken, nor his seed seeking bread. And the sons of the bridal chamber, as long as the bridegroom is with them, cannot fast. But where there is famine and thirst, there also is deadness. So that we may not be starved, let us seek the heavenly bread; and lest we be parched with thirst, let us seek the water of which the Lord said, If anyone drinks of the water that I will give him, he will never thirst forever. And Hades enlarged his soul and opened his mouth, so as not to cease. And the glorious and the great and the rich and the pestilent of her and the one who exults in her shall go down. And man shall be humbled and a man shall be dishonored, and the eyes that are lifted up shall be humbled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ἵνα τὸ ἁδρὸν τῶν ἀπολλυμένων ὁ λόγος ἡμῖν παραστήσῃ, πλατύνειν ἔφη τὸν ᾅδην τὸ στόμα αὐτοῦ. Ὥσπερ ἐπὶ τῶν ζώων, ὅσα λάβρως ὑπὸ πολλῆς ἐνδείας τὴν τροφὴν διαρπάζει καὶ πλατύνει τὸ στόμα περιτεινόμενον τῇ τροφῇ, οὕτω (φησὶ) καὶ ὁ ᾅδης τὸ ἑαυτοῦ στόμα εὐρυχωρότερον ποιεῖν εἴρηται. Τάχα δὲ ἡμῖν ὁ λόγος ἐνδείκνυται, κοινόν τινα τόπον ἐν τῷ ἐσωτάτῳ τῆς γῆς, ἐπίσκιον πανταχόθεν καὶ ἀλαμπῆ, τὸ τοῦ ᾅδου χωρίον εἶναι· στόμιον δέ τι ἐπὶ τὰ κοῖλα καθῆκον, δι' οὗ τὴν κάθοδον εἶναι ταῖς πρὸς\n\nτὸ χεῖρον κατεγνωσμέναις ψυ χαῖς· ὃ διὰ τὸ πλῆθος τῶν ἀπολλυμένων, ὥστε ὑποδέξασθαι πάντας εὐρυχωρότερόν φησι γεγενῆσθαι. Οὐ γὰρ δὴ ζῶόν τι ὁ ᾅδης, οὐδὲ δύναμίς τις ἐπιτεταγμένη τοῖς ἀποθνή σκουσι, κατὰ τὴν μυθοποιίαν τῶν ἔξωθεν. Οἱ οὖν διὰ τὸ μὴ εἰδέναι τὸν Κύριον, αἰχμάλωτοι γενόμενοι καὶ λιμῷ καὶ δίψει τῆς πνευματικῆς τροφῆς ἐκτακέντες, εἰς ᾅδου καταβαίνουσι, μετὰ τῶν ἐνδόξων καὶ μεγάλων καὶ πλου σίων καὶ λοιμῶν. Τρία δέ ἐστι τὰ περὶ τοὺς ἁμαρτάνοντας ἀπειληθέντα· αἰχμαλωσία καὶ νέκρωσις καὶ εἰς ᾅδου κάθοδος. Αἰχμαλωσία μὲν γάρ ἐστιν ἡ ἀπὸ τῆς προηγουμένης ζωῆς κατάπτωσις, κατὰ ἀπάτην τοῦ ἐχθροῦ, ὑπεξάγοντος ἡμᾶς τῆς ἐν τῷ παραδείσῳ μακαριότητος· νέκρωσις δὲ ἡ τῆς ζωοποιοῦ ἐντολῆς ἀλλοτρίωσις· εἰς ᾅδου δὲ κατάβασις, ὁ διὰ τὴν πολλὴν τῆς ἁμαρτίας χύσιν καὶ τὴν ἐναντίαν τῷ ἀγαθῷ διάθεσιν, ἀπὸ Θεοῦ γινόμενος χωρισμός.","english":"In order that our account may set before us the bulk of those who are perishing, it said that Hades enlarged its mouth. For just as in the case of animals, as many as greedily snatch their food from great want and open wide their mouth as it is stretched around the food, so (it says) Hades too is said to make its own mouth more spacious. But perhaps the account indicates to us that there is a certain common place in the innermost part of the earth, overshadowed on every side and without light, the region of Hades; and a certain mouth leading down to the hollows, through which is the descent for the souls condemned to the worse; and this, because of the multitude of those who are perishing, so as to receive them all, it says has become more spacious. For Hades is not some living being, nor some power appointed over those who die, according to the myth-making of those outside. Those, then, who because they did not know the Lord have become captives and, wasted away by famine and thirst for spiritual food, descend into Hades, along with the glorious and great and rich and pestilent. And there are three things threatened against those who sin: captivity, death, and descent into Hades. For captivity is the fall from the former life, through the deception of the enemy, who leads us away from the blessedness in paradise; and death is the alienation from the life-giving commandment; and the descent into Hades is the separation from God, which comes about through the great outpouring of sin and the disposition contrary to the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ὥσπερ γὰρ ὁ δίκαιος ἤδη συνηγέρθη Χριστῷ καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις, οὕτως ὁ ἄδικος αἰχμάλωτος ἤδη καὶ νεκρὸς καὶ εἰς ᾅδου διὰ τῶν πρὸς θάνατον ἁμαρτημάτων κατα βεβηκὼς λέγεται. Διαφορὰς δὲ ταγμάτων καταβαινόντων εἰς τὸν ᾅδην ὁ λόγος ἀπηριθμήσατο· πρῶτον τοὺς ἐνδόξους· οὗτοι δ' ἂν εἶεν οἱ ἐν ὑπολήψει τινὶ δεξιᾷ, οὐ πάντως ἔχοντες τῷ ἐπιφαινομένῳ σχήματι τὴν ἐκ τοῦ βίου μαρτυρίαν ἀκολουθοῦσαν· εἶτα οἱ μεγάλοι, οἱ ἐν δυνάμει τινὶ καὶ ἀρχῇ τῶν πολλῶν ὑπερέχοντες· καὶ οἱ πλούσιοι, οἱ πολὺ πλῆθος χρημάτων ἄδικον περιβεβλημένοι, ἢ οἱ ἀκόρεστον τὴν ἐπι θυμίαν τοῦ πλείονος ἔχοντες· καὶ οἱ λοιμοὶ αὐτῆς, ὅσοι δίκην νόσου φθοροποιοῦ κατὰ διάδοσιν ἐπινεμομένης, τοὺς προσιόντας αὐτοῖς διαφθείροντες, ἤτοι ἐκ μοχθηρᾶς διδασκαλίας, ἢ ἐκ τοῦ κατὰ τὴν ἁμαρτίαν ἐρεθισμοῦ, λοιμοὶ δι καίως προσαγορεύονται. Οἵτινες καταβαίνουσιν εἰς τὸν ᾅδην. Καὶ ὁ ἀγαλλιώμενος (φησὶν) ἐν αὐτῇ. Οὗτος δ' ἂν εἴη ὁ ἐν σαρκὶ Ἰουδαῖος, τῇ γηΐνῃ Ἱερουσαλὴμ ἐναγαλλιώμενος, πρὸς δὲ τὴν ἀποκειμένην τοῖς Ἁγίοις τοῦ Θεοῦ μακαριότητα μὴ βλέπων. Τήρει δὲ ὅτι τὸ, Ἐν αὐτῇ, κατὰ τὴν κοινὴν συν ήθειαν εἴρηται· ὡς καὶ ἐπὶ τῶν ἰδιωτικῶν οἴκων πολλάκις τοὺς ὑπερέχοντας αὐτοὺς προσαγορεύεσθαι ὑπὸ τῶν ἐνοι κούντων σύνηθες. Τοιοῦτόν ἐστι καὶ τὸ Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις. Καὶ ὁ τοίνυν ἀγαλλιώμενος ἐν αὐτῇ, εἰς ᾅδου καταβήσεται. Καὶ ταπεινωθήσεται ἄνθρωπος (φησὶ) καὶ ἀτιμα σθήσεται ἀνήρ. Οὐ τόπῳ παθεῖν ἐστι τὴν ταπείνωσιν, ὅσον ἐν προαιρέσει.","english":"For just as the righteous man has already been raised together with Christ and seated with him in the heavenly places, so the unrighteous man is already said to be a captive and dead and to have gone down into Hades through the sins that lead to death. And the account has enumerated the different ranks of those who go down into Hades: first the illustrious—and these would be those held in some favorable estimation, though they do not by any means have the testimony of their life following upon the outward appearance they display; then the great, those who surpass the many in some power and authority; and the rich, those who have wrapped themselves in a great abundance of unjust wealth, or who have an insatiable desire for more; and its plagues, as many as, like a destructive disease spreading by contagion, corrupt those who come near them, whether from corrupt teaching or from the provocation that comes through sin—these are rightly called plagues. These are they who go down into Hades. And he who exults in her, it says. And this would be the Jew in the flesh, exulting in the earthly Jerusalem, but not looking to the blessedness laid up for God's saints. And observe that the phrase \"in her\" is spoken according to common usage, just as in the case of private households it is customary for those who dwell in them to refer to the houses themselves by the name of those who are prominent in them. Of this sort is also the phrase, Her foundations are in the holy mountains. And so he who exults in her shall go down into Hades. And man, it says, shall be humbled, and a man shall be dishonored. The humiliation is not to be suffered in place, but rather in the will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Ὑψοῦται μὲν γὰρ ὁ δίκαιος τῷ οὐρανίῳ φρονήματι, ταπεινοῦ ται δὲ ὁ ἀσεβὴς διὰ τὴν πρὸς τὰ κάτω συμπάθειαν. Ὁ μὲν γὰρ κοινὸς ἄνθρωπος, ὁ μόνοις τοῖς κοινοῖς τῆς φύσεως πλεονεκτήμασιν ἐπηρμένος, μὴ ζῶν κατὰ τὴν ἐνυπάρχουσαν αὐτῷ ἐκ τῆς πρώτης κατασκευῆς δύναμιν, ταπεινοῦται· ὁ δὲ ἤδη καὶ ἐν προκοπῇ τινι γενόμενος καὶ ἄξιος ἤδη τοῦ ἀνὴρ χρημα τίζειν, ἐπειδὰν καταμαλακισθεὶς ἐνδῷ πρὸς τὰ πάθη, ἀτιμα σθήσεται. Διὰ τοῦτο ὁ μὲν Ἄνθρωπος ταπεινωθήσεται, ὁ δὲ ἀνὴρ ἀτιμασθήσεται· ὅτι ὁ μὲν τὸ κοινὸν οὐκ ἐφύλαξεν, ὁ δὲ καὶ τὸ ἐξ ἀσκήσεως αὐτῷ περιγενόμενον ἀγαθὸν διὰ τῆς ἐπὶ τὸ χεῖρον τροπῆς ἐζημιώθη. Ὁ μὲν γὰρ ἄνθρωπος ταπεινοῦται· οἱ γὰρ ὀφθαλμοὶ Κυρίου ὑψηλοὶ, ὁ δὲ ἄνθρωπος ταπεινός. Ὁ δὲ ἀνὴρ ἀτιμάζεται, ὡς ἐξουθενῶν τὸν Θεὸν διὰ τῆς τῶν Ἐντολῶν παραβάσεως. Οἱ γὰρ ἐξουθενοῦντες αὐτὸν ἀτιμασθήσονται, ὡς ἐν τῇ πρώτῃ τῶν Βασιλειῶν ἠκούσαμεν τοῦ Κυρίου, λέγοντος· Τοὺς δοξάζοντάς με δοξάσω, καὶ οἱ ἐξουθενοῦντές με ἀτιμασθήσονται. Ἀτιμασθήσεται οὖν ἀνὴρ ὑπὸ τῆς ἰδίας ἁμαρτίας· ἀτιμοποιὸς γὰρ ἡ ἁμαρτία. Ἀναστήσονται γὰρ (φησὶν) οὗτοι εἰς ζωὴν αἰώνιον, καὶ οὗτοι εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον. Ἐπειδὴ γὰρ τιμή ἐστι γέρως ἀπόδοσις, γέρας δέ ἐστιν ἆθλον ἀρετῆς, τοῖς μὲν Ἁγίοις καὶ τιμὴ καὶ γέρας ἀπονέμεται, τοῖς δὲ ἀσεβέσι τὰ ἐναντία. Τιμᾷ μὲν γὰρ ὁ Θεὸς τοὺς ἀξίους· Αὐτὸς γάρ ἐστι τὸ ὄντως τίμιον καὶ τιμῆς παρεκτικόν· διότι οὐ δύναται τὴν τιμὴν περιποιῆσαι ὁ ἠτιμωμένος. Ἀτιμάζει δὲ","english":"For the righteous man is exalted by his heavenly mindset, but the ungodly man is brought low by his sympathy for things below. For the common man, one puffed up by the common advantages of nature alone, not living according to the power that is in him from his first constitution, is brought low; but the one who has already come to some progress and is already worthy to be called a man, whenever, having been softened, he yields to the passions, will be dishonored. Therefore the man will be brought low, but the man will be dishonored; because the one did not guard what was common, but the other lost even the good that came to him from discipline through his turning to the worse. For the man is brought low; for the eyes of the Lord are lofty, but man is lowly. But the man is dishonored, as one who despises God through the transgression of the commandments. For those who despise him will be dishonored, as we heard in the first book of Kingdoms, when the Lord said: Those who glorify me I will glorify, and those who despise me will be dishonored. Therefore a man will be dishonored by his own sin; for sin is what makes one dishonored. For these will rise (it says) to eternal life, and these to reproach and eternal shame. Since honor is the rendering of a reward, and a reward is the prize of virtue, to the saints both honor and reward are apportioned, but to the ungodly the opposite. For God honors the worthy; for he himself is truly honorable and the bestower of honor; therefore the one who has been dishonored cannot procure honor. But he dishonors","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"ἕκαστον τὰ πάθη τῆς αἰσχύνης, ἐπὶ τῆς κτίσεως πάσης ἀνακαλυπτόμενα. Καὶ οἱ ὀφθαλμοὶ (φησὶν) οἱ μετέωροι ταπεινωθήσονται. Ὅσοι ἐπάραντες εἰς ὕψος ἑαυτῶν τὴν διάνοιαν, εἶδον τὸν καταδεί ξαντα ταῦτα πάντα, οὗτοι ἔχοντες μετεώρους τοὺς ὀφθαλμοὺς, τῷ ὑπεράνω πάντων σωμάτων ἀγαγεῖν τὴν διάνοιαν· εἶτα διὰ ψευδοδοξίας καὶ τῆς πολλῆς περὶ τὰ ὑλικὰ προσπαθείας, οὐ δὲν ἔτι τῶν μεγάλων θεωρεῖν ἠνέσχοντο, ἀλλ' ὅλοι γινόμενοι τῆς σωματικῆς ἀπολαύσεως, ταπεινοῦσθαι δικαίως λέγονται. Καὶ ὑψωθήσεται Κύριος Σαβαὼθ ἐν κρίματι. Τουτέστι κατὰ τὴν δικαίαν ἐπὶ τῶν προειρημένων ἀνταπό δοσιν, ὑψοῦται Κύριος ὁ Θεὸς ἐν κρίματι, ὡς ἓν τῶν εἰς δόξαν Θεοῦ συντεινόντων εἶναι καὶ τὸ ἐπὶ τοῖς ἀσεβέσι κρίμα κατὰ τὴν ἀξίαν τῶν ἔργων ἐγγινόμενον παρὰ τοῦ κριτοῦ· ὥστε καὶ ἐν τῇ κρίσει θεωρεῖσθαι τὸ ὕψος τῆς συνέσεως καὶ τῆς δυνάμεως τοῦ Κυρίου. Ὥσπερ γὰρ οἱ θεωροῦντες τὴν σοφίαν τῆς διατάξεως τῶν οὐρανίων (κατὰ τὴν τῶν ἀστέρων θέσιν καὶ φορὰν καὶ σχέσιν, ἣν ἔχουσι πρὸς ἀλλήλους) τῆς συνέσεως αὐτοῦ τὸ μεγαλεῖον νοοῦσιν (ὥστε ἂν δύνασθαι εἰπεῖν, ὅτι Τῆς συνέσεως αὐτοῦ οὐκ ἔστιν ἀριθμός) οὕτως οἱ βλέποντες τοὺς τῆς κρίσεως λόγους, οὐχ ἧττον θαυμάσονται τὸ ἐν τῇ κρίσει σοφὸν καὶ συνετὸν, καὶ μέχρι τῶν λεπτοτάτων, ἀνταποδοτικὸν ἑκάστῳ τοῦ πρὸς ἀξίαν. Τάχα οὖν καθ' ἕκαστον κατόρθωμα ὑψοῦμεν τὸν Θεόν, ὥστε ὑψοῦσθαι αὐτὸν ἐν τῇ σωφροσύνῃ ἡμῶν καὶ ὑψοῦσθαι αὐτὸν ἐν τῇ δικαιοσύνῃ ἡμῶν.","english":"each of the shameful passions, exposed before all creation. And the eyes, he says, that are lifted up shall be brought low. All who, having raised their mind to a height, saw him who made all these things—these, having their eyes lifted up by leading their mind above all bodies, then, through false opinion and great attachment to material things, could no longer endure to contemplate any of the great things, but becoming wholly given to bodily pleasure, are rightly said to be brought low. And the Lord Sabaoth shall be exalted in judgment. That is, in the just recompense upon those previously mentioned, the Lord God is exalted in judgment, so that it is one of the things that contribute to the glory of God that judgment upon the ungodly, coming about from the judge according to the worth of their deeds, should also be reckoned; so that even in judgment the height of the Lord's understanding and power is contemplated. For just as those who contemplate the wisdom of the ordering of the heavens—in the position and motion of the stars and the relation they have to one another—perceive the greatness of his understanding (so that one could say, His understanding is beyond number), so those who see the principles of judgment will no less marvel at what is wise and understanding in judgment, and at the recompense rendered to each according to his worth, down to the minutest details. Perhaps, then, by each right action we exalt God, so that he is exalted in our chastity and exalted in our righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Ταῦτα δὲ ἐπειδὴ διὰ τῆς συνεργίας τοῦ Θεοῦ κατορθοῦται, ὅταν ὑπολαβὼν ἡμᾶς ἀνορθώσῃ, ὑπερείδων ἡμᾶς τῇ συνεργίᾳ τῇ παρ' ἑαυτοῦ, καὶ στηρίζων, τότε λέγομεν· Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με. Πολλαὶ δὲ αἱ ὑψώσεις τοῦ Θεοῦ· ἥ τε κατὰ γνῶσιν καὶ σύνεσιν· καὶ ἡ κατὰ τὴν διέξοδον τῶν μεγαλείων αὐτοῦ καὶ κατὰ τὴν τῶν κριμάτων αὐτοῦ θεωρίαν. Διὸ εἴρηται περὶ τοῦ δικαίου, ὅτι Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτοῦ. Εἶτα, ἐπειδὴ τῇ κατὰ θεωρίαν ὀρθότητι τὸ ἐν τῇ πράξει εὔτονον συντέτακται, Καὶ ῥομφαῖαι δίστομοι (φησὶν) ἐν ταῖς χερσὶν αὐτῶν, τουτέστι λόγοι ἐκτέμνοντες τῆς ψυχῆς καὶ ἐκριζοῦντες τὰ πάθη. Ἐπειδὴ δὲ ὁ Κύριος Σαβαὼθ Κύριος λέγεται τῶν στρατιῶν, τότε αἱ στρατιαὶ, αἱ λειτουργοῦσαι αὐτῷ κατὰ τὸν τῆς κρίσεως και ρὸν, ὑψώσουσι καὶ δοξάσουσιν ἐπὶ τῷ δικαίῳ καὶ ἀπαρα λογίστῳ κρίματι. Τοιοῦτον δέ τι ὑπονοοῦμεν, ὅτι κρινομένου τοῦ Κυρίου μετὰ τῶν ἀνθρώπων (Αὐτὸς γὰρ Κύριος ἥξει εἰς κρίσιν μετὰ τοῦ λαοῦ) μόνος ὁ Κύριος ὑψωθήσεται, οὐδενὸς δικαιουμένου κατενώπιον αὐτοῦ. Τίς γὰρ ὁ συνεξ εταζόμενος ταῖς ἀπὸ τοῦ κτίσαντος ἡμᾶς εὐεργεσίαις καὶ ποικίλαις ὅσαις οἰκονομίαις φθανούσαις κοινῶς ἐπὶ πᾶν τὸ τῶν ἀνθρώπων γένος, ἀποδοῦναι τὰ ἴσα καὶ ἄξια τῶν εἰς αὐτὸν ἐφθακότων ἀπὸ τῆς δωρεᾶς τοῦ Κυρίου δυνήσεται; Διόπερ ἀποροῦσιν οἱ Ἅγιοι, Τί ἀνταποδώσω τῷ Κυρίῳ (λέγοντες) περὶ πάντων ὧν ἀνταπέδωκέ μοι; Καὶ ὁ Θεὸς ὁ ἅγιος δοξασθήσεται ἐν δικαιοσύνῃ. Ἀκολουθεῖ τῷ ὑψωθῆναι ἐν κρίματι τὸ δοξασθῆναι τὸν Ἅγιον ἐν δικαιοσύνῃ.","english":"But since these things are brought to pass through the cooperation of God, when he takes us up and sets us upright, supporting us by the cooperation that comes from himself, and establishing us, then we say: I will exalt you, O Lord, for you have taken me up. And many are the exaltations of God: both the one according to knowledge and understanding, and the one according to the unfolding of his great deeds and according to the contemplation of his judgments. Therefore it has been said concerning the righteous man, that The exaltations of God are in his throat. Then, since to the uprightness according to contemplation the vigor in action has been joined, And two-edged swords (he says) in their hands, that is, words that cut off from the soul and root out the passions. But since the Lord Sabaoth is called Lord of the armies, then the armies, which minister to him at the time of judgment, will exalt and glorify him for the righteous and unerring judgment. And we surmise something of this kind, that when the Lord is judged with men (for he himself, the Lord, will come to judgment with the people), the Lord alone will be exalted, since no one is justified before him. For who is the one who, when examined alongside the benefits from him who created us and the manifold economies that reach commonly to the whole race of men, will be able to render equal and worthy returns for what has come to him from the gift of the Lord? Therefore the saints are at a loss, saying, What shall I render to the Lord for all that he has rendered to me? And God, the Holy One, shall be glorified in righteousness. There follows upon his being exalted in judgment the glorifying of the Holy One in righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Οἱ τεθεωρηκότες αὐτὸν ὑψούμενον ἐν τοῖς κρίμασιν, οὗτοι καταλαμβάνουσι τὴν δόξαν τῆς δικαιο σύνης αὐτοῦ. Καὶ βοσκηθήσονται οἱ διηρπασμένοι ὡς ταῦ ροι, καὶ τὰς ἐρήμους τῶν ἀπειλημμένων ἄρνες φάγονται. Ὁ γινόμενος αἰχμάλωτος λαὸς διὰ τὸ μὴ εἰδέναι τὸν Κύριον καὶ τῷ περὶ τὸ μέθυσμα ἡμαρτηκέναι, τρόπον βουκολίου βοσκηθήσεται. Οἱ δὲ αὐτοὶ οὗτοί εἰσιν οἱ διηρπασμένοι, κατὰ τὸν τοῦ αἰχμαλωτίζεσθαι αὐτοὺς καιρόν. Δῆλον δὲ ὅτι, ἐπειδὰν ἡττηθῶμεν ἐν τῷ πολέμῳ ὑπὸ τῶν ἀντικειμένων ἐνεργειῶν, αἰχμαλωτιζόμενοι ὑπ' αὐτῶν, ὥσπερ λάφυρα μετὰ τὴν νίκην διαρπαζόμεθα. Διαρπασθέντες δὲ, οὐκέτι τὰ τῶν λογικῶν ἴδια εἰς τροφὴν τὴν ἑαυτῶν παραλαμβάνομεν, ἀλλ' ὑπὸ ἀλόγων κινημάτων (ὡς ἔτυχε) φερόμενοι, τρόπον ταύρων ἐν τῇ ἐρημίᾳ τοῦ βίου τούτου διάξομεν. Διὰ τοῦτο δὲ οὐκ εἶπε βοῶν, ἀλλὰ ταύρων· ὅτι αἱ μὲν βόες ἀλλήλαις, συναγελάζονται, οἱ ταῦροι δὲ διὰ τὸ θυμοειδὲς ὀργίλως ἔχοντες πρὸς ἀλλήλους,\n\nδιεσπασμένοι ἀπ' ἀλλήλων νέμονται. Ἐπειδὴ δὲ μετὰ τὴν αἰχμαλωσίαν πολλὰ εἰκὸς ἐρημοῦσθαι (τῷ ὑπὸ τῶν πολεμίων ἀπῆχθαι τοὺς οἰκήτορας) διὰ τοῦτό φησι· Καὶ τὰς ἐρήμους τῶν ἀπειλημμένων ἄρνες φάγονται. Οἱονεὶ γὰρ, κατὰ ἱστορίαν, ἐπὶ τῆς Βαβυλωνίας ἀποληφθέντες κατείχοντο οἱ ἀνάστατοι ἀπὸ τῆς Ἰουδαίας κατὰ τὴν τοῦ Ναβουχοδονόσορ ἐπιστρατείαν γενόμενοι.","english":"Those who have seen him exalted in his judgments grasp the glory of his righteousness. And those who have been plundered shall be fed as bulls, and lambs shall eat the desolate places of those who have been taken captive. The people who become captive because they do not know the Lord and because they have sinned in the matter of drunkenness shall be fed in the manner of a herd. And these same are those who have been plundered, at the time of their being taken captive. It is clear that when we are defeated in war by the opposing energies, being taken captive by them, we are plundered like spoils after the victory. And having been plundered, we no longer receive what is proper to rational beings as our own food, but being carried about by irrational impulses (as it happens), we shall live in the manner of bulls in the wilderness of this life. And for this reason he did not say \"of oxen\" but \"of bulls,\" because cows herd together with one another, but bulls, being angry toward one another because of their spiritedness, graze scattered apart from one another. And since after the captivity it is likely that many places are made desolate (because their inhabitants have been carried off by the enemies), for this reason he says: And lambs shall eat the desolate places of those who have been taken captive. For, as it were, according to the historical account, those who had been taken captive in Babylonia were held, having been deported from Judea in the campaign of Nabuchodonosor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Τὴν οὖν χώ ραν τὴν διαφέρουσαν τοῖς ἀπειλημμένοις καὶ κατεχομένοις ὑπὸ τῆς τοῦ πολέμου ἀνάγκης μηλόβοτον ὑπὸ πολλῆς ἐρη μίας γενομένην, ἄρνες (φησὶν) ἐπινεμήσονται, διὰ τὸ μηδὲν λείψανον παλαιᾶς οἰκήσεως φέρειν, ἀλλὰ βαθεῖαν καὶ ἁπαλὴν ἐκ τῆς τῶν ἀνθρώπων ἐρημίας τὴν πόαν ἐκτρέφειν. Τάχα δὲ καὶ προφητικῶς ὁ λόγος αἰνίσσεται, ὅτι τῶν παραβεβηκότων τὰ θεῖα προστάγματα ἐκβληθέντων τῆς παλαιᾶς αὐτῶν ἐν τοῖς ἁγίοις διαγωγῆς, ἡμεῖς (οἱ τῷ παραπτώματι αὐτῶν πρὸς τὸ σωθῆναι οἰκονομηθέντες) ἄρνες τινὲς διὰ τὸ εἰς τὴν πίστιν ἀρτιγενὲς ὀνομαζόμενοι τοῖς τῶν ἀπειλημμένων τόποις ἐπινεμόμεθα, τῆς πνευματικῆς καὶ λογικῆς τροφῆς τῶν λογίων τοῦ Θεοῦ, οἷόν τινος πόας ἁπαλῆς ἀπολαύοντες. Καὶ ὁ Κύριος δὲ τοὺς ἀρτιγενεῖς κατὰ τὴν πίστιν ἄρνας προσηγόρευσεν, ἐν τῷ λέγειν Πέτρῳ. Σίμων Βὰρ Ἰῶνα, φιλεῖς με; Βόσκε τὰ ἀρνία μου. Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας, οἱ λέγοντες τὸ τάχος ἐγγισάτω ἃ ποιήσει, ἵνα ἴδωμεν· καὶ ἐλθέτω ἡ βουλὴ τοῦ Ἁγίου Ἰσραὴλ, ἵνα γνῶμεν. Οἱ ἁμαρτάνοντες δεσμοὺς ἑαυτοῖς καὶ σχοινία, οἷς δεδέμεθα κατασκευάζομεν, κατὰ τὴν ἀναλογίαν τοῦ πλήθους ἢ μεγέ θους τῶν ἁμαρτημάτων, ἢ μείζονα ἢ μικρότερα ἑαυτοῖς τῶν ψυχῶν τὰ δεσμὰ πλέκοντες, ὑφ' ὧν κατὰ τὸν Ἱερεμίαν δέσμιοι ἐγενόμεθα. Οἱ οὖν κεκρατημένοι ὑπὸ τοῦ φρονή ματος τῆς σαρκὸς, οὗτοι γηΐνοις δεσμοῖς εἰσι κατειλημμένοι, ὑφ' ὧν, μετὰ τὴν δικαίαν τοῦ κριτοῦ ἀπόφασιν, δε θέντες χειρῶν καὶ ποδῶν, οἱ καταδικασθέντες ἐκβάλλονται εἰς τὸ σκότος τὸ ἐξώτερον·","english":"The region, then, that belonged to those who had been captured and held fast by the constraint of war, having become a pasture for flocks through great desolation—lambs, he says, shall graze upon it, because it bears no remnant of an old settlement, but nurtures deep and tender grass from the desolation of men. Perhaps, too, the word hints prophetically that, when those who transgressed the divine commandments were cast out of their former way of life among the holy, we—who by their transgression were ordered toward salvation—being called lambs because of our newborn state in the faith, graze upon the places of those who were captured, enjoying the spiritual and rational nourishment of the oracles of God, as though upon some tender grass. And the Lord also called those newborn in the faith lambs, when he said to Peter: Simon, son of Jonah, do you love me? Feed my lambs. Woe to those who draw sins upon themselves as with a long rope, and iniquities as with the strap of a yoke for a heifer, who say, Let what he will do draw near quickly, that we may see it; and let the counsel of the Holy One of Israel come, that we may know it. We who sin make for ourselves bonds and ropes with which we are bound, in proportion to the number or magnitude of our sins, weaving for our souls bonds either greater or smaller, by which, according to Jeremiah, we have become prisoners. Those, then, who are mastered by the mind of the flesh are held fast by earthly bonds, by which, after the just sentence of the judge, bound hand and foot, those condemned are cast out into the outer darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"χειρῶν μὲν, διὰ τὸ πρακτικὸν, ποδῶν δὲ, διὰ τὸ πορευτικόν. Σειραῖς γὰρ, τῷ ὄντι, τῶν ἰδίων ἁμαρτιῶν ἕκαστος σφίγγεται, ὥστε ἕκαστον τῶν ἐνεργησάντων τὴν ἁμαρτίαν μελῶν ἰδίῳ τινὶ δεσμῷ κολαζόμενον κατασφίγγεσθαι. Οὐαὶ οὖν (φησὶν) οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ, τουτέστιν οἱ συνείροντες τῷ προτέρῳ πταίσματι δεύτερα καὶ τρίτα καὶ καθεξῆς ἀσεβήματα καὶ ἀδικήματα καὶ ἀκολαστήματα. Ἔδει γὰρ τοὺς προληφθέντας ἐν ταῖς ἁμαρτίαις, ἀντὶ τοῦ σωρεύειν καὶ ἐπισυνάπτειν τοῖς κακοῖς ἕτερα, εὐθὺς ἀπὸ τῆς πρώτης τῶν κακῶν πλοκῆς καταλύειν ἑαυτῶν τὰ ἁμαρτήματα. Μὴ ἁμαρτεῖν μὲν γὰρ τὴν ἀνθρωπίνην φύσιν ἀμήχανον, διότι οὐκ ἔστι δίκαιος ἐπὶ τῆς γῆς, ὡς ποιήσει ἀγαθὸν, καὶ οὐχ ἁμαρτήσεται· δυνατὸν δὲ (ἀπὸ τοῦ ἁμαρτεῖν κατὰ προπέτειαν ἢ συναρπαγὴν τοῦ ἐπιβουλεύοντος ἡμῖν) εὐθὺς μεταβαλλομένους μετανοεῖν καὶ μὴ ἐπισωρεύειν κακὰ κακοῖς. Ὥσπερ γὰρ οἱ τὰς σχοίνους πλέκοντες, δαπανᾶσθαι λοιπὸν μέλλοντος τοῦ συγκλωθομένου, ἕτερον παρεμβάλλουσι, μηκύνοντες αὐτὸ καὶ παραύξοντες, οὕτω καὶ οἱ τοῖς κακοῖς ἐμ βαθύνοντες· πρὶν τὴν προτέραν ἁμαρτίαν συντελεσθῆναι, δευτέρας ἄρχονται, κἀκείνῃ πάλιν ἐπισυνάπτουσιν ἑτέραν. Καὶ οὕτως ὅλος αὐτοῖς ὁ βίος δι' ἁμαρτιῶν προϊὼν, πλεκο μένῳ τινὶ ἔοικε σχοινίῳ μακρῷ, καὶ τὸ προλαβὸν συνδεδεμένον ἔχων, καὶ τὸ ἀεὶ παρὸν εἰς τὴν τοῦ προάγοντος ὁμοιότητα συναπτόμενον. Διὰ τοῦτο, Οὐαὶ (φησὶν) οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ. Νοήσωμεν καὶ ἀπὸ παραδείγματος τὸ λεγόμενον. Ἔστω τις περὶ τὴν ἁμαρτίαν τῆς ἀκολασίας ἐπτερωμένος·","english":"of hands, because of the practical, and of feet, because of the locomotive. For in truth each one is bound fast by the cords of his own sins, so that each of the members that have committed sin is squeezed tight, punished by some bond of its own. Woe, then, he says, to those who draw their sins on as with a long rope—that is, those who link to their former transgression second and third and successive acts of impiety and injustice and licentiousness. For those who have been caught beforehand in sins ought, instead of heaping up and attaching other evils to the bad, to have at once, from the first entanglement of evils, dissolved their own sins. For it is impossible for human nature not to sin, since there is no one righteous on the earth who will do good and not sin; but it is possible, after sinning through rashness or through the snatching away of him who plots against us, to change at once and repent and not to heap evils upon evils. For just as those who plait ropes, when the twisted strand is about to be used up, insert another, lengthening and increasing it, so too do those who deepen themselves in evils: before the former sin is completed, they begin second ones, and to that again they attach another. And thus their whole life, proceeding through sins, resembles a certain long rope being plaited, holding the earlier part bound together with it, and the part always present being joined into the likeness of what goes before. For this reason, he says, Woe to those who draw their sins on as with a long rope. Let us understand what is said also from an example. Let someone be winged toward the sin of licentiousness—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"σκόπει διὰ πόσων ἑαυτῷ τῶν ἐν τῷ μέσῳ τὴν ἁμαρτίαν ἐπισπᾶται τῆς ἀσελγείας· πρῶτον μὲν τὸ σῶμα ἑαυτοῦ τοιῶσδε σχηματί ζων, περικειρόμενος μὲν τοιῶσδε τὰς τρίχας, περιβαλλόμενος δὲ τὴν ἐσθῆτα τοιῶσδε, καὶ ταύτην οὐ τὴν τυχοῦσαν, ἀλλὰ πρὸς καλλωπισμὸν ἐπιτετηδευμένην, μέχρι ζώνης, μέχρι ὑποδημάτων τὸ περίεργον τῆς περὶ αὐτὸν φιλοκαλίας ἐπι δεικνύμενος. Εἶτα χρήματα συμπορίζων, ὥστε δι' αὐτῶν\n\nἐξωνήσασθαι τὴν ὥραν τῆς ἐρωμένης· εἶτα προμνηστρίας ἑαυτῷ προαγωγοὺς περινοῶν, ῥήματα ἐπιτηδεύων φθοροποιὰ, συντυχιῶν ἀφορμὰς ἑαυτῷ κατασκευάζων, πότους καὶ συμπόσια, ὁμιλίας μακράς... Διὰ τοσούτων, ὅσων τῶν ἐν τῷ μέσῳ, τὸ κακὸν τῆς πορνείας προσάγων ἑαυτῷ, οὗτός ἐστιν ὁ ἐπισπώμενος τὴν ἁμαρτίαν ὡς σχοινίῳ μακρῷ· καὶ πᾶσα, ἁπαξαπλῶς εἰπεῖν, ἡ κατὰ τοῦ πλησίον κακία (μὴ ἐκ τοῦ περιτυχόντος ἐπιτελουμένη, ἀλλὰ ἐκ βουλῆς καὶ ἐνέδρας, διὰ μακρῶν κατασκευῶν συντελουμένη) σχοινίον ἐστὶ μακρὸν, δι' οὗ καὶ πόῤῥω κειμένας ἐπισύρονται ἑαυτοῖς τὰς ἁμαρτίας οἱ ἄνθρωποι. Οὕτω δὲ μακρὰ ὄντα τὰ σχοινία ταῦτα, δυσδιά λυτά εἰσι, διὰ τὸ ἐν κακίαις εὔτονον τῶν ἁμαρτανόντων, καὶ σφοδρῶς ἑαυτοῖς καὶ πυκνῶς ἐπιπλεκόντων τὰ ἁμαρτή ματα. Διὰ τοῦτό φησι· Καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως. Οἱ γὰρ ζυγόδεσμοι οὐδὲ ὑπὸ τῶν ἰσχυροτάτων ζευγῶν καὶ βιαίως ἐπισπωμένων τὰ βάρη εὐκόλως διαῤῥήγνυνται. Ἐπέτεινε δὲ τὴν ἰσχὺν ὁ λόγος, τὸν ἱμάντα τοῦ ζυγοῦ ἐκ δαμά λεως εἶναι λέγων, τουτέστιν ἀπὸ ἰσχυροτάτου ζώου, οὔτε διὰ πόνων, οὔτε διὰ χρόνων ἠσθενηκότος.","english":"Consider through how many intermediate steps he draws sin upon himself through licentiousness: first, by fashioning his own body in this way, by trimming his hair in this way, by putting on clothing in this way—and not just any clothing, but clothing carefully crafted for adornment—displaying the excessive refinement of his love of beauty down to his belt, down to his sandals. Then, by amassing money, so that through it he might buy the favor of his beloved; then, by contriving for himself matchmakers and procurers, cultivating corrupt words, preparing occasions for meetings, drinking bouts and banquets, long conversations... Through as many intermediate steps as these, bringing upon himself the evil of fornication—this is the one who draws sin upon himself as with a long rope. And, to speak simply, every wickedness against one's neighbor (not committed from chance circumstance, but from deliberate intent and ambush, accomplished through lengthy preparations) is a long rope, by which men drag sins upon themselves even from far away. And since these ropes are so long, they are hard to untie, because of the stubbornness of sinners in their evils, and because they entwine their sins upon themselves violently and densely. For this reason he says: And as with the strap of a yoke, of a heifer. For yoke-straps are not easily broken even by the strongest teams violently dragging their loads. The word has intensified the strength, saying that the strap of the yoke is from a heifer, that is, from the strongest animal, one that has grown weak neither through toils nor through time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Οὐαὶ οὖν οἱ καὶ μακράς τινας κατασκευὰς πρὸς τὸ ἁμαρτάνειν ἐπιτηδεύοντες, καὶ ταύτας εὐτόνως καὶ ἰσχυρῶς. Δυνατὸν μέντοι γε νόμενον δέσμιον ἁμαρτίας ἀκολουθῆσαι Χριστῷ, τῷ ἐροῦντι τοῖς ἐν δεσμοῖς· Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει· Ἀποκαλυφθῆναι. Ἐξελθόντες δὲ ἀπὸ φυλακῆς οἱ δέσμιοι καὶ ἀπὸ τοῦ σκότους τῷ ἀληθινῷ φωτὶ διὰ τῆς μετανοίας ἐμβλέ ψαντες, ἕπονται Χριστῷ ἐξομολογούμενοι, δεδεμένοι ἐν χειροπέδαις, ἕως ἂν ἐκ τῆς τῶν ἀγαθῶν μεταβολῆς ἄξιοι γέ νωνται τοῦ λυθῆναι ὑπ' αὐτοῦ τῶν ἀφύκτων τέως νομιζο μένων εἶναι δεσμῶν. Οὗτοι δὲ, οἱ ἐπισπώμενοι τὰς ἁμαρ τίας καὶ καταφρονοῦντες τῆς θείας κρίσεως, ἐπείγουσι πολλάκις τῷ λόγῳ τὰ ἀπειλούμενα, ὡς μηδὲν πεισόμενοι παρ' αὐτῶν, καὶ λέγουσι· Τὸ τάχος ἐγγισάτω ἃ ποιήσει, ἵνα ἴδωμεν· καὶ ἐλθέτω ἡ βουλὴ τοῦ Ἁγίου Ἰσραὴλ, ἵνα γνῶμεν. Ἀλλὰ τοῦτο σχοινίον μακρὸν, τὴν πόῤῥω κειμένην ἁμαρτίαν ἐπισυρόμενον. Δῆλον γὰρ, ὅτι ἀπιστοῦντες περὶ τοῦ μέλλοντος αἰῶνος καὶ καταφρονοῦντες τῶν ἀπειλουμένων, τοιαῦτα λέγουσιν. Οὐ γὰρ ὁ φοβούμενος τὸ τοῦ Χριστοῦ δικαστήριον καὶ ἀναλαμβάνων τῇ μνήμῃ τὰ ἐκ νεότητος ἡμαρτημένα, τολμήσει καταφρονητικῶς ἐπισπεύδειν τὴν κρίσιν. Τὸ ἐναντίον μὲν οὖν, καὶ προθεσμίας ἑαυτῷ μακροτέρας ἐπιζητεῖ, πρὸς τὸ ἐν πλείονι χρόνῳ δυνηθῆναι τὴν ἑαυτοῦ ψυχὴν ἀπὸ τοῦ ῥύπου τῶν ἁμαρτιῶν ἀποσμῆξαι. Τοῦ δὲ ἀλόγως ἐπείγεσθαι πρὸς τὰ μέλλοντα, ἀπόδειξις Ἀχιτόφελ καὶ Ἰούδας, οἳ διὰ τὸ βαρύτερα κρίνειν τὰ παρόντα τῶν μετὰ ταῦτα, καὶ τὸν ἐν ἀνθρώποις ὀνειδισμὸν τῆς ἐν γεέννῃ κολάσεως, τὸν δι' ἀγχόνης θάνατον τοῦ αὐτομάτου προετίμησαν.","english":"Woe therefore to those who pursue even elaborate preparations for sin, and these with intensity and vigor. It is possible, however, for one who has become a bound slave of sin to follow Christ, who says to those in bonds, \"Come out,\" and to those in darkness, \"Be revealed.\" And the prisoners, having come out of the prison and out of the darkness, having looked upon the true light through repentance, follow Christ, confessing, bound in chains, until by the transformation of their good deeds they become worthy to be released by him from the bonds that were until then considered inescapable. But these who draw sins upon themselves and despise the divine judgment often hasten by their words the threatened things, as though they would suffer nothing from them, and they say: \"Let the swiftness draw near of what he will do, that we may see; and let the counsel of the Holy One of Israel come, that we may know.\" But this is a long rope, dragging along sin that lies far off. For it is clear that, disbelieving concerning the age to come and despising the threatened things, they say such things. For the one who fears the judgment seat of Christ and takes up in his memory the sins committed from his youth will not dare contemptuously to hasten the judgment. On the contrary, he seeks for himself even longer delays, so that in more time he may be able to wipe clean his own soul from the filth of sins. And proof of hastening unreasonably toward things to come is Ahithophel and Judas, who, because they judged present things heavier than those after them, and the reproach among men heavier than the punishment in Gehenna, preferred death by hanging over the spontaneous one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Οὐκ ἂν γὰρ πιστεύοντες περὶ τοῦ μέλλοντος αἰῶνος ἀπηγχονίσαντο, ἀλλ' εἰ καὶ δυσηρεστοῦντο τῷ βίῳ, προσετίθεσαν ἂν τοῖς ἐνταῦθα, φοβερώτερα κρίνοντες τῶν παρόντων τὰ μέλλοντα. Ὁποῖος ἦν ὁ Ἰὼβ, λέγων· Ὄφελονδυναίμην ἐμαυτὸν χειρώσασθαι, ἢ δεηθείς γε ἑτέρου καὶ ποιήσει μοι τοῦτο. Ἐκ τῶν τοιούτων γὰρ καὶ τὸ τῆς πλη γῆς δύσφορον ἐνεδείκνυτο καὶ τὸ περὶ τὴν ἑαυτοῦ ἐπιβουλὴν εὐλαβὲς διεσώζετο. Τοῖς γὰρ βιαίως ἑαυτοὺς ὑπεξάγουσι κατάκρισις ἀνδρο φονίας ἐπίκειται. Ἐπεὶ δὲ καὶ παρὰ τῷ Παύλῳ εὑρή καμεν ὡς λεγόμενον ὑπό τινων τὸ Ποιήσωμεν τὰ κακὰ, ἵνα ἔλθῃ τὰ ἀγαθά, ἡγούμεθα κἀκείνην τὴν ἐπιτήδευσιν σχοινίον εἶναι ἁμαρτίας μεγάλης ἐπακτικόν. Λέγεται γὰρ γεγονέναι ἐκ τῆς πολλῆς διαστροφῆς καὶ τοιαύτη τις γνώμη παρὰ τοῖς Ἰουδαίοις, ὅτι, ἐπειδὴ ἡ φθορὰ προσδοκᾶται (τῷ πλήθει τῆς ἁμαρτίας) γενήσεσθαι, φέρε ποιήσωμεν τὰ κακὰ καὶ τὸ ἔσχατον μέτρον τῆς ἀδικίας πληρώσωμεν, ὥστε ἐπελθεῖν τὴν ἀλλαγὴν τῶν παρόντων, καὶ ἐν τῇ βελτίονι καταστάσει γενέσθαι τὰ σύμπαντα. Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν καὶ τὸ καλὸν πονηρόν· οἱ τιθέντες τὸ σκότος φῶς, καὶ τὸ φῶς σκότος· οἱ τιθέντες τὸ γλυκὺ πικρὸν καὶ τὸ πικρὸν γλυκύ.","english":"For if they believed concerning the age to come, they would not have hanged themselves; but even if they were displeased with life, they would have added to the things here, judging the things to come more fearful than the present. Such a one was Job, saying: \"Would that I had power to lay hands on myself, or that I might entreat another and he would do this for me.\" For from such things both the burdensomeness of the blow was shown and the caution concerning his own destruction was preserved. For upon those who violently remove themselves, the condemnation of murder rests. But since we have found it also said in Paul, as spoken by some, \"Let us do evil, that good may come,\" we consider that practice too to be a rope that draws on a great sin. For it is said that from much perversity such an opinion also arose among the Jews, that, since corruption is expected to come (by the multitude of sin), \"come, let us do evil and fill up the last measure of unrighteousness,\" so that the change of things present may come upon them, and all things may come into a better state. Woe to those who call evil good and good evil; who put darkness for light and light for darkness; who put sweet for bitter and bitter for sweet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Τελείου δέ ἐστι τοῦ διὰ τὴν ἕξιν γεγυμνασμένα ἔχοντος τὰ αἰσθητήρια, διακρίνειν δύνασθαι τὴν τοῦ καλοῦ φύσιν ἀπὸ τοῦ πονηροῦ. Καὶ δοκίμου τραπεζίτου τὸ καλὸν κατέχειν, ἀπὸ δὲ παντὸς εἴδους πονηροῦ ἀπέχεσθαι· διεφθαρμένον δὲ ἔχον τος τῆς ψυχῆς τὸ κριτήριον, ἐνηλλαγμένας τὰς μαρτυρίας περὶ τῆς ἑκάστου ἀξίας ἀποδιδόναι. Καὶ ἔοικε πολλή τις εὐχέρεια εἶναι τῇ ἀνθρωπείᾳ φύσει πρὸς τὸ τὰ ἐναντία δοξάζειν τῇ περὶ ἕκαστον ἀληθείᾳ. Καὶ εἴθε ἐπὶ μόνους τοὺς ἔξω τῆς κατὰ τὰς Γραφὰς πίστεως ἔφθανεν ἡ διαφωνία αὕτη, οἳ ἰσοπαλεῖς λέγοντες εἶναι τοὺς περὶ ἑκάστου πράγ ματος λόγους καὶ πᾶσαν ἐνάργειαν, τὸ ὅσον ἐφ' ἑαυτοῖς, εἰς ἀμφιβολίαν ἄγουσι, μέλανα εἶναι τὸν ἄργυρον, ἐκ τοῦ ἰοῦ ὃν ἀφίησι· καὶ μέλανα εἶναι τὸν ἥλιον, ἐκ τοῦ μελαίνειν τὰ σώματα, οἷς ἂν ἐπὶ πλέον προσομιλήσῃ, λέγοντες. Καὶ ἐκ τῶν τοιούτων τὸ τῆς ἐποχῆς κατασκευάζουσι δόγμα, ὡς τῆς αἰσθήσεως παραλογισμοὺς ἐχούσης, καὶ οὐχ οἷά ἐστι τῇ φύσει καταλαμβανούσης τὰ πράγματα, ἀλλ' ὑπὸ μὲν ζω γραφίας ἀπατωμένων τῶν ὀφθαλμῶν· ἐπὶ δὲ τοῦ τραχήλου τῆς περιστερᾶς, ἄλλοτε ἄλλας χρόας μεταλαμβανόντων πρὸς τὰς ἐκκλίσεις τοῦ ζώου, καὶ τὰς πρὸς τὴν ἀκτῖνα σχέσεις, συμμεταβαλλομένης τῆς ὄψεως. Διὰ τοῦτο ἐπιστήσαντες τῇ διὰ τῶν ὀφθαλμῶν καταλήψει, οὔτε τῇ ἡμέρᾳ συντίθενται, οὔτε τὴν νύκτα ὁμολογοῦσιν· ἐκ δὲ τοῦ ἀκολούθου καὶ εἰς ἀθεότητα ἐκπίπτουσι, μήτε εἰ προ νοίᾳ Θεοῦ διοικεῖται τὸ πᾶν, μήτε εἰ αὐτομάτως φέρεται συντιθέμενοι.","english":"But it belongs to the perfect man, who through habit has his senses trained, to be able to distinguish the nature of the good from the evil. And it belongs to the approved money-changer to hold fast the good, and to abstain from every form of evil; but when the soul's faculty of judgment is corrupted, to give testimonies about the worth of each thing that are reversed. And there seems to be a great readiness in human nature toward holding opinions contrary to the truth concerning each thing. And would that this disagreement reached only those outside the faith according to the Scriptures, who, saying that the arguments about each matter are equally balanced and that every evidence is so, as far as lies in their power bring everything into doubt, saying that silver is black because of the rust it gives off, and that the sun is black because it blackens the bodies it associates with more closely. And from such considerations they construct the doctrine of suspension of judgment, as though sensation contained fallacies and did not grasp things as they are by nature, but the eyes are deceived by painting; and in the case of the dove's neck, the sight takes on different colors at different times according to the inclinations of the animal and its relations to the ray. For this reason, having applied themselves to apprehension through the eyes, they neither agree that it is day nor acknowledge that it is night; and consequently they fall into atheism, agreeing neither that the whole is governed by the providence of God nor that it is borne along spontaneously.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Ἴδοις δὲ ἂν πολλοὺς καὶ τῶν πεπιστευκότων τοῖς νομικοῖς καὶ προφητικοῖς γράμμασι, τῇ περὶ ἕκαστον ἐνστάσει μετὰ πιθανότητος ἀπομαχομένους πρὸς τὴν ἐνάργειαν, ὥστε σαθροῦσθαι καὶ διασαλεύεσθαι τὸ ἐν τοῖς δόγ μασιν ἀληθές. Ἀλλὰ πιστεύειν μὲν εἰς Χριστὸν Ἰησοῦν ὁμολογοῦσί τινες, εὑρίσκονται δὲ μὴ Κατηρτισμένοι ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ, ἀλλ' εἰς τὰς ἐναντιωτάτας διαφωνίας ἀποσχιζόμενοι· οἱ μὲν διὰ ἰδιωτισμὸν, οὐκ ὀλίγοι δὲ καὶ οἱ διὰ φιλαρχίαν καὶ κενοδοξίαν, ἐνεπιδείκνυσθαι θέλοντες τοῖς πολλοῖς ὡς ἄρα εἶεν σοφοὶ, καὶ ὑπὲρ τοὺς ἄλλους τὴν γνῶσιν ἔχουσι. Διὰ τοῦτο πάντα μαχομένων ἀλλήλοις καὶ ἀντιδογμα τιζόντων πεπλήρωται, ἑκάστου φιλονείκως τῷ ἰδίῳ δόγ ματι παρισταμένου, καὶ μετὰ διατάσεως σφοδροτάτης τὰ τοῦ ἑτέρου ἀνατρέπειν καὶ διελέγχειν βιαζομένου. Ὄφελον δ' οἱ αὐχοῦντες τὴν ἀποστολικὴν διδασκαλίαν τετηρηκέναι καὶ κατὰ διαδοχὴν ἀπ' ἐκείνων τὸ κήρυγμα τοῦ Εὐαγγε λίου παρειληφέναι, διὰ τῆς περὶ τῶν δογμάτων ὁμοφωνίας ἐδείκνυον, ὅτι μιᾶς εἰσι μέρη τῆς Χριστοῦ Ἐκκλησίας. Οὐκ ἐπὶ τὴν γνῶσιν δὲ μόνον φθάνει αὕτη ἡ τα ραχὴ, ἀλλὰ καὶ ἐπὶ τὰς πράξεις· εἴπερ Εἰσὶν ὁδοὶ ἀνδρὸς δοκοῦσαι ὀρθαὶ εἶναι, τὰ δὲ τελευταῖα αὐτῶν βλέπει εἰς πυθμένα ᾅδου. Καὶ Ἔστι δίκαιος ἀπολλύμενος ἐν δικαίῳ αὐτοῦ, καὶ ἀσεβὴς μένων ἐν κακίᾳ αὐτοῦ. Εἰ γάρ τί ἐστι δυσθεώρητον, τούτου τοῦ γένους ἂν εἴη καὶ ἡ ἀληθὴς δικαιοσύνη. Διὸ καὶ ὁ Σολομὼν, ὡς ὁμότιμα ταῦτα ἀλλήλοις συναριθμεῖ, λέγων· Νοῆσαί τε παραβολὰς καὶ σκοτεινὸν λόγον, ῥήσεις τε σοφῶν καὶ αἰνίγματα·","english":"But you could see many even of those who have believed the legal and prophetic writings, by their insistence on each point, with plausibility contending against the evident truth, so that the truth in the doctrines is weakened and shaken. But some confess to believe in Christ Jesus, yet are found not to be perfectly joined together in the same mind and in the same judgment, but are split into the most opposed disagreements—some through lack of education, and not a few through love of rule and vainglory, wishing to display to the many that they are wise and have knowledge beyond others. For this reason everything is filled with those who fight against one another and hold opposing doctrines, each zealously standing by his own doctrine, and with the most vehement contention forcing himself to overturn and refute the other's. Would that those who boast of having kept the apostolic teaching and of having received the proclamation of the Gospel by succession from them, were showing through their agreement concerning the doctrines that they are parts of the one Church of Christ. Nor does this confusion reach only to knowledge, but also to actions—since There are ways of a man that seem to be right, but their ends look to the bottom of Hades. And There is a righteous man perishing in his righteousness, and an ungodly man remaining in his wickedness. For if anything is hard to discern, the true righteousness would be of this kind. Therefore Solomon also, as reckoning these things of equal value with one another, says: To understand both parables and a dark saying, both the words of the wise and riddles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"νοῆσαι δικαιο σύνην ἀληθῆ καὶ κρίμα κατευθύνειν. Πολλοὶ οὖν κατὰ συναρ παγὴν παρηλλαγμένας τὰς κρίσεις ἐκφέρουσι, πρὸ καταλή ψεως τῆς ἐξ ἱκανοῦ λόγου καὶ ἐπὶ πλεῖον ἐρευνηθέντος ἐγγινομένης, ἀβασανίστως κατὰ προπέτειαν τὰς περὶ ἑκάστου δόγματος ῥιπτοῦντες συγκαταθέσεις. Ἡ δὲ τῆς διαλεκτικῆς φύσις μάλιστα πεπίστευται ταῦτα παρέχειν δύνασθαι· διαιρεῖν εὐκρινῶς τὰς τῶν πραγμάτων φύσεις καὶ τὰ ὁμογενῆ γνωρίζειν καὶ τὰ ἐναντία διακρίνειν. Διόπερ συνειδὼς ἑαυτῷ τὴν θείαν διαλεκτικὴν ἔχοντι, ἔλεγε τὸ Ἡδυνθείη σοι ἡ διαλογή μου. Ἡ γὰρ τῶν ἐριστικῶν καὶ φιλονείκως ἐπιβαινόντων τοῖς πράγμασι διαλεκτικὴ οὐχ ἡδεῖα, ἀλλὰ παραπικραίνουσά τίς ἐστι. Τριῶν δὲ συζυγιῶν οὐσῶν (φωτὸς καὶ σκότους, καλοῦ καὶ πονηροῦ, πικροῦ καὶ γλυκέος) πότερον ἕν ἐστι τῷ ὑποκειμένῳ ταῦτα, ἢ κατὰ γένος ἀλλήλων ἀποδιέστηκεν; Ὡς μὲν οὖν πρὸς τὸ\n\nἁπλούστερον, σαφὲς ὅτι τὸ πονηρὸν ἐπὶ τῆς τῶν ἠθῶν μοχθηρίας τέτακται· καλὸν δὲ ὁρίζονται ἀγαθὸν ἐπαινετόν· πάλιν σκότος μὲν ἀὴρ ἐστερημένος φωτός· φῶς δὲ, οὐσία διαλυτικὴ σκότους. Πάλιν γλυκὺ μέν ἐστι λειότης χυμοῦ ἢ χυλοῦ τὴν γευστικὴν ἡδύνουσα αἴσθησιν· πικρὸν δέ ἐστι γευστὸν ἐκτραχύνον τὴν γεῦσιν. Κατὰ μὲν οὖν τὴν ἁπλουστέραν νόησιν, τοσοῦτον διέστηκε ταῦτα ἀλλήλων. Τίς οὖν οὕτως ἔκφρων, ὡς ἐν νυκτὶ βαθείᾳ ἑστὼς, φῶς ὀνομάζειν τὸ σκότος, καὶ συγκεχυμένων αὐτῷ τῶν ὀφθαλμῶν ἐν τῷ σκότει, ὡς ὑπὸ φωτὸς καταλαμπόμενος διακεῖσθαι; Τίς δὲ τῇ γεύσει τῶν πικρῶν ἀλγυνόμενος, ὡς ἐπὶ γλυκύτητος ἡδονῇ διάκειται; Τὸ δὲ αἰσθητὸν κάλλος τίνι τῶν ὀφθαλ μοὺς ἐχόντων οὐκ εὔγνωστον;","english":"to understand true righteousness and to direct judgment aright. Many, then, by a sudden impulse bring forth distorted judgments, before the comprehension that arises from an adequate account and from a matter investigated more fully, tossing off their assents about each doctrine without examination, out of rashness. But the nature of dialectic is especially believed to be able to furnish these things: to divide clearly the natures of things, and to recognize things of the same kind, and to distinguish contraries. Therefore, conscious in himself that he possessed the divine dialectic, he said, Let my disputation be sweet to you. For the dialectic of the contentious and of those who set upon matters in a factious spirit is not sweet, but is something embittering. But since there are three pairs (light and darkness, good and evil, bitter and sweet), are these one in their underlying subject, or have they been separated from one another according to kind? As regards the simpler understanding, then, it is clear that evil is assigned to the depravity of morals; and they define good as praiseworthy good; again, darkness is air deprived of light; and light is a substance that dissolves darkness. Again, sweet is a smoothness of juice or sap that pleases the sense of taste; and bitter is a taste that roughens the taste. According to the simpler conception, then, these things are as far apart from one another as this. Who, then, is so senseless as, standing in deep night, to call the darkness light, and, with his eyes confounded in the darkness, to be disposed as though illuminated by light? And who, being pained in his taste by bitter things, is disposed as though in the pleasure of sweetness? But sensible beauty—to which of those who have eyes is it not easily known?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Ὅτι ἐν τῇ πρὸς ἄλληλα τῶν μερῶν συμμετρίᾳ μετὰ τῆς ἐπιφαινομένης εὐχροίας αὐτομάτῳ τινὶ καὶ φυσικῇ ὁλκῇ προσοικειοῦται τοὺς ἐντυγχάνοντας· καὶ μέντοι καὶ τὸ αἰσχρὸν αὐτόθεν ποιεῖ τὴν ἀποστροφὴν τοῖς ὁρῶσιν. Ἀλλ' ἔοικεν οὐ περὶ τῶν κατὰ τὴν αἴσθησιν γνω ρίμων ὁ λόγος εἶναι, ἀλλ' εἴπερ Ἡ ἐντολὴ Κυρίου τηλαυγὴς, φωτίζουσα ὀφθαλμοὺς καὶ λύχνος τοῖς ποσὶ τοῦ δικαίου, ὁ λόγος ἐστὶ τοῦ Θεοῦ, ὁ μὴ κατὰ ἀρετὴν ζῶν, ἀλλὰ τοῖς ὑλικοῖς πάθεσιν ἐγκυλιόμενος, οὗτος ἂν εἴη ὁ τὸν ἐν κακίᾳ βίον, ὥσπερ τι φῶς, ὑπερασπαζόμενος, τὸν δὲ κατὰ τὴν ἐντολὴν τοῦ Κυρίου οἷόν τι σκότος ἀποστρεφόμενος. Καὶ ὁ τὰ γλυκέα τῷ λάρυγγι τοῦ δικαίου λόγια τοῦ Θεοῦ, ὑπὲρ μέλι ὄντα τῇ νοητῇ αὐτοῦ γεύσει, διὰ τὸ ἐπίπονον τῶν προσ ταγμάτων ἀποστρεφόμενος, συγκατατιθέμενος δὲ τῷ λείῳ τῆς ἡδονῆς, οὗτος ἂν λέγοι τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρόν. Κατὰ ταῦτα δὴ καὶ περὶ τοῦ καλοῦ ἐστι διανοεῖσθαι, ὅτι τὸ ἀληθινῶς καλὸν τὸ ἐν τῇ ψυχῇ σύμμετρόν ἐστι κατ' ἀρετὴν διακειμένῃ· μεσότης γὰρ καὶ συμμετρία τις ἡ ἀρετή· αἱ δὲ ἐφ' ἑκάτερα τὴν ἀρετὴν ἐκβαίνουσαι ὑπερβολαὶ καὶ ἐλλείψεις, ἀμετρία καὶ αἶσχος. Οἷον ἡ μὲν ἀνδρεία μεσότης· ὑπερβολὴ δὲ περὶ ταύτην θρασύτης, καὶ ἔνδεια ταύτης δειλία. Οὐκοῦν κάλλος μὲν ψυχῆς, τὸ κατ' ἀρετὴν σύμμετρον· αἶσχος δὲ, αἱ ἀπὸ κακίας ἐγγινόμεναι ἀμετρίαι. Τούτους οὖν ταλανίζει ὁ λόγος, τοὺς τὴν μὲν κακίαν ὡς ἀγαθὸν αἱρουμένους, τὴν δὲ ἀρετὴν ὡς πονηρίαν ἀποφεύγοντας.","english":"For in the mutual commensurability of the parts, together with the good color that appears upon them, it draws those who encounter it to itself by a certain spontaneous and natural attraction; and indeed it also immediately produces aversion in those who see it because of the shamefulness. But the discourse seems not to be about things known by perception, but if indeed the commandment of the Lord is far-shining, enlightening the eyes, and a lamp for the feet of the righteous, the discourse is of God: the one not living according to virtue but wallowing in material passions—this would be the one who embraces the life in vice as if it were some light, and turns away from the life according to the commandment of the Lord as if it were darkness. And the one who turns away from the oracles of God—sweet to the throat of the righteous, being beyond honey to his intelligible taste—because of the toilsomeness of the commandments, and who assents to the smoothness of pleasure, this one would say that the bitter is sweet and the sweet is bitter. According to these things, then, one must also think about the beautiful, that the truly beautiful is the commensurate in the soul disposed according to virtue; for virtue is a kind of mean and commensurability; but the excesses and deficiencies that depart from virtue on either side are disproportion and shame. For example, courage is a mean; but excess in relation to it is recklessness, and deficiency of it is cowardice. Therefore the beauty of the soul is the commensurate according to virtue; but shame is the disproportions that arise from vice. These, then, the discourse calls wretched: those who choose vice as good, and flee from virtue as if it were wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Ἐξεταστέον δὲ καὶ τὴν αἰτίαν δι' ἣν ἐπὶ μὲν τοῦ καλοῦ τὸ Λέγοντες εἴρηται, ἐπὶ δὲ τοῦ φωτὸς καὶ τοῦ γλυκέος οὐκέτι Λέγοντες, ἀλλὰ Τιθέντες. Οὐαὶ γὰρ οἱ λέγοντες τὸ καλὸν πονηρόν, καὶ οὐαὶ οἱ τιθέντες τὸ σκότος φῶς· καὶ Οὐαὶ οἱ τιθέντες τὸ γλυκὺ πικρόν. Μήποτε οὖν ὁ λόγος ἐνδείκνυ ται, ὅτι παρὰ τὰς πρώτας τοῦ βίου αἱρέσεις διὰ τοῦ λόγου μόνου σφαλλόμεθα, γενόμενοι δὲ ἐν ταῖς πράξεσι καὶ μηδὲ μετὰ τὴν πεῖραν ἀφιστάμενοι τοῦ κακοῦ, οἷον ὅρους ἑαυτοῖς τῶν ἔργων τιθέμεθα, ἀκίνητα τιθέντες τῆς κακίας τὰ ἔργα; Ὁ γὰρ ἀπὸ ἀκολασίας καὶ φιληδονίας μὴ μετατιθέμενος εἰς σωφροσύνην, τίθησιν ἑαυτῷ τὸ πικρὸν γλυκύ. Καὶ ὁ φεύγων μὲν τὴν κατὰ τὸ Εὐαγγέλιον ζωὴν, τὸν δὲ κτηνώδη καὶ ἄλογον βίον αἱρούμενος, τίθησιν ἑαυτῷ τὸ φῶς σκότος. Ὁ μέντοι συνηγορῶν τούτοις καὶ ἐμπαῤῥησιαζόμενος ταῖς ἀτόποις πράξεσιν, οὗτός ἐστιν ὁ λέγων τὸ καλὸν πονηρόν, κατὰ τὸν Ἀπόστολον, μεμφόμενον τοῖς οὐ μόνον ποιοῦσιν αὐτὰ, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράττουσι. Τίθησι δὲ τὸ φῶς σκότος ὁ τὸν λύχνον τιθεὶς ὑπὸ τὸν μόδιον, ἢ καλύπτων τῷ σκεύει καὶ μὴ τιθεὶς αὐτὸν ἐπὶ τὴν λυχνίαν. Τὸ μὲν οὖν, λέγειν τὸ καλὸν πονηρὸν, ἐπὶ τοῦ δογματίζειν παρείληπται· τὸ δὲ τιθέναι φῶς σκότος, ἐπὶ τοῦ διὰ τῶν πράξεων ἐθισμοῦ. Οὐαὶ οὖν οἱ συνετοὶ ἐν ἑαυτοῖς, καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες. Ἅπτεται δὲ ταῦτα οὐ μόνον τῶν κατὰ πράξεις σφαλλομένων, ἀλλὰ καὶ τῶν ἐν ἀπιστίᾳ καὶ τῇ ἀγνωσίᾳ, τῇ εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν κατεχομένων.","english":"One must also examine the reason why, in the case of the beautiful, the text says \"those who say,\" but in the case of the light and the sweet it no longer says \"those who say\" but \"those who place.\" For woe to those who say the beautiful is evil, and woe to those who place darkness as light; and woe to those who place the sweet as bitter. Perhaps, then, the passage indicates that in the first choices of life we go astray through word alone, but once we are in the midst of actions and do not depart from evil even after experience, we, as it were, set boundaries of works for ourselves, establishing the works of wickedness as immovable. For he who does not transfer from licentiousness and love of pleasure to temperance places the bitter as sweet for himself. And he who flees the life according to the Gospel and chooses the brutish and irrational life places light as darkness for himself. But he who advocates for these things and speaks boldly in defense of shameful deeds—this is the one who says the beautiful is evil, according to the Apostle, who censures those who not only do these things but also consent to those who practice them. And he places light as darkness who places the lamp under the bushel, or covers it with a vessel and does not place it on the lampstand. Now \"to say\" the beautiful is evil has been taken in the sense of \"to dogmatize\"; but \"to place\" light as darkness, in the sense of habituation through actions. Woe, then, to those who are wise in themselves, and knowledgeable before themselves. And these things touch not only those who go astray in actions, but also those who are held in unbelief and ignorance toward our Lord Jesus Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Ὁ γὰρ μὴ πιστεύων εἰς τὸ φῶς τὸ ἀληθινὸν, ἀλλὰ ποιῶν ἑαυτὸν υἱὸν τοῦ διαβόλου, οὗτος λέγει τὸ φῶς σκότος, καὶ τὸ σκότος φῶς. Ὥσπερ οὖν φῶς ἐστιν ὁ Κύριος, οὕτω καὶ γλυκύτης ἐστὶ τοῖς ἐπιστημόνως αὐτοῦ γευομένοις, ἡδεῖαν παρέχων καὶ πάσης θυμηδίας γέμουσαν\n\nτὴν ἀπόλαυ σιν. Διὰ τοῦτο ὁ γευσάμενος αὐτοῦ καὶ ἐν πείρᾳ γενόμενος τῆς ἡδίστης καὶ προσηνοῦς ἀπολαύσεως, λέγει· Γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. Ὁ τοίνυν μὴ πιστεύων εἰς τὸν Κύριον Ἰησοῦν, λέγει τὸ γλυκὺ πικρόν. Ὁ δὲ μὴ πιστεύωνεἰς τὸν Κύριον, οὐδὲ τῇ τοῦ ἀληθινοῦ κάλλους συντίθεται φύσει, οὐδὲ καταδέχεται τὴν θεωρίαν αὐτοῦ. Οὐ γὰρ ἐν τῇ εὐαρμοστίᾳ τῶν μελῶν, οὐδὲ ἐν εὐχροίᾳ τινὶ τῇ ἐπανθούσῃ τῷ σώματι, τὸ τερπνὸν ἔχοντι· ἀλλὰ μόνῃ τῇ διανοίᾳ τῇ καθ' ὑπερβολὴν κεκαθαρμένῃ τὸ κυρίως καλὸν ἐν τῇ θείᾳ φύσει γινώσκεται, κατὰ τὸν Ψαλμὸν, τὸν λέγοντα· Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. Ὁ οὖν τὰς ἀστραπὰς τοῦ θείου κάλλους τῷ ἑαυτοῦ ὄμματι μὴ παραδεχόμενος, οὗτος λέγει τὸ καλὸν πονηρόν· ἐν δὲ τῇ τούτου ἀρνήσει, συντίθεται δηλονότι τῷ ἐναντίῳ. Εἰ γὰρ φῶς ὁ Κύριος, σκότος δηλονότι ὁ ἀντικείμενος· εἰ γλυκεῖα ἡ φύσις τῆς ἀληθείας, πικρὸν δηλονότι τὸ ψεῦδος· ἐν οὖν τῇ ἀρνήσει τοῦ Θεοῦ, συγκατάθεσις γίνεται τοῦ ἐναντίου. Ἐπεὶ οὖν οὐκ ἔστι μετοχὴ δικαιοσύνῃ καὶ ἀδικίᾳ, οὐδὲ κοινωνία φωτὶ πρὸς σκότος, οὐδὲ συμφώνησις Χριστοῦ πρὸς Βελιάρ· χωριστέον ταῦτα ἀλλήλων.","english":"For the one who does not believe in the true light, but makes himself a son of the devil, this one calls the light darkness, and the darkness light. Just as, therefore, the Lord is light, so also is He sweetness to those who taste Him with understanding, providing a pleasant and delight full of all gladness. For this reason, the one who has tasted Him and has come to experience the most pleasant and gentle delight says: Taste and see that the Lord is good. Therefore, the one who does not believe in the Lord Jesus calls the sweet bitter. And the one who does not believe in the Lord neither agrees with the nature of true beauty, nor accepts the contemplation of it. For the delight is not in the harmony of the limbs, nor in some good complexion blooming on the body; but by the mind alone, exceedingly purified, the truly beautiful in the divine nature is known, according to the Psalm that says: In your beauty and in your comeliness. Therefore, the one who does not receive the flashes of divine beauty with his own eye, this one calls the beautiful evil; and in his denial, he clearly agrees with the opposite. For if the Lord is light, the adversary is clearly darkness; if the nature of truth is sweet, falsehood is clearly bitter; in the denial of God, then, there is agreement with the opposite. Since, therefore, there is no participation of righteousness with unrighteousness, nor fellowship of light with darkness, nor harmony of Christ with Belial, these things must be separated from one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Μεγάλης οὖν καὶ ἀκρι βοῦς τῆς προσοχῆς χρεία, πρὸς τὸ μὴ παραλογισθέντας ἡμᾶς τὸν μετασχηματιζόμενον εἰς ἄγγελον φωτὸς, ὡς φῶς λογί σασθαι, μηδὲ τῇ πικρότητι τῆς κακίας ἐνευφραινόμενον, γλυκύτητος δόξαν τῷ φιληδόνῳ βίῳ προσμαρτυρῆσαι· μηδὲ σωμάτων κάλλει τὴν ψυχὴν δουλωθέντας, ἐν τούτῳ λογίζεσθαι εἶναι τοῦ ἀληθινοῦ κάλλους τὴν φύσιν. Οὐαὶ οὖν οἱ συνετοὶ ἐν ἑαυτοῖς καὶ ἐνώπιον ἑαυ τῶν ἐπιστήμονες. Δύναται ταῦτα λέγεσθαι περὶ τῶν ἑαυτοὺς δεδοκηκότων, ὅτι εἶεν συνετοὶ καὶ ἐπιστήμονες, μὴ ὄντων δὲ τοιούτων· δύναται δὲ καὶ περὶ τῶν ἐχόντων μὲν κατὰ ἀλήθειαν τὸ τῆς συνέσεως καὶ ἐπιστήμης χάρισμα, μὴ κοινωνούντων δὲ καὶ ἑτέροις. Σοφία γὰρ κεκρυμμένη καὶ θησαυρὸς ἀφανὴς, τίς ὠφέλεια ἐν ἀμφοτέροις; Οἱ οὖν τοιοῦτοι ἐνώπιον ἑαυτῶν εἰσιν ἐπιστήμονες· οὐχὶ δὲ καὶ ἐνώπιον ἑτέρων, ὡς ὁ τὸ τάλαντον κρύψας παρ' ἑαυτῷ. Ἀλλ' οὐδὲ ἐνώπιον Θεοῦ ἐπιστήμων, ὁ μὴ εἰς δόξαν Θεοῦ τῇ ἐπιστήμῃ κατακεχρημένος. Καὶ τρίτη δ' ἄν τις τοιαύτη εἶναι δοκεῖ ἐκδοχὴ τῶν συνετῶν καὶ ἐπιστημόνων· οἱ μὲν ἀπὸ Θεοῦ ὄντες τοιοῦ τοι, οἱ αἰσθανόμενοι τῆς παρ' αὐτοῦ δωρεᾶς· οἱ δὲ μὴ ἀναφέροντες ἐπὶ τὸν Θεὸν τὴν αἰτίαν τῆς συνέσεως, ἑαυτοῖς δὲ τὰ κατορθώματα ἐπιγράφοντες, συνετοί εἰσιν ἐν ἑαυτοῖς καὶ ἐνώπιον ἑαυτῶν ἐπιστήμονες. Πρὸς οὓς εὔκαιρον εἰπεῖν· Τί δὲ ἔχεις, ὃ οὐκ ἔλαβες; Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι, ὡς μὴ λαβών; Καὶ τὸ Ἐὰν μὴ ὁ Κύριος οἰκοδομήσῃ οἶκον, εἰς μάτην ἐκοπίασαν οἱ οἰκοδομοῦντες.","english":"Great, therefore, and accurate attention is needed, so that we are not deceived into reckoning him who transforms himself into an angel of light as light, nor, delighting in the bitterness of evil, to testify the glory of sweetness to a pleasure-loving life; nor, having enslaved the soul to the beauty of bodies, to reckon that in this lies the nature of true beauty. Woe therefore to those who are wise in themselves and knowledgeable before themselves. These things can be said concerning those who have supposed of themselves that they are wise and knowledgeable, though they are not such; and it can also be said concerning those who truly possess the gift of understanding and knowledge, but do not share it with others. For hidden wisdom and an unseen treasure—what is the benefit in either? Such persons, then, are knowledgeable before themselves, but not also before others, like the one who hid the talent with himself. But neither is he knowledgeable before God, who has not used his knowledge for the glory of God. And a third such interpretation of the wise and knowledgeable seems possible: those who are such from God are those who perceive the gift that comes from Him; but those who do not refer the cause of their understanding to God, but ascribe their successes to themselves, are wise in themselves and knowledgeable before themselves. To whom it is timely to say: But what do you have that you did not receive? And if you did receive it, why do you boast as though you did not receive it? And: Unless the Lord builds the house, those who build it have labored in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Λέγεται τοίνυν σύνεσις οἷον εὐπαρακολουθησία ψυχῆς, ὀξέως εἰς ἓν συναγούσης τὰς τῶν πραγμάτων ἐννοίας, ἥτις κατὰ τὸν ἀπαρτισμὸν τῶν ἐν ἡμῖν λογικῶν σπερμάτων συνίστασθαι πέφυκεν. Ἤ ἐστι σύνεσις ἐντρέχεια διανοίας εὐπαρα κολουθήτως τῷ ἑκάστῳ πράγματι οἰκεῖον καὶ πρέπον ἐξευρίσκουσα. Ἐπιστήμη δὲ ἕξις ἐν ἑαυτῇ τὸ βέβαιον ἔχουσα, ἀμετάπτωτος ὑπὸ τοῦ λόγου. Ἐπιστήμων δὲ ὁ κατὰ τὸ ἐμπεριειληφέναι τὰ ἀναγκαῖα τῶν εἰς μακαριότητα θεωρη μάτων, καθ' ὃ ἤδη ἑκτικῶς καὶ βεβαίως συνέχει ἐν ἑαυτῷ. Σοφίαν δέ φησιν εἶναι ἐπιστήμην θείων καὶ ἀνθρωπίνων πραγμάτων, καὶ τῶν τούτων αἰτιῶν. Ἐπειδὴ δὲ αὐτοσοφία ὁ Χριστός ἐστι, σοφὸν ἐροῦμεν τὸν κατὰ μετοχὴν Χριστοῦ, καθ' ὃ σοφία ἐστὶ, τετελειωμένον. Ὁ δὲ συνετὸς νοεῖται κατὰ ἀπαρτισμὸν τῶν ἐν ἡμῖν τῆς συνέσεως σπερμάτων. Ὁ δὲ ἐπιστήμων, κατὰ τὸ ἐμπεριειληφέναι τὰ ἀναγκαῖα εἰς μακαριότητα θεωρήματα, μετὰ τοῦ ἤδη ἑκτικῶς καὶ παγίως συνέχειν ἐν ἑαυτῷ. Ηὕρομεν δὲ ἐν τῇ Ἐξόδῳ τὸν χρηματισμὸν, λέγοντα περὶ τῶν ἀρχιτεκτόνων· Ἐμπλήσω αὐτοὺς Πνεῦμα θεῖον συνέσεως καὶ ἐπιστήμης. Διὰ τοῦτο οὐαὶ τῷ μὴ ἀνατιθέντι τὴν αἰτίαν τῆς συνέσεως καὶ τῆς ἐπιστήμης Θεῷ. Μηδεὶς οὖν ἑαυτῷ λαμβανέτω τὰ τηλικαῦτα, μήτε ἐπιστήμονα ἑαυτὸν, μήτε συνετὸν λέγων, μήτε σοφόν. Ἐπειδήπερ ἡ σοφία ἐπιστήμη ἐστὶ θείων","english":"Understanding, then, is spoken of as a kind of ready apprehension of the soul, gathering quickly into one the thoughts of things, which by nature comes to be established through the completion of the rational seeds within us. Or understanding is a nimbleness of mind that readily discovers what is proper and fitting for each thing. And knowledge is a state that has its firmness in itself, unchangeable by reason. And the knowledgeable man is the one who, in that he has encompassed the necessary contemplations pertaining to blessedness, in this respect already holds them in himself habitually and firmly. And he says that wisdom is the knowledge of divine and human things, and of their causes. Since Christ himself is Wisdom itself, we shall call wise the one perfected through participation in Christ, inasmuch as he is wisdom. And the understanding man is conceived according to the completion of the seeds of understanding within us. And the knowledgeable man, according to his having encompassed the necessary contemplations for blessedness, together with his already holding them in himself habitually and firmly. And we have found in Exodus the oracle speaking concerning the master craftsmen: I will fill them with a divine Spirit of understanding and knowledge. Therefore woe to the one who does not ascribe the cause of understanding and knowledge to God. Let no one, then, take such great things for himself, calling himself neither knowledgeable, nor understanding, nor wise. Since wisdom is the knowledge of divine","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"καὶ ἀνθρωπίνων πραγμάτων, τῷ ἁγίῳ Πνεύ ματι τὴν τούτων αἰτίαν ἀνατιθέτω· Ἐξελεύσεται γὰρ ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. Καὶ ἀναπαύσεται ἐπ' αὐτὸ Πνεῦμα Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, καὶ τὰ ἑξῆς. Οὐαὶ οἱ ἰσχύοντες ὑμῶν καὶ οἱ πίνοντες τὸν οἶνον, καὶ οἱ δυνάσται οἱ κιρνῶντες τὸ σίκερα. Καὶ τοῖς ἱερεῦσιν ἀπαγορεύει ὁ νόμος, εἰσερχομένοις εἰς τὰ ἅγια, οἴνῳ καὶ σίκερα κεχρῆσθαι, καὶ τοῖς καλουμένοις Ναζιραίοις, ὡς εἴρηται ἐν τοῖς Ἀριθμοῖς, τοῦτον τὸν τρόπον· Ἐλάλησε γὰρ Κύριος πρὸς Μωϋσῆν, λέγων· Λάλησον τοῖς υἱοῖς Ἰσραὴλ καὶ ἐρεῖς πρὸς αὐτούς· Ἀνὴρ ἢ γυνὴ, ὃς ἂν μεγάλως εὔξηται εὐχὴν ἀφαγνίσασθαι ἁγνείαν Κυρίῳ, ἀπὸ οἴνου καὶ σίκερα ἁγνισθήσεται. Καὶ ἐν ταῖς Παροιμίαις ὁ Σολομών φησιν· Οἱ δυνάσται θυμώδεις εἰσὶν, οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας. Πρέπει γὰρ τοῖς θεραπευταῖς τοῦ θείου λόγου καὶ τοῖς τὴν τῶν ἀνθρώπων ἐπιμέλειαν ἐγκεχειρισμένοις, πάντη ἀπέχεσθαι τῶν ἐμποι ούντων θόλωσιν τῷ ἡγεμονικῷ. Ἐπειδὰν γὰρ πολὺς εἰσπέσῃ ὁ ἄκρατος, οἷόν τις τύραννος ἐπὶ τὴν ἀκρόπολιν ἀναδραμὼν, ἀπὸ τῆς ἄκρας κορυφῆς ἀσιγήτους θορύβους ἐμποιεῖ τῇ ψυχῇ, οὐδενὸς παρανόμου φειδόμενος ἐπιτάγματος, ἀλλ' αὐ τὸν δουλωσάμενος πρῶτον τὸν λογισμὸν, πᾶσαν τήν τε ἐκ παιδεύσεως ἐνυπάρχουσαν διακόσμησιν συγχεῖ καὶ καταράσσει, γέλωτας κινῶν ἀπρεπεῖς, φωνὴν θορυβώδη, ὀργὰς προπετεῖς, ἐπιθυμίας ἀχαλινώτους, οἶστρον καὶ μανίαν ἐπὶ πᾶσαν παράνομον ἡδονήν.","english":"and human affairs, let him attribute the cause of these things to the Holy Spirit. For \"There shall come forth a rod out of the root of Jesse, and a flower shall rise up out of the root. And the Spirit of God shall rest upon him, the spirit of wisdom and understanding,\" and so on. \"Woe to you who are mighty, and you who drink wine, and you who are rulers who mix strong drink.\" And the law forbids the priests, when they enter the holy places, to use wine and strong drink, and also those called Nazirites, as it is said in Numbers, in this manner: For the Lord spoke to Moses, saying: Speak to the children of Israel and you shall say to them: A man or a woman, whoever shall greatly vow a vow to purify themselves with purity to the Lord, shall be purified from wine and strong drink. And in Proverbs Solomon says: \"Rulers are passionate; let them not drink wine, lest having drunk they forget wisdom.\" For it is fitting for those who serve the divine word and for those who have been entrusted with the care of men to abstain entirely from things that produce confusion in the governing faculty. For when much unmixed wine rushes in, like some tyrant running up to the acropolis, from the very summit it produces unceasing tumults in the soul, sparing no unlawful command, but having first enslaved the reasoning faculty itself, it confounds and dashes to pieces all the order that exists from education, stirring up unseemly laughter, a tumultuous voice, rash angers, unbridled desires, frenzy and madness toward every unlawful pleasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Διὰ τοῦτο μὴ πινέτωσαν οἱ δυνάσται οἶνον, εἴτε οἱ ἀρχήν τινα πεπιστευμένοι καὶ δημοσίων πραγμάτων οἰκονομίαν, εἴτε οἱ διὰ τὴν ἀκμὴν τῆς ἡλικίας ἐν δυνάμει ὄντες σωματικῇ. Οἱ γὰρ τοιοῦτοι, φύσει τυγχάνοντες πρὸς τὰς ὀργὰς εὐερέθιστοι, ἐπειδὰν καὶ τὸ τοῦ οἴνου προσλάβωσιν ἔξαμμα, οἷόν τινα φλόγα ἀφθόνῳ χορηγίᾳ τῆς καιομένης ὕλης ἐπὶ τὸ μέγα ἐξαίρουσιν. Ἐπεὶ δέ· Ὁ μὲν ἐλάχιστος σύγγνωστός ἐστιν ἐλέους· δυνατοὶ δὲ δυνατῶς ἐτασθήσονται. Διὰ τοῦτο οὐαὶ τοῖς ἰσχύουσιν ἀπὸ τῆς τοῦ οἴνου βλάβης καὶ τοῦ σίκερα. Ὧ γὰρ πολὺ παρέθεντο, περισσότερον ἀπαιτήσουσιν αὐτόν. Εἰ οὖν ἐγκεχείρισταί σοι οἰκονομία μυστηρίων, λόγος σοφίας, δύναμις γνώσεως, σὺ δὲ οἴνῳ βεβαπτισμένην τὴν ψυχὴν περιφέρεις; Πῶς οὐχὶ δικαίως ὀδύρεταί σε ὁ Προ φήτης; Ὅτι ἔχων ἰσχὺν πνευματικὴν, ἀσθενῆ αὐτὴν ποιεῖς τῇ ἀμετρίᾳ τοῦ οἴνου. Καὶ ὁ ὁποίῳ δήποτε πάθει τῆς ψυχῆς κεκρατημένος, οἱονεὶ εἰς μέθην ἐναχθεὶς κατὰ τὴν ἐγγενομένην αὐτῷ ὑπὸ τοῦ πάθους ἔκστασιν, πίνειν οἶνον λέγεται καὶ κιρνᾷν ἑαυτῷ σίκερα, ὅπερ ἑρμηνευόμενον ἔγνωμεν μέ θυσμα· τὸ γὰρ ἀπαρακολούθητον ὁμοίως καὶ ἀπὸ λύπης καὶ ἀπὸ φόβου, καὶ ἡδονῆς, καὶ ἐπιθυμίας, ἐγγίνεται τῇ ψυχῇ, τοῦ λογισμοῦ κεκρατημένου ὑπὸ τοῦ πάθους. Ὥστε ἡμεῖς οἱ δυνάσται, οἱ τὴν προστασίαν τοῦ λαοῦ ἐγκεχειρισμένοι, κἂν ἐπὶ ποσὸν ὑπὸ τοῦ πάθους κρατώμεθα καὶ δοκῶμεν αὐτὸ κατακιρνῶντες τῷ λογισμῷ, χαλινοῦν τῷ λόγῳ καὶ ἐπέχειν, οὐκ ἔξω ἐσμὲν τοῦ ταλανίζεσθαι ἐπὶ τοῖς τοιούτοις. Μέθη γὰρ δεινὴ, φιλοδοξία καὶ φιλαρχία· δεινὸν μέθυσμα φθόνος, δεινὸν ἡ ὑπόκρισις, καὶ ἡ τοῦ πλησίον καταλαλιά·","english":"For this reason, let not the powerful drink wine—whether those entrusted with some office and the administration of public affairs, or those who by the prime of life are in bodily strength. For such people, being by nature easily provoked to anger, whenever they also take on the kindling of wine, raise it up to a great blaze, as it were a flame, with an abundant supply of burning fuel. Since, then: \"The least is worthy of mercy, but the mighty shall be mightily examined.\" For this reason, woe to those who are strong from the harm of wine and strong drink. For to whom much has been entrusted, they will require more of him. If, then, the stewardship of mysteries has been entrusted to you, a word of wisdom, a power of knowledge, and you carry around a soul steeped in wine—how does the prophet not justly lament over you? Because, having spiritual strength, you make it weak by the excess of wine. And whoever is mastered by any passion of the soul whatsoever, being led as it were into drunkenness according to the ecstasy that has come upon him from the passion, is said to drink wine and to mix for himself strong drink, which we have learned is interpreted as \"drink-offering\"; for the failure to follow reason, alike from grief and from fear, and from pleasure and from desire, comes to be in the soul, when the reasoning is mastered by the passion. So that we who are powerful, who have been entrusted with the leadership of the people, even if we are to some extent mastered by passion and seem to be mixing it with our reasoning, to bridle and check it by the word, are not outside of being counted wretched for such things. For dreadful drunkenness is love of glory and love of rule; a dreadful drink-offering is envy, dreadful is hypocrisy, and the slander of one's neighbor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"οἷς μεθυσθεῖσα ἡ ψυχὴ ἐπιλανθάνεται τῆς σοφίας. Οὐδὲν γὰρ οὕτω συγχεῖ τὰ ἀπὸ σοφίας θεωρήματα, ὡς τοῦτο τὸ πάθος καὶ πᾶσα ἁμαρτία. Πῶς δὲ ὁ ἔχων σοφίαν θυμώδης ἐστίν; (Ὅτι οὔπω τὸν ἀπαθῆ λέγει, ἀλλὰ τέως περὶ τοῦ μετριοπαθοῦς διαλέγεται). Καθ' ἃ καὶ ἐν ἑτέροις λέγει· Ἄφρων αὐθημερὸν ἐξαγγέλλει ὀργὴν, σοφὸς δὲ ταμιεύεται κατὰ μέρος. Τεταμιευμένως οὖν τὴν ὀργὴν προ φέρειν λέγει τὸν λογισμῷ ἡνιοχοῦντα τὸ πάθος, καθ' ὃ εἴρηται· Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε. Ὁ δὲ Κύριος τὰ τελειότερα διατάσσων, φησὶν ἐκτεμεῖν καθόλου τὸ πάθος, οὐχὶ κολάζειν κελεύει. Οὐαὶ οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων καὶ τὸ δίκαιον τοῦ δικαίου αἴροντες. Σαφὲς τὸ ῥητὸν, κατακρίνον τοὺς ἐν τοῖς δικαστηρίοις, διὰ τὴν πρὸς τὸν μαμωνὰν φιλίαν, ἀφανίζοντας μὲν τὸ εὐθὺ τῆς κρίσεως, προστιθεμένους δὲ τῇ δωροδοκίᾳ, καὶ τὸν μὲν\n\nἀσεβῆ δίκαιον ὀνομάζοντας, τὸν δὲ δίκαιον ἐπ' ἀδικίᾳ καταδικάζον τας. Λογισμὸς γὰρ φιλαργυρίᾳ προειλημμένος τρυτάνη ἐστὶν ἐπὶ τὸ βαρὺ τοῦ κανόνος τὴν ῥοπὴν καταφέρουσα. Ἐπιμελέστερον δὲ ἑαυτοῖς προσέχωμεν, μήποτε ἀσεβῆ τινα ἢ ἄνθρωπον ἢ λόγον δικαιώσωμεν, κατὰ τὴν πρὸς ἡμᾶς χάριν προσαχθέντες αὐτῶν τῇ συγκαταθέσει, μήποτε ὑποπέσωμεν τῷ ἐγκειμένῳ ταλανισμῷ. Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνημμένης, ἡ ῥίζα αὐ τῶν ὡς χνοῦς ἔσται, καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸς ἀνα βήσεται. Οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου Σαβαὼθ, ἀλλὰ τὸ λόγιον τοῦ Ἁγίου Ἰσραὴλ παρώξυναν.","english":"—those whose soul, having become drunk, forgets wisdom. For nothing so confuses the contemplations that come from wisdom as this passion and every sin. But how is one who has wisdom prone to anger? (Because he is not yet speaking of the impassible man, but for now he is discussing the one who is moderately passionate.) In accordance with which he also says elsewhere: A fool declares his anger the same day, but a wise man stores it up in measure. He says, then, that the one who drives his passion with reason brings forth anger in a measured way, according to which it is said: Be angry and do not sin. But the Lord, ordaining the more perfect things, says to cut out the passion altogether, not to chastise it. Woe to those who justify the ungodly for the sake of gifts and take away the righteousness of the righteous. The saying is clear, condemning those in the courts who, through love of mammon, destroy the uprightness of judgment and add to bribe-taking, and who\n\nname the ungodly righteous, and condemn the righteous to injustice. For a reasoning faculty taken beforehand by love of money is a scale that brings its inclination down to the heavy side of the balance. But let us attend to ourselves more carefully, lest we justify some ungodly man or word, led by favor toward us to assent to them, lest we fall under the woe that lies therein. Therefore, just as stubble will be burned by a coal of fire and burned up by a flaming flame, their root will be like dust, and their flower will rise up like chaff. For they did not want the law of the Lord of Hosts, but they provoked the oracle of the Holy One of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Ἀπειλεῖ ὁ λόγοςσυγκαυθήσεσθαι τὰς ῥίζας τῶν ἁμαρτωλῶν καὶ εἰς χνοῦν λεπτοποιηθήσεσθαι, καὶ τὸ ἄνθος αὐτῶν ὡς κονιορτὸν ἀναβήσεσθαι. Ἀκολούθως τοῖς προαποδεδομένοις νοήσωμεν τὰ ἐπαγόμενα. Περὶ γὰρ τῶν οἴνῳ κεχρημένων ἀμέτρως ἐν τοῖς κατόπιν διαλεχθεὶς καὶ τοὺς τὰ δῶρα λαμβάνοντας ἐν ταῖς κρίσεσι διαβάλλων, νῦν συγκαυθήσεσθαι τὰς ῥίζας αὐτῶν λέγει, ὡς καλάμην ὑπὸ ἄνθρακος πυρός. Ἔστι δὲ κάλαμος φυτὸν, ἐπὶ ἀσθενοῦς τῆς ῥίζης βεβηκὸς, λεῖον μὲν τὴν ἔξωθεν ἐπιφάνειαν, διάκενον δὲ τὰ ἔνδον, ἀνώμαλον δὲ τὴν αὔξησιν, γόνασι πυκνοῖς διειλημμένον, διὰ τὸ ἀσθενῆ οὖσαν τὴν δύναμιν, ὑφ' ἧς αὔξεται, μὴ δύνασθαι ὁμαλῶς αὐξῆσαι τὸ φυτὸν, ἀλλὰ δεῖσθαί τινος ἀναπαύσεως ἐν τῷ μεταξύ. Διὸ καὶ τὸ γόνυ ἀποτελεῖται τῇ ἐνηρεμήσει τῆς δυνάμεως· ὅταν γὰρ μικρὸν προκύψῃ, εἶτα ἵσταται, καὶ οὕτω τῇ ἐπιπλεῖον ἐπιμονῇ τὸ γόνυ ἀποτελεῖ. Εἶτα πάλιν οἷον βάθρῳ τινὶ καὶ θεμελίῳ τῷ γόνατι κεχρημένη, ἡ δύναμις πάλιν προκύπτει, καὶ οὕτως ἀεὶ ἀναπαυομένη ἀποτελεῖ τὸ φυτόν. Τοιοῦτοι δὲ οἱ ἀπὸ τῶν τοῦ κόσμου τούτου πραγμάτων γνώριμοι, ἐπὶ σαθρᾶς βεβηκότες τῆς βάσεως, διάκενοι τὸν ἔσω ἄνθρωπον, τῇ ἀνωμαλίᾳ τῶν τοῦ κόσμου τούτου πραγμάτων συζῶντες. Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς, οὕτω φησὶ καταφλεγήσεσθαι τὰς ῥίζας αὐτῶν ὑπὸ φλογὸς ἀνημμένης. Ἄνθραξ δέ ἐστι πῦρ γεῶδες, μετὰ τὴν τῆς φλογὸς πάροδον τῇ παχυτέρᾳ ὕλῃ ἐναπομεῖναν.","english":"The word threatens that the roots of the sinners will be burned up together and reduced to fine dust, and that their flower will rise up like dust. Let us understand what follows in accordance with what has been set out before. For having spoken earlier about those who use wine immoderately, and having reproached those who take gifts in judgments, now he says that their roots will be burned up together, like stubble by a coal of fire. Now a reed is a plant that stands on a weak root, smooth on its outer surface, hollow within, uneven in its growth, divided by frequent joints, because the power by which it grows is weak and cannot make the plant grow evenly, but it needs some rest in between. Therefore the joint is also produced by the resting of the power; for when it has advanced a little, then it stops, and thus by its longer persistence it produces the joint. Then again, as if using the joint as a kind of base and foundation, the power advances again, and thus always resting it completes the plant. Such are those who are known by the things of this world, standing on a rotten foundation, hollow in the inner man, living together with the unevenness of the things of this world. For this reason, in the way that stubble is burned by a coal of fire, so, he says, their roots will be set ablaze by a kindled flame. Now a coal is an earthy fire, which, after the passing of the flame, remains in the thicker material.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Ἐπεὶ οὖν οἱ ἐμπα θῶς ζῶντες οἰκεῖον ἔχουσι τὸ τῶν παθῶν πῦρ (ὡς ὁ πλούσιος ἔνδον εἶχε τὴν αἰτίαν τὴν καταφρύσσουσαν αὐτὸν τῷ δίψει) διὰ τοῦτο τοῖς πίνουσι τὸν οἶνον ἀπειλεῖ ὡς οἰνόφλυξι τὸν ἐκ τῆς καύσεως ἀφανισμόν. Ἐπειδὴ δὲ καὶ ἕνεκεν δώρων τὸ δίκαιον διαστρέφουσι, καὶ τὴν ῥίζαν αὐτῶν συγκαυθήσεσθαί φησιν ὑπὸ φλογὸς ἀνημμένης (ῥίζαν λέγων τὴν φιλαργυρίαν δηλονότι, περὶ ἧς καὶ ὁ Ἀπόστολος ἀπεφήνατο, ὅτι Ῥίζα πάντων τῶν κακῶν ἐστιν ἡ φιλαργυρία). Ἀπὸ δὲ τοιαύτης ῥίζης ὁποῖον τὸ ἄνθος εἰκὸς ἀναβαίνειν, ἢ κονιορτῷ παρα πλήσιον, ἀστάτῳ φύσει καὶ σκεδαννυμένῃ εἰς ἀέρα; Ἢ μήποτε, ὥσπερ ὁ κονιορτὸς ἐμποδίζων ταῖς ἀναπνοαῖς, ἐπιβουλεύει ἡμῶν τῇ ζωῇ, οὕτω καὶ τὰ τῆς φιλαργυρίας ἄνθη, αἱ πλεονεξίαι, αἱ ἀδικίαι, τὸ ψεῦδος, αἱ συκοφαντίαι, τὰ ἄλλα ὅσα τῆς πονηρᾶς ῥίζης ἐστὶ βλαστήματα, ἀναιρετικὰ τῆς ζωῆς ἡμῶν ἐστι, τῇ καθαρότητι τοῦ πνεύματος ἐμποδί ζοντα. Σφόδρα δὲ παρατετηρημένως οὐκ εἶπε καὶ ὁ καρπὸς αὐτῶν, ἀλλὰ Τὸ ἄνθος αὐτῶν. Ἀτελῆ γὰρ τὰ τῆς κα κίας βλαστήματα, ἐν αὐτῇ τῇ βλαστήσει καὶ τῷ πρώτῳ ἄνθει ἀφανιζόμενα· Εἶδον γὰρ τὸν ἀσεβῆ ὑπερυψούμενον· καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν. Ὁ μὲν οὖν δίκαιος, ὡς τὸ ξύλον ἐστὶ τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων, διηνεκεῖ τῇ ἐπιῤῥοῇ τῆς ζωῆς καταρδόμενος· τοῦ δὲ ἁμαρ τωλοῦ ἡ ῥίζα συγκαυθήσεται· Καὶ τὸ ἄνθος ὡς κονιορτὸς ἀναβήσεται. Διότι οὐκ ἠθέλησαν τὸν νόμον Κυρίου Σαβαὼθ, ἀλλὰ τὸ λόγιον τοῦ Ἁγίου Ἰσραὴλ παρώξυναν. Νόμον καὶ λόγιον διαφόρους λέγει προσηγορίας Κυρίου· διὰ τοῦτο ὡς περὶ ἐμψύχου τοῦ λογίου ὁ Προφήτης φησί·","english":"Since, then, those who live in passion have as their own the fire of the passions (as the rich man had within himself the cause that scorched him with thirst), for this reason he threatens those who drink wine, as drunkards, with destruction from burning. And since they also pervert justice for the sake of gifts, he says that their root will be burned up together by a kindled flame (calling the root, evidently, the love of money, concerning which the Apostle also declared, that the love of money is a root of all evils). And from such a root, what sort of flower is it likely to rise up, or what flower resembling dust, by its unstable nature and scattered into the air? Or perhaps, just as dust, obstructing our breathing, plots against our life, so also the flowers of the love of money—acts of greed, acts of injustice, falsehood, sycophancy, and all the other shoots of the evil root—are destructive of our life, obstructing the purity of the spirit. And very carefully he did not say \"and their fruit,\" but \"their flower.\" For the shoots of wickedness are incomplete, being destroyed in the very sprouting and first flower; for I saw the wicked exalted exceedingly, and I passed by, and behold, he was not. The righteous man, then, is as the tree planted by the streams of waters, watered by the continual flow of life; but the root of the sinner will be burned up, and his flower will rise up like dust. Because they did not want the law of the Lord Sabaoth, but provoked the oracle of the Holy One of Israel. He calls law and oracle different appellations of the Lord; therefore the Prophet speaks of the oracle as of a living thing:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"Τὸ λόγιον Κυρίου παρώξυναν. Νόμος γὰρ ζῶν καὶ Λόγος Θεοῦ ὁ Μονογενὴς Υἱὸς, δι' οὗ τὰ πάντα. Καὶ ἐθυμώθη ὀργῇ Κύριος Σαβαὼθ ἐπὶ τὸν λαὸν αὐτοῦ καὶ ἐπέβαλε τὴν χεῖρα αὐτοῦ ἐπ' αὐτοὺς καὶ ἐπά ταξεν αὐτούς. Καὶ\n\nπαρωξύνθη τὰ ὄρη, καὶ ἐγενήθη τὰ θνησιμαῖα αὐτῶν ὡς κοπρία ἐν μέσῳ ὁδοῦ. Καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμὸς αὐτοῦ, ἀλλ' ἔτι ἡ χεὶρ ὑψηλή. Ἡ τῶν ἰσχυόντων καὶ τῶν δυναστῶν ἁμαρτία ὁδὸν ἐποίησε τῇ ὀργῇ τῇ κατὰ τοῦ λαοῦ κινουμένῃ παρὰ Κυρίου. Διὰ τοῦτο πρότερον τὸ Οὐαὶ οἱ ἰσχύοντες ὑμῶν καὶ οἱ δυνάσται· ἔπειτα· Καὶ ἐθυμώθη ὀργῇ Κύριος ἐπὶ τὸν λαὸν αὐτοῦ, δηλονότι καὶ αὐτοῦ, κατὰ μίμησιν τῶν προεστώτων, ἐν ἁμαρτίαις γενομένου καὶ ἀξίου ὄντος παθεῖν τὰ ἀπὸ τοῦ θυμοῦ καὶ τῆς ὀργῆς τοῦ Κυρίου. Ἔστι δὲ θυμὸς ζέσις τοῦ περὶ καρδίαν αἵματος, παρὰ τὸ οἱονεὶ ἐξ ἀναθυμιάσεως τῶν χυμῶν, συνιστάμενον οἴδημα περὶ τὴν καρδίαν ὠνομασμένος· ὀργὴ δέ ἐστιν ὄρεξις ἀντιλυπήσεως. Ὥστε τὸ μὲν ὀξεῖαν ἔχει τοῦ πάθους τὴν κίνησιν, τὸ δὲ μονιμωτέραν καὶ παρατεταμένην ἐμφαίνει τὴν ἐπὶ τῇ λύπῃ ἐκπλήρωσιν. Ἐπὶ μέντοι Θεοῦ οὐδέτερον αὐτῶν κυρίως λέγεσθαι εὐσεβές ἐστι παραδέξασθαι, ἀλλὰ τροπικαὶ αἱ φωναί. Οὐ γὰρ πάθος Θεοῦ, οὐδὲ αὐτῇ τῇ οὐσίᾳ αὐτοῦ συμβεβηκός· ἀλλ' ἡ περὶ ἡμᾶς τοιάδε ἐνέργεια θυμὸς προσηγόρευται. Καὶ τάχα, ἡ μὲν ἐπίπονος παίδευσις, ὀργή· ὁ δὲ ταραχὴν ἡμῶν ἐμποιῶν τοῖς λογισμοῖς ἔλεγχος, θυμὸς προσηγόρευται. Ταράσσει μὲν γὰρ τῷ θυμῷ, μηδέπω λόγου ἀξιῶν τοὺς οἷς θυμοῦται ὁ Θεὸς, κατὰ τὸ εἰρημένον, ὅτι Ἐν θυμῷ αὐτοῦ ταράξει αὐτούς·","english":"They provoked the oracle of the Lord. For the living Law and the Word of God is the only-begotten Son, through whom are all things. And the Lord Sabaoth was angered with wrath against his people, and he laid his hand upon them and struck them. And\n\nthe mountains were provoked, and their dead bodies became as dung in the midst of the way. And in all these things his wrath was not turned away, but still his hand is high. The sin of the strong and the mighty made a way for the wrath that is stirred by the Lord against the people. For this reason first comes the Woe to the strong among you and the mighty; then: And the Lord was angered with wrath against his people—clearly also against his own people, who, in imitation of their leaders, had fallen into sins and were worthy to suffer the things that come from the wrath and anger of the Lord. Now thumos is the boiling of the blood around the heart, named, as it were, from the exhalation of the humors, a swelling formed around the heart; while orgē is the desire for retaliation. So the one has a sharp movement of the passion, while the other displays a more abiding and prolonged fulfillment in grief. In the case of God, however, it is pious to accept that neither of these is said properly, but the expressions are figurative. For there is no passion of God, nor anything that happens to his very essence; but such an activity toward us is called thumos. And perhaps the painful chastisement is called orgē, while the reproof that produces disturbance in our reasonings is called thumos. For he disturbs by thumos those with whom God is angry, not yet deeming them worthy of reason, according to what is said: In his thumos he will disturb them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"διδασκαλίας δὲ ἐν ὀργῇ οἱ παιδευόμενοι ἀξιοῦνται, κατὰ τὸ εἰρημένον, ὅτι Τότε λαλήσει πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ. Ὁ μὲν γὰρ ἐλεγχόμενος ἐπὶ τοῖς ἡμαρτημένοις, οὔπω πεπαίδευται· ὁ δὲ παιδευόμενος, ἤδη ἐγγύτητά τινα πρὸς ἐπι στήμην ἐμφαίνει. Εἰ οὖν παιδεύει μὲν ὀργὴ, ἐλέγχει δὲ θυμὸς ἀνυσιμώτερον ἡ ὀργὴ τοῦ θυμοῦ. Διὰ τοῦτο καὶ ὁ Ἱερε μίας· Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει καὶ μὴ ἐν θυμῷ. Οὐ γὰρ εἶπε καὶ μὴ ἐν ὀργῇ, πλὴν χρηστοτέρα ἡ παίδευσις, ἡ ἀπὸ κρίσεως, τῆς ἀπὸ τοῦ θυμοῦ καὶ τῆς ὀργῆς. Ὁ γὰρ ἐν κρίσει παιδευθεὶς, φωτιζόμενος ὑπὸ τοῦ λόγου, ὠφεληθήσεται ἀπὸ τῶν τοῦ Θεοῦ κριμάτων πρὸς τὸ μηδὲν ἀκρίτως πράσσειν, ἀλλὰ πάντα κρίσει ὑγιεῖ ἐπιτελεῖν, ὥστε καὶ αὐτοὺς ἔχειν τοὺς λογισμοὺς κεκριμένους, κατὰ τὸ εἰ ρημένον· Λογισμοὶ δικαίων, κρίματα. Κατὰ μέντοι τὸν καιρὸν τῆς κρίσεως, ὅταν ἐπιβάλῃ τῷ λαῷ τὴν χεῖρα αὐτοῦ, καὶ τὰ ὄρη παροξυνθήσεσθαι λέγεται, δεικνύντος τοῦ λόγου, ὅτι πᾶσα ἡ κτίσις συνεπιτίθεται τῇ ἐκδικήσει τῶν ἁμαρτωλῶν. Ὡς γὰρ, ἐπὶ τῶν πληγῶν τῶν Αἰγυπτιακῶν, πανταχόθεν αὐτοῖς ὁ πόλεμος (ἀπὸ ἀέρος, ἀπὸ γῆς, ἀπὸ ὕδατος) οὕτω καὶ νῦν, ὅταν ἐπιβάλλῃ τὴν χεῖρα αὐτοῦ ἐπὶ τὸν λαὸν ὁ Κύριος, τοῦ πατάξαι αὐτόν· καὶ τὰ ὄρη παροξυνθήσεται, τὰ δὲ θνησιμαῖα τοῦ λαοῦ, ὡς κοπρία διὰ τὴν ἀτιμίαν ἐν μέσῳ τῆς ὁδοῦ κείμενα, καταπατηθήσεται.","english":"But those who are being disciplined are deemed worthy of teaching in wrath, according to what is said: Then he will speak to them in his wrath. For the one who is reproved for his sins has not yet been disciplined; but the one who is being disciplined already shows a certain nearness to knowledge. If, then, wrath disciplines, and anger reproves, wrath is more effective than anger. For this reason Jeremiah also says: Discipline us, O Lord, but in judgment and not in anger. For he did not say \"and not in wrath,\" but the discipline that comes from judgment is better than that which comes from anger and wrath. For the one who has been disciplined in judgment, being enlightened by the Word, will be benefited by the judgments of God so as to do nothing without judgment, but to accomplish all things with sound judgment, so that he may even have his own reasonings judged, according to what is said: The reasonings of the righteous are judgments. However, at the time of judgment, when he lays his hand upon the people, the mountains too are said to be provoked, the Word showing that all creation joins in the vengeance upon sinners. For just as in the plagues of Egypt war came upon them from every side—from air, from earth, from water—so also now, when the Lord lays his hand upon the people to strike them, the mountains too will be provoked, and the corpses of the people, lying like dung in the middle of the road because of their dishonor, will be trampled underfoot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Νόησόν μοι τοὺς ἐν ἁμαρτίαις γενομένους, ἐναπομείναντας τοῖς πράγμασι τοῦ βίου τούτου καὶ ὑπὸ τῶν ἀντικειμένων δυνάμεων καταπατουμένους, ὧν διὰ τὴν ἀμετανόητον καρδίαν ὁ λόγος τοῦ Κυρίου φησὶν, οὐκ ἀποστραφήσεσθαι τὸν θυμὸν, ἀλλὰ ἔτι μένειν τὴν χεῖρα ὑψηλήν, τουτέστιν ἐπηρμένην εἰς ἐκδίκησιν (χεῖρα λέγων τὴν κολαστικὴν δύναμιν, κατὰ τὸν Ἰώβ· Χεὶρ γὰρ Κυρίου ἡ ἁψαμένη μού ἐστι)· καὶ ἐν τούτῳ τοῦ διαβόλου χεῖρα λέγοντος ἐν τῷ καιρῷ τῆς κολάσεως· Οὐ μὴν δὲ, ἀλλὰ ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστῶν αὐτοῦ. Τοιγαροῦν ἀρεῖ σύσσημον ἐν τοῖς ἔθνεσι, τοῖς μα κρὰν καὶ τοῖς ἐγγὺς, καὶ συριεῖ αὐτοὺς ἀπ' ἄκρου τῆς γῆς. Καὶ ἰδοὺ ταχὺ κούφως ἔρχονται. Κατὰ μὲν τὸ ῥητὸν, δόξει τὴν Ῥωμαϊκὴν δύναμιν τὴν ἐπὶ τῇ ἐσχάτῃ πολιορκίᾳ ἐπελθοῦσαν τῇ Ἱερουσαλὴμ ὁ λόγος προφητεύειν. Ἐν ἐκείνῳ γὰρ οἱ στρατιωτικοὶ κατάλογοι συνεπληροῦντο, ἔν τε τῶν μακρὰν ἐθνῶν καὶ ἐκ τῶν σύνεγγυς, τῶν περὶ τὴν Συρίαν καὶ Ἀραβίαν, καὶ ἄλλα ἔθνη, ὅσα παρα κείμενα τῇ Ἰουδαίᾳ, ἐστρατολογεῖτο παρὰ τῶν Ῥωμαίων. Τὸ μὲν οὖν σύσσημον ἐν τοῖς ἔθνεσιν ἤρθη, τουτέστι τὸ ση μεῖον τοῦ σταυροῦ τοῦ ἀναδειχθέντος. Καὶ τὰ μὲν ἔθνη ἐπὶ τὴν πίστιν ἐκλήθη, ἡ δὲ Ἱερουσαλὴμ τῇ καταστροφῇ παρε δόθη. Οὕτω δὲ ταχὺ καὶ κούφως ἤρχοντο, τοσαύτην ἔχοντες","english":"Consider for me those who have fallen into sins, who have remained in the affairs of this life and are trampled down by the opposing powers, concerning whom, because of their unrepentant heart, the word of the Lord says that his wrath will not be turned away, but that his hand still remains exalted—that is, raised up for vengeance (calling the punitive power a \"hand,\" according to Job: For the hand of the Lord is that which has touched me)—and in this the devil says \"hand\" in the time of punishment: \"No indeed, but send forth your hand and touch his bones.\" Therefore he will raise a signal among the nations, both those far off and those near, and he will whistle to them from the end of the earth. And behold, they come swiftly and lightly. According to the literal sense, the word will seem to prophesy the Roman power that came upon Jerusalem in the final siege. For in that time the military levies were being filled up both from the nations far off and from those nearby—those around Syria and Arabia, and as many other nations as lie adjacent to Judea—and were being conscripted by the Romans. So then, the signal was raised among the nations, that is, the sign of the cross that was displayed. And the nations were called to the faith, but Jerusalem was handed over to destruction. And so swiftly and lightly they were coming, having so great a","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"προθυμίαν εἰς τὸ πολεμεῖν, ὥστε καὶ τῶν τροφῶν ἐπιλανθάνεσθαι καὶ μηδὲ τὰ σιτηρέσια ἀναμένειν, μηδὲ ἀναπαύσεως δεῖσθαι, μηδὲ ἀποτίθεσθαι τὸ τῶν πολεμούντων σχῆμα. Οὗτοι ὥσπερ στερεὰ πέτρα ἐλογίσθησαν καὶ τὰ ἅρματα αὐτῶν ὡς καταιγίδες· ὅμοιοι λέουσι τὴν ἰσχὺν, καὶ σκύμνοις λεόντων τὴν ὁρμήν· ὧν ἡ βοὴ ὡς θαλάσσης κυμαινούσης, ὅτε καὶ οὐδὲν ἄλλο ὁ πολεμούμενος λαὸς ἑώρα, ἀλλ' ἢ σκότος σκληρὸν ἐπὶ τῆς γῆς...\n\n6. ΚΕΦΑΛΑΙΟΝ ςʹ Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεὺς, εἶδον τὸν Κύριον. Καὶ ἐπεστάλη πρός με ἓν τῶν Σεραφίμ. Πρὸς τοὺς ἀπὸ κτίσεως καὶ καταβολῆς κόσμου Ἁγίους ἀεὶ ἀποστέλλονται θεῖαι δυνάμεις, τὸ σαθρὸν τῆς ἀνθρω πίνης φύσεως ἐπανορθούμεναι. Ἀπεστάλη τοίνυν καὶ πρὸς Ἡσαΐαν, ἐπὶ τῷ περιελεῖν αὐτοῦ τὰς ἁμαρτίας καὶ καθαρίσαι. Ἀπεστάλη δὲ ἐπειδὴ ἤκουσεν ὀδυρομένου τὰς ἰδίας ταλαιπωρίας, καὶ ὁμολογοῦντος τὴν ἐν λογισμοῖς αὐτοῦ ἁμαρτίαν. Εἶπε γὰρ τὸ Ὢ τάλας ἐγὼ, ὅτι κατανένυγμαι, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων, ἐν μέσῳ λαοῦ ἀκάθαρτα χείλη ἔχοντος ἐγὼ οἰκῶ. Ταῦτα ἔλεγε καὶ ὁ Παῦλος· Ταλαίπωρος ἐγὼ ἄνθρωπος, τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Εἶτα καὶ αὐτὸς, ὡς τυχὼν θείας ἀντιλήψεως, ἐπάγει· Εὐχαριστῶ τῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ. Εἶπε δὲ τὸ Ὢ τάλας ἐγὼ, διορατικῶς εἰς ἔννοιαν ἐλθὼν τῆς βασιλείας τοῦ Θεοῦ τοῦ καθημένου ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πεπληρωκότος τῆς δόξης αὐτοῦ τὸν τηλικοῦτον κόσμον. Πρὶν γὰρ ἐννοῆσαι Θεὸν, οὐ φαίνεται εἰπὼν τὸ Ὢ τάλας ἐγώ.","english":"...eagerness for battle, so as even to forget their food and not wait for their rations, nor need rest, nor lay aside the garb of those who fight. These were reckoned like solid rock, and their chariots like storms; like lions in strength, and like lion cubs in their onset; whose shout is like a tossing sea, when the people being warred upon saw nothing else but thick darkness upon the earth...\n\n6. CHAPTER 6: And it came to pass in the year in which King Uzziah died, I saw the Lord. And one of the Seraphim was sent to me. Divine powers are always sent to the Saints from the creation and foundation of the world, to repair the frailty of human nature. Therefore one was sent also to Isaiah, to take away his sins and to cleanse him. And he was sent because he heard him lamenting his own wretchedness and confessing the sin in his thoughts. For he said, Woe is me, for I am pricked to the heart, for being a man and having unclean lips, I dwell in the midst of a people having unclean lips. Paul also said these things: Wretched man that I am, who will deliver me from this body of death? Then he too, as one who had obtained divine assistance, adds: I thank God through Jesus Christ. And he said, Woe is me, having come with clear sight to an understanding of the kingdom of God who sits upon a throne high and lifted up, and has filled with his glory so great a world. For before he conceived of God, he does not appear to have said, Woe is me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Ἐπεὶ καὶ ὁ Ἀβραὰμ, ὅτε ὤφθηαὐτῷ ὁ Θεὸς, τότε ἀναγέγραπται εἰρηκὼς τὸ Ἐγὼ δέ εἰμι γῆ καὶ σποδός. Οὕτω δὲ καὶ Μωϋσῆς, παιδευόμενος μὲν πάσῃ σοφίᾳ Αἰγυπτίων καὶ, ὡς εἰκὸς, διαβαίνων πάντας αὐτοὺς τῇ εὐφυΐᾳ καὶ τῇ συνέσει, οὐκ ᾐσθάνετο ἑαυτοῦ ἰσχνοφώνου ἢ βραδυγλώσσου· ὅτε δὲ ἤκουσε τοῦ χρηματίζοντος, τότε τῆς ἀφωνίας αὐτοῦ καὶ τῆς περὶ τὴν γλῶσσαν βραδύτητος ᾔσθετο. Καὶ ἐν τῇ χειρὶ αὐτοῦ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου, καὶ ἥψατο τοῦ στόματός μου. Ὁ μὲν Ἰουδαϊκῶς ἐξηγούμενος τὸ ῥητὸν, ἐρεῖ ὡς ἄρα ὁ Κύριος ἑώραται ἐπὶ τῷ κατὰ Ἱερουσαλὴμ τόπῳ, καθή μενος ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ τὰ Σεραφὶμ κύκλῳ αὐτοῦ ἑστηκότα· καὶ ἐκ τοῦ θυσιαστηρίου τῶν ὁλοκαυτωμάτων τὸ πῦρ ληφθὲν παρὰ τοῦ Σεραφεὶμ προσ ηνέχθη τῷ στόματι τοῦ Προφήτου, εἰς καθαρισμὸν τῶν χειλέων αὐτοῦ. Ἡμεῖς δὲ οἱ πεπιστευκότες, ὅτι ὑπόδειγμά τι καὶ σκιὰ τῶν ἐπουρανίων ἐστὶ τὰ κατὰ τὸν νόμον, οἶκον μὲν λέγομεν τὸ σύμπαν σύστημα τῆς νοητῆς καὶ αἰσθητῆς κτίσεως, θρόνον δὲ ἐπηρμένον τὴν ἐπὶ πάντων ἀρχὴν καὶ δεσποτείαν τοῦ Θεοῦ· Σεραφὶμ δὲ τὰς ὑπερκοσμίους δυ νάμεις. Εἰ γὰρ (ὅπερ ἐφαντάσθησάν τινες) τὰ δύο τοῦ οὐ ρανοῦ ἡμισφαίρια, ἀνὰ μέρος ὑπὲρ γῆς φαινόμενα, ἓξ μέρεσιν ἑκατέρων, οἱονεί τισι πτεροῖς, πρὸς τὴν ὀξείαν κίνησιν κεχρημένων, πῶς ἀπεστέλλετο τὸ ἕτερον τούτων, ἢ πῶς ἀπεσπᾶτο ἀπὸ τοῦ ἄλλου, συνημμένης τοῦ οὐρανοῦ τῆς φύ σεως οὔσης; Ἀλλ', ὅπερ εἶπον, δυνάμεις ὑπερκόσμιαι, τῆς ἐγγυτάτω στάσεως διὰ τὴν ἐν ἁγιασμῷ ἀκρότητα κατηξιω μέναι· ὧν ἡ μία ἦλθε πρὸς τὸν Προφήτην.","english":"For Abraham too, it is recorded that when God appeared to him, then he said, \"I am but earth and ashes.\" So too Moses, while he was being educated in all the wisdom of the Egyptians and, as is likely, surpassing them all in natural ability and understanding, did not perceive himself to be weak-voiced or slow-tongued; but when he heard the one who spoke to him, then he perceived his own speechlessness and the slowness of his tongue. And in his hand he had a coal, which he took with the tongs from the altar, and it touched my mouth. The one who explains the literal text in a Jewish manner will say that the Lord was seen in the place at Jerusalem, seated on a high and exalted throne, and the Seraphim standing round about him; and that the fire taken from the altar of whole burnt offerings by the Seraph was brought to the mouth of the prophet, for the cleansing of his lips. But we who have believed that the things according to the law are a kind of pattern and shadow of heavenly things, call the whole system of the intelligible and sensible creation a house, and the exalted throne the rule and dominion of God over all things; and the Seraphim the supercosmic powers. For if (as some have imagined) the two hemispheres of heaven, appearing in turn above the earth, each using six parts, as it were certain wings, for their swift motion—how was the one of these sent, or how was it drawn apart from the other, since the nature of heaven is continuous? But, as I said, they are supercosmic powers, deemed worthy of the nearest station because of their preeminence in holiness; one of whom came to the prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Ὡς γὰρ ὁ ἐπὶ πάντων Θεὸς οὐκ ἀπαξιοῖ διακύπτειν ἐκ τοῦ οὐρανοῦ πρὸς τὴν ἐπιμέλειαν τῶν ἀνθρώπων, οὐδὲ αἱ μερικαὶ δυνάμεις τὴν διακονίαν ὑπὲρ εὐεργεσίας τῶν ἀνθρώπων ἀρνοῦνται. Ἔλαβεν οὖν τὸ Σεραφεὶμ ἀπὸ τοῦ θυσιαστηρίου τῇ λαβίδι. –̓Ενθυμήθητι πηλίκον τὸ θυσιαστήριον, ὅπως δυσπρόσιτον, ὡς μὴ κατατολμᾷν αὐτοῦ τὸ Σεραφεὶμ τῇ χειρὶ προσάπτεσθαι, ἀλλὰ διὰ τῆς λαβίδος λαμβάνειν τὸ πῦρ εἰς τὴν χεῖρα. Καὶ ἔλαβεν ἄνθρακα. Λαμβάνει τὸ πῦρ εἰς τὴν χεῖρα. Ποδαπὸν τοῦτο τὸ πῦρ, ὃ ἁμαρτίας\n\nκαθαίρει; Ἢ μήποτε συγγενὲς ἐκείνῳ, περὶ οὗ εἴρηται, ὅτι Αὐτὸς ὑμᾶς βαπτίσει ἐν Πνεύ ματι ἁγίῳ καὶ πυρί; Ἐπειδὴ δὲ ὁ ἄνθραξ πῦρ ἐστι, τῇ παχυτέρᾳ ἤδη καὶ γεωδεστέρᾳ ὕλῃ ἐναπομεῖναν (μετὰ γὰρ τὸ παραδραμεῖν τὸ ἀνθηρὸν τῆς φλογὸς, ἡ περὶ τὴν παχεῖαν ὕλην τοῦ πυρὸς ὁμιλία ἄνθρακες ὀνομάζονται) τάχα οὖν σημαίνει τὴν ἐν τῇ σαρκὶ τοῦ Κυρίου ἐπιδημίαν. Φησὶ γάρ· Ὁ Λόγος σὰρξ ἐγένετο· καὶ ἡ σὰρξ τὸν ἐκ τῆς θεότητος φωτισμὸν ὑποδεξαμένη, κατὰ μὲν τὸ σωματικὸν αἰσθητή, κατὰ δὲ τὴν πρὸς Θεὸν ἕνωσιν, διαυγὴς καὶ ἐκλάμπουσα. Ἐκείνη δὲ ἡ σὰρξ ἦρε τὰς ἁμαρτίας τοῦ κόσμου καὶ τὰς ἀνομίας ἡμῶν περιεκάθηρεν· ἣν δι' αἰνίγματος ἡμῖν ἡ προ φητεία παρέστησε. Ναδὰβ μὲν γὰρ καὶ Ἀβιοὺδ κατεκάη σαν, ἀλλοτρίῳ πυρὶ χρησάμενοι· τὸ δὲ Σεραφεὶμ ἀπὸ τοῦ ἁγίου πυρὸς τοῦ ἐν τῷ νοητῷ θυσιαστηρίῳ τῶν ἀληθινῶν ὁλοκαρπωμάτων, τὸν ἄνθρακα ἔλαβεν, οὐχ ἑαυτῷ, ἀλλὰ τῇ λαβίδι. Ἵνα δὲ δείξῃ, ὅτι τὸ πῦρ τὸ οὐράνιον οὐχὶ καίει, ἀλλὰ καθαίρει, τῇ χειρὶ ὑποδεξάμενον, οὕτω προσάγει τοῖς χείλεσι.","english":"For just as the God who is over all does not disdain to look down from heaven upon the care of men, neither do the partial powers refuse the ministry for the beneficence of men. The Seraphim, then, took from the altar with the tongs. Consider how great the altar is, how inaccessible, so that the Seraphim does not dare to touch it with his hand, but through the tongs receives the fire into his hand. And he took a coal. He receives the fire into his hand. What sort of fire is this, which purifies sins? Or perhaps it is akin to that of which it is said, \"He himself will baptize you in the Holy Spirit and fire\"? Since the coal is fire, having remained in the thicker and more earthy matter (for after the bloom of the flame has run past, the fire's association with the thick matter is called coals), perhaps then it signifies the sojourn in the flesh of the Lord. For it says: \"The Word became flesh\"; and the flesh, having received the illumination from the divinity, was perceptible in respect of the bodily, but in respect of its union with God, translucent and radiant. And that flesh bore the sins of the world and cleansed our lawless deeds; which the prophecy set before us in a riddle. For Nadab and Abihu were burned up, having used strange fire; but the Seraphim took the coal from the holy fire that is on the noetic altar of the true whole-burnt offerings, not for himself, but with the tongs. And to show that the heavenly fire does not burn but purifies, having received it in his hand, he thus brings it to his lips.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":244,"ref":"p244","source":"Συγγενὲς ἦν τούτῳ τῷ πυρὶ καὶ τὸ ἐπὶ τῆς βάτου, ὃ εἶδεν Μωϋσῆς ἐπικείμενον μὲν τῷ φυτῷ, μὴ κατακαῖον δὲ τὴν βάτον. Τάχα δὲ ἡ λαβίς ἐστιν ἡ ἐν ἑκάστῳ ἐνυπάρχουσα ἐπιτηδειότης πρὸς τὴν τῶν ἀπὸ Θεοῦ δεδομένων ἀγαθῶν ὑποδοχὴν, κατὰ τὴν ἀναλογίαν τῆς ἐν ἑκάστῳ ὑπαρ χούσης πρὸς τὸ καλὸν οἰκειώσεως. Καὶ ἤκουσα τῆς φωνῆς Κυρίου λέγοντος· Τίνα ἀποστείλω; Καὶ τίς πορεύσεται; Μωϋσέα μὲν οὐκ ἐρωτᾷ, ἀλλ' ὡς ἔχων ἕτοιμον (φησὶ) Καὶ νῦν δεῦρο· ἀποστελῶ σε πρὸς Φαραὼ, βασιλέα Αἰγύπτου. Πρὸς μέντοι τὸν Ἡσαΐαν φησί· Τίνα ἀποστείλω; Καὶ τίς πορεύσεται; Τίς οὖν ἡ αἰτία; Ὅτι ἐκεῖ μὲν ἐπὶ ἀγαθῷ καὶ εὐεργεσίᾳ τοῦ λαοῦ ἀπεστέλλετο Μωϋσῆς, ἐνταῦθα δὲ σκυθρωπῶν πραγμάτων διακονία πρόκειται. Διὰ τοῦτο ἐκείνῳ μὲν πρόσταγμα, τούτῳ δὲ ἐπ' ἐξουσίας ἀφείθη ἡ ὑπουργία, διότι πεφύκαμεν οἱ ἄνθρωποι, ἅπερ ἂν ἑκόντες ἑλώμεθα, κἂν ἐπίπονα ᾖ, καταδέχεσθαι. Διὰ τοῦτο αὐτὸν βούλεται ἑκόντα καταδέξασθαι τὴν ἀποστολὴν ὁ Κύριος. Καὶ ὅτι μὲν χρεία τῆς ἀποστολῆς, ἔδειξε· τὸ δὲ εὔθετον εἰς διακονίαν πρόσω πον ἐξ αὐτῆς βούλεται τῆς προθυμίας ἀναφανῆναι. Διὰ τοῦτο Μωϋσῆς μὲν ἐπὶ περιφάνειαν βίου καὶ λαοῦ τοσούτου προστασίαν καλούμενος, παραιτεῖται· Τίς εἰμι, ὅτι πορεύσομαι πρὸς Φαραὼ, βασιλέα Αἰγύπτου, καὶ ἐξάξω τὸν λαὸν ἐκ γῆς Αἰγύπτου; Καὶ πάλιν· Δέομαι, Κύριε, οὐχ ἱκανός εἰμι πρὸ τῆς χθὲς, οὐδὲ πρὸ τῆς τρίτης ἡμέρας, οὐδὲ ἀφ' οὗ ἤρξω λαλεῖν τῷ θεράποντί σου. Καὶ πάλιν· Δέομαι, Κύριε, προχείρισαι ἄλλον δυνάμενον, ὃν ἀποστελεῖς.","english":"To this fire was akin also that which was on the bush, which Moses saw resting upon the plant but not burning the bush. Perhaps the tongs are the fitness existing in each person for the reception of the good things given by God, in proportion to the affinity toward the good that exists in each. And I heard the voice of the Lord saying: Whom shall I send? And who will go? He does not ask Moses, but as having him ready he says: And now come, I will send you to Pharaoh, king of Egypt. To Isaiah, however, he says: Whom shall I send? And who will go? What then is the reason? That there Moses was sent for the good and beneficence of the people, but here the ministry of gloomy matters lies before us. For this reason to that one a command was given, but to this one the service was left to his own authority, because we men are by nature disposed to accept whatever we choose willingly, even if it be laborious. For this reason the Lord wishes him to accept the mission willingly. And that there was need of the mission, he showed; but he wishes the fitness for ministry to be displayed beforehand from the willingness itself. For this reason Moses, when called to a conspicuous life and the leadership of so great a people, declines: Who am I, that I should go to Pharaoh, king of Egypt, and bring the people out of the land of Egypt? And again: I beseech you, Lord, I am not sufficient, neither before yesterday nor before the third day, nor since you began to speak to your servant. And again: I beseech you, Lord, appoint another able man, whom you will send.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Ἡσαΐας δὲ, οὐδὲν τοιοῦτον ἀκούσας, ἀλλὰ μόνην τὴν χρείαν διδαχθεὶς τῆς ἀποστολῆς, ἑκὼν ἑαυτὸν ἐπέδωκε καὶ μέσοις ἐνέβη τοῖς δεινοῖς τῇ ὑπερβολῇ τῆς ἀγάπης, μηδὲν τῶν μελλόντων ἐπάγεσθαι αὐτῷ παρὰ τοῦ λαοῦ λογισάμενος. Παρατήρει δὲ τὸ ἀκριβὲς καὶ περιεσκεμμένον τοῦ Προφή του. Πρὸς γὰρ δύο λόγους, μίαν ποιεῖται τὴν ἀπόκρισιν· Τίνα ἀποστείλω; Καὶ τίς πορεύσεται; Ἰδοὺ ἐγώ εἰμι· ἀπόστειλόν με. Οὐκέτι προσέθηκεν· καὶ ἐγὼ πορεύσομαι. Τὸ μὲν γὰρ δέξασθαι τὴν ἀποστολὴν, ἐφ' ἡμῖν· τὸ δὲ δυναμωθῆναι πρὸς τὴν πορείαν, τοῦ διδόντος τὴν χάριν ἐκ τοῦ ἐνισχύοντος, Θεοῦ. Ὥστε, ὃ μὲν τῆς προαιρέσεως ἦν, εἶπεν· Ἰδοὺ ἐγώ εἰμι·ἀπόστειλόν με· ὃ δὲ τῆς χάριτος ἦν, τῷ Κυρίῳ κατέλιπεν. Οὐ γὰρ ἐπηγγείλατο πορευθήσεσθαι, διὰ τὸ ἐπαισθάνεσθαι τῆς ἑαυτοῦ ἀσθενείας. Ἀκούει δὲ φωνῆς Κυρίου καὶ ὁ μὴ πληγεὶς τὴν σωματικὴν ἀκοὴν, τοῦ ἡγεμονικοῦ τυπουμένου ἀπὸ Θεοῦ, οἷς ἂν ἐθέλῃ τὸ βούλημα φανεροῦν ὁ Θεός. Ἀφάτῳ γάρ τινι δυνάμει φαντασιούμενοι τὸν νοῦν, οἱ ἀπερίσπαστον αὐτὸν καὶ καθαρὸν ἔχοντες, οἱονεὶ ἐνηχοῦντα ἑαυτοῖς, ἔχουσι τὸν λόγον τοῦ Θεοῦ, κἂν ὁ ἀὴρ μὴ δέξηται τοὺς τύπους, μηδὲ τῇ ἀκοῇ παραπέμπῃ. Οἱονεὶ γὰρ βιβλίῳ τινὶ, τὸ ἑαυτοῦ θέλημα ἐγγράφει ὁ Θεὸς τῇ ψυχῇ τοῦ Προ φήτου· καὶ ἀκούειν λέγεται ὁ τὰ θεῖα νοήματα ὑποδεξάμενος τῇ ψυχῇ. Διὰ τοῦτο δὲ τὸ Ἰδού εἰμι ἐγὼ, ἀπόστειλόν με, ὁ Προφήτης εἰπὼν, τὸ ἐφεξῆς ἀπεσιώπησεν. Οὐ γὰρ εἶπεν «ἐγὼ πορεύσομαι», διότι","english":"But Isaiah, having heard nothing of this kind, but having been taught only the need of the mission, willingly offered himself and entered into the midst of dangers by the excess of his love, reckoning nothing of what the people would bring upon him. Observe also the precision and circumspection of the prophet. For to two utterances he makes one answer: \"Whom shall I send?\" and \"Who will go?\" \"Behold, I am here; send me.\" He no longer added, \"and I will go.\" For to accept the mission is in our power; but to be strengthened for the journey belongs to the giver of grace, from the God who strengthens. So that what belonged to the will, he spoke: \"Behold, I am here; send me\"; but what belonged to grace, he left to the Lord. For he did not promise that he would go, because he perceived his own weakness. But he hears the voice of the Lord even though he was not struck in bodily hearing, when the governing part of the soul is impressed by God, in those in whom God wishes to make his will manifest. For being impressed by some ineffable power upon the mind, those who keep it undistracted and pure have, as it were, the word of God sounding within them, even if the air does not receive the impressions nor transmit them to the hearing. For as in a kind of book, God writes his own will in the soul of the prophet; and he is said to hear who has received the divine thoughts in his soul. For this reason the prophet, having said, \"Behold, I am here; send me,\" kept silence as to what follows. For he did not say, \"I will go,\" because","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"μεῖζον καὶ ὑπὲρ αὐτὸν τὸ ἐπάγγελμα. Ὅπερ οὐκ ἔλαβεν ἑαυτῷ, τοῦτο ὁ Κύριος ἐχαρίσατο. Εἶπε γὰρ αὐτῷ· Πορεύθητι καὶ εἶπον τῷ λαῷ τούτῳ. Ὁ μέντοι λέγων· Ἰδού εἰμι ἐγὼ, τεθαῤῥηκὼς ἤδη, ὡς μεταλαβὼν τοῦ Ὄντος, ἐν τοῖς οὖσιν ἀριθμεῖν ἑαυτὸν ἀποτολμᾷ· καὶ τοῦτο εἶπε μετὰ, τὸ καθαρθῆναι αὐτοῦ τὰ χείλη. Ὁ δὲ ἐν ἀνομίαις τυγχάνων καὶ τῆς ἐπιγνώσεως τοῦ Ὄντος μὴ καταξιούμενος, οὐ δύναται ἑαυτῷ μαρτυρεῖν τὸ Ἰδού εἰμι ἐγώ. Ἐπειδὴ δὲ ἔθετο ὁ Θεὸς πρῶτον Ἀποστόλους, δεύτερον Προφήτας, διὰ τοῦτο καὶ ὁ Ἡσαΐας πρῶτον τὸ τῆς ἀποστολῆς δέχεται χάρισμα. Καὶ Μωϋσῆς δὲ τῶν Ἀποστόλων ἐστί· Δεῦρο γὰρ (φησὶν) ἀποστελῶ σε πρὸς Φαραὼ, βασιλέα Αἰγύπτου. Καὶ Ἱερεμίας δὲ ἀκούει, ὅτι Πρὸς πάντας, οὓς ἂν ἐξαποστείλω σε, πορεύσῃ. Πορεύθητι καὶ εἶπον τῷ λαῷ τούτῳ· Ἀκοῇ ἀκού σετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶ βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκού σωσι καὶ τῇ καρδίᾳ συνῶσι καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς. Τοῦτο τὸ ῥητὸν ἀνέγραψεν ὁ Λουκᾶς ἐν ταῖς Πράξε σι. Καὶ ἀπεστάλη πρός με ἓν τῶν Σεραφίμ. Ὅτι δύναμίς τίς ἐστιν ὑπερκόσμιος, καθαρτικὴ ἀνομιῶν, διακο νίαν πεπιστευμένη, τὸ Σεραφεὶμ τὰ γεγραμμένα παρίστησιν. Ἀπέσταλται οὖν ταῦτα τὰ λειτουργικὰ πνεύματα πρὸς ἡμᾶς, τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Ἔρχεται δὲ οὐκ αὐθεντικῶς, οὐδὲ αὐτεξουσίως ἐπισκεπτόμενα ἡμᾶς· καὶ γὰρ προηγουμένη μὲν αὐτῶν ζωὴ καὶ κατὰ φύσιν, τῷ κάλλει τοῦ Θεοῦ ἐνατενίζειν καὶ αὐτὸν δοξάζειν διηνεκῶς·","english":"The promise was greater and beyond him. What he did not take for himself, the Lord granted him. For he said to him: Go and speak to this people. But he who says: Behold, I am here, now having taken courage, as one who has partaken of the One Who Is, dares to number himself among those that are; and he said this after his lips had been cleansed. But he who is found in lawlessness and is not deemed worthy of the knowledge of the One Who Is cannot bear witness to himself with the words: Behold, I am here. Since God appointed first apostles, second prophets, for this reason Isaiah also first receives the grace of apostleship. And Moses also is among the apostles; for he says: Come, I will send you to Pharaoh, king of Egypt. And Jeremiah also hears: To all to whom I send you, you shall go. Go and speak to this people: Hearing you shall hear and not understand, and seeing you shall see and not perceive. For the heart of this people has grown dull, and with their ears they have heard heavily, and they have shut their eyes, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I heal them. Luke recorded this saying in the Acts. And one of the Seraphim was sent to me. That a certain supercosmic power, purifying from lawlessness, entrusted with a ministry, is what the written word presents as the Seraphim. These liturgical spirits have therefore been sent to us, who are to inherit salvation. But they come not by their own authority, nor of their own free will, visiting us; for their life is prior and by nature, to gaze upon the beauty of God and glorify him continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"περιστατικὴ δέ τίς ἐστιν ἐνέργεια ἡ πρὸς ἡμᾶς τοὺς ἀνθρώπους ἐπιστροφὴ καὶ ἐπιμέλεια. Διὰ τοῦτο Ἀπεστάλη (φησὶ) πρός με ἓν τῶν Σεραφίμ. Ἔοικε δὲ ὁ Προφήτης, ὅτε εἶδε τῶν Σεραφὶμ τὴν ἐνέργειαν, οὐδὲν ἄλλο ποιούντων ἢ ἁγιαζόντων τὸν Θεὸν, τότε εἰς συναίσθησιν τῆς ἐν τοῖς ἰδίοις χείλεσιν ἀκαθαρσίας ἐληλυθέναι, ὅτι καὶ ἀνθρώπινα λαλεῖ, καὶ ἐμόλυνεν ἑαυτοῦ τὴν γλῶσσαν πολλάκις τοῖς περὶ τῆς ματαιότητος τοῦ κόσμου ῥήμασι. Τῇ οὖν πρὸς ἐκεῖνα συγκρίσει κατανυγεὶς (καὶ ὅτι τὰ μὲν οὐδὲν ἕτερον φθέγγεται, ἢ τὸν ἁγιασμὸν τῆς θεότητος ἐκβοᾷ, αὐτὸς δὲ τὸ πλεῖστον τοῖς ἀνθρωπίνοις πράγμασι τὴν ἑαυτοῦ φωνὴν ἐνασχολουμένην ἔχει) διὰ τοῦτο εἶπεν· Ὢ τάλας ἐγὼ, ὅτι κατανένυγμαι, ὅτι ἄνθρωπος ὢν καὶ ἀκάθαρτα χείλη ἔχων, ἐν μέσῳ λαοῦ οἰκῶ, ἀκάθαρτα χείλη ἔχοντος. Οὕτω καὶ Μωϋσῆς τέως οὐκ ᾐσθάνετο ἑαυτοῦ ἰσχνοφώνου ὄντος καὶ βραδυγλώσσου, ὅς γε πάσῃ σοφίᾳ Αἰγυπτίων πεπαίδευτο καὶ διέβαινε πάντας αὐτοὺς τῇ εὐφυΐᾳ καὶ τῇ συνέσει· ὅτε δὲ ἤκουσε τοῦ χρηματίζοντος, τότε εἶδεν ἑαυτοῦ τὴν ἀσθένειαν. Καὶ Ἀβραὰμ, ὅτε ὤφθη αὐτῷ ὁ Θεὸς, τότε εἶπεν ἑαυτὸν γῆς καὶ σποδόν. Παραπλησίως οὖν τούτοις καὶ ὁ Ἡσαΐας, μετὰ τὸ ἰδεῖν τὸν καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου καὶ θεωρῆσαι τὴν δόξαν τὸν σύμπαντα οἶκον τοῦ κόσμου πεπληρωκυῖαν καὶ τὰ κύκλῳ αὐτοῦ Σεραφὶμ, μετὰ ἐκπλήξεως ἐκείνην τὴν φωνὴν ἀναφέροντα, τότε ἑαυτὸν ταλαίπωρον προσηγόρευσε, τότε τὴν ἐν τοῖς χείλεσιν ἑαυτοῦ ἀκαθαρσίαν ἐπέγνω, διὸ καὶ ἠξιώθη τῆς διὰ τῶν Σεραφὶμ καθάρσεως.","english":"But the turning toward us humans and the care for us is a certain circumstantial activity. Therefore, he says, one of the Seraphim was sent to me. And it seems that the Prophet, when he saw the activity of the Seraphim, who were doing nothing other than sanctifying God, then came to a consciousness of the uncleanness on his own lips, because he too speaks human things, and had often defiled his own tongue with words about the vanity of the world. Being pricked to compunction, then, by comparison with those things—both because they utter nothing other than crying out the sanctification of the Godhead, while he himself has his voice occupied for the most part with human affairs—for this reason he said: Woe is me, that I am pricked to compunction, that I, being a man and having unclean lips, dwell in the midst of a people that has unclean lips. Thus also Moses for a time did not perceive that he was weak-voiced and slow of tongue, he who had been educated in all the wisdom of the Egyptians and surpassed them all in natural ability and understanding; but when he heard the one giving the oracle, then he saw his own weakness. And Abraham, when God appeared to him, then called himself earth and ashes. In like manner, then, to these, Isaiah also, after seeing the one seated on a high and lifted-up throne and beholding the glory that filled the whole house of the world and the Seraphim around him, uttering that voice with amazement, then called himself wretched, then recognized the uncleanness on his lips, and for this reason was deemed worthy of the purification through the Seraphim.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Παρατήρει δὲ, ὅτι οὐκ ἐπὶ πᾶσαν πρᾶξιν καὶ ἐνέργειαν ἦν αὐτοῦ τὰ παραπτώματα κεχυμένα, ἀλλὰ μέχρι χειλέων καὶ λόγων ὑπῆρχε μόνον συνεσταλμένα. Καὶ ἐν τῇ χειρὶ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου καὶ ἥψατο τοῦ στόματός μου. Ἔοικε μὲν, ὡς πρὸς τὸ ῥητὸν, περὶ τοῦ ἐν τῷ ναῷ θυσιαστηρίου ὁ λόγος εἶναι, ἀφ' οὗ ἔλαβε τὸ Σεραφεὶμ εἰς τὴν χεῖρα ἑαυτοῦ ἀπὸ τοῦ θυσιαστηρίου τῶν ὁλοκαρπωμάτων ἄνθρακα· ὡς δὲ πρὸς τὴν ἀλήθειαν, διὰ τὸ τὴν Ἰουδαϊκὴν λατρείαν ὑποδείγματι καὶ σκιᾷ τῶν ἐπουρανίων λατρεύειν, ἐπουρά νιόν τι χρὴ νοεῖν θυσιαστήριον, τουτέστι χωρίον καθα ρισμοῦ ψυχῶν, ὅθεν ἐκπέμπεται ταῖς ἁγιαζομέναις δυνάμεσι τὸ καθάρσιον πῦρ. Τοιούτῳ πυρὶ Κλεόπα καὶ Σίμωνος ἐκαίετο ἡ καρδία, ὅτε διήνοιγεν αὐτοῖς ὁ Κύριος τὰς Γρα\n\nφάς· τοιούτῳ θερμαίνονται πυρὶ τὴν καρδίαν οἱ τῷ πνεύ ματι ζέοντες· τοιοῦτον ἔλαβε πῦρ Ἱερεμίας, διὸ καὶ ἔλεγε· Καὶ ἐγένετο πῦρ ἐν τοῖς ἐγκάτοις μου, καὶ παρεῖμαι πάντοθεν. Ἐμφαίνει δὲ πολλὴν τὴν περὶ τὸ θυσιαστήριον τιμὴν καὶ εὐλάβειαν, τὸ μὴ καταθαρσῆσαι τῇ ἰδίᾳ χειρὶ ἐφάψασθαι τὸ Σεραφεὶμ, ἀλλ', οἱονεὶ μεσίτῃ τινὶ, χρήσασθαι τῇ λαβίδι. Νοήσωμεν οὖν ἄνθρακα λόγον ἀληθῆ, διαπύρως καὶ ἐλεγκτικῶς καθαίροντα τὸ ψεῦδος, οἷς ἂν ἀπὸ τῆς δραστηρίου δυνάμεως προσενεχθῇ. Τὴν γὰρ χεῖρα τοῦ Σεραφεὶμ ἐνέργειαν χρὴ νοεῖν ἀγαθῶν παρεκτικήν. Καὶ εἶπεν· Ἰδοὺ, ἥψατο τοῦτο τῶν χειλέων σου, καὶ ἀφελεῖ τὰς ἀνομίας σου καὶ τὰς ἁμαρτίας σου περικαθαριεῖ.","english":"Observe, however, that his transgressions were not spread over every deed and activity, but were confined only as far as the lips and words. And he had a coal in his hand, which he took with the tongs from the altar and touched my mouth. As regards the literal sense, the passage seems to concern the altar in the temple, from which the Seraph took a coal from the altar of whole burnt offerings into his own hand; but as regards the truth, since the Jewish worship serves as a copy and shadow of the heavenly worship, one must conceive of a heavenly altar, that is, a place of purification for souls, from which the purifying fire is sent forth to the powers that are being sanctified. With such fire was the heart of Cleopas and Simon burned, when the Lord opened the Scriptures to them; with such fire are those warmed in heart who are boiling with the Spirit; such fire Jeremiah received, and therefore he said: And it became fire in my inward parts, and I am utterly weakened on every side. He shows also the great honor and reverence concerning the altar, in that the Seraph did not dare to touch it with his own hand, but used the tongs as a kind of mediator. Let us understand, then, the coal as a true word, which burns and refutes, purifying falsehood, in whomever it is brought near from the active power. For the hand of the Seraph must be understood as an activity that furnishes good things. And he said: Behold, this has touched your lips, and it will take away your iniquities and will thoroughly cleanse your sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Οὐ πρὸς μόνον Ἡσαΐαν νομιστέον εἰρῆσθαι, ἀλλὰ καὶ πρὸς πάντας, ὧν καθάπτεται ὁ διάπυρος καὶ ἀληθὴς λόγος, περιαιρῶν τὰ ἔξω τοῦ θείου νόμου ἐπιτελούμενα καὶ ἐκ τῶν ἁμαρτητικῶς πραττομένων καθαίρων. Δεξώμεθα δὲ καὶ ἡμεῖς θείου Λόγου ἐπιδημίαν, ἵνα οἱονεὶ ἐγκαθεζόμενος τοῖς στόμασιν ἡμῶν καὶ μηδεμίαν χώραν παρέχων τῷ ψεύδει, καθαρίσῃ ἡμῶν τὰ χείλη καὶ ἀφέλῃ τὰς ἁμαρτίας ἡμῶν. Οὐκ ἀπιθάνως δὲ ὁ ἄνθραξ εἰς τὴν τοῦ λόγου φύσιν μεταληφθήσεται, κατὰ τὴν τοῦ ψαλμοῦ μαρτυρίαν, λέγοντος· Πεπυρω μένον τὸ λόγιόν σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτό. Καὶ ἤκουσα φωνῆς Κυρίου λέγοντος· Τίνα ἀποστεί λω, καὶ τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; Καὶ εἶπον· Ἰδού εἰμι ἐγώ· ἀπόστειλόν με. Ζητήσεως ἄξιον, τί δήποτε Μωϋσῆς μὲν παραιτεῖται πεμπόμενος καὶ ἐπὶ πλεῖστον ἀπομάχεται τὴν ἀποστολὴν παραιτούμενος· Ἡσαΐας δὲ οὕτω προχείρως ἑαυτὸν ἐπιδίδωσι. Μωϋσῆς μὲν γὰρ οὐχὶ ἐρωτᾶται Τίνα ἀποστείλω; ἀλλ' αὐτὸς εἰς πρόσωπον δέχεται τὸ ἐπίταγμα· Καὶ νῦν (φησὶ) δεῦρο· ἀποστείλω σε πρὸς Φαραὼ εἰς Αἴγυπτον, καὶ ἐξάξεις τὸν λαόν μου, τοὺς υἱοὺς Ἰσραὴλ, ἐκ γῆς Αἰγύπτου. Ἡσαΐας δὲ, ἀορίστως τοῦ λόγου τὸν διακονούμενον τῇ ἀποστολῇ ἐπιζη τοῦντος, ἑαυτὸν ὑποβάλλει. Τί οὖν φαμεν; Οὐκ ἀπομαχό μεναί εἰσι τῶν Ἁγίων αἱ διαθέσεις περὶ τὸ αὐτὸ πρᾶγμα ἐναντίως ἔχουσαι πρὸς ἀλλήλας. Ἀλλ' ὅτι Μωϋσῆς μὲν ᾔδει τὴν ὑπόθεσιν, ἧς ἕνεκεν ἀπεστέλλετο, διὰ τοῦτο ὤκνει πρός τε τὸ ἀνένδοτον τῆς καρδίας τοῦ Φαραὼ ἀποβλέπων καὶ πρὸς τὸ δυσπειθὲς πάλιν καὶ δυσάγωγον τοῦ λαοῦ.","english":"It must not be thought that this was spoken only to Isaiah, but also to all those whom the fiery and true word lays hold of, removing the things done outside the divine law and cleansing away what is done sinfully. Let us too receive the visitation of the divine Word, so that, as it were, taking its seat upon our mouths and giving no place to falsehood, it may cleanse our lips and take away our sins. Not implausibly will the coal be understood as the nature of the Word, according to the testimony of the psalm, which says: Your oracle is exceedingly purified by fire, and your servant loved it. And I heard the voice of the Lord saying: Whom shall I send, and who will go to this people? And I said: Behold, here I am; send me. It is worth inquiring why Moses declines when sent and fights off the commission at great length, begging off the sending, while Isaiah so readily gives himself over. For Moses is not asked, Whom shall I send? but he receives the command directly in person: And now, it says, come, that I may send you to Pharaoh into Egypt, and you shall lead my people, the sons of Israel, out of the land of Egypt. But Isaiah, when the word indefinitely seeks out the one who is to serve the sending, offers himself. What then do we say? The dispositions of the saints in conflict over the same matter are not opposed to one another. But because Moses knew the task for the sake of which he was being sent, for this reason he hesitated, looking both at the unyieldingness of Pharaoh's heart and again at the disobedience and intractability of the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Πεῖραν γὰρ εἶχε τῆς ἀγνωμοσύνης τῶν Ἰουδαίων, ὅτι καὶ εὐεργετηθέντες, ἐφυγάδευσαν αὐτόν. Διὸ καὶ τὴν κακίαν αὐτῶν μὴ φέρων, πρὸς τὴν ἐν τῇ ἐρήμῳ ἡσυχίαν ἀνεχώρησεν· ἐπὶ προφάσει τοῦ ποιμαίνειν, τοὺς τῶν πόλεων καὶ τῶν πολλῶν ἀνθρώπων θορύβους ἀποδιδράσκων. Διὰ τοῦτό φησι· Τίς εἰμι, ὅτι πορεύσομαι πρὸς Φαραὼ καὶ ὅτι ἐξάξω τὸν λαὸν ἐκ γῆς Αἰ γύπτου; Οὔτε γὰρ Φαραὼ ἄνευ μεγάλων κακῶν ἐξαποστέλλει τὸν λαὸν, καὶ ὁ λαὸς οὐκ εὔκολος μεταχειρισθῆναι, ἀντιβαίνων ἀεὶ τοῖς πρὸς σωτηρίαν αὐτοῦ ἐπιμελομένοις. Δείκνυσι δὲ τὴν διάνοιαν Μωϋσέως καὶ τὰ ἐφεξῆς. Ὅτε γὰρ μετὰ τὴν μοσχοποιίαν δοὺς τὴν χάριν τῷ θεράποντι αὐτοῦ ὑπὲρ τῆς συγχωρήσεως τοῦ ἁμαρτήματος τοῦ λαοῦ ὁ Θεὸς, τελευταῖόν φησι· Πορεύου καὶ ὁδήγει τὸν λαὸν τοῦτον καὶ ἐξαποστελῶ Ἄγγελόν μου ἔμπροσθέν σου, τί οὖν Μωϋσῆς; Δέομαι, Κύριε, εἰ μὴ αὐτὸς σὺ προπορεύῃ ἡμῶν, μὴ ἀναγάγῃς ἡμᾶς ἐντεῦθεν. Τί οὖν ἡ διάνοια τοῦ ἀνδρός; Ὅτι ἁμαρτωλὸς ὁ λαὸς καὶ χρῄζει τοῦ Ἀφιέντος ἁμαρτίας, ὅπερ Ἀγγέλοις ἀδύνατον. Τιμωροὶ μὲν τῶν ἁμαρτανομένων Ἄγγελοι, συγχωρητικοὶ δὲ τῶν πλημμελουμένων, οὐκέτι. Διὰ τοῦτο ἐπιζητεῖ αὐτὸν ἐλθεῖν, τουτέστιν ὃ καὶ νῦν φησι· Προχεί ρισαι ἄλλον, ὃν ἀποστελεῖς, τουτέστιν ἐλθέτω ὁ ἀληθινὸς Νομοθέτης, ὁ δυνατὸς Σωτὴρ, ὁ μόνος ἔχων ἐξουσίαν ἀφιέναι ἁμαρτίας. Ἐπειδὴ δὲ οὔπω ἦλθε τὸ πλήρωμα τῶν καιρῶν καὶ ἔδει ἐν τοῖς τύποις προεθισθῆναι τὴν ἀνθρω πότητα, διὰ τοῦτο οὐκ εἰσηκούσθη τοῦ Προφήτου ἡ αἴτησις.","english":"For he had experience of the Jews' stubbornness, that even when they had been benefited, they drove him into exile. Therefore, unable to bear their wickedness, he withdrew to the quiet of the desert, under the pretext of shepherding, fleeing the tumults of cities and of the many. For this reason he says: Who am I, that I should go to Pharaoh and that I should bring the people out of the land of Egypt? For neither does Pharaoh send the people out without great calamities, nor is the people easy to manage, always resisting those who care for their salvation. And he shows Moses' mind also in what follows. For when, after the making of the calf, God gave the favor to his servant for the forgiveness of the people's sin, he says at last: Go and lead this people, and I will send my Angel before you. What then does Moses say? I beseech you, Lord, if you yourself do not go before us, do not lead us up from here. What then is the man's meaning? That the people is sinful and needs the one who forgives sins, which is impossible for angels. Angels are avengers of sins committed, but no longer forgivers of transgressions. For this reason he seeks that he himself come, that is, what he also says now: Prepare another, whom you will send, that is, let the true Lawgiver come, the mighty Savior, the only one having authority to forgive sins. But since the fullness of the times had not yet come and it was necessary that humanity be accustomed beforehand in the types, for this reason the Prophet's request was not heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Ἡσαΐας μέντοι, μετὰ τὸ ἀφεθῆναι τὰς ἁμαρτίας αὐτοῦ, ἐπειδὴ εἴρηκεν, ὅτι Ἐν μέσῳ λαοῦ ἐγῶ οἰκῶ, ἀκάθαρτα χείλη ἔχοντος, εἶτα ἤκουσε· Τίς πορεύσεται πρὸς τὸν λαὸν τοῦτον; Νομίσας ἐπὶ τῷ τὰ παραπλήσια\n\nκἀκείνους εὐεργετηθῆναι ζητεῖσθαι τὸν ἀποστελλόμενον, ὑπὸ περιχαρείας ἑαυτὸν ὑποβάλλει, ἵνα κἀκείνοις ἀφεθῶσιν αἱ ἁμαρτίαι. Ἰδού φησιν ἐγώ· ἀπόστειλόν με. Ὥστε εὔλογος κἀκείνου ἡ παραίτησις καὶ τούτου ἡ προθυμία. Ἀσφαλὴς μέντοι ἡ ἀπόκρισις τοῦ ἁγίου, ὡς ὠφελημένου ἤδη ἐκ τῆς διὰ τῶν ἀνθράκων καθάρσεως. Εἰπόντος γὰρ τοῦ Κυρίου Τίνα ἀποστείλω, καὶ Τίς πορεύσεται, πρὸς μὲν τὸ Ἀποστείλω, ἰδού εἰμι ἐγώ· πρὸς δὲ τὸ Τίς πορεύσεται, οὐκέτι εἶπεν, ὅτι καὶ πορεύσομαι· οἶδε γὰρ ὅτι Θεοῦ συνεργοῦ χρεία πρὸς τὴν ἐνέργειαν. Διόπερ ὃ μὲν προαιρέσεως ἦν, τοῦτο ἐπέ δωκεν· ὃ δὲ τοῦ τελειοῦντος ἔχρῃζε, τοῦτο ἀπεσιώπησε. Πῶς δὲ ἀκούει τῆς φωνῆς Κυρίου, πολλάκις εἴρηται, ὡς ἄρα τὸ ἡγεμονικὸν τοῦ ἀξιουμένου τῆς τοιαύτης χάριτος ἀφάτῳ τινὶ δυνάμει φαντασιοῦται λόγον Θεοῦ, τῆς θείας δυνάμεως ἐνηχούσης τοῖς ἀξίοις, οὐ διὰ τῆς σωματικῆς ἀκοῆς, ἀλλ' αὐτὸ τὸ ἡγεμονικὸν τῶν κεκαθαρμένων τὴν διάνοιαν τυ πούσης, καὶ οἱονεὶ ἐγγραφούσης αὐτοῖς τὰ νοήματα κατὰ τὸ σιωπώμενον· ὅπερ ἡμῖν διὰ τῆς αἰσθητῆς φωνῆς πλησσο μένη ἡ ἀκοὴ ἐπὶ τὴν συναίσθησιν τῆς ψυχῆς παραπέμπει. Νοητῆς οὖν ἤκουσε φωνῆς, τῇ καρδίᾳ ἐγγενομένης, ὅπερ καὶ ἐν τοῖς ὕπνοις συμβαίνει γίνεσθαι· ἀκούειν γὰρ δοκοῦμεν, μηδενὸς φθεγγομένου, ἀλλ' οὐχὶ αἰσθητῆς διὰ τοῦ ἀέρος πρὸς τοὺς πόρους τῆς ἀκοῆς ἐνεχθείσης.","english":"Isaiah, however, after his sins had been forgiven—since he had said, \"I dwell in the midst of a people that has unclean lips,\" and then heard, \"Who will go to this people?\"—thinking that the one being sent was sought for the benefit of those others in like manner, out of great joy he offers himself, so that their sins too might be forgiven. \"Behold,\" he says, \"I am here; send me.\" So that both that man's refusal and this man's eagerness are reasonable. Yet the answer of the saint is sure, as one already benefited by the purification through the coals. For when the Lord said, \"Whom shall I send, and who will go?\" to the \"I shall send\" he said, \"Behold, I am here\"; but to the \"Who will go?\" he no longer said, \"And I will go\"; for he knows that the cooperation of God is needed for the working. Therefore what belonged to choice, this he offered; but what needed the one who perfects, this he kept silent about. How he hears the voice of the Lord has often been said: namely, that the governing faculty of the one deemed worthy of such grace is impressed by some ineffable power with the word of God, the divine power sounding in the ears of the worthy, not through bodily hearing, but imprinting upon the governing faculty itself of those whose mind has been purified, and as it were inscribing the thoughts in them in silence—which for us the hearing, struck by audible voice, transmits to the soul's perception. He heard, then, a noetic voice, arising in the heart, which also happens in dreams; for we seem to hear, though no one is speaking, and not an audible voice carried through the air to the passages of the ear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Οὕτως οὖν λαλεῖ ὁ Θεὸς καὶ οὕτως ἀκούουσιν οἱ Ἅγιοι. Πορεύου (φησὶ) καὶ εἶπον τῷ λαῷ τούτῳ· Ἀκοῇ ἀκούσετε καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψετε καὶ οὐ μὴ ἴδητε. Ἐπαχύνθη γὰρ ἡ καρδία τοῦ λαοῦ τούτου καὶ τοῖς ὠσὶν αὐτῶν βαρέως ἤκουσαν καὶ τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν, μήποτε ἴδωσι τοῖς ὀφθαλμοῖς καὶ τοῖς ὠσὶν ἀκούσωσι καὶ τῇ καρδίᾳ συνῶσι καὶ ἐπιστρέψωσι, καὶ ἰάσομαι αὐτούς. Τοῦτο τὸ ῥητὸν σαφῶς καὶ ἀναντιῤῥήτως ἐπὶ τοὺς χρόνους φέρων τῆς τοῦ Κυρίου ἐπιδημίας, ὁ Μακάριος Παῦλος ἔλεγεν ἐν ταῖς Πράξεσι, τοῖς ἐν Ῥώμῃ Ἰουδαίοις διαλεγόμενος· Καλῶς γὰρ τὸ Πνεῦμα τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ Προφήτου πρὸς τοὺς πατέρας ὑμῶν, λέγον· Πορεύθητι καὶ εἶπον τῷ λαῷ τούτῳ, καὶ τὰ ἑξῆς. Καὶ τοῦτο μάλιστα τὸ ῥητὸν τὸν Προφήτην, ὡς θεόθεν ἀποφθεγγόμενον παρασκευάζει· ἐπείπερ ἤκουσεν ὁ λαὸς τὸν Ἰησοῦ λόγον καὶ οὐ συνῆκε, καὶ βλέπων τὰ ὑπ' αὐτοῦ γινόμενα τεράστια, οὐχ ἑώρα. Εἰς μέλλοντα γὰρ χρόνον ἐκκλῖνον τὸ ῥητὸν ἐμφαίνει τὴν εἰς ὑστέρους χρόνους τῶν προφητευομένων ἀναφορὰν, καὶ ἐν τούτῳ τὸ εὔλογον τῆς τοῦ Θεοῦ κρίσεως ἀναφαίνεται. Εἰπόντος γὰρ τοῦ Ἡσαΐου, ὅτι Ἀκάθαρτα χείλη ἔχω καὶ (συνάψαντος καὶ περὶ τοῦ λαοῦ) ὅτι Ἐν μέσῳ λαοῦ οἰκῶ, ἀκάθαρτα χείλη ἔχοντος, αὐτῷ μὲν ἐδόθη ἡ χάρις τῆς συγχω ρήσεως καὶ ἡ κάθαρσις δι' ἑνὸς τῶν Σεραφὶμ, τῷ δὲ λαῷ οὐκέτι· ἐπειδὴ οὐδὲ τὴν διάθεσιν ὁμοίαν εἶχον ὅ τε Προφήτης καὶ ὁ λαός· Ὁ μὲν γὰρ εἶδε Κύριον Σαβαὼθ, καθήμενον ἐπὶ θρόνου, καὶ ἐπίστευσεν οἷς ἐθεάσατο· οἱ δὲ βλέποντες ἐπιδη μοῦντα τὸν Κύριον, οὐκ ἐπίστευον·","english":"Thus, then, God speaks and thus the saints hear. \"Go,\" he says, \"and say to this people: You will hear with your hearing and you will certainly not understand, and seeing you will see and you will certainly not perceive. For the heart of this people has grown dull, and with their ears they have heard heavily, and they have shut their eyes, lest they see with their eyes and hear with their ears and understand with their heart and turn, and I will heal them.\" The blessed Paul, bringing this saying clearly and indisputably to the times of the Lord's coming, spoke it in the Acts, when discoursing to the Jews in Rome: \"For well did the Holy Spirit speak through Isaiah the prophet to your fathers, saying: Go and say to this people,\" and the rest. And this saying especially prepares the prophet, as one speaking from God; since the people heard the word of Jesus and did not understand, and seeing the wonders done by him, did not see. For the saying, inclining toward a future time, shows the reference of the things prophesied to later times, and in this the reasonableness of God's judgment appears. For when Isaiah said, \"I have unclean lips,\" and (joining also concerning the people) \"I dwell in the midst of a people having unclean lips,\" to him was given the grace of forgiveness and purification through one of the Seraphim, but to the people no longer; since neither the prophet nor the people had a like disposition. For he saw the Lord Sabaoth sitting upon a throne, and believed what he beheld; but they, seeing the Lord present among them, did not believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"καὶ ὁ μὲν ἀκούσας τῶν Σεραφείμ, συνῆκε τὴν δοξολογίαν αὐτῶν· οἱ δὲ ἀκού οντες τῶν ῥημάτων τοῦ Σωτῆρος, οὐ κατεδέχοντο· καὶ τοῦ μὲν ἡ καρδία κατανυγεῖσα, συνῄσθετο τῆς ἰδίας ἁμαρτίας, διὸ εἶπεν· Ὢ τάλας ἐγὼ, διότι κατανένυγμαι· τῶν δὲ ἐπαχύνθη ἡ καρδία, πρὸς τὸ μηδεμίαν λαβεῖν ἔννοιαν ὧν ἡμάρτανον, μηδὲ προσελθεῖν τῷ δυναμένῳ αὐτοῖς ἀφιέναι τὰς ἁμαρτίας. Διὰ τοῦτο ὁ μὲν ἐκαθαρίσθη, οἱ δὲ ἀφείθησαν ἐν ταῖς ἁμαρτίαις, ὡς καὶ ὁ Κύριος ἔφη πρὸς αὐτοὺς, ὅτι Ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. Τάχα δέ τις ἀντιστήσεται ὑμῶν τῷ λόγῳ, διὰ τὸ εἰρῆσθαι· Εἶπον τῷ λαῷ τούτῳ, οὐ προσιέμενος ἐπὶ τοὺς χρόνους τοῦ Σωτῆρος ταῦτα προφητεύεσθαι. Εἰ γὰρ τὸ Τούτῳ δεικτικόν ἐστι, οὐδεὶς δὲ τῶν ἀπὸ τοῦ δεικνυμένου λαοῦ ἤμελλεν ἀκούειν τοῦ Σωτῆρος, ἢ βλέπειν αὐτοῦ τὰ θαυμάσια, πῶς ἁρμόζει τὸ Τῷ λαῷ τούτῳ τοῖς τοσοῦτον τοῦ Προφήτου μεταγενεστέροις; Ἡμεῖς δὲ ἐξ ἄλλων ῥημά των προφητικῶν ῥᾳδίαν λύσιν ἐπινοήσωμεν τῷ προβλήματι. Εἴρηται γὰρ ἔν τινι τῶν Δώδεκα· Λαός","english":"And the one who heard the Seraphim understood their doxology; but those who heard the words of the Savior did not receive them. And his heart, pricked, was conscious of its own sin, wherefore he said: \"Woe is me, for I am pricked to the heart\"; but their heart was hardened, so as to receive no understanding of the things they had sinned in, nor to draw near to the one who is able to forgive them their sins. For this reason the one was cleansed, but the others were left in their sins, as the Lord also said to them: \"You will die in your sins.\" But perhaps someone among you will object to the argument, because it was said, \"Say to this people,\" not accepting that these things were prophesied for the times of the Savior. For if \"this\" is a demonstrative, and none of the people pointed to was going to hear the Savior or see his wonders, how does \"to this people\" fit those who are so much later than the prophet? But let us devise an easy solution to the problem from other prophetic words. For it is said in one of the Twelve: \"The people","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"μου, τί ἐποίησά σοι; ἢ τί ἐλύπησά σε; ἢ τί παρηνόχλησά σοι; Ἀποκρίθητί μοι. Διότι ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου, καὶ ἐξ οἴκου δουλείας ἐλυτρωσάμην σε καὶ ἐξαπέστειλα ἔμπροσθέν σου τὸν Μωϋσῆν καὶ Ἀαρὼν καὶ Μαριάμ; Ὥσπερ γὰρ τότε οὐχὶ ὁ κατὰ τὸν Προφήτην λαὸς εἶδε τὴν Αἴγυπτον, ἢ ὡδηγήθη παρὰ τῶν προειρημένων, καὶ ὅμως αὐτὸς ὀνειδίζεται ὡς ἐπὶ ταῖς ἐργασίαις ταύταις ἀγνωμονῶν, οὕτω καὶ νῦν δείκνυται μὲν τὸ σύστημα τοῦ λαοῦ τὸ κατὰ τὸν Προφήτην· ἐκβαίνει δὲ αὐτῷ τὰ προφητευθέντα κατὰ τὴν γενεὰν τῆς τοῦ Κυρίου ἐπιφανείας. Πέφυκε δὲ καὶ ἡ συνήθεια κεχρῆσθαι τῷ τοιούτῳ λόγῳ, ὃν καὶ ἀλλοιούμενόν τινες προσαγορεύειν εἰώθασιν. Οἷον, τὸν αὐτὸν νοοῦντες χορὸν, τὸν ἐκ τοσῶνδε ἀνδρῶν συνε στῶτα· εἶτα ἑνὸς ὑπεξελθόντος καὶ ἑτέρου ἐκείνου τόπον ἀντιπληρώσαντος, ὁ αὐτὸς λέγεται μένειν χορός. Καὶ εἰ δεύτερος δὲ ὑπεξέλθῃ καὶ εἰ τρίτος, καὶ τοῦτο ἐπὶ πολὺ γένοιτο, καὶ ἑκάστῳ ἕτερος ἀντεισαχθείη τις, κατὰ μικρὸν ὑπαλλοιουμένου τοῦ χοροῦ, οἱ μὲν καθ' ἕνα διημείφθησαν, ἡ μέντοι προσηγορία τῷ χορῷ ἡ αὐτὴ διασώζεται. Οὕτω καὶ πόλις ἡ αὐτὴ εἶναι λέγεται καὶ στρατόπεδον τὸ αὐτό, οὐ τῷ τὸν καθ' ἕκαστον διαμένειν, ἀλλὰ τῷ τὴν προσηγορίαν τῷ συστήματι τὴν αὐτὴν διασώζεσθαι. Οὕτως οὐδὲν κωλύει καὶ νῦν τὸν ἐπὶ τοῦ Ἡσαΐου δεικτικῶς θεωρούμενον λαὸν τὸν αὐτὸν εἶναι καὶ ἐπὶ τοῦ Κυρίου, οὐ τῇ διαμονῇ τῶν καθ' ἕκαστον, ἀλλὰ τῇ κοινῇ τοῦ ἔθνους ὀνομασίᾳ. Καὶ εἶπα· Ἕως πότε, Κύριε; Καὶ εἶπεν· Ἕως ἂν ἐρημωθῶσι πόλεις παρὰ τὸ μὴ κατοικεῖσθαι, καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους, καὶ ἡ γῆ καταλειφθήσεται ἔρημος.","english":"me, what have I done to you? Or in what have I grieved you? Or in what have I troubled you? Answer me. For I brought you up out of the land of Egypt, and out of the house of slavery I redeemed you, and I sent before you Moses and Aaron and Miriam. For just as then it was not the people according to the Prophet who saw Egypt, or who were led by those previously mentioned, and yet he himself is reproached as being ungrateful for these labors, so also now the body of the people according to the Prophet is shown; and the things prophesied come to pass for it in the generation of the Lord's appearing. And custom is naturally accustomed to use such a word, which some are wont to call, when altered, a \"changed\" one. For example, understanding the same chorus, the one consisting of so many men; then, when one has withdrawn and another has filled that one's place, the same chorus is said to remain. And if a second withdraws and if a third, and this happens for a long time, and another is brought in in place of each, the chorus being gradually changed, those men were exchanged one by one, yet the designation of the chorus is preserved the same. So also a city is said to be the same, and an army the same, not because each individual remains, but because the same designation is preserved for the body. Thus nothing prevents the people seen demonstratively in Isaiah's time from being the same also in the Lord's time, not by the continuance of each individual, but by the common name of the nation. And I said: How long, O Lord? And he said: Until the cities are made desolate for lack of inhabitants, and the houses for lack of men, and the land shall be left desolate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Καὶ μετὰ ταῦτα μακρυνεῖ ὁ Θεὸς τοὺς ἀνθρώπους, καὶ οἱ καταλειφθέντες πληθυνθήσονται ἐπὶ τῆς γῆς· Καὶ ἔτι ἐπ' αὐτῆς ἐστι τὸ ἐπιδέκατον· καὶ πάλιν ἔσται εἰς προνο μὴν, ὡς τερέβινθος καὶ ὡς βάλανος, ὅταν ἐκπέσῃ ἐκ τῆς θήκης αὐτῆς. Σπέρμα Ἅγιον, τὸ στήλωμα αὐτῆς. Ἐπειδὴ σκυθρωπὰ τὰ διηγηθέντα ἦν παρὰ τοῦ Κυρίου, ἀπαραίτητον τὴν κρίσιν ἡγούμενος, τὸν γοῦν χρόνον πόσος ἐστὶν, ἐν ᾧ ἡ καταδίκη αὐτοῖς αὕτη ἐπιτεθήσεται, ἀξιοῖ διδαχθῆναι. Σαφῶς ταῦτα ἐπὶ τοὺς χρόνους τῆς Ῥωμαϊκῆς δυναστείας λοιπὸν ἀναφέρεται. Μετὰ γὰρ τὸ μὴ ἀκοῦσαι τῶν ῥημάτων τοῦ Κυρίου καὶ μὴ θελῆσαι ἐνιδεῖν ὀφθαλμοῖς εὐγνώ μοσι τὰ ὑπὲρ ἄνθρωπον αὐτοῦ τεράστια, ἠρημώθησαν αἱ πόλεις, παρὰ τὸ μὴ κατοικεῖσθαι, καὶ οἶκοι παρὰ τὸ μὴ εἶναι ἀνθρώπους, καὶ ἡ γῆ κατελείφθη ἔρημος, λιμῷ καὶ φυγαῖς καὶ αἰχμαλωσίᾳ τῶν οἰκητόρων θανατωθέντων. Τὸ δὲ ἐπαγόμενον, ὅτι Μετὰ ταῦτα μακρυνεῖ ὁ Θεὸς τοὺς ἀνθρώπους, ἀναφέρεσθαί μοι δοκεῖ ἐπὶ τὴν τῶν Ἰουδαίων ἀπὸ τοῦ Θεοῦ ἀλλοτρίωσιν, οἷς ἀπὸ μέρους ἐγένετο πώρωσις, ἵνα τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ. Ἀλλὰ Καὶ οἱ κατα λειφθέντες (φησὶ) πληθυνθήσονται. Τίνες οὖν εἰσιν οὗτοι; Ἢ περὶ ὧν εἶπεν ὁ Ἀπόστολος, ὅτι Λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν, οἵτινες καὶ πληθυνθήσονται ἐπὶ τῆς γῆς, τῷ εἰς πᾶσαν τὴν γῆν λοιπὸν εἶναι τοὺς μαθητευομένους τῷ Εὐαγγελίῳ τοῦ Χριστοῦ; Εἰ γὰρ καὶ οὐκ ἐπέτυχεν ὃ ἐπι ζητεῖ ὁ πᾶς Ἰσραὴλ, ἀλλ' ἡ ἐκλογὴ ἐπέτυχε, περὶ ὧν φησι τῷ Ἠλίᾳ· Κατέλιπον ἐμαυτῷ ἑπτάκις χιλίους ἄνδρας, οἵ τινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ. Οὗτοι οὖν εἰσι, περὶ ὧν εἴρηται·","english":"And after these things God will remove men far away, and those who are left will multiply on the earth. And still there is a tenth part in it, and again it will be for a spoil, as a terebinth and as an acorn, when it falls from its husk. A holy seed is its stump. Since the things recounted by the Lord were gloomy, he deeming the judgment inexorable, he asks to be taught at least how long the time is in which this condemnation will be laid upon them. These things are clearly referred from now on to the times of the Roman dominion. For after they did not hear the words of the Lord and did not wish to look with grateful eyes upon his wonders beyond human power, their cities were laid waste because they were not inhabited, and houses because there were no men, and the land was left desolate, the inhabitants having been put to death by famine and flights and captivity. And what follows, that after these things God will remove men far away, seems to me to be referred to the alienation of the Jews from God, to whom a hardening in part came about, so that the fullness of the Gentiles might enter in. But also those who are left, he says, will multiply. Who then are these? Or are they those of whom the Apostle said that a remnant according to the election of grace has come about, who will also multiply on the earth, since from now on those who are discipled to the Gospel of Christ are in all the earth? For even if all Israel did not obtain what it seeks, yet the election obtained it, concerning whom he says to Elijah: I have left for myself seven thousand men, who did not bow the knee to Baal. These then are those of whom it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Καὶ ἔτι ἐπ' αὐτῆς ἔσται τὸ ἐπιδέκατον. Τὸ δὲ Καὶ πάλιν ἔσται εἰς προνομὴν, ὡς τερέβινθος καὶ ὡς βάλανος, ὅταν ἐκπέσῃ ἐκ τῆς θήκης αὐτῆς, δοκεῖ μοι δηλοῦν τὴν κατὰ μικρὸν ἀπὸ τῶν Ἰουδαϊκῶν ἐθῶν ἐπὶ τὴν κατὰ τὸ Εὐαγγέλιον πολιτείαν μεταβολήν. Πάλιν γὰρ ἔσονται οὗτοι εἰς προνομὴν συνηγμένοι, ὡς συνάγεται ὁ καρπὸς τῆς τερεβίνθου, καὶ ὡς ἡ βάλανος, ἡ ὥριμος ἤδη πρὸς συλλογήν. Τότε γὰρ ἐκλύεται ἀπὸ τοῦ πρὸς τὴν θήκην δεσμοῦ ἡ πεφθεῖσα ἤδη τῷ χρόνῳ καὶ τελειωθεῖσα. Τάχα δὲ καὶ διὰ τὸ ἐκπεπτωκέναι τῆς Ἰουδαϊκῆς χώρας καὶ ἐν τῇ διασπορᾷ γεγενῆσθαι, βαλάνῳ παρεικάζεται ἐκπιπτούσῃ ἐκ τῆς θήκης αὐτῆς. Τὸ δὲ Σπέρμα ἅγιον τὸ στήλωμα αὐτῆς, ἐκ τῶν Θεοδοτίωνος πρόσκειται, μὴ κείμενον\n\nπαρὰ τοῖς ἑβδομήκοντα, ἀξιόλογον νοῦν, ὡς πρὸς τὴν τῶν προαποδεδομένων ἀκο λουθίαν ἔχον. Συνάγονται γὰρ οὗτοι ὡς τερέβινθος, καὶ ὡς βάλανος, ἐν τῷ γενέσθαι Σπέρμα ἅγιον ἐν τῇ στάσει καὶ βεβαιότητι ἑαυτῶν. Ἀκολούθως δὲ τοῖς πολλαχοῦ παρὰ τῇ Γραφῇ κειμένοις καὶ ἐνταῦθα φαίνεται τὸ χρηστὸν τέλος τῶν ἐπ' εὐεργεσίᾳ κολαζομένων. Πατάξω γὰρ (φησὶ) κἀγὼ ἰάσομαι. Καὶ αὐτὸς ἀλγεῖν ποιεῖ καὶ πάλιν ἀποκαθίστησιν. Οἱ οὖν πρότερον ἀκοῇ ἀκούοντες καὶ μὴ συνιέντες, καὶ τὰ ἑξῆς ποιοῦντες, μέχρι τοσούτου, ἕως τοῦ μὴ κατοικεῖσθαι πόλεις καὶ ἐν τῇ διασπορᾷ γενόμενοι, ὡς μόλις τὸ ἐπι δέκατον τοῦ λαοῦ περισωθῆναι, οὗτοι πάλιν πληθυνθήσονται καὶ πάλιν καρποφορήσουσι, παραπλησίως τερεβίνθῳ καὶ βαλάνῳ, Σπέρμα ἅγιον φέροντες, ἐν τῷ ἑστηκέναι ἑδραῖοι καὶ μὴ μετακινούμενοι καὶ ἐῤῥιζῶσθαι ἐν ἀγάπῃ.","english":"And still there will be a tenth part in it. But the phrase And again it will be for a spoil, as a terebinth and as an acorn, when it falls from its husk, seems to me to make clear the gradual change from Jewish customs to the way of life according to the Gospel. For again these will be gathered for a spoil, as the fruit of the terebinth is gathered, and as the acorn, already ripe for collection. For then it is loosed from its bond to the husk, having already been ripened by time and brought to maturity. Perhaps also, because they have fallen from the Jewish land and come to be in the dispersion, it is likened to an acorn falling from its husk. But the phrase A holy seed is its stump has been added from the version of Theodotion, not being found in the Seventy, and it has a noteworthy meaning, as having reference to the sequence of what has been set forth above. For these are gathered as a terebinth and as an acorn, in that they become a holy seed in their own standing and firmness. And in accordance with what is set down in many places in Scripture, here too the good end of those who are chastised for their benefit is made evident. For I will smite, he says, and I will heal. And he himself causes pain and again restores. Those, then, who formerly heard with the ear and did not understand, and did the things that follow, to such an extent that cities were not inhabited and they came to be in the dispersion, so that the tenth part of the people was scarcely preserved—these will again be multiplied and again bear fruit, like a terebinth and an acorn, bearing a holy seed, in that they stand firm and are not moved and are rooted in love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"7. ΚΕΦΑΛΑΙΟΝ ζʹ Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἀχὰζ τοῦ Ἰωάθαμ, τοῦ υἱοῦ Ὀζίου, βασιλέως Ἰούδα, ἀνέβη Ῥασὶν, βασιλεὺςἈρὰμ, καὶ Φακεὲ, υἱὸς Ῥομελίου, βασιλεὺς Ἰσραὴλ, ἐπὶἹερουσαλὴμ, πολεμῆσαι αὐτὴν, καὶ οὐκ ἠδυνήθησαν πολιορ κῆσαι αὐτήν. Καὶ ἀνηγγέλη εἰς τὸν οἶκον Δαβὶδ, λέγοντες· Συνεφώνησεν Ἀρὰμ πρὸς τὸν Ἐφραΐμ. Καὶ ἐξέστη ἡψυχὴ αὐτοῦ καὶ ἡ ψυχὴ τοῦ λαοῦ αὐτοῦ, ὃν τρόπον ἐν δρυμῷ ξύλον ὑπὸ πνεύματος σαλευθῇ. Ὁ τῆς λέξεως νοῦς τοιοῦτός ἐστι· Δύο βασιλεῖς, ὁ τῆς Συρίας καὶ ὁ τοῦ Ἰσραὴλ ἀνέβησαν ἐπὶ Ἱερουσαλὴμ εἰς πόλεμον, καὶ οὐκ ἠδύναντο πολιορκῆσαι αὐτήν. Ὄνομα δὲ τῷ μὲν βασιλεῖ Συρίας, Ῥασὶν, τῷ δὲ βασιλεῖ Ἰσραὴλ, Φακεέ. Ἦλθον δὲ ἄγγελοι, καταμηνύοντες τῷ βασιλικῷ οἴκῳ τὴν συμφωνίαν τῶν βασιλέων, τοῦ τε Σύρου καὶ τοῦ Ἰσραήλ. Ὁ γὰρ Σύρος, Ἀρὰμ κατὰ τὴν διάλεκτον τῶν Ἑβραίων καλεῖται· ὁ δὲ Ἰσραὴλ, Ἐφραῒμ ὀνομάζεται, διὰ τὸ ἐκ τῆς φυλῆς ἐκείνης ὡρμῆσθαι τὸν τὴν ἀποστασίαν ἐξ ἀρχῆς πε ποιηκότα, Ἱεροβοάμ. Κατεπλάγη οὖν ὅ τε βασιλεὺς καὶ ὁ λαὸς ἅπας ἐπὶ τῇ ἀκοῇ, καὶ οὕτως ἐσείσθη καὶ ἐταράχθη, ὥστε ὁμοιωθῆναι τὸν κλόνον αὐτῶν ξύλῳ δρυμοῦ, ἀπὸ σφοδροτάτου πνεύματος ἀνέμων σαλευομένῳ. Ἡ μὲν οὖν ἁπλῆ διήγησις τῶν ῥημάτων αὕτη. Βασανίζων δ' ἄν τις τὸ ῥητὸν, εὕροι τινὰ οἰκειότητα πρὸς ἡμᾶς καὶ τὴν οἰκοδομὴν τῆς Ἐκκλησίας ἐκ τῶν ἱστορουμένων. Τίνες οὖν εἰσιν οἱ συμφωνήσαντες ἀλλήλοις βασιλεῖς, κατὰ δύναμιν ἐξετάσωμεν. Ἡγοῦμαι τοίνυν τὸν μὲν ἐπαι ρόμενον τῇ σοφίᾳ τοῦ αἰῶνος τούτου κατὰ τῆς γνώσεως τοῦ Θεοῦ λόγον δηλοῦσθαι διὰ τὸν Ἀράμ· ἑρμηνεύεται γὰρ ὁ Ἀρὰμ, μετέωρος.","english":"7. CHAPTER 7. And it came to pass in the days of Ahaz son of Jotham, son of Uzziah, king of Judah, that Rezin king of Aram went up, and Pekah son of Remaliah, king of Israel, against Jerusalem, to make war on it, and they could not besiege it. And it was reported to the house of David, saying, Aram has made an agreement with Ephraim. And his soul was astonished, and the soul of his people, in the manner of a tree in a thicket shaken by the wind. The sense of the passage is as follows: two kings, the one of Syria and the one of Israel, went up against Jerusalem for war, and they could not besiege it. The name of the king of Syria was Rezin, and of the king of Israel, Pekah. And messengers came, reporting to the royal house the agreement of the kings, both the Syrian and the Israelite. For the Syrian is called Aram in the dialect of the Hebrews; and Israel is named Ephraim, because from that tribe came Jeroboam, who from the beginning made the apostasy. The king, then, and all the people were struck with amazement at the report, and were so shaken and disturbed that their agitation was likened to a tree of the thicket shaken by the most violent wind of the winds. This, then, is the simple narrative of the words. But one who examines the text closely might find some affinity to us and to the edification of the Church from the things recorded. Let us then examine, as far as we are able, who these kings are who made an agreement with each other. I think, then, that the word which is exalted by the wisdom of this age against the knowledge of God is signified by Aram; for Aram is interpreted as \"lofty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Τοιοῦτος δὲ ὁ λόγος τῶν ἀρχόντων τοῦ αἰῶνος τούτου, ἀστρονομίαις προσέχων καὶ κινήσεσιν ἀστέ ρων καὶ συμπλοκαῖς καὶ σχήμασι, κἀκεῖθεν τῶν ἀνθρω πίνων πραγμάτων τὰς αἰτίας ἠρτῆσθαι λέγων. Μετέωρος δὲ καὶ διὰ τὴν οἴησιν καὶ τὸ ἀλαζονικὸν αὐτοῦ ἔπαρμα, ὃ μόνος οἶδε καθαιρεῖν τοῖς λόγοις τῆς ἀληθείας ὁ Ἅγιος, τῇ δυνάμει τοῦ Πνεύματος καταβάλλων πᾶν ὕψωμα ἐπαιρό μενον, κατὰ τῆς γνώσεως τοῦ Θεοῦ. Τὴν δὲ κατὰ παραδοχὴν τῶν θείων Γραφῶν συστᾶσαν, ἐκτετραμμένην τῆς εὐθείας καὶ ψευδώνυμον γνῶσιν, Ἐφραῒμ ἡγούμεθα προσαγορεύεσθαι. Ἐπειδὴ ἀπ' αὐτῆς ὥρμητο Ἱεροβοὰμ, ὁ πρῶτος ἀποσχίσας τοῦ σπέρματος Δαβὶδ τὰς δέκα φυλὰς, ὃς καὶ δραπέτης ποτὲ τοῦ Σολομῶντος γενόμενος, εἰς Αἴγυπτον ἀπῆλθε, καὶ τὴν ἀδελφὴν Θεκεμίνας, τῆς γυναικὸς Φαραὼ, πρὸς γάμον ἔλαβεν. Ὃς καὶ τὰς χρυσᾶς δαμάλεις ἀνέπλασε, καὶ ἑορτὰς ἀνέπεμψεν ἀπὸ τῆς καρδίας αὐτοῦ. Ὅταν οὖν ὁ ἐθνικὸς λόγος, ὁ μέγα φρονῶν ἐπὶ διαλεκτικαῖς ἐπιχειρήσεσιν, ἐπιπλακῇ τῷ αἱρετικῷ καὶ παρατετραμμένῳ, συμφωνεῖν λέγεται ὁ Ἀρὰμ πρὸς τὸν Ἐφραῒμ, ἐπιθυμίαν ἔχων καθελεῖν τὰ τοῦ Δαβὶδ οἰκοδομήματα καὶ ἐκπορθῆσαι τὸν τόπον τῆς ἀληθινῆς λατρείας. Οὐ μήν γε περιγίνεται τοῦ σκοποῦ. Οὐ","english":"Such is the word of the rulers of this age, attending to astronomies and the motions of stars and their conjunctions and configurations, and from there saying that the causes of human affairs hang. And it is lofty both because of its conceit and its boastful swelling, which the Holy One alone knows how to bring down by the words of truth, casting down by the power of the Spirit every high thing that exalts itself against the knowledge of God. But the knowledge that has come to be by the tradition of the divine Scriptures, yet has been turned aside from the straight way and is falsely named, we consider to be called Ephraim. Since from it sprang Jeroboam, the first who divided the ten tribes from the seed of David, who also, having once become a fugitive from Solomon, went away into Egypt, and took to wife the sister of Thekemina, the wife of Pharaoh. He also fashioned the golden calves and sent up feasts from his own heart. When, therefore, the gentile word, which is great-minded over dialectical arguments, is entangled with the heretical and perverted word, Aram is said to be in agreement with Ephraim, having the desire to tear down the buildings of David and to sack the place of true worship. Yet it does not prevail in its purpose. Not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"γὰρ δυνήσεται ἐκπολιορκῆσαι διὰ τὸν ὑπερασπίζοντα αὐτῆς Κύριον. Τάχα δὲ οὐδὲ δύνανται συμφωνῆσαι οὗτοι, ἐὰν μὴ ἡ ἁμαρτία ἡμῶν πλεονάσῃ· ἐπειδὴ καὶ οἱ κατὰ τὴν ἱστορίαν συμφωνήσαντες, ἐν ταῖς ἡμέραις τοῦ Ἀχὰζ, τὴν πρὸς ἀλλήλους ἐπεδείκνυντο συμφωνίαν διὰ τὴν ἁμαρτίαν τοῦ Ἀχὰζ, ὃς οὐκ ἐποίησε τὸ εὐθὲς ἐνώπιον Κυρίου, ἀλλὰ τὸν υἱὸν αὐτοῦ διῆγεν ἐν πυρὶ καὶ ἐθυμία ἐν τοῖς ὑψηλοῖς. Ταράσσει μέντοι τὸν οἶκον Δαβὶδ καὶ ἐξίστησι τὴν ψυχὴν τοῦ λαοῦ, ὥστε καὶ ἀκάρπῳ ξύλῳ προσεοικέναι, διὰ τὸν ἀπὸ τῆς ταραχῆς ἐγγενόμενον κλόνον, ἡ τῶν πονηρῶν βασιλέων κατὰ τῶν ἐκκλησιῶν ἐπιχείρησις. Ἀλλ' ὅμως ὁ φιλάνθρωπος Θεὸς, θεραπεύων αὐτῶν τὴν ταραχὴν, πέμπει προφητικὸν λόγον, ἐξελαύνοντα τὸν φόβον τῶν καρδιῶν τοῦ λαοῦ, διὰ τοῦ λέγειν· Μὴ φοβοῦ, μηδὲ ἡ ψυχή σου ἀσθενείτω ἀπὸ τῶν δύο ξύλων τῶν καπνιζομένων τούτων. Ὅρα δὲ εἰ δύνασαι καὶ ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας ἀφορμὰς λαβεῖν τοῦ ἔτι τρανότερον τὰ κατὰ τὸν τόπον ἰδεῖν. Ἑρμηνεύεται γὰρ ὁ Ἀχὰζ, κατάσχεσις· Ἰωάθαν, Ἰαῶ συντέλεια· ὁ δὲ Ὀζίας, ἰσχὺς Ἰαῶ· ὁ δὲ Ἀρὰ(ὡς προείπαμεν) μετέωρος· ὁ δὲ Φακεὲ, διάνοιξις· ὁ δὲ Ῥομελίας, μετέωρος περιτομῆς. Συμφωνεῖ οὖν ὁ μετέωρος λόγος, καὶ ὁ ἐπαγγελλόμενος σαφηνιστὴν εἶναι τῶν θείων Γραφῶν λόγος. Τοῦτο γὰρ ἐμφαίνει ὁ Φακεὲ, ἑρμηνευόμενος διάνοιξις, οἱονεὶ σαφηνισμὸν τῶν ἀποκεκλεισμένων τῆς Γραφῆς μαρτυριῶν δι' ἑαυτοῦ ὑπισχνούμενος.","english":"For it will not be able to besiege it, because the Lord is its shield. Perhaps they cannot even agree unless our sin abounds; since those in the historical account who agreed, in the days of Ahaz, displayed their agreement with one another because of the sin of Ahaz, who did not do what was right before the Lord, but passed his son through the fire and burned incense on the high places. Nevertheless, the attempt of wicked kings against the churches troubles the house of David and distracts the soul of the people, so that it resembles a fruitless tree, because of the disturbance that arises from the turmoil. But nevertheless, the loving God, healing their turmoil, sends a prophetic word, driving out the fear from the hearts of the people, by saying: Do not fear, nor let your soul grow weak from these two smoking sticks. See whether you can also take occasion from the interpretation of the names to see the matters of this passage still more clearly. For Ahaz is interpreted as possession; Jotham, the completion of Iaō; and Uzziah, the strength of Iaō; and Ara, as we said before, lofty; and Pekah, opening; and the daughter of Remaliah, lofty of circumcision. So the lofty word agrees, and the word that promises to be an elucidator of the divine Scriptures. For Pekah makes this clear, being interpreted as opening, as it were promising through himself the elucidation of the closed testimonies of Scripture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"Ὅτι δὲ ἡ κατὰ τῆς Ἱερουσαλὴμ συμφωνία τῶν δύο βασιλέων (τοῦ τε ἐπὶ τῇ σοφίᾳ τοῦ κόσμου φρονοῦντος καὶ τοῦ ἐπαγγελ λομένου τὰ κεκαλυμμένα τῆς Γραφῆς ἀναπτύσσειν) ἐν δόγ μασι καὶ λόγοις ἐναντίοις γίνεται, προσδοκώντων ὑποχειρίους λήψεσθαι τοὺς τὰ τῆς Ἐκκλησίας δεδιδαγμένους, ἐκ τῶν ἐφεξῆς ἀποδείκνυται. Ἐβουλεύσαντο γὰρ βουλὴν πονηρὰν ὁ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου, λέγοντες· Ἀναβησόμεθα εἰς τὴν Ἰουδαίαν, καὶσυλλαλήσαντες αὐτοῖς, ἀποστρέψομεν αὐτοὺς πρὸς ἡμᾶς. Σαφῶς γὰρ ὁ λόγος παρίστησιν, ὅτι διὰ τῆς ἐν τῷ διαλέγεσθαι πιθανότητος ἐλπίζουσι τὸν οἶκον Δαβὶδ ἀποστρέψαι πρὸς ἑαυ τούς. Ἐπαγγέλλονται δὲ καὶ βασιλέα καταστήσειν τὸν υἱὸν Ταβεήλ· ἑρμηνεύεται δὲ ὁ Ταβεὴλ, ἀγαθὸς Θεός. Ἴδιον δὲ τῶν ἐπιτιθεμένων τῇ Ἐκκλησίᾳ τὸ ὑπισχνεῖσθαι παραδώσειν τὰ περὶ τοῦ Υἱοῦ τοῦ Θεοῦ, καὶ διὰ τῆς τοιαύτης χρηστολογίας ἐξαπατῶσι τοὺς ἀκεραιοτέρους. Ὅτι δὲ ταῦτα αἰνίγ ματά ἐστι, διὰ τῆς ἱστορίας πρὸς τὴν νῦν κατάστασιν τῶν Ἐκκλησιῶν φέροντα, σαφῶς ὁ λόγος προϊὼν ἀπογυμνοῖ, λέγων· Ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Καὶ εἶπε Κύριος πρὸς Ἡσαΐαν· Ἔξελθε εἰς συνάντησιν Ἀχὰζ, σὺ καὶ ὁ καταλειφθεὶς Ἰασοὺβ, ὁ υἱός σου, εἰς τὴν κολυμβήθραν τῆς ἄνω ὁδοῦ τοῦ ἀγροῦ τοῦ γναφέως, καὶ ἐρεῖς αὐτῷ· Φύλαξαι τοῦ ὑσυχάσαι καὶ μὴ φοβοῦ, μηδὲ ἡ ψυχή σου ἀσθενείτω ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τῶν καπνιζομένων τούτων. Ὅταν γὰρ ὀργὴ τοῦ θυμοῦ μου γένηται, πάλιν ἰάσομαι. Καὶ ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου, ὅτι ἐβουλεύσαντο βουλὴν πονηρὰν περὶ σοῦ, λέγοντες·","english":"That the agreement of the two kings against Jerusalem (the one who thinks according to the wisdom of the world, and the one who promises to unfold the hidden things of Scripture) is made in opposing doctrines and words, while they expect to take captive those who have been taught the things of the Church, is demonstrated from what follows. For Aram and the son of Remaliah devised an evil plan, saying: Let us go up into Judea, and having conferred with them, we will turn them back to ourselves. For the account clearly shows that through the persuasiveness of their dialogue they hope to turn the house of David back to themselves. And they promise also to set up as king the son of Tabeel; and Tabeel is interpreted as \"good God.\" But it is characteristic of those who attack the Church to promise that they will hand over the things concerning the Son of God, and through such fair speaking they deceive the more simple. That these things are riddles, leading through the history to the present condition of the Churches, the account clearly lays bare as it proceeds, saying: Unless you believe, you will not understand. And the Lord said to Isaiah: Go out to meet Ahaz, you and the remnant Jasub, your son, at the pool of the upper road of the fuller's field, and you shall say to him: Be careful to keep quiet and do not fear, nor let your soul grow weak because of these two sticks, these smoking firebrands. For when the anger of my wrath comes, I will heal again. And the son of Aram and the son of Remaliah, because they devised an evil plan concerning you, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Ἀναβησόμεθα εἰς τὴν Ἰουδαίαν καὶ συλλαλήσαντες αὐτοῖς ἀποστρέψομεν αὐτοὺς πρὸς ἡμᾶς, καὶ βασιλεύσομεν αὐτῆς τὸν υἱὸν Ταβεήλ. Τάδε λέγει Κύριος· Οὐ μὴ μείνῃ ἡ βουλὴ αὕτη, οὐδὲ ἔσται· ἀλλ' ἡ κεφαλὴ τοῦ Ἀρὰμ, Δαμασκός, καὶ ἡ κεφαλὴ Δαμασκοῦ, Ῥασίν. Ἀλλ' ἔτιἑξήκοντα καὶ πέντε ἐτῶν, ἐκλείψει ἡ βασιλεία Ἐφραῒμ ἀπὸ τοῦ λαοῦ· καὶ ἡ κεφαλὴ Ἐφραῒμ, Σομόρων, καὶ ἡ κεφαλὴ Σομόρων, ὁ υἱὸς τοῦ Ῥομελίου. Καὶ ἐὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Ἡγοῦμαι τοίνυν, ὅτι οὐ διὰ τῆς αἰσθητῆς ἀκοῆς πλησσομένου τοῦ ἀέρος συνίεσαν τὸν τοῦ Θεοῦ λόγον οἱ Προ φῆται· ἀλλ' ἐπειδή ἐστιν ὦτα νοητῆς ψυχῆς, ἐπ' ἐκεῖνα ἔφθανε, γυμνὰ φωνῆς, τὰ σημαινόμενα. Καὶ τοῦτο αὐτοῖς ἐγίνετο, τῆς αὐγῆς τοῦ ἀληθινοῦ φωτὸς φθανούσης αὐτῶν ἐπὶ τὸ ἡγεμονικὸν, καὶ διακονούσης τῷ φωτισμῷ τῶν Προφη τῶν. Ταύτης δὲ ἀντελαμβάνοντο τῆς φωνῆς οἱ γενόμενοι ἔξω τῶν φθαρτῶν αἰσθητηρίων, καὶ οἱ\n\nσπεύδοντες πρὸς τὴν ἀπὸ τοῦ σώματος ἔξοδον. Ὅτε μὲν γὰρ πρὸς τῇ θεωρίᾳ τῶν θείων γίνεται ἡ ψυχὴ, συλλέγουσα ἑαυτὴν ἀπὸ τῆς πρὸς τὸ σῶμα ἐπιπλοκῆς, ἐξιέναι λέγεται· ὅταν δὲ πρὸς τοῖς ἀνθρωπίνοις ἐστὶν, ἢ κατὰ τὸ ἀναγκαῖον τῆς τοῦ σώματος θεραπείας, ἢ διὰ τὸ μὴ δύνασθαι ἐπιπλέον ἐκτείνεσθαι πρὸς τὰ διαφέροντα, οἱονεὶ ἔξωθεν ἐπὶ τὰ ἔσω πάρεισιν, ὥσπερ εἰς οἰκίαν τινὰ, ἢ εἰς πόλιν, πρὸς τὴν ἐπὶ τὸ σῶμα συμπά θειαν ἐπιστρέφουσα. Ἐπεὶ οὖν ἔδει λόγων Θεοῦ ἀκοῦσαι τὸν Προφήτην, διὰ τοῦτο πρὸ πάντων αὐτῷ εἴρηται τὸ Ἔξελθε σὺ καὶ ὁ υἱός σου. Τοιοῦτον δέ πώς ἐστι καὶ τὸ ἐν Γενέσει κατὰ τὸν πρῶτον χρηματισμὸν εἰρημένον τῷ Ἀβραάμ·","english":"We shall go up into Judea, and having spoken with them we shall turn them to ourselves, and we shall make the son of Tabeel king over it. Thus says the Lord: This counsel shall not remain, nor shall it come to pass; but the head of Aram is Damascus, and the head of Damascus is Rezin. But yet in sixty-five years, the kingdom of Ephraim shall fail from the people; and the head of Ephraim is Samaria, and the head of Samaria is the son of Remaliah. And if you do not believe, neither shall you understand. I consider, therefore, that the prophets understood the word of God not by the perceptible hearing when the air is struck, but since there are ears of the intelligible soul, the meanings reached those ears, bare of voice. And this happened to them when the radiance of the true light reached their governing faculty and ministered to the illumination of the prophets. And those who had come outside the corruptible senses laid hold of this voice, and those who hasten toward the departure from the body. For when the soul is engaged in the contemplation of divine things, gathering itself from its entanglement with the body, it is said to go out; but when it is occupied with human things, either by reason of the necessity of caring for the body, or because it cannot extend further toward the things that excel, they come as it were from outside to the things within, as into some house or into a city, turning back to the sympathy for the body. Since, then, the prophet had to hear words of God, for this reason it was said to him before all things, \"Go out, you and your son.\" And such, in a way, is also what is said in Genesis at the first oracle to Abraham:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Ἔξελθε ἐκ τῆς γῆς σου, καὶ ἐκ τῆς συγγενείας σου, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου. Τελειοτάτη γὰρ ἔξοδος, ἡ ἀπὸ πάντων τῶν σωματικῶν ἀνάβασις, ἅτινα εἴρηται γῆ· καὶ ἡ ἀπὸ τῶν αἰσθητηρίων φυγὴ, ἅπερ ὠνόμασται συγγένεια· καὶ τὸ ἀποστραφῆναι τὸν ὑπαίτιον βίον, ἐν ᾧ ᾠκείωτο πρό τερον τοῖς ἐναντίοις ἐπιτηδεύμασιν, ἅπερ οἶκος εἴρηται τοῦ πατρός. Καὶ μετ' ὀλίγον δὲ περὶ τοῦ αὐτοῦ Ἀβραὰμ γέ γραπται· ὅτι Ἐξήγαγεν αὐτὸν ὁ Θεὸς ἔξω. Ἐπειδὴ γὰρ εἶδεν αὐτοῦ τὴν πρὸς τὸ ἐξελθεῖν προθυμίαν, αὐτὸς αὐτὸν πρὸς τὸ τέλειον τῆς ἐνεργείας ἐχειραγώγησεν. Αὐτὸς γὰρ καθ' ἑαυτὸν οὐχ οἷός τε ἦν ποιῆσαι· διὰ τοῦτο, καὶ ἐπὶ μὲν τοῦ πρώτου προστάγματος, εἰ ἐξέλθοι ἔξω, ἐπαγγε λίαν λαμβάνει τῆς ἀπολαύσεως. Ὅτε δὲ ἐξήγαγεν αὐτὸν ὁ Θεὸς, ἐδίδασκεν αὐτὸν τὰ ἄνω ζητεῖν, οὗ ὁ Χριστός ἐστιν. Καὶ Μωϋσῆς δὲ, ὅτε τῶν ἀνθρωπίνων ἔξω ἐγένετο, ἀποσχολάζων τῷ νῷ πρὸς τὴν θεωρίαν τῶν λογίων, ἔπηξεν ἔξω τῆς παρεμβολῆς μακρὰν τὴν ἑαυτοῦ σκηνήν. Διὸ καὶ πᾶς ὁ ζητῶν τὸν Κύριον, ἐξεπορεύετο εἰς τὴν σκηνήν. Ὥστε ὁ ἐπὶ πλέον διαβεβηκὼς ἀπὸ τῶν ἀνθρωπίνων, ἔξω τὴν ἑαυτοῦ καταπήξει σκηνὴν, ἵνα παγεῖσα καὶ ἑδρασθεῖσα ἀσάλευτος αὐτοῦ ἡ ζωὴ διαμείνῃ. Διὸ καὶ νῦν μέλλοντα προφητεύειν καὶ λέγειν τὰ προστασσόμενα ὑπὸ τοῦ Θεοῦ, ἐξελ θεῖν ὁ Κύριος ἐπιτάσσει· οὐ μόνον δὲ αὐτὸς, ἀλλὰ καὶ ὁ καταλειφθεὶς Ἰασοὺβ, ὁ υἱὸς αὐτοῦ. Ἐμφαίνεται δὲ, ὅσον ἐκ τοῦ λόγου, ὅτι ἐκ πολλῶν εἷς αὐτῷ περιελέλειπτο υἱὸς, ὃν καὶ αὐτὸν ἐβούλετο ὁ λόγος μὴ ἀπολείπεσθαι τῆς τοῦ πατρὸς ἕξεως, ἀλλὰ συνεξιέναι τῷ πατρὶ, ἐφ' ἃ προεκαλεῖτο αὐτὸν ὁ Θεός.","english":"Go out from your land, and from your kindred, and from your father's house. For the most perfect departure is the rising above all bodily things, which are called land; and the flight from the senses, which are named kindred; and the turning away from the blameworthy life, in which he had previously been at home with contrary pursuits, which are called his father's house. And a little later it is written concerning the same Abraham: that God brought him outside. For since he saw his eagerness to go out, he himself led him by the hand to the perfection of the deed. For by himself he was not able to do it; therefore, at the first command also, if he should go out, he receives the promise of enjoyment. But when God brought him out, he taught him to seek the things above, where Christ is. And Moses too, when he had come to be outside human affairs, withdrawing in his mind to the contemplation of the oracles, pitched his tent far outside the camp. Therefore also everyone who seeks the Lord would go out to the tent. So that he who has advanced further from human affairs will pitch his own tent outside, so that his life, fixed and established, may remain unshaken. Therefore also now, when he is about to prophesy and to speak the things commanded by God, the Lord orders him to go out—not only him, but also Jashub who was left, his son. And it is made clear, as far as the account goes, that out of many one son had been left to him, and the word wished that this one too should not be left behind the father's disposition, but should go out together with his father to the things to which God was calling him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"Ἐπειδὴ δὲ ἑρμηνεύεται Ἰασοὺβ, ἐπιστρέφων, πᾶσιν ἡμῖν, τοῖς ἐκ μετανοίας βουλομένοις ἐξελθεῖν ἀπὸ τῶν παθῶν τῆς σαρκὸς, ἐνδείκνυται ἡ Γραφὴ, δύνασθαι μετὰ τοῦ Προφήτου γενομένοις, κατορθοῦν τὴν ἔξοδον. Κελεύεται δὲ ἀνελθεῖν ἐπὶ τὴν ἄνω ὁδὸν, τὴν οὖσαν πρὸς τὴν κολυμβήθραν τοῦ ἀγροῦ τοῦ γναφέως. Ἔστι μὲν οὖν, καὶ κατὰ τὴν ἱστορίαν, ἐπίσημος ὁ τόπος οὗτος· γέγραπται γὰρ, ὅτι ἀπέστειλε βασιλεὺς Ἀσσυρίων Ῥαψάκην ἐκ Λάχις εἰς Ἱερουσαλὴμ μετὰ δυνάμεως πολλῆς, καὶ ἔστη ἐν τῷ ὑδραγωγῷ τῆς κολυμβήθρας τῆς ἄνω, ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ γναφέως. Τάχα δέ τι καὶ διδακτικὸν ἔχει πρὸς ἠθῶν παί δευσιν ὁ λόγος, ὅτι χρὴ ἀφίστασθαι τῶν ταπεινῶν καὶ χαμαὶ κειμένων, καὶ ἐπὶ τὰ ἄνω ἐπείγεσθαι· ὅπου γενομένοις ὕδωρ εἰς ἀποκάθαρσιν καὶ ἀγρὸς γναφέως, τοῦ τὸν ῥύπον ἀποκαθαίροντος, εὑρεθήσεται· ὃ χρησιμεύει ἡμῖν πρὸς τὸ τοῦ Ἐκκλησιαστοῦ παράγγελμα, λέγοντος· Ἐν παντὶ καιρῷ ἔστωσάν σου τὰ ἱμάτια λαμπρά. Κελεύει δὲ καὶ ὁ χρηματίζων τῷ Μωϋσεῖ, πλύνειν τὰ ἱμάτια τὸν μέλλοντα ἀκούειν τοῦ Θεοῦ· Καταβὰς διαμάρτυραι τῷ λαῷ καὶ ἅγνισον αὐτοὺς σήμερον καὶ αὔριον, καὶ πλυνάτωσαν τὰ ἱμάτια αὐτῶν καὶ ἔστωσαν ἕτοιμοι εἰς τὴν ἡμέραν τὴν τρίτην. Ὁ δὲ ἐκεῖ φθάσας, καὶ τὸ τοῦ γάμου ἔνδυμα ἕτοιμον ἕξει, πρὸς τὸ μὴ, δεθεὶς χεῖρας καὶ πόδας, ἀπὸ τοῦ νυμφῶνος εἰς τὸ σκότος ῥίπτεσθαι τὸ ἐξώτερον. Εἶπον οὖν (φησὶ) τῷ Ἀχάζ· Φύλαξαι τοῦ ἡσυχάσαι. Τοῦτο δὲ καὶ ἡμῖν χρήσιμόν ἐστι, πρὸς τὸ πάσῃ φυλακῇ τηρεῖν ἡμᾶς τὴν ἑαυτῶν καρδίαν·","english":"Since Iasoub is interpreted as \"returning,\" Scripture shows to all of us who wish to depart from the passions of the flesh through repentance that, having been with the Prophet, we are able to accomplish the exodus rightly. And he is commanded to go up to the upper road, the one that leads to the pool of the fuller's field. Now this place is also notable according to the historical account; for it is written that the king of the Assyrians sent Rabshakeh from Lachish to Jerusalem with a great force, and he stood at the conduit of the upper pool, on the road of the fuller's field. Perhaps the passage also has something instructive for the training of character: that one must stand away from lowly and earth-bound things and press on toward the things above; for when we arrive there, water for purification and a fuller's field will be found—the field of him who cleanses away filth—which serves us in relation to the precept of Ecclesiastes, who says: At all times let your garments be bright. And he who gives oracles to Moses commands the one who is about to hear God to wash his garments: Go down, testify to the people, and sanctify them today and tomorrow, and let them wash their garments, and let them be ready for the third day. And the one who arrives there will also have the wedding garment ready, so as not to be bound hand and foot and cast from the bridal chamber into the outer darkness. Say then (he says) to Ahaz: Be careful to keep quiet. This is also useful for us, so that with all vigilance we may guard our own heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Ἐὰν γὰρ ἰσχυρὸς φυλάσσῃ τὴν ἑαυτοῦ αὐλὴν ἐγρηγόρως, ἐν εἰρήνῃ ἐστὶ πάντα τὰ ὑπάρχοντα αὐτοῦ, ὃς καὶ ἡσυχάζει, τὸν ὄχλον καὶ τὸν θόρυβον ἀποσειόμενος καὶ μὴ φοβού μενος τὸν\n\nπαθητικὸν φόβον, μηκέτι ἀσθενῶν τῇ ψυχῇ, ἀλλὰ τῷ πνεύματι τῆς ἰσχύος καθωπλισμένος. Μηδὲ δειλιάσῃς ἀπὸ τῶν δύο ξύλων τῶν δαλῶν τού των, τῶν καπνιζομένων. Πρόσταγμα ἡμῖν, μὴ δειλιᾷν ἀπὸ τῶν Ἑλληνικῶν πιθανο τήτων καὶ ἀπὸ τῶν παρὰ τοῖς ἑτεροδόξοις δυσφημιῶν, ἅτινά ἐστι δύο ξύλα, μᾶλλον δὲ δύο δαλοὶ, ἀπολέσαντες μὲν τοῦ φυτοῦ τὸ ζωτικὸν καὶ τοῦ ξύλου τὸ ἰσχυρὸν, μὴ ἔχοντες δὲ τὸ τοῦ πυρὸς φωτεινὸν, ἀλλὰ δαλοὶ καπνιζόμενοι, μελαίνοντες μὲν τοὺς ἁπτομένους αὐτῶν καὶ σπιλοῦντες, δακρύειν δὲ τοὺς ὀφθαλμοὺς τῶν ἐγγιζόντων παρασκευάζοντες. Εἰ δὲ θέλεις νοῆσαι τὴν ἀπὸ τῶν καπνιζομένων δαλῶν βλάβην, γινομένην ἀπὸ τοῦ ἐν αὐτοῖς καπνοῦ, μνήσθητι τοῦ Σολομῶντος, λέγον τος· Ὥσπερ ὄμφαξ ὀδοῦσι βλαβερὸν καὶ καπνὸς ὄμμασιν, οὕτω παρανομία τοῖς χρωμένοις αὐτῇ. Οἶμαι γὰρ ὄμφακα μὲν εἰρῆ σθαι τὴν ἀπὸ τῶν τῆς κακίας πράξεων ἁμαρτίαν, καπνὸν δὲ τὴν ἀπὸ τῆς ψευδωνύμου γνώσεως βλάβην, τὸ διορατικὸν τῆς ψυχῆς ἡμῶν συγχέουσαν. Ὅταν δὲ γένηται (φησὶν) ὀργὴ τοῦ θυμοῦ μου, πάλιν ἰάσομαι, τουτέστι μετὰ τὰς ἐπιστρεπτικὰς πληγὰς, ἐπειδὰν ἱκανῶς ἔχουσαν ἴδω τὴν διόρθωσιν, οὐκ ἀφήσω αὐτοὺς ἐν τοῖς σκυθρωποτέροις, ὥσπερ ἂν εἰ καὶ ἰατρὸς λέγοι τοῖς κάμνουσιν· ὅταν τέμω καὶ ὅταν καυτηριάσω, οὔτε τὴν τομὴν, οὔτε τὰ ἀπὸ τοῦ καυτῆρος ἕλκη ἀτημέλητα καταλείψω.","english":"For if a strong man guards his own courtyard vigilantly, all his possessions are in peace, and he himself is at rest, shaking off the crowd and the tumult and not fearing the passionate fear, no longer weak in soul but armed in the spirit of strength. And do not be afraid of the two pieces of wood, these firebrands that are smoking. It is a command to us not to be afraid of the Greek plausibilities and of the blasphemies among the heterodox, which are two pieces of wood—or rather two firebrands—having lost the vital power of the plant and the strength of the wood, and not having the brightness of fire, but smoking firebrands, blackening those who touch them and staining them, and causing the eyes of those who come near to weep. But if you wish to understand the harm that comes from the smoking firebrands, produced by the smoke within them, remember Solomon, who says: As a sour grape is harmful to the teeth and smoke to the eyes, so is lawlessness to those who use it. For I think that the sour grape refers to the sin that comes from the deeds of wickedness, and the smoke to the harm that comes from falsely so-called knowledge, confounding the discerning faculty of our soul. But when (he says) the anger of my wrath comes to be, I will heal again—that is, after the corrective blows, when I see that the correction is sufficiently complete, I will not leave them in the more sullen conditions, just as a physician might say to the sick: when I cut and when I cauterize, I will leave neither the incision nor the wounds from the cautery uncared for.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Ἐπειδὰν γὰρ ἀνυσθῇ τοῦτο, δι' ὃ τὰ ἐπίπονα παραλαμβάνεται, τότε τὴν λειπομένην θεραπείαν ἐπαγαγὼν, εἰς τὴν ὑγείαν ἀποκαταστήσω. Καὶ ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου, ὅτι ἐβουλεύσαντο βουλὴν πονηρὰν, λέγοντες· Ἀναβησόμεθα εἰς τὴν Ἰουδαίαν καὶ συλλαλήσαντες αὐτοῖς, ἀποστρέψομεν αὐ τοὺς πρὸς ἡμᾶς, καὶ βασιλεύσομεν αὐτῆς τὸν υἱὸν Ταβεήλ. Τάδε λέγει Κύριος Σαβαώθ· Οὐ μὴ μείνῃ ἡ βουλὴ αὕτη, οὐδὲ ἔσται. Ἐπεὶ οὖν συμφωνοῦσι δύο λόγοι, οἱ ἔξω τῆς ἀληθείας, κατὰ τῆς Ἐκκλησίας, ὅτε υἱὸς τοῦ Ἀρὰμ (ὁ μετέωρος λόγος, ὁ ἐπαιρόμενος κατὰ τῆς γνώσεως τοῦ Θεοῦ) καὶ ὁ υἱὸς τοῦ Ῥομελίου (ὁ λόγος ὁ ἐκ τῆς μετεώρου περι τομῆς) ὃς, προφάσει γνώσεως καὶ ἐμφάσει τῆς περὶ ὑψηλο τέρων διδασκαλίας, ἀφίστησι τῆς κατὰ τὴν Ἐκκλησίαν τοῦ Θεοῦ ἀληθείας· ἐβουλεύσαντο τοίνυν οὗτοι βουλὴν πονηρὰν, ὅτι συνομιλήσαντες τοῖς ἐν τῇ Ἰουδαίᾳ, τουτέστι τοῖς ἐν τῇ ἐξομολογουμένῃ ψυχῇ (ἐξομολόγησις γὰρ Θεοῦ, ἡ Ἰουδαία μετονομάζεται) ἥντινα διὰ τῆς ἐν τῇ διαλεκτικῇ πιθανότητος ἀποστρέψωμεν πρὸς ἑαυτοὺς, ἐπαγγελλόμενοι μὴ ἄλλον τινὰ δώσειν βασιλέα, ἢ τὸν υἱὸν τοῦ Ταβεήλ, του τέστι τοῦ ἀγαθοῦ Θεοῦ· ὃν ἀγαθοῦ μὲν Θεοῦ υἱὸν λέγουσιν, ἀγαθὸν δὲ αὐτὸν οὐκ ὀνομάζουσι, πρὸς ἐπήρειαν κεχρημέ νοι τῇ τοῦ Εὐαγγελίου φωνῇ· Τί με λέγεις ἀγαθόν; Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς, ὁ Θεός. Ὅταν οὖν ἴδῃς ἑτεροδόξους ἐπαγγελλομένους γνῶσιν, ἐπαγομένους τὴν ἐκ τῶν ἐθνῶν σοφίαν, ἐπιστρατεύοντας τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, ἐνθυμοῦ ὅτι καὶ νῦν ὁ υἱὸς τοῦ Ἀρὰμ καὶ ὁ υἱὸς τοῦ Ῥομελίου βουλεύονται βουλὴν πονηράν.","english":"For when this is accomplished, for the sake of which the painful measures are undertaken, then, applying the remaining treatment, I will restore him to health. And the son of Aram and the son of Romelias, because they devised an evil plan, saying: Let us go up against Judea and, having conferred with them, we will turn them to ourselves, and we will make the son of Tabeel king over it. Thus says the Lord of Hosts: This plan shall not stand, nor shall it come to pass. Since, then, two words agree together, those outside the truth, against the Church, when the son of Aram (the lofty word, the one exalted against the knowledge of God) and the son of Romelias (the word from the lofty cutting) who, under the pretext of knowledge and the suggestion of teaching about loftier things, draws away from the truth that is according to the Church of God—these, then, have devised an evil plan, in that, having conversed with those in Judea, that is, with those in the soul that makes confession (for Judea is renamed as the confession of God), we might turn it to ourselves through the persuasiveness of dialectic, promising to give no other king than the son of Tabeel, that is, of the good God; whom they call the son of the good God, but do not name him good, having used the voice of the Gospel mockingly: Why do you call me good? No one is good except one, God. Whenever, then, you see the heterodox promising knowledge, bringing in the wisdom from the nations, waging war against the Church of God, consider that even now the son of Aram and the son of Romelias are devising an evil plan.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Πρὸς δὲ τὴν πονηρὰν βουλὴν τοῦ (ὡς ἀποδεδώκαμεν) υἱοῦ Ἀρὰμ καὶ υἱοῦ Ῥομελίου, ταῦτά φησιν ὁ Κύριος· ὅτι ἡ μὲν τοῦ Θεοῦ βουλὴ ἕστηκε καὶ μένει, ἡ δὲ τῶν ἀγωνιζο μένων κατὰ τῆς ἀληθείας, οὐ στήσεται, ἀλλὰ πεπτωκυῖα καὶ ἀνατετραμμένη κείσεται. Διότι φησί· Κεφαλὴ τοῦ Ἀρὰμ Δαμασκὸς, καὶ ἡ κεφαλὴ Δαμασκοῦ Ῥασίν· τουτέστιν ἡ τῶν μετεώρων κεφαλὴ ἐναγής τίς ἐστι καὶ αἵματος πλήρης (ἐπεί περ ἡ Δαμασκὸς ἑρμηνεύεται αἷμα σάκκου). Σάκκος μὲν οὖν σύμβολόν ἐστι μετανοίας· ὁ δὲ ἐν αἵματι πεφυρμένος, οὐκ ἔστι καθαρός. Δύναται οὖν λαμβάνεσθαι εἰς τὴν νομιζομένην μετάνοιαν, οὐκ οὖσαν δὲ ἀληθινὴν μετάνοιαν, διὰ τὸ μὴ ἐν ὑγιέσι δόγμασι γεγενῆσθαι. Κεφαλὴ δὲ πάλιν Δαμασκοῦ, τῆς μὴ καθαρᾶς μετανοίας, ἀλλὰ πεφυρμένης ἐν ταῖς πρὸς θάνατον ἁμαρτίαις, ὁ Ῥασὶν λέγεται, σύμβολον ὢν καὶ αὐτὸς οὐδενὸς ὑγιοῦς, οὐδὲ καθαροῦ δόγματος. Ἀλλ' ἔτι ἑξήκοντα καὶ πέντε ἔτη (φησὶν) ἐκλείψει ἡ βασιλεία Ἐφραῒμ ἀπὸ λαοῦ· καὶ ἡ κεφαλὴ Ἐφραῒμ Σομόρων, καὶ ἡ κεφαλὴ Σομόρων ὁ υἱὸς","english":"But to the evil counsel of the son of Aram and the son of Romelias (as we have set forth), the Lord says these things: that the counsel of God stands and remains, but the counsel of those who strive against the truth shall not stand, but shall lie fallen and overturned. For he says: The head of Aram is Damascus, and the head of Damascus is Rasin; that is, the head of the lofty things is polluted and full of blood (since Damascus is interpreted as blood of a sack). Now a sack is a symbol of repentance; but he who is defiled in blood is not clean. It can therefore be taken to mean the supposed repentance, which is not true repentance, because it has not come to be in sound doctrines. And again the head of Damascus, of the repentance that is not pure but defiled in sins unto death, is called Rasin, being himself a symbol of nothing sound nor of any pure doctrine. But yet sixty and five years (he says) the kingdom of Ephraim shall fail from the people; and the head of Ephraim is Samaria, and the head of Samaria is the son of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"τοῦ Ῥομελίου. Ἔστιν οὖν ἡ βασιλεία τοῦ Ἐφραῒμ ἑτεροδόξων τις ἐπικράτεια, διὰ τὸ ἐκ τοιαύτης φυλῆς εἶναι τὸν ἀποσχίσαντα τὸν Ἰσραὴλ ἀπὸ τοῦ Ἰούδα. Κεφαλὴ οὖν τοῦ Ἐφραῒμ ἡ Σομόρων, τουτέστιν ἡ Σαμάρεια. Καὶ ἡ Σαμάρεια δὲ ἐχθρῶν τινών ἐστι χώρα, τῶν παραχαραξάντων τὸν ὑγιαίνοντα λόγον, διὰ τὸ ἀποκλῖναι τοὺς Σαμαρείτας ἀπὸ τοῦ Ἰουδαϊσμοῦ. Ὥσπερ δὲ τῆς Συρίας ἦν κεφαλὴ Δαμασκὸς, Δαμασκοῦ δὲ κεφαλὴ ὁ Ῥασίν, οὕτω Σαμάρεια μὲν κεφαλὴ τοῦ Ἐφραῒμ, Σαμαρείας δὲ κεφαλὴ ὁ υἱὸς τοῦ Ῥομελίου. Κακῶν τινες ἐπιτάσεις καὶ ὑπερβολαὶ διὰ τοῦ λόγου ἡμῖν παραδίδονται, ὥστε μὴ εἶναι δυνατὸν τὴν παρὰ τῶν τοιούτων συμφωνίαν ἐπικρατῆσαι, μηδὲ ἰσχύν τινα ἔχειν κατὰ τῶν οἷς ἐπιβου λεύειν ἐπιχειροῦσι. Καὶ ἐὰν μὴ πιστεύητε, οὐδὲ μὴ συνῆτε. Πιστεῦσαι μέντοι δεῖ τοῖς Γράμμασιν, ὡς περιέχουσι θεῖον νοῦν, καὶ οὕτως ἐλθεῖν ἐπὶ τὴν τῶν ἐγγεγραμμένων σύνεσιν. Δεῖ γὰρ ὑπερβάντας τοὺς τύπους, οὕτω καταλαβεῖν τὴν τῶν ἐνδειχθέντων ἡμῖν ἀλήθειαν. Πρότερον γὰρ δεῖ ἁπλῇ πιστεύειν πίστει ταῖς Γραφαῖς, ὅτι θεόπνευστοι καὶ ὠφέλιμοι· ἔπειτα λεπτῶς καὶ ἐξεταστικῶς τὸν ἐναποκείμενον αὐταῖς νοῦν διερευνᾶσθαι. Καὶ προσέθετο Κύριος λαλῆσαι τῷ Ἀχὰζ, λέγων· Αἴτησαι σεαυτῷ σημεῖον παρὰ Κυρίου εἰς βάθος, ἢ εἰς ὕψος. Ἐν μὲν τοῖς κατόπιν διὰ τοῦ Ἡσαΐου διδάσκεται, ἃ χρὴ ποιεῖν ὁ Ἀχὰζ, φυλάσσεσθαι τοῦ ἡσυχάζειν καὶ μὴ δειλιᾷν ἀπὸ τῶν δύο δαλῶν τῶν καπνιζομένων. Νυνὶ δὲ, ὡς τὴν διὰ τοῦ Προφήτου διδασκαλίαν εὐπειθῶς ὑποδεξάμενος, αὐ τὸς ἀξιοῦται τῶν θείων χρηματισμῶν· Προσέθετο γὰρ Κύριος αὐτῷ λαλῆσαι τῷ Ἀχάζ.","english":"of Romelias. The kingdom of Ephraim, then, is a certain dominion of the heterodox, because it was from such a tribe that the one who separated Israel from Judah came. The head of Ephraim, then, is Somoron, that is, Samaria. And Samaria is the country of certain enemies, of those who have falsified the sound word, because the Samaritans turned away from Judaism. And just as Damascus was the head of Syria, and Rasin the head of Damascus, so Samaria is the head of Ephraim, and the son of Romelias is the head of Samaria. Certain intensifications and excesses of evils are handed down to us through the word, so that it is not possible for the agreement of such men to prevail, nor to have any strength against those whom they attempt to plot against. And if you do not believe, neither shall you understand. One must, however, believe the Scriptures, that they contain a divine meaning, and so come to the understanding of what is written. For one must pass beyond the types, and thus grasp the truth of the things shown to us. For first one must believe with a simple faith the Scriptures, that they are God-inspired and profitable; then subtly and searchingly investigate the meaning stored up in them. And the Lord added to speak to Achaz, saying: Ask for yourself a sign from the Lord, into the depth, or into the height. In the earlier passages Achaz is taught through Isaiah what he ought to do, to beware of being quiet and not to be cowardly before the two smoking firebrands. But now, as having obediently received the teaching through the Prophet, he himself is deemed worthy of the divine oracles; for the Lord added to speak to him, to Achaz.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Καὶ τάχα διδασκόμεθα, ὅτι ὁ διά τινος ὑπηρετουμένου τῷ θείῳ βουλήματι μαθητευθεὶς, ὕστε ρον προκόπτων δυνήσεται καὶ αὐτὸς ὑποδέξασθαι τοὺς τοῦ Κυρίου χρηματισμούς. Εἰσὶ μέντοι τινὲς, οἱ μὴ δι' ἀνθρώπων πρότερον μαθητευθέντες Θεῷ, ἀρχῆθεν δεδύνηνται, ὡς καθαροὶ, χωρῆσαι τὰς ἐμφάσεις τοῦ Πνεύματος. Ὁποῖος ἦν Ἀβραὰμ καὶ Μωϋσῆς καὶ Ἠλίας καὶ Ἱερεμίας, καὶεἴ τινες ἐκείνοις παραπλήσιοι. Καὶ προσέθετο Κύριος λαλῆσαι. Ἡ προσθήκη τοῖς προά γουσι συνάπτει τὸν λόγον. Καὶ ἀκόλουθόν γε ἦν μετὰ τὴν προ φητείαν, τὴν περὶ τοῦ ἐκλείψειν τὸν Ἐφραῒμ, τουτέστι τὸν ἀποστατήσαντα Ἰσραὴλ, τότε προφητεύεσθαι, τίνα τρόπον ἐπιδημήσει διὰ τῆς ἀμιάντου Παρθένου ὁ Ἐμμανουήλ. Τί οὖν ἐστιν ὃ προστάσσει τῷ Ἀχὰζ ὁ λόγος; Αἴτησαι (φησὶ) σεαυτῷ σημεῖον παρὰ Κυρίου, τοῦ Θεοῦ σου, εἰς βάθος, ἢ εἰς ὕψος. Ἔστι μὲν οὖν σημεῖον πρᾶγμα φανερὸν, κεκρυμμένου τινὸς καὶ ἀφανοῦς ἐν ἑαυτῷ τὴν δήλωσιν ἔχον, ὡς τὸ σημεῖον Ἰωνᾶ τὴν εἰς ᾅδου κάθοδον, καὶ πάλιν ἐκ νεκρῶν ἄνοδον, παρίστησι τοῖς δυναμένοις ἐκλαμβάνειν τὸν μυστικὸν λόγον τῶν γινομένων. Δεῖ δὲ ἀεὶ τὸ μὲν σημεῖον παρεῖναι, καὶ κατὰ τὸ ἐνεστὸς θεωρεῖσθαι· τὸ δὲ ὑπ' αὐτοῦ σημαινόμενον πρᾶγμα τοῖς τρισὶ πολλάκις συγκαταμερίζεσθαι χρόνοις· ἔστι γὰρ καὶ παρόντα παρόντων σημεῖα, ὡς ὁ ἐξιὼν ἐκ τῆς οἰκίας καπνὸς τοῦ ἔνδον καιομένου πυρός. Ἔστι δὲ καὶ παρόντα μελλόντων, ὡς ἡ ὁρωμένη τῶν νεφῶν συνδρομὴ, τοῦ ἐσο μένου ἐπὶ τὴν γῆν ὑετοῦ. Ἔτι δὲ καὶ παρόντα παρεληλυ θότων, ὡς τὰ τῆς ἀνθρακιᾶς λείψανα τοῦ κεκαῦσθαι ἐπ' αὐτῆς τὴν πυρκαϊάν.","english":"And perhaps we are taught that one who has been instructed through some servant ministering to the divine will, advancing later, will himself also be able to receive the oracles of the Lord. There are, however, some who, not having been instructed in God beforehand through men, were capable from the beginning, as being pure, to receive the impressions of the Spirit. Such was Abraham and Moses and Elijah and Jeremiah, and any who were like them. And the Lord proceeded to speak. The addition joins the account to what precedes. And it was fitting that after the prophecy concerning the fact that Ephraim, that is, the apostate Israel, would fail, it should then be prophesied in what manner Emmanuel would come among them through the undefiled Virgin. What then is it that the word commands Ahaz? Ask (it says) for yourself a sign from the Lord your God, into the depth, or into the height. A sign, then, is a manifest thing, having the declaration of something hidden and unseen within itself, as the sign of Jonah presents both the descent into Hades and again the ascent from the dead to those able to grasp the mystical account of what happens. It is always necessary that the sign be present and be observed in the present, while the thing signified by it is often distributed among the three times; for there are signs of present things that are present, as the smoke issuing from the house is of the fire burning within. There are also present signs of future things, as the observed gathering of the clouds is of the rain that will come upon the earth. And further, present signs of past things, as the remnants of the embers are of the fire having burned upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Ἡ μέντοι Γραφὴ τὰ παράδοξα καὶ παραστατικά τινος μυστικοῦ λόγου σημεῖα καλεῖ. Τί δὲ ἂν παραδοξότερον, ἢ θειότερον ἄκουσμα, ἢ θέαμα τῆς τοῦ Θεοῦ ἡμῶν διὰ Παρθένου γεννήσεως; Διὰ τοῦτο Αἴτησαι παρὰ Κυρίου, τοῦ Θεοῦ σου (ὡς οὐδενὸς ἑτέρου δυναμένου δοῦναι) τὸ εἰς βάθος, ἢ εἰς ὕψος σημεῖον. Ἔστι τοίνυν ἐν τῇ τοῦ κόσμου θέσει, τὸ μὲν φύσει λαχὸν τὴν κάτω χώραν ἡ γῆ· τὸ δὲ ἀνωτάτω πάντων τῶν ὁρωμένων, ὁ οὐρανός. Ἐπεὶ οὖν ὁ Λόγος σὰρξ ἐγένετο, ἡ προφητεία, διὰ μὲν τοῦ εἰς βάθος, τὴν γῆν σημαίνει, καὶ τὴν ἀπ' αὐτῆς λαμβανομένην Σάρκα· διὰ δὲ τοῦ εἰς ὕψος, τὸν ὑπερουράνιον λόγον, τὸν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας, τὸν ἐν ἀρχῇ ὄντα πρὸς τὸν Πατέρα, καὶ Θεὸν ὄντα Λόγον. Ἢ τάχα βάθος σημαίνει τὰ κατώτατα τοῦ ᾅδου, ὕψος δὲ τὴν ὑπερουράνιον χώραν,\n\nὡς ὁ Ἀπόστολος ἡμῖν παρίστησι λέγων· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου «Τίς ἀναβήσεται εἰς τὸν οὐρανόν»; τουτέστι Χριστὸν καταγαγεῖν· ἢ «Τίς καταβήσεται εἰς τὴν ἄβυσσον» τουτέστι Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. Ἐπεὶ οὖν Ὁ καταβὰς, αὐτός ἐστι καὶ Ὁ ἀναβὰς, τὸ εἰς βάθος καὶ εἰς ὕψος σημεῖον περὶ τῆς καθόδου ἂν εἴη λεγόμενον τῆς τοῦ Κυρίου· Καὶ ὁ ἀναβὰς, αὐτός ἐστιν ὑπεράνω πάντων τῶν οὐρανῶν. Καὶ εἶπεν Ἀχάζ· Οὐ μὴ αἰτήσω, οὐδ' οὐ μὴ πειράσω Κύριον. Ἡ μὲν τοῦ Θεοῦ δωρεὰ μεγάλη καὶ πλουσία καὶ δαψιλής. Ὁ δὲ Ἀχὰζ, ὡς μήπω δεδιδαγμένος αἰτεῖν τὰ μεγάλα καὶ ἐπουράνια, παραιτεῖται ζητῆσαι σημεῖον, ὡς μεῖζον ὑπάρχον τῆς ἀνθρωπίνης φύσεως, ἢ ὡς παρὰ τὴν ἐντολὴν μέλλων ποιεῖν, τὴν εἰποῦσαν· Οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου.","english":"Scripture, however, calls the paradoxical and striking signs of some mystical word. But what hearing or sight could be more paradoxical or more divine than the birth of our God through a Virgin? For this reason, Ask of the Lord your God (as though no other could give it) a sign either in the depth or in the height. In the arrangement of the world, then, the earth is what has by nature obtained the lower region, and the heaven is the highest of all things visible. Since, therefore, the Word became flesh, the prophecy signifies by \"in the depth\" the earth and the Flesh taken from it, and by \"in the height\" the super-heavenly Word, who is above every principality and authority, who was in the beginning with the Father, and who is God the Word. Or perhaps \"depth\" signifies the lowest parts of Hades, and \"height\" the super-heavenly region, as the Apostle sets before us, saying: Do not say in your heart, \"Who will ascend into heaven?\" — that is, to bring Christ down — or \"Who will descend into the abyss?\" — that is, to bring Christ up from the dead. Since, therefore, He who descended is Himself also He who ascended, the sign \"in the depth and in the height\" would be spoken concerning the descent of the Lord; and He who ascended is Himself above all the heavens. And Ahaz said: I will not ask, nor will I test the Lord. The gift of God is great and rich and abundant. But Ahaz, as not yet taught to ask for great and heavenly things, declines to seek a sign, as being greater than human nature, or as about to act contrary to the commandment that said: You shall not put the Lord your God to the test.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Ἀναγκαίως δὲ οἱ περὶ τῶν τηλικούτων λόγοι τῷ τότε κεκρατηκότι βασιλεῖ γίνονται, ἵνα δι' αὐτοῦ εἰς πάντας διαλαληθῇ τὰ προφητευόμενα. Ἡσαΐας μὲν γὰρ ἂν ἴσως ἠπιστήθη (ἢ φθόνῳ τῶν κατ' αὐτὸν ἀνθρώπων, ἢ τῇ λοιπῇ περὶ τὸν βίον ταπεινότητι) ὡς μὴ δεξάμενος τῆς ἐπιδημίας τοῦ Ἐμμανουὴλ παρὰ τοῦ Κυρίου χρηματισμὸν, ἀλλ' ἐκ τῆς ἰδίας καρδίας ἀναπλάσας τὸν λόγον. Ἀχὰζ δὲ οὕτως ἐδέξατο τὴν περὶ τῶν ἐσομένων προφη τείαν, ὡς Λάβαν, ὡς Ἀβιμέλεχ, ὡς Ναβουχοδονόσορ, ὡς Φα ραὼ, ὡς Καϊάφας τὸ τελευταῖον, οὐ διὰ τὴν τοῦ βίου ἀξίαν, ὅσον διὰ τὴν ἐκ τοῦ ἀξιώματος προσοῦσαν αὐτῷ ἀξιοπιστίαν. Οὐ γὰρ δὴ εὐλαβείᾳ τινὶ παρῃτεῖτο τὴν αἴτησιν τοῦ σημείου ὁ Ἀχάζ· εἰ γὰρ οὐκ ἦν αὐτῷ συμφέρον, οὐδ' ἂν ἐπέταξε τὴν ἀρχὴν ὁ Θεός. Διὰ τοῦτο καὶ τὰ ἐπιφερόμενα μέμψιν περιέχει, τὴν εἰς τὸν Ἀχάζ· ἀποστρέψας γὰρ τὸν λόγον ἐπὶ τὸν Δαβίδ, Ἀκούσατε δὴ (φησὶν) οἶκος Δαβίδ· μὴ μικρὸν ὑμῖν παρέχειν ἀνθρώποις ἀγῶνα; καὶ πῶς Κυρίῳ παρέχετε; Διὰ γὰρ τούτων πρὸς τὸ ἀπειθὲς ἔοικε δυσχεραίνειν τοῦ Ἀχάζ. Τρανότερον δέ πως ἐμφαίνει τὴν διάνοιαν ταύτην ἑτέρα ἔκδοσις, εἰποῦσα· Μὴ ὀλίγον ἀφ' ὑμῶν μοχθοῦν ἄνδρας, ὅτι μοχθεῖτε καί γε τὸν Θεόν; Πῶς δὲ Θεῷ ἀγῶνα παρέχει ἄνθρωπος, εἴπερ ἡ ἀγωνία φόβος ἐστὶ διαπτώσεως; Ἀλλὰ τοῦτο οὐχὶ πάθος περὶ τὸν Θεὸν λέγει, ἀλλὰ τὴν ἀντιδιά θεσιν τῶν ἀνθισταμένων αὐτοῦ τοῖς προστάγμασι, διὰ τῆς τοῦ ἀγῶνος προσηγορίας, παρίστησιν. Διὰ τοῦτο δώσει Κύριος αὐτὸς ὑμῖν σημεῖον. Καὶ μὴ αἰτουμένοις (φησὶ) δώσει.","english":"Necessarily, the words concerning such great matters are addressed to the king who then held power, so that through him the things prophesied might be spread abroad to all. For perhaps Isaiah would have been disbelieved (either through the envy of the men of his time, or through the remaining lowliness of his life), as though he had not received from the Lord the oracle concerning the coming of Emmanuel, but had fashioned the word from his own heart. But Ahaz received the prophecy concerning things to come in such a way as Laban, as Abimelech, as Nebuchadnezzar, as Pharaoh, as Caiaphas finally—not because of the worth of his life, but insofar as the credibility that came to him from his rank. For certainly Ahaz did not decline the request for the sign out of any reverence; for if it had not been beneficial to him, God would not have commanded it in the first place. For this reason the words that follow also contain a reproach against Ahaz; for turning the word back to David, he says, Hear now, O house of David: is it a small thing for you to give men a contest? And how do you give one to the Lord? For through these words he seems to be displeased with the disobedience of Ahaz. But another version makes this thought somewhat clearer, saying: Is it a small thing from you to weary men, that you weary even God? But how does a man give a contest to God, if indeed a contest is a fear of falling? But this does not speak of a passion concerning God, but presents the opposition of those who set themselves against his commandments, through the term \"contest.\" For this reason the Lord himself will give you a sign. And he will give it, he says, even to those who do not ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Κἂν μὴ εὑρίσκῃ τὸν τῆς ὑποδοχῆς ἄξιον, ἀλλ' ὅμως, διὰ τὴν προωρισμένην οἰκονομίαν τῆς διὰ σαρκὸς γεννήσεως τοῦ Κυρίου, αὐτὸς (φησὶ) δώσει Κύριος ὁ Θεὸς σημεῖον. Ἔδει μὲν γὰρ συνεῖναι τὸν Ἀχὰζ, ὅτι ἄλλην τὰ ἀνθρώπινα διόρθωσιν οὐκ ἐπιδέχεται, εἰ μὴ διὰ μόνης τῆς τοῦ Θεοῦ Λόγου εἰς ἀνθρώπους ἐπιδημίας, καὶ αἰτῆσαι τὸ εἰς βάθος ἢ εἰς ὕψος σημεῖον. Ἐπειδὴ δὲ αἰνάξιον ἔκρινεν ἑαυτὸν (ἀπαιδεύτως ἔχων τῆς τῶν μεγάλων καὶ οὐρανίων σημείων αἰτήσεως) διὰ τοῦτό φησι· Δώσει Κύριος αὐτὸς ὑμῖν σημεῖον, οὐ διά τινος ὑπηρέτου καὶ διακόνου καὶ λειτουργοῦ δίδωσιν, ἀλλ' αὐτὸς δι' ἑαυτοῦ· ἵν' ἐκ τούτου δηλωθῇ τοῦ διδομένου τὸ μέγεθος. Τὸν μὲν γὰρ νόμον διετάξατο δι' Ἀγγέλων, ἐν χειρὶ Μεσίτου, Μωϋσέως· τὸ δὲ σημεῖον αὐτὸς ἔδωκε τῷ οἴκῳ Δαβίδ. Δίδοται δὲ οὐκέτι τῷ Ἀχὰζ, ἀλλὰ παντὶ τῷ οἴκῳ Δαβίδ, διότι ἐκ σπέρματος Δαβὶδ, τὸ κατὰ σάρκα, ὁ Κύριος· καὶ διὰ τοῦτο πάσῃ διέφερε τῇ συγγενείᾳ τοῦ Δαβὶδ τὸ περὶ τῆς ἐπιδη μίας τοῦ Χριστοῦ εὐαγγέλιον. Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Ἀνθίστανται οἱ Ἰουδαῖοι τῇ ἐκδόσει τῶν Ἑβδομήκοντα, λέγοντες μὴ κεῖσθαι παρὰ τῷ Ἑβραίῳ τὸ Ἡ παρθένος, ἀλλ' Ἡνεᾶνις, ὡς δυναμένης νεάνιδος ὀνομάζεσθαι τῆς ἀκμαζούσης καθ' ἡλικίαν, οὐχὶ δὲ τῆς ἀπειρογάμου γυναικός. Πρὸς οὓς ῥᾳδία καὶ αὐτόθεν ἡ ἀπάντησις. Εἰ γὰρ σημεῖόν ἐστι τεραστίου τινὸς καὶ παρηλλαγμένου τὴν κοινὴν συνήθειαν τῶν ἀνθρώπων ἐπίδειξις, τί θαυμαστὸν ἦν, μίαν τῶν πολ λῶν γυναῖκα, ἀνδρὶ συνοικοῦσαν, μητέρα γενέσθαι παιδίου;","english":"And even if he does not find one worthy of receiving it, nevertheless, because of the foreordained economy of the Lord's birth through the flesh, he says, the Lord God himself will give a sign. For Achaz ought to have understood that human affairs admit of no other correction except through the sojourn of the Word of God among men alone, and to have asked for a sign either in the depth or in the height. But since he judged himself unworthy—being uneducated in the asking of great and heavenly signs—for this reason he says: The Lord himself will give you a sign; he gives it not through some servant or minister or attendant, but himself through himself, so that from this the greatness of what is given might be made clear. For the law he arranged through angels, in the hand of a mediator, Moses; but the sign he himself gave to the house of David. And it is given no longer to Achaz, but to the whole house of David, because the Lord is from the seed of David according to the flesh; and for this reason the gospel concerning the sojourn of Christ pertained to the whole kindred of David. Behold, the Virgin shall conceive in the womb and bear a son, and you shall call his name Emmanuel. The Jews oppose the translation of the Seventy, saying that the Hebrew does not have \"the Virgin,\" but \"the young woman,\" since one who is in the prime of life can be called a young woman, but not a woman who has not known marriage. Against them the refutation is easy, even from this very point. For if a sign is the display of something wondrous and contrary to the common custom of men, what was wonderful in one woman among many, living with a husband, becoming the mother of a child?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":272,"ref":"p272","source":"Πῶς δ' ἂν καὶ τὸ ἀπὸ θελήματος σαρκὸς γεννηθὲν Ἐμμανουὴλ προσηγορεύετο; Ὥστε, εἰ μὲν σημεῖόν ἐστι τὸ διδό μενον,\n\nπαράδοξος ἔστω καὶ ἡ γέννησις. Εἰ δὲ κοινὸς ὁ τρόπος τῆς γεννήσεως τοῦ παιδίου, μήτε σημεῖον λεγέσθω, μήτε Ἐμμανουὴλ προσαγορευέσθω. Ὥστε εἰ μὴ παρθένος ἡ τεκοῦσα, ποῖον τοῦτο σημεῖον; Καὶ εἰ μὴ θειοτέρα ἢ κατὰ τοὺς πολλοὺς ἡ γέννησις, πῶς ἡ τοῦ Ἐμμανουὴλ παρουσία; Ὅτι μέντοι ἡ νεᾶνις ἐπὶ παρθένων ἰδίως ὠνομάσθη, δῆλον ἐκ τῶν ἐν τῷ Δευτερονομίῳ οὕτως εἰρημένων· Ἐὰν δὲ ἐν τῷ πεδίῳ εὕρῃ τὴν παῖδα τὴν μεμνηστευμένην καὶ βιασάμενος κοιμηθῇ μετ' αὐτῆς, ἀποκτενεῖτε τὸν ἄνθρωπον μόνον, καὶ τῇ νεάνιδι οὐ ποιήσετε οὐδὲν, ὅτι οὐκ ἔστι τῇ νεάνιδι ἁμάρτημα θανάτου· ὅτι ὡς εἴ τις ἐπαναστῇ ἄνθρωπος ἐπὶ τὸν πλησίον αὐτοῦ, καὶ φονεύσῃ αὐτόν· οὕτω τὸ πρᾶγμα τοῦτο. Ἐν τῷ πεδίῳ εὗρεν αὐτήν· ἐβόησεν ἡ νεᾶνις, καὶ ὁ βοηθῶν οὐκ ἦν. Ἡ τοίνυν βοῶσα, πρὸ τῆς φθορᾶς, παρθένος ἦν, δηλονότι. Ἴσον οὖν δύναται εἰπεῖν, ἐβόησεν ἡ παρθένος, καὶ ἐβόησεν ἡ νεᾶνις. Καὶ ἐν τῇ τρίτῃ τῶν Βασιλειῶν, ἡ Σωμανῖτις, ἡ συνθάλπουσα τὸν Δαβὶδ, παρθένος οὖσα καὶ ἀνδρὸς ἀπείρατος, νεᾶνις προσαγορεύεται. Εὗρον γὰρ (φησὶ) τὴν Ἀβισὰκ καὶ ἤνεγκαν αὐτὴν πρὸς τὸν βασιλέα· καὶ ἡ νεᾶνις καλὴ ἕως σφόδρα καὶ ἐλειτούργει τῷ βασιλεῖ, καὶ ὁ βασιλεὺς οὐκ ἔγνω αὐτήν. Ἐκ Παρθένου τοίνυν Ἁγίας ὁ Ἐμμανουὴλ, τῆς εἰπούσης· Πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; Πρὸς ἣν ὁ Ἄγγελος, ὅτι Πνεῦμα Κυρίου ἐπελεύσεται ἐπὶ σέ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοί. Αὕτη ὑπόδικος οὐκ ἔστι τῷ περὶ καθαρισμοῦ νόμῳ.","english":"But how could Emmanuel, who was born of the will of the flesh, have been given that name? So that, if what is given is a sign, the birth also must be extraordinary. But if the manner of the child's birth is ordinary, let it be called neither a sign nor named Emmanuel. So if the mother who gave birth was not a virgin, what kind of sign is this? And if the birth was not more divine than that of the many, how is it the coming of Emmanuel? That the young woman was specifically named for virgins is clear from what is said in Deuteronomy: But if in the field a man finds the girl who is betrothed, and forces her and lies with her, you shall kill the man only, and to the young woman you shall do nothing, because there is no sin deserving of death in the young woman; because as if a man should rise up against his neighbor and murder him, so is this matter. In the field he found her; the young woman cried out, and there was no one to help. The one who cried out, therefore, before her violation, was evidently a virgin. So it is equivalent to say, the virgin cried out, and the young woman cried out. And in the third book of Kingdoms, the Shunammite woman who warmed David, being a virgin and untouched by a man, is called a young woman. For they found (he says) Abishag and brought her to the king; and the young woman was exceedingly beautiful and she ministered to the king, and the king did not know her. From a holy virgin, therefore, comes Emmanuel, of her who said: How shall this be for me, since I do not know a man? To whom the Angel said: The Spirit of the Lord will come upon you, and the power of the Most High will overshadow you. She is not subject to the law concerning purification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"Γέγραπται γὰρ ἐν τῷ Δευτερονομίῳ, ὅτι Γυνὴ, ἥτις ἂν σπερματισθῇ καὶ τέκῃ ἄρσεν, ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας. Αὕτη δὲ ἐπειδὴ μὴ σπερματισθεῖσα ἐγένετο μήτηρ τοῦ Ἐμμανουὴλ, καθαρὰ καὶ ἁγία καὶ ἀμίαντός ἐστι, καὶ μετὰ τὸ γενέσθαι μητέρα, ἔτι παρθένος διαμένουσα. Ἐπειδὴ γὰρ ὁ πρῶτος Ἀδὰμ οὐ τῇ ἐξ ἀνδρὸς καὶ γυναικὸς συνόδῳ παρῆλθεν εἰς γένεσιν, ἀλλ' ἐκ τῆς γῆς ἀνεπλάσθη, καὶ ὁ ἔσχατος Ἀδὰμ τὴν ἐκείνου φθορὰν ἀνακαινίζων, ἐν τῇ παρθενικῇ μήτρᾳ διαπλασθὲν τὸ σῶμα ἔλαβεν, ἵνα ἐν τῷ ὁμοιώματι γένηται τῷ τῆς ἁμαρτίας διὰ σαρκός. Ὑπὲρ δὲ τοῦ τὴν παράδοξον ταύτην γέννησιν μὴ πάντη ἄπιστον ἔχειν τοῖς δυσπαραδέκτως περὶ τὴν θείαν οἰκονομίαν διακειμένοις, ἔκτισέ τινα τῶν ζώων ὁ δημιουργὸς δυνάμενα ἀπὸ μόνου τοῦ θήλεος, χωρὶς τῆς τῶν ἀῤῥένων ἐπιπλοκῆς, ἀποτίκτειν. Τοιαῦτα γὰρ ἱστοροῦσι περὶ γυπῶν οἱ τὰ περὶ ζώων πραγματευσάμενοι. Βούτυρον καὶ μέλι φάγεται· πρὶν ἢ γνῶναι αὐτὸν, ἢ προελέσθαι πονηρὰ, ἐκλέξεται τὸ ἀγαθόν. Παιδικῇ τροφῇ χρῆται ὁ Ἐμμανουὴλ διὰ τὴν σάρκα, βου τύρῳ καὶ μέλιτι. Καὶ ὅμως ἐν τῇ τοῦ νηπίου καταστάσει ὑπάρχων, διὰ τὴν ἐνοικοῦσαν αὐτῷ δύναμιν τῆς ἀγαθότητος, πρὸ τῆς κατὰ τὴν ἡλικίαν τελειώσεως, ἀπειθήσει μὲν πονηρίᾳ, ἐκλέξεται δὲ τὸ ἀγαθόν. Διότι ἡ μὲν ἡμετέρα φύσις ἴσην ἔχει τὴν ἐφ' ἑκάτερα ῥοπὴν, καὶ πολλάκις μὲν πρὸς τὸ πονηρὸν, πολλάκις δὲ καὶ πρὸς τὸ ἀγαθὸν ἀποκλίνει, ὡς ἐπὶ ζυγοῦ, νῦν μὲν ἐπὶ τὰ πάθη τῆς ψυχῆς καταῤῥεπούσης, νῦν δὲ πάλιν ὑπὸ τοῦ λόγου ἀνελκομένης ἐπὶ τὸ βέλτιον. Ἀλλ' οὐχὶ καὶ ὁ Κύριος οὕτως·","english":"For it is written in Deuteronomy: A woman who has conceived seed and borne a male child shall be unclean seven days. But she, since she became the mother of Emmanuel without having conceived seed, is pure and holy and undefiled, and even after becoming a mother she remains still a virgin. For since the first Adam did not come into being through the union of man and woman, but was formed from the earth, so too the last Adam, renewing that corruption, received a body formed in the virgin's womb, so that in the likeness he might become that of sin through the flesh. And so that this extraordinary birth might not be entirely unbelievable to those who are disposed in a way that makes the divine economy hard for them to accept, the Creator made certain of the animals able to give birth from the female alone, without the coupling of males. For those who have written treatises on animals report such things about vultures. He shall eat butter and honey; before he knows or chooses evil, he shall choose the good. Emmanuel uses childish food because of the flesh—butter and honey. And yet, being in the state of an infant, because of the power of goodness dwelling in him, before the completion that comes with age, he will disobey wickedness and choose the good. For our nature has an equal inclination toward both sides, and often inclines toward evil, and often also toward good, as on a balance, now sinking down toward the passions of the soul, now again drawn up by reason toward the better. But the Lord is not so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"ἀλλ' ἡ πρὸς τὸ ἀγαθὸν αὐτοῦ οἰκείωσις, εὐθὺς ἐκ πρώτης γενέσεως διεφαίνετο. Τί γὰρ γέγραπται; Ὅτι πρὶν ἢ γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ, ἐκλέξεται τὸ ἀγαθόν. Ἀναδραμῶν δὲ ἐπὶ τὰ ἐν Γενέσει γεγραμμένα περὶ τοῦ γνωστοῦ καλοῦ καὶ πονηροῦ, εὑρήσεις ἐκεῖ τὴν πρὸ τῆς ἁμαρτίας κατάστασιν τοῦ Ἀδὰμ παραπλησίαν οὖσαν τῇ νῦν ἀναγεγραμμένῃ· ὅτι ἐν ἀγνοίᾳ ἦν τοῦ πονη ροῦ κατὰ πεῖραν. Διὸ καὶ ὁ Κύριος ἐν μὲν τῇ παιδικῇ δια θέσει τὸ ἀκέραιον καὶ ἄτρωτον ἔτι τοῦ Ἀδὰμ ἐμιμήσατο· ἐν δὲ τῷ ἀθετεῖν τὴν πονηρίαν, τὴν ἐκ τῆς παρακοῆς παρα νομίαν ἐπηνωρθώσατο. Ἀλλ' ἐπάξει (φησὶν) ὁ Θεὸς ἐπὶ σὲ καὶ ἐπὶ τὸν λαόν σου καὶ ἐπὶ τὸν οἶκον τοῦ πατρός σου ἡμέρας, αἳ οὔπω ἥκασιν ἀφ' ἧς ἀφεῖλεν Ἐφραῒμ ἀπὸ Ἰούδα, τὸν βασιλέα τῶν Ἀσσυρίων. Ἔοικε τὰς τελευταίας ἡμέρας, μετὰ τὸ Πάθος τοῦ Κυρίου, ἐκ τῆς τῶν Ῥωμαίων πολιορκίας ἐπελθούσης τῇ Ἱερουσαλὴμ, ὁ λόγος αἰνίσσεσθαι. Μετὰ γὰρ τὴν ἐπιδημίαν τοῦ Ἐμμανουὴλ, ἐπάξει Κύριος ἐπὶ τὸν Ἀχὰζ","english":"But his affinity for the good was evident immediately from his very first birth. For what is written? That before he knew or chose evil, he will choose the good. And running back to what is written in Genesis concerning the knowledge of good and evil, you will find there that Adam's condition before sin was very similar to what is now described: that he was in ignorance of evil by experience. Therefore the Lord also, in his childish disposition, imitated what was still unblemished and unwounded in Adam; and in rejecting wickedness, he corrected the lawlessness that came from disobedience. But, he says, God will bring upon you and upon your people and upon your father's house days that have not yet come, since the time he removed Ephraim from Judah—the king of the Assyrians. The passage seems to hint at the last days, after the Passion of the Lord, when the siege of Jerusalem by the Romans came upon it. For after the coming of Emmanuel, the Lord will bring upon Ahaz","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"καὶ τὸν λαὸν αὐτοῦ καὶ τὸν οἶκον τοῦ πατρὸς αὐτοῦ, ἡμέρας, αἳ οὔπω ἥκασιν ἀφ' οὗ ἀπεμερίσθη τοῦ Ἰούδα, αἰχμάλωτος ἀπαχθεὶς ὑπὸ τοῦ βασιλέως τῶν Ἀσσυρίων. Ἀπέστη δὲ Ἐφραῒμ ἀπὸ τοῦ Ἰούδα ἐν ἡμέραις Ἱεροβοὰμ υἱοῦ Νάβατ, ὃς ἐξήμαρτε τὸν Ἰσραὴλ, ὃς πρῶτος κατῆρξε τῆς ἀποστασίας, εἰπών· Οὐκ ἔστιν ἡμῖν μερὶς ἐν Δαβὶδ, οὐδὲ κληρονομία ἐν υἱῷ Ἰεσσαί. Διὰ τοῦτο ὁ Ἐφραῒμ ἀφεῖλε τὸν βασιλέα τῶν Ἀσσυρίων ἀπὸ τοῦ Ἰούδα ἐφ' ἑαυτὸν, περιπατήσας καὶ μὴ ἐάσας ἐπικεῖσθαι σφοδρῶς τῇ πολιορ κίᾳ τῆς Ἱερουσαλήμ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ· συριεῖ Κύριος μυίαις, ὃ κυριεύει μέρους ποταμοῦ Αἰγύπτου· καὶ τῇ μελίσσῃ, ἥ ἐστιν ἐν χώρᾳ Ἀσσυρίων. Καὶ ἐλεύσονται καὶ ἀνα παύσονται πάντες ἐν ταῖς φάραγξι τῆς χώρας καὶ ἐν ταῖς τρώγλαις τῶν πετρῶν καὶ εἰς τὰ σπήλαια καὶ εἰς πᾶσαν ῥαγάδα καὶ ἐν παντὶ ξύλῳ. Εἰς Αἴγυπτον (φησὶ) κατέβη ὁ λαός μου, παροικῆσαι ἐκεῖ· καὶ εἰς Ἀσσυρίους βίᾳ ἤχθησαν. Διὰ τοῦτο προφητεύει ἐπὶ τῇ γεννήσει τοῦ Ἐμμανουὴλ, εἴτε ἐν Αἰγύπτῳ τις εἴη, τῶν ἀπὸ τοῦ λαοῦ, εἴτε ἐν τοῖς Ἀσσυρίοις, ἐξελεύσεσθαι αὐτοὺς καὶ ἐν τῇ χώρᾳ τῆς Ἰουδαίας γενομένους ἀναπαύσασθαι ἐν ταῖς αὐτοφυέσι καὶ σχολαζούσαις καταδύσεσι. Μυίας μέντοι κυριεύειν μέρους ποταμοῦ Αἰγύπτου, καὶ μελίσσας ἐν τῇ χώρᾳ εἶναι τῶν Ἀσσυρίων φησί, τὸ εὐτελὲς ἐνδεικνύμενος τῶν ἀντικειμένων δυνάμεων. Μυῖα γάρ ἐστι ζῶον ἀπὸ κόπρου τὴν γένεσιν ἔχον, ὀχληρὸν τοῖς ἀνθρώποις γένος καὶ μυσαρὸν, ὧν καὶ ἡ ζωὴ ὀχληρὰ καὶ ὁ θάνατος βδελυκτός. Τότε μέρους κυριεύουσι τοῦ ποταμοῦ Αἰγύπτου.","english":"and his people and his father's house, days that have not yet come, since he was separated from Judah, carried away captive by the king of the Assyrians. But Ephraim revolted from Judah in the days of Jeroboam the son of Nabat, who caused Israel to sin, who first began the revolt, saying: We have no portion in David, nor inheritance in the son of Jesse. For this reason Ephraim drew the king of the Assyrians away from Judah to himself, walking about and not allowing him to press hard upon the siege of Jerusalem. And it shall be in that day: the Lord will whistle with flies, which rule a part of the river of Egypt; and with the bee, which is in the country of the Assyrians. And they shall come and all shall rest in the valleys of the country and in the holes of the rocks and in the caves and in every cleft and in every tree. Into Egypt (he says) my people went down to sojourn there; and they were brought by force to the Assyrians. For this reason he prophesies concerning the birth of Emmanuel, whether one of the people be in Egypt or among the Assyrians, that they shall come out and, having come into the country of Judea, shall rest in the natural and untroubled recesses. Flies, however, he says rule a part of the river of Egypt, and bees are in the country of the Assyrians, indicating the cheapness of the opposing powers. For a fly is a creature that has its origin from dung, a race troublesome to men and abominable, whose life is troublesome and whose death is loathsome. Then they rule a part of the river of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Ἄνωθεν γὰρ ἐκ τῶν Αἰθιόπων ἀρχόμενος ὁ Νεῖλος, περὶ βραχὺ ἑαυτοῦ μέρος, τὸ πρὸς ταῖς ἐκβολαῖς τῆς θαλάσσης, κατοικοῦ σαν ἔχει τὴν Αἴγυπτον. Ἐν ᾧ τόπῳ πάντα τὰ τετράποδα καὶ θηρία καὶ ἑρπετὰ καὶ πτηνὰ θεοποιούμενα προσκυνεῖται. Ταύτας οὖν τὰς μυίας, τὸ ἀσθενὲς τῆς ἀντικειμένης δυνάμεως, τῷ συριγμῷ ἑαυτοῦ ἀφανίσει Κύριος, τουτέστι τῷ πνεύματι τοῦ στόματος αὐτοῦ ἀφανίσει. Καὶ ἐν χώρᾳ τῶν Ἀσσυρίων τῇ μελίσσῃ. Ἔστι δὲ καὶ ἡ μέλισσα μικρὸν ζῶον καὶ ἀσθενὲς, ἀποθνῆσκον ἐν ᾧ ἀμύνεται. Ὁμοῦ τε γὰρ ἐνῆκε τὸ κέντρον, καὶ συναπέθανε τῇ πληγῇ· καὶ τὸν μὲν τρωθέντα μικρὸν ἔβλαψεν, ἑαυτὴν δὲ τῆς ζωῆς ἀπεστέρησε. Τοιαύτη τῶν πικρῶν ἀνθρώπων καὶ πνευματομάχων ἡ φύσις, μείζονα κακούντων ἑαυτοὺς διὰ τῆς πονηρίας, ἢ ὅσοι ἂν αὐτῶν τῇ ὀργῇ περιτύχωσιν. Καὶ ἐν τῇ ἡμέρᾳ ἐκείνῃ ξυρήσει Κύριος τῷ ξυρῷ τῷ μεμισθωμένῳ πέραν τοῦ ποταμοῦ βασιλέως Ἀσσυρίων τὴν κεφαλὴν, καὶ τὰς τρίχας τῶν ποδῶν καὶ τὸν πώγωνα ἀφελεῖ. Μετὰ τὴν γένεσιν τοῦ Χριστοῦ, πάσης τῆς ἀντικειμένης δυνάμεως, ὡς μυίας καὶ μελίσσης, τῷ πνεύματι τοῦ στό ματος τοῦ Κυρίου διασκεδασθείσης, ἐπισυναχθήσονται οἱ υἱοὶ Ἰσραὴλ καὶ ἐναναπαύσονται ταῖς αὐτοφυέσιν ὑποδο χαῖς, φάραγξι καὶ χώραις καὶ ταῖς ῥαγάσι καὶ τοῖς τοιούτοις.","english":"For from the beginning the Nile, starting from the Ethiopians, has Egypt dwelling about a small part of itself, the part toward the mouths of the sea. In which place all the four-footed beasts and wild beasts and reptiles and birds, being made gods, are worshipped. These flies, then, the weakness of the opposing power, the Lord will destroy by his own hissing, that is, he will destroy by the spirit of his mouth. And in the land of the Assyrians by the bee. But the bee is also a small and weak creature, dying in that by which it defends itself. For at once it has driven in its sting, and it has died together with the blow; and it has harmed the one wounded but slightly, but has deprived itself of life. Such is the nature of bitter men and fighters against the Spirit, who harm themselves more by their wickedness than those who may fall in with their anger. And in that day the Lord will shave with the hired razor beyond the river of the king of the Assyrians the head, and will take away the hairs of the feet and the beard. After the birth of Christ, when all the opposing power, like flies and a bee, has been scattered by the spirit of the mouth of the Lord, the sons of Israel will be gathered together and will rest in the natural shelters, valleys and lands and the clefts and such things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Τὸ δὲ Ξυρήσει Κύριος ἐν τῷ μεμισθωμένῳ ξυρῷ τοῦ βασιλέως τῶν Ἀσσυρίων τὴν κεφαλὴν, καὶ τὰς τρίχας τῶν ποδῶν, καὶ τὸν πώγωνα αὐτοῦ ἀφελεῖ, ἔοικεν ὁ λόγος αἰνίσσεσθαι διὰ τοῦ μεμισθωμένου ξυροῦ δύ ναμίν τινα μισθοφορικὴν, τὴν μέλλουσαν ψιλὴν ἀποδεικνύειν τὴν Ἀσσυρίων βασιλείαν, ἥτις καὶ τὰ ἔνδοξα αὐτῆς περιαιρήσεται, τουτέστι τὰς τρίχας τῆς κεφαλῆς αὐτῆς καὶ τὸν πολὺν καὶ χυδαῖον λαὸν ἐξαφανίσει, οὓς τροπικῶς ὁ λόγος τρίχας ποδῶν παρέδωκεν. Ἔπειτα μέντοι καὶ αὐτὰ τὰ τιμιώτατα καὶ τὰ τῆς ἀνδρείας σύμβολα, ἃ πώγωνα προσηγόρευσεν, ὑπὸ τοῦ ξυροῦ τοῦ μεμισθωμένου περιαι ρήσεσθαι ἀπειλεῖ. Καὶ τάχα οἱ προσέχοντες τῇ ἱστορίᾳ εὑρήσουσι παρὰ τῆς Ῥωμαϊκῆς δυνάμεως ταῦτα περὶ τοὺς Ἀσσυρίους γεγενημένα, ἃ ἐπὶ τῆς γεννήσεως γίνεται τοῦ Ἐμμανουήλ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θρέψει ἄνθρωπος δάμαλιν βοῶν καὶ δύο πρόβατα, καὶ ἔσται ἀπὸ τοῦ πλεῖστον ποιεῖν γάλα, βούτυρον καὶ μέλι φάγεται πᾶς ὁ καταλειφ θεὶς ἐπὶ τῆς γῆς. Ἐπειδὰν ἡ ἀνάπαυσις τῷ Ἰσραὴλ ῥυσθέντι ἀπὸ τῆς αἰχμαλωσίας γένηται, ἀτιμωθῇ δὲ ὁ ἐπι βουλεύων αὐτῷ βασιλεὺς, γυμνωθεὶς ὑπὸ τοῦ μεμισθω μένου ξυροῦ, τότε","english":"But \"the Lord will shave with the hired razor of the king of the Assyrians the head, and the hairs of the feet, and will take away his beard.\" The word seems to hint through the hired razor at a certain mercenary force, which will make the kingdom of the Assyrians bare, and which will also strip away its glories, that is, the hairs of its head, and will destroy the great and common people, whom the word figuratively delivered as hairs of the feet. Then, moreover, it threatens that the most honored things themselves, and the symbols of manhood, which it called the beard, will be stripped away by the hired razor. And perhaps those who attend to the history will find that these things were done to the Assyrians by the Roman power, which take place at the birth of Emmanuel. \"And it shall be in that day, a man shall nourish a heifer of oxen and two sheep, and it shall be from the abundance of milk, butter and honey shall everyone be eaten who is left on the earth.\" When rest comes to Israel, having been delivered from captivity, and the king who plotted against him is dishonored, stripped bare by the hired razor, then","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"(φησὶ) τοσαύτη κατὰ τὴν χώραν εὐετηρία γενήσεται, ὥστε μίαν δάμαλιν καὶ δύο πρόβατα τῷ κεκτημένῳ δαψιλὲς χορηγεῖν τὸ γάλα· ὥστε ἔχειν αὐτὸν περιουσίαν βουτύρου, διὰ τὸ πάντας τοὺς κατοικοῦντας ἐπὶ τῆς γῆς βουτύρῳ καὶ μέλιτι τρέφεσθαι. Τάχα δὲ εὐπρεπέστερον ὑψηλοτέραις ἐννοίαις τὰς περὶ τῶν ζώων διδασκαλίας ἐκδέχεσθαι. Ἀντὶ γὰρ τοῦ εἰπεῖν, ὅτι θρέψει ἕκαστος τὸ φιλόπονον καὶ γεωργικὸν τῆς ψυχῆς, δάμαλιν εἶπε, τὸ γεωργικὸν καὶ συνεργὸν ἡμῖν ζῶον· καὶ ἀντὶ τοῦ ἡμέρου καὶ ἐπιεικοῦς καὶ εὐμεταδότου ἤθους, πρόβατα τροπικῶς προσ ηγόρευσε. Διότι, ὥσπερ ἀπὸ τοῦ ζώου τούτου ἡ ὕλη τῆς σκέπης ἡμῖν ὑπάρχει, οὕτως ἀπὸ τῆς κατὰ τὴν ἀρετὴν περιβολῆς ἡ ζωὴ τῶν σπουδαίων κατακοσμεῖσθαι πέφυκεν. Ἐπεὶ οὖν καὶ τρέφεται πνευματικῶς καὶ κεκόσμηται, διὰ τοῦτο θρέψει δάμαλιν καὶ δύο πρόβατα. Βούτυρον καὶ μέλι τὰ εἰσαγωγικὰ εἰς τὴν θείαν διδασκα λίαν διδάγματα λέγει· διότι πρῶτον ἀνθρώπου τροφὴ, βού τυρον καὶ μέλι ἐπινενόηται. Ὅταν δὲ τούτοις αὐτάρκως τραφῇ, μετὰ τὸ στοιχειωθῆναι, τότε ὑπερβὰς τὰ ἐπὶ τῆς γῆς, στερεωτέρας καὶ μείζονος καὶ ἀνδράσι πρεπούσης τροφῆς μεταλήψεται, τοῖς πνευματικοῖς μαθήμασιν ἑαυτὸν ἐπιδούς. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, πᾶς τόπος οὗ ἐὰν ὦσι χίλιαι ἄμπελοι χιλίων σίκλων, εἰς χέρσον ἔσονται καὶ εἰς ἄκανθαν. Μετὰ βέλους καὶ τοξεύματος εἰσελεύσονται ἐκεῖ, ὅτι χέρσος καὶ ἄκανθα ἔσται πᾶσα ἡ γῆ, καὶ πᾶν ὄρος ἀροτριώμενον ἀροτριωθήσεται. Οὐ μὴ ἐπέλθῃ ἐκεῖ φόβος· ἔσται γὰρ, ἀπὸ τῆς χέρσου καὶ ἀκάνθης, βόσκημα προβά του καὶ καταπάτημα βοός.","english":"(He says) such great prosperity will come about in the land that one heifer and two sheep will supply abundant milk to their owner, so that he will have a surplus of butter, because all the inhabitants of the land will be fed on butter and honey. But perhaps it is more fitting to understand the teachings about the animals in loftier thoughts. For instead of saying that each person will nourish the toilsome and agricultural part of the soul, he mentioned the heifer, the animal that is agricultural and cooperative with us; and instead of the gentle and reasonable and generous disposition, he figuratively called them sheep. For just as from this animal the material for our covering comes, so from the clothing of virtue the life of the diligent is naturally adorned. Since, then, he is both spiritually fed and adorned, for this reason he will feed a heifer and two sheep. Butter and honey he calls the introductory teachings that lead into divine instruction; for the first food devised for man was butter and honey. But when he has been sufficiently fed on these, after being grounded in the elements, then, transcending the things on earth, he will partake of firmer and greater food, such as befits men, giving himself over to spiritual lessons. And it will come to pass in that day, every place where there are a thousand vines worth a thousand shekels will become a dry waste and thorns. They will enter there with arrow and bow, because all the land will be dry waste and thorns, and every mountain that is plowed will be plowed. Fear will surely not come upon it there; for from the dry waste and thorns there will be pasture for sheep and a trampling-ground for oxen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Ὥς γε ἐν τόποις δυσθεωρήτοις, ἡγούμεθα μὴ πάντη ἀπᾴδουσαν διήγησιν εὑρηκέναι. Ὅρα τοίνυν, εἰ δύνασαι τοιαύτην διάνοιαν περὶ τῶν ῥητῶν ἐκλαβεῖν, ὡς ἄρα μὲν οἱ ἐκ περιτομῆς ἦσαν αἱ χίλιαι ἄμπελοι χιλίων σίκλων. Ἄμπελον γὰρ ἐξ Αἰγύπτου μετῆρε καὶ, ἐκβαλὼν ἔθνη, κατεφύτευσεν αὐτήν· ἥτις, εὐθηνήσασα πρότερον, ὕστερον ἠμελήθη διὰ τὸ στραφῆναι αὐτὴν εἰς πικρίαν· καὶ καθῃρέθη μὲν αὐτῆς ὁ φραγμὸς, ἐγένετο δὲ εἰς διαρπαγὴν τοῖς παραπορευομένοις. Ἐκεῖναι τοίνυν αἱ ἄμπελοι αἱ πολύφοροι ἐγένοντο εἰς χέρσον καὶ ἀνακανθῶνας, ὅτε μετὰ μυρίων βελῶν καὶ τοξευμάτων ὁ πολέμιος αὐτοῖς ἐπῆλθε στρατὸς, τὴν ἐρημίαν ἐπάγων. Ὄρη δὲ ἀροτριώμενά εἰσιν αἱ εἰς Χριστὸν πεπιστευκυῖαι ψυχαί· πρότερον μὲν ἔρημοι καὶ ἀγεώργητοι, διὰ τοῦτο ἐχέρ σευον καὶ ἠκανθοφόρουν πρὸ τῆς Χριστοῦ ἐπιδημίας· ἐπειδὴ δὲ ἦλθεν εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν καὶ ἐκάλεσε τὰ μὴ ὄντα, ἵνα τὰ ὄντα καταργήσῃ, διὰ τοῦτο οἱ μὲν ἐν περιτομῇ, ἀπολέσαντες τὸ εὐθαλὲς καὶ τὸ ἔγκαρπον, εἰς χέρσον μετέ βαλον. Τὸ δὲ ἀπὸ τῶν ἐθνῶν σύστημα, ὅπερ ὄρος ὠνόμασται ἀροτριώμενον, ἀροτριᾶται, ἀπαλλαγὲν πάσης δειλίας καὶ τοῦ ἀπὸ τῶν πολεμίων φόβου. Ὄρος οὖν, ἡ ὑψωθεῖσα ὑπὸ τῆς τοῦ Χριστοῦ διδασκαλίας ψυχή. Ἐπεὶ οὖν ἦλθεν ὁ Κύριος, ἐξεκλάσθη μὲν ὁ Ἰσραὴλ, κατεφυτεύθη δὲ τὰ ἔθνη, ἵνα τῷ ἐκείνων παραπτώματι ἡ σωτηρία πᾶσιν οἰκονομηθῇ, καὶ ἀδεῶς τοῖς ὄρεσι τούτοις καὶ πρόβατα καὶ βόες ἐννεμό μενα, ἄφθονον τὴν παρ' ἑαυτῶν ὠφέλειαν παρέχωνται. Δη λονότι πρόβατα οἱ χρηστότεροι τὰ ἤθη, βόες δὲ, οἱ πρὸς τὴν ἐργασίαν τῶν ἀναγκαίων φιλοπονώτεροι.","english":"As in places hard to see clearly, we think we have found an account not entirely out of tune. Consider, then, whether you can grasp such a meaning concerning the literal words: that the thousand vines at a thousand shekels were those of the circumcision. For he brought a vine out of Egypt and, having cast out the nations, he planted it; which, having flourished before, was afterward neglected because it turned to bitterness; and its hedge was taken away, and it became a prey to those who passed by. Those vines, then, that were once fruitful became a dry land and a place of thorns, when the hostile army came upon them with countless missiles and arrows, bringing desolation. And the mountains being plowed are the souls that have believed in Christ: formerly desert and untilled, and for this reason they were dry and bore thorns before the coming of Christ; but since he came for the fall and rising of many and called the things that are not, in order that he might bring to nothing the things that are, for this reason those in circumcision, having lost their flourishing and their fruitfulness, turned into a dry land. But the company from the Gentiles, which is called a mountain being plowed, is plowed, having been freed from all cowardice and from fear of enemies. A mountain, then, is the soul exalted by the teaching of Christ. Since, therefore, the Lord came, Israel was broken off, but the Gentiles were planted, so that by their transgression salvation might be dispensed to all, and that sheep and cattle, grazing without fear on these mountains, might provide from themselves an abundant benefit. Clearly the sheep are those more gentle in character, and the cattle are those more industrious toward the working of necessities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"8. ΚΕΦΑΛΑΙΟΝ ηʹ Καὶ εἶπε Κύριος πρός με· Λάβε σεαυτῷ τόμον καινοῦ μεγάλου, καὶ γράψον αὐτὸν γραφίδι ἀνθρώπου, τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων. Πάρεστι γάρ. Καὶ μάρ τυρας ποίησαι πιστοὺς ἀνθρώπους, τὸν Οὐρίαν καὶ Ζαχαρίαν, τὸν υἱὸν Βαραχίου. Καὶ προσῆλθον πρὸς τὴν Προφῆτιν, καὶ ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν υἱόν. Καὶ εἶπέ μοι Κύριος· Κάλεσον τὸ ὄνομα αὐτοῦ, Ταχέως σκύλευσον, Ὀξέως προνόμευσον. Διότι πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήψεται δύναμιν\n\nΔαμασκοῦ καὶ τὰ σκῦλα Σαμα ρείας ἔναντι βασιλέως Ἀσσυρίων. Δόξει ἕτερον προσταχθεὶς ὁ Προφήτης, ἕτερον πεποιηκέναι· τί γὰρ κοινὸν ἔχει τὸ Λάβε σεαυτῷ τόμον καινοῦ μεγάλου, πρὸς τὸ ἐπιφερόμενον, ὅτι Καὶ προσῆλθον πρὸς τὴν Προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν; Εἴποι ἂν οὖν τις, ὅτι οὐχὶ ἀπόδοσίς ἐστι τοῦ προάγοντος τὸ ἐπιφερόμενον, ἀλλὰ ἀπὸ ἰδίας ἀρχῆς παρα δίδοται, ἐκείνου περιγεγραμμένου. Εἰ γὰρ καὶ μὴ πρόσκειται, ὅτι ἔλαβε τόμον τοῦ καινοῦ καὶ μεγάλου, ἀλλὰ προσυπα κούεται, ὅτι ἐποίησε τὸ προστεταγμένον. Ἀπὸ ἑτέρας δὲ ἀρχῆς νοεῖται τὸ Καὶ προσῆλθον πρὸς τὴν Προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν. Εἰ μὲν γὰρ ἀντέλεγε τῷ προστάγματι ὁ Προφήτης, ἐγράφη ἂν ἡ ἀντιλογία, ὡς ἐπὶ τοῦ Ἰεζεκιὴλ, παραιτου μένου τὸ ἐπὶ βολβίτων ἀνθρωπίνων ὀπτηθέντα ἐσθίειν τὸν ἄρτον, Ἐκεῖ γὰρ ἀρνεῖται, λέγων· Μηδαμῶς, Κύριε, Θεὲ τοῦ οὐρανοῦ, εἰ ἡ ψυχή μου οὐ μεμίανται ἐν ἀκαθαρσίᾳ, οὐδὲ εἰσελήλυθεν εἰς τὸ στόμα μου πᾶν κρέας βέβηλον. Διὰ τοῦτο συνεχωρήθη αὐτῷ ἐν βολβίτοις βοῶν ποιῆσαι τοὺς ἄρτους.","english":"8. CHAPTER 8 And the Lord said to me: Take for yourself a large new scroll, and write on it with a man's pen, for the swift taking of spoils. For it is at hand. And make faithful men as witnesses, Uriah and Zechariah, the son of Barachiah. And I went in to the prophetess, and she conceived in the womb and bore a son. And the Lord said to me: Call his name, Swiftly despoil, Quickly plunder. For before the child knows to call father or mother, he shall take the power of Damascus and the spoils of Samaria before the king of the Assyrians. The prophet, having been commanded one thing, will seem to have done another; for what has \"Take for yourself a large new scroll\" in common with what follows, that \"And I went in to the prophetess, and she conceived in the womb\"? Someone might say, then, that what follows is not a continuation of what precedes, but is delivered from its own beginning, that matter having been concluded. For even if it is not added that he took the new and large scroll, yet it is understood that he did what was commanded. But \"And I went in to the prophetess, and she conceived in the womb\" is understood from another beginning. For if the prophet had contradicted the command, the contradiction would have been written, as in the case of Ezekiel, who declined to eat bread baked on human dung. For there he refuses, saying: By no means, Lord, God of heaven, if my soul has not been defiled in uncleanness, neither has any defiled flesh entered into my mouth. Therefore it was permitted him to make his bread on cow dung.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Ἐνταῦθα μέντοι ἐπειδὴ ἀπαγόρευσις οὐκ ἔστιν, ἡ σιωπὴ δηλονότι τὴν συγκατάθεσιν δείκνυσιν· εἰ δὲ οὐ μεμαρτύρηται ποιήσας τὸ προστεταγμένον. Ὥσπερ ὁ Ὠσηέ· Βάδιζε γὰρ (φησὶ) λάβε σεαυτῷ γυναῖκα πορνείας καὶ τέκνα πορ νείας· εἶτα μαρτυρῶν αὐτῷ ὁ λόγος, ὡς πεποιηκότι τὸ προσ τεταγμένον, ἐπιφέρει· Καὶ ἐπορεύθη καὶ ἔλαβε τὴν Γομὲρ, θυγατέρα Δεβηλαίμ. Ἀλλαχοῦ δὲ εὑρήσομεν προστάγματα μὲν ἐκφωνηθέντα, τὸ δὲ ἔργον μὴ μαρτυρούμενον μὲν γε γενῆσθαι, νοούμενον δὲ παρ' ἡμῶν, διὰ τὸ εὐπειθὲς τῶν ἐπιτεταγμένων, ὡς ἐπὶ τοῦ Ἰεζεκιήλ· Καὶ σὺ κοιμηθήσῃ ἐπὶ τὸ πλευρόν σου τὸ ἀριστερόν· καὶ πάλιν· Κοιμηθήσῃ ἐπὶ τὸ πλευρόν σου τὸ δεξιόν. Οὐ γὰρ ἐπενήνεκται ὅτι ἐκοιμήθη ἐπὶ τὸ δεξιὸν πλευρὸν, ἢ τὸ ἀριστερὸν, ἀλλὰ παρασεσιώπηται· νοεῖται δὲ παρ' ἡμῶν ἡ ὑπακοὴ τοῦ Προφήτου. Οὕτως οὖν καὶ ἐνταῦθα δυνατὸν ἀπολογήσασθαι περὶ τοῦ ἐπαπορηθέντος ἡμῖν, ὅτι οὐχὶ ἕτερον προσταχθεὶς, ἄλλο ἐποίησεν· ἀλλ' ἐκεῖνο τελέσας, ἀπὸ ἑτέρας ἀρχῆς τὰ περὶ τῆς Προφήτιδος ἡμῖν διαλέγεται. Μήποτε δὲ τύπος ἐστὶν ὁ τοῦ Καινοῦ καὶ μεγάλου τόμος τῆς Καινῆς καὶ μεγάλης Διαθήκης, γραφίδι ἀνθρώ που γεγραμμένης, διὰ τὸ λέξει ἀνθρωπίνῃ καὶ ἀκούεσθαι δυναμένῃ παρὰ τῶν πολλῶν, γεγράφθαι τοῦ Εὐαγγελίου τὰ ῥήματα. Ἐν ᾧ γέγραπται τὸ ὀξέως προνομὴν ποιῆ σαι σκύλων, διότι ταχεῖα γέγονε καὶ ἀστραπῆς ὀξυτέρα πάσης, ἡ τοῦ Εὐαγγελίου διδασκαλία, ἐπὶ τὰ πέρατα τῆς οἰκουμένης διικνουμένη, καὶ σκυλεύουσα τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ πρὸς τὴν ὑπακοὴν τοῦ Χριστοῦ ἀντιμε θιστῶσα τοὺς αἰχμαλωτισθέντας.","english":"Here, however, since there is no prohibition, the silence clearly indicates consent; but it is not attested that he did what was commanded. Just as with Hosea: Go (he says) take for yourself a wife of harlotry and children of harlotry; then the word, testifying to him as having done what was commanded, adds: And he went and took Gomer, the daughter of Diblaim. But elsewhere we shall find commandments uttered, while the deed is not attested to have occurred, yet is understood by us, because of the obedience of those commanded, as in the case of Ezekiel: And you shall sleep on your left side; and again: You shall sleep on your right side. For it has not been added that he slept on the right side or the left, but it has been passed over in silence; yet the prophet's obedience is understood by us. So then here too it is possible to defend ourselves concerning the question raised by us, that he did not, when commanded one thing, do another; but having completed that, he speaks to us from another beginning about the prophetess. Perhaps the volume of the New and great [covenant] is a type of the New and great Testament, written with a man's pen, because the words of the Gospel have been written in human language and one able to be heard by the many. In which it is written that he should swiftly make spoil of spoils, because the teaching of the Gospel has become swift and sharper than any lightning, reaching to the ends of the inhabited world, and despoiling the ruler of this age, and transferring those taken captive to obedience to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Προνομὴ δέ ἐστιν ἡ τῶν σκύλων διανομή, ὅπερ τοῖς ἐπιμεληταῖς τοῦ τῶν ἀνθρώπων γένους Ἀγγέλοις διέδωκεν ὁ Θεὸς, εἰς φυλακὴν καὶ σωτηρίαν. Διὰ τοῦτο γέγραπται, ὀξέως προνομὴν ποιῆσαι σκύλων. Πάρεστι γὰρ τὸ Εὐαγγέλιον· τὸν πάλαι προσδοκώ μενον ἐξ οὐρανοῦ, τοῦτον παρόντα ἡμῖν εὐαγγελίζεται. Μάρτυρες δὲ τῶν γραφομένων ἐν τῷ Εὐαγγελίῳ ἔστωσαν (φησὶν) Οὐρίας καὶ Ζαχαρίας. Ἔστι δὲ ὁ μὲν Οὐρίας ἱερεὺς, συμβολικῶς χαρακτηρίζων τὸν διὰ Μωϋσέως παραδεδομένον νόμον· ὁ δὲ Ζαχαρίας, Προφήτης. Μαρτυρούμενον δὲ ὑπὸ τοῦ νόμου καὶ τῶν Προφητῶν συνίσταται τὸ Εὐαγγέλιον. Ἑρμηνεύεται δὲ ὁ μὲν Οὐρίας, φωτισμὸς Θεοῦ· ὁ δὲ Ζαχαρίας, μνήμη Θεοῦ· υἱὸς δὲ Βαραχίου, τῆς εὐλογίας τῆς τοῦ Θεοῦ. Τίνας οὖν ἔπρεπεν εἶναι πιστοὺς ἀνθρώπους μάρτυρας; Εἴ τίς ἐστι πεφωτισμένος ἀπὸ Θεοῦ, καὶ μνή μην ἔχων διηνεκῆ Θεοῦ. Τί οὖν ἐστι τὸ Καὶ προσῆλθον πρὸς τὴν Προφῆτιν; τουτέστιν· ἤγγισα, τῷ πνεύματι καὶ τῇ προγνώσει τῶν ἐσομένων, τῇ Προφήτιδι. Κατέλαβον γὰρ καὶ οἱονεὶ ἐπλη σίασα τῇ κατανοήσει τῇ προφητικῇ, καὶ εἶδον αὐτῆς τὴν σύλληψιν πόῤῥωθεν, προενατενίσας τῷ χαρίσματι τῆς προ φητείας, ὅτι ἔτεκεν υἱὸν, περὶ οὗ εἶπεν ὁ Κύριος, ὅτι Καλέ σεις τὸ ὄνομα αὐτοῦ Ταχέως σκύλευσον, Ὀξέως προνόμευσον. Ταχέως ἐσκύλευσε τὸν ἰσχυρὸν, τὸν φυλάσσοντα ἑαυτοῦ τὰ","english":"Prenomination is the distribution of spoils, which God has given to the Angels who are the overseers of the human race, for guardianship and salvation. For this reason it is written, to make a prenomination of spoils swiftly. For the Gospel is present: the one long awaited from heaven, this one present among us, it proclaims as good news. And let the witnesses of the things written in the Gospel be (he says) Uriah and Zechariah. Now Uriah is a priest, symbolically representing the law handed down through Moses; and Zechariah, a Prophet. And the Gospel is established as attested by the law and the Prophets. And Uriah is interpreted as the illumination of God; and Zechariah, the memory of God; and the son of Barachiah, of the blessing of God. What kind of faithful men, then, ought the witnesses to be? If anyone has been illuminated by God, and has a continual memory of God. What then is the phrase And they came near to the Prophetess? That is: I drew near, in spirit and by foreknowledge of things to come, to the Prophetess. For I grasped and, as it were, drew close in prophetic understanding, and I saw her conception from afar, having looked ahead by the grace of prophecy, that she bore a son, concerning whom the Lord said, that You shall call his name Speedily Spoil, Swiftly Plunder. Swiftly he spoiled the strong one, the one guarding his own","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"κτήματα, τοὺς ὑπὸ τῆς ἁμαρτίας πεπραμένους καὶ κατεχομένους ἐν τοῖς δεσμοῖς τοῦ θανάτου. Ἐσκύλευσε μὲν ἐκεῖνον, προενόμευσε δὲ ταῖς ἰδίαις δυνάμεσι, διαδοὺς τοὺς πιστοὺς πρὸς φυλακὴν καὶ φρουρὰν τοῖς ἁγίοις Ἀγγέ λοις, περὶ ὧν καὶ αὐτὸς λέγει, ὅτι Οἱ Ἄγγελοι ὑμῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου, τοῦ ἐν τοῖς οὐ ρανοῖς. Οὗτος γάρ ἐστιν ὁ ὀξέως προνομεύσας, περὶ οὗ γέ γραπται· Ἀναβὰς εἰς ὕψος, ᾐχμαλώτευσεν αἰχμαλωσίαν, ἔλαβε δόματα ἐν ἀνθρώποις. Ὅτι δὲ Προφῆτις ἡ Μαρία, ᾗ προσῆλθε κατὰ τὸν προσεγ γισμὸν τὸν διὰ τῆς γνώσεως ὁ Ἡσαΐας, οὐδεὶς ἀντερεῖ, μεμνημένος αὐτῆς τῶν ῥημάτων, ἃ προφητικῶς ἀπεφθέγξατο. Τί γάρ φησι; Μεγαλύνει ἡ ψυχή μου τὸν Κύριον, καὶ ἠγαλλίασε τὸ πνεῦμά μου ἐπὶ τῷ Θεῷ, τῷ σωτῆρί μου, ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ. Ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσί με πᾶσαι αἱ γενεαί. Καὶ ὅλοις γε, ἐπιστήσας τοῖς ῥήμασιν αὐτῆς, οὐ διστάσεις αὐτὴν εἰπεῖν καὶ Προφῆτιν. Διότι Πνεῦμα Κυρίου ἐπῆλθεν ἐπ' αὐτὴν καὶ δύναμις Ὑψίστου ἐπεσκίασεν. Ὅπερ οὖν προσετάχθη γράψαι ἐν τῷ τόμῳ τούτῳ, πλησιάσας τῇ Προφήτιδι, γενηθὲν ἐθεώρησεν. Ἐκεῖ γὰρ εἴρηται· Γράψον γραφίδι ἀνθρώπου, ὀξέως προνομὴν ποιῆσαι σκύλων· ἐνταῦθα δὲ, μετὰ τὸ εἰπεῖν, ὅτι Ἐν γαστρὶ ἔλαβε καὶ ἔτεκεν υἱὸν, γέγραπται τὸ Καὶ εἶπε Κύριος· Κάλεσον τὸ ὄνομα αὐτοῦ, Ταχέως σκύλευσον, Ὀξέως προνόμευσον. Ὥστε διαφόροις λέξεσι καὶ ἐπινοίαις τὸ αὐτὸ λέγεται· ἐν τῷ Λάβε σεαυτῷ τόμον, καὶ ἐν τῷ Προσῆλθον πρὸς τὴν Προφῆτιν. Καὶ οὐδὲν ἀκατάλληλον ἔχει ἡ ἐπαγωγὴ πρὸς τὸ προκείμενον.","english":"possessions, those sold under sin and held in the bonds of death. He despoiled him, and made him a prey for his own powers, distributing the faithful for guarding and protection to the holy Angels, about whom he himself also says, that Your Angels always behold the face of my Father who is in the heavens. For this is the one who swiftly took spoil, about whom it is written: Having ascended on high, he led captivity captive, he received gifts among men. And that Mary was a Prophetess, to whom Isaiah approached in the approach through knowledge, no one will deny, remembering her words, which she uttered prophetically. For what does she say? My soul magnifies the Lord, and my spirit rejoiced in God my Savior, because he looked upon the lowliness of his handmaid. For behold, from now on all generations will call me blessed. And indeed, having attended to all her words, you will not hesitate to call her also a Prophetess. For the Spirit of the Lord came upon her and the power of the Most High overshadowed her. What therefore was commanded to be written in this book, having drawn near to the Prophetess, he saw accomplished. For there it is said: Write with a pen of a man, to make swiftly a prey of spoils; but here, after saying, that She conceived in the womb and bore a son, it is written: And the Lord said: Call his name, Quickly despoil, Swiftly take spoil. So that by different words and conceptions the same thing is said: in Take for yourself a book, and in I drew near to the Prophetess. And the introduction has nothing incongruous in relation to what is set before us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:46","text":"The English carries the scriptural phrase “my soul magnifies the lord”, which matches Luke 1:46. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":284,"ref":"p284","source":"Οὗτος δὲ καὶ ἔλαβε δύναμιν Δαμασκοῦ, ὁ ἐκ τῆς Προφήτιδος γεγεννημένος, καὶ τὰ σκῦλα τῆς Σα μαρείας. Δύναμις Δαμασκοῦ, οἱ ἀπὸ τῶν ἐθνῶν πιστεύοντες· σκῦλα δὲ Σαμαρείας, οἱ ἀπὸ περιτομῆς πεπιστευκότες. Διότι Δαμασκὸς μὲν μητρόπολις τῆς Συρίας, Σαμάρεια δὲ τοῦ Ἰσραήλ. Πλὴν τὰ προστάγματα καὶ τὰ ἀνδραγαθήματα τοῦ ἐκ τῆς Προφήτιδος γεννηθέντος, ἀντὶ ὀνομάτων αὐτῷ ἐπι τίθεται παρὰ τοῦ Κυρίου, ὡς καὶ τὸ Ἰησοῦς ὄνομα παρὰ τὴν σωτηρίαν, τὴν ἀπὸ Θεοῦ ἡμῖν δεδομένην ἐφηρμόσθη τῷ Κυρίῳ· Καλέσεις γὰρ (φησὶ) τὸ ὄνομα αὐτοῦ Ἰησοῦν· αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν. Καὶ προσέθετο Κύριος λαλῆσαί μοι ἔτι· Διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ, τὸ πορευό μενον ἡσυχῇ, ἀλλὰ βούλεσθαι ἔχειν Ῥασὶν καὶ τὸν υἱὸν Ῥομελίου, βασιλέα ἐφ' ὑμῶν, διὰ τοῦτο ἀνάγει ἰδοὺ Κύριος ἐφ' ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν καὶ τὸ πολὺ, τὸν βασιλέα τῶν Ἀσσυρίων καὶ τὴν δόξαν αὐτοῦ· καὶ ἀναβήσεται ἐπὶ πᾶσαν φάραγγα ὑμῶν καὶ περιπατήσει ἐπὶ πᾶν τεῖχος ὑμῶν καὶ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας ἄνθρωπον, ὃς δυνήσεται κεφαλὴν ἆραι, ἢ δυνατὸν συντελέσασθαί τι. Καὶ ἔσται ἡ παρεμβολὴ αὐτοῦ, ὥστε πληρῶσαι τὸ πλάτος τῆς χώρας σου. Τίνα ἔχει λόγον, τὸν Θεὸν τῶν ὅλων, ἕνεκεν ὕδατος τοῦ ἐν τῷ Σιλωὰμ, τοιαῦτα ἀπειλεῖν τῷ λαῷ; Πῶς δὲ καὶ οὐ βούλεται ὁ λαὸς τὸ ὕδωρ τοῦ Σιλωὰμ, οὔτε νοσοποιὸν ἱστορούμενον, οὔτε ἄλλην τινὰ βλάβην τοῖς χρωμέ νοις παρεχόμενον; Εἶτα καὶ τίς ἡ ἀκολουθία, τὸν μὴ βου λόμενον τὸ ὕδωρ τοῦ Σιλωὰμ, βούλεσθαι τὸν Ῥασὶν καὶ τὸν υἱὸν τοῦ Ῥομελίου;","english":"This one also took the power of Damascus, the one born of the Prophetess, and the spoils of Samaria. The power of Damascus: those from the Gentiles who believe; the spoils of Samaria: those from the circumcision who have believed. For Damascus is the metropolis of Syria, and Samaria of Israel. Moreover, the commands and the valiant deeds of the one born of the Prophetess are set upon him by the Lord in place of names, just as the name Jesus was fitted to the Lord from the salvation given to us by God: For you shall call (he says) his name Jesus; for he himself will save his people from their sins. And the Lord added to speak to me further: Because this people did not want the water of Siloam, which goes quietly, but wanted to have Rezin and the son of Remaliah as king over you, for this reason behold, the Lord brings up against you the water of the river, the strong and the great, the king of the Assyrians and his glory; and he shall go up over every valley of yours and shall walk over every wall of yours and shall remove from Judea a man who is able to lift up his head, or is able to accomplish anything. And his camp shall be such as to fill the breadth of your land. What reason is there for the God of all, on account of the water in Siloam, to threaten the people with such things? And how is it that the people do not want the water of Siloam, which is reported neither to cause sickness nor to provide any other harm to those who use it? Then, what is the connection, that the one who does not want the water of Siloam should want Rezin and the son of Remaliah?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Τίς γὰρ κοινωνία ὕδατι ἀψύχῳ, πρὸς βασιλέα, κρατοῦντα καὶ ἄρχοντα τῶν ὑπηκόων; Ἀλλὰ τροπικῶς ἀκουστέον τοῦ Σιλωὰμ, ἑρμηνευομένου κατὰ τὴν τοῦ Εὐαγγελίου διδασκαλίαν, ἀπεσταλμένου. Οὕτω γὰρ ἑρμηνεύεται ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ· Ὕπαγε, νίψαι ἐν τῷ Σιλωὰμ, ὅ ἐστιν ἀπεσταλμένος. Τίς οὖν ὁ ἀπεσταλμένος, καὶ ἀψοφητὶ ῥέων, ἢ περὶ οὗ εἴρηται· Κύριος ἀπέστειλέ με καὶ τὸ Πνεῦμα αὐτοῦ; Καὶ πάλιν· Οὐκ ἐρίσει, οὐδὲ κραυγάσει, οὐδὲ ἀκουστὴ γενήσεται ἡ φωνὴ αὐτοῦ ἐν ταῖς πλατείαις. Οἱ τοίνυν μὴ δεχόμενοι τὸν ἐξ οὐρανῶν Ἀπεσταλμένον, ὑπερορῶντες μὲν αὐτοῦ τῆς πραότητος, ἐπισπώμενοι δὲ ἑαυτοῖς τὸν υἱὸν τοῦ Ῥομελίου, τουτέστι λόγον ψευδοδοξίαν περιέχοντα, ἐπαγγελλόμενον δὲ κατὰ τὰς θείας ἀποδείκνυσθαι Γραφάς· καὶ τὸν Ῥασὶν, ὅστις ἑρμηνεύεται μετέωρος, καὶ τὸν\n\nἔξω τῆς κατὰ τὰς θείας Γραφὰς πίστεως μετεωρίζοντα τὸν ἀκροατὴν, καὶ φυσῶντα καὶ ἀπάγοντα τῆς κατὰ τὴν πίστιν θεμελιώσεως. Ἀρὰμ γὰρ ὁ μετέωρος ἑρμηνεύεται. Τοὺς οὖν καταφρονητικῶς μὲν ἔχον τας πρὸς τὸν εὐσταθῆ λόγον, καὶ μὴ καταδεχομένους τὸ σταθερὸν καὶ γαληνὸν καὶ εὔδιον, ἀλλὰ συμπλέκοντας τὰ ἀπὸ τῶν ἔξω τῆς πίστεως τοῖς ἀπὸ τῶν Γραφῶν παρακούσμασι, τούτοις ἀπειλεῖ ὁ λόγος ἐπάξειν τὸ ὕδωρ τὸ πολὺ καὶ ἰσχυρὸν, τὸν βασιλέα Ἀσσυρίων, τουτέστι τὸν ἄρχοντα τοῦ αἰῶνος τούτου. Ὅτι γὰρ εἰς τὸν Ἀσσύριον λαμβάνει πολλάκις ἡ Γραφὴ τὸν ἀντικείμενον, δηλοῦται ἐν τοῖς ἑξῆς τῷ αὐτῷ τούτῳ Προφήτῃ·","english":"For what fellowship has water without soul with a king, who rules and governs his subjects? But Siloam must be understood figuratively, being interpreted according to the teaching of the Gospel as \"sent.\" For thus it is interpreted in the Gospel according to John: \"Go, wash in Siloam, which is translated 'sent.'\" Who, then, is the one sent, and flowing without noise, but he of whom it is said: \"The Lord has sent me and his Spirit\"? And again: \"He will not strive, nor cry out, nor will his voice be heard in the streets.\" Those, therefore, who do not receive the One sent from heaven, despising his gentleness, but drawing to themselves the son of Romelios—that is, a word containing false opinion, and promising to be proved according to the divine Scriptures—and Rasis, which is interpreted \"lofty,\" and\n\nlifting the hearer on high outside the faith according to the divine Scriptures, and puffing him up and leading him away from the foundation of the faith. For Aram is interpreted \"lofty.\" Those, then, who are contemptuous toward the steadfast word, and do not accept what is stable and calm and serene, but entwine the things from outside the faith with the mishearings from the Scriptures—to these the word threatens to bring upon them the water, great and strong, the king of the Assyrians, that is, the ruler of this age. For that Scripture often takes the adversary to mean the Assyrian is shown in what follows in this same Prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"Καὶ ἔσται γὰρ (φησὶν) ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἐπάξει ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. Εἶπε γάρ· Ἐν τῇ ἰσχύϊ ποιήσω καὶ ἐν τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω καὶ σείσω πόλεις κατοικουμένας καὶ τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρὶ, ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ· καὶ οὐκ ἔστιν ὃς διαφεύξεταί με, ἢ ἀντείπῃ μοι. Τοιοῦτον οὖν καὶ νῦν ἔοικε λέγειν τὸν ἄρχοντα τῶν Ἀσσυρίων ὕδωρ ὄντα πολὺ, χειμάῤῥου τρόπον, βιαίως καὶ ῥαγδαίως παρασύροντος τοὺς προστυγχάνοντας· οὗ οἱ καταξιωθέντες τοὺς πειρασμοὺς ἀβλαβῶς διαβῆναι λέγουσι· Χείμαῤῥον διῆλθεν ἡ ψυχὴ ἡμῶν, τὸ ὕδωρ τὸ ἀνυπόστατον. Καὶ τὸ Εὐαγγέλιον δὲ ἐπὶ τῆς παραβολῆς τοῦ αὐτοῦ ὕδατος μέμνηται, ἐν τῷ παραβαλεῖν τὸν ἀκούσαντα τοὺς λόγους καὶ μὴ ποιοῦντα, ἀνθρώπῳ ἄνευ θεμελίου οἰκοδομήσαντι τὴν ἑαυτοῦ οἰκίαν· πλημμύρας δὲ γενομένης (φησὶν) οὐκ ἀντέ σχεν, ἀλλ' ἔπεσεν ἡ οἰκία, καὶ ἐγένετο τὸ πτῶμα τῆς οἰκίας ἐκείνης μέγα. Τοῦτο δὲ τὸ ὕδωρ τὸ πολὺ ἀναβήσεται (φησὶν) ἐπὶ πᾶσαν φάραγγα ὑμῶν. Αἱ δὲ φάραγγες κοιλότητές εἰσι τῆς γῆς. Πῶς οὖν οὐχὶ καταβαίνειν τὸ ὕδωρ, ἀλλὰ ἀναβαί νειν λέγεται; Ὅτι πᾶσα ἡ ἐν ἀνθρώποις κατὰ τὴν ἁμαρτίαν ταπείνωσις ὑψηλοτέρα ἐστὶ τῶν ἀρχιπηγῶν καὶ τῶν οἱονεὶ ἀρχῶν τῆς πονηρίας.","english":"For he says, \"And it shall be, when the Lord has finished doing all things on Mount Zion and in Jerusalem, he will bring upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes.\" For he said: \"In my strength I will do it, and in the wisdom of my understanding I will remove the boundaries of the nations, and I will plunder their strength and shake inhabited cities, and I will seize the whole world with my hand, as a nest, and as forsaken eggs I will take them up; and there is no one who will escape me, or contradict me.\" Such, then, does he seem to call even now the ruler of the Assyrians, being much water, in the manner of a torrent, violently and rushing headlong carrying away those who fall in its path; those who have been deemed worthy to pass through its temptations unharmed say: \"Our soul passed through the torrent, the water that cannot be withstood.\" And the Gospel also makes mention of the same water in the parable, when it compares the one who hears the words and does not do them to a man who built his own house without a foundation; and when the flood came, he says, it did not withstand, but the house fell, and the fall of that house was great. And this much water, he says, shall come up upon every valley of yours. And the valleys are hollows of the earth. How then is the water said not to go down, but to come up? Because all the lowliness among men according to sin is higher than the chief sources and, as it were, the principalities of wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Ἐπειδὰν μέντοι παραδοθῶσι ταῖς ἀντικειμέναις δυνάμεσι, περιπατήσουσιν ἐπὶ πᾶν τεῖχος τῶν ἀποστατούντων, τουτέστιν ἐπὶ πάντα τὰ ὀχυρὰ δόγματα καὶ ἐπὶ πάντα τὰ δοκοῦντα ἀσφαλίσματα αὐτῶν εἶναι. Διὰ δὲ τὴν ἀπὸ τοῦ Σιλωὰμ ἀποστασίαν καὶ τὴν πρὸς τοὺς ὀλεθρίους τῶν βασιλέων πρόσκλισιν, ἀπειλεῖ ὁ λόγος ἀφαιρεθήσεσθαι ἀπὸ τῆς Ἰουδαίας πάντα ἄνθρωπον, δυνάμενον ἐπαίρειν τὴν κεφαλὴν καὶ τὸν δυνατὸν συντελέσασθαί τι, τουτέστι τόν τε ἐν τῇ κατὰ τὸν νοῦν θεωρίᾳ ὑψηλὸν καὶ τὸν κατὰ τὴν πρακτικὴν ἀρετὴν δυνατῶς ἐπιτελοῦντα τὰ δόξαντα, ἀλλὰ καὶ καταστρατοπεδεῦσαι τοῦ πλάτους τῆς χώρας τῶν μὴ καταδεχομένων τὸν Σιλωάμ. Διὰ γὰρ τὸ ἐπιδεδωκέναι ἑαυτοὺς τῇ πλατείᾳ ὁδῷ καὶ εὐρυχώρῳ, ἄξιοι γίνονται τοῦ στρατόπεδον εἶναι τῆς ἀντικειμένης δυνάμεως, οὐχὶ πρὸς ἀνάγκην καταδικαζόμενοι, ἀλλ' ἑαυτοῖς ἑλόμενοι τὴν με ρίδα τὴν χείρονα. Καθ' ὅσον γὰρ οὐκ ἐδοκίμασαν τὸν Θεὸν ἔχειν ἐν ἐπιγνώσει, παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς ἀδόκιμον νοῦν, ποιεῖν τὰ μὴ καθήκοντα. Μεθ' ἡμῶν ὁ Θεός. Γνῶτε, ἔθνη, καὶ ἡττᾶσθε· ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Ἀναφέρεται τοίνυν ἐπὶ τὸν Σωτῆρα τὸ Μεθ' ἡμῶν ὁ Θεός· οὕτω γὰρ ὠνομάζετο ἐν τοῖς κατόπιν ὁ ἐκ τῆς Παρθένου γεννώμενος, τῇ Ἑβραΐδι διαλέκτῳ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον Μεθ' ἡμῶν ὁ Θεός. Γνῶτε, ἔθνη, καὶ ἡττᾶσθε. Ἐκ περιχαρείας δοκεῖ μοι ἡ φωνὴ ἀναφέρεσθαι τῶν ἐπεγνωκότων μὲν τὴν Χριστοῦ παρουσίαν, κατανενοηκότων δὲ τὴν δύναμιν τοῦ σταυροῦ φοβερὰν οὖσαν τοῖς ἔθνεσι.","english":"When, however, they have been handed over to the opposing powers, they will walk upon every wall of the apostates, that is, upon all their fortified doctrines and upon all their supposed strongholds. But because of the apostasy from Siloam and the inclination toward the destructive kings, the word threatens that every man will be taken away from Judea—every man able to lift up his head and every man able to accomplish something, that is, both the one exalted in the contemplation of the mind and the one who by practical virtue powerfully accomplishes what has been decided—and further, that the opposing power will encamp against the breadth of the land of those who do not receive Siloam. For because they have given themselves over to the broad and spacious way, they become worthy to be a camp for the opposing power, not condemned by necessity but choosing for themselves the worse portion. For insofar as they did not see fit to have God in their knowledge, God handed them over to a reprobate mind, to do things that are not fitting. God is with us. Know, you nations, and be defeated; hear, even to the ends of the earth. Therefore \"God is with us\" is referred to the Savior; for thus was the one born of the Virgin named in what came before, in the Hebrew tongue Emmanuel, which, when translated, is \"God with us.\" Know, you nations, and be defeated. It seems to me that the utterance is spoken out of great joy by those who have come to know the presence of Christ and have understood that the power of the cross is fearful to the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Διὰ τοῦτο Γνῶτε (φησὶν) ἔθνη, καὶ ἡττᾶσθε, ἵνα ἡττηθέντες τὴν καλὴν ἧτταν καὶ συμφέρουσαν ὑμῖν, αἰχμαλωτισθῆτε εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ καὶ, διὰ τῆς εἰς τὸν Χριστὸν δου λείας, ἐλεύθεροι γένησθε τοῦ νόμου τῆς ἁμαρτίας. Πῶς οὖν ἡττᾶται τὰ ἔθνη; Ἐὰν ἐπιγνῷ τὸν Θεόν. Ἡττᾶται γὰρ σκότος τῇ τοῦ φωτὸς παρουσίᾳ, καὶ νικᾶται νόσος τῇ τῆς ὑγείας ἐπιδημίᾳ. Μόνον\n\nοὖν γνῶτε τὴν ἀλήθειαν, τὰ ἔθνη, καὶ εὐθὺς ἡττηθήσεσθε τὴν σωτήριον ὑμῖν ἧτταν. Ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Τίνων ἐπακούσατε; Τῶν καταγγελλόντων ὑμῖν τὸ Εὐαγγέλιον· Εἰς πᾶσαν γὰρ (φησὶ) τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Ἰσχυκότες, ἡττᾶσθε, ἀπό θεσθε τὴν ἰσχὺν τοῦ σώματος, ἀναλάβετε τὴν ἀσθένειαν τῆς σαρκὸς, ἵνα ἡ δύναμις τοῦ Θεοῦ ἐν ἀσθενείᾳ τελειωθῇ. Ἐὰν γὰρ πάλιν ἰσχύσητε, πάλιν ἡττηθήσεσθε. Ἐάν σοί ποτε ἐπαναστῇ τὸ φρόνημα τῆς σαρκὸς, σπούδασον αὐτὸ δουλαγωγῆσαι καὶ καταπαλαῖσαι καὶ ὑποτάξαι τῷ πνεύματι. Καὶ ἣν ἂν βουλεύσησθε βουλὴν, διασκεδάσει Κύριος· καὶ λόγον, ὃν ἂν λαλήσητε, οὐ μὴ ἐμμείνῃ ἐν ὑμῖν, ὅτι μεθ' ἡμῶν ὁ Θεός. Διότι ἀπολεῖ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνε τῶν ἀθετήσει. Βουλὴν οὖν ἀνθρωπίνην καταργεῖ ὁ τῆς μεγάλης βουλῆς Ἄγγελος, καὶ λόγον ἀνθρώπινον ἀθετεῖ ὁ Θεὸς Λόγος. Ὧν οὐδὲν ὑμῖν (φησὶν) οὐ μὴ ἐμμείνῃ· διότι μεθ' ἡμῶν ὁ Θεός. Χρήσιμον δὲ ἐν καιρῷ διωγμοῦ θαῤῥοῦντας λέγειν τοῖς ἔθνεσι τὸ Ἐὰν γὰρ πάλιν ἰσχύσητε, πάλιν ἡττηθήσεσθε. Πολλάκις γὰρ ἐπαναστάντες τῇ τοῦ Χριστοῦ Ἐκκλησίᾳ, πολλάκις κατέπεσον.","english":"Therefore know, it says, O nations, and be defeated, so that, having been defeated with that noble and advantageous defeat, you may be taken captive into obedience to Christ and, through slavery to Christ, become free from the law of sin. How, then, are the nations defeated? If they come to know God. For darkness is defeated by the presence of light, and disease is conquered by the arrival of health. Only, then, know the truth, O nations, and at once you will be defeated with the defeat that saves you. Listen until the end of the earth. Listen to whom? To those who proclaim the Gospel to you; for, it says, their sound has gone out into all the earth, and their words to the ends of the inhabited world. Having been strong, be defeated; put off the strength of the body, take up the weakness of the flesh, so that the power of God may be perfected in weakness. For if you become strong again, you will again be defeated. If ever the mind of the flesh rises up against you, be eager to enslave it and wrestle it down and subject it to the spirit. And whatever counsel you may deliberate, the Lord will scatter; and whatever word you may speak, it shall not remain among you, because God is with us. For he will destroy the wisdom of the wise and set aside the understanding of the prudent. The Angel of great counsel, then, abolishes human counsel, and the Word of God sets aside the human word. None of these, it says, shall remain among you, because God is with us. And it is useful in time of persecution, when you are of good courage, to say to the nations: For if you become strong again, you will again be defeated. For often, having risen up against the Church of Christ, they have often fallen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Ὥσπερ γὰρ οἱ τῇ προσθήκῃ τῆς ὕλης τῆς καιομένης ἐπὶ τὸ μεῖζον αἴροντες τὴν φλόγα, οὕτως ἀεὶ οἱ καθελεῖν τὴν Ἐκκλησίαν σπουδάσαντες, διὰ τῶν διωγμῶν αὐτὴν εἰς μείζονα δόξης προήγαγον καὶ δυνάμεως. Οὕτω λέγει Κύριος· Τῇ ἰσχυρᾷ χειρὶ ἀπειθοῦσι, τῇ πορείᾳ τῆς ὁδοῦ τοῦ λαοῦ τούτου, λέγοντες· μήποτε εἴπητε σκληρόν· πᾶν γὰρ ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος, σκληρόν ἐστι. Τὸν δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδὲ μὴ ταραχθῆτε. Κύριον αὐτὸν ἁγιάσατε, καὶ αὐτὸς ἔσται σου φόβος· κἂν ἐπ' αὐτῷ πεποιθὼς ᾖς, ἔσται σοι εἰς ἁγίασμα· καὶ οὐχ ὡς λίθου προσκόμματι συναντήσεσθε, οὐδὲ ὡς πέτρας πτώματι. Μετὰ τὸ εὐαγγελισθῆναι τὸν λόγον περὶ τῆς τοῦ Ἐμ μανουὴλ παρουσίας καὶ οἱονεὶ ἐπὶ τῇ νίκῃ, τῇ κατὰ τῶν ἐθνῶν ἐκείνην τὴν φωνὴν ἀφεθῆναι (τὸ Γνῶτε, ἔθνη, καὶ ἡττᾶσθε· μεθ' ἡμῶν ὁ Θεός) τοῦτο ἐπάγει ὁ λόγος, κατακρί νων τὰ ἔθνη, ὅτι Ἀπειθοῦσι τῇ ἰσχυρᾷ χειρί. Χεὶρ δὲ ἰσχυρὰ, ἡ δύναμις ἡ τῶν ὄντων δημιουργικὴ, ἀφ' ἧς συνέστη πᾶσα ἡ κτίσις τῶν ὁρωμένων καὶ τῶν ὑπὲρ τὰ ὁρώμενα. Δύο γάρ εἰσι τρόποι, δι' ὧν εἰς ἐπίγνωσιν Θεοῦ καὶ ἐπιμέ λειαν ἑαυτῶν ἐναχθῆναι δυνάμεθα· ἢ ἐκ τῶν φυσικῶν ἐννοιῶν, διὰ τῶν ὁρωμένων πρὸς τὸν ποιητὴν ἀναβαίνοντες, ἢ ἐκ τῆς διὰ τοῦ νόμου ἡμῖν δεδομένης διδασκαλίας. Οὗτοι δὲ φαίνονται καὶ τῇ ἰσχυρᾷ χειρὶ ἀπειθοῦντες, τουτέστιν ἐκ τῶν κτισμάτων μὴ ἐναγόμενοι πρὸς τὴν τοῦ ποιήσαντος κατανόησιν, καὶ τῇ πορείᾳ, τουτέστι τῇ ὁδῷ. Ὁδὸς δὲ ἤτοι ὁ Κύριος, ὁ εἰπών· Ἐγώ εἰμι ἡ ὁδός. Ὁ αὐτὸς δὲ καὶ χεὶρ Θεοῦ καὶ δεξιά. Ἡ δεξιὰ γὰρ σοῦ (φησὶ) Κύριε, δεδόξασται ἐν ἰσχύϊ·","english":"For just as those who increase the flame by adding fuel to the fire raise it higher, so too those who have always been eager to destroy the Church have through persecutions advanced her to greater glory and power. Thus says the Lord: With a strong hand they disobey, in the course of the way of this people, saying: Never say, \"It is hard\"; for whatever this people says is hard. Do not fear their fear, nor be troubled. Sanctify the Lord himself, and he shall be your fear; and even if you have trusted in him, he shall be to you a sanctuary; and you shall not meet him as a stumbling-stone, nor as a fall of rock. After the word concerning the coming of Emmanuel has been proclaimed as good news, and, as it were, upon the victory over the nations that voice has been uttered (\"Know, O nations, and be defeated; God is with us\"), the word adds this, condemning the nations, that \"they disobey with a strong hand.\" And the strong hand is the creative power of beings, from which the whole creation of things visible and things above the visible has come into being. For there are two ways by which we can be led to the knowledge of God and to care for ourselves: either from natural concepts, ascending through visible things to the Maker, or from the teaching given to us through the law. But these appear to disobey the strong hand as well—that is, they are not led from created things to the understanding of the one who made them—and to disobey the course, that is, the way. And the way is either the Lord, who said, \"I am the way.\" The same is also the hand of God and the right hand. For your right hand, O Lord, it says, has been glorified in strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"καὶ Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Οὐκοῦν κατηγοροῦνται οἱ μὴ πιστεύοντες εἰς τὸν Κύριον. Ἢ πορείαν λέγει νῦν τὴν ὁδὸν τοῦ βίου τούτου, τὴν κατὰ τὸν νόμον ἡμῖν διατεταγμένην. Ὅτι γὰρ ὁδὸς ἡ διδασκαλία λέγεται, πολλαχόθεν ἐστὶ γνώριμον, τοῦ Κυρίου τυφλοὺς ὁδηγοὺς τοὺς διδασκάλους τοῦ νόμου προσαγορεύοντος. Καὶ Ἐν τῇ ὁδῷ τῶν μαρτυριῶν σου ἐτέρφθην. Καὶ Ἐν τῇ ὁδῷ σου ζήσομαι. Καὶ Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ. Καὶ ἁπαξαπλῶς πλήρης ἐστὶν ἡ Γραφὴ, ὁδοιπορίαν τινὰ τὴν διὰ τοῦ νόμου προκοπὴν ἐπὶ τὴν τελείωσιν τῆς ψυχῆς ὀνομάζουσα. Καὶ τὴν αἰτίαν ἐπήγαγε τῆς ἀπειθείας· οὐ δέχονται (φησὶ) τὰ προστάγματα τῆς ὁδοῦ, οἷς κέχρηται ὁ λόγος· ἀλλ' ἀπει θοῦσιν αὐτοῖς, τὸ σκληρὸν τῶν διατεταγμένων μὴ φέροντες. Ὡς καὶ ἐν τῷ Εὐαγγελίῳ οἱ Ἰουδαῖοι, μὴ ἀνασχόμενοι τῶν τοῦ Κυρίου διδαγμάτων, ἔλεγον· Σκληρός ἐστιν ὁ λόγος οὗτος· τίς δύναται αὐτοῦ ἀκούειν; Σκληρὸν τῷ πόρνῳ τὸ σωφρονεῖν, σκληρὸν τῷ μεθύσῳ τὸ ἐγκρατεύεσθαι· σκληρὸν τῷ λοιδόρῳ τὸ εὐλογεῖν· καὶ ὅλως παντὶ τραχήλῳ ἐλευθεριάζειν ἐπιθυμοῦντι σκληρὸς ὁ ζυγὸς τοῦ νόμου φαίνεται, διὰ τοῦτο πολλοὶ (οἱ ἐπὶ τὴν ἀπώλειαν φερόμενοι, διὰ τὸ λεῖον καὶ πλατὺ τῆς ὁδοῦ) ὀλίγοι δὲ,","english":"And I with my hand established the heaven. Therefore those who do not believe in the Lord are accused. Or he now calls \"way\" the journey of this life, the one appointed for us according to the law. For that teaching is called a way is evident from many places, since the Lord calls the teachers of the law blind guides. And \"In the way of your testimonies I delighted.\" And \"In your way I shall live.\" And \"Blessed are the blameless in the way.\" And simply, Scripture is full of this, naming as a journey a certain progress through the law toward the perfection of the soul. And he adds the cause of their disobedience: they do not accept (he says) the commandments of the way which the word employs, but they disobey them, not bearing the harshness of what has been appointed. As also in the Gospel the Jews, not enduring the Lord's teachings, said: \"This word is hard; who can hear it?\" Hard for the fornicator is chastity, hard for the drunkard is self-control, hard for the reviler is blessing; and in general, to every neck desiring to live freely the yoke of the law appears hard. For this reason many (those being carried to destruction, because of the smooth and broad way) but few,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"οἱ ἐπὶ τὴν βα σιλείαν, τὸ τραχὺ καὶ ἐπίπονον τοῦ κατ' ἀρετὴν βίου μὴ φέροντες. Ἡ μὲν γὰρ κακία δελεάζει τῷ λείῳ τῆς ἡδονῆς· ἡ δὲ ἀρετὴ σκληραγωγίαις καὶ πόνοις ἐκτραχύνει τὸν βίον τῶν ἀσκουμένων· Διὰ τοὺς λόγους τῶν χειλέων σου, ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. Σκληρὰς ὁδοὺς λέγει τὰς ἐπὶ τὸν καταρτισμὸν τῶν ψυχῶν ἡμῶν δεδομένας ἡμῖν Ἐντολάς. Τί σκληρότερον τοῦ, λαβόντα πληγὴν κατὰ σιαγόνος, στρέ ψαι αὐτῷ καὶ τὴν ἄλλην; τοῦ ἀποστερούμενον, μὴ ἀπαιτεῖν; τοῦ ἑλκόμενον εἰς δικαστήριον... ἐπαποδύεσθαι καὶ τὸν χιτῶνα; λοιδορούμενον εὐλογεῖν; βλασφημούμενον παρακαλεῖν; μηδένα μισεῖν; ὑπὲρ τῶν διωκόντων προσεύχεσθαι; Ἀλλὰ ταῦτα τὰ σκληρὰ τὸν ἁπαλὸν ἡμῖν κόλπον τοῦ πατρὸς ἡμῶν Ἀβραὰμ εἰς ἀνάπαυσιν εὐτρεπίζει. Μακάριοι γὰρ οἱ πεν θοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Μακάριοι οἱ πεινῶντες καὶ διψῶντες τὴν δικαιοσύνην, ὅτι αὐτοὶ χορτασθήσονται. Καὶ σχεδὸν πᾶσα ἡ ἐνταῦθα κακοπάθεια πρόξενός ἐστι τῶν αἰωνίων ἀγαθῶν. Διὰ τοῦτο Πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον, βάλλοντες τὰ σπέρματα αὐτῶν. Σπέρμα γὰρ ἔσται τῶν μελλόντων ἀγαθῶν αἱ νῦν, διὰ τὸν τοῦ Θεοῦ νόμον ἐγγινόμεναι, θλίψεις. Ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὐτῶν. Ἀπειθοῦσιν οὖν τὰ ἔθνη τῇ πορείᾳ τοῦ λαοῦ, λέγοντες· Μήποτε εἴπητε σκληρόν. Πᾶν γὰρ ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος, σκληρόν ἐστιν. Ἐξέτασον οὖν τοὺς τοῖς εἰδώλοις προσκαθεζομένους, τίνος ἕνεκεν οὐ προσέρχονται τῇ διδασκαλίᾳ τοῦ κηρύγματος. Ὁμολογοῦσι γὰρ αὐτῶν οἱ εὐγνωμονέστεροι, ὅτι τὸ αὐστηρὸν οὐχ ὑποφέρουσιν. Εἶτα ἐπάγει· Τὸν δὲ φόβον αὐτοῦ μὴ φοβηθῆτε.","english":"those who are set upon the kingdom, not enduring the rough and toilsome nature of the life according to virtue. For vice entices by the smoothness of pleasure; but virtue makes the life of those who practice it rough through hardships and toils. Because of the words of your lips, I kept hard ways. He calls \"hard ways\" the commandments given to us for the perfecting of our souls. What is harder than, when struck on the cheek, to turn to him the other also? Than for one being robbed, not to demand it back? Than for one dragged into court... to strip off and give up even the cloak? To bless when reviled? To entreat when blasphemed? To hate no one? To pray for those who persecute? But these hard things prepare for us the tender bosom of our father Abraham for rest. For blessed are those who mourn, for they shall be comforted. Blessed are those who hunger and thirst for righteousness, for they shall be filled. And almost all hardship here is the procurer of eternal goods. Therefore going they went and wept, casting their seeds. For the afflictions that now come upon us because of the law of God will be the seed of the good things to come. But coming they shall come with exultation, carrying their sheaves. The nations, then, are disobedient to the journey of the people, saying: Never say \"hard.\" For whatever this people says is hard. Examine, then, those who sit at idols, for what reason they do not come to the teaching of the proclamation. For their more fair-minded ones confess that they cannot endure the severity. Then he adds: But do not fear his fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Τοῦτο δὲ διχῶς νοεῖται· καὶ γὰρ τοῖς ἔθνεσι λέγει, μὴ φο βεῖσθε τὸν φόβον, ὃν νῦν ἀπαιδεύτως φοβοῦνται, μὴ ἐπιδιδόντες ἑαυτοὺς τῇ ἀσκήσει τῶν βελτιόνων· ὡσανεὶ ἔλεγε· μὴ φοβοῦ τὴν σωφροσύνην, μὴ φοβοῦ τὴν ἀνδρίαν· μὴ φοβοῦ τὴν εὐσέβειαν, μηδεμίαν τῶν ἀρετῶν φοβηθῇς. Ἥμεροί εἰ σιν, εὐπρόσιτοι, ἀγαθῶν παρεκτικαὶ, ζωῆς πρόξενοι. Ἢ, μεταστρέψας τὸν λόγον, πρὸς τὸν λαὸν ἀποτείνεται· ὅτι ἐκεῖνοι μὲν ταῦτα περὶ ὑμῶν ὑπειλήφασι, τὴν πρὸς ὑμᾶς ἕνωσιν διὰ τῆς τοῦ νόμου πορείας μὴ καταδεχόμενοι. Ὑμεῖς δὲ μὴ φοβηθῆτε τὰς καθ' ὑμῶν ἐπιβουλὰς τῶν ἐθνῶν, ἀλλὰ, νοήσαντες τὸν Κύριον, ἁγιάσατε αὐτόν. Καὶ αὐτὸς ἔσται σου φόβος. Μέγιστον εἰς τελείωσιν, πεπαιδευμένως φοβεῖ σθαι καὶ μὴ πάντα καταπτήσσειν, μηδὲ ψοφοδεεῖς εἶναι, τὰ ἀδεᾶ δεδοικότας. Καταγινώσκει γὰρ τῶν τοιούτων ὁ ψαλμὸς, λέγων· Ἐκεῖ φοβηθήσονται φόβῳ, οὗ οὐκ ἦν φόβος. Κύριον οὖν ἁγίασον. Καὶ αὐτὸς ἔσται σου φόβος. Ἐκείνου τὴν παρουσίαν ἐκδέχου, ἐκείνου φοβοῦ τὸ κριτήριον. Φοβερὸς ὁ ἀποδιδοὺς ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· φοβερὸς ὁ ἐν φωνῇ σάλπιγγος μετὰ ἁγίων Ἀγγέλων ἐπι δημεῖν μέλλων ἐξ οὐρανῶν· φοβερὸς, οὗ ἡ ἀπόφασις κό λασις αἰωνία. Ἐὰν οὖν ᾖς πεποιθὼς ἐπὶ Κύριον, οὐ συναν τήσεις αὐτῷ, ὡς λίθου προσκόμματι, οὐδὲ ὡς πέτρας πτώ ματι. Σαφῶς ὁ λόγος εἰς τὴν πρὸς τὸν Κύριον ἡμῶν Ἰησοῦν προσκαλεῖται πίστιν. Περὶ τούτου γὰρ εἴρηται, ὅτι Ἰδοὺ τίθημι ἐν Σιὼν λίθον προσκόμματος καὶ πέτραν σκανδάλου. Οἱ τυφλοὶ καὶ μὴ δυνάμενοι τὰ ἐν ποσὶ καθορᾷν, προσπταίουσι τοῖς λίθοις· καὶ οἱ μὴ ἠσφαλισμένοι τὰς βάσεις, περιολισθαί νουσι ταῖς πέτραις.","english":"This is understood in two ways. For he speaks to the nations: Do not fear the fear that they now fear without instruction, not giving themselves over to the practice of better things—as if he were saying: Do not fear self-control, do not fear courage; do not fear piety; fear none of the virtues. They are gentle, easily approached, productive of good things, causes of life. Or, turning the statement around, he directs his words to the people: that those nations have supposed these things about you, not accepting union with you through the path of the law. But do not fear the plots of the nations against you; rather, having understood the Lord, sanctify him. And he himself will be your fear. It is the greatest thing for perfection, to fear in a disciplined way and not to be terrified at everything, nor to be frightened by every sound, fearing things that are not to be feared. For the psalm condemns such people, saying: There they will fear with fear, where there was no fear. Sanctify the Lord, therefore. And he himself will be your fear. Await his coming; fear his judgment. Fearful is he who repays each according to his works; fearful is he who is about to be revealed from heaven with a voice of a trumpet with holy angels; fearful is he whose sentence is eternal punishment. If, then, you are confident in the Lord, you will not encounter him as a stone of stumbling, nor as a rock of falling. The word clearly calls us to faith in our Lord Jesus. For it has been said concerning him: Behold, I lay in Zion a stone of stumbling and a rock of offense. The blind, who cannot see the things at their feet, stumble over the stones; and those whose steps are not secured slip on the rocks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Ὁ τοίνυν μηδεμίαν ἐπιμέλειαν τοῦ διορατικοῦ τῆς ψυχῆς ποιησάμενος, μηδὲ διὰ τῆς διδασκαλίας τῶν Γραφῶν γνωρίσας τὴν τοῦ Κυρίου παρουσίαν, περιπταίει τῷ κηρύγματι τοῦ Εὐαγγελίου· καὶ ὁ κατὰ τὴν πίστιν εὐπερίτρεπτος, σκανδαλίζεται ἐν τῇ πέτρα, ἥτις ἐστὶν ὁ Χριστός. Σὺ δὲ (φησὶν) ὁ λαὸς, ἐὰν ᾖς πεποιθὼς καὶ τελείᾳ τῇ πίστει ἐρηρεισμένος ἐπὶ τὸν Κύριον, οὐχ ὡς λίθου προσκόμματι τῷ περὶ αὐτοῦ λόγῳ συναντήσῃ, οὐδὲ περισφαλήσῃ αὐτῷ, ὡς πέτρας πτώματι. Τάχα δὲ πρόσκομμά ἐστιν Ἕλλησι, τοῖς τὴν σοφίαν ζητοῦσιν, ἡ μωρία τοῦ κηρύγματος· καὶ πέτρα ἐστὶ σκανδάλου τοῖς Ἰουδαίοις, τοῖς τὰ σημεῖα αἰτοῦσι. Διὰ τοῦτο ἔλεγεν ὁ Παῦλος, τὸ κήρυγμα εἶναι Ἰουδαίοις μὲν σκάνδαλον,\n\nἔθνεσι δὲ μωρίαν. Τοῖς δὲ πεποιθόσιν ἐπὶ τὸν Κύριον καὶ μὴ ἀποδείξεσι λογικαῖς ὑποβάλλουσι τοῦ κηρύγματος τὴν ἁπλότητα, μήτε διὰ σημείων ἐκπειράζουσι τὴν ἀλήθειαν, Χριστός ἐστι Θεοῦ δύναμις καὶ Θεοῦ σοφία. Τότε φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον, τοῦ μὴ μαθεῖν. Καὶ ἐρεῖ· Μενῶ τὸν Θεὸν, τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ πεποιθὼς ἔσομαι ἐπ' αὐτῷ. Ἐπὶ τῆς ἀκολουθίας τῶν προαγόντων ὁ λόγος ἤρτηται. Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅ ἐστι μεθερμηνευόμενον, μεθ' ἡμῶν ὁ Θεός. Καὶ πάλιν ὑποβὰς λέγει· Μεθ' ἡμῶν ὁ Θεός· γνῶτε, ἔθνη, καὶ ἡττᾶσθε. Εἶτα πρὸς τοὺς μὴ καταδεχομένους τὸ καταγγελλόμενον παρὰ τοῦ Ἐμμανουὴλ, ἀλλὰ τὸ ἐπίπονον τῶν παρ' αὐτοῦ διατεταγμένων ἐκκλίνοντας ἀποτείνει τὸν λόγον.","english":"He, then, who has taken no care for the discerning faculty of the soul, nor recognized the coming of the Lord through the teaching of the Scriptures, stumbles at the proclamation of the Gospel; and he who is easily turned aside in faith is scandalized at the rock, which is Christ. But you (he says), the people, if you are trusting and firmly established upon the Lord with perfect faith, will not encounter the word concerning him as a stumbling-stone, nor will you fall over it as by the fall of a rock. Perhaps the foolishness of the proclamation is a stumbling-stone to the Greeks, who seek wisdom; and it is a rock of scandal to the Jews, who ask for signs. For this reason Paul said that the proclamation is to the Jews a scandal, and to the nations foolishness. But to those who trust in the Lord and do not subject the simplicity of the proclamation to rational demonstrations, nor test the truth by signs, Christ is the power of God and the wisdom of God. Then those who seal the law will be made manifest, so as not to learn. And he will say: I will wait for God, who has turned his face away from the house of Jacob, and I will trust in him. The word depends on the sequence of what precedes. Behold, the Virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel, which being interpreted is, God with us. And again, coming after, he says: God with us; know, you nations, and be defeated. Then, against those who do not accept what is announced by Emmanuel, but turn aside from the laboriousness of what has been appointed by him, he directs the word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"Τότε (φησὶ) φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον, τοῦ μὴ μαθεῖν. Τοῦ γὰρ λόγου τῆς διδασκαλίας κατασπειρομένου εἰς πάντας, οἱ μὲν ἀνορθοῦσιν ἑαυτῶν τὰς καρδίας εἰς ὑποδοχὴν τῶν διδαγμάτων· καί εἰσιν ὥσπερ γῆ εὔκαρπος, οἱ δεχόμενοι τὸν λόγον καὶ εἰς βάθος ῥιζοῦντες καὶ μὴ καταπνίγοντες ὑπὸ ἀκανθῶν, μήτε ἀφύλακτον ἔχοντες, ὡς εὐδιάρπαστον εἶναι ὑπὸ τοῦ διαβόλου, ἀλλὰ καρποφοροῦντες ἐν τριάκοντα καὶ ἑξήκοντα καὶ ἑκατόν. Εἰσὶ δὲ καὶ οἱ πάντη ἀποκλείοντες ἑαυτῶν τὴν ψυχὴν πρὸς τὸ μὴ παραδέξασθαι τὸν λόγον, ἀλλ' οἱονεὶ ἀποδεσμοῦντες ἑαυτοὺς καὶ σφραγιζόμενοι, ὑπὲρ τοῦ μὴ ἐπεισελθεῖν τὸν λόγον τῆς ἀληθείας. Σφραγίζεσθαι δὲ λέγονται οἱ τῇ μορφῇ τοῦ ἀντικειμένου ἑαυτοὺς ὁμοιώ σαντες καὶ μὴ καταδεχόμενοι ἐν αὐτοῖς μορφωθῆναι Χρι στὸν, οἱ παραχαράξαντες τὴν εἰκόνα τοῦ ἐπουρανίου, καὶ μόνῃ χαίροντες τῇ εἰκόνι τοῦ χοϊκοῦ. Ἐσφράγισται δὲ ὁ νόμος ἀσαφείᾳ καὶ τῷ μὴ εὔληπτος εἶναι τοῖς τυχοῦσι, διὰ τὴν ἀναγκαίως ἐπιζητουμένην τοῦ νόμου γυμνασίαν. Ὁ τοίνυν μὴ ἐπιδιδοὺς ἑαυτὸν τῇ μελέτῃ, μηδὲ λύειν τὸν τῆς ἀγνοίας δεσμὸν ἐπιθυμῶν, σφραγίζειν τὸν νόμον λέγεται, ὃς φανερωθήσεται ἐν τῇ ἡμέρᾳ τῆς ἀποκαλύψεως. Φανεροὶ γὰρ ἔσονται οἱ σφραγίζοντες τὸν νόμον, τοῦ μὴ μαθεῖν. Πῶς οὖν σφραγίζουσι τὸν νόμον οἱ Ἰουδαῖοι, περὶ ὧν εἴρηται, ὅτι ἤρατε τὰς κλεῖς, καὶ οὔτε αὐτοὶ εἰσέρχεσθε, καὶ τοὺς δυναμένους εἰσελθεῖν κωλύετε; Σφραγίζει, τοῦ μὴ μαθεῖν, ὁ, ἐπὶ προφάσει δὴ τῆς κατὰ τὸ γράμμα τηρήσεως, μὴ ἀποκαλύπτων τὰ ἐν τῷ βάθει μυστήρια, καὶ τί λέγει, σκόπει, εἰ μὴ ἄντικρυς Ἰουδαϊκαὶ αἱ φωναί.","english":"Then, he says, those who seal the law so that it cannot be learned will be exposed. For when the word of teaching is sown into all, some set their hearts upright to receive the teachings; and they are like good soil, receiving the word and rooting it deep and not choking it with thorns, nor keeping it unguarded so as to be easily plundered by the devil, but bearing fruit in thirty and sixty and a hundred. But there are also those who shut their soul entirely so as not to receive the word, but as it were binding themselves and sealing themselves, so that the word of truth may not enter. Those are said to be sealed who have made themselves like the form of the adversary and do not allow Christ to be formed in them, who have falsified the image of the heavenly one and rejoice only in the image of the earthly one. The law has been sealed by obscurity and by not being easy for just anyone to grasp, because of the training in the law that is necessarily sought out. Therefore, he who does not give himself to study, nor desires to loose the bond of ignorance, is said to seal the law, which will be made manifest on the day of revelation. For those who seal the law so that it cannot be learned will be exposed. How, then, do the Jews seal the law, concerning whom it has been said, You have taken away the keys, and you neither enter yourselves, and you hinder those who are able to enter? He seals it so that it cannot be learned, who, on the pretext, to be sure, of keeping according to the letter, does not reveal the mysteries that are in the depth; and consider what he says, whether the expressions are not plainly Jewish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Μενῶ τὸν Θεὸν, τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακώβ. Ταῦτα λέγουσιν Ἰουδαῖοι· οὐ πιστεύω εἰς τὸν Θεόν· οὐ δέχομαι τὸν Ἐμμανουήλ· εἰ καὶ νῦν ἐγκαταλέλειμμαι, ἀλλὰ μενῶ ποτε τὴν ἐπισκοπὴν τοῦ Θεοῦ, τοῦ ἀποστρέψαντος τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακώβ. Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Καὶ ἔσται σημεῖα καὶ τέρατα ἐν τῷ οἴκῳ Ἰακὼβ, παρὰ Κυρίου Σαβαὼθ, ὃς κατοικεῖ ἐν τῷ ὄρει Σιών. Μετὰ τὸ ἐλεγχθῆναι τοὺς ἀπειθοῦντας, τότε λοιπὸν αὐτὸς ὁ Κύριος ἀπὸ τοῦ ἰδίου προσώπου διαλέγεται. Ἐκεῖνοι μὲν οὖν (φησὶν) ἀπειθοῦσι τῇ ἰσχυρᾷ χειρὶ, καὶ τῇ πορείᾳ τῆς ὁδοῦ τοῦ λαοῦ τούτου, καὶ προσποιοῦνται ἀναμένειν τὸν Κύριον, τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακώβ. Ἐγὼ δὲ τοὺς εἰς ἐμὲ πεπιστευκότας, ἄρτι ἀναγεννηθέντας, ἐν τῷ ἀποθέσθαι τὸν παλαιὸν ἄνθρωπον καὶ ἀναλαβεῖν τὸν νέον, οἱονεὶ παῖδας ἀρτιγενεῖς, ἁπαλοὺς τὸν τρόπον καὶ ἀπειροκάκους, καὶ ἀπογεγαλακτισμένους λοιπὸν ἀπὸ τῶν εἰσαγωγικῶν λόγων, καὶ ἐπὶ τὴν τελειοτέραν τροφὴν τῶν μυστη ρίων χωροῦντας, τούτους προσλαβόμενος καὶ θάλπων τῷ κόλπῳ τῆς εὐσπλαγχνίας, προσάγω τῷ Πατρί. Δι' ἐμοῦ γὰρ ἡ ὁδὸς τῆς πρὸς αὐτὸν ἐπιγνώσεως. Ὅτι δὲ ἐκ προσώπου τοῦ Χριστοῦ εἰσιν οἱ λόγοι, οὐδεὶς ἀντερεῖ τῶν μεμνημέ νων τῆς πρὸς Ἑβραίους Ἐπιστολῆς. Ἔπρεπε γὰρ (φησὶ)δι' ὃν τὰ πάντα καὶ δι' οὗ τὰ πάντα, πολλοὺς υἱοὺς εἰς δόξαν ἀγαγόντα, τὸν ἀρχηγὸν τῆς σωτηρίας διὰ παθημάτων τελειῶσαι. Ὅ τε γὰρ ἁγιάζων (φησὶ) καὶ οἱ ἁγιαζόμενοι, ἐξ","english":"I will wait for God, who has turned his face away from the house of Jacob. These things the Jews say: I do not believe in God; I do not receive Emmanuel; even if I have now been forsaken, yet at some time I will wait for the visitation of God, who has turned his face away from the house of Jacob. Behold, I and the children whom God has given me. And they shall be for signs and wonders in the house of Jacob, from the Lord Sabaoth, who dwells on Mount Zion. After those who disobey have been reproved, then at last the Lord himself speaks in his own person. Those men, then, he says, disobey with a strong hand, and by the conduct of the way of this people, and they pretend to wait for the Lord, who has turned his face away from the house of Jacob. But I, taking to myself those who have believed in me, who have just now been born again by putting off the old man and taking up the new, as it were newly born children, tender in manner and inexperienced in evil, and who have now been weaned from the introductory words and are advancing to the more perfect food of the mysteries—these I take to myself and warm in the bosom of my compassion, and I bring them to the Father. For through me is the way of the knowledge of him. And that these words are spoken in the person of Christ, no one who remembers the Epistle to the Hebrews will deny. For it was fitting, he says, that he for whom are all things and through whom are all things, in bringing many sons to glory, should perfect the author of their salvation through sufferings. For both he who sanctifies, he says, and those who are sanctified, are from","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"ἑνὸς πάντες. Δι' ἣν αἰτίαν οὐκ ἐπαισχύνεται αὐτοὺς καλεῖν ἀδελφοὺς, λέγων· Ἀπαγγελῶ τὸ ὄνομά σου τοῖς ἀδελφοῖς μου. Καὶ πάλιν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἅ μοι ἔδωκεν ὁ Θεός. Καὶ ἔσται (φησὶ) σημεῖα καὶ τέρατα ἐν τῷ οἴκῳ Ἰακώβ. Παρὰ τούτων τῶν παιδίων τῶν ἀναγεννηθέντων ὑπὸ Χριστοῦ, δυνατὰ σημεῖα καὶ τέρατα ἐν τῷ οἴκῳ Ἰακὼβ ἐπιτελεσθήσεται. Παιδία ἦσαν οἱ Ἀπόστολοι, τῇ κακίᾳ νηπιάζοντες· οἱ πρῶτον μὲν γλώσσαις λαλοῦντες, ἰδιῶται ἄνθρωποι καὶ Γαλιλαῖοι, πᾶσι φανερὰν ἐποίησαν τὴν ἐπι δημίαν τοῦ Πνεύματος, καὶ τὴν γενομένην ἐπ' αὐτοὺς τῶν χαρισμάτων διαίρεσιν, καὶ τὸν μερισμὸν τῶν γλωσσῶν. Ἔπειτα γνωστὸν σημεῖον, ὁ ἐπὶ τῇ ὡραίᾳ πύλῃ καθεζόμενος χωλὸς, παρὰ Πέτρου καὶ Ἰωάννου, διὰ τῆς ἐπικλήσεως τοῦ ὀνόματος τοῦ Χριστοῦ, ἀρτίπους γενόμενος, στε ρεωθεισῶν αὐτῷ τῶν βάσεων. Ἐφ' ᾧ καὶ ἐπληρώθη ἡ παλαιὰ προφητεία, ὅτι Τότε ἁλεῖται, ὡς ἔλαφος, ὁ χωλός. Σημεῖον ἦν ἡ Δορκὰς, ἐκ νεκρῶν ἐγειρομένη. Σημεῖον ἦν αἱ σιδηραῖ πύλαι τῆς φυλακῆς, αὐτομάτως ὑπανοιγόμεναι τῇ ἐξόδῳ τοῦ Πέτρου, τὰ δεσμὰ λυόμενα, καὶ ὅσα ἄλλα διὰ τῶν Ἀποστόλων ἐγίνετο εἰς φανέρωσιν τῆς θεότητος τοῦ Μονογενοῦς. Ταῦτα δὲ πάντα τὰ σημεῖα καὶ τέρατα παρὰ Θεοῦ ἐστι Σαβαὼθ, ὃς κατοικεῖ ἐν τῷ ὄρει Σιών. Θεὸν Σαβαὼθ τὸν Θεὸν τῶν στρατιῶν νοεῖν προσῆκε. Τίς δὲ ἄλλος τῶν στρατιῶν Κύριος, ἢ ὁ λεγόμενος ἀρχιστράτηγος τῆς δυνάμεως τοῦ Θεοῦ, παρ' οὗ δέδοται τὰ σημεῖα τοῖς παιδίοις; Ὅτι δὲ παιδία οἱ εἰς Χριστὸν πεπιστευκότες, δῆλον μὲν καὶ ἐκ τοῦ εἰρηκέναι τὸν Κύριον (περὶ τῶν αἰνούντων αὐτὸν καὶ λεγόντων·","english":"...all of one. For which reason he is not ashamed to call them brothers, saying: I will declare your name to my brothers. And again: Behold, I and the children whom God has given me. And there shall be (he says) signs and wonders in the house of Jacob. By these children who have been reborn by Christ, mighty signs and wonders shall be accomplished in the house of Jacob. The Apostles were children, infants in malice; who first, speaking in tongues—uneducated men and Galileans—made manifest to all the coming of the Spirit, and the distribution of the gifts that came upon them, and the division of tongues. Then a known sign: the lame man who sat at the Beautiful Gate, made sound in his feet by Peter and John through the invocation of the name of Christ, his feet being made firm. On which account also the ancient prophecy was fulfilled: Then shall the lame man leap as a deer. A sign was Dorcas, raised from the dead. A sign was the iron gates of the prison, opening of their own accord at Peter's exit, the bonds being loosed, and whatever else was done through the Apostles for the manifestation of the divinity of the Only-Begotten. But all these signs and wonders are from God Sabaoth, who dwells in Mount Zion. It is fitting to understand God Sabaoth as the God of hosts. And who else is Lord of the hosts than he who is called the commander-in-chief of the power of God, by whom the signs have been given to the children? And that those who have believed in Christ are children is clear both from the Lord's having said (concerning those who praise him and say—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Ὡσαννὰ ἐν τοῖς ὑψίστοις, πρὸς τοὺς Ἰουδαίους, τοὺς εἰπόντας αὐτῷ· Οὐκ ἀκούεις τί οὗτοι λέγουσιν;) Ὅτι ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρ τίσω αἶνον. Νηπίους γὰρ ἐκεῖ εἶπε τοὺς τέμνοντας τὰ βάϊα τῶν φοινίκων καὶ τὰ ἱμάτια στρωννύντας ἐν τῇ ὁδῷ, καὶ τοὺς κράζοντας καὶ δοξολογοῦντας αὐτόν. Ἀλλὰ καὶ ἑτέρωθι· Ἐξομολογοῦμαί σοι, Πάτερ, Κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἀπέκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις, νηπίους λέγων τοὺς μαθητευθέντας τῷ λόγῳ καὶ διὰ τοῦ Πνεύματος τῆς ἀποκαλύψεως τῶν μυστηρίων ἀξιωθέντας. Ἰδοὺ οὖν ἐγὼ καὶ τὰ παιδία, δείκνυσι τοὺς ἐκλεκτοὺς ἑαυτοῦ, διότι Τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. Πᾶς οὖν ὁ ἀποθέμενος τὸν παλαιὸν ἄνθρωπον, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης καὶ ἐνδυσάμενος τὸν νέον, τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος, παιδίον ἐστὶ κατὰ τὸ μυστικὸν τοῦ Χριστοῦ. Καὶ ἐὰν εἴπωσι πρὸς ὑμᾶς· Ζητήσατε τοὺς ἐγγαστριμύθους καὶ τοὺς ἀπὸ τῆς φωνοῦντας, τοὺς κενολογοῦντας, οἳ ἐκ τῆς κοιλίας φωνοῦσιν, οὐκ ἔθνος πρὸς Θεὸν αὐτοῦ ἐκζητήσουσι; Τί ἐκζητοῦσι περὶ τῶν ζώντων τοὺς νεκρούς; Νόμον γὰρ εἰς βοήθειαν ἔδωκεν, ἵνα εἴπωσιν· Οὐχ ὡς τὸ ῥῆμα τοῦτο, περὶ οὗ οὐκ ἔστι δῶρα δοῦναι περὶ αὐτοῦ. Καὶ ἥξει ἐφ' ὑμᾶς σκληρὰ λιμὸς καὶ ἔσται, ὡς ἂν πεινάσητε· λυπηθήσεσθε καὶ κακῶς ἐρεῖτε τὸν ἄρχοντα καὶ τὰ πάτρια. Καὶ ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω, καὶ εἰς τὴν γῆν κάτω ἐμβλέψονται. Καὶ ἰδοὺ ἀπορία στενὴ καὶ σκότος, θλίψις καὶ στενοχωρία, καὶ σκότος, ὥστε μὴ βλέ πειν.","english":"Hosanna in the highest, against the Jews who said to him: Do you not hear what these are saying? Because out of the mouth of infants and nursing babes you have prepared praise. For he called infants there those who cut the branches of palm trees and spread their garments in the way, and those who cried out and glorified him. But also elsewhere: I confess to you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and have revealed them to infants—calling infants those who were discipled by the word and were deemed worthy through the Spirit of the revelation of the mysteries. Behold, then, I and the children—he shows his elect, because God has chosen the foolish things of the world, that he might put to shame the wise. Therefore everyone who has put off the old man, who is corrupted according to the desires of deceit, and has put on the new, who is renewed according to the image of the one who created him, is a child according to the mystery of Christ. And if they say to you: Seek those who speak from the belly and those who speak from the voice, those who babble emptily, who speak from the belly—will not a nation inquire of its God? Why do they inquire of the dead concerning the living? For he gave the law for help, that they might say: Not as this word, concerning which there are no gifts to give concerning it. And a hard famine will come upon you, and it will be, whenever you are hungry, you will be grieved and will speak evil of the ruler and the ancestral customs. And they will look up to heaven above, and they will look down to the earth below. And behold, narrow perplexity and darkness, affliction and constraint, and darkness, so that one cannot see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Καὶ οὐκ ἀπορηθήσεται ὁ ἐν στενοχωρίᾳ ὢν, ἕως καιροῦ. Οἱ μὴ καταδεχόμενοι τὸν λόγον τοῦ Εὐαγγελίου, οἱ ἐξουθενοῦντες τὸ κήρυγμα ὡς μωρίαν, καὶ ἐπὶ τῷ σταυρῷ σκανδαλιζόμενοι, ὅταν αὐτοῖς συμβουλεύωμεν ἐπανελθεῖν πρὸς τὴν ἐπίγνωσιν, ἀντιπροτείνονται ἡμῖν τὰς ἐκ τῆς ἰδίας πλάνης παραινέσεις, λέγοντες· ζητήσατε μὴ τὸν Κύριον, ἀλλὰ τοὺς ἐγγαστριμύθους, καὶ τοὺς ἀπὸ τῆς φωνοῦντας, τοὺς κενολογοῦντας. Καὶ τούτου μάρτυς ἡ πεῖρα. Οἱ γὰρ προστετηκότες τοῖς εἰδώλοις, ὀνείροις καὶ κληδόσι καὶ μαντείαις δαιμόνων προσ έχοντες, καὶ αὐτοὶ τὴν ἀλήθειαν ἐξουδενοῦσι καὶ ἡμῖν συμβουλεύουσι τὰ τοιαῦτα ἐξαιτεῖν. Διότι ἐνέργειαι πλάνης ἐπὶ καταστροφῇ τῶν πεπειραμένων αὐτοῖς ἐνεργοῦνται παρὰ τῶν δαιμόνων· νῦν μὲν ἐν τοῖς ὕπνοις\n\nφαντασίας τινὰς περιισ τώντων, ἢ συμβουλὴν ἐχούσας πάθους σωματικοῦ, ἢ προαγο ρευούσας τὸ μέλλον. Δύνανται δὲ τὰ τοιαῦτα συνορᾷν οἱ δαίμονες· περὶ μὲν τὰ τοῦ σώματος πάθη, διὰ τὸ διορατικώτεροι εἶναι τῶν ὑλικῶν ἰδιωμάτων, καὶ ἐπισκέφθαι ποιό τητας βοτανῶν, καὶ τὸ ἀπ' αὐτῶν πρὸς τὰ πάθη κατάλληλον. Περὶ δὲ τῶν μελλόντων πολλάκις προλέγουσι τὰ ἤδη γενό μενα, ἡμῖν δὲ μήπω ἐγνωσμένα, ὡς ἐσόμενα ἡμῖν ἀναγγέλλουσιν. Οἷον εἴ τις καὶ παρ' ἡμῶν ἀκούσας παρουσίαν τινὸς, ταύτην τῷ προσδοκῶντι ὡς μέλλουσαν ἀναγγέλλοι, τὴν ἐκ τοῦ δοκεῖν προφήτης εἶναι δόξαν δι' ἀπάτης θηρώμενος. Οὕτω καὶ οἱ δαίμονες τὰ διατετυπωμένα, τὰ ἀποφάσει Θεοῦ δημοσιευ θέντα, ἀνήγγειλαν πολλάκις τοῖς πρὸς ἀπάτην εὐκόλως ἔχουσιν. Ὡς καὶ ἡ ἐγγαστρίμυθος τῷ Σαοὺλ διὰ τῶν δαι μόνων ἀνήγγειλε τὴν μέλλουσαν ἧτταν.","english":"And he who is in straits shall not be at a loss, until the time. Those who do not receive the word of the Gospel, who despise the preaching as foolishness, and who are scandalized at the cross, when we advise them to return to the knowledge of the truth, set before us in return the counsels that come from their own error, saying: Seek not the Lord, but the ventriloquists, and those who speak from the belly, those who babble empty things. And experience is the witness of this. For those who are devoted to idols, who give heed to dreams and omens and the divinations of demons, both despise the truth themselves and advise us to consult such things. For workings of error are wrought by the demons for the destruction of those who have been persuaded by them: now, in sleep, sending round certain phantasms, either containing a suggestion of bodily passion, or foretelling the future. And such things the demons are able to discern: concerning the passions of the body, because they are more sharp-sighted than material natures, and because they have examined the qualities of plants and the suitability that comes from them for the passions. And concerning future things, they often foretell what has already happened, but is not yet known to us, announcing it to us as if it were going to happen to us. For example, if someone, having heard from us of the arrival of someone, should announce this to one who is expecting it as something about to happen, hunting through deceit the reputation of being a prophet from the mere appearance of it. So also the demons have often announced the things that have been determined, the things published by the decree of God, to those who are easily disposed to deception. As also the ventriloquist announced to Saul through the demons the coming defeat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Δαίμονες γὰρ ἦσαν οἱ κατασχηματίζοντες ἑαυτοὺς εἰς τὸ τοῦ Σαμουὴλ πρόσωπον, οἳ διὰ τὸ ἀκηκοέναι τῆς ἐπὶ τῷ Σαοὺλ κατακρί σεως, ὡς ἰδίαν ἀπόφασιν τὴν ἐξενεχθεῖσαν παρὰ Θεοῦ διη γοῦνται. Ἐπὶ οὖν τὰς ἐκ τῶν δαιμόνων ἀπάτας προτρέπονται ἡμᾶς πολλάκις τὰ ἔθνη, λέγοντες· ἐκζητήσατε τοὺς ἐγγαστριμύθους, τοὺς ἀπὸ τῆς γῆς φωνοῦντας. Οὐδὲ γὰρ τολμῶσιν εἰπεῖν ἐξ οὐρανῶν αὐτῶν εἶναι τὰ ῥήματα. Ὡς καὶ ἡ ἐν ταῖς Βασιλείαις ἐκείνη διαλεγομένη τῷ Σαοὺλ ἔλεγεν, ὅτι Ὁρῶ ἐγὼ θεοὺς ἀναβαίνοντας ἀπὸ τῆς γῆς. Τοιαύτη γὰρ ἡ τῶν ἐγγαστριμύθων ἐπίνοια· ψυχὰς ἐπαγγέλλονται τετελευτηκότων ἀνάγειν εἰς φανέρωσιν τῶν ἐπιζητουμένων· εἶτα τὴν ἑαυτοῦ γνώμην ἐπιφέρει, ἣν ἔχει περὶ τῶν τοιού των ἐπινοιῶν, καὶ ἀποφαίνεται αὐτοὺς ματαιολόγους, εἰ πών· Τοὺς κενολογοῦντας, οἳ ἐκ τῆς κοιλίας φωνοῦσιν, ἤτοι ἀπὸ τοῦ θελήματος ἑαυτῶν φθεγγόμενοι. Οὐ γὰρ ἑτέ ρωθεν διδαχθεὶς λέγει, ἀλλὰ ἀναπλάσας ἐν τῇ ἑαυτοῦ καρδίᾳ τὸ ψεῦδος, τοῦ θελήματος τῶν ὁρώντων παραστοχαζόμενος, λέγει τὰ πρὸς ἀπάτην τῶν ἀνοήτων αὐτῷ χρησιμεύοντα. Ἢ τάχα ἐκ τῆς κοιλίας φωνοῦσιν, Ὧν ὁ θεὸς ἡ κοιλία, οἱ πάντα πραγματευόμενοι, τῆς ἐν τῷ ἐσθίειν καὶ πίνειν ἕνεκεν ἡδονῆς. Ὥστε οὐκ ἄν τις ἁμάρτοι, εἰπὼν ἐγγαστριμύθους καὶ ἐκ τῆς κοιλίας φωνοῦντας τοὺς ὑπὲρ τοῦ τὴν γαστέρα πληρῶσαι διδασκαλίαν σχηματιζομένους, καὶ εὐλαβείας ἑαυτοῖς περιτιθέντας μορφήν· οἳ διὰ τὸ μὴ ἀπὸ διαθέσεως τοὺς λόγους προφέρεσθαι, κενολογοῦσιν. Εἰ κότως· ὁ γὰρ μὴ ποιῶν, καὶ διδάσκων, ἀναξιόπιστός ἐστιν εἰς ὠφέλειαν.","english":"For they were demons who fashioned themselves into the person of Samuel, who, because they had heard the condemnation pronounced against Saul, recount the sentence issued by God as if it were their own. The nations, then, often urge us on to the deceits of the demons, saying: Seek out the ventriloquists, those who speak from the earth. For they do not dare to say that their words are from the heavens. As also that woman in the Books of Kingdoms who conversed with Saul said, \"I see gods ascending from the earth.\" For such is the notion of ventriloquists: they promise to bring up the souls of the dead into manifestation of the things sought after; then he adds his own opinion, which he holds concerning such notions, and declares them to be babblers, saying: \"Those who utter empty words, who speak from the belly,\" that is, speaking from their own will. For he does not speak having been taught from elsewhere, but having molded the lie in his own heart, guessing at the will of those who see, he says what is useful to him for the deception of the foolish. Or perhaps they speak from the belly, \"whose god is the belly,\" those who do everything for the sake of pleasure in eating and drinking. So that one would not err in saying that ventriloquists and those who speak from the belly are those who fashion a teaching for themselves in order to fill the stomach, and wrap themselves in the form of piety; who, because they do not bring forth words from a disposition, utter empty words. And reasonably so; for he who does not do, and yet teaches, is untrustworthy for benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Τὸ δὲ Οὐκ ἔθνος πρὸς Θεὸν αὐτοῦ ἐκζητή σουσι, τοιοῦτόν ἐστιν, ὅτι ἕκαστον ἔθνος τῷ ἑαυτοῦ θεῷ προσάγει τὴν, περὶ οὗ βούλεται, μαθεῖν ζήτησιν. Καὶ ἐρωτηματικῶς χρὴ τυποῦσθαι τὴν ἀνάγνωσιν πρὸς τὴν σαφή νειαν τοῦ ῥητοῦ· Οὐχὶ ἔθνος πρὸς θεὸν αὐτοῦ ἐκζητήσουσιν; Ὥστε τοὺς ἔξω τῆς καθ' ἡμᾶς θεραπείας, ἀκολούθως τοῖς θεοῖς, οὓς ὑπέθεντο εἶναι θεοὺς, καὶ τὰς ἐπερωτήσεις προσ άγειν. Νεκροὺς γὰρ θεοὺς ὑποθέμενοι, αὐτοὺς ἐπερωτῶσι περὶ τῶν ζώντων. Νεκροὺς δὲ λέγει, ἤτοι τὰ ἄψυχα εἴδωλα, λίθους καὶ ξύλα, καὶ χαλκὸν καὶ χρυσόν· ἢ νεκροὺς λέγει τοὺς τὴν ζωὴν τὴν ἀληθινὴν διὰ τῆς ἀποστασίας ἀποβεβληκότας. Ἢ τάχα καὶ πᾶσα τῶν ἐγγαστριμύθων λεγομένων ἡ πραγματεία, περὶ τὰ μνήματα στρέφεται, κἀκεῖθεν ἔχει τῆς μαγγανείας τὴν δύναμιν. Εἶτα δυσανασχετῶν ἐπὶ τῇ ἀνοίᾳ τῶν εἰδωλολατρούντων ὁ λόγος φησί· Τί ἐκζητή σουσι περὶ τῶν ζώντων τοὺς νεκρούς; Τί προσκυνεῖς τὸν λίθον, ὁ ἔμψυχος; τί ἐρωτᾶς τὸν κωφὸν, ὁ λογικός; Ὑπὲρ τοῦ παιδὸς ἱκετεύεις τοῦ ζῶντος τὸν ζωὴν οὐκ ἔχοντα, τὸν ζωῆς ἐστερημένον, τὸν ἄπνουν; Κἂν εἰς μαντεῖον ἀπέλθῃς, κἂν καθαρμοὺς περινοῇς, πρὸς νεκροὺς ἀπῆλθες, καὶ αὐτοὺς τὴν ζωὴν ἀπολωλεκότας καὶ σοὶ μέλλοντας διὰ τῆς παρακοῆς τὴν νέκρωσιν ἐμποιεῖν. Νόμον δέδωκεν εἰς βοήθειαν, ἵνα εἴπωσιν· Οὐχ ὡς τὸ ῥῆμα τοῦτο, περὶ οὗ οὐκ ἔστι δῶρα δοῦναι περὶ αὐτοῦ. Μὴ πολυπραγμόνει τὸ μέλλον, ἀλλὰ τὰ παρόντα πρὸς τὸ χρήσιμον διατίθεσο. Τί γὰρ ὄφελος ἐκ τοῦ προλαβεῖν σε τὴν γνῶσιν; Εἰ μὲν ἀγαθὸν ἔσται τὸ ἐσόμενον, ἥξει, κἂν μὴ προγνῷς· εἰ δὲ λυπηρὸν, τί","english":"But the phrase \"Shall not a nation inquire of its own god?\" is of this sort: that each nation brings to its own god the inquiry it wishes to learn about. And the reading must be punctuated as a question, for the clarity of the saying: \"Shall not a nation inquire of its own god?\" So that those outside our worship, in accordance with the gods they supposed to be gods, also bring their questions to them. For having supposed dead gods, they inquire of them concerning the living. And he calls them dead, either the lifeless idols—stones and wood, bronze and gold—or he calls dead those who have cast off true life through apostasy. Or perhaps the whole business of those called ventriloquists is also turned toward tombs, and from there has the power of its sorcery. Then, impatient at the folly of the idolaters, the word says: Why do they inquire of the dead concerning the living? Why do you worship the stone, you who are alive? Why do you question the dumb, you who are rational? For the sake of your living child you entreat one that has no life, one deprived of life, one without breath? Even if you go to an oracle, even if you go around purifications, you have gone to the dead, and those who have themselves lost life and are about to produce death in you through disobedience. He has given a law for help, that they may say: \"Not as this word, concerning which there are no gifts to give concerning it.\" Do not be busy about the future, but arrange the present for what is useful. For what is the benefit of your foreknowledge? If what is to come will be good, it will come even if you do not foreknow it; but if it is painful, why","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"σοι τὸ κέρδος προδαπανᾶσθαι τῇ λύπῃ; Νόμον ἔλαβες εἰς βοήθειαν. Μεγάλη μὲν ἦν σοι καὶ ἡ ἐκ φύσεως ἐνυπάρχουσα πρὸς τὸ καλὸν ἐπιτηδειότης, ἀλλὰ τοῦτο τελειῶν ὁ Θεὸς καὶ τὴν ἐκ τοῦ νόμου σοι χειραγωγίαν προσέθηκε. Βούλει περὶ τῶν μελλόντων πεπεῖ σθαι; Ποίει τὰ διατεταγμένα κατὰ τὸν νόμον, καὶ ἀνάμενε τῶν ἀγαθῶν τὴν ἀπόλαυσιν. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα, ἵνα εὖ σοι γένηται καὶ ἔσῃ μακροχρόνιος ἐπὶ τῆς γῆς, ἧς Κύριος ὁ Θεός σου δίδωσί σοι. Ἐπιθυμεῖς τῶν ἀγαθῶν; Ποίει τὰ διατεταγμένα. Μὴ ἐρώτα τὸν μάντιν περὶ τῆς ὑγείας, ἀλλ' ἀνάσχου τοῦ ἰατροῦ, ὑποτιθεμένου τὰ πρὸς ὑγείαν, ὧν αὐτὸς εἶ κύριος. Τί παρ' ἑτέρου διδάσκῃ; Οὐδεὶς μάντις ἀθανασίαν χαρίζεται, οὐδεὶς ἀνάγει πρὸς οὐρανόν· οὐδείς σε τῷ κριτῇ ἐν παῤῥησίᾳ παρίστησιν, ἀλλ' ὁ νόμος καὶ ἡ τούτου ἀκριβὴς τήρησις· ὃν τηρῶν, μὴ πολυπραγμόνει τὸ μέλλον, ἀλλ' ἀνάμενε τὴν ἀντίδοσιν. Νόμον οὖν ἔδωκεν εἰς βοήθειαν, ἵνα εἴπωσιν· Οὐχ ὡς τὸ ῥῆμα τοῦτο περὶ οὗ οὐκ ἔστι δῶρα δοῦναι περὶ αὐτοῦ. Οὗτος δὲ ὁ νόμος οὐκ ἔστιν ὡς τὸ ῥῆμα τοῦτο τοῦ ἐγγαστριμύθου. οὐ γὰρ πρὸς ἀπάτην ἐπινενόηται, ὥσπερ ἐκεῖνα, ἀλλὰ ἀλη θείας ἐστὶ διδάσκαλος. Κἀκεῖνοι μὲν ἐπ' ἀργυρίῳ μαντεύονται· τοῦτο γάρ ἐστι τὸ καταγέλαστον, ὅτι καὶ ἀργύριον αὐτοῖς τελοῦσι, μισθὸν τοῦ ψεύδους, οἱ ἀπατώμενοι. Τοῦτο δὲ τὸ ῥῆμα, τουτέστι τοῦ νόμου, οὔκ ἐστι τοιοῦτον, ὥστε δῶρα δοῦναι περὶ αὐτοῦ. Οὐδεὶς γὰρ τὴν χάριν τοῦ Θεοῦ ἀποδίδοται· Δωρεὰν (φησὶν) ἐλάβετε, δωρεὰν δότε. Ὁρᾷς πῶς ἠγανάκτησε Πέτρος ἐπὶ τῷ Σίμωνι, ἀργύριον ὑπὲρ τῆς τοῦ Πνεύματος χάριτος προσκομίσαντι·","english":"Is your profit to be squandered beforehand in grief? You received the law as a help. Great indeed was the natural fitness for the good that was present in you, but God, bringing this to completion, also added to you the guidance that comes from the law. Do you wish to be persuaded about things to come? Do what is commanded according to the law, and await the enjoyment of good things. Honor your father and your mother, that it may go well with you and that you may be long-lived on the earth which the Lord your God gives you. Do you desire good things? Do what is commanded. Do not ask the diviner about your health, but submit to the physician when he prescribes what pertains to health, of which you yourself are master. Why are you taught by another? No diviner grants immortality, no one leads up to heaven; no one sets you before the judge with boldness, but the law and its exact observance; keeping which, do not busy yourself about the future, but await the recompense. He therefore gave the law as a help, so that they might say: Not as this word concerning which there are no gifts to give concerning it. But this law is not as this word of the ventriloquist. For it was not devised for deceit, as those things were, but it is a teacher of truth. And those men divine for silver; for this is the ridiculous thing, that those who are deceived even pay silver to them, the wage of falsehood. But this word, that is, of the law, is not such that one gives gifts concerning it. For no one repays the grace of God: Freely (he says) you received, freely give. Do you see how Peter was indignant at Simon, who brought silver for the grace of the Spirit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Τὸ γὰρ ἀργύριόν σου (φησὶ) σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι ἐνόμισας τὴν δωρεὰν τοῦ Θεοῦ διὰ χρημάτων κτᾶσθαι. Οὔκ ἐστιν οὖν ὁ τοῦ Εὐαγγελίου λόγος, ὡς τὰ πωλούμενα ῥήματα παρὰ τῶν ἐγγαστριμύθων. Τί γὰρ ἄν τις δοίη ἄξιον αὐτῶν ἀντάλλαγμα; Ἄκουε τοῦ Δαβὶδ ἀποροῦντος καὶ λέγοντος· Τί ἀνταποδώσω τῷ Κυρίῳ, περὶ πάντων ὧν ἀνταπέδωκέ μοι; Οὐκ ἔστιν οὖν δῶρα δοῦναι περὶ τούτου ἀντάξια τῆς ἀπ' αὐ τοῦ χάριτος. Ἓν δῶρον ἄξιον, ἡ φυλακὴ τοῦ δωρηθέντος. Ὁ δούς σοι τὸν θησαυρὸν, οὐχὶ τιμὴν ἀπαιτεῖ τοῦ δοθέντος, ἀλλὰ φυλακὴν ἀξίαν τοῦ δεδομένου. Καὶ ἥξει ἐφ' ὑμᾶς σκληρὰ λιμὸς (φησί) καὶ ἔσται, ὡς ἂν πεινάσητε· λυπηθήσεσθε καὶ κακῶς ἐρεῖτε τὸν ἄρχοντα καὶ τὰ πάτρια. Ὁ πάντα πρὸς σωτηρίαν οἰκονομῶν, Κύριος, ἐπάγει ποτὲ καὶ λιμὸν ἐπὶ συμφέροντι τῶν παιδαγωγουμένων. Ἐκάκωσα γάρ σε (φησὶ) καὶ ἐλιμαγχόνησα, ἵνα εὖ σε ποιήσω. Σκληρὰν τοίνυν λιμὸν λέγει τὴν ἀπαραμύθητον, τὴν ἀνεπι νόητον. Εἰσὶ γὰρ λιμῶν διαφοραί. Αἱ μέν εἰσι κατὰ ἐπί λειψιν σίτου μόνον γινόμεναι· αἱ δὲ καὶ κατὰ τὴν τῶν λοι πῶν ἀπορίαν, τῶν ἐσθίεσθαι δυναμένων. Αὕτη γάρ ἐστιν ἡ σκληρὰ λιμὸς, ἣν ἐπάγειν ὁ λόγος ἐπαγγέλλεται, ὥστε διὰ τῆς ἐνδείας λύπην ἐμποιῆσαι, σωτηρίαν ἀμεταμέλητον ἐνεργάσασθαι δυναμένην. Ὅταν δὲ λυπηθῶσι κατὰ Θεὸν, τότε κακῶς ἐροῦσι τὸν ἄρχοντα καὶ τὰ πάτρια. Τίς ἐστιν ὁ ἄρχων, ὁ παρὰ τῶν καλῶς λυπουμένων κακη γορούμενος; Ἦ δηλονότι ὁ ἄρχων τοῦ κόσμου τούτου, ὃν κακῶς ἐροῦσιν ἐκ μετανοίας, ὅταν εἰς συναίσθησιν τῆς ἀπ' αὐτοῦ βλάβης ἔλθωσι. Κακηγοροῦσι δὲ καὶ τὰ πάτρια.","english":"For (he says) let your silver be with you for destruction, because you thought that the gift of God was to be acquired through money. The word of the Gospel, then, is not like the words sold by ventriloquists. For what could one give as a worthy exchange for them? Hear David in his perplexity saying: What shall I repay to the Lord for all that he has repaid to me? It is not possible, then, to give gifts for this that are worthy of the grace from him. There is one worthy gift: the guarding of what has been given. The one who gave you the treasure does not demand a price for what was given, but a guarding worthy of what has been given. And a harsh famine will come upon you (he says), and it shall be that when you hunger, you will be grieved and will speak evil of the ruler and of the ancestral customs. The Lord, who orders all things for salvation, sometimes brings even a famine for the benefit of those being trained. For I afflicted you (he says) and made you hunger, that I might do you good. He calls a harsh famine, then, the one that is without consolation, the one beyond understanding. For there are differences of famines. Some occur through a lack of grain alone; others also through the scarcity of the rest of the things that can be eaten. For this is the harsh famine which the word promises to bring, so that through the want it may produce grief, which is able to work a salvation not to be regretted. But when they are grieved according to God, then they will speak evil of the ruler and of the ancestral customs. Who is the ruler who is spoken evil of by those who grieve rightly? Clearly it is the ruler of this world, whom they will speak evil of out of repentance, when they come to a sense of the harm that comes from him. And they also speak evil of the ancestral customs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Πάτρια δὲ τῶν ἐν ἁμαρτίαις ζώντων αἱ τοῦ βίου πραγμα τεῖαι, αἷς οἱ φιλόδοξοι πάντες ἐμπλέκονται. Πάτριά ἐστι τῷ ἁμαρτωλῷ τὰ ἔργα τῆς σαρκὸς (μοιχεία, πορνεία, ἀκαθαρσία· ἀσέλγεια, εἰδωλολατρεία, πάθος· ἐπιθυμία κακή). Πάτριά ἐστι δόλος καὶ ψεῦδος, ἐπιβουλαὶ καὶ ῥᾳδιουργίαι καὶ ὑποκρίσεις. Ὁ τοίνυν ἀνανήψας, οἷον ἀπό τινος μέθης, τῶν τοῦ κόσμου πραγμάτων, κακῶς μὲν ἐρεῖ τὸν ἄρχοντα αὐτοῦ, τὸν καθηγησάμενον αὐτῷ πρὸς τὰ τῆς ἀπωλείας ἔργα. Κακῶς δὲ ἐρεῖ καὶ τὰ πάτρια, οἷς συζῶν, τὸν δεδομένον ἡμῖν παρὰ τοῦ Θεοῦ νόμον εἰς βοήθειαν οὐκ ἐδέχετο. Οὐ δύνασαι ὑπὸ τὸν ἀληθινὸν γενέσθαι βασιλέα, ἐὰν μὴ κακῶς εἴπῃς τὸν ἄρ χοντα. Διὰ τοῦτο ἐδίδαξέ σε ἡ Ἐκκλησία λέγειν· ἀποτάσσομαί σοι, Σατανᾶ. Αὕτη τοῦ ἄρχοντος ἡ κακηγορία. Τίς δὲ ἡ τῶν πατρίων; Ἀποτάσσομαι\n\nκαὶ τοῖς ἔργοις σου. Ταῦτα τὰ πάτρια, ἔργα τοῦ διαβόλου. Μακάριος ὁ γνησίως κακηγορήσας τὸν ἄρχοντα. Προσέρχεται γὰρ λοιπὸν πρὸς τὸν ἀληθινὸν καὶ φωτίζεται. Μακάριος ὁ μεμψάμενος τοῖς πάλαι πατρίοις· εὑρήσει γὰρ πατρίδα τὴν ἄνω Ἱερουσαλὴμ, ἥτις ἐστὶ μήτηρ τῶν ὁμοίων τῷ μακαρίῳ Παύλῳ. Πάτριά ἐστι καὶ τὰ ἐκ πατέρων ἡμῖν πονηρὰ ἔθη παραδιδόμενα. Ἐκ πλεονεξίας σοι κατέλιπεν ὁ πατὴρ κτήματα; Ἀπόδος τῷ ἠδικημένῳ· μὴ ὡς ἰδίων ἀντιποιοῦ· ἁμαρτίας ἐστὶ κληρονομία. Ἀδίκως καταδουλωσάμενος ὁ πατὴρ ἀφῆκέ σοι δοῦλον; Δὸς αὐτῷ σὺ τὴν ἐλευθερίαν, κἀκείνῳ κουφοτέραν ποιήσεις τὴν βάσανον, καὶ σεαυτῷ τὴν ἀληθινὴν ἐλευ θερίαν παρασκευάσεις. Εἶτα τί φησι; Καὶ ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω καὶ εἰς τὴν γῆν κάτω ἐμβλέψονται.","english":"The ancestral customs of those who live in sins are the pursuits of this life, in which all who love glory are entangled. The ancestral customs of the sinner are the works of the flesh (adultery, fornication, uncleanness, licentiousness, idolatry, passion, evil desire). His ancestral customs are deceit and falsehood, plots and villainies and hypocrisies. Therefore the one who has sobered up, as it were from some drunkenness, from the affairs of the world, will speak ill of his ruler, the one who led him to the works of destruction. And he will speak ill of his ancestral customs, living with which he did not receive the law given to us by God for help. You cannot come to be under the true King unless you speak ill of the ruler. For this reason the Church taught you to say: I renounce you, Satan. This is the speaking ill of the ruler. And what is the speaking ill of the ancestral customs? I renounce you and your works. These are the ancestral customs, the works of the devil. Blessed is the one who has genuinely spoken ill of the ruler. For thereafter he comes to the true one and is enlightened. Blessed is the one who has censured the old ancestral customs; for he will find as his fatherland the Jerusalem above, which is the mother of those like the blessed Paul. Ancestral customs are also the evil habits handed down to us from our fathers. Did your father leave you possessions from greed? Give them back to the one who was wronged; do not lay claim to them as your own; it is an inheritance of sins. Did your father, having unjustly enslaved someone, leave you a slave? You give him his freedom, and you will make his torment lighter, and you will prepare for yourself true freedom. Then what does he say? And they shall look up to heaven above and look down to the earth below.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Καὶ ἰδοὺ ἀπορία στενὴ καὶ σκότος, ὥστε μὴ βλέπειν. Καὶ οὐκ ἀπορηθήσεται ὁ ἐν στενοχωρίᾳ ὢν ἕως καιροῦ. Περὶ τούτων φησὶ, τῶν διὰ τὴν στενοχωρίαν εἰς με τάνοιαν ἐναχθέντων, ὅτι ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω. Οἱ πρότερον συγκύπτοντες καὶ οὐ δυνάμενοι τὰ ὑψηλὰ κατανοεῖν τῶν θείων θεωρημάτων, οὗτοι, ὥσπερ ἀπὸ δεσμοῦ τινος, τῆς πρὸς τὰ γήϊνα συμπαθείας λυθέντες, ἐλεύθερον ἑαυτῶν τὸ ὄμμα πρὸς οὐρανὸν περιάξουσι, θεωροῦντες τὴν τῶν ἀοράτων καὶ νοητῶν φύσιν, καὶ κατανοοῦντες τὸν τό πον, ὅπου δεήσει τὸν θησαυρὸν ἀποτίθεσθαι. Εἶτα Ἐμβλέ ψονται εἰς τὴν γῆν κάτω. Τὸ εὐτελὲς τῆς αὐτῶν φύσεως ἐννοήσουσιν ἐκ τῆς πρὸς τὴν ζῆν συγγενείας οἱ τέως ἐπηρ μένοι καὶ μέγα φρονοῦντες ἐφ' ἑαυτοῖς. Θαύμασον δὲ πῶς παρατετηρημένως ταῖς λέξεσιν ἐχρήσατο ἡ Γραφὴ, ἁρμόζουσαν ἑκατέρῳ πράγματι, ἐπινοήσασα τὴν ἐκφώνησιν. Οὐρανὸς γὰρ πρόκειται εἰς θεωρίαν, καὶ γῆ. Περὶ μὲν οὖν τοῦ οὐρανοῦ λέγει· Ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω· περὶ δὲ τῆς γῆς, Ἐμβλέψονται τὴν γῆν κάτω. Εἶτα ἐπὶ τῷ θαύματι τῆς τῶν τηλικούτων κατανοήσεως ἀπο ροῦνται, καὶ στενοχωρηθήσονται καὶ σκοτωθήσονται τὴν διάνοιαν, τῆς ἐπὶ τοῖς καταληφθεῖσιν ἐκπλήξεως τὴν με γάλην αὐτοῖς ταύτην ταραχὴν ἐμποιούσης. Ὅταν γὰρ συν τελέσῃ (φησὶν) ἄνθρωπος, τότε ἄρχεται· καὶ ὅταν παύσηται, τότε ἀπορηθήσεται. Οὐδεὶς οἶδεν πόσα οὐκ οἶδεν, ἐὰν μὴ γεῦμα λάβῃ τῆς γνώσεως. Πλὴν ὁ ἀγαθὸς Δεσπότης ἐπαγ γέλλεται αὐτοῖς τὰ χρηστότερα. Οὐκ ἀπορηθήσεται γὰρ (φησὶν) ὁ ἐν στενοχωρίᾳ ὢν ἕως καιροῦ. Οὐκ εἰς τὸ παντελὲς αὕτη ἡ ἄγνοια καθέξει τὸ γένος τῶν ἀνθρώπων·","english":"And behold, narrow perplexity and darkness, so as not to see. And he who is in straits shall not be perplexed until the time. He speaks concerning these, those who through straits were brought to compunction, that they shall look up to heaven above. Those who previously were bowed down and unable to contemplate the lofty things of divine visions, these, as if released from some bond of sympathy toward earthly things, shall turn their eye freely toward heaven, beholding the nature of things invisible and intelligible, and contemplating the place where it is necessary to deposit the treasure. Then They shall look upon the earth below. Those who until then were elated and thought great things of themselves shall understand the cheapness of their own nature from their kinship to the earth. But marvel how carefully Scripture used its words, devising for each matter an expression suited to it. For heaven lies before us for contemplation, and earth. Concerning heaven, then, it says: They shall look up to heaven above; and concerning the earth: They shall look upon the earth below. Then, at the wonder of the contemplation of such great things, they shall be perplexed, and shall be straitened and darkened in mind, the astonishment at what has been grasped producing in them this great disturbance. For when a man has finished (it says), then he begins; and when he has ceased, then he shall be perplexed. No one knows how many things he does not know, unless he has received a taste of knowledge. Nevertheless the good Master promises them better things. For he who is in straits shall not be perplexed (it says) until the time. This ignorance shall not hold the race of men forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"ἀλλ' ὁ νῦν αὐτῆς ἐκζητῶν τὴν ἀλήθειαν, καὶ ὠδίνων αὐτῆς τὴν εὕ ρεσιν, ὄψεταί ποτε πρόσωπον πρὸς πρόσωπον καὶ ἀπολήψεται τὸ τῆς γνώσεως τέλειον, ἐπειδὰν ἐνστῇ ὁ καιρὸς τῆς τῶν ὅλων ἀποκαταστάσεως. Τοῦτο γάρ ἐστι τὸ Ἕως καιροῦ.\n\n9. ΚΕΦΑΛΑΙΟΝ θʹ Τοῦτο πρῶτον πίε· ταχὺ ποίει, χώρα Ζαβουλῶν, ἡ γῆ Νεφθαλεὶμ, καὶ οἱ λοιποὶ, οἱ τὴν παραλίαν, καὶ πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν. Ὁ λαὸς ὁ πορευόμενος ἐν σκότει, ἴδετε φῶς μέγα· οἱ κατοικοῦντες ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς λάμψει ἐφ' ὑμᾶς. Τὸ πλεῖστον τοῦ λαοῦ, ὃ κατήγαγες ἐν εὐφροσύνῃ σου· καὶ ἐυφρανθήσονται ἐνώπιόν σου, ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ, καὶ ὃν τρόπον οἱ διαιρούμενοι σκῦλα· ὅτι ἀφῄρηται ὁ ζυγὸς, ὁ ἐπ' αὐτῶν κείμενος καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου αὐτῶν. Τὴν γὰρ ῥάβδον τῶν ἀπαιτούντων διεσκέδασεν, ὡς τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιάμ. Ὅτι πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτίσουσι· καὶ θελήσουσιν, εἰ ἐγένοντο πυρίκαυστοι. Ὅτι Παιδίον ἐγεννήθη ἡμῖν, Υἱὸς καὶ ἐδόθη ἡμῖν, οἱ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ, καὶ καλεῖται τὸ ὄνομα αὐτοῦ, Μεγάλης βουλῆς Ἄγγελος. Ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγείαν αὐτῷ. Μεγάλη ἡ ἀρχὴ αὐτοῦ καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν","english":"But the one who now seeks out its truth and labors in travail for its discovery will one day see face to face and will receive the perfection of knowledge, when the time of the restoration of all things arrives. For this is the \"Until the time.\"\n\n9. CHAPTER 9. \"Do this first; do it quickly, land of Zebulun, the land of Naphtali, and the rest, those by the coast, and beyond the Jordan, Galilee of the nations. The people who walk in darkness, behold a great light; those who dwell in the land and shadow of death, a light will shine upon you. The greater part of the people, which you brought down in your gladness; and they will rejoice before you, as those who rejoice at the harvest, and as those who divide the spoils; for the yoke that lay upon them has been taken away, and the staff upon their neck. For he has scattered the staff of those who exacted, as in the day against Midian. For every garment gathered by deceit and every cloak taken in exchange they will pay back; and they will wish that they had been burned with fire. For a Child is born to us, a Son and is given to us, whose rule is upon his shoulder, and his name is called Angel of Great Counsel. For I will bring peace upon the rulers, peace and health to him. Great is his rule, and of his peace there is not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"ὅριον. Ἐπὶ τὸν θρόνον Δαβὶδ καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ, κατορθῶ σαι αὐτὴν, καὶ ἀντέχεσθαι ἐν κρίματι καὶ ἐν δικαιοσύνῃ ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα. Ὁ ζῆλος Κυρίου Σαβαὼθ ποιήσει ταῦτα. Εὐαγγελίζεσθαι μέλλων τὰ τῆς τοῦ Κυρίου ἐνανθρωπήσεως ὁ λόγος, ὥσπερ τινὰ πρότασιν ὀρέγων πνευματικῆς εὐφροσύ νης, οὕτω δεξιοῦται τὸν εὐαγγελιζόμενον· Τοῦτο πρῶτον πίε. Ὁ πίνων πρῶτον, εἰς ἑαυτὸν καταδέχεται τὸ ποτὸν, μετ' ἐπιθυμίας αὐτὸ προσιέμενος. Τότε γὰρ μάλιστα καὶ ἡ ἀπ' αὐτοῦ χάρις ἀναδίδοσθαι πέφυκεν, ὅταν μὴ ναυτιῶν, μηδὲ ἀποβλύζων, ἀλλὰ δι' ὑπερβολὴν ξηρότητος ἐφιέμενος τῆς ἐκ τοῦ ποτοῦ παραμυθίας, καὶ ταῖς νοτίσι τοῦ ποθέντος ἑαυτὸν διυγραίνει. Διὰ τοῦτο καὶ νῦν ὁ εὐαγγελιζόμενος ὡς δεδιψηκότι λαῷ τὴν προσδοκωμένην χάριν, φησί· Τοῦτο πρῶτον πίε. Ὑπόδεξαι τῇ ψυχῇ τὴν εὐφροσύνην, ἔνθου τὸ δόγμα τῆς σωτηρίας. Μὴ δεύτερον ἄλλου ἡγήσῃ, μηδὲ προτιμότερόν τι τούτου νομίσῃς ἕτερον. Πρὸ πάντων ἐστίν. Οὔτε σοί τι πρό τερον νοηθῆναι δύναται τοῦ Κτίσαντός σε, οὔτε τῇ φύσει τιμιώτερόν τι, τοῦ Πρωτοτόκου πάσης κτίσεως. Πρῶτον πίε. Μάθε ὅτι ἐν ἀρχῇ ἦν ὁ Λόγος. Οὐδὲν πρὸ ἀρχῆς, οὐδὲν πρὸ τοῦ ἐν ἀρχῇ. Μὴ αἰῶνα προπίῃς, μὴ διάστημα, μὴ τόπον ἔρημον τῆς Υἱοῦ ὑπάρξεως· μὴ χρόνον, μὴ καιρόν· μηδὲν τῶν κατὰ φαντασίαν ματαίων, δυναμένων τῇ ψυχῇ ἐγγί νεσθαι. Τοῦτο πρῶτον πίε, ταχὺ ποίει. Μὴ χαύνως, μηδὲ καταβεβλακευμένως, μηδὲ ἀσπούδως, μηδὲ ἐκλύτως ἐπὶ τὴν τοῦ ἔργου ἔρχου παραδοχὴν, ἀλλὰ συντόνως καὶ κατεσπευσμένως. Οἷος ἦν Παῦλος· ὁμοῦ τε ἔπινε τὴν πίστιν, καὶ οὐδένα καιρὸν ἀνεβάλλετο πρὸς τὸ κήρυγμα·","english":"To the throne of David and to his kingdom, to establish it and to uphold it in judgment and in righteousness from now and forever. The zeal of the Lord Sabaoth will do these things.\" About to proclaim the things of the Lord's becoming human, the Word, as it were offering a kind of first draught of spiritual gladness, thus welcomes the one who brings good tidings: \"Drink this first.\" The one who drinks first receives the drink into himself, approaching it with desire. For then especially is the grace from it naturally given forth, when one is not nauseated nor spewing it back, but through excess of thirst longing for the comfort that comes from the drink, and moistens himself with the drops of what he has drunk. For this reason even now the one bringing good tidings to a people that thirsts for the expected grace says: \"Drink this first.\" Receive the gladness into your soul; implant the doctrine of salvation. Do not reckon it second to anything else, nor consider anything else more honorable than this. It is before all things. Nor can anything be conceived by you before the One who created you, nor is anything by nature more honorable than the Firstborn of all creation. Drink first. Learn that in the beginning was the Word. Nothing is before the beginning, nothing before the \"in the beginning.\" Do not drink down beforehand an age, nor an interval, nor a place empty of the Son's existence; not time, not a season; nothing of the vain things of imagination that can come near the soul. Drink this first; do it quickly. Not slackly, nor in a slothful manner, nor without zeal, nor loosely come to the reception of the work, but intently and with haste. Such was Paul: at once he drank the faith, and he put off no time for the proclamation.","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":307,"ref":"p307","source":"ὅς γε οὐδὲ προσανέθετο σαρκὶ καὶ αἵματι, ἀλλ' εὐθὺς, ὥσπερ τις δρομεὺς, ὁμοῦ τε ἔλαβε τὸ τοῦ δρόμου σύνθημα, καὶ πρὸς τὸ τέλος ἐπείγετο, κατὰ σκοπὸν διώκων, εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως. Χώρα Ζαβουλών. Πρὸς τοὺς αὐτοὺς ἀποτείνεται ὁ Προφήτης, πρὸς οὓς ἐπεχωρίαζεν ὁ Κύριος, οἵτινες πρότερον ἐν τῷ σκότει τῆς ἀγνοίας πορευόμενοι, ἐν τῇ ἀνατολῇ τοῦ φωτὸς τοῦ ἀληθινοῦ, Ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, εἶδον φῶς μέγα. Καὶ μηδεὶς οἰέσθω διαφωνίαν ἔχειν πρὸς τὸ προ φητικὸν ῥητὸν τὰ παρὰ τοῦ Ματθαίου, εἴπερ ὁ μὲν εἶπεν· Ὁ λαὸς ὁ καθήμενος ἐν σκότει, ὁ δὲ Ἡσαΐας φαίνεται εἰρηκώς· Ὁ πορευόμενος ἐν σκότει. Ἴσον γὰρ δύναται καὶ τὸ ἐν σκότει πορεύεσθαι, καὶ τὸ καθέζεσθαι, διότι τοῦ ἀποκειμένου τέλους ὁμοίως ἀμφότεροι ἀπολείπονται· ὁ μὲν μὴ κινούμενος, ὁ δὲ εἰκῆ περιερχόμενος. Καὶ γὰρ ὁ ἄνευ σκοποῦ βαδίζων, οὐδαμοῦ προχωρεῖ, καὶ ὁ ἐν ἀργίᾳ πεπεδημένος οὐκ ἐφικνεῖται τοῦ τέλους. Οὗτος τοίνυν ὁ λαὸς, ὁ ἐν τῇ ἐθνικῇ ἀγνοίᾳ ἐσκοτω μένος, εἶδε φῶς, οὐχ οἷον τὸ ἀπὸ πυρὸς, οὐδὲ οἷον τὸ ἀπὸ ἀστέρων ἢ σελήνης, οὐδὲ οἷον τὸ ἡλιακὸν ἢ ἀστραπαῖον· ἀλλὰ φῶς μέγα, ὃ καὶ νοητοῖς ἐπιλάμπει καὶ αἰσθητοῖς, ὃ καὶ Πατρὶ σύνεστι, καὶ ἀνθρώπους φωτίζει, καὶ Ἀγγέλους φαιδρύνει, καὶ πᾶσιν ἐπαρκεῖ, καὶ ἔτι ἑαυτοῦ τὰς αὐγὰς ἔχει ὑπερτεινομένας πρὸς τὸ πλεῖον. Ὁ δὲ λαὸς ὁ τῶν ἐθνῶν ᾤκει ἐν χώρᾳ ποδαπῇ; Σκιαζομένῃ ὑπὸ τοῦ θανάτου. Οἱονεὶ γὰρ νεφέλη βαθεῖα ἐπέκειτο αὐτοῖς, διὰ τῆς εἰδωλολατρείας, ἕως ἐλθὸν τὸ φῶς διέκοψε μὲν τὴν ἀχλὺν, ἐφήπλωσε δὲ αὐτοῖς τῆς ἀληθείας τὸ φέγγος.","english":"He who did not consult with flesh and blood, but immediately, like a runner, at once received the signal for the race and hastened to the finish, pressing on toward the goal for the prize of the upward calling. The region of Zebulun. The Prophet addresses the same people among whom the Lord sojourned, who formerly walked in the darkness of ignorance, but at the rising of the true Light, which enlightens every man coming into the world, saw a great light. And let no one suppose that there is any disagreement with the prophetic utterance in what Matthew says, if indeed the one said, \"The people who sit in darkness,\" while Isaiah appears to have said, \"The people who walk in darkness.\" For \"to walk in darkness\" and \"to sit\" have the same force, since both alike fall short of the appointed end—the one because he does not move, the other because he wanders about aimlessly. For he who walks without a goal gets nowhere, and he who is bound in idleness does not reach the end. This people, then, darkened in the ignorance of the Gentiles, saw a light—not such as comes from fire, nor such as comes from stars or the moon, nor such as the light of the sun or of lightning; but a great light, which shines upon things both intelligible and sensible, which is with the Father, which enlightens men and cheers angels, which suffices for all, and still has its rays stretching out beyond itself toward more. And the people of the Gentiles—where did they dwell? In a land overshadowed by death. For as it were a deep cloud lay upon them through idolatry, until the light came and broke through the mist and spread over them the brightness of the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Εἶτα πρὸς αὐτὸ τὸ τοῦ Κυρίου πρόσωπον μεταβαίνει ὁ λόγος. Τί λέγων; Τὸ πλεῖστον τοῦ λαοῦ, ὃ κατήγαγες ἐν εὐφροσύνῃ σου. Οὐ γὰρ πάντες ἐδέξαντο τὸν λόγον, ἀλλ' οἱ πλεῖστοι ἠκολούθησαν τῷ καλοῦντι εἰς εὐφροσύνην αἰώνιον, οἵτινες καὶ εὐφρανθήσονται ἐνώπιον τοῦ Θεοῦ, Ὡς οἱ εὐφραι νόμενοι ἐν ἀμήτῳ. Ὃ γὰρ σπείρει ἕκαστος, τοῦτο καὶ θερίσει. Ἐν οὖν τῇ ἡμέρᾳ τῆς ἀνταποδόσεως οἱ τὸν λόγον δεξάμενοι καὶ καρποφορήσαντες κατὰ ἀναλογίαν τῶν ἐνταῦθα αὐτοῖς προκαταβεβλημένων, κομιζόμενοι παρὰ τοῦ δικαίου Κριτοῦ τὰς ἀντιμισθίας, εὐφρανθήσονται Ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ καὶ ὃν τρόπον οἱ διαιρούμενοι σκῦλα. Οἱ μὲν εὐφραινόμενοι ἐν ἀμήτῳ, ἐκ τῶν ἰδίων πόνων τὰς ἀρχὰς τῆς εὐφροσύνης ἔχουσιν· οἱ δὲ ἀπὸ σκύλων πλου τοῦντες, ἀθρόαν\n\nὑποδέχονται τοῦ πλούτου τὴν ἀφορμήν. Διὰ τοῦτο ἀμφότερα εἶπεν, καὶ τὰ ἐξ ἀντιδόσεως ἀγαθὰ, καὶ τὰ ἐκ χάριτος ὑπὸ τοῦ Μεγαλοδώρου δίδοσθαι μέλλοντα. Ἀφῄρηται γὰρ ὁ ζυγὸς ὁ ἐπὶ τῶν ἐθνῶν κείμενος, ἀπεσείσαντο τὸν βαρὺν ζυγὸν τοῦ τῇ δουλείᾳ τῆς ἁμαρτίας αὐτοὺς ὑπο ζεύξαντος, καὶ ῥάβδῳ τὸν τράχηλον αὐτῶν κατακάμποντος, ἵνα τὸ ἀποστολικὸν κήρυγμα τῆς ψυχῆς καταβαλόντες, μὴ ὑποκύψωσι τῇ δουλείᾳ τῆς ἁμαρτίας. Τὴν γὰρ ῥάβδον τῶν ἀπαιτούντων διεσκέδασεν, ὡς τῇ ἡμέρᾳ τῇ ἐπὶ Μαδιάμ. Δεινὸς ἀπαιτητὴς ἐφέστηκε τῇ ἀνθρωπίνῃ ζωῇ, ῥαβδίζων καὶ ἀπαιτῶν τὰ ἑαυτοῦ θελήματα, ὁ κοινὸς ἡμῶν ἐχθρός. Βούλει μαθεῖν τῆς ῥάβδου ταύτης τὰς πληγάς; Ἄκουε τοῦ λέγοντος· Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου. Δυσώδεις μώλωπας ἐμποιεῖ τῷ πληγέντι ἡ πονηρὰ ῥάβδος.","english":"Then the discourse turns to the very person of the Lord. Saying what? \"The greater part of the people, which you brought down in your gladness.\" For not all received the word, but the majority followed the one calling them to eternal gladness, who also \"shall be glad before God, as those who rejoice in the harvest.\" For whatever each one sows, that he will also reap. Therefore on the day of recompense, those who received the word and bore fruit in proportion to what was laid up beforehand for them here, receiving their rewards from the righteous Judge, shall be glad \"as those who rejoice in the harvest,\" and in the manner of \"those dividing spoils.\" Those who rejoice in the harvest have the beginnings of their gladness from their own labors; but those who grow rich from spoils receive the source of their wealth all at once. For this reason he mentioned both—both the good things that come by recompense, and those that will be given by grace from the Great Giver. For the yoke that lay upon the nations has been taken away; they have shaken off the heavy yoke of him who subjected them to slavery of sin and bent their neck with a rod, so that, having cast down the apostolic proclamation of the soul, they might not bow down to slavery of sin. For he scattered the rod of those who exacted, \"as in the day upon Midian.\" A terrible exactor has stood over human life, beating with a rod and exacting his own wills—our common enemy. Do you wish to learn the blows of this rod? Hear the one who says: \"My wounds have festered and rotted.\" The evil rod produces foul-smelling wounds in the one struck.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Ἐν νόησόν μοί τινα συνεχόμενον ἐν ἐπιθυμίαις ποικίλαις καὶ σφο δρῶς ἐγκείμενον τῇ ἀπολαύσει τῶν ἡδονῶν· πῶς ῥαβδιζο μένῳ ἔοικε καὶ ἀπαγομένῳ πρὸς τὴν ἁμαρτίαν. Οὐκ ἀνίησιν ἡ ἐπιθυμία κέντρα καὶ ὀδύνας ἐμποιοῦσα τῷ ἀκολάστῳ, ἕως ἂν τὸν ἐκ τῆς ἁμαρτίας μώλωπα τῇ ψυχῇ ἐμποιήσῃ, δυσωδίαν ἐναφιέντα ἐν τῇ τῶν αἰσχρῶν ἀναμνήσει. Ταύτην τοίνυν τὴν ῥάβδον διασκεδάσει, ὡς διεσκέδασε τὴν ἀρχὴν καὶ τὴν δυνασ τείαν τῶν Μαδιηναίων· ὧν (οἶμαι) τῆς ἱστορίας μέμνησθε, ἢ τῆς κατὰ τοὺς Ἀριθμοὺς, ἢ τῆς ἐν τοῖς Κριταῖς. Ἐν μὲν γὰρ τοῖς Ἀριθμοῖς φησι· Παρετάξαντο ἐπὶ Μαδιὰμ, καθ' ἃ ἐνετείλατο Κύριος τῷ Μωϋσεῖ· καὶ ἀπέκτειναν πᾶν ἀρσενικὸν καὶ τοὺς βασιλεῖς Μαδιὰμ ἀπέκτειναν ἅμα τοῖς τραυματίαις αὐτῶν. Ἐν δὲ τοῖς Κριταῖς· Ὁ Γεδεὼν ἀπέστρεψεν εἰς τὴν παρεμβολὴν Ἰσραὴλ καὶ εἶπεν· Ἀνάστητε, ὅτι παρέδωκε Κύριος ἐν χερσὶν ἡμῶν τὴν παρεμβολὴν Μαδιάμ. Τί δέ ἐστι τὸ Πᾶσαν στολὴν συνηγμένην δόλῳ καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτίσειν; Οἶμαι λέγεσθαι, ὅτι οἱ τὸν βαρὺν ἐπιτιθέντες τῆς ἁμαρτίας ζυγὸν καὶ ῥάβδῳ συντρίβοντες, συναναγκάζουσι πρὸς ἁμαρτίαν, οὗτοι τὴν μετὰ δόλου ἐπι συνηγμένην στολὴν καὶ τὸ ἱμάτιον μετὰ καταλλαγῆς ἀπο τίσουσιν. Οἱ λωποδυτήσαντες τοὺς ἀνθρώπους καὶ δόλῳ αὐτοὺς γυμνοὺς τῶν σκεπασμάτων ἀποδείξαντες, μετὰ καταλλαγῆς ἀποτίσουσιν. Ὅταν γὰρ λάβῃ ἡμᾶς ὑπὸ τὴν ἑαυ τοῦ ἐξουσίαν ὁ κοινὸς ἐχθρὸς, ἀφαιρεῖ ἡμῶν τὰ ἱμάτια, τὰ τοῖς ἀσχήμοσιν ἡμῶν εὐσχημοσύνην περιτιθέντα. Ἱμάτιον δὲ Χριστιανῶν, σκέπον τὸ ἄσχημον ἡμῶν τῆς ἁμαρτίας, ἡ εἰς Χριστὸν πίστις·","english":"Consider, then, someone held fast by various desires and intensely given over to the enjoyment of pleasures; how he resembles one being beaten with a rod and led away to sin. Desire does not let up, producing goads and pains in the intemperate man, until it inflicts on the soul the welt from sin, leaving behind a foul odor in the recollection of shameful things. This rod, then, he will scatter, as he scattered the rule and dominion of the Midianites—whose history, I think, you remember, either that in Numbers or that in Judges. For in Numbers it says: \"They arrayed themselves against Midian, as the Lord commanded Moses; and they killed every male, and they killed the kings of Midian together with their slain.\" And in Judges: \"Gideon returned to the camp of Israel and said: 'Arise, for the Lord has delivered the camp of Midian into our hands.'\" But what is this: \"Every garment gathered by deceit and a cloak with reconciliation he will repay\"? I think it means that those who impose the heavy yoke of sin and crush with the rod, who compel men to sin—these will repay the garment gathered by deceit and the cloak with reconciliation. Those who have stripped men like robbers and by deceit shown them naked of their coverings will repay with reconciliation. For when the common enemy takes us under his own authority, he strips from us the garments that give comeliness to our unseemly parts. And the garment of Christians, covering the unseemliness of our sin, is faith in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. Ἦν δὲ καὶ πρὸ τῆς εἰς Χριστὸν πίστεως γυμνῶν τὴν ἀνθρωπείαν ἀσχημοσύνην ὁ ἐχθρὸς ἡμῶν τὰς ἐννοίας ἡμῶν, αἷς ἡ ζωὴ ἡμῶν κατεκοσμεῖτο, περιαιρῶν, καὶ τὴν γύμνωσιν ἡμῶν δημοσιεύων. Ἐπεὶ οὖν δολεραῖς ἐπινοίαις ἀπημφίασε, πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ καὶ πᾶν ἱμάτιον μετὰ καταλλαγῆς ἀπο τίσει. Οὐ γὰρ μόνον ἀπολαμβάνομεν, ἃ ἀφῃρήμεθα, ἀλλὰ καὶ τῇ προσθήκῃ τῆς εἰς Χριστὸν ἐπιγνώσεως βελτιούμεθα. Ἐνέδυσε γάρ με (φησὶν) ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης. Πᾶσαν οὖν στολὴν ἐπισυνηγμένην δόλῳ, τουτέστι λαθραίως ὑφαιρεθεῖσαν, μετὰ καταλλαγῆς ἀποτίσουσι, καὶ Θελήσουσιν, εἰ ἐγένοντο πυρίκαυστοι, ὅτι Παιδίον ἐγεννήθη ἡμῖν. Αἱ πονηραὶ δυνάμεις μετὰ τὴν τοῦ Κυρίου ἐπιδημίαν ἔκραζον· Τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; Τότε αἱροῦνται γενέσθαι πυρίκαυστοι μᾶλλον, ἢ ὑπὸ τῆς ἐν σαρκὶ Χριστοῦ ἐπιφανείας κατακρίνεσθαι. Ὅτι Παιδίον ἐγεννήθη ἡμῖν, Υἱὸς καὶ ἐδόθη ἡμῖν, οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ ὤμου αὐτοῦ. Καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς Ἄγγελος. Πόσα ἤδη ὀνόματα ἐδιδάχθημεν τοῦ Κυρίου, ἀνώτερον ἠκούομεν. Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ λήψεται καὶ τέξεται υἱὸν, καὶ καλέσουσι τὸ ὄνομα αὐτοῦ Ἐμμανουήλ. Ἐνταῦθα καλεῖται τὸ ὄνομα αὐτοῦ Μεγάλης βουλῆς Ἄγγελος. Οὗτος, ὁ τὴν μεγάλην βουλὴν τὴν ἀποκεκρυμμένην ἀπὸ τῶν αἰώνων γνω ρίσας, τὴν ἑτέραις γενεαῖς μὴ φανερωθεῖσαν. Οὗτος, ὁ ἀναγγείλας καὶ φανερώσας τὸν ἀνεξιχνίαστον ἑαυτοῦ πλοῦτον ἐν τοῖς ἔθνεσιν, εἶναι τὰ ἔθνη","english":"For as many of you as were baptized into Christ have put on Christ. But even before faith in Christ, our enemy was stripping bare our thoughts—with which our life was adorned—exposing the human shame of those who were naked, and making public our nakedness. Since, then, he stripped us by deceitful devices, he shall repay every garment gathered by deceit and every cloak with restitution. For we not only receive back what we were deprived of, but are also made better by the addition of the knowledge of Christ. For he has clothed me, it says, with a garment of salvation and a tunic of gladness. Therefore every garment gathered by deceit—that is, secretly stolen away—they shall repay with restitution, and they shall wish they had been burned with fire, because a Child was born for us. The evil powers, after the coming of the Lord, cried out: What have we to do with you, Son of God? Have you come here before the time to torment us? Then they choose rather to be burned with fire than to be condemned by the appearing of Christ in the flesh. Because a Child was born for us, and a Son was given to us, whose government was upon his shoulder. His name is called Angel of Great Counsel. How many names of the Lord have we already been taught, which we heard before. Behold, the Virgin shall conceive in the womb and bear a son, and they shall call his name Emmanuel. Here his name is called Angel of Great Counsel. This is he who made known the great counsel hidden from the ages, which was not revealed to other generations. This is he who announced and made manifest his unsearchable riches among the nations, that the nations might be","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"συγκληρονόμα καὶ σύσσωμα, αὐτοῦ γὰρ τούτου, οὗ ἡ ἀρχή ἐστιν ἐπὶ τοῦ ὤμου αὐτοῦ, τουτέστιν, ἡ βασιλεία καὶ ἡ δύναμις ἐν τῷ σταυρῷ. Ἐπὶ τοῦ σταυροῦ γὰρ ὑψωθεὶς, πάντας εἴλκυσε πρὸς Ἑαυτόν. Ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας, εἰρήνην καὶ ὑγείαν αὐτῷ. Μεγάλη ἡ ἀρχὴ αὐτοῦ καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον. Ἐκ τούτου παρίσταται, ὅτι ἐκ τοῦ Πατρικοῦ Προσώ που ἐστὶ τὰ λεγόμενα. Διὰ τὸ εἰρηνοποιῆσαι αὐτὸν διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς, εἴρηται τὸ Ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας, καὶ ὑγείαν αὐτῷ. Οἶμαι τὸ τῆς ἀναστάσεως δείκνυσθαι διὰ τούτου μυστήριον. Ἐπειδὴ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ζῇ δὲ ἐκ δυνάμεως Θεοῦ· διὰ τοῦτο ὑγεία ἄγεσθαι αὐτῷ λέγεται, ἐπὶ τὴν ἀσθένειαν τῆς σαρκὸς, ἣν ὑπὲρ ἡμῶν ἀνείληφε. Καὶ τῆς εἰρήνης αὐτοῦ οὐκ ἔστιν ὅριον. Εἰρήνην (φησὶ) δίδωμι ὑμῖν· οὐ καθὼς ὁ κόσμος δίδωσιν, ἐγὼ δίδωμι ὑμῖν. Διὰ τοῦτο οὐκ ἔστιν ὅριον τῆς εἰρήνης αὐτοῦ, ἐπειδὴ ὑπερκόσμιόν ἐστι τὸ δῶρον· εἰ γὰρ ἐκ τοῦ κόσμου ἦν, συναπηρτίσθη ἂν τῇ τοῦ κόσμου συστάσει. Νῦν δὲ ὁ δεξάμενος αὐτοῦ τὴν εἰρήνην καὶ φυλάξας εἰς τὸν αἰῶνα χρόνον, τοῖς ἐκ τῆς εἰρήνης καλοῖς συμβιώσεται. Ἡ Σολομῶντος εἰρήνη γεγραμμένοις ἔτεσι περιωρίζετο· ἡ δὲ παρὰ τοῦ Κυρίου εἰρήνῃ τῷ αἰῶνι παντὶ συμπαρεκτείνεται, ἀπεριόριστος οὖσα καὶ ἀτερμάτιστος. Πάντα γὰρ ὑποταγήσεται αὐτῷ, καὶ πάντα ἐπιγνώσεται τὴν αὐτοῦ δεσποτείαν· καὶ ἐπειδὰν γένηται ὁ Θεὸς τὰ πάντα ἐν πᾶσι, καθησυχασθέντων τῶν θορυβούντων ταῖς ἀποστασίαις, ἐν εἰρηνικῇ συμφωνίᾳ τὸν Θεὸν ὑμνήσουσιν.","english":"co-heirs and of the same body, for this very one whose rule is upon his shoulder—that is, the kingdom and the power are in the cross. For being lifted up on the cross, he drew all to himself. For I will bring peace upon the rulers, peace and health to him. Great is his rule, and of his peace there is no limit. From this it is established that the things spoken are from the Father's Person. Because he made peace through the blood of his cross, whether things on earth or things in heaven, it has been said: For I will bring peace upon the rulers, and health to him. I think the mystery of the resurrection is shown through this. For since he was crucified from weakness, but lives from the power of God—for this reason health is said to be brought to him, with reference to the weakness of the flesh which he took up for our sake. And of his peace there is no limit. Peace (he says) I give to you; not as the world gives do I give to you. For this reason there is no limit of his peace, since the gift is beyond the world; for if it were from the world, it would have been fitted together with the constitution of the world. But now, the one who receives his peace and keeps it for all time will live together with the good things that come from peace. The peace of Solomon was bounded by the years written of; but the peace from the Lord extends along with the whole age, being without limit and without end. For all things will be subjected to him, and all things will acknowledge his dominion; and when God becomes all in all, the turbulent having been quieted in their apostasies, they will hymn God in peaceful concord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Ἐπὶ τὸν θρόνον Δαβὶδ καὶ ἐπὶ βασιλείαν αὐτοῦ, κατορ θῶσαι αὐτήν. Διὰ τὸ εἰρῆσθαι, ὅτι Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ, πάντες σχεδὸν ὁμοφώνως ἐκ σπέρματος Δαβὶδ εἶναι τὸ κατὰ σάρκα τὸν Κύριον, καταγγέλλουσιν. Ἐπὶ οὖν τὸν θρόνον Δαβὶδ καὶ τὴν βασιλείαν αὐτοῦ καθήσεται, ὥστε κατορθῶσαι αὐτὴν, καὶ ἀντέχεσθαι αὐτῆς ἐν κρίματι καὶ ἐν δικαιοσύνῃ. Τὰ κρίματά σου (φησὶν) ἄβυσσος πολλή· καὶ Ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ. Οὔτε οὖν τὰ κρίματα καταληπτὰ, οὔτε ἡ δικαιοσύνη κατ' ἀξίαν τοῦ ὕψους θεωρητή. Καὶ ταῦτα ποιήσει ὁ ζῆλος Κυρίου Σαβαώθ. Ζηλώσας ἡμᾶς, τοὺς ἀπολλυμένους τῇ ἀγνοίᾳ, δέξεται, ὑπὲρ τοῦ περι ποιήσασθαι εἰς τὴν ἑαυτοῦ βασιλείαν, τὴν ἐν ἀνθρώποις οἰκονομίαν. Ὁ οὖν ζῆλος Κυρίου Σαβαὼθ, τοῦ Θεοῦ τῶν στρατιῶν, ᾧ πᾶσα δύναμις ὑποτέτακται, οὗτος ταῦτα ποιήσει. Λόγον ἀπέστειλε Κύριος ἐπὶ Ἰακὼβ καὶ ἦλθεν ἐπὶ Ἰσραήλ. Καὶ γνώσονται πᾶς ὁ λαὸς τοῦ Ἐφραῒμ καὶ οἱ καθήμενοι ἐν Σαμαρείᾳ, ἐφ' ὕβρει καὶ ὑψηλῇ καρδίᾳ λέ γοντες· Πλίνθοι πεπτώκασιν· ἀλλὰ δεῦτε, λαξεύσωμεν λί θους καὶ κόψωμεν συκαμίνους καὶ κέδρους, καὶ οἰκοδομή σωμεν ἑαυτοῖς πύργον. Ἐν τῇ προσηγορίᾳ τοῦ Ἰακὼβ καὶ τοῦ Ἰσραὴλ δύο πραγμάτων ἔννοιαν ὑποβάλλειν ἡμῖν ὁ λόγος ἔοικε· τήν τε εἰσαγωγὴν τῶν ἀτελεστέρων, καὶ τὴν ἐπὶ τὸ ἀκρό τατον τῆς ἀρετῆς τελείωσιν. Τοῦτον δὲ ἡμῖν ὑποβάλλει τὸν νοῦν ὁ τρόπος τῆς μετωνομασίας τοῦ πατριάρχου· ἐπὶ μὲν γὰρ τῇ γενέσει, διὰ τὸ ἐπειλῆφθαι τῆς πτέρνης τοῦ ἀδελφοῦ, Ἰακὼβ εἴρηται·","english":"Upon the throne of David and upon his kingdom, to establish it. Because it has been said, \"The ruler shall not fail from Judah, nor a leader from his thighs, until that which is laid up for him comes,\" nearly all with one voice proclaim that the Lord according to the flesh is from the seed of David. Upon the throne of David, therefore, and upon his kingdom he shall sit, so as to establish it and to uphold it in judgment and in righteousness. \"Your judgments,\" it says, \"are a great deep\"; and \"Your righteousness is like the mountains of God.\" Neither, then, are the judgments comprehensible, nor is the righteousness observable according to the worth of its height. And the zeal of the Lord Sabaoth will do these things. Having been zealous for us, who were perishing in ignorance, he will receive us, in order to procure us for his own kingdom, the dispensation among men. The zeal of the Lord Sabaoth, therefore—of the God of hosts, to whom all power is subject—this will do these things. The Lord sent a word upon Jacob, and it came upon Israel. And all the people of Ephraim and those who dwell in Samaria shall know, speaking in insolence and with a lofty heart: \"The bricks have fallen; but come, let us hew stones and cut down sycamores and cedars, and let us build for ourselves a tower.\" In the name of Jacob and of Israel the word seems to suggest to us the notion of two things: both the introduction of the more imperfect, and the perfection unto the very summit of virtue. And the manner of the patriarch's renaming suggests this meaning to us; for at his birth, because he had grasped the heel of his brother, he was called Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"μετὰ δὲ τὴν πάλην, ἀντὶ ἄθλου δίδοται αὐτῷ ἡ προσηγορία ὡς νενικηκότι· Οὐ γὰρ κληθήσεται ἔτι τὸ ὄνομά σου Ἰακὼβ, ἀλλὰ Ἰσραὴλ ἔσται τὸ ὄνομά σου. Ἀπεστάλη τοίνυν Λόγος πρὸς Ἰακὼβ, καὶ ἦλθεν ἐπὶ τὸν Ἰσραήλ. Διὰ μὲν γὰρ ἐλεημοσύνην τοῖς ἀσθενεστέροις πρώτοις συγκαταβαίνει ὁ Λόγος· οἱ δὲ διορατικώτεροι, αἰσθανόμενοι τῆς ἀπ' αὐτοῦ ὠφελείας, οἱονεὶ διαρπάζουσιν αὐτὸν, τὴν πρὸς οὓς ἀπεστάλη, νωθρότητα προλαμβάνοντες. Λόγον οὖν ἀπέστειλε Κύριος ἐπὶ Ἰακώβ. Οἶδας τὸν Λόγον, τὸν ἐν ἀρχῇ ὄντα, τὸν πρὸς τὸν Θεὸν ὄντα; Τοῦτον ἀπέστειλεν ὁ Πατὴρ ἐπὶ Ἰακώβ. Ἐγνώρισε δὲ αὐτὸν ὁ ἀληθινὸς Ἰσραὴλ, αἱ ψυχαὶ αἱ διορατικώτεραι. Καὶ ἐπέγνω πᾶς ὁ λαὸς Ἐφραῒμ, οἱ πρότερον καθήμενοι ἐν Σα μαρείᾳ, ἐφ' ὕβρει καὶ ὑψηλῇ καρδίᾳ. Οὗτός ἐστιν Ἐφραῒμ, ἐξ οὗ βλαστήσας ὁ ἀποστάτης Ἱεροβοὰμ, τὰς δέκα φυλὰς ἑαυτῷ\n\nσυναπέσχισε καὶ χρυσᾶς δαμάλεις ἀναπλάσας, ἀνα χωρῆσαι τὸν λαὸν ἔπεισε τῆς λατρείας τοῦ Θεοῦ καὶ λατρεύειν εἰδώλοις Αἰγυπτίων. Οἱ οὖν καθήμενοι ἐν Σαμαρείᾳ, ἐφ' ὕβρει καὶ ὑψηλῇ καρδίᾳ, οὗτοι τῆς ἀληθείας ἐν συναισθήσει γενόμενοι, ἐδέξαντο τὸν λόγον, καθὼς καὶ αἱ Πράξεις διη γοῦνται, ὅτι ἤκουσαν οἱ Ἀπόστολοι, ὅτι ἡ Σαμάρεια δέδεκται τὸν λόγον. Εἶτα διαγράφει αὐτῶν ὁ Προφήτης τὴν ὕβριν καὶ τὴν ὑπερηφανίαν ὅση ἦν· καταφρονοῦντες γὰρ τῆς μερίδος τοῦ Δαβὶδ, ὡς εὐκαθαίρετον ἐχούσης τὴν βασιλείαν, ἔλεγον ἐπὶ χλεύει τὸ Πλίνθοι πεπτώκασιν· ἀλλὰ δεῦτε, λαξεύσωμεν λί θους. Πλίνθους μὲν ὠνόμαζον τὴν οἰκοδομὴν τῆς βασιλείας τῶν υἱῶν Ἰεσσαί·","english":"But after the struggle, as a prize for victory, the name is given to him: For your name shall no longer be called Jacob, but Israel shall be your name. The Word, then, was sent to Jacob, and came to Israel. For through mercy the Word first condescends to the weaker, but those more discerning, perceiving the benefit from him, as it were snatch him away, anticipating the sluggishness of those to whom he was sent. The Lord, therefore, sent the Word to Jacob. Do you know the Word, who was in the beginning, who was with God? This one the Father sent to Jacob. But the true Israel knew him, the souls more discerning. And all the people of Ephraim knew, those formerly dwelling in Samaria, in insolence and a lofty heart. This is Ephraim, from whom the apostate Jeroboam sprang, who tore away the ten tribes for himself and, fashioning golden calves, persuaded the people to depart from the worship of God and to worship the idols of the Egyptians. Those, then, dwelling in Samaria, in insolence and a lofty heart, these, having come to an awareness of the truth, received the word, just as the Acts also relate, that the Apostles heard that Samaria had received the word. Then the Prophet describes their insolence and how great their pride was; for despising the portion of David, as having a kingdom easily overthrown, they said in mockery, The bricks have fallen, but come, let us hew stones. They called the building of the kingdom of the sons of Jesse bricks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"λίθων δὲ στεῤῥότητα συνηρμοσμένων ἀλ λήλοις, τὴν ἑαυτῶν δύναμιν, καὶ τὴν πρὸς τὰ τοῦ βίου πράγ ματα σύμπνοιαν προσηγόρευον. Καὶ κόψωμεν (φησὶ) συκαμίνους καὶ κέδρους, καὶ οἰκοδομήσωμεν ἑαυτοῖς πύργον, ἀντὶ τοῦ ναοῦ, ὃν κατεσκεύασε τῷ Ἰούδᾳ ὁ Σολομῶν. Ὅμοια διενοοῦντο τοῖς δι' ὑψηλῆς πύργου κατασκευῆς, ἐπι χειροῦσιν ἑαυτοῖς βάσιμον ποιῆσαι τὸν οὐρανόν. Καὶ γὰρ ἐκεῖνοι ἔλεγον· Δεῦτε, πλινθεύσωμεν ἑαυτοῖς πλίνθους καὶ ὀπτήσωμεν αὐτὰς πυρί· καὶ πάλιν· Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρα νοῦ. Ἡ δὲ συκάμινος δένδρον ἐστὶ πολυφορώτατον καρπῶν, οὐδεμίαν ποιότητα ἐχόντων, εἰ μή τις ἐξ ἐπιμελείας ἀμύξας, ὀπόν τινα αὐτοῖς ἐπισπάσαιτο, ἡδονὴν ἐμποιοῦντα τῇ γεύσει. Ὅθεν ἡγούμεθα σύμβολον εἶναι τῆς ἐθνικῆς συναγωγῆς, πληθυνούσης μὲν, οἱονεὶ δὲ μεμωραμμένης, διὰ τὴν ἐν τοῖς ἐθνι κοῖς ἐπιτηδεύμασι συνήθειαν, ἣν ἐὰν καταμύξαι τις διὰ τοῦ Λόγου δυνηθῇ, γλυκανθεῖσα τῇ μεταβολῇ, εἰς εὐχρηστίαν μεταβάλλεται. Καὶ αἱ κέδροι λαμβάνονται μέν ποτε καὶ εἰς εἰκόνα ψυχῶν μεγάλων καὶ ἀξιόλογον ἐχουσῶν δίαρμα, ἐκ τοῦ διανεστηκέναι τῷ φρονήματι καὶ τὸ πολίτευμα ἔχειν ἐν οὐρανοῖς· καθὼς ἐδιδάχθημεν ἐν ψαλμοῖς, νῦν μὲν εἰς τὸν αἶνον τοῦ Θεοῦ παραλαμβάνοντος αὐτὰς τοῦ Δαβὶδ, καὶ λέγοντος· Ξύλα καρποφόρα καὶ πᾶσαι κέδροι· πάλιν δέ· Χορτασθήσεται τὰ ξύλα τοῦ πεδίου, αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσεν. Ἤδη δὲ καὶ τὰ σκληρὰ καὶ δύσκαμπτα ἤθη, τὰ ἐπαιρόμενα κατὰ τῆς γνώσεως τοῦ Θεοῦ, κέδρους ἔγνω μεν λεγόμενα· Διὰ τοῦτο Συντρίβει Κύριος τὰς κέδρους τοῦ Λιβάνου.","english":"They called the hardness of stones fitted together with one another their own strength, and their concord with the affairs of life. And let us cut down, he says, sycamores and cedars, and let us build for ourselves a tower, instead of the temple which Solomon built for Judah. They thought the same things as those who, through the construction of a high tower, attempt to make heaven accessible to themselves. For those men also said: Come, let us make bricks for ourselves and bake them with fire; and again: Come, let us build for ourselves a city and a tower whose head shall be up to heaven. Now the sycamore is a tree most abundant in fruits, which have no quality unless someone, by careful scraping, draws over them a certain juice that produces pleasure in the taste. Hence we consider it to be a symbol of the Gentile congregation, which is numerous but, as it were, grown foolish through its familiarity with Gentile customs; if someone is able to scrape it through the Word, it is sweetened by the change and is turned to usefulness. And cedars are sometimes taken also as an image of great souls that possess a notable elevation, from their being exalted in mind and having their citizenship in the heavens; just as we were taught in the Psalms, when David now takes them up for the praise of God, saying: Fruit-bearing trees and all cedars; and again: The trees of the field shall be filled, the cedars of Lebanon which he planted. But already also the hard and inflexible characters, which are lifted up against the knowledge of God, we have understood to be called cedars: Therefore the Lord breaks in pieces the cedars of Lebanon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Καὶ οἱ ἐπαιρόμενοι ἐπὶ τῇ ψευδωνύμῳ γνώσει καὶ φαντασιούμενοι ὡς τὰ μυστήρια τοῦ ὑπεράνω Θεοῦ κατειληφότες, κέδροι λέγονται· Εἶδον γὰρ τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον, ὡς τὰς κέδρους τοῦ Λιβάνου· ὧν ἡ ἐξολόθρευσις ταχεῖα· Παρῆλθον γὰρ καὶ ἰδοὺ οὐκ ἦν. Ταύτας οὖν τὰς κέδρους παρελάμβανον εἰς τὴν τοῦ πύργου κατασκευὴν οἱ, πρὸ τῆς ἐπιδημίας τοῦ Λόγου, καθήμενοι ἐν Σαμαρείᾳ ἐφ' ὕβρει, καὶ χλευάζοντες τὴν κατὰ τὸν Ἰούδαν θεοσέβειαν καὶ πλίνθους πεπτωκυίας λέγοντες τὰ ἐν δόγ μασιν ἐκείνων οἰκοδομήματα. Καὶ ῥάξει ὁ Θεὸς τοὺς ἐπανισταμένους ἐπὶ ὄρος Σιὼν ἐπ' αὐτὸν, καὶ τοὺς ἐχθροὺς αὐτοῦ διασκεδάσει, Συρίαν ἀφ' ἡλίου ἀνατολῶν καὶ τοὺς Ἕλληνας ἀφ' ἡλίου δυσμῶν, τοὺς κατεσθίοντας τὸν Ἰσραὴλ ὅλῳ τῷ στόματι. Ῥάξειν οὖν αὐτοὺς ἐπαγγέλλεται καὶ καταβαλεῖν πάντας τοὺς ἐπανισταμένους τῷ ὄρει Σιὼν, καὶ διασκεδάσειν αὐτῶν τὴν κατὰ τῆς ἀληθείας ἀσεβῆ συμφωνίαν. Εἰσὶ δὲ οἱ ἐχθροὶ Σύροι καὶ Ἕλληνες· οἱ μὲν τὰ πρὸς ἀνατολὰς τοῦ ἡλίου κατέχοντες, οἱ δὲ τὰ πρὸς ταῖς δυσμαῖς. Διὰ τοῦτο δὲ διασκε δασθήσονται, ἐπειδὴ κατήσθιον ὅλῳ τῷ στόματι τὸν Ἰσραήλ. Στόμα δὲ λέγει νῦν τὴν σοφιστικὴν τοῦ λόγου δύναμιν, ᾗ πάσῃ κατεκέχρηντο εἰς τὴν ἐπιβουλὴν τῶν ἐν ἁπλότητι πεπιστευκότων τῷ Θεῷ. Ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμός, ἀλλ' ἔτι ἡ χεὶρ ὑψηλή. Καὶ ὁ λαὸς οὐκ ἀπεστράφη, ἕως ἐπλήγη· καὶ τὸν Κύριον τῶν δυνάμεων οὐκ ἐζήτησαν.","english":"And those who are lifted up by falsely named knowledge and imagine that they have grasped the mysteries of the God who is above, are called cedars; for I saw the impious one exalted exceedingly and lifted up, like the cedars of Lebanon, whose destruction is swift; for they passed by, and behold, they were not. These cedars, then, those who, before the coming of the Word, sat in Samaria in insolence, took for the building of the tower, and who mocked the piety of Judah and said that the buildings in their doctrines were fallen bricks. And God will crush those who rise up against Mount Zion against him, and will scatter his enemies, Syria from the east and the Greeks from the west, those who devour Israel with the whole mouth. He promises, then, to crush them and to cast down all who rise up against Mount Zion, and to scatter their impious concord against the truth. And the enemies are Syrians and Greeks: the one holding the regions toward the east of the sun, the other those toward the west. And for this reason they will be scattered, because they devoured Israel with the whole mouth. And by mouth he now means the sophistical power of speech, which they employed entirely for the plotting against those who in simplicity believed in God. For all these things his anger was not turned away, but still his hand is high. And the people was not turned back until it was struck; and they did not seek the Lord of hosts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Ἐπὶ τούτοις πᾶσι, διὰ τὸ μήπω κατανυγῆναι μαστιζομένους τοὺς ἐχθροὺς τοῦ Θεοῦ, οὔπω ὁ θυμὸς ἀπεστράφη, ἀλλ' ἔτι ἡ χεὶρ ἡ κολαστικὴ δύναμις ἐπηρμένη ἐστὶν ἐπὶ τῶν μὴ μετανοούντων ἐπὶ τῇ κακίᾳ καὶ πονηρίᾳ ᾗ\n\nἔπραξαν. Ἐπειδὴ οὖν ὁ λαὸς οὗτος οὐ διὰ λόγου, ἀλλὰ διὰ πληγῆς θεραπεύεται, γέγραπται· Καὶ πᾶς ὁ λαὸς οὐκ ἀπεστράφη, ἕως ἐπλήγη. Διόπερ ἀναγκαῖαι τοῖς τοιοῖσδε αἱ πληγαί. Μηδεὶς οὖν πολυπραγμονείτω τὰς αἰτίας τῶν σκυθρωποτέρων· διὰ τί αὐχμοὶ, διὰ τί ἐπομβρίαι, διὰ τί σκηπτοὶ, διὰ τί χάλαζαι. Δι' ἡμᾶς, τοὺς τὴν ἀμετανόητον καρδίαν ἔχοντας καὶ μὴ πρότερον ἐπιστρέφοντας, ἐὰν μὴ πληγῶμεν. Καὶ ἀφελεῖ Κύριος ἀπὸ Ἰσραὴλ κεφαλὴν καὶ οὐρὰν, μέγαν καὶ μικρὸν, ἐν μιᾷ ἡμέρᾳ. Μετὰ τὸ φθάσαι ἐπ' αὐτοὺς τὸν Λόγον τὸν ἀπεσταλμένον, πᾶσαν τὴν κακὴν αὐτῶν διάταξιν συγχυθήσεσθαι λέγει, καὶ περιαιρεθήσεσθαι μὲν ἄρχοντας καὶ τοὺς ἑπομένους, τούς τε ἐν δυναστείᾳ μέγα φυσῶντας καὶ τοὺς ὑποβεβηκότας. Ἀτιμασθήσεται πρεσβυτέρων προεδρία, καὶ τῶν κατὰ προσωποληψίαν κρινόντων. Οἱ δὲ μηδεμίαν τάξιν ἔχοντες ἐν τῷ λαῷ, αὐτοχειροτόνητοι δὲ καὶ προφητικὸν ἑαυτοῖς ἐπιψευδόμενοι χάρισμα (ὃ μὴ ἔλαβον παρὰ τοῦ Πνεύματος) καὶ διδάσκοντες τὰ ἄνομα, οἷος ἦν ἐπὶ Ἱερεμίου ὁ Ἀνανίας, καὶ ἐπὶ Μιχαίου οἱ ψευδοπροφῆται, ἐν οἷς ἐγένετο πνεῦμα ψευδὲς, ὃ ἐξηπάτα τὸν Ἀχαὰμ, προτρε πόμενον ἐπὶ τὸν κατὰ τῶν Σύρων πόλεμον· ἀφαιρεθήσονται καὶ οὗτοι, οἱονεὶ τὴν οὐραγίαν τοῦ λαοῦ κατέχοντες. Ἀλλὰ καὶ μακαρίζοντες τὸν λαὸν τοῦτον, καὶ πλα νῶντες αὐτὸν καὶ διὰ τῆς ἀπάτης ἐκκαρπούμενοι.","english":"In addition to all these things, because the enemies of God have not yet been pricked to compunction while being scourged, his wrath has not yet been turned away, but still the hand—the punishing power—is raised against those who do not repent of the evil and wickedness that they have done. Since, then, this people is healed not by word but by a blow, it is written: \"And all the people did not turn back until it was struck.\" Therefore blows are necessary for such people. Let no one, then, busy himself with the causes of the gloomier things: why droughts, why floods, why thunderbolts, why hailstorms. It is for our sake, who have an unrepentant heart and do not turn back beforehand unless we are struck. \"And the Lord will take away from Israel head and tail, great and small, in one day.\" After the Word that was sent has reached them, he says that their whole evil order will be confounded, and that rulers and those who follow them will be taken away—both those who are greatly puffed up in power and those of lower rank. The precedence of elders will be dishonored, and that of those who judge by partiality. But those who have no rank among the people, but are self-appointed and falsely claim for themselves a prophetic gift (which they did not receive from the Spirit) and teach lawless things—such as Ananias was in the time of Jeremiah, and the false prophets in the time of Micah, among whom there came a lying spirit that deceived Ahab, urging him to war against the Syrians—these also will be taken away, as it were holding the rearguard of the people. But also those who call this people blessed, and lead them astray, and reap profit through the deception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Διὰ τοῦτο οὔτε ἐπὶ τοῖς νεανίσκοις καὶ ἀκμάζουσιν ἐν αὐτοῖς εὐφραν θήσεται ὁ Κύριος. Οὔτε εἴ τις ὀρφανὸς ἐν τῷ τοιούτῳ λαῷ, οὔτε εἴ τις χήρα ἐλεηθήσεται. Τὸ μὲν γὰρ ἀσθενὲς καὶ ἀβοήθητον, ἐλέους ἄξιον· τὸ δὲ δυνατὸν ἐν κακίᾳ καὶ πονηρίᾳ, ἀποστροφῆς καὶ μίσους. Εἶτα ἐπάγει, ὅτι οὐδέπω ὁ θυμὸς αὐτοῦ ἀποστρέφεται, ἀλλ' ἔτι ἡ χεὶρ αὐτοῦ ὑψηλὴ ἐπίκειται, διὰ τοὺς πλανῶντας ἐν τῷ λαῷ καὶ πλανωμένους, παρ' οἷς πάντες ἄνομοι καὶ πονηροὶ καὶ ἄδικα λαλοῦντες. Ἔχει δέ τινα ἡ ἀπειλὴ εὐεργεσίας ἔμφασιν, ὅτι Καυθήσεται ἡ ἀνομία, ὡς πῦρ. Τὴν γὰρ παρασκευασθεῖσαν ὕλην ἐκ τῆς ἀνομίας ἀφανισμῷ παραδοθῆναι ἐπ' εὐεργεσίᾳ τῶν ἀνθρώπων παρὰ τοῦ ἀγαθοῦ Δεσπότου ᾠκονόμηται. Καὶ ὡς ἄγρωστις (φησὶ) ξηρὰ βρω θήσεται ὑπὸ πυρὸς, καὶ καυθήσεται ἐν τοῖς δάσεσι τοῦ δρυμοῦ. Ἕως μὲν ἐγκέχωσται τοῖς γηΐνοις πάθεσιν ἡ ψυχὴ, ὡς ἄγρωστις τὰ πάθη αὐτῆς, ἐκ τοῦ φρονήματος τῆς σαρκὸς ἐκφυόμενα, διέρπει, δι' ἀλλήλων τὴν γένεσιν ἔχοντα, καὶ ἄλλα ἐπ' ἄλλοις γεννώμενα. Ὡς γὰρ ἡ ἄγρωστις πολυ γονώτατόν ἐστιν ἐν βοτάναις καὶ οὐδαμοῦ καταλήγει αὐτῆς ἡ γέννησις, ἀλλ' ἀεὶ τὸ πέρας τῆς πρώτης γενέσεως ἀρχὴ τοῦ ἐφεξῆς γίνεται, τοιαύτη καὶ ἡ τῶν ἁμαρτημάτων ἐστὶ φύσις· αὐτὴ ἑαυτὴν διαδέχεται. Καὶ γεννᾷ μὲν ἡ πορ νεία πορνείαν· ἡ δὲ ἐν τῷ ψεύδει συνήθεια ψεύδους γίνεται μήτηρ, καὶ ὁ ἐν κλοπαῖς μελετήσας, κατατολμᾷ ῥᾳδίως τοῦ ἀδικήματος. Ἡ γὰρ προλαβοῦσα ἁμαρτία ἀφορμὴ ἁμαρτίας γίνεται. Ἐὰν οὖν γυμνώσωμεν τὴν ἁμαρτίαν διὰ τῆς ἐξομολογήσεως, ἐποιήσαμεν αὐτὴν ξηρὰν ἄγρωστιν, ἀξίαν τοῦ ὑπὸ τοῦ καθαρτικοῦ πυρὸς καταβρωθῆναι.","english":"For this reason the Lord will not rejoice over the young men and those in their prime. Nor, if there is an orphan among such a people, nor if there is a widow, will mercy be shown. For what is weak and helpless is worthy of mercy; but what is powerful in wickedness and evil is worthy of aversion and hatred. Then he adds that his wrath is not yet turned away, but still his hand is raised high against those who lead astray among the people and those who are led astray, among whom all are lawless and wicked and speak unjust things. But the threat has some appearance of beneficence, in that lawlessness will be burned as fire. For the material prepared from lawlessness has been arranged by the good Master to be handed over to destruction for the benefit of men. And as dry grass (he says) it will be devoured by fire, and it will be burned in the thickets of the forest. As long as the soul is buried in earthly passions, its passions, like grass, springing up from the mind of the flesh, creep along, having their generation from one another, and others being begotten upon others. For as grass is the most prolific of plants and its generation nowhere comes to an end, but always the end of the first generation becomes the beginning of the next, such also is the nature of sins: it succeeds itself. And fornication begets fornication; and the habit of lying becomes the mother of lying, and he who has practiced theft easily dares the injustice. For the sin that came before becomes an occasion of sin. If, then, we strip sin bare through confession, we have made it dry grass, worthy to be devoured by the purifying fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Αὕτη δὲ καίεται ἐν τοῖς δάσεσι τοῦ δρυμοῦ. Τήρησον ὅσα περὶ δρυμῶν εἴρηται ἐν τῇ πρώτῃ τῶν Βασιλειῶν· πολε μούμενος ὁ λαὸς εἰσῆλθεν εἰς τὸν δρυμὸν, καὶ ἐκλείπει μὴ ἐσθίων. Ἀλλὰ καὶ Ἀβεσσαλὼμ πολεμούμενος εἰς δρυμὸν εἰσέρχεται. Ἐὰν οὖν μὴ γένηται ὡς ἄγρωστις ξηρὰ, ἡ ἁμαρ τία ἡμῶν, οὐ βρωθήσεται ὑπὸ πυρὸς, οὔτε κατακαυθήσεται. Καὶ τὰ Δάση τοῦ δρυμοῦ τοὺς ὑπούλους λέγει καὶ συνεσκιασμένους τῇ διανοίᾳ, τοὺς ἐν τῷ κρυπτῷ τῆς καρδίας ἑαυτῶν πολλὰ τῶν κακῶν συντηροῦντας. Εἶτα ἐπάγει, ὅτι Διὰ θυμὸν ὀργῆς Κυρίου συγκέκαυται ἡ γῆ ὅλη. Δείκνυσιν ὅτι τὰ γήϊνα τῷ πυρὶ τῷ κολαστικῷ παρα δίδοται, ἐπὶ εὐεργεσίᾳ τῆς ψυχῆς, καθ' ἃ καὶ ὁ Κύριος ὑποφαίνει, λέγων· Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ ἤθελον ἰδεῖν εἰ ἤδη ἀνήφθη. Καὶ ἔσται ὁ λαὸς, ὡς ὑπὸ πυρὸς κατακεκαυμένος ἄνθρωπος. Οὐκ ἀφανισμὸν ἀπειλεῖ, ἀλλὰ τὴν κάθαρσιν ὑποφαίνει, κατὰ τὸ παρὰ τῷ Ἀποστόλῳ εἰρημένον, ὅτι Εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται· αὐτὸς δὲ σωθήσεται, οὕτως δὲ ὡς διὰ πυρός.","english":"But this is burned in the thickets of the forest. Observe what is said about forests in the first book of Kings: the people, being warred against, entered the forest, and perished for lack of food. But Absalom too, being warred against, enters a forest. If, then, our sin does not become like dry grass, it will not be eaten by fire, nor burned up. And the thickets of the forest he calls those who are deceitful and darkened in mind, those who keep many evils hidden in the secret of their own heart. Then he adds: Because of the anger of the Lord's wrath the whole earth has been burned together. He shows that earthly things are handed over to the punitive fire for the benefit of the soul, in accordance with what the Lord also indicates, saying: I came to cast fire upon the earth, and I wished to see if it were already kindled. And the people shall be as a man burned up by fire. He does not threaten annihilation, but indicates purification, according to what is said by the Apostle: If anyone's work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"Εἶτα τὴν κακίαν τὴν ἐν τῷ λαῷ καὶ τὴν στάσιν τὴν ἐν αὐτοῖς ἀκατάπαυστον ἤδη, καὶ παντελῶς εἰς τὸ ἀνίατον προχωρήσασαν διαγράφει. Ἄνθρωπος γὰρ τὸν ἀδελφὸν ἑαυτοῦ (φησὶν) οὐκ ἐλεήσει ἕκαστος, ἀλλὰ προσιόντα ἐπὶ τὸ τινὸς τυχεῖν ἀντιλήψεως, ἐκκλινεῖ εἰς τὰ δεξιὰ, τουτέστιν ἀδέξιος γίνεται, ὅτι πεινάσει καὶ φάγεται ἐκ τῶν ἀριστερῶν αὐτοῦ· ὁ γὰρ μὴ ἐργαζό μενος δεξιὰ καὶ ἀποδοχῆς ἄξια, οὗτος ἐμπλησθήσεται ἐκ τῶν σκαιοτέρων καὶ ἀπηγορευμένων. Τί οὖν ἐστι τὸ Φάγεται ἐκ τῶν ἀριστερῶν αὐτοῦ, ἑρμηνεύει. Καὶ οὐ μὴ ἐμπλησθῇ (φησὶν) ἄνθρωπος ἐσθίων τὰς σάρκας τοῦ βραχίονος αὐτοῦ. Θηριώδη τινὰ κατάστασιν τῆς ψυχῆς ὑποφαίνει, ἀλληλοφαγίαν τῶν ἀδελφῶν διηγούμενος, ὠμῶς ἐπιβαινόντων ἀλλήλοις. Φάγεται γὰρ Μανασσῆς τοῦ Ἐφραΐμ, καὶ Ἐφραῒμ τοῦ Μανασσῇ. Ἐξαγριοῖ γὰρ αὐτοὺς ἡ κακία καὶ θηρίοις ὠμοβόροις ποιεῖ παρεικάζεσθαι, οὐκ ἐμπιπλαμένους τοῦ ἐσθίειν ἀπὸ τῶν σαρκῶν τοῦ βραχίονος τοῦ ἑτέρου, ὧν τὸ τέλος ἐστὶ παντελὴς ἀπώλεια, κατὰ τὸ εἰρημένον ὑπὸ τοῦ Ἀποστόλου, ὅτι Εἰ ἀλλήλους δάκνετε καὶ κατεσθίετε, βλέπετε μὴ ὑπ' ἀλλήλων ἀναλωθῆτε. Οὕτω δὲ πρὸς ἀλλήλους ἐχθρῶς διακείμενοι, ὅμως ἐν τῇ κατὰ τοῦ πλησίον ἐπιβουλῇ συμφωνήσουσιν. Ἅμα γὰρ πολιορκήσουσι τὸν Ἰούδαν (φησὶ) τουτέστι τοὺς ἐξομολογουμένους τῷ Θεῷ καὶ παραμένοντας αὐτοῦ τῇ λατρείᾳ. Ἰούδας γὰρ ἡ ἐξομολόγησις ἑρμηνεύεται. Πλὴν ἡ κακία πρὸς ἑαυτὴν ἀσύμφωνος οὖσα, τῇ πρὸς τὴν ἀρετὴν μάχῃ ἐπιδείκνυταί τινα συμφωνίαν· οἷον θρασύτης καὶ δειλία ἀλλήλαις ἀντίκεινται, ἡ μὲν ὑπερβολὴ τυγχά νουσα, ἡ δὲ ἔλλειψις·","english":"Then he describes the wickedness among the people and the unceasing factionalism among them, now advanced entirely to an incurable state. For, he says, no man will have mercy on his own brother, but when one comes near to obtain some assistance from someone, he will turn aside to the right—that is, he becomes unskillful, because he will hunger and eat from his left. For the one who does not work things right and worthy of acceptance, this one will be filled from the more crooked and forbidden things. What then is \"He will eat from his left,\" he explains. And, he says, a man will not be filled eating the flesh of his own arm. He hints at a certain beast-like condition of the soul, recounting the mutual devouring of brothers, who savagely set upon one another. For Manasseh will eat Ephraim, and Ephraim Manasseh. For wickedness makes them savage and causes them to be likened to raw-flesh-eating beasts, not being filled by eating from the flesh of the other's arm, whose end is complete destruction, according to what was said by the Apostle: If you bite and devour one another, take heed lest you be consumed by one another. And though they are thus disposed hostilely toward one another, nevertheless in plotting against their neighbor they will agree together. For at the same time, he says, they will besiege Judah—that is, those who confess God and remain in his service. For Judah is interpreted as confession. Nevertheless wickedness, being discordant with itself, is shown to have a certain agreement in its battle against virtue; for instance, boldness and cowardice are opposed to each other, the one being excess, the other deficiency.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"ἀλλὰ τῇ ἀνδρείᾳ, ἐν μέσῳ κειμένῃ, ὁμοίως μάχονται, οἱονεὶ πολιορκοῦσαι αὐτὴν ἑκατέρωθεν. Διὰ τοῦτο Ἐφραῒμ καὶ Μανασσῆς ἐσθίειν μὲν ἀλλήλων τὰς σάρκας λέγονται, πολιορκεῖν δὲ ὁμοῦ γενόμενοι τὸν Ἰούδαν. 10. ΚΕΦΑΛΑΙΟΝ ιʹ Οὐαὶ τοῖς γράφουσι πονηρίαν. Γράφοντες γὰρ, πο νηρίαν γράφουσιν, ἐκκλίνοντες κρίσιν πτωχῶν, ἁρπάζοντες κρίμα πενήτων τοῦ λαοῦ μου· ὥστε εἶναι αὐτοῖς χήραν εἰς ἁρπαγὴν καὶ ὀρφανὸν εἰς προνομήν. Καὶ τί ποιήσουσιν ἐν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; Ἡ γὰρ θλίψις ὑμῶν πόῤῥωθεν ἥξει. Καὶ πρὸς τίνα καταφεύξεσθε, τοῦ βοηθηθῆναι; Καὶ ποῦ καταλείψετε τὴν δόξαν ὑμῶν, τοῦ μὴ ἐμπεσεῖν εἰς ἀπαγωγήν; Καὶ ὑποκάτω ἀνῃρημένων πεσοῦνται. Ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ἡ ὀργὴ, ἀλλ' ἔτι ἡ χεὶρ ὑψηλή. Εἰσί τινες, οἱ κατακολουθεῖν τοῖς πατράσι καὶ τοῖς παρ' αὐ τῶν παραδεδομένοις δόγμασιν ἀπαξιοῦντες, αὐτοὶ κατάρ χειν αἱρέσεων ἐπιθυμοῦσι. Διὸ καινοτομίας τινὰς παρεπι νοοῦσι τῷ ὀρθῷ λόγῳ, γράφοντες πονηρίαν καὶ ἀσέβειαν· εἰς οὓς φθάνει τὸ οὐαὶ, εἰς τοὺς πατέρας τῆς ψευδωνύμου γνώσεως, καὶ συγγραφέας τῶν ἀθέων δογμάτων. Οἱ γὰρ τοιοῦτοι τοὺς πτωχεύοντας τῇ πίστει συναρπάζουσι καὶ καταδυναστεύουσι ψυχὰς χηρευούσας τοῦ ἀληθινοῦ νυμ φίου, τοῦ Θεοῦ Λόγου. Ἀλλὰ κἄν τινα ἴδωσιν ἀπορφανισθέντα Θεοῦ διὰ τὴν ἁμαρτίαν, καὶ τοῦτον ὥσπερ λάφυρον ἑαυτῶν ποιοῦνται, κατεπαγγελλόμενοι μὲν αὐτοῖς πᾶσαν ἄδειαν, καὶ τὸν ἐν ἡδονῇ προτείνοντες βίον, εἰ μόνον λάβοιεν αὐτοὺς συντεθειμένους τοῖς δόγμασι τῆς ἀθεότητος.","english":"But they fight against courage itself, which lies in their midst, as it were besieging it from both sides. For this reason Ephraim and Manasseh are said to eat each other's flesh, and, having come together, to besiege Judah. 10. CHAPTER 10. Woe to those who write wickedness. For in writing, they write wickedness, turning aside the judgment of the poor, seizing the judgment of the needy of my people, so that a widow becomes plunder for them and an orphan spoil. And what will they do in the day of visitation? For your affliction will come from afar. And to whom will you flee for help? And where will you leave your glory, so as not to fall into captivity? And they shall fall beneath the slain. For all this his anger is not turned away, but his hand is still lifted high. There are some who disdain to follow the fathers and the doctrines handed down by them, yet themselves desire to begin heresies. Therefore they devise certain innovations alongside right reason, writing wickedness and impiety; upon these comes the woe, upon the fathers of falsely named knowledge, and the authors of godless doctrines. For such men snatch away those who are poor in faith and tyrannize souls widowed of the true bridegroom, God the Word. But even if they see anyone orphaned of God through sin, they make even this one their prey, promising them all license and offering a life of pleasure, if only they might receive them as agreeing with the doctrines of godlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Ὁποία ἡ νῦν παραβλαστήσασα τῶν Ἀνομοίων αἵρεσις, καὶ πόρνοις καὶ μοιχοῖς καὶ ἀρσενοκοίταις καὶ ἀνδραποδισταῖς καὶ ἐπιόρκοις καὶ ψεύσταις συγχώρησιν ἁμαρτημάτων ὑπισχνούμενοι, ἐὰν μόνον αὐτοὺς λάβωσι τῇ κατὰ τοῦ Μονογενοῦς βλασφημίᾳ συνερχομένους. Πρὸς οὕς φησιν ὁ λόγος· Τί ποιήσουσιν ἐν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; Ἡμέραν λέγει τὴν ἐπιφάνειαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐξ οὐρανῶν, ἐν ᾗ ἐπιδημήσει τῷ κόσμῳ, ἀποδιδοὺς ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· καθ' ἣν ἀπολήψονται τὴν θλίψιν πόῤῥωθεν ἐπ' αὐτοὺς ἐρχομένην, ὡς γράφοντες πονηρίαν. Πρὸς τίνα δὲ καταφεύξεσθε, τοῦ βοηθηθῆναι; Κατὰ γὰρ Θεοῦ\n\nἐγράψατε, τοῦ κρίνοντος ζῶντας καὶ νεκρούς. Κατηγορία ὑμῶν ἔσται τὰ ὑμέτερα γράμματα. Εἶτά φησι· Ποῦ καταλείψετε τὴν δόξαν ὑμῶν; Οἱ φανητιῶντες καὶ τῆς ἀνθρωπίνης τιμῆς ἀντεχόμενοι καὶ αἱρεσιαρχεῖν ἐπιθυμήσαντες, ἵνα ὀνόματος τύχητε, καὶ διὰ τοῦτο λαλήσαντες ἀδικίαν εἰς τὸ ὕψος, ποῦ τότε ἐν τῇ ἡμέρᾳ τῆς κρίσεως καταλείψετε τὴν δόξαν ὑμῶν; Ὑποκάτω δὲ (φησὶν) οἱ τοιοῦτοι τῶν ἀνῃρημένων πεσοῦνται. Νῦν προσ τάτης εἶ τῶν ἐξηπατημένων καὶ θαυμάζῃ παρ' αὐτῶν, ὄνομα διδασκάλου καὶ καθηγητοῦ περιφέρων, σεμνυνόμενος παρ' αὐτῶν καὶ μακαριζόμενος· τότε δὲ τούτων αὐτῶν ἀτιμότερος ἔσῃ, τῶν ὑπὸ σοῦ πεφονευμένων. Φόνος γάρ ἐστι ψυχῆς, ψευδοδοξίας παραδοχή. Ὑποκάτω οὖν τούτων ἔσῃ πεπτωκὼς, καὶ τὸ τῶν ἀνῃρημένων ὑπὸ σοῦ βάρος ἐπικεί σεταί σοι.","english":"Such is the heresy of the Anomoeans that has now sprung up, promising forgiveness of sins even to fornicators and adulterers and sodomites and slave-dealers and perjurers and liars, if only they take them to themselves as partners in the blasphemy against the Only-Begotten. To these the word says: What will they do in the day of visitation? He calls \"day\" the manifestation of our Lord Jesus Christ from the heavens, in which he will come to the world, rendering to each according to his works; in which they will receive the affliction coming upon them from afar, as those who write iniquity. But to whom will you flee for help? For you have written against God, who judges the living and the dead. Your own writings will be your accusation. Then he says: Where will you leave your glory? You who make a display of yourselves and cling to human honor and desire to lead a heresy, so that you may obtain a name, and for this reason have spoken iniquity on high—where then, in the day of judgment, will you leave your glory? And beneath, he says, such men will fall among the slain. Now you are the protector of the deceived and are admired by them, carrying about the name of teacher and guide, honored and called blessed by them; but then you will be more dishonored than these very men, than those you have murdered. For it is the murder of a soul, the acceptance of false doctrine. Beneath them, then, you will lie fallen, and the weight of those slain by you will press upon you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Ἐπειδὴ δὲ ἕκαστος ἡμῶν διὰ τοῦ βίου οἱονεὶ χειρόγραφα ἡμῶν γράφομεν, τῷ μνημονικῷ ἡμῶν τοὺς τύπους τῶν πραγ μάτων ἐναποσφραγιζόμενοι, τάχα καὶ τοὺς τοιούτους ταλανίζει ὁ λόγος, ὡς γράφοντας πονηρίαν. Ἡ μὲν γὰρ καρδία τῶν δικαίων καταγέγραπται οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος· ἡ δὲ τῶν ἀδίκων καρδία οὐ Πνεύματι Θεοῦ ζῶντος, ἀλλὰ μέλανι τῷ συγγενεῖ τοῦ σκότους καὶ ἐχθρῷ τοῦ φωτός. Ὥστε ἕκαστος ἢ ὑπὲρ ἑαυτοῦ συγγράφει, τὰ ἀγαθὰ πράσσων, ἢ καθ' ἑαυτοῦ ποιῶν χειρόγραφα κατατίθεται πονηρά. Ἔστιν οὖν τι χειρόγραφον καθ' ἡμῶν, χειρογραφούμενον ὑπὸ τῶν ἡμετέρων χειρῶν, ὅταν πράξωμεν τὰ χείρονα· καὶ ἔστι τι ὑπὲρ ἡμῶν χειρόγραφον, ὅταν πράσσωμεν τὰ βελτίονα. Ἤδη δέ τινες καὶ τὰ ἐν συμβολαίοις γράμματα ῥᾳδιουρ γοῦντες καὶ παραποιοῦντες χαρακτῆρας γραμμάτων ἐν κτή σεσιν ἀγρῶν καὶ διαθήκαις καὶ ὑποθήκαις, καὶ συναλλάγμασι ποικίλοις, ὅσα διὰ τῆς τῶν γραμμάτων ἀποδείξεως τὴν σύστασιν ἔχει, γράφοντες· καὶ οἱ τοιοῦτοι πονηρίαν γράφουσι, διαστρέφοντες τὸ δίκαιον κρίμα ἐπὶ τῶν πτωχῶν καὶ διαρπάζοντες τὰ τῶν πενήτων τοῦ λαοῦ, ὥστε εἶναι αὐτοῖς χήραν εἰς κατάβρωμα, καὶ ὀρφανὸν εἰς κέρδος. Οἷα τὰ ἐν ταῖς τῶν πολέμων προνομαῖς τοῖς κρατοῦσι προσγίνεται, οὓς ὑπομιμνήσκει ὁ λόγος, ὅτι Τί ποιήσουσιν ἐν τῇ ἡμέρᾳ τῆς ἐπισκοπῆς; Τὴν τῆς κρίσεως ἡμέραν καὶ τῆς κατ' ἀξίαν τῶν ἑκάστῳ πεπλημμελημένων ἀνταποδόσεως, ἐπισκοπῆς εἶπεν ἡμέραν, ἣν τούτοις ἀπειλεῖ, ὅτι Ἡ θλίψις ὑμῶν πόῤῥωθεν ἥξει. Νοήσωμεν δὲ τί λέγει, Πόῤῥωθεν, οὕτως. Ἡ σωτηρία ἡμῶν οὐ πόῤῥωθεν, ἀλλ' ἐγγὺς ἡμῶν ἐστι·","english":"Since each of us writes, as it were, handwritten documents through his life, stamping the impressions of his deeds upon his memory, perhaps the word also pronounces woe upon such people, as those who write wickedness. For the heart of the righteous is inscribed not with ink but with the Spirit of the living God; while the heart of the unrighteous is inscribed not with the Spirit of the living God but with ink, which is akin to darkness and hostile to light. So each person either writes in his own favor, doing good, or, doing evil, deposits handwritten documents against himself. There is, then, a handwritten document against us, written by our own hands, whenever we do the worse; and there is a handwritten document in our favor, whenever we do the better. Indeed, some also, easily forging the letters in contracts and falsifying the characters of letters in acquisitions of fields and in wills and pledges and various agreements—all things that have their validity through the evidence of letters—write wickedly; and such people write wickedness, perverting just judgment against the poor and plundering the possessions of the needy of the people, so that the widow becomes food for them and the orphan a profit. Such are the things that accrue to those in power in the plunderings of wars, whom the word reminds: What will they do in the day of visitation? He called the day of judgment and of recompense according to the worth of each one's offenses the day of visitation, which he threatens against them: Your affliction will come from afar. Let us understand what he means by \"from afar\" thus: our salvation is not from afar, but is near to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Θεὸς γὰρ (φησὶν) Ἐγγίζων ἐγώ εἰμι· καὶ Ἐγγιῶ αὐτοῖς μᾶλλον ἢ ὁ χιτὼν τοῦ χρωτὸς αὐτῶν· καὶ πάλιν. Ἡ ἐντολὴ αὕτη (φησὶν) ἣν ἐντέλλομαί σοι σήμερον, οὐχ ὑπέρογκός ἐστιν, οὐδὲ μακράν ἐστιν ἀπὸ σοῦ. Οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶ, λέγων· Τίς ἀναβήσεται εἰς τὸν οὐρανὸν καὶ λήψεται αὐτὴν ἡμῖν; Οὐδὲ πέραν τῆς θαλάσσης, λέγων· Τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης καὶ λάβῃ αὐτὴν ἡμῖν, καὶ ἀκούσαντες αὐτὴν ποιήσομεν; Ἐγγύς σού ἐστι τὸ ῥῆμα, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου. Καὶ ὁ Κύριος δὲ ἡμῶν· Ἡ βασι λεία τοῦ Θεοῦ (φησὶν) ἐντὸς ὑμῶν ἐστι. Τὰ μὲν οὖν κρείττονα καὶ δι' ὧν ἡ σωτηρία, ἐγγὺς ἡμῶν ἐστι καὶ ἐντός· τὰ δὲ ἐναντία, ἡμῶν πόῤῥωθεν ἔρχεται, ἐκτὸς ἡμῶν τυγχά νοντα. Οὐ γὰρ τῇ κατασκευῇ ἡμῶν ἐνυπάρχει ἡ ἁμαρτία, ἀλλ' ὕστερον ἐπιγεγένηται. Διὰ τοῦτο καὶ ἡ θλίψις, ἡ ἐπὶ τοῖς πλημμελήμασιν ἐπαγομένη, πόῤῥωθεν ἥξειν ἀπειλεῖται παρὰ τοῦ Προφήτου. Οὐαὶ Ἀσσυρίοις. Ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργή ἐστιν ἐν ταῖς χερσὶν αὐτῶν. Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ καὶ τῷ ἐμῷ λαῷ συντάξω ποιῆσαι σκῦλα καὶ προνομὴν καὶ καταπατεῖν τὰς πόλεις καὶ θεῖναι αὐτὰς εἰς κονιορτόν. Αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη καὶ τῇ ψυχῇ οὐχ οὕτω λελόγισται, ἀλλ' ἀπαλλάξει ὁ νοῦς αὐτοῦ καὶ τοῦ ἐξολοθρεῦσαι ἔθνη οὐκ ὀλίγα. Καὶ ἐὰν εἴπωσιν αὐτῷ· «Σὺ μόνος εἶ ἄρχων» ἐρεῖ «Οὐκ ἔλαβον τὴν χώραν τὴν ἐπάνω Βα βυλῶνος καὶ τὴν Χαλάνην, οὗ ὁ πύργος ᾠκοδομήθη· καὶ ἔλαβον τὴν Ἀραβίαν καὶ Δαμασκὸν καὶ Σαμάρειαν. Ὃν τρόπον","english":"For God says, \"I am a God who is near,\" and \"I will be near to them more than the garment is to their skin\"; and again, \"This commandment which I command you today is not too high for you, nor is it far from you. It is not in heaven above, saying, 'Who will go up to heaven and take it for us?' Nor is it beyond the sea, saying, 'Who will cross over for us to the other side of the sea and take it for us, and having heard it we will do it?' The word is near you, in your mouth and in your heart.\" And our Lord also says, \"The kingdom of God is within you.\" So then, the better things and those through which salvation comes are near us and within; but the opposite things come from far away, existing outside us. For sin does not exist in our constitution, but came upon us afterward. For this reason the affliction that is brought on because of transgressions is threatened by the Prophet to come from far away: \"Woe to the Assyrians. The rod of my anger, and wrath is in their hands. I will send my anger against a lawless nation, and I will command my people to take spoils and plunder and to trample the cities and make them into dust.\" But he did not intend so, nor did his soul reason so, but his mind will depart, and that to destroy no few nations. And if they say to him, \"You alone are ruler,\" he will say, \"I did not take the land above Babylon and Chalane, where the tower was built; and I took Arabia and Damascus and Samaria. In the manner","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"ταύτας ἔλαβον, καὶ πάσας τὰς ἀρχὰς λήψομαι». Διὰ τὸ πλῆθος τῶν ἀνομιῶν τοῦ λαοῦ, Ἀσσύριοι αὐτοῖς ἐπάγονται· οὐ διὰ τὴν ἑαυτῶν δικαιοσύνην, ἀλλὰ διὰ τὴν ὑπερ βάλλουσαν τοῦ λαοῦ ἀδικίαν. Ἀλλ' ὅμως καὶ οὗτοι (μὴ νοοῦν τες ὅτι ἀντὶ μάστιγος παιδευτικῆς κατὰ τοῦ τὰ θεῖα νόμιμα παραβαίνοντος λαοῦ δέδονται, ἀλλ' ἐφ' ἑαυτοῖς, ὡς δή τινα δύναμιν κεκτημένοις, μεγαλυνόμενοι) ταλανίζονται παρὰ τοῦ λόγου· Οὐαὶ ὑμῖν, Ἀσσύριοι, οἵτινες ῥάβδος ἐστὲ τοῦ θυμοῦ μου, ὄργανον κολαστικόν ἐστε· οὐκ οἰκείᾳ δυνάμει ποιεῖτε, ἀλλὰ τῇ τοῦ Κινοῦντος ἐνεργείᾳ τοῖς ἀξίοις τοῦ συντριβῆναι ἐπάγεσθε. Καὶ ὀργὴ (φησὶν) ἐστὶν ἐν ταῖς χερσὶν αὐτῶν. Τὴν παίδευσιν ἐνταῦθα φανερῶς ὀργὴν ὀνομάζει, ὡς καὶ ὁ ψαλμῳδός· Μηδὲ τῇ ὀργῇ σου, παιδεύσῃς με. Παίδευσις οὖν τοῦ Ἰσραὴλ ἐν ταῖς χερσίν ἐστι τῶν Ἀσσυρίων. Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ. Τὴν κόλασιν τῷ μὴ κατὰ τὸν νόμον, τὸν διατεταγμένον αὐτῷ βιοῦν ἀνεχομένῳ λαῷ, ἐπάξω. Καὶ τῷ ἐμῷ λαῷ συντάξω ποιῆσαι σκῦλα. Διὰ τὴν φιλανθρωπίαν ἔτι ἴδιον ὀνομάζει λαὸν τὸν ἀνομήσαντα ὁ ἀγαθὸς Θεός. Ὅτι μὲν γὰρ ἠνόμησε, τὴν ὀργὴν ἀποστέλλει· ἐπεὶ δὲ αὐτὸν ἅπαξ εἵλετο διὰ τὴν ἐκλογὴν τῶν πατέρων, οὐκ ἀπαρνεῖται αὐτοῦ τὴν οἰκείωσιν. Συντάσσω οὖν (φησὶ) ποιῆσαι σκῦλα καὶ προνομὴν καὶ καταπατεῖν τὰς πόλεις καὶ θεῖναι αὐτὰς εἰς κονιορτόν· ἵνα εἰδῶμεν, ὅτι πάντα ὅσα πάσχομεν σκυθρωπὰ, ἐκ τῆς θείας διαταγῆς ὑπομένομεν. Οὐκ ἐᾷ γὰρ ἡμᾶς ἐκδότους ταῖς πονηραῖς καὶ κολαστικαῖς δυνάμεσιν, ἀλλ' αὐτὸς τὰ μέτρα ὁρίζει τῶν κολάσεων, στοχαζόμενος τῆς δυνάμεως τῶν θεραπευομένων.","english":"I received these, and I will take all the principalities. Because of the multitude of the people's lawless deeds, the Assyrians are brought against them—not because of their own righteousness, but because of the people's exceeding injustice. But nevertheless these too (not understanding that they were given as a corrective scourge against the people who transgressed the divine laws, but exalting themselves over themselves, as though they possessed some power) are pronounced wretched by the Word: Woe to you, Assyrians, who are the rod of my wrath, you are an instrument of punishment; you do not act by your own power, but by the energy of the One who moves you, you are brought against those worthy to be crushed. And wrath (he says) is in their hands. Here he openly calls the chastisement wrath, as also the psalmist says: Nor in your wrath chasten me. The chastisement of Israel, then, is in the hands of the Assyrians. I will send my wrath against a lawless nation. I will bring punishment upon the people that does not endure living according to the law appointed for it. And to my people I will command to make spoils. Because of his love for humanity, the good God still calls the people who sinned his own people. For because they sinned, he sends his wrath; but since he once chose them through the election of the fathers, he does not renounce his own relationship with them. I command, then (he says), to make spoils and plunder and to trample the cities and reduce them to dust; so that we may know that all the grievous things we suffer, we endure by divine ordinance. For he does not hand us over to the evil and punitive powers, but he himself sets the measure of the punishments, having regard to the strength of those being healed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Σκῦλα μὲν οὖν ἐστι τὰ τοῖς νεκροῖς, τοῖς πεσοῦσιν ἐν πολέμῳ περικείμενα, εἴτε ὅπλα, εἴτε ἐσθὴς, εἴτε τις ἕτερος κόσμος· προνομὴ δὲ, ἡ διανομὴ τῶν λαφύρων, κατὰ τὴν ἀξίαν τῶν κεκρατηκότων διανεμομένη. Ἐκελεύσθησαν οὖν οἱ Ἀσσύριοι σκυλεῦσαι τὸν Ἰσραὴλ καὶ προνομεῦσαι καὶ καταπατῆσαι αὐτοῦ τὰς πόλεις καὶ θεῖναι εἰς κονιορτόν. Αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη, καὶ τῇ ψυχῇ οὐχ οὕτω λελόγισται· ἀλλ' ὑπερήρθη τῇ διανοίᾳ, οὐχ ὡς διὰ τὰ ἁμαρτήματα τοῦ λαοῦ παραδοθέντος αὐτῷ, ἀλλ' ἐπαρθεὶς τῇ διανοίᾳ καὶ ἀπαλλάξας ἀπὸ τῆς ἑαυτοῦ ἐννοίας τὸν ἀληθῆ λόγον, οἴεται δυνατὸς εἶναι τοῦ ἔθνη ἐξολοθρεύειν οὐκ ὀλίγα. Καὶ, ἐπειδὴ κολακεύοντες αὐτὸν καὶ θωπεύοντες, οἱ ὑποχείριοι λέγουσι· Σὺ μόνος εἶ ἄρχων, ὥσπερ εἰρωνευόμενος πρὸς αὐτοὺς λέγει· Οὐκ ἔλαβον τὴν χώραν τὴν ἐπάνω Βαβυλῶ νος καὶ Χαλάνην. Οὔπω (φησὶ) γέγονα πάντων κύριος· ἐκφεύγει μου τὴν βασιλείαν ἡ χώρα ἡ ἐπάνω Βαβυλῶνος καὶ ἡ Χαλάνη, Οὗ ὁ πύργος ᾠκοδομήθη. Πύργον μὲν οὖν ἐκεῖνον λέγει τὸν ἀρχαῖον, ὃν ἐν τῷ πεδίῳ τῷ Σεναὰρ ᾠκοδόμησαν, εἰπόντες· Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, πρὸ τοῦ διαχωρισθῆναι ἡμᾶς ἀπ' ἀλλήλων, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ. Τὸ δὲ τῆς Χαλάνης ὄνομα οὐκ ἐντέτριπται τῇ χρήσει τῆς Γραφῆς· εἰκάζομεν δὲ περὶ τὴν Βαβυλωνίαν που κεῖσθαι, ἐπειδὴ ἡ Βαβυλῶν ἐστιν ἐπώ νυμος τῇ συγχύσει τῶν γλωσσῶν, ἃς συνέχεεν ὁ Κύριος, τὴν πρὸς τὸ κακὸν συμφωνίαν διασπῶν. Φησὶ γὰρ ἡ Γραφὴ, ὅτι ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου σύγχυσις, Ἑβραϊστὶ δὲ Βαβέλ. Ἔλαβον δὲ (φησὶν) Ἀραβίαν καὶ Δαμασκὸν καὶ Σαμά ρειαν.","english":"Spoils, then, are the things that lie upon the dead, upon those who have fallen in war—whether weapons, or clothing, or some other adornment. And plunder is the distribution of the spoils, apportioned according to the worth of those who have conquered. The Assyrians, then, were commanded to despoil Israel and to plunder and to trample down its cities and reduce them to dust. But he did not think so, and in his soul he did not reckon it so; rather, he was lifted up in his mind—not as though the people had been handed over to him because of their sins, but exalted in his mind and having banished the true account from his own thought, he supposes that he is able to destroy not a few of the nations. And since those subject to him, flattering and fawning upon him, say, \"You alone are ruler,\" he speaks to them as if in irony: \"I have not taken the land beyond Babylon and Chalanē.\" Not yet, he says, have I become lord of all; the land beyond Babylon escapes my kingdom, and Chalanē, where the tower was built. By that tower he means the ancient one, which they built in the plain of Shinar, saying, \"Come, let us build for ourselves a city and a tower, before we are separated from one another, whose head shall reach to heaven.\" But the name Chalanē is not found in the usage of Scripture; we conjecture that it lies somewhere in the region of Babylonia, since Babylon is named from the confusion of tongues, which the Lord confounded, tearing apart their agreement toward evil. For Scripture says that the name of that place was called Confusion, and in Hebrew Babel. And I took, he says, Arabia and Damascus and Samaria.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Ὃν τρόπον ταύτας ἔλαβον, καὶ πάσας τὰς ἀρχὰς λήψομαι. Ἐπεὶ οὖν ἑαυτῷ ἔλαβε τὸ πάσας δύνασθαι ὑποχειρίους ποιεῖν τὰς πόλεις, καὶ οὐ συνῆκεν ὅτι ἀνθρώπων ἐκράτησεν οὐ δι' οἰκείαν δύναμιν, ἀλλὰ διὰ τὴν οἰκονομίαν τοῦ παιδεύοντος τοὺς ἡμαρτηκότας Θεοῦ περιεγένετο, τούτου ἕνεκεν θρήνου αὐτὸν ἄξιον ὁ προφητικὸς τίθεται λόγος. Ὀλολύξατε, τὰ γλυπτὰ ἐν Ἱερουσαλὴμ καὶ ἐν Σαμαρείᾳ. Ὃν τρόπον γὰρ ἐποίησα Σαμαρείᾳ καὶ τοῖς χειροποιήτοις αὐτῆς, οὕτω ποιήσω τῇ Ἱερουσαλὴμ καὶ τοῖς εἰδώλοις αὐτῆς. Πῶς ὀλολύξει γλυπτὰ, ἃ ἐκ ξύλου καὶ λίθου, ἤ τινος ἄλλης ὕλης ἐστὶ, μορφούσης αὐτὰ τῆς τέχνης εἰς ἀνθρώπων εἰκόνας, ἢ ζώων ἀλόγων τετραπόδων, ἢ πτηνῶν, ἢ καὶ ἑρπετῶν, οἷα τὰ τῶν Αἰγυπτίων ἐστὶν\n\nἀφιδρύματα; Ὀλολυγμὸς δέ ἐστι φωνὴ λυπηρὰ, ὀδύνην καρδίας ἀσήμῳ τινὶ φθόγγῳ παριστῶσα. Πῶς οὖν ὀλολύξει γλυπτά; Ὅτι τοῖς ὑπὸ χειρῶν ἀνθρωπίνων μεμορφωμένοις ξύλοις (ἢ λίθοις, ἤπου καὶ χρυσῷ καὶ ἀργύρῳ, ἢ ἐλέφαντι, ἢ ὅσα ἄλλα τιμίας ἢ ἀτιμωτέρας ὕλης ἐστὶ παρὰ τοῖς ἔθνεσιν εἴδωλα προσκυνούμενα) τούτοις ἐκ τοῦ ἀφανοῦς δαίμονές τινες προσ πτάντες παρακαθέζονται, τῆς ἀπὸ τῶν μιασμάτων ἡδονῆς ἀπολαύοντες. Ὥσπερ γὰρ τὰ λίχνα κυνίδια περὶ τοὺς τῶν μακέλλων τόπους, ἐν οἷς αἷμα καὶ ἰχῶρες, διατρίβουσιν, οὕτω καὶ τὰ λίχνα δαιμόνια, θηρώμενα τὴν ἀπὸ τῶν αἱ μάτων καὶ τῆς κνίσσης τῶν θυσιῶν ἀπόλαυσιν, περὶ τοὺς βωμοὺς εἱλεῖται, καὶ τὰ ἀγάλματα, τὰ αὐτοῖς ἀνακείμενα. Τάχα γάρ που καὶ τρέφεται τὰ ἀέρια σώματα αὐτῶν, ἤτοι καὶ πύρινα, ἢ καὶ ἐξ ἀμφοτέρων τῶν στοιχείων μικτά.","english":"In the same way I took these, I will take all the principalities. Since, then, he took to himself the power to make all the cities subject, and did not understand that he prevailed over men not by his own strength but through the dispensation of God, who disciplines those who have sinned, for this reason the prophetic word sets him as worthy of lamentation. Wail, you graven images in Jerusalem and in Samaria. For in the same way I did to Samaria and to its handmade things, so I will do to Jerusalem and to its idols. How will graven images wail—things made of wood and stone, or of some other material, with craft fashioning them into the likenesses of men, or of irrational four-footed beasts, or of birds, or even of reptiles, such as the consecrated images of the Egyptians? And wailing is a mournful sound, presenting the pain of the heart by some indistinct utterance. How, then, will graven images wail? Because upon the woods (or stones, or perhaps also gold and silver, or ivory, or whatever else among the nations are idols of more or less precious material that are worshipped) shaped by human hands, certain demons, darting in from unseen places, sit beside them, enjoying the pleasure that comes from their pollutions. For just as greedy little dogs linger around the places of butchers, where there is blood and gore, so too the greedy demons, hunting the enjoyment that comes from the blood and the fat of sacrifices, coil around the altars and the statues dedicated to them. For perhaps their aerial bodies are also nourished—whether fiery, or mixed from both elements.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Δείκνυσι δὲ καὶ ἡ ἱστορία τῶν Βασιλειῶν, ὅτι προσεδρεύει ἡ δαιμονικὴ δύναμις τοῖς ἐπιφημισθεῖσιν αὐτοῖς ἀγάλμασιν. Ἔλαβον γὰρ (φησὶν) οἱ ἀλλόφυλοι τὴν κιβωτὸν τοῦ Θεοῦ, καὶ εἰσήγαγον αὐτὴν ἐχόμενα Δαγών. Καὶ ὤρθρωσαν οἱ Ἀζώτιοι τῇ ἐπαύριον, καὶ ἰδοὺ Δαγὼν πεπτωκὼς εἰς τὰ ἔμπροσθεν αὐτοῦ, ἐπὶ τὴν γῆν. Οὐκοῦν Δαγὼν μὲν ἦν τὸ ὁρώ μενον ἄγαλμα· ὁ δὲ πίπτων ἐπὶ πρόσωπον, ὁ δαίμων, ὁ νικώμενος ὑπὸ τῆς περὶ τὴν κιβωτὸν τοῦ Θεοῦ δόξης· καὶ πίπτων μὲν αὐτὸς ἐπὶ πρόσωπον, συγκαταβάλλων δὲ ἑαυτῷ τὸ χειροποίητον. Διὰ τοῦτο οἱ τὰ εἰδωλόθυτα ἐσθίοντες, κοινωνοὶ τραπέζης λέγονται δαιμόνων. Ἐπειδὴ τὸ σφάγιον, τὸ προσαγόμενον τῷ εἰδώλῳ, προσεμερίσθη τι καὶ εἰς τὸν παρεδρεύοντα δαίμονα, ἔκ τε τοῦ ἐξαερουμένου αἵματος καὶ ἐκ τῆς ἀναθυμιωμένης πιμελῆς καὶ τῶν λοιπῶν τῶν ὁλοκαυτωμάτων, λαμβάνοντός τινα μερίδα τοῦ δαιμονίου. Καὶ ὁ ἀπὸ τοῦ ποτηρίου πίνων, ἀφ' οὗ ἡ σπονδὴ, ποτήριον πίνει δαιμονίων. Διὰ τοῦτο ὀλολύξει τὰ γλυπτὰ, τουτέστι τὰ ὁμώνυμα τοῖς γλυπτοῖς δαιμόνια. Καὶ ὅταν λέγηται, ὅτι ἥξει εἰς Αἴγυπτον Κύριος καὶ σεισ θήσεται τὰ χειροποίητα Αἰγύπτου καὶ ἡ καρδία αὐτῶν ἡττη θήσεται, τὴν αὐτὴν διάνοιαν ἐξηγούμεθα. Τὰ γὰρ δαιμόνια, τὰ προσδιατρίβοντα τῷ περιγείῳ τόπῳ, σεισθήσεται φυγαδευόμενα, καὶ εἰς τὸν οἰκεῖον τῆς ἀβύσσου ἀπελαθήσεται τόπον, ἐν τῇ ἐπιδημίᾳ τοῦ Κυρίου.","english":"The history of the Kingdoms also shows that the demonic power attends the idols named after them. For (it says) the foreigners took the ark of God and brought it in beside Dagon. And the Azotians rose early on the next day, and behold, Dagon had fallen forward on his face to the ground. So Dagon was the visible idol; but the one falling on his face was the demon, being defeated by the glory concerning the ark of God; and he himself falls on his face, and drags down with himself the work of hands. For this reason those who eat things sacrificed to idols are said to be partakers of the table of demons. Since the victim brought to the idol was in part assigned also to the demon that attends it, from the blood poured out and the fat burned up and the rest of the burnt offerings, the demon receives some portion. And he who drinks from the cup from which the libation is made drinks the cup of demons. For this reason the carved images shall howl, that is, the demons that bear the same names as the carved images. And when it is said that the Lord will come into Egypt and the works of hands of Egypt shall be shaken and their heart shall be defeated, we interpret it with the same meaning. For the demons that dwell in the region around the earth shall be shaken, being put to flight, and shall be driven out to their own place of the abyss, at the coming of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Διὰ τοῦτο Ἐπικατάρατος πᾶς ὅστις ποιήσει γλυπτὸν καὶ χωνευτὸν, ἔργον χειρῶν τεχνίτου, καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ, ὅτι κακὸν ἑαυτῷ θησαύρισμα διὰ τοῦ γλυπτοῦ τὸν ἐπακολουθοῦντα αὐτῷ δαίμονα ἐπηγάγετο καὶ κατάραν σύνοικον διὰ τοῦ δαίμονος ἐπεσπάσατο. Καὶ ἔσται, ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιὼν καὶ ἐν Ἱερουσαλὴμ, ἐπάξει ἐπὶ τὸν νοῦν τὸν μέγαν τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. Μετὰ τὸ προστάξαι τοῖς γλυπτοῖς τοῖς ἐν Ἱερουσαλὴμ καὶ τοῖς ἐν Σαμαρείᾳ ὀλολυγμὸν, καὶ τῇ ἐπ' αὐτοῖς ἀπειλῇ (οἷον καθαρισθείσης λοιπὸν τῆς Ἱερουσαλὴμ καὶ τοῦ ἀπὸ τῶν εἰδώ λων μιάσματος ἐλευθερωθείσης καὶ παιδευθείσης ταῖς πλη γαῖς ταῖς κολαστικαῖς, ἃς διὰ τοῦ παραδοθῆναι τοῖς Ἀσσυ ρίοις ὑπέμενεν) τότε λοιπὸν ἀπειλεῖ ὁ λόγος ἐπὶ τὸν ἄρχοντα τῶν Ἀσσυρίων τὴν πληγὴν μεταθήσειν. Ἐπειδὴ γὰρ ὑπερήρθη τῷ φρονήματι καὶ οὐκ ἐνόησεν, ὅτι ἡ ἐκείνων ἁμαρτία αἰτία γέγονε τῶν τοσούτων κακῶν, ἀλλ' ᾠήθη ἰδίᾳ ἐπινοίᾳ καὶ δυνάμει δεδυνῆσθαι κατὰ τῆς Ἱερουσαλήμ, διὰ ταύτην τὴν ἀλαζονείαν καὶ τὸ ἄλογον ὕψος τῆς κατὰ τὸν νοῦν ἐπάρσεως, Ἐπάξει (φησὶν) ἐπὶ τὸν νοῦν τὸν μέγαν, ἐπὶ τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. Μέγας ὁ μέν τίς ἐστι κατὰ τὴν ἑαυτοῦ φύσιν· ὁ δὲ κατὰ τὴν οἴησιν, καὶ τὴν ὑπερβολὴν τῶν οὐδὲν αὐτῷ προσηκόντων. Νοῦς δὲ μέγας, ὡς ἀληθῶς, ὁ τὰ μεγάλα θεωρῶν, ὁ δυνάμενος τοῖς λόγοις τοῖς δημιουργικοῖς ἐπιβάλλειν, καὶ ἀπ' αὐτῶν τὸ κάλλος τῆς σοφίας τοῦ τεχνίτου τῶν ὅλων κατανοεῖν.","english":"Therefore cursed is everyone who makes a carved and molten image, the work of a craftsman's hands, and sets it in a secret place, because he stores up evil for himself: through the carved image he has brought upon himself the demon that follows it, and through the demon he has drawn down a curse to dwell with him. And it shall be, when the Lord has finished doing all things on Mount Zion and in Jerusalem, he will bring upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes. After he has commanded wailing upon the carved images in Jerusalem and in Samaria, and by the threat against them (as though Jerusalem had by now been purified and freed from the defilement of idols and disciplined by the punitive blows which she endured by being handed over to the Assyrians), then at last the word threatens that he will transfer the blow to the ruler of the Assyrians. For since he was lifted up in his pride and did not understand that their sin was the cause of such great evils, but thought that by his own device and power he had prevailed against Jerusalem, because of this arrogance and the irrational height of his mental exaltation, He will bring (it says) upon the great mind, upon the ruler of the Assyrians, and upon the height of the glory of his eyes. One is great by his own nature; another by his conceit and the excess of things that in no way belong to him. And a great mind, in truth, is the one that contemplates great things, the one able to apply itself to the creative words and from them to perceive the beauty of the wisdom of the craftsman of all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Μέγας ὁ τῇ οἰκονομίᾳ τῶν παρὰ Θεοῦ γινομένων καὶ τῇ μέχρι τῶν λεπτοτάτων διηκούσῃ παρ' αὐτοῦ προνοίᾳ ἐπιβάλλειν δυ νάμενος, καὶ ἐντεῦθεν αὐτοῦ τὰ δίκαια\n\nκρίματα θεωρεῖν. Μέγας ὁ νοῦς, ὁ διὰ τῶν Ἀγγέλων καὶ τῶν Δυνάμεων καὶ πάσης τῆς περὶ τὰ ὑπερκόσμια δόξης, τὸν βασιλέα τῆς δόξης καὶ Κύριον τῶν Δυνάμεων ἐννοῶν. Ὁ μέντοι ἑαυτὸν μακαρίζων καὶ ὑπεραίρων, οἰησίσοφός τις καὶ ματαιόφρων μᾶλλον δικαίως, ἢ μέγας, κατὰ νοῦν ὀνομάζοιτο. Πλὴν ἀλλ' ἐπειδὴ σύνηθες τῇ Γραφῇ τῇ τῶν πολλῶν οἰήσει πρὸς τὰς ὀνομασίας ἀκολουθεῖν, μέγαν εἴρηκε νοῦν, οὐ τὸ τῇ φύσει μεγαλεῖον προσμαρτυρῶν, ἀλλὰ τὸ ἐκ τῆς οἰήσεως ἐπιφημισθὲν αὐτῷ ὀνομάζων. Διὰ τοῦτο κολάζων ὑπερηφανίαν ὁ Κύριος, καὶ ταπεινῶν αὐτοῦ τὴν ὑψηλοφροσύνην, ἐπάγειν λέγεται ἐπὶ τὸν νοῦν τὸν μέγαν τῶν Ἀσσυρίων. Τὴν δὲ ἀσθενῆ ὑπόληψιν ἐξελέγχων, ἐπὶ τὸ ὕψος φησὶ τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ ἐπάξειν τὴν κόλασιν. Καὶ γὰρ τὴν δόξαν, πολύσημον οὖσαν φωνὴν, κατὰ ἓν τῶν σημαινομένων ὡρίσαντό τινες, ἀσθενῆ ὑπόληψιν. Δύναται δὲ ὁ νοῦς ὁ μέγας καὶ ὁ φρόνιμος, ὁ ἀντὶ τοῦ πανούργου λαμβανόμενος. Ὡς Ὁ ὄφις φρονιμώτερος τῶν θηρίων τῶν ἐπὶ τῆς γῆς· καὶ ὁ οἰκονόμος τῆς ἀδικίας φρονίμως ἐποίησε· καὶ Οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς, εἰς τὴν γενεὰν αὐτῶν. Ἡρμήνευσε δὲ ἡμῖν ὁ Ἀπόστολος τοῦ φρονίμου τὴν ἔννοιαν, ἐν τῇ πρὸς Κορινθίους, εἰπών· Φοβοῦμαι δὲ, μήπως ὡς ὁ ὄφις ἐξηπάτησεν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ...","english":"Great is the one who is able to apply himself to the economy of the things that come to be from God, and to the providence that extends from him even to the minutest details, and from this to contemplate his righteous judgments. Great is the mind that, through the Angels and the Powers and all the glory that surrounds the supramundane realms, understands the King of glory and Lord of the Powers. However, the one who blesses himself and exalts himself, being rather opinionated-wise and vain-minded, would rightly be called great according to the mind, or rather not. But nevertheless, since it is customary for Scripture to follow the opinions of the many in regard to names, it has called him a great mind, not attesting to the greatness that is by nature, but naming what has been ascribed to him from his conceit. For this reason the Lord, punishing pride and humbling his lofty-mindedness, is said to bring [judgment] upon the great mind of the Assyrians. And exposing the weak supposition, he says that he will bring punishment upon the height of the glory of his eyes. For glory, being a word with many meanings, some have defined according to one of its meanings as a weak supposition. And the great mind and the prudent one can be understood in place of the cunning one. As the serpent is wiser than the beasts upon the earth; and the steward of unrighteousness acted prudently; and the sons of this age are wiser than the sons of light in their generation. And the Apostle has interpreted for us the meaning of the prudent one, in [his letter] to the Corinthians, saying: But I fear, lest as the serpent deceived Eve in his cunning...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Ἔδειξε γὰρ, ὅτι ἡ ἱστορία τὴν ψεκτὴν φρονιμότητα τῷ ὄφει προσμαρτυρεῖ, ἐκ τοῦ αὐτὸν εἰς πανουργίαν μεταβάλλειν τὸ φρόνι μον. Οὕτως οὖν καὶ νοῦς μέγας, οὐ κατά τινος ἐπαινετοῦ, ὡς οἱ τὰ παρ' Ἕλλησι σημαινόμενα ἀκριβοῦντες ἔταξαν, λέγοντες τὸν νοῦν εἶναι φρόνησιν συνεστραμμένην, ἀλλὰ ψευδωνύμως. Ἢ αὐτὸς ἑαυτὸν ἐκθαυμάζων, ἢ παρὰ τῶν κο λάκων οὕτω προσαγορευόμενος, ὠνόμασται νῦν παρὰ τῆς Γραφῆς. Οὗτος δὲ ὁ νοῦς ὁ μέγας, ἐπειδὴ οἶδεν, ὅτι τοῦ σοφοῦ (τοῦ γε ἀληθινῶς σοφοῦ) οἱ ὀφθαλμοὶ ἐπὶ τῆς κεφαλῆς αὐτοῦ, δοξάζει τοὺς ὀφθαλμοὺς αὐτοῦ, ὡς οὐ κάτω βλέπων, οὐδὲ τὰ γήϊνα, ἀλλὰ τὰ μετέωρα πολυπραγμονῶν, καὶ τὴν ἄνω διατριβὴν ποιούμενος. Ὁποῖοί εἰσιν οἱ παρὰ τοῖς Ἕλλησι σοφοί, τὸν μὲν βίον ἔχοντες τοῖς αἰσχίστοις τῆς σαρκὸς πάθεσιν ἐγκαλινδούμενον, τὰ δὲ περὶ οὐρανοῦ καὶ ἀστέρων καὶ τῶν αἰθερίων καὶ τῶν περὶ τὸν ἀέρα συμπτωμάτων φυσιο λογοῦντες, δόξαν τινὰ ἑαυτῶν τοῖς ὀφθαλμοῖς περιτιθέασιν. Εἶπε γάρ· Ἐν τῇ ἰσχύϊ ποιήσω καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὅρια ἐθνῶν, καὶ τὴν ἰσχὺν αὐτῶν προνο μεύσω. Καὶ σείσω πόλεις κατοικουμένας καὶ τὴν οἰκου μένην ὅλην καταλήψομαι τῇ χειρὶ, ὡς νοσσιὰν, ἢ ὡς καταλελειμμένα ὠὰ ἀρῶ. Καὶ οὐκ ἔστιν, ὃς διαφεύξεταί με, ἢ ἀντείπῃ μοι. Νῦν ἑρμηνεύει σαφῶς, διὰ τί μέγαν νοῦν εἴρηκεν αὐτὸν καὶ διὰ τί ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ ἀπειλεῖ τὰς κολάσεις ἐπαγαγεῖν, τὸν κόμπον αὐτοῦ τῶν ῥημάτων, ᾧ κέχρηται κατὰ τῶν ὑποδεεστέρων, μετὰ πάσης πικρίας αὐτοῖς ἀπειλῶν πᾶν εἶδος ἀφανισμοῦ, ἄμαχον ἑαυ τοῦ καὶ ἀνανταγώνιστον λέγων εἶναι τὴν δύναμιν.","english":"For he showed that the narrative testifies to the blameworthy prudence of the serpent, from the fact that he changes the prudent into cunning. So then also a great mind—not in reference to anything praiseworthy, as those who accurately distinguish the meanings among the Greeks have laid down, saying that mind is concentrated prudence, but falsely so called—either admiring itself, or being addressed in this way by flatterers, has now been named by Scripture. And this great mind, since it knows that the eyes of the wise man (of the truly wise man) are on his head, glorifies his own eyes, as not looking downward nor busying itself with earthly things, but inquiring into things on high and making its dwelling above. Such are the wise men among the Greeks, whose life is wallowed in the most shameful passions of the flesh, while they philosophize about heaven and the stars and the ethereal things and the occurrences in the air, and put a certain glory around their own eyes. For he said: In my strength I will do, and by the wisdom of my understanding I will remove the boundaries of nations, and I will plunder their strength. And I will shake inhabited cities and I will seize the whole world with my hand as a nest, or I will take them up as abandoned eggs. And there is no one who will escape me or contradict me. Now he explains clearly why he has called him a great mind, and why against the height of his eyes he threatens to bring punishments, [namely] the boasting of his words, which he uses against those inferior to him, threatening them with every kind of destruction with all bitterness, saying that his power is invincible and unopposable by himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Ὡς γὰρ κύριος τυγχάνων ὧν βούλεται καὶ πάντως ἐπιτελέσων τὰ κατὰ πρόθεσιν, οὕτως ἐκόμπαζεν. Ἐπειδὴ πολλή μοί ἐστιν ἱππικὴ καὶ πεζικὴ δύναμις καὶ οὐδεὶς ὁ ἀνταίρων, καὶ ἐπειδὴ ἀπρόσιτος ἡ ἐν τοῖς στρατηγικοῖς σοφία μοι πάρ εστι καὶ ἡ σύνεσις ἀνεπίληπτος, διὰ τοῦτο (φησὶν) Ἀφελῶ ὅρια ἐθνῶν καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω. Πάντα γὰρ τὰ ἔθνη τῇ ἐμαυτοῦ ὑποκύπτειν βασιλείᾳ συναναγκάσας, ἕνα τῶν πάντων ποιοῦμαι ὅρον, τὴν ἐμὴν ἐπικράτειαν. Νῦν γὰρ ἕκαστον ἰδίοις ὁροθεσίοις ἀπὸ τοῦ ἑτέρου διώρισται· ἀφελὼν οὖν αὐτῶν τὰ ὅρια, ὑπὸ ἓν σκῆπτρον τῆς ἐμῆς βασιλείας γενέσθαι τὰ πάντα συναναγκάσω. Καὶ τὴν ἰσχὺν αὐτῶν προνομεύσω. Προνομὴ λέγεται ἡ ἐν τοῖς πολεμίοις τῶν ἑαλωκότων εἰς τοὺς κρατοῦντας διανομὴ, ὅταν ἢ αἰχμάλωτα σώματα, ἤ τινα τῶν βοσκημάτων, ἢ ἄλλα τινὰ τῶν κατὰ τὸν βίον, οἱ κρατοῦντες ἐν ἀλλήλοις διαλαγ χάνουσι. Καὶ ἕκαστος κατὰ τὴν προσοῦσαν αὐτῷ ὑπεροχὴν τῆς ἐκ τῶν λαφύρων προνομῆς ἀξιούμενος, οὕτω μετέχει τῶν ἐκ τοῦ","english":"For just as one who is master of what he wishes and will certainly accomplish his purposes, so he boasted. Since I have great cavalry and infantry force and no one to oppose me, and since the wisdom in matters of strategy is present with me, unapproachable, and my understanding is irreproachable, for this reason (he says) I will remove the boundaries of the nations and plunder their strength. For having compelled all the nations to bow beneath my own kingdom, I make one boundary of them all—my own dominion. For now each is separated from the other by its own boundaries; having removed their boundaries, then, I will compel all things to come under one scepter of my kingdom. And I will plunder their strength. Plunder is the name given to the distribution among the victors of what has been captured from the enemy, when either captive bodies, or some of the flocks, or certain other things of daily life, the victors divide among one another. And each one, being deemed worthy of a share of the plunder from the spoils according to the preeminence that belongs to him, thus partakes of the things from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"πολέμου. Καὶ τὰς νῦν (φησὶ) καθιδρυμένας παγίως πόλεις σείσω καὶ κλονήσω τῇ ἐμαυτοῦ δυνάμει καὶ τὴν οἰκου μένην ὅλην καταλήψομαι τῇ χειρὶ, ὡς νοσσιάν. Ποῖος γὰρ πόνος, νεοσσοὺς ἀπτῆνας ἐπὶ τῆς καλιᾶς θαλπομένους παρὰ τῶν ἐκτρεφόντων αὐτοὺς ὀρνίθων καταλαβεῖν τῇ χειρὶ, μήτε πτερῷ χρῆσθαι, μήτε ποσὶ πρὸς φυγὴν δυναμένων; Εἶτα ἐπιτείνων καὶ τὴν καταφρόνησιν τὴν εἰς τοὺς ἀνθρώπους καὶ τὴν ἑαυτοῦ ὑπεραίρων δύναμιν, οὐδὲ ὡς νοσσιὰν (φησὶ) τὴν οἰκουμένην, ἀλλ' ὡς ὠὰ (φησὶν) ἐγκαταλελειμμένα, οὕτω λήψομαι. Καὶ οὐκ ἔστιν ὃς διαφεύξεταί με, ἢ ἀντείπῃ μοι. Ὡς μὲν οὖν πρὸς τὴν λέξιν, ὁ τῶν Ἀσσυρίων ἄρχων ταῦτα ἐρεῖ διὰ τὴν κατὰ τῆς Ἰουδαίας καὶ Σαμαρείας εὐ ημερίαν ὑπερφυσηθεὶς τὴν διάνοιαν, καὶ ἡγούμενος πάντα ἐξ ἐπιδρομῆς αἱρήσειν τὰ ἔθνη, καὶ μηδένα ἕξειν τὸν χεῖρας ἀνταίροντα, ἀλλὰ πάντα μὲν ὅρια ἐθνῶν τῇ δυνάμει αὐτοῦ συγχυθήσεσθαι, δονεῖσθαι δὲ πᾶσαν τὴν οἰκουμένην τῷ φόβῳ τῆς ἐπιδημίας αὐτοῦ· τὸν δὲ εἰς χεῖρας ἐρχόμενον, εὐαλω τότερον εἶναι νεοττῶν ὄρνιθος, ῥᾷον δὲ ἀρθήσεσθαι τῇ δυνάμει αὐτοῦ ἐφοδενούσῃ τὴν ὑφ' ἡλίῳ πᾶσαν οἰκουμένην, ἢ ὡς ἄν τις λάβοι ὠὰ, ἔρημα τῆς θαλπούσης αὐτὰ καὶ ζωο γονούσης ὄρνιθος. Ἐπειδὴ δὲ ἡ ὑπερηφανία ὥσπερ μείζων ἐστὶν ἢ κατὰ ἄνθρωπον, πρέπειν τινὲς ἐνόμισαν τὰ ῥήματα ταῦτα τῷ ἀληθῶς ὑπερηφάνῳ, τῷ τραχηλιάσαντι κατὰ τοῦ Παντοκράτορος, τῷ ἀνυποτάκτῳ καὶ ἀποστάτῃ, καὶ εἰς τὴν ἑαυτοῦ κακίαν συναποστήσαντι αὐτῷ τὰ συνεπακολουθήσαντα αὐτῷ πονηρὰ πνεύματα.","english":"of war. And the cities that are now firmly established, he says, I will shake and convulse by my own power, and I will seize the whole inhabited world in my hand like a nest. For what effort is it to capture in one's hand nestlings that cannot fly, warmed in the nest by the birds that feed them, since they can use neither wing nor feet for flight? Then, intensifying his contempt for human beings and exalting his own power, he says, not as a nest, but as eggs left abandoned, so will I take the inhabited world. And there is no one who will escape me or contradict me. So then, as regards the wording, the ruler of the Assyrians will say these things, puffed up in his mind because of his success against Judea and Samaria, and thinking that he will capture all the nations by a sudden assault, and that no one will have hands to raise against him, but that all the boundaries of the nations will be confounded by his power, and that the whole inhabited world will be shaken by the fear of his arrival; and that anyone who comes to grips with him will be more easily caught than a bird's nestlings, and will be more easily swept up by his power as it overruns the whole inhabited world under the sun, than as one might take eggs, bereft of the bird that warms and gives them life. But since this arrogance is, as it were, greater than is human, some have thought that these words are fitting for the truly arrogant one, for him who stiffened his neck against the Almighty, for the insubordinate and apostate one, and for the evil spirits that followed him, which he caused to apostatize with him into his own wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Ἐκεῖνος γὰρ ἑαυτὸν καὶ νοῦν οἴεται μέγαν καὶ φαντάζεται τὰ ὑψηλὰ περισκοπεῖν καὶ ἀπειλεῖ πᾶσαν τὴν οἰκουμένην ὑφ' ἑαυτὸν ποιήσασθαι· ὅς γε οὐδὲ τῷ Κυρίῳ ἐρωτήσαντι, πόθεν πάρεστι, παρῃτήσατο εἰπεῖν, ὅτι Περιελ θὼν τὴν ὑπὸ τὸν ἥλιον καὶ ἐμπεριπατήσας τὴν ὑπ' οὐρανὸν, πάρειμι. Οὗτος ἐτόλμησε καὶ τῷ Κυρίῳ πάσης τῆς κτίσεως δεῖξαι τὰς βασιλείας τῆς γῆς καὶ εἰπεῖν, ὅτι ταῦτα πάντα ἐμά ἐστι· Νῦν οὖν, ἐὰν πεσὼν προσκυνήσῃς μοι, σοὶ δώσω. Τάχα οὖν τὸν βασιλέα τῶν Ἀσσυρίων, τὸν ἄρχοντα τοῦ αἰῶνος τούτου, ὁ λόγος αἰνίττεται· καὶ γὰρ ὁ Κύριος ἄρχοντα ὀνο μάζει τοῦ αἰῶνος τούτου, λέγων· Νῦν ὁ ἄρχων τοῦ κόσμου τούτου βληθήσεται ἔξω. Καὶ μετ' ὀλίγα· Οὐκέτι πολλὰ λα λήσω μεθ' ὑμῶν· ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων, καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν. Ἐπειδὴ δὲ πολλοὶ ἄρχοντες, οἱ ἐθνάρχαι τινὲς, διατεταγμένοι πρὸς φυλακὴν καὶ διατήρησιν τοῦ ὑφ' ἑαυτῶν ἑκάστου ἔθνους, καθ' ἅ φησιν ὁ Μωϋσῆς ἐν τῇ ᾠδῇ· Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν Ἀγγέλων Θεοῦ. Καὶ πάλιν ὁ Ἀπόστολός φησι· Σοφίαν δὲ λαλοῦμεν, οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου· ἀλλὰ λα λοῦμεν Θεοῦ σοφίαν, ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκε. Καὶ πάλιν ἐν τῷ Δανιὴλ, ἄρχων τις Περ σῶν καὶ ἄρχων Ἑλλήνων ἀναγέγραπται. Λέγει γὰρ πρὸς αὐτὸν ὁ Ἄγγελος· Καὶ ἐγὼ ἦλθον ἐν τοῖς λόγοις σου. Καὶ ὁ ἄρχων τῆς βασιλείας Περσῶν εἱστήκει ἐξεναντίας μου. Καὶ ἰδοὺ Μιχαὴλ, εἷς τῶν ἀρχόντων τῶν πρώτων, ἦλθε βοηθῆσαί μοι, καὶ αὐτὸν κατέλιπον ἐκεῖ, μετὰ τοῦ ἄρχοντος βασιλείας Περσῶν.","english":"For that one thinks himself a great mind and imagines that he surveys lofty things, and he threatens to make the whole inhabited world his own—he who did not even decline to answer the Lord when he asked, \"From where have you come?\" saying, \"I have gone around the earth under the sun and walked about under heaven, and I am here.\" This one dared even to show the Lord the kingdoms of the earth of all creation and to say, \"All these things are mine; now therefore, if you fall down and worship me, I will give them to you.\" Perhaps, then, the word hints at the king of the Assyrians, the ruler of this age; for the Lord also names a ruler of this age, saying, \"Now the ruler of this world will be cast out.\" And a little later: \"I will no longer speak many things with you; for the ruler of the world is coming, and in me he has nothing.\" Since there are many rulers—certain ethnarchs, appointed for the guard and preservation of each nation under them—as Moses says in the song: \"When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God.\" And again the Apostle says: \"But we speak wisdom, not of this age, nor of the rulers of this age; but we speak God's wisdom, which none of the rulers of this age has known.\" And again in Daniel, a certain ruler of the Persians and a ruler of the Greeks is recorded. For the Angel says to him: \"And I came in your words. And the ruler of the kingdom of the Persians stood opposite me. And behold, Michael, one of the first rulers, came to help me, and I left him there, with the ruler of the kingdom of the Persians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Καὶ μετ' ὀλίγα· Καὶ ἐγὼ ἐξεπορευόμην (φησὶ) καὶ ὁ ἄρχων τῶν Ἑλλήνων ἤρχετο. Μήποτε οὖν ἐὰν ᾖ ταῦτα ἐκ προσώπου διαβόλου λεγόμενα, ἡ ὑπερηφανία αὐτοῦ οὐ κατὰ ἀνθρώπων, ἀλλὰ κατὰ νοητῶν ἤ τινων δυ νάμεων γινομένη. Μὴ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος ἐν αὐτῇ; ἢ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτόν; ὡσαύ τως ἄν τις ἄρῃ ῥάβδον, ἢ ξύλον. Ἐλεγκτικὸς τῆς ὑπερηφανίας τοῦ ἄρχοντος τῶν Ἀσσυρίων ὁ λόγος. Τί φρονεῖς ἐπὶ σεαυτῷ, ὡς κόπτοντι ἔθνη καὶ καθαιροῦντι τὰς δυναστείας τῶν πόλεων; Ἢ οὕτω γὰρ καὶ ἡ ἀξίνη μέγα φρονοίη, ὡς τὰ ὑπέρογκα τῶν δένδρων εἰς γῆν καταβάλλουσα, καὶ ὁ πρίων, ὡς τὰ συνεστῶτα καὶ ἡνω μένα τῶν ξύλων διαιρῶν. Ἀλλ' οὔτε ἡ ἀξίνη ἄνευ τῶν χειρῶν κόπτει, οὔτε ὁ πρίων ἄνευ τοῦ ἕλκοντος αὐτὸν καὶ εἰς χρείαν τινὰ τεχνικῶς καθαιροῦντος τὰ ξύλα,\n\nδύναται πρίζειν. Ἐπαινετὸς δὲ εἴπερ ἄρα ὁ τῇ ἀξίνῃ κεχρημένος, καὶ ὁ τὸν πρίονα ἕλκων ἐπιστημόνως. Οὕτως οὐδὲ τὸ ξύλον, ὃ εἰς σκῆπτρον μετεσχηματίσθη, τὴν τοῦ κρατεῖν, ἀξίαν ὀφείλει καρποῦσθαι, ἀλλ' ὁ ταῦτα μεταχειριζόμενος, εἰς σύμβολον τῆς ὑπαρχούσης αὐτῷ δυναστείας. Οὕτως οὖν κἀγώ σε παρέλαβον εἰς τὴν τοῦ λαοῦ τοῦ ἡμαρτηκότος κόλασιν· εἰς ἀξίνην καὶ πρίονα τῇ ὠμότητί σου συγχρώμενος, εἰς τὴν δικαίαν τοῦ λαοῦ καὶ ἐπ' ὠφελείᾳ αὐτοῦ ἐνεργουμένην παίδευσιν.","english":"And after a little: \"And I went forth,\" he says, \"and the ruler of the Greeks came.\" Perhaps, then, if these things are spoken from the person of the devil, his pride is directed not against men but against intelligences or certain powers. \"Shall the axe be glorified without the one who cuts with it? Or shall the saw be exalted without the one who draws it?\" Likewise, as one might take up a rod, or a piece of wood. The argument is convicting of the pride of the ruler of the Assyrians. Why do you think highly of yourself, as though you cut down nations and bring down the dominions of cities? For in this way the axe too would be proud, as it casts the towering trees to the ground, and the saw, as it divides the joined and united pieces of wood. But neither does the axe cut without the hands, nor can the saw saw without the one who draws it and skillfully prepares the wood for some use. And praiseworthy, if anything, is the one who uses the axe, and the one who draws the saw knowledgeably. So neither should the wood, which was transformed into a scepter, reap the honor of ruling, but rather the one who handles these things, as a symbol of the dominion that belongs to him. So then I too took you up for the punishment of the people that has sinned, employing you in your cruelty as an axe and a saw, for the just discipline of the people, worked out for their benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Ὡς οὖν ἐπὶ τῶν δικαστηρίων οἱ δήμιοι ἐπὶ τῷ κολάζειν τεταγμένοι οὐχὶ κύριοι τιμωρίας εἰσὶν, οὐδὲ τῇ ἑαυτῶν ἰσχύϊ ἢ ἐξουσίᾳ τι ποι οῦσιν, ἀλλ' ἅπερ ἂν αὐτοῖς παρὰ τῶν νόμων ἐπιτραπῇ, οὕτω καὶ Ἀσσύριοι, οὐκ ἰσχυρὸν ἔθνος, οὐδὲ ἀφ' ἑαυτοῦ ἐνεργεῖν τι δυνάμενον, ἀλλὰ κατὰ τὸ ἐνδεδομένον αὐτῷ μέτρον παρὰ τοῦ θεραπευτοῦ τῶν ἡμαρτηκότων, ταῖς ἐπὶ τὸ κακοῦν κέχρηται ἐνεργείαις. Καὶ οὐχ οὕτως, ἀλλ' ἀποστελεῖ Κύριος Σαβαὼθ εἰς τὴν σὴν τιμὴν ἀτιμίαν, καὶ εἰς τὴν σὴν δόξαν πῦρ καιόμενον καυθήσεται. Καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ καὶ ἁγιάσει αὐτὸν ἐν πυρὶ καιομένῳ καὶ φάγεται, ὡσεὶ χόρτον τὴν ὕλην. Αὕτη ἡ ἀντιμισθία τῆς ἀλόγου ὑπερηφανίας. Ἐπειδὴ νοῦν μέγαν ἑαυτὸν ἀποσεμνύνων ἔλεγες καὶ τῷ ὕψει τῆς δόξης τῶν ὀφθαλμῶν ἐπηγάλλου, Ἀποστελεῖ Κύριος ἀτι μίαν εἰς τὴν σὴν τιμὴν, πῦρ δὲ εἰς τὴν δόξαν σου. Ἐπειδὴ γὰρ ἀφαιρεῖσθαι ἠπείλεις ὅρια ἐθνῶν καὶ σείειν πόλεις κατοικουμένας καὶ καταλήψεσθαι τὴν ὅλην οἰκουμένην ὡς νοσσιὰν καὶ ὡς ὠὰ ἐγκαταλελειμμένα αἴρειν, μηδενὸς δια φεύγοντος, μηδὲ τοῦ ἀντιλέγοντος ὄντος, διὰ τοῦτο Πῦρ και όμενον καυθήσεται καὶ ἔσται τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ. Περιστραφήσεται (φησὶ) τῶν πραγμάτων ἡ κατάστασις, καὶ ἐν λαμπρότητι (φησὶν) ἔσται ὁ Ἰσραὴλ (ὁ νῦν τεταπεινωμένος καὶ σοὶ παραδεδομένος διὰ τὴν ἁμαρτίαν εἰς κόλασιν). Ἡ οὖν ἐκείνου περιφάνεια εἰς ἀφανισμόν σοι γενήσεται. Εσται γὰρ (φησὶ) τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ.","english":"Just as, then, in courts of justice the executioners appointed to punish are not masters of the punishment, nor do they do anything by their own strength or authority, but only what has been entrusted to them by the laws, so too the Assyrians, a nation not strong nor able to do anything of itself, but according to the measure given to it by him who serves the cause of those who have sinned, have employed their energies for doing harm. And not so, but the Lord of Hosts will send dishonor upon your honor, and a burning fire shall be kindled against your glory. And the light of Israel shall become a fire, and he shall sanctify him in a burning fire, and it shall devour the forest like grass. This is the recompense of irrational pride. Since, exalting yourself as a great mind, you said, and boasted in the height of the glory of your eyes, the Lord will send dishonor upon your honor, and fire upon your glory. For since you threatened to take away the boundaries of nations and to shake inhabited cities and to seize the whole world as a nest and to carry off eggs that have been left behind, with no one escaping, nor any who contradicts, therefore a burning fire shall be kindled, and the light of Israel shall become a fire. The state of affairs (he says) shall be overturned, and Israel (he says) shall be in splendor—the one now humbled and handed over to you for punishment because of sin. His conspicuousness, then, shall become your destruction. For (he says) the light of Israel shall become a fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Καὶ δύο ἐνεργειῶν οὐσῶν περὶ τὸ πῦρ (τῆς τε φωτιστικῆς καὶ τῆς καυστικῆς) τὸ μὲν γλυκὺ καὶ χαρίεν τοῦ πυρὸς τῷ Ἰσραὴλ παραμενεῖ, φωτίζον αὐτὸν καὶ περιλάμπον· τὸ δὲ πικρὸν καὶ κατώδυνον, ἐπὶ τὸν ὑπερήφανον καταμερισθήσεται, καῖον αὐτὸν καὶ ἀπαραμυθήτῳ πόνῳ διὰ τῆς καύσεως πα ραδιδοῦν. Καὶ ἁγιάσει αὐτὸν ἐν πυρὶ καιομένῳ καὶ φάγεται ὡσεὶ χόρτον τὴν ὕλην. Δείκνυσι τὴν φύσιν τοῦ πυρὸς, ὅτι καθαρτική. Ἁγιάσει γὰρ αὐτὸν, ὡς ἐν πυρὶ καιομένῳ. Πῶς δὲ ἁγιάζει τὸ πῦρ; Ἐπειδὰν φάγῃ τὴν ὕλην, ὡς χόρτον. Ἐπεὶ οὖν Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστὶ, καταναλώσει (δηλονότι) τὴν ὕλην καὶ τὰ ἀπὸ ὕλης ἐλθόντα πάθη, οὐ τῇ μὲν ἐν πνεύματι, ἀλλ' ἐν σαρκὶ διατριβούσῃ ψυχῇ. Ἰστέον δὲ, ὅτι οἱ ἀκριβολογούμενοι περὶ τὰ σημαινόμενα τὴν δόξαν ἀπὸ τοῦ κλέους διώρισαν· καὶ φασὶ τὴν μὲν δόξαν εἶναι τὸν ἀπὸ τῶν πολλῶν ἔπαινον, τὸ δὲ κλέος, τὸν ἀπὸ τῶν ἀγαθῶν ἔπαινον. Ὁμοίως καὶ τὴν τιμὴν διαιροῦσι, φάσκοντες τὴν μὲν ἀστείαν τινὰ εἶναι καὶ ἐπὶ τὸν σπου δαῖον πίπτειν, γέρως οὖσαν ἀξίωσιν· τὸ δὲ γέρας ἆθλον ἀρετῆς τίθενται· τὴν δέ τινα τιμὴν παρὰ τῶν τυχόντων, τοῖς οὐ πάνυ ἀποδεκτῶς γεγενημένοις ἀντίδοσιν. Τῇ ἡμέρᾳ ἐκείνῃ ἀποσβεσθήσεται τὰ ὄρη καὶ οἱ βουνοὶ καὶ οἱ δρυμοὶ, καὶ καταφάγεται ἀπὸ ψυχῆς ἕως σαρκῶν.","english":"And since there are two energies concerning fire (the illuminating and the burning), the sweet and gracious part of the fire will remain with Israel, illuminating and shining around him; but the bitter and grievous part will be apportioned to the proud man, burning him and delivering him over through the burning to inconsolable pain. And he will sanctify him in burning fire, and it will devour the material like grass. He shows the nature of fire, that it is purifying. For he will sanctify him, as in burning fire. But how does the fire sanctify? When it has devoured the material, like grass. Since, then, our God is a consuming fire, he will consume (evidently) the material and the passions that have come from material, not in the spirit, but in the soul that dwells in the flesh. But one must know that those who are precise about meanings have distinguished glory from fame; and they say that glory is the praise that comes from the many, but fame is the praise that comes from the good. Likewise they also divide honor, asserting that one kind is something refined and falls to the earnest man, being the claim of a prize; but the prize they set as the reward of virtue; and another kind of honor is a recompense from those who have obtained it, given to those who have not conducted themselves altogether acceptably. On that day the mountains and the hills and the thickets will be extinguished, and it will devour from soul even to flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Μετὰ τὸ ἀποστεῖλαι Κύριον Σαβαὼθ εἰς τὴν τιμὴν τοῦ ἄρχοντος τῶν Ἀσσυρίων ἀτιμίαν καὶ εἰς τὴν δόξαν αὐτοῦ πῦρ καιόμενον, καὶ μετὰ τὸ γενέσθαι τὸ φῶς τοῦ Ἰσραὴλ εἰς πῦρ τῷ Ἀσσυρίῳ (ἵνα ὁ μὴ ἁγιασθεὶς ἐν τῇ λαμπρότητι τοῦ φωτὸς, καθαρθῇ διὰ τῆς καύσεως τοῦ πυρὸς, τῆς ἐνεργουμένης ἐπὶ καθάρσει, καὶ κατεσθιούσης ὡς χόρτον τὴν ἐνυπάρχουσαν ὕλην τῶν ἁμαρτημάτων) τότε λοιπὸν, ἀναλωθείσης τῆς ὕλης τῆς ἐξαπτούσης τὴν κολα στικὴν φλόγα, παυθήσεται (φησὶ) τὰ ὄρη καιόμενα καὶ οἱ βουνοὶ καὶ οἱ δρυμοὶ, καὶ λήξει τὸ πῦρ τοῦ ἐμπρησμοῦ κατεσθίον τὰ πάντα καὶ ἐπιβοσκόμενον, τὴν μὲν ἀρχὴν ἀπὸ ψυχῆς ποιούμενον, φθάνον δὲ ἕως τῶν σαρκῶν. Οὐδενὶ δὲ ἄγνωστον ἡ συνήθεια τῆς Γραφῆς, ὅτι τοὺς ἐν προτερήμασί τισι\n\nγενομένους καὶ ὅσον ἐπὶ τῇ κατασκευῇ πλεῖόν τι τῶν πολλῶν ἔχοντας, ὄρη εἴωθε προσαγορεύειν καὶ βουνούς· τοὺς δὲ ἀκάρπους καὶ εἰκῆ ἀλλήλοις συμπεφυρμένους, οἱονεὶ αὐτό ματόν τινα καὶ ἀτελῆ ζωὴν ἔχοντας, ἀλλ' οὐχὶ ἐκ τῆς φυτείας τοῦ ἀληθινοῦ γεωργοῦ πεφυτευμένους, δρυμοὺς ὀνομάζει. Πάντων μέντοι τὸ πῦρ ἅπτεται, ἀρξάμενον ἀπὸ ψυχῆς, λῆγον δὲ ἐπὶ τὰς σάρκας. Τὰ μὲν γὰρ μέχρι ἐνθυμήσεων στάντα ἁμαρτήματα (ὁποῖόν ἐστι τὸ μοιχεῦσαι ἐν τῇ καρδίᾳ ἑαυτοῦ) ἐν ψυχῇ ἐστιν ὕλη, ἀξία τοῦ ὑπὸ πυρὸς κατα βρωθῆναι· τὰ δὲ καὶ μέχρι τῶν ἔργων φθάσαντα, νεμη θέντων τῶν ἁμαρτημάτων ἐπὶ τὰς διὰ σαρκὸς καὶ πράξεως ἐνεργείας, ταῦτα ὑπολαμβάνω ἁμαρτήματα εἶναι. Ἀρξά μενοι μὲν γὰρ ἀπὸ ψυχῆς, λήγοντες δὲ ἐν τῇ καρδίᾳ, οὐδὲ μέχρις αὐτῆς περιορίζονται οἱ πονηροὶ διαλογισμοί·","english":"After the Lord Sabaoth sent dishonor in place of the honor of the ruler of the Assyrians, and a burning fire in place of his glory, and after the light of Israel became a fire for the Assyrian (so that the one not sanctified in the brightness of the light might be purified through the burning of the fire, which is worked for purification and devours like grass the underlying material of sins)—then at last, when the material that kindles the punitive flame has been consumed, the mountains that burn and the hills and the thickets will cease (he says), and the fire of the conflagration will stop devouring and feeding on all things, making its beginning from the soul and reaching as far as the flesh. And it is unknown to no one that the custom of Scripture is to call mountains and hills those who have come to be in positions of preeminence and, as far as their constitution goes, possess something more than the many; but those who are unfruitful and have grown together with one another at random, having, as it were, a life jumbled together and incomplete, and not planted from the planting of the true farmer, it calls thickets. Yet the fire touches all things, beginning from the soul and ending upon the flesh. For sins that have stopped at thoughts (such as to commit adultery in one's heart) are material in the soul, worthy to be devoured by fire; but those that have reached as far as deeds, when sins have been distributed among the activities that come through flesh and action—these I understand to be sins. For beginning from the soul, and ending in the heart, the evil reasonings are not even limited to that point.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"ἀλλ' ἐξέρ χονται καὶ οἱονεὶ διακύπτουσι, περῶντες τὴν σάρκα καὶ ἐκφαινόμενοι πρὸς τὰ ἔξω. Εἰ γὰρ φόνον ἐνεθυμήθη μέν τις ποιῆσαι, οὐκ ἔπραξε δὲ, οὐκ ἐξῆλθεν ὁ φόνος ἀπὸ τῆς καρδίας. Καὶ ὁ ἐμβλέψας γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, μὴ φθείρας δὲ τὸν ναὸν τοῦ Θεοῦ, μηδὲ ποιήσας τὰ μέλη τοῦ Χριστοῦ πόρνης μέλη, οἱονεὶ ὅριον τῆς ἁμαρτίας ἑαυτοῦ τὴν καρδίαν ἐποίησεν· ὥστε οὐκ ἐξῆλθεν ἀπὸ τῆς καρδίας τοῦ τοιούτου ὁ πονηρὸς διαλογισμός. Οὕτω καὶ περὶ κλοπῆς ἔστιν εἰπεῖν καὶ περὶ εἰδωλολατρείας καὶ φαρμακείας καὶ ὅσα ἄλλα εἴδη ἁμαρτημάτων, ὅταν μὴ στέγηται ὑπὸ τοῦ σώματος, ἀλλ' ὥσπερ ὑπὸ ἀγγείου ἀραιοῦ ῥέοντα, φέρηται πρὸς τὰ ἔξω. Καὶ ἔσται ὁ φεύγων, ὡς ὁ φεύγων ἀπὸ φλογὸς καιο μένης. Καὶ οἱ καταλειφθέντες ἀπ' αὐτῶν, ἔσονται ἀριθμὸς, καὶ παιδίον γράψει αὐτούς. Μετὰ τὸν ἐμπρησμὸν, τὸν ἀπὸ τοῦ πυρὸς, τοῖς ὄρεσι καὶ τοῖς βουνοῖς καὶ τοῖς δρυμοῖς ἐγγινόμενον, τὸ εὐαρίθμητον λέγει τῶν διασωζομένων. Καὶ οὕτω δὲ (φησὶν) εἰς ἀριθμὸν εὐσημείωτον περιστήσεται αὐτῶν τὸ πλῆθος, ὥστε καὶ ὑπὸ παιδίου, μὴ πάνυ τι μηδὲ πρὸς τὸ ἀριθ μεῖν, μηδὲ γράφειν ἐμπείρως ἔχοντος, δύνασθαι αὐτοὺς ἀπο γραφῆναι. Τάχα δὲ ὁ φεύγων ἀπὸ τοῦ ἐμπρησμοῦ, τῇ μετανοίᾳ φεύγει τὸν πονηρὸν βίον, καὶ τῇ ἐπιστροφῇ τὴν κολάζουσαν σάρκα ἀποδιδράσκει. Πᾶς γὰρ ὁ μετὰ τὸ κατα ληφθῆναι ἐν ἁμαρτήμασι, συναισθόμενος ἑαυτοῦ ἀξίου ὄντος τῆς ἐν ῥάβδῳ καὶ μάστιγι ἐπιστροφῆς (φεύγων τὴν ἁμαρ τίαν, ὡς ὕλην κολάσεως) φεύγει ὡς ἀπὸ φλογὸς καιομένης.","english":"But they also come forth and, as it were, lean out, passing through the flesh and appearing outwardly. For if someone conceived in his mind to commit murder but did not do it, the murder did not go out from his heart. And he who looked at a woman to desire her, but did not corrupt the temple of God, nor make the members of Christ members of a prostitute, made his heart, as it were, the boundary of his sin; so that the evil thought did not go out from the heart of such a man. Thus one can also speak about theft and about idolatry and sorcery and whatever other kinds of sins there are, when they are not contained by the body, but, as if flowing through a leaky vessel, are carried outward. And he who flees shall be as one fleeing from a burning flame. And those left from them shall be a number, and a child shall write them down. After the conflagration that comes upon the mountains and the hills and the thickets from the fire, he speaks of the fewness of those who are saved. And thus (he says) their multitude will be brought to a number easily marked out, so that even by a child—one not at all, nor in any way, experienced in counting or writing—they can be enrolled. Perhaps, then, he who flees from the conflagration flees the evil life by repentance, and by his conversion escapes the flesh that punishes. For everyone who, after being caught in sins, perceives that he is worthy of the correction that comes with rod and scourge (fleeing sin as the fuel of punishment) flees as from a burning flame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Καὶ τότε οἱ καταλειφθέντες ἔσονται ἀριθμὸς, οὐ μόνον διὰ τὸ εὐαρίθμητον (ὡς ἀποδεδώκαμεν) ἀλλὰ καὶ διὰ τὸ λοιπὸν ἄξιοι εἶναι εἰς ἀριθμὸν ἀναλαμβάνεσθαι Ὡς ἐν τῇ βίβλῳ τῶν Ἀριθμῶν εὑρήκαμεν, παιδία καὶ γυναῖκας καὶ γέροντας, ὅσοι τὴν ἄχρηστον ἐν πολέμοις ἔχουσιν ἡλικίαν, καὶ τὸν ἐπίμικτον (ὡς ἀλλότριον τοῦ Ἰσραὴλ) ἔξω ἀφιεμένους τοῦ ἀριθμεῖσθαι, ἀριθμουμένους δὲ τοὺς ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω, δυνατοὺς ἐν πολέμῳ. Καὶ οἱ πρωτότοκοι τοῦ Ἰσραὴλ πάντες ἀριθμοῦνται, ἀπὸ μηνιαίου καὶ ἐπάνω. Ὁμοίως καὶ οἱ Λευῖται, ἀπὸ μηνιαίου καὶ ἐπάνω· καὶ οἱ λειτουργοῦντες ἱερεῖς ἕως πεντήκοντα ἐτῶν ἀριθμοῦνται. Ποῖον δὲ παιδίον γράψει τοὺς τοιούτους (οὐχ ὁ ἀνὴρ, οὐδὲ ὁ πρεσβύτης); Οὐδεὶς ἀντερεῖ, τοὺς προεστῶτας ἐν τῇ Ἐκκλη σίᾳ, διὰ τὸ ἐν ἀκακίᾳ διάγειν καὶ διὰ τὸ πιστεύεσθαι παρὰ τῶν ἡμαρτηκότων τὰ ἀπόῤῥητα, ὧν οὐδεὶς μάρτυς, εἰ μὴ ὁ τὰ κρυπτὰ ἑκάστου διερευνώμενος. Οὗτος γράψει τοὺς τοιούτους, οἱονεὶ ἐξαλειφθέντας διὰ τῆς ἁμαρτίας, πάλιν ἐγγράψει τοὺς τὸν ἐμπρησμὸν φυγόντας καὶ τὴν διὰ τῆς μετανοίας κάθαρσιν, οἱονεὶ πῦρ ἀναλωτικὸν τῆς ἐνυπαρχούσης ὕλης τῶν κακῶν, δεξαμένους· γράφει τοὺς τοιούτους. Ἢ τάχα (ἐπειδὴ ἐν βίβλῳ ζωῆς γράφονται, καὶ τοῖς δι καίοις συνεγγράφονται, οἱ ἄξιοι τοῦ ἀριθμεῖσθαι παρὰ τῆς δεξιᾶς τοῦ Ὑψίστου) ἄξιόν ἐστι νοῆσαι γραφέα τῶν σωζο μένων, συναναλαμβάνοντα τοῖς δικαίοις, καὶ ἐγκατατάσσοντα τὰ ὀνόματα τῶν ἐπιστρεφόντων ἀπὸ τῶν πονηρῶν ἔργων ἐν τῇ βίβλῳ τῶν οὐρανῶν. Χαίρετε γὰρ (φησὶν) ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.","english":"And then those who are left shall be a number, not only because they are easily numbered (as we have set forth) but also because those who remain are worthy to be taken up into the number, as we have found in the Book of Numbers—children and women and old men, as many as have an age useless in wars, and the mixed multitude (as alien to Israel) left outside the numbering, while those from twenty years old and upward, mighty in war, are numbered. And all the firstborn of Israel are numbered, from a month old and upward. Likewise also the Levites, from a month old and upward; and the priests who minister are numbered up to fifty years. But what child will write down such as these (not the man, nor the elder)? No one will deny that it is the overseers in the Church, because they live in guilelessness and because those who have sinned entrust to them their secrets, of which no one is a witness except the one who searches out the hidden things of each. This one will write down such as these; those who have been, as it were, blotted out through sin, he will again enroll—those who have escaped the conflagration and the purification through repentance, having received, as it were, a fire that consumes the underlying matter of evils; he writes down such as these. Or perhaps (since they are written in the book of life, and are enrolled together with the righteous—those worthy to be numbered by the right hand of the Most High) it is worthy to understand the writer of those being saved as one who takes them up together with the righteous and ranks the names of those who turn back from evil works in the book of the heavens. For rejoice (he says) because your names have been written in the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Ποῖον οὖν παιδίον ἐν τοῖς οὐρανοῖς γράφειν τὰ ὀνόματα δύναται τῶν\n\nεὐδοκίμων, ἢ περὶ οὗ ἐλέχθη, ὅτι Παιδίον ἐγεννήθη ἡμῖν, Υἱὸς καὶ ἐδόθη ἡμῖν; Ἐκεῖνο, τὸ Παιδίον, ὃ οἱ Μάγοι προσεκύνησαν· ἐκεῖνο, ὃ κατῆλθεν εἰς Αἴγυπτον καὶ ἐπανῆλθε πάλιν εἰς τὴν γῆν Ἰσραήλ. Πολλῶν οὖν ἐπινοιῶν οὐσῶν τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ, ἕν ἐστι τῶν κατ' αὐτὸν νοουμένων, καὶ τὸ Παιδίον, ὃ γράψει τοὺς προσερχομένους διὰ τῆς με τανοίας τῇ τοῦ Θεοῦ ἐπιγνώσει. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, οὐκέτι προστεθήσε ται τὸ καταλειφθὲν τοῦ Ἰσραὴλ καὶ οἱ σωθέντες τοῦ Ἰακὼβ οὐκέτι μὴ πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτοὺς, ἀλλ' ἔσονται πεποιθότες ἐπὶ τὸν Θεὸν, τὸν Ἅγιον τοῦ Ἰσραὴλ, τῇ ἀληθείᾳ. Καὶ ἔσται τὸ καταλειφθὲν τοῦ Ἰακὼβ ἐπὶ Θεὸν ἰσχύοντα. Σαφῶς ταῦτα ἐπὶ τοὺς ἀφισταμένους τῆς πονηρᾶς ἐργασίας καὶ μετατιθέντας ἐπὶ Θεὸν ζῶντα τὴν ἑαυτῶν ἐλπίδα, τὴν ἀναφορὰν ἔχει. Προστιθέμεθα δὲ οἱ ἁμαρ τάνοντες τοῖς πολεμίοις καὶ πεποίθαμεν ἐπὶ τοῖς ἀδι κοῦσιν ἡμᾶς. Πονηρός τις περιέρχεται δαιμόνων στρατὸς, διὰ τῶν τῆς ἡδονῆς δελεασμάτων τὰς ψυχὰς ἡμῶν κατα στρεφόμενος. Τούτοις προστιθέντες, ὥσπερ παῖδες ἀνόητοι τοῖς ἀνδραποδισταῖς, οἳ πολλάκις παίγνιά τινα παιδικὰ προδείξαντες ἐξηπάτησαν τοὺς παῖδας, καὶ πόῤῥω ποιή σαντες τῶν ὀφθαλμῶν τῶν πατρικῶν, διὰ τῆς ἐν ὀλίγῳ τέρ ψεως πικρὰν αὐτοῖς κατεσκεύασαν δουλείαν. Προστιθέντες οὖν κἀκεῖνοι τοῖς ἀδικοῦσι· καὶ ἡμεῖς, τῷ δελεάσματι τῆς ἡδονῆς προσέχοντες, μακρύνομεν ἑαυτοὺς ἀπὸ Θεοῦ καὶ τῇ βαρείᾳ τυραννίδι τοῦ ἀπαραιτήτου δαίμονος ἑαυτοὺς ὑποβάλλομεν·","english":"What child, then, in the heavens is able to write the names of the approved, or of whom it was said, \"A child is born to us, and a Son is given to us\"? That Child, whom the Magi worshiped; that Child, who went down into Egypt and returned again to the land of Israel. Since, therefore, there are many conceptions of our Lord and Savior Jesus Christ, one of the things understood concerning him is also the Child, who will write those who draw near through repentance in the knowledge of God. And it shall be in that day, the remnant of Israel shall no longer be added, and those saved of Jacob shall no longer trust in those who wronged them, but they shall trust in God, the Holy One of Israel, in truth. And the remnant of Jacob shall be upon God who strengthens. Clearly these things have their reference to those who depart from evil works and transfer their hope to the living God. But we who sin are added to the enemies, and we have trusted in those who wrong us. Some evil army of demons goes about, overthrowing our souls through the enticements of pleasure. Added to these, like foolish children to slave-dealers, who often, having first displayed certain childish playthings, have deceived the children, and having removed them far from their father's eyes, through brief delight prepared bitter slavery for them. So those also are added to those who wrong; and we, attending to the enticement of pleasure, remove ourselves far from God and subject ourselves to the heavy tyranny of the inexorable demon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"ὃς, ἐπειδὴ κατάκριτός ἐστι τῷ αἰωνίῳ πυρὶ, πολλοὺς φιλονεικεῖ ἔχειν τοὺς συγκαταδικαζομένους αὐτῷ. Περὶ οὖν τῶν μετανοούντων φησὶν, ὅτι οὐκέτι προστεθή σονται οἱ καταλειφθέντες καὶ οἱ σωθέντες, οὐδὲ μὴ ἐπελ πίσωσιν ἐπὶ τοὺς ἀδικήσαντας, ἀλλ' ἔσονται πεποιθότες ἐπὶ τὸν Θεὸν τὸν Ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ. Μακάριος, ὁ πάσης ἐλπίδος τῶν κατὰ τὸν κόσμον τοῦτον ἑαυτὸν ἀποστήσας καὶ μόνην ἔχων ἑαυτοῦ ἐλπίδα τὸν Θεόν· Ὡς γὰρ Ἐπικατάρατος ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, οὕτως εὐλογημένος ὁ ἐπιστηριζόμενος τῷ Κυρίῳ. Μὴ μέν τοι ἀργῶς παραδράμῃς τὴν προσθήκην· Ἔσονται γὰρ (φησὶ) πεποιθότες ἐπὶ τὸν Θεὸν, τὸν Ἅγιον τοῦ Ἰσραὴλ, τῇ ἀληθείᾳ. Οὐ γὰρ ἐπιδέχεται ἐπαμφοτερισμὸν ἡ εἰς Θεὸν ἐλπὶς, οὐδὲ καταδέχεται ὁ Κύριος ὁλόκληρον τὴν παρ' ἑαυτοῦ παρέχειν βοήθειαν τῷ ποτὲ μὲν ἐπὶ χρήμασιν ἠλπικότι καὶ δόξῃ ἀνθρωπίνῃ καὶ δυνάμει τῇ κατὰ κόσμον, ποτὲ δὲ αὐτὸν ὡς ἐλπίδα ἑαυτοῦ προβαλλομένῳ· ἀλλὰ δεῖ ἀληθινῶς ἐπανα παύεσθαι τῇ παρὰ τοῦ Θεοῦ βοηθείᾳ. Καὶ ἔσται (φησὶ) τὸ καταλειφθὲν τοῦ Ἰακὼβ ἐπὶ Θεὸν ἰσχύοντα. Σαφῶς ταῦτα ἐπὶ τὸ παρὰ τοῦ Ἀποστόλου ὠνομασμένον Λεῖμμα κατ' ἐκλο γὴν χάριτος τὴν ἀναφορὰν ἔχει, ὡς δηλοῖ τὰ ἐφεξῆς. Καὶ ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται. Λόγον γὰρ συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ, ὅτι λόγον συντετμημένον ποιήσει Κύριος, ἐν τῇ οἰκουμένῃ ὅλῃ. Ὀλίγας λέξεις μετατιθεὶς, τούτῳ τῷ ῥητῷ ἐν τῇ πρὸς Ῥωμαίους Ἐπιστολῇ ὁ Ἀπόστολος συνεχρήσατο.","english":"who, since he is condemned to eternal fire, strives contentiously to have many share his condemnation. Concerning those, then, who repent, he says that those who are left and those who are saved shall no longer be added, nor shall they ever again set their hopes upon those who did wrong, but they shall be trusting in God, the Holy One of Israel, in truth. Blessed is he who has removed himself from every hope of the things of this world and has God alone as his hope. For as \"Cursed is the man who has his hope in man,\" so blessed is he who is established in the Lord. Do not, however, pass over the addition idly; for they shall be, he says, trusting in God, the Holy One of Israel, in truth. For hope in God does not admit of wavering, nor does the Lord consent to provide the whole of his help to one who has sometimes hoped in wealth and human glory and worldly power, and sometimes puts himself forward as his own hope; but one must truly rest upon the help that comes from God. And the remnant of Jacob shall be, he says, upon God who is strong. These things clearly refer to what the Apostle calls the remnant according to the election of grace, as what follows makes plain. And if the people of Israel become as the sand of the sea, their remnant shall be saved. For he is completing and cutting short a word in righteousness, because the Lord will make a shortened word in the whole inhabited world. Changing a few words, the Apostle made use of this saying in the Epistle to the Romans.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Ἐὰδέ τις ἐπιζητῇ τὴν αἰτίαν, δι' ἣν τὰ μὲν παρῆκε, τὰ δὲ ἐνήλλαξεν ὁ Ἀπόστολος, ἐκεῖνο γινωσκέτω, ὅτι, Ἑβραῖος ὤν, οὐκ ἐδούλευσε ταῖς ἐκδόσεσιν, αἷς ἡμεῖς συγκεχρήμεθα· ἀλλ' ἑρμηνεύσας τὸ ῥητὸν, ὡς αὐτῷ παρέστη, οὕτως ἐκδέδωκε. Καὶ γὰρ φαίνονται καὶ οἱ ἄλλοι μᾶλλον συνδραμόντες τῇ ἀποστολικῇ διηγήσει. Ἡ μέντοι διάνοια τοῦ ῥητοῦ τοιαύτη ἐστίν· Ἄνω εἴρηται, ὅτι καὶ παιδίον γράψει τοὺς διασωζομένους ἀπὸ τῆς ἁμαρτίας. Ἐνταῦθα μηδεὶς θαυμαζέτω (φησὶν) εἰ εἰς ὀλίγους περιστήσεται ὁ τοσοῦτος ἀριθμὸς τοῦ Ἰσραήλ. Μὴ πρόσεχε τῷ πλήθει τῶν ὀνομαζομένων θεοσεβῶν· ἐπεὶ πολλοῖς τὸ ὄνομα τοῦ Χριστοῦ, ὀλίγοις δὲ ἡ τῶν ἔργων μαρτυρία βεβαιοῖ τὴν προσηγορίαν. Ἐὰν γένηται ὁ λαὸς Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα αὐτῶν σωθήσεται. Εἴρηται μὲν περὶ τοῦ προτέρου λαοῦ, ὅτι οὐκ ἐν τῷ πλήθει ἐστὶν ἡ σωτηρία, ἀλλ' ἐν τῷ λείμματι, τῷ κατ' ἐκλογὴν\n\nχάριτος σωζομένῳ. Τίς δὲ ὁ τρόπος τῆς σωτηρίας; Ὅτι Λόγον (φησὶ) συντελῶν καὶ συντέμνων ἐν δικαιοσύνῃ. Ὁ γὰρ ὅλον τὸ χάραγμα τὸ νομικὸν καὶ τὴν προφητικὴν διάταξιν ἐν τῇ βραχυλογίᾳ τοῦ Εὐαγγελίου περιλαβὼν καὶ ἐργαζόμενος τὸ παρὰ τοῦ Κυρίου αὐτῷ ὑποδειχθὲν, οὗτος σωθήσεται. Ἀγα πήσεις γὰρ Κύριον τὸν Θεόν σου καὶ ἀγαπήσεις τὸν πλη σίον σου ὡς σεαυτόν. Ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ Προφῆται. Ὁ οὖν συντελῶν τὸν λόγον, ὁ εἰς ἔργον ἄγων καὶ συντέμνων αὐτὸν καὶ οἱονεὶ συγκεφαλαιούμενος αὐτοῦ τὸ πλάτος ἐν ταῖς βραχυτάταις ἐντολαῖς, οὗτός ἐστι τὸ κατάλειμμα τὸ σωζόμενον.","english":"If anyone asks the reason why the Apostle omitted some things and altered others, let him know this: that, being a Hebrew, he did not enslave himself to the editions which we have used, but having interpreted the saying as it seemed fitting to him, so he delivered it. For indeed the others also appear to have concurred rather with the apostolic exposition. However, the meaning of the saying is as follows: It was said above that even a child shall write down those who are saved from sin. Here let no one marvel (he says) if so great a number of Israel is reduced to a few. Do not attend to the multitude of those who are called God-fearers, since to many belongs the name of Christ, but to few does the testimony of works confirm the appellation. If the people of Israel become as the sand of the sea, the remnant of them shall be saved. It has been said concerning the former people that salvation is not in the multitude, but in the remnant, which is saved according to the election of grace. And what is the manner of salvation? That he is completing and cutting short the word in righteousness. For he who has encompassed the whole legal impress and the prophetic ordinance in the brevity of the Gospel, and who works what was shown to him by the Lord, this one shall be saved. For you shall love the Lord your God and you shall love your neighbor as yourself. In these two commandments the whole law hangs and the Prophets. Therefore he who completes the word, who brings it into action and cuts it short and, as it were, sums up its breadth in the shortest commandments, this one is the remnant that is saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"Πάντα (φησὶν) ὅσα ἂν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, κατὰ τὰ αὐτὰ καὶ ὑμεῖς ποιεῖτε αὐτοῖς. Οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ Προφῆται. Ὁρᾷς ἐν τῇ φυσικῇ ἐννοίᾳ ὅλον τὸν λόγον συντελούμενον καὶ συντεμνόμενον ἐν δικαιοσύνῃ· Ὅτι λόγον συντετμημένον ποιήσει Κύριος, τῇ οἰκουμένῃ ὅλῃ. Ὁ μέντοι Ἀπόστολος εἶπε· Ποιήσει Κύριος ἐπὶ τῆς γῆς. Συμ φώνως δὲ αὐτῷ Σύμμαχος καὶ Θεοδοτίων· Ἐν μέσῳ πάσης τῆς γῆς. Τὸ γὰρ δυσπαρατήρητον τοῦ νόμου μὴ ἅψῃ, μηδὲ γεύσῃ, μηδὲ θίγῃς· αἱ περὶ ἑορτῶν διατάξεις, αἱ περὶ ἡμερῶν, αἱ περὶ ὁλοκαυτωμάτων, αἱ περὶ καθάρσεως, αἱ περὶ ἱλασμοῦ, πάντα συνετμήθη εἰς ἓν κεφάλαιον βραχὺ καὶ εὐπαρα τήρητον, ὡς μηδεμίαν πρόφασιν ὑπολείπεσθαι τοῖς μὴ πολι τευομένοις κατὰ τὸ Εὐαγγέλιον. 11. ΚΕΦΑΛΑΙΟΝ ιαʹ Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαὶ καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν. Τὸν ἐκ σπέρματος Δαβὶδ Χριστὸν εὐαγγελίζεται ἡμῖν ὁ λόγος. Ἐν γὰρ τῇ ἡμέρᾳ ἐκείνῃ, τουτέστιν ἐπὶ τῶν πάλαι προωρισμένων καιρῶν καὶ ἐν τῷ προδιατεταγμένῳ χρόνῳ, ἔσται ἡ ῥίζα τοῦ Ἰεσσαί. Ἀλλαχοῦ μὲν ῥάβδον λέγει ἐκ τῆς ῥίζης ἀνατελεῖν καὶ ἄνθος ἐκ τῆς ῥίζης τοῦ Ἰεσσαὶ ἀναβήσεσθαι, τὴν ῥάβδον ἐπὶ τῆς ἀρχῆς λαμβάνων, τὸ δὲ ἄνθος, ἐπὶ τῆς ἐπεράστου καὶ πᾶσι κεχαρισμένης ἐπιδημίας. Καὶ ὅτι ἐν βραχεῖ τὴν χάριν παρασχόμενος τῆς ἐνανθρωπήσεως, ταχεῖαν καὶ οἱονεὶ παροδικὴν ποιεῖται τὴν ἐπιδημίαν· ἐνταῦθα δὲ ῥίζαν λέγει τοῦ Ἰεσσαὶ ἔσεσθαι. Πρόσχες τῷ Ἔσται· οὐχί φησι δόξει· οὐδὲ δόξει εἶναι, ἀλλὰ κατὰ ἀλήθειαν. Ἔσται. Οὐ γὰρ φαντασίᾳ, οὐδὲ οἰήσει τὴν σάρκα, ἀλλ' αὐτῇ ἀληθείᾳ ἀνέ λαβεν.","english":"All things (he says) whatsoever you wish that men should do to you, do you also to them in the same way. For this is the law and the prophets.\" You see the whole word accomplished and summed up in natural understanding and in righteousness: \"For the Lord will make a shortened word in all the world.\" The Apostle, however, said: \"The Lord will make it on the earth.\" And Symmachus and Theodotion agree with him: \"In the midst of all the earth.\" For the hard-to-observe parts of the law—\"do not touch, do not taste, do not handle\"—the ordinances concerning feasts, concerning days, concerning whole burnt offerings, concerning purification, concerning atonement, all were summed up into one short and easily observed chapter, so that no pretext is left for those who do not live according to the Gospel. 11. CHAPTER 11 And it shall be in that day the root of Jesse, and he who rises to rule the nations. The word proclaims to us the Christ from the seed of David. For in that day, that is, in the times long ago foreordained and in the preappointed time, the root of Jesse shall be. Elsewhere he says that a rod shall spring from the root, and a flower shall come up from the root of Jesse, taking the rod to mean the rule, and the flower the beloved and pleasing-to-all visitation. And that, having provided the grace of the incarnation in a brief time, he makes his visitation swift and, as it were, passing. But here he says that the root of Jesse shall be. Attend to \"shall be\": he does not say \"shall seem,\" nor \"shall seem to be,\" but according to truth, \"shall be.\" For not in appearance, nor in imagination did he take the flesh, but in very truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Ἔσται οὖν ἡ ῥίζα τοῦ Ἰεσσαί, τουτέστι τὸ φύραμα τῆς σαρκὸς τὸ ἀπὸ Ἰεσσαὶ, ἔσται κατὰ ἀλήθειαν καὶ ὑποστή σεται. Καὶ ὁ ἀνιστάμενος αὐτὸς καὶ ῥίζα καὶ ἀνιστάμενος. Ῥίζα τοῦ Ἰεσσαί, ὅτι ἐκ βασιλικῆς διαδοχῆς ἡ θεοφόρος σὰρξ προσελήφθη. Ὁ δὲ ἀνιστάμενος ἄρχειν ἐθνῶν. Διὰ τοῦτο τὰ ἔθνη ἐπ' αὐτὸν ἤλπισεν, ὡς δῆλον ἀπὸ τῆς ἐν τοῖς ἔθνεσι τοῦ Χριστοῦ Ἐκκλησίας. Ἀναστὰς γὰρ ἐκ νεκρῶν, ἦρξε τῶνἐθνῶν, καταλιπὼν τὸν φονέα λαόν· ἐκείνοις μὲν γὰρ τὸν θάνατον περιαφῆκε, τοῖς δὲ ἔθνεσι τὴν ἀνάστασιν ἐχαρίσατο· διότι οἱ μὲν ἔκραζον Σταυρωθήτω, καὶ Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν· οἱ δὲ ἐδέξαντο τὸν Ἐσταυ ρωμένον καὶ τῷ αἵματι αὐτοῦ ἐλυτρώθησαν ἀπὸ τοῦ θανάτου. Καὶ ἔσται (φησὶν) ἡ ἀνάπαυσις αὐτοῦ τιμή. Αὕτη ἡ Χριστοῦ ἀνάπαυσις, ἡ τιμὴ τῶν τιμώντων αὐτὸν ὡς Λόγον Θεοῦ καὶ σοφίαν Θεοῦ καὶ δύναμιν. Ὁ ἀναπαύων τὸν Χριστὸν ὁμολογεῖ αὐτοῦ τὴν πρὸς τὸν γεγεννηκότα αὐτὸν ὁμοτιμίαν, τῆς ἀξίας τὴν κοινωνίαν· τῆς φύσεως τὴν ἐξ ἀϊδίου ὕπαρξιν. Οἱ δὲ μεριμνῶντες τί τῶν πρὸς ἀτιμίαν ῥη μάτων ἐξεύρωσιν, οὐ τὰ πρὸς ἀνάπαυσιν τοῦ Χριστοῦ φθέγ γονται. Δύναται μέντοιγε ἡ ἀνάπαυσις λαμβάνεσθαι, μὴ μόνον ἣν αὐτὸς ἀναπαύεται παρὰ τῶν δοξαζόντων αὐτὸν ὁ Κύριος, ἀλλὰ καὶ ἣν ἀναπαύσει τοὺς ἀγαπῶντας αὐτὸν, κατὰ τὸ γεγραμμένον, ὅτι ἐγὼ τοὺς ἐμὲ ἀγαπῶντας δοξάζω. Ἔστι γὰρ ἡ ἀνάπαυσις, ἣν ἀναπαύσει ὁ Κύριος, τιμὴ, ἥτις μετὰ τὴν δικαιοκρισίαν τοῦ Θεοῦ πρὸς τὴν τῶν πεπραγμένων ἀξίαν διανεμηθήσεται. Τιμήσει γὰρ τοὺς μὲν","english":"Therefore the root of Jesse will be—that is, the lump of flesh from Jesse—it will be truly, and will subsist. And he who rises is himself both root and he who rises. Root of Jesse, because the God-bearing flesh was taken from the royal succession. And he who rises to rule the nations. For this reason the nations hoped in him, as is clear from the Church of Christ among the nations. For having risen from the dead, he began to rule the nations, leaving behind the murderous people; for to them he fastened death, but to the nations he granted the resurrection as a gift; because they cried out, \"Let him be crucified,\" and \"His blood be on us and on our children\"; but the others received the Crucified One and were redeemed from death by his blood. And his rest (he says) will be honor. This is the rest of Christ—the honor of those who honor him as the Word of God and the wisdom of God and the power. He who gives rest to Christ confesses his equality of honor with the one who begot him, the communion of worth, the existence of his nature from eternity. But those who are anxious about what words of dishonor they may invent do not speak what contributes to the rest of Christ. However, the rest can be understood not only as that in which the Lord himself rests among those who glorify him, but also as that in which he will give rest to those who love him, according to what is written: \"I glorify those who love me.\" For the rest which the Lord will give is honor, which after the righteous judgment of God will be distributed according to the worth of what has been done. For he will honor those who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"μείζοσι τιμαῖς, τοὺς δὲ ὑποδεεστέραις, ἐπειδὴ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ. Καὶ ἐπειδὴ πολλαὶ μοναὶ παρὰ τῷ Πατρὶ, τοὺς μὲν ἐν ὑπερεχούσαις καὶ ὑψηλοτέραις καταστάσεσι, τοὺς δὲ ἐν ὑποδεεστέραις ἀναπαύσει. Πάντες μέντοι διὰ τιμῆς τὴν ἀνάπαυσιν ἕξουσιν. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, προσθήσει Κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ. Χεὶρ Κυρίου διαφόρως ἐδείχθη καθ' ἑκάστην γενεὰν, διὰ τῶν δυναμένων χωρῆσαι τὴν ἐνέργειαν τῶν θαυμασίων. Πρότερον μὲν γὰρ τὰ τεράστια ἔδειξεν ἐν Αἰγύπτῳ, εἶτα ἐν τῇ ἐρήμῳ· εἶτα κατὰ τοὺς τοῦ Ἰησοῦ τοῦ Ναυῆ χρό νους, εἶτα κατὰ τοὺς Κριτὰς, καὶ τὰ μεγάλα διακονησαμένους Προφήτας. Νῦν δὲ χεὶρ Κυρίου δείκνυσθαι λέγεται κατὰ τὴν ἐπιδημίαν τοῦ Σωτῆρος ἡμῶν, πᾶσαν νόσον καὶ πᾶσαν μαλακίαν θεραπεύοντος ἐν τῷ λαῷ, καὶ ποιοῦντος τὰ ἐν τῷ Εὐαγγελίῳ κεκηρυγμένα. Ταύτην γὰρ τὴν δύναμιν προσέθηκεν ὁ Κύριος δεῖξαι, ἐπειδὴ τὰ προλαβόντα οὐκ ἐφάνη αὐτάρκη πρὸς τὸ ἐναγαγεῖν εἰς τὴν θεογνωσίαν τὸν ἀπει θοῦντα λαόν. Τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ. Διὰ τοῦτο προσθήσει τὴν χεῖρα δεῖξαι, ἵνα εἰς ζῆλον ἀγάγῃ τὸ ὑπόλοιπον τοῦ λαοῦ, ὅπερ λείψανον λέγει εἶναι ἀπὸ τῶν πο λεμίων περισωθέν. Καὶ ἀπαριθμεῖται τὸ πλῆθος τῶν πολεμη σάντων, Ἀσσυρίαν καὶ Αἴγυπτον, καὶ Βαβυλωνίαν, Αἰθίοπας καὶ Ἐλαμίτας καὶ τοὺς ἀπὸ ἡλίου ἀνατολῶν, καὶ Ἄραβας. Πλήρης ἡ ἱστορία· περὶ μὲν Αἰθιόπων λέγουσα, ὅτι Ἐξῆλθε Ζαραὶ, ὁ Αἰθίοψ, ἐν δυνάμει καὶ χιλίαις χιλιάσι καὶ ἅρμασι τριακοσίοις. Καὶ ἐξῆλθεν Ἀσὰ εἰς συνάντησιν καὶ ἐβόησε πρὸς Κύριον καὶ εἶπε·","english":"with greater honors, and others with lesser, since star differs from star in glory. And since there are many mansions with the Father, some he will bring to rest in more excellent and higher states, and others in lesser ones. Yet all will have their rest through honor. And it shall be in that day, the Lord will add to show his hand. The hand of the Lord was shown in various ways in each generation, through those able to contain the working of his wonders. For formerly he showed portents in Egypt, then in the wilderness; then in the times of Joshua the son of Nun, then in the times of the Judges, and through the great Prophets who ministered. But now the hand of the Lord is said to be shown at the coming of our Savior, healing every disease and every sickness among the people, and doing the things proclaimed in the Gospel. For this power the Lord added to show, since the things that came before did not appear sufficient to lead the disobedient people to the knowledge of God. To provoke to zeal the remnant left of the people. Therefore he will add to show his hand, so that he may bring to zeal the remnant of the people, which he calls a remnant preserved from the enemies. And the multitude of those who warred is enumerated: Assyria and Egypt, and Babylonia, the Ethiopians and Elamites and those from the rising of the sun, and the Arabians. The history is full; speaking concerning the Ethiopians, that Zerah the Ethiopian went out in power with a thousand thousands and three hundred chariots. And Asa went out to meet him and cried to the Lord and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Κύριε, οὐκ ἀδυνατεῖ παρὰ σοὶ σώζειν ἐν πολλοῖς καὶ ἐν ὀλίγοις. Κατίσχυσον ἡμᾶς, Κύριε, ὁ Θεὸς ἡμῶν, ὅτι ἐπὶ σοὶ πεποίθαμεν καὶ ἐπὶ τῷ ὀνόματί σου ἤλθομεν ἐπὶ τὸ πλῆθος τὸ πολὺ τοῦτο. Κύριε, ὁ Θεὸς ἡμῶν, μὴ κατισχυσάτω πρὸς σὲ ἄνθρωπος. Ἀσσύριοι δὲ ἦσαν οἱ αἰχμαλωτεύσαντες, καὶ Αἰγύπτιοι οἱ ἐξ ἀρχῆς καταδουλωσάμενοι, καὶ Ναβουχοδονόσορ ἀπὸ τῆς Βαβυλωνίας. Ἐλαμῖται δέ εἰσι τὸ γένος τῶν Παρθυναίων, ὃ, μετὰ τῶν ἀπὸ τῆς Μεσο ποταμίας Συρίας, πολλάκις ἐπέθετο τῷ Ἰσραήλ. Ἄραβες δὲ, ἔθνος πολέμιον, πάντα τὸν χρόνον ἐκπολεμώμενον τῷ Ἰσραήλ. Πάντων οὖν τούτων πολεμούντων τῷ εὐγενεῖ σπέρματι, οἱ μὲν ἡττῶνται, οἱ δὲ περιγίνονται· Καὶ διὰ τὸ περιγενέσθαι καὶ ἐν πολλοῖς πόνοις γεγυμνάσθαι, οἷόν τι ἆθλον λαμβάνουσι τὴν προσθήκην θεωρῆσαι τῆς δεικνυμένης χειρὸς τοῦ Θεοῦ. Διὸ καὶ ζηλωτοὶ ἔσονται μετὰ τὰς ἀριστείας καὶ τοὺς πό νους. Καὶ ἀρεῖ (φησὶ) σημεῖον εἰς τὰ ἔθνη καὶ συνάξει τοὺς ἀπολομένους Ἰσραὴλ, καὶ τοὺς διεσπαρμένους τοῦ Ἰούδα συνάξει ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς. Ἡ οὖν ῥίζα τοῦ Ἰεσσαὶ, ὁ Ἀναστὰς ἐπὶ τῷ ἄρχειν τῶν ἐθνῶν, οὗτος ἀρεῖ σημεῖον εἰς τὰ ἔθνη, ἵνα συναχθῶσιν οἱ ἀπολλύμενοι τοῦ Ἰσραήλ. Ἦλθε γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου ζητῆσαι καὶ σῶσαι τὸ ἀπολωλός. Τοῦτο δέ ἐστι τὸ σημεῖον, ὃ ἦρεν εἰς τὰ ἔθνη, τὸ ἐν τοῖς Εὐαγγελίοις λεγόμενον· Ὄψονται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου, ὅπερ φήσεις εἶναι τὸν Σταυρὸν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, δι' οὗ τοῖς Ἁγίοις ὁ κόσμος ἐσταύρωται, καὶ αὐτοὶ τῷ κόσμῳ· ἐν ᾧ καὶ λέγει τοῦ σημείου τὴν δύναμιν.","english":"Lord, it is not impossible with you to save by many or by few. Strengthen us, Lord our God, for we have trusted in you, and in your name we have come against this great multitude. Lord our God, let not man prevail against you. Now the Assyrians were those who took them captive, and the Egyptians those who enslaved them from the beginning, and Nebuchadnezzar from Babylonia. The Elamites are the race of the Parthians, which, together with those from Mesopotamia of Syria, often attacked Israel. And the Arabians are a hostile nation, at war with Israel all the time. So when all these were warring against the noble seed, some are defeated and others prevail; and because they prevail and have been exercised in many labors, they receive as a kind of prize the addition of seeing the hand of God that is shown forth. Therefore they will also be envied after their exploits and labors. And he will lift up (it says) a sign to the nations, and he will gather the lost of Israel, and he will gather the dispersed of Judah from the four corners of the earth. The root of Jesse, then, the one who arose to rule the nations, he will lift up a sign to the nations, so that the lost of Israel may be gathered. For the Son of Man came to seek and to save what was lost. And this is the sign that he lifted up to the nations, the one spoken of in the Gospels: They will see the sign of the Son of Man, which you will say is the Cross of our Lord Jesus Christ, through which the world has been crucified to the saints, and they to the world; in which he also speaks of the power of the sign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Διὰ τί διὰ σταυροῦ ἡ οἰκονομία τῆς ἐνανθρωπήσεως ἐτελέσθη; Ἵνα ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς συναχθῶσιν οἱ σωζόμενοι. Τετραχῆ γὰρ διαιρεῖται τοῦ σταυροῦ τὰ μέρη, ὥστε ἕκαστον ἀπονεύειν πρὸς τὰ τέσσαρα μέρη τοῦ κόσμου. Εἴτε οὖν ἵνα πάντα τὰ μέρη διὰ τῶν μερῶν τοῦ σταυροῦ οἰκονομηθῇ πρὸς σωτηρίαν, διὰ τοῦτο προετιμήθη ὁ διὰ τοῦ σταυροῦ θάνατος· ἢ ὅτι, πρὸ τοῦ ξυλίνου σταυροῦ νοητός τις τῷ κόσμῳ παντὶ συνεσταύρωται, τῶν τεσσάρων μερῶν τοῦ παντὸς εἰς τὸ μέσον συναπτομένων, καὶ τῆς ἐν τῷ μέσῳ δυνάμεως πρὸς τὰ τέσσαρα μέρη περατουμένης. Ἀρθέντος οὖν τοῦ σημείου τούτου, συναχθήσονται οἱ ἀπολόμενοι τοῦ Ἰσραὴλ, καὶ οἱ διεσκορπισμένοι τοῦ Ἰούδα συναχθήσονται ἐκ τῶν τεσσάρων πτερύγων τῆς γῆς. Τούτου ἀρθέντος τοῦ σημείου (ἔχοντος δύναμιν καθαιρετικὴν\n\nἀρχῶν καὶ ἐξουσιῶν, ἅστινας ἐθριάμβευσεν ἐν τῷ ξύλῳ, ἀπεκδυσάμενος αὐτὰς καὶ οἱονεὶ ἀποῤῥίψας ὃ εἴχομεν ἀπ' αὐτῶν ὑφασμένον ἡμῖν ἔνδυμα) ἐξεδύσατο τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας ἐν τῷ ξύλῳ. Διὰ τοῦτο Παῦλος, ἐκ τῶν ἀπολωλότων τοῦ Ἰσραὴλ καὶ διεσκορπισμένων τοῦ Ἰούδα ὑπάρχων, νοήσας τὸ ἀρθὲν ὑπὸ τοῦ Ἰησοῦ εἰς τὰ ἔθνη σημεῖον, προσέδραμε τῷ σταυρῷ, καὶ ἔλεγεν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. Ἀκολουθεῖ δὲ τῷ συναχθῆναι τοὺς ἀπολομένους τοῦ Ἰσραὴλ (οἵτινες ἐβασιλεύοντο ὑπὸ τοῦ Ἐφραῒμ) καὶ τοὺς διεσπαρμένους τοῦ Ἰούδα (οἵτινες ὑπὸ τῶν ἐκ σπέρματος Δαβὶδ ἐπολιτεύοντο) τὸ μηκέτι εἶναι ζῆλον τοῦ Ἐφραῒμ κατὰ τοῦ Ἰούδα, μηδὲ ἀνύειν ἔτι τοὺς τοῦ Ἰούδαἐχθρούς·","english":"Why was the economy of the incarnation accomplished through the cross? So that those who are saved might be gathered from the four corners of the earth. For the parts of the cross are divided fourfold, so that each part inclines toward the four regions of the world. Either, then, it was so that all the parts might be ordered to salvation through the parts of the cross, and for this reason the death through the cross was preferred; or because, before the wooden cross, a certain intelligible cross was fixed together with the whole world, the four parts of the universe being joined into the middle, and the power in the middle reaching out to the four parts. When this sign is taken up, therefore, those of Israel who were lost will be gathered, and those of Judah who were scattered will be gathered from the four corners of the earth. When this sign is taken up (having power to overthrow principalities and powers, which he triumphed over on the tree, having disarmed them and, as it were, cast off the garment that had been woven for us from them), he stripped off the principalities and the powers and made a public display of them with boldness, triumphing over them on the tree. For this reason Paul, being one of the lost of Israel and the scattered of Judah, understanding the sign taken up by Jesus to the Gentiles, ran to the cross and said: But far be it from me to boast, except in the cross of our Lord Jesus Christ. And there follows upon the gathering of those of Israel who were lost (who were ruled by Ephraim) and of those of Judah who were dispersed (who were governed by those of the seed of David) that there is no longer jealousy of Ephraim against Judah, nor do the enemies of Judah prevail any longer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"μετὰ γὰρ τὸ ἀρθῆναι τὸ σημεῖον, καὶ συναχθῆναι τοὺς ἀπολομένους τοῦ Ἰσραὴλ (ὅστις λέγεται Ἐφραῒμ) συναχθῆναι δὲ καὶ τοὺς διεσκορπισμένους τοῦ Ἰούδα, Ἀφαιρεθήσεται ὁ ζῆλος τοῦ Ἐφραῒμ, καὶ οἱ ἐχθροὶ τοῦ Ἰούδα ἀπολοῦνται. Κατάμαθε δὲ, ὅτι ὁ μὲν Ἰσραὴλ ἀπολωλέναι λέγεται, ὁ δὲ Ἰούδας διεσπάρθαι. Πλὴν ἀλλὰ τῇ κατὰ Χριστὸν συμφωνίᾳ, τοῦ εἰρηνοποιοῦντος τὰ ἐπὶ τῆς γῆς καὶ τὰ ἐν οὐ ρανῷ καὶ ἐν αὐτῷ τὰ πάντα ἀποκαταλλάσσοντος, ἀναιρεῖται τὰ πάθη, τὰ πρότερον ἐκ φιλονεικίας καὶ διαστάσεως ἐνδυνα στεύοντα τῷ βίῳ. Διὰ τοῦτο οὖν Ἐφραῒμ οὐ ζηλώσει τὸν Ἰούδαν, καὶ ὁ Ἰούδας οὐκέτι θλίψει Ἐφραΐμ, ἐπεὶ ἡ ἐν αὐτοῖς πρὸς ἀλλήλους ἔχθρα ἀπολεῖται. Ἔοικε γὰρ μάλιστα ὁ ζῆλος γίνεσθαι τοῦ ἐχθραίνειν ἀφορμὴ τοῖς πολλοῖς. Ζῆλος δὲ νῦν, οὐχ ἡ τῶν καλῶν μίμησις, ἀλλ' ἡ ἐπὶ ταῖς εὐπραγίαις βασκανία παρὰ τῆς Γραφῆς εἴρηται. Τότε οὖν, ἐν συμφωνίᾳ γενόμενοι, Πετασθήσονται ἐν πλοίοις ἀλλοφύλων, θάλασσαν ἅμα προνομεύσουσι. Διὰ τῆς θαλάσσης καλῶς παρέστησε τοὺς ταχυναυτοῦντας, πτερῷ παρεικάσας τὴν κίνησιν· ὅταν πλήρει τῷ ἱστίῳ, συμμέτρως τοῦ πνεύματος κατὰ πρύμναν ἱσταμένου, ὑπὲρ θαλάσσης φέρωνται. Προνομεύουσι δὲ θάλασσαν, τοῦ δράκοντος περιγινόμενοι καὶ τῶν ὑπ' αὐτῷ τελουμένων, οὓς οἱ Ἀπόστολοι τοῦ Χριστοῦ εἰς τὴν ἐπίγνωσιν τῆς ἀληθείας μετατιθέντες, δικαίως ἂν λέγοιντο προνομεύειν, οἱονεὶ σκῦλα ἑαυτῶν ποιούμενοι τὰ προ κατεχόμενα ὑπὸ τοῦ αἰχμάλωτον ἀπαγαγόντος τὸν ἄνθρωπον. Θάλασσαν δὲ ἀκουστέον νῦν τὸν τῆς κακώσεως τόπον, ὃν καὶ κοιλάδα τοῦ κλαυθμῶνος ἀλλαχοῦ μεμαθήκαμεν.","english":"For after the sign has been lifted up and the lost ones of Israel (who is called Ephraim) have been gathered, and the scattered ones of Judah have also been gathered, the jealousy of Ephraim shall be taken away, and the enemies of Judah shall perish. Consider carefully that Israel is said to have been lost, but Judah to have been scattered. Nevertheless, through the harmony that is in Christ, who makes peace between things on earth and things in heaven and reconciles all things in himself, the passions are abolished—those passions that formerly, from rivalry and dissension, held power in human life. For this reason, then, Ephraim shall not be jealous of Judah, and Judah shall no longer oppress Ephraim, since the enmity between them toward one another shall perish. For jealousy seems especially to become for many the occasion of enmity. But jealousy here is not the imitation of good things, but the envy at others' prosperity, as spoken of by Scripture. Then, therefore, having come into harmony, they shall fly in ships of foreigners, and at the same time they shall plunder the sea. Through the sea he has well represented those who sail swiftly, likening their motion to a wing—when, with the sail full, the wind standing fairly at the stern, they are borne over the sea. And they plunder the sea, overcoming the dragon and those who are initiated under him; whom the Apostles of Christ, transferring them to the knowledge of the truth, would rightly be said to plunder, making as it were spoils of their own the things formerly held by the one who led man away captive. And by \"sea\" here one must understand the place of affliction, which elsewhere we have learned to call the valley of weeping.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Πλοῖα δὲ ἀλλοφύλων λέγεται τάχα τὰ σώματα ἡμῶν, διὰ τὸ μὴ ἔχειν οἰκείως πρὸς τὴν ψυχῆς κατασκευήν. Ἡ γὰρ σὰρξ τῷ νόμῳ τοῦ Θεοῦ οὐχ ὑποτάσσεται, ἀλλ' ἐπιθυμεῖ κατὰ τοῦ πνεύματος. Οὗτοι δὲ καὶ τὴν Ἰδουμαίαν προνομεύειν λέ γονται, τουτέστι τῶν γηΐνων πραγμάτων ἐπικρατεῖν, καὶ ἐπὶ Μωὰβ ἐπιβάλλειν τὰς χεῖρας. Μωὰβ ἑρμηνεύεται ἐκ πατρός. Πρὸς οὖν αὐτοὺς εἴρηκεν ὁ Κύριος, ὅτι Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. Τούτοις τὰς ἑαυτῶν χεῖρας ἐπιβάλ λουσιν, ἵνα διὰ τῆς ἑαυτῶν ἀγαθῆς πράξεως ὑποχειρίους αὐτοὺς λάβωσιν. Εἶτα Υἱοὶ Ἀμμὼν πρῶτοι ὑπακούσονται. Ἀμμὼν ἑρμηνεύεται, λαὸς μεθ' ἡμῶν. Τάχα πρῶτοι ὑπακούσονται τῷ λόγῳ, οἱ ἐλάττονα τὴν κακίαν ἔχοντες, παρὰ τοὺς πλείονα αὐτὴν καὶ ἐπὶ πλεῖον κεχυμένην ἔχοντας. Εἶτα ἐπιφέρει· Καὶ ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου. Ὥσπερ ὁ Ἰεζεκιὴλ Αἰγύπτου ποταμοὺς εἶναι λέγει, οὓς Φαραὼ πεποιηκέναι ἀλαζονεύεται, οὕτως ὁ Ἡσαΐας θάλασσαν Αἰγύπτου ὀνομάζει, ἥντινα ὁ ἀγαθὸς Θεὸς ἐρημώσει. Εὐεργεσία γὰρ ἡ ἀπὸ μοχθηρῶν πραγμάτων ἐν καιρῷ δεκτῷ ἐπαγομένη ἐρήμωσις. Ὥσπερ δὲ Ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου, καὶ ἐπιβαλεῖ ἐπὶ τὸν ποτα μὸν πνεύματι βιαίῳ, οὕτω Καὶ πατάξει τὰς ἑπτὰ τῆς Αἰ γύπτου φάραγγας. Καὶ τότε διαπορεύσεταί τις τὸν Αἰ γύπτου ποταμὸν ὑποδεδεμένος. Τὸ πενιχρὸν σημαίνει τοῦ ὕδατος τοῦ ὑπολειφθέντος τῷ ὕδατι τῷ ποταμίῳ· οὕτω γὰρ ὀλίγον ἔσται (ἢ καὶ παντελῶς ἀποξηρανθήσεται) ὡς μηδὲ ἰκμάδα ὑπολειφθῆναι, δι'","english":"The ships of the foreigners are perhaps our bodies, because they have no natural kinship with the constitution of the soul. For the flesh is not subject to the law of God, but lusts against the spirit. These are said also to plunder Idumea, that is, to prevail over earthly things, and to lay hands on Moab. Moab is interpreted as \"from a father.\" To them, then, the Lord has said, \"You are from your father the devil, and you wish to do the desires of your father.\" Upon these they lay their own hands, so that through their own good action they may take them captive. Then the sons of Ammon shall be the first to obey. Ammon is interpreted as \"a people with us.\" Perhaps those who have less evil will be the first to obey the word, compared with those who have more of it and it poured out more extensively. Then he adds: And the Lord shall desolate the sea of Egypt. Just as Ezekiel says that the rivers of Egypt are those which Pharaoh boasts that he has made, so Isaiah names the sea of Egypt, which the good God shall desolate. For it is a benefaction when desolation is brought upon worthless things at the acceptable time. And just as the Lord shall desolate the sea of Egypt, and shall bring upon the river a violent spirit, so also he shall strike the seven valleys of Egypt. And then anyone shall cross the river of Egypt wearing sandals. This signifies the poverty of the water that is left to the river water; for thus it shall be little (or even completely dried up), so that not even a drop of moisture is left, through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"ἣν ἀναγκασθήσεταί τις ὑπολυσάμενος ἐμβῆναι τὸν ποταμόν. Ἢ τάχα δὲ, ἐπειδὴ Μωϋσεῖ καὶ Ἰησοῦ ἐλέχθη λῦσαι τὸ ὑπόδημα τοῦ ποδὸς, διὰ τὸ τὴν γῆν, ἐφ' ᾗ εἱστήκεισαν, ἁγίαν εἶναι, μήτοι αὐτὴν δὲ εἶναι τὴν Αἴγυπτον, ἀλλὰ βέβηλον, κελεύονται ὑποδεδεμένοι κατα πατεῖν τὸν ποταμὸν, καὶ μὴ ἀποτίθεσθαι τὰ ὑποδήματα. Ξηραίνεται δὲ βιαίῳ Θεοῦ κεκρατημένος πνεύματι. Διὰ τοῦτο ἀνάξιόν ἐστι τὸ ἔδαφος Αἰγύπτου γυμνὸν δέξασθαι τὸ ἴχνος τῶν διαπορευομένων ἁγίων. Ὅθεν καὶ οἱ τὸ πάσχα ἐσθίοντες, τὰ ὑποδήματα ἐν τοῖς ποσὶν ἔχειν ἐκελεύοντο. Ὅπου γὰρ ὄφις δάκνων καὶ σκορπίος, ἔστω τὰ ὑποδή ματα ἐν τοῖς ποσὶν, ἀσφαλιζόμενα τοὺς πόδας οἷς περιβέβληται· ἐπειδὰν δέ τις φθάσῃ ἤδη ἐπὶ τὸν ἅγιον τόπον, τότε ὑπολυέσθω ὡς οἱ Ἀπόστολοι τοῦ Χριστοῦ, πρὸς οὓς εἴρηται μηδὲ ὑποδήματα αἵρειν. Καὶ ἔσται τῷ Ἰσραὴλ ὡς ἡ ἡμέρα, ὅτε ἐξῆλθεν ἐκ γῆς Αἰγύπτου. Καὶ γὰρ τότε μετὰ ὑποδη μάτων παρῆλθε τὴν θάλασσαν τὴν Ἐρυθρὰν, ἐπειδὴ ἐπετί μησεν αὐτῇ ὁ Δυνατὸς, καὶ ἐξηράνθη. Καὶ τὸν Ἰορδάνην παρῆλθον ποδὶ, ἄβροχον τὸ ἴχνος διαφυλάξαντες, τῷ πᾶσαν ἰκμάδα ὑποφεύγειν αὐτῶν τὴν βάσιν. 12. ΚΕΦΑΛΑΙΟΝ ιβʹ Τότε οὖν ἐρεῖ ὁ λαός· Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι, καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με. Ἀφίεταί τις πολλάκις καὶ ἐγκαταλείπεται, διὰ τὸ ἅπαξ ὑποσυρῆναι εἰς τὰ Αἰγύπτια κακὰ, καὶ χρόνον τινὰ ἀπο λαῦσαι τῆς ἰδίας ἀβουλίας, ἵνα θερίσῃ ἃ ἔσπειρε κακῶς· ὃς, ἐπειδὰν μὴ εἰς τὸ παντελὲς ἐγκαταλειφθῇ, ἀλλὰ τύχῃ τινὸς εὐεργεσίας, ἐρεῖ τὸ Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με.","english":"which one will be compelled to take off his sandals and enter the river. Or perhaps, since it was said to Moses and Joshua to loose the sandal from the foot, because the ground on which they stood was holy—not indeed that it was Egypt, but profane—they are commanded to tread the river with sandals on, and not to take off their shoes. But it is dried up, held fast by the violent Spirit of God. For this reason the soil of Egypt is unworthy to receive bare the footprint of the holy ones who pass through. Hence also those who eat the Passover were commanded to have sandals on their feet. For where there is a serpent that bites and a scorpion, let the sandals be on the feet, protecting the feet that they cover; but whenever someone has already reached the holy place, then let him take off his sandals, like the Apostles of Christ, to whom it was said not even to take up sandals. And it shall be to Israel as the day when it came out from the land of Egypt. For then it passed through the Red Sea with sandals, since the Mighty One rebuked it, and it was dried up. And they crossed the Jordan on foot, keeping their footprint dry, since all moisture fled from their step. 12. CHAPTER 12. Then therefore the people will say: I will bless you, O Lord, because you were angry with me, and you turned away your wrath and had mercy on me. A person is often forgiven and abandoned, because he was once drawn aside into Egyptian evils, and for a time enjoyed his own folly, so that he might reap what he sowed badly; who, when he is not abandoned completely, but obtains some benefit, will say: I will bless you, O Lord, because you were angry with me, and you turned away your wrath and had mercy on me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Ὅμοιόν ἐστι τούτῳ τὸ Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ, τοῦ δικαιῶσαι αὐτὸν τὴν δίκην μου. Καὶ μετὰ τοῦτο ἐξάξει εἰς τέλος κρίμα. Οὐ γὰρ εἰς τέλος ὀργισθήσεται, οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ. Ὁ δὲ λέγων· Εὐλογήσω σε, Κύριε, ὅτι ὠργίσθης μοι καὶ ἠλέησάς με, αἰσθανόμενος τῆς εὐεργεσίας τοῦ Θεοῦ, καυχήσεται ἐπ' αὐτῇ καί φησιν· Ἰδοὺ ὁ Θεός μου, Σωτήρ μου, πεποιθὼς ἔσομαι ἐπ' αὐτὸν, καὶ οὐ φοβηθήσομαι, διότι ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος. Ταῦτα οὐκ ἐροῦσιν οἱ ποιοῦντες τὴν ἐλεημοσύνην ἔμπροσθεν τῶν ἀνθρώπων, οὐδὲ οἱ δόξαν παρ' ἀλλήλων λαμβάνοντες· καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες, καὶ ὅλως οἱ παραβαίνοντες τὴν ἐντολὴν τοῦ λέγοντος· Μὴ γινώμεθα κενόδοξοι. Ἐπειδὴ δὲ ἐπαγγέλλεται ὁ Κύριος, ὅτι Τοὺς δοξάζοντάς με δοξάσω, δηλονότι ὁ καλῶς δοξάζων τὸν Θεὸν, δεδοξασμένος ἐστὶ παρ' αὐτῷ. Οὕτω καὶ Μωϋσέως ἐδοξάσθη τὸ πρόσωπον, ἐπειδὴ καλῶς ᾔδει δοξάζειν τὸν Θεόν. Συμφωνεῖ δὲ τῇ δόξῃ καὶ ἡ αἴ νεσις, ὥστε ὁ καλῶς δοξάζων, καὶ ὑγιῶς αἰνέσει. Καὶ μηδεὶς οἰέσθω τῶν ἐσφαλμένας περὶ Θεοῦ ἐχόντων ὑπολήψεις, ὅτι δεκταὶ αὐτοῦ εἰσιν αἱ ἐν ψαλμῳδίαις αἰνέσεις. Τῆς γὰρ αὐτῆς καρδίας ἐστὶ δοξάζειν τε ἐπιτετευγμένως καὶ αἰνεῖν ὑγιῶς. Ἐπεὶ οὖν ἔλεγε τὸ καταλειφθὲν τοῦ λαοῦ ἐν Αἰ γύπτῳ τὸ Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με, οὗτοι, δια βάντες τὴν Αἴγυπτον, ἐροῦσι τὸ Οὐ φοβηθήσομαι, διότι ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος, καὶ ἐγένετό μοι εἰς σωτηρίαν.","english":"Similar to this is the saying, \"I will bear the anger of the Lord, because I have sinned against him, to justify him in my cause. And after this he will bring judgment to completion.\" For he will not be angry to the end, nor will he be wrathful forever. But the one who says, \"I will bless you, Lord, because you were angry with me and had mercy on me,\" perceiving the beneficence of God, will boast in it and say, \"Behold, my God, my Savior; I will trust in him, and I will not be afraid, because the Lord is my glory and my praise.\" Those who practice almsgiving before men will not say these things, nor those who receive glory from one another and do not seek the glory that comes from the only God, and in general those who transgress the commandment of him who says, \"Let us not become vainglorious.\" But since the Lord promises, \"Those who glorify me I will glorify,\" it is clear that the one who glorifies God rightly is glorified by him. Thus also the face of Moses was glorified, because he knew well how to glorify God. Praise agrees with glory, so that the one who glorifies rightly will also praise soundly. And let no one among those who hold mistaken opinions about God suppose that his praises in psalmody are acceptable to him. For it belongs to the same heart to glorify perfectly and to praise soundly. Since, then, the remnant of the people in Egypt was saying, \"I will bless you, Lord, because you were angry with me and you turned away your wrath and had mercy on me,\" these, having crossed Egypt, will say, \"I will not be afraid, because the Lord is my glory and my praise, and he has become my salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Μνήσθητι δὲ καὶ τῆς ᾠδῆς, ἣν ἐν τῇ ἐξόδῳ ᾖσεν ὁ λαὸς τοῦ Ἰσραὴλ, ἐξαρχούσης τῆς Μαριὰμ καὶ λεγούσης· Ἄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται. Ὥστε τὴν παλαιὰν αἴνεσιν ἀνανεοῦνται νῦν οἱ λέγοντες· Ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος καὶ ἐγένετό μοι εἰς σωτηρίαν. Ἀκολούθως δὲ τῇ αἰνέσει Κυρίου ἀντλεῖ ὕδωρ μετ' εὐφρο σύνης ἐκ τῶν τοῦ σωτηρίου πηγῶν ὁ καλῶς αὐτὸν προσ κυνῶν. Εἰ ἐγκαλεῖται ὁ λαὸς ὁ εἰδωλολατρήσας (τὸ Ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζῶντος) δηλονότι ὁ πιστεύων εἰς Θεὸν καὶ ἐκ τῆς εἰς αὐτὸν πίστεως τοῖς σωτηρίοις δόγ μασι τὴν ψυχὴν\n\nποτιζόμενος, οὗτος ἀντλεῖ ὕδωρ μετ' εὐ φροσύνης ἐκ τῶν πηγῶν τοῦ Σωτηρίου. Τὴν δὲ εὐφροσύνην, ἡλίκη ἐγγίνεται τοῖς καταξιουμένοις ἐκεῖθεν ἀρύεσθαι, νοήσεις ἐκ τῆς εἰκόνος τῆς ὑπὸ τοῦ Δαβὶδ παρειλημμένης, ὅτι Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν, τὸν ἰσχυρὸν, τὸν ζῶντα. Τὸ γὰρ ὑπερβάλλον τῆς ἐπιθυμίας ἀμήχανόν τινα τὴν εὐ φροσύνην ἐμποιεῖ τοῖς ἐπιτυγχάνουσι τῶν περισπουδάστων. Καὶ ὁ μελετῶν τὸν νόμον Κυρίου ἡμέρας καὶ νυκτὸς (περὶ οὗ εἴρηται, ὅτι Στόμα δικαίου μελετήσει σοφίαν) ἐρευνῶν τὰς Γραφὰς καὶ διὰ τοῦ ὀρθῶς ζητεῖν εὑρίσκων τὸν Κύριον, διὰ τὴν ἐπὶ τῇ εὑρέσει εὐφροσύνην συνιεὶς τὸ πνευματικὸν βούλημα τῶν Γραφῶν, ἀντλήσει ὕδωρ μετ' εὐφροσύνης. Ὅταν οὖν αὐτοὶ ἐμπλησθῶμεν τοῦ πόματος τῶν ἐκ τοῦ σωτηρίου πηγῶν, τότε καὶ ἑτέρους προσλαμβάνομεν, ἐγκε λευόμενοι αὐτοῖς καὶ λέγοντες· Ὑμνεῖτε τὸν Κύριον, βοᾶτε τὸ ὄνομα αὐτοῦ. Ἡ δὲ βοὴ φωνή ἐστι μέγεθος ἔχουσα, δυνάμενον διικνεῖσθαι καὶ πρὸς τοὺς πόῤῥω. Βοᾶτε οὖν·","english":"Remember also the song that the people of Israel sang at the Exodus, with Miriam leading and saying, \"Let us sing to the Lord, for he has been glorified gloriously.\" So those who now say, \"The Lord is my glory and my praise, and he has become my salvation,\" renew the ancient praise. And following the praise of the Lord, the one who rightly worships him draws water with gladness from the springs of salvation. If the people who practiced idolatry are accused (namely, \"They abandoned me, the fountain of living water\"), then clearly the one who believes in God and is watered in his soul from faith in him by the saving doctrines—this one draws water with gladness from the springs of the Savior. And how great the gladness is that arises in those deemed worthy to draw from there, you will understand from the image taken up by David: \"My soul thirsted for God, the strong, the living.\" For the excess of desire produces an ineffable gladness in those who attain what they earnestly long for. And the one who meditates on the law of the Lord day and night (concerning whom it is said, \"The mouth of the righteous will meditate on wisdom\"), searching the Scriptures and by rightly seeking finding the Lord, because of the gladness at the finding, understanding the spiritual meaning of the Scriptures, will draw water with gladness. When, then, we ourselves are filled with the drink from the springs of salvation, then we also take in others, encouraging them and saying, \"Sing to the Lord, cry out his name.\" And the cry is a voice possessing magnitude, able to reach even those far off. Cry out, then:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"ἀντὶ τοῦ μὴ μικρὰ περὶ Θεοῦ φρονεῖτε, ἀλλὰ μεγάλῃ τῇ διανοίᾳ τὰ περὶ αὐτοῦ ἐννοοῦντες, οὕτω θεολογεῖτε, ὥστε καὶ τοῖς μακρὰν οὖσι τῆς σωτηρίας δυνηθῆναι ἐξάκουστον ὑμῶν τὸν λόγον, διὰ τὸ τρανὸν τῆς διδασκαλίας γενέσθαι. Δηλοῖ δὲ τὸν νοῦν τοῦτον τὰ ἐφεξῆς· Ἀναγγείλατε γὰρ (φησὶν) ἐν τοῖς ἔθνεσι τὰ ἔνδοξα αὐτοῦ, εἴπατε αὐτοῦ τὰ θαυμάσια. Δείξατε τοῖς ἀνοήτοις τὴν περὶ τὸν κόσμον διά ταξιν, ἵνα προσαχθῶσι τῇ ἀγάπῃ τοῦ Κτίσαντος τὰ ὅλα, Θεοῦ. Ὑμνήσατε τὸ ὄνομα αὐτοῦ, ὅτι ὑψηλὰ ἐποίησεν. Ἢπερὶ τῶν ἐν τῷ κόσμῳ θαυμάτων διηγήσασθε, ὅτι ὑψηλὰ καὶ ἀπρόσιτα, ἢ περὶ τῶν ἐν τοῖς οὐρανοῖς δυνάμεων, ὅτι αὐτὸς ἐποίησε τὰ ἐκεῖ ὑψηλά· ἢ περὶ τῆς ἐν ἡμῖν χρηστό τητος, ὅτι ὑψοῖ τοὺς τεταπεινωμένους καὶ συντεριμμένους τὴν καρδίαν. Κύριος γὰρ ὑψοῖ δικαίους. Ὑψηλὸν οὖν ἐποίησε καὶ, ταπεινωθέντα τῇ ἁμαρτίᾳ, τῇ ἰδίᾳ δόξῃ ὑπερύψωσεν.\n\n13. ΚΕΦΑΛΑΙΟΝ ιγʹ Ὅρασις κατὰ Βαβυλῶνος, ἣν εἶδεν Ἡσαΐας υἱὸς Ἀμώς. Οὐκ αἰσθητή τίς ἐστιν, οὐδὲ διὰ σωματικῶν ὀφθαλμῶν θεωρουμένη αὕτη ἡ ὅρασις, ἀλλ' ὑπὸ τοῦ νοῦ κατανοου μένη, τοῦ Θεοῦ φωτίζοντος αὐτὸν καὶ χαριζομένου ὁρᾷν αὐτόν. Τίς ἡ Βαβυλὼν καὶ τίνα τὰ ἀπαντησόμενα αὐτῇ; Δῆλον δὲ, ὅτι οὐ κατ' ἔκστασιν ἐλάλουν οἱ Προφῆται. Οἱ μὲν γὰρ πονηροῖς πνεύμασι κάτοχοι, παραφερόμενοι τὸν νοῦν, τὰς ἐκ τῶν δαιμόνων αὐτοῖς ἐγγινομένας φαντασίας οὐχ ὁρῶσιν, ἀλλὰ παρορῶσιν. Ὥσπερ οἱ δαιμονῶντες ποταμοὺς βλέπουσι καὶ ὄρη καὶ θηρία τὰ μὴ παρόντα·","english":"Instead of thinking small thoughts about God, but rather understanding the things concerning him with a great mind, theologize in such a way that your word may be heard even by those far from salvation, because of the clarity of the teaching. The following words make this meaning clear: \"Declare among the nations his glorious deeds,\" it says, \"speak of his wonders.\" Show to the foolish the order of the world, so that they may be drawn to the love of God, the Creator of all things. \"Sing praise to his name, for he has done lofty things.\" Either recount the wonders in the world, that they are lofty and inaccessible, or the powers in the heavens, that he himself made the lofty things there; or his goodness in us, that he exalts the humbled and the broken in heart. For the Lord exalts the righteous. He has therefore made him lofty, and having been humbled by sin, he has exalted him exceedingly by his own glory.\n\n13. CHAPTER 13 The vision against Babylon, which Isaiah son of Amoz saw. This vision is not perceptible, nor is it beheld through bodily eyes, but it is understood by the mind, when God enlightens it and grants it to see him. What is Babylon, and what are the things that will befall her? It is clear that the prophets did not speak in ecstasy. For those possessed by evil spirits, carried away in their mind, do not see the fantasies that arise in them from the demons, but overlook them. Just as those possessed by demons see rivers and mountains and wild beasts that are not present;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"καὶ χρώματα δοκεῖ τινα αὐτοῖς παρεῖναι, καὶ ὄψεις ἀνθρώπων, φίλων ἢ ἀγνοουμένων, ἐμφαντάζεσθαι, ὧν οὐδέν ἐστιν ὅρασις, ἀλλὰ παραφορὰ καὶ ἔκστασις τοῦ νοῦ τεθολωμένου, καὶ τὴν ἰδίαν ἐνέργειαν ἀπολωλεκότος. Ἐπὶ μέντοι τῶν Ἁγίων οὐχ οὕτως. Αὐτὸς γάρ φησιν ὁ Θεός· Ἐγὼ ὁράσεις ἐπλήθυνα. Ὅρασιν δὲ χαριζόμενος ὁ Κύριος, οὐκ ἀποτυφλοῖ τὸν νοῦν, ὃν αὐτὸς κατεσκεύασεν, ἀλλὰ φωτίζει αὐτὸν καὶ διαυγέστερον ποιεῖ τῇ παρουσίᾳ τοῦ Πνεύματος. Διὰ τοῦτο γὰρ καὶ οἱ Προφῆται ἐχρημάτιζον ὁρῶντες, διὰ τὸ οἱονεὶ ἐπιτετάσθαι αὐτοῖς τὴν τοῦ νοῦ διά βλεψιν ἐκ τῆς τοῦ φωτίζοντος αὐτοὺς Πνεύματος παρουσίας. Τίς οὖν ἐποίησε βλέποντα καὶ τυφλόν; βλέποντα δηλονότι τὸν Προφήτην, διὰ τὸ δύνασθαι αὐτὸν τῇ ὀξυωπίᾳ τῆς διανοίας προενατενίζειν τῷ μέλλοντι· τυφλὸν δὲ (τὸν διὰ τὴν κακίαν ἀποτυφλωθέντα) ἵνα μὴ ὀφθαλμοὶ βέβηλοι τὰ τῶν μακαρίων ἴδωσι θεάματα. Διὰ τοῦτο καὶ ὁ Κύριος, Εἰς κρίμα ἐγὼ (φησὶν) εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται. Τίς οὖν ἡ Βαβυλὼν, καθ' ἧς ἡ ὅρασις ἑώραται; Κατὰ μὲν οὖν τὴν ἱστορίαν δοκεῖ Βαβυλὼν κεκλῆσθαι ὁ","english":"And they seem to have certain colors, and the appearances of men, either friends or strangers, are presented to their imagination, none of which is a vision, but a derangement and ecstasy of a mind that is muddied and has lost its own proper activity. In the case of the saints, however, it is not so. For God himself says: I have multiplied visions. And the Lord, when he grants a vision, does not blind the mind that he himself made, but enlightens it and makes it more translucent by the presence of the Spirit. For this reason the prophets also received oracles by seeing, because their mind's faculty of sight was, as it were, stretched out by the presence of the Spirit who enlightens them. Who then made the seeing and the blind? The seeing, clearly, is the prophet, because by the sharpness of his understanding he is able to look ahead to what is to come; and the blind (the one blinded by wickedness), so that profane eyes may not see the spectacles of the blessed. For this reason the Lord also says: I came into this world for judgment, that those who do not see may see, and those who see may become blind. What then is Babylon, against which the vision has been seen? According to the historical sense, then, it seems that Babylon was called the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"τόπος, ἔνθα συνεχύθη ἡ διάλεκτος τῶν εἰπόντων· Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ. Ἐκεῖ τοίνυν κατελθὼν ὁ Θεὸς, συνέχεε τὰς γλώσσας· διὰ τοῦτο ἐκλήθη τὸ ὄνομα αὐτῆς, σύγχυσις. Χωρίον οὖν συγχύσεώς ἐστιν ὁ Βαβυλῶνος τόπος, οὐ διαλέκτου μόνον, ἀλλὰ καὶ δογμάτων καὶ νοημάτων καὶ τοῦ δοκοῦντος ταῦτα βλέπειν νοῦ. Ἡ μὲν οὖν ὅρασις κατὰ Βαβυλῶνος, οἱονεὶ παραμυθίαν φέρουσα τῷ Ἰσραὴλ, τῷ κακωθέντι ὑπὸ τῶν Βαβυλωνίων. Ὥστε γὰρ μὴ ὀλιγοψυχῆσαι αὐτοὺς, μήτε ἀπογνῶναι τῆς τοῦ Θεοῦ προνοίας, ὡς ἐγκαταλιπούσης αὐτοὺς, προλαβὼν τῇ προφητείᾳ ὁ Ἡσαΐας τὰ μέλλοντα, ἀπαντήσεσθαι σκυθρωπὰ τῇ Βαβυλῶνι διηγεῖται, ἵνα μὴ καταποθῶσιν ὑπὸ τῆς λύπης τῶν παρόντων, ἀλλὰ ῥᾴους γένωνται τῇ προσδοκίᾳ τῶν ἐπερ χομένων. Καὶ γὰρ οὐ μικρὰν φέρει ῥᾳστώνην τοῖς θλιβομέ νοις ἡ μετ' ὀλίγον προσδοκωμένη ἐκδίκησις. Πρόσκειται δὲ τὸ ὄνομα τοῦ πατρὸς τῇ προφητείᾳ, οὐχ ἵνα αὐτὸ τοῦτο γνῶμεν τὸν τῇ γενέσει τοῦ μακαρίου ὑπηρετησάμενον πατέρα, ἀλλ' ὅτι καὶ προφητείας αὐτῷ διδάσκαλος γέγονε, φροντίσας αὐτὸν ἁγιωτέρας καὶ καθαρωτέρας καὶ ἐξαιρέτου παρὰ τοὺς ἄλλους ἀνατροφῆς καὶ παιδεύσεως τυχεῖν. Διὰ τοῦτο ὥσπερ κοινωνὸς τῆς προφητείας συμπαραγράφεται ὁ Ἀμώς. Ἐπ' ὄρους πεδινοῦ ἄρατε σημεῖον, ὑψώσατε τὴν φωνὴν ἑαυτοῖς, παρακαλεῖτε τῇ χειρί· ἀνοίξατε, οἱ ἄρχοντες. Ἐγὼ συντάσσω, καὶ ἐγὼ ἄγω αὐτούς. Δείκνυσι πῶς Βαβυλὼν ἀναιρεῖται καὶ καταστρέφεται καὶ αἰχμάλωτος γίνεται ἡ δυναστεία τῶν τὴν σύγχυσιν ἐργαζομέ νων.","english":"The place where the language of those who said, \"Come, let us build for ourselves a city and a tower whose head shall reach to heaven,\" was confounded. There, then, God descended and confounded the tongues; for this reason its name was called Confusion. The place of Babylon, therefore, is a region of confusion—not of language only, but also of doctrines and thoughts, and of the mind that seems to see these things. The vision, then, is against Babylon, as it were bringing consolation to Israel, which had been afflicted by the Babylonians. So that they might not lose heart, nor despair of God's providence as though it had abandoned them, Isaiah, by prophecy, anticipating the things to come, recounts that gloomy things will befall Babylon, so that they might not be swallowed up by the sorrow of present circumstances, but might become more at ease through the expectation of what was coming. For the vengeance expected shortly brings no small relief to those who are afflicted. The name of the father is added to the prophecy, not so that we might know this very man—the father who served at the birth of the blessed one—but because he also became his teacher of prophecy, having taken care that he obtain a holier and purer upbringing and education, and one more excellent than others. For this reason Amos is inscribed along with him as a sharer in the prophecy. On a level mountain lift up a sign, raise your voice to yourselves, encourage with the hand; open, you rulers. I give the command, and I lead them. He shows how Babylon is destroyed and overthrown, and how the dominion of those who work confusion becomes captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Ἐπειδὰν ἐπ' ὄρος τις ἀνέλθῃ μὴ ἀπόκρημνον, μηδὲ ὀχθῶδες, ἀλλὰ πεδινὸν καὶ ὕπτιον, ὥστε ὕψος μὲν ἔχειν διὰ τὸ ἀνάστημα καὶ τὸ ἀπὸ τῆς γῆς ἐπὶ τὸν ἀέρα δίαρμα, ἀσφάλειαν δὲ παρέχειν τοῖς ἐφισταμένοις, διὰ τὴν ὑπτιότητα. Τὸ γὰρ πανταχόθεν περιεῤῥωγὸς καὶ ἀποτετμημένον ἀκροσφαλεῖς ποιεῖται τὰς στάσεις τῶν ἐπιβαινόντων. Ἵνα οὖν καὶ τὰ ὑψηλὰ περὶ Θεοῦ νοῆτε, καὶ ἀσφαλῶς ταῦτα διηγῆσθε, διὰ μὲν τὸ ὕψος, ἐπ' ὄρους τις ᾖ βεβηκώς, διὰ δὲ τὴν ἀσφάλειαν, ἀπερίτρεπτος διαμένει. Ἐπὶ δὲ τοῦ ὄρους τοῦ πεδινοῦ ἄρατε σημεῖον καὶ ὑψώσατε τὴν φωνὴν, παρακαλεῖτε τῇ χειρί. Ὁ τὰ περὶ τοῦ σταυροῦ κηρύσσων μεγαλοφώνως, αὐτός ἐστιν ὁ ἐπὶ τοῦ ὄρους τοῦ πεδινοῦ αἴρων τὸ σημεῖον. Ὁ τὸν περὶ τοῦ Πάθους λόγον μεγαλῦναι δυνάμενος, οὗτος πληροῖ τὸ πρόσταγμα τὸ προφητικόν, οὐκ ἐν κοιλάσι καὶ φάραγξι διατρίβων, ἀλλ' ἀναβαίνων ἐπὶ τὸ τοῦ λόγου ὕψος, καὶ ἐπ' αὐτὴν τὴν σοφίαν μετὰ ἐξομαλισμοῦ καὶ σαφηνείας τῶν ἀπαγγελλομένων τὸ κήρυγμα παραδιδούς. Ἐπειδὴ δὲ καθ' ἑτέραν ἔκδοσιν ἀναγινώσκομεν Ἐπ' ὄρους νεφώδους, δηλονότι τὸ ὕψος ἑτέρῳ λόγῳ παρίστησι. Νεφῶδες γὰρ τὸ τὴν κορυφὴν ἔχον νέφεσιν ἀεὶ κεκαλυμμένην. Τὸ δὲ τοιοῦ τον ὑψηλὸν καὶ ὑπὲρ πάντα ἀνεστηκός. Ὑψώσατε (φησὶ) τὴν φωνὴν ἑαυτοῖς, τουτέστιν ἐξ ἑαυτῶν λάβετε τὸ ὕψος τῆς φωνῆς· τὰς ἐνυπαρχούσας ὑμῖν ἀφορμὰς πρὸς Θεοῦ δοξολογίαν ἐκ τῶν κοινῶν ἐννοιῶν, ταύτας ἀνα κινήσατε. Μὴ κάτω βλέπετε, μηδὲ τὰ γήϊνα σκοπεῖτε. Οὕτω γὰρ ταπεινὴ γίνεται ἡ φωνὴ τῶν ἐκ τῆς γῆς φωνούντων, τῶν κενολογούντων.","english":"When someone goes up a mountain that is not steep nor rugged, but level and gently sloping, so that it has height because of its elevation and the distance from the earth up into the air, and provides safety for those standing on it because of its gentleness. For what is broken off and cut away on every side makes the footing of those who step on it slippery. So that you may both understand the lofty things concerning God and expound them safely—by reason of the height, let one be mounted on a mountain, and by reason of the safety, let him remain unshaken. On the level mountain, then, lift up a sign and exalt your voice; encourage with the hand. He who proclaims the things concerning the cross with a loud voice—he it is who lifts up the sign on the level mountain. He who is able to magnify the word concerning the Passion—this man fulfills the prophetic command, not lingering in valleys and ravines, but ascending to the height of the word, and delivering the proclamation upon wisdom itself with levelness and clarity of the things announced. But since in another edition we read, \"On a cloudy mountain,\" he clearly sets forth the height by another expression. For cloudy is that whose summit is always covered with clouds. And such a thing is lofty and stands above all things. Exalt (he says) your voice to yourselves, that is, from yourselves receive the height of your voice; the starting points that exist within you for the glorification of God from common notions—these stir up. Do not look downward, nor gaze at earthly things. For in this way the voice of those who speak from the earth becomes lowly—of those who babble vain things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Ὁ ἀπὸ τῆς ταπεινοποιοῦ λύπης καὶ ὁ ἀπὸ τοῦ ἀπηγορευμένου φόβου φθεγγόμενος, οὐχ ὑψοῖ τὴν ἑαυ τοῦ φωνήν. Καὶ ὁ ἐπιθυμίαις σαρκὸς ἐν τῷ ἀπαγγέλλειν τὸν λόγον κεκρατημένος, ταπεινὴν ἔχει καὶ μὴ δυναμένην ἐπὶ τὸ ἄνω διακύπτειν τὴν ἑαυτοῦ φωνήν. Πῶς οὖν ὑψοῦται φωνή; Ἐὰν μεγαλοπρεπὴς ᾖς κατεξανιστάμενος τῶν πα θῶν, καὶ κατ' αὐτοὺς τοὺς καιροὺς τῶν πειρασμῶν μὴ ὑπο κύπτων τοῖς πειρασμοῖς, ἀλλὰ τὸ γαῦρον φρόνημα τῆς ψυχῆς διασώζῃς, τότε ὑψοῖς τὴν φωνήν. Παρακαλεῖ δὲ τῇ χειρὶ ὁ τὴν παράκλησιν τοῖς θλιβομένοις δι' ἔργων ἀγαθῶν προφέ ρων, καὶ ἐν ἱλαρότητι τὴν ἐλεημοσύνην ἀποπληρῶν. Ἐὰν ἴδῃς τινὰ ἐπὶ πενίᾳ καταπονούμενον, τῇ μεταδοτικῇ χειρὶ παρακάλει τὸν πένητα. Πλεῖον γὰρ παρὰ ἀσθενεῖ τῇ ψυχῇ ἡ δι' ἔργων μετάδοσις παρακαλεῖν δύναται, ἢ ἡ διὰ λόγων\n\nπροτροπὴ τοῦ φέρειν πενίαν εὐγενῶς καὶ ἀταπεινώτως. Καὶ ἀνοίξατε (φησὶν) οἱ ἄρχοντες. Ἕπεται τῷ παρακαλεῖν τῇ χειρὶ τὸ ἀνοίγειν τὴν χεῖρα, ὅπερ ἐπὶ τῆς μεταδοτικῆς ἐνεργείας ἔθος ἐστὶ τῇ Γραφῇ λαμ βάνειν, ὅταν λέγῃ· Ἀνοίξαντος δέ σου τὴν χεῖρα, τὰ σύμ παντα πλησθήσονται χρηστότητος. Ἀνοίξατε οὖν τοὺς οἴ κους ὑμῶν, καὶ τοὺς θησαυροὺς τῆς κτήσεως ἀνοίξατε ξένοις καὶ πένησι· μὴ συνέχετε τὰ προσόντα ὑμῖν εἰς παραμυθίαν τῶν καταπονουμένων. Καὶ τοῦτο ποιεῖτε πρῶτον, οἱ ἄρχον τες, ἵνα διὰ τοῦ ὑποδείγματος καὶ τὸν λαὸν ἐναγάγητε.","english":"The one who speaks from humbling grief and from forbidden fear does not lift up his voice. And the one who, in proclaiming the word, is mastered by the desires of the flesh has a voice that is lowly and unable to peer upward. How, then, is a voice lifted up? If you are magnificent in rising up against the passions, and even in the very times of temptations do not bow down to the temptations, but preserve the noble-mindedness of your soul, then you lift up your voice. And he exhorts with his hand who offers exhortation to the afflicted through good works, and fulfills almsgiving in cheerfulness. If you see someone worn down by poverty, exhort the poor man with your giving hand. For the sharing through works is able to exhort more in a soul that is weak than the encouragement through words to bear poverty nobly and without abasement. And open, he says, you rulers. Opening the hand follows exhorting with the hand, which Scripture is accustomed to take for the giving activity, when it says: When you have opened your hand, all things will be filled with goodness. Open, then, your houses, and open the treasuries of your possessions to strangers and the poor; do not hold back what you have for the consolation of those who are worn down. And do this first, you rulers, so that by the example you may lead the people also.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"Δύναται δὲ νοηθῆναι καὶ ἐπὶ τοῦ διανοίγειν τὰς Γραφὰς καὶ τὰ κεκλεισμένα ὑποδεικνύναι, ἵνα μή τις γένηται τῷ κρίματι τῶν Φαρισαίων καὶ Γραμματέων ὑπόδικος, οἵτινες ἔχοντες τὰς κλεῖς τῆς βασιλείας, οὔτε αὐτοὶ εἰσέρχονται, καὶ τοὺς δυναμένους εἰσελθεῖν κωλύουσι. Πρὸς οὖν τοὺς ἄρχοντας δια λέγεται, τοὺς ἔχοντας τὰς κλεῖς τῆς γνώσεως. Τούτου κατακούσας τοῦ ῥητοῦ ὁ Παῦλος ἔλεγε· Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι. Ἐγὼ συντάσσω καὶ ἐγὼ ἄγω αὐτούς. Ἡμᾶς χρὴ ἐνεργεῖν τὸ ἡμῖν δυνατόν. Ὁ δὲ ἄγων αὐτοὺς Κύριός ἐστι, καὶ ὁ κατατάσσων ἕκαστον ἐν τῷ σώματι τῆς Ἐκκλησίας πρὸς τὴν ἰδίαν ἀξίαν. Γίγαντες ἔρχονται πλη ρῶσαι τὸν θυμόν μου, χαίροντες ἅμα καὶ ὑβρίζοντες. Ἀπειλεῖ ὁ λόγος πονηρῶν τινων καὶ θεομάχων ἐπιδημίαν εἰς ἐκδίκησιν ἀποστελλομένων κατὰ τῶν ἡμαρτηκότων. Διὰ τοῦτο, προ νοούμενος τῶν φοβουμένων αὐτὸν, ἀνάγει μὲν αὐτοὺς ἐπὶ τὸ καρτερὸν ὕψος τοῦ ὄρους, ἐνασφαλίζεται δὲ αὐτοὺς τῇ ὁμα λότητι τῆς κορυφῆς. Δίδωσι δὲ αὐτοῖς φυλακτήριον τὸ σημεῖον, ὑποτιθεὶς αὐτοῖς τὴν διὰ τῶν ἀγαθῶν ἔργων παρακαλεῖν τῇ χειρὶ τοὺς θλιβομένους, ἀνοίγειν τὸ στόμα πρὸς διδασκαλίαν τῶν μαθητευομένων, ἵνα φύγωσι τὴν ἐπιδρομὴν τῶν γιγάντων. Γίγαντες γὰρ, ὡς ἐπὶ τὸ πολὺ, ἐπὶ τοῦ χείρονός εἰσι τεταγμένοι. Τάχα δὲ τοὺς ἐνταῦθα γίγαντας ὠνόμασε σαφέσ τερον ὁ Ψαλμὸς ἀγγέλους πονηροὺς, λέγων· Ἐξαπέστειλεν εἰς αὐτοὺς ὀργὴν θυμοῦ αὐτοῦ, θυμὸν καὶ ὀργὴν καὶ θλίψιν, ἀποστολὴν δι' ἀγγέλων πονηρῶν.","english":"But it can also be understood of opening the Scriptures and showing forth the things that were closed, so that no one may become liable to the judgment of the Pharisees and Scribes, who, having the keys of the kingdom, neither enter in themselves nor permit those who are able to enter. Therefore it is spoken to the rulers, those who have the keys of knowledge. Having heard this saying, Paul said: Our mouth is opened to you, Corinthians. I give command, and I lead them. It is necessary for us to do what is possible for us. But the one who leads them is the Lord, and the one who appoints each one in the body of the Church according to his own worth. Giants come to fill up my wrath, rejoicing and at the same time insolent. The word threatens the arrival of certain wicked and God-fighting men, sent for vengeance against those who have sinned. Therefore, foreseeing for those who fear him, he leads them up to the steadfast height of the mountain, and secures them by the smoothness of the summit. And he gives them the sign as a safeguard, suggesting to them that through good works they should encourage the afflicted with the hand, open the mouth for the teaching of those being instructed, so that they may escape the assault of the giants. For giants, for the most part, are ranged on the side of the worse. And perhaps the Psalm named the giants here more clearly as evil angels, saying: He sent out upon them the anger of his wrath, wrath and anger and affliction, a sending by evil angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Διὰ τοῦτο δὲ τοιοῦτοι διάκονοι τοῖς ἄξια κολάσεως πεποιηκόσιν ἐπινενόηνται, ἐπείπερ ἀπὸ πολλῆς ὠμότητος μηδεμίαν ἔχοντες πρὸς τοὺς κολαζομένους συμπάθειαν, μηδὲ οἰκτιρμοῦ σπλάγχνα ἀνα λαβεῖν δυνάμενοι, ἐπιχαίρουσι τοῖς ἀνθρώποις μαστιζομένοις καὶ καθυβρίζουσιν αὐτοὺς, οἰκείαν ἀπόλαυσιν ποιούμενοι τὸν πόνον καὶ τὴν ὀδύνην καὶ τὴν λύπην τῶν μαστιγουμένων. Φωνὴ ἐθνῶν πολλῶν ἐπὶ τῶν ὀρέων, ὁμοία ἐθνῶν πολλῶν, φωνὴ βασιλέων καὶ ἐθνῶν συνηγμένων. Τάχα τῶν ἐθνῶν τῶν πολλῶν τῶν ἐπὶ τῶν ὀρέων φωνή ἐστιν Ἐκκλησίας. Διὰ τοῦτο καὶ πεδινὸν ὄρος αὐτὴ ἐξελέχθη, ἵνα εὐρυχωρίαν ἔχῃ πρὸς τὴν συλλογὴν τοῦ πλήθους τῶν ἀνα βαινόντων ἐπὶ τὸ ὕψος τῆς γνώσεως τοῦ Θεοῦ. Εἶδεν οὖν ἐν τῷ ὄρει τῷ πεδινῷ πολὺ τὸ πλῆθος πολλαχόθεν συνειλεγμένων, καὶ φωνὴν μίαν ἀφιέντων τῆς πίστεως. Καί φησι τὸ Πνεῦμα τὸ ἅγιον διὰ τοῦ Προφήτου· Φωνὴ ἐθνῶν πολλῶν ἐπὶ τῶν ὀρέων (ἐφ' ὧν ἤρθη τὸ σημεῖον) ὁμοία ἐθνῶν πολλῶν. Καὶ μία ἐστὶν ἡ φωνὴ, καὶ ἔοικε φωναῖς πολλαῖς ἐθνῶν. Μία μὲν, κατὰ τὴν συμφωνίαν τῆς πίστεως, πολλαῖς δὲ φωναῖς ἔοικε διὰ τὸ μερισθῆναι γλώσσαις πυρὸς παρὰ τοῦ ἁγίου Πνεύματος ἐφ' ἕκαστον τῶν Ἀποστόλων τῶν μελλόντων τοῖς ἐν τῇ οἰκουμένῃ ἔθνεσιν ἐπισπείρειν τὸ Εὐαγγέλιον. Φωνὴ βασιλέων (φησὶ) καὶ ἐθνῶν συνηγμένων. Τάχα δεῖ τὰ μὲν ἔθνη νοῆσαι ἡμᾶς τοὺς πανταχόθεν συνδραμόντας ἐπὶ τὴν κλῆσιν· βασιλεῖς δὲ, τοὺς ἐκλεκτοὺς ἐν τῇ Ἐκκλησίᾳ, οὓς καὶ υἱοὺς βασιλείας ὠνόμασεν ὁ Κύριος. Ἢ τάχα τὸ πλῆθος ἐμφαίνει τῶν γιγάντων, ὅτι φωνή ἐστι πολλῶν ἐθνῶν καὶ φωνὴ βασιλέων.","english":"For this reason such ministers have been devised for those who have done things worthy of punishment, since from great cruelty, having no sympathy for those being punished, nor being able to take up the bowels of compassion, they rejoice over men being scourged and they insult them, making their own enjoyment the pain and the anguish and the grief of those being scourged. The voice of many nations upon the mountains, like many nations, the voice of kings and nations gathered together. Perhaps the voice of the many nations upon the mountains is that of the Church. For this reason she herself was chosen as a mountain in the plain, so that she might have room for the gathering of the multitude of those ascending to the height of the knowledge of God. He saw, then, on the mountain in the plain the great multitude of those gathered from many places, and sending forth one voice of faith. And the Holy Spirit says through the Prophet: The voice of many nations upon the mountains (on which the sign was raised) like many nations. And the voice is one, and it resembles the many voices of nations. One, indeed, according to the harmony of faith, but it resembles many voices because of the division of tongues of fire by the Holy Spirit upon each of the Apostles who were to sow the Gospel among the nations in the inhabited world. The voice of kings (he says) and of nations gathered together. Perhaps we ought to understand the nations as those who have run together from everywhere to the calling; and kings as the elect in the Church, whom the Lord also named sons of the kingdom. Or perhaps it indicates the multitude of the giants, that it is the voice of many nations and the voice of kings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"Διὰ γὰρ τὸ χαίροντας αὐτοὺς καὶ ὑβρί ζοντας τρέχειν ἐπὶ τὴν ἐκπλήρωσιν τοῦ θυμοῦ Κυρίου, τεταγμένοι εἰς τὴν διακονίαν, μιμοῦνται πολλῶν ἐθνῶν ἦχον, καὶ βασιλέων τινῶν ἐπηρμένων τῷ φρονήματι, ἀγνοοῦντες ὅτι ὑπηρέται κολάσεώς εἰσι, βασανισταὶ τῶν ἁμαρτανόν των· οὐχὶ δὲ οἰκείᾳ ἐξουσίᾳ,\n\nοὐδὲ τῷ προσόντι αὐτοῖς ἀξιώματι ταῦτα ἐπάγουσι τοῖς ἀξίοις. Κύριος Σαβαὼθ ἐντέταλται ἔθνει ὁπλομάχῳ, ἔρ χεσθαι ἐκ γῆς πόῤῥωθεν· ἀπ' ἄκρου θεμελίου τοῦ οὐρανοῦ Κύριος καὶ οἱ ὁπλομάχοι αὐτοῦ, καταφθεῖραι πᾶσαν τὴν οἰκουμένην. Κύριος Σαβαὼθ ἐντέταλται ἔθνει ὁπλομάχῳ. Μὴ φοβηθῇς τὸν τύπτοντα, ἀλλὰ παρακάλει τὸν ἐπιτάσσοντα. Διδασκέσθωσαν οἱ εἰδωλολάτραι, οἱ λέγοντες θυσίας προσάγειν δαίμοσι πονηροῖς ἐκμειλισσόμενοι αὑτῶν τὴν κακίαν. Κύριος αὐτοῖς ἐντέταλται. Κἂν θεραπεύσῃς, κἂν μὴ, τὸ προστεταγμένον ποιήσει· ὑπερβαίνειν τὰς ὁροθεσίας οὐχ οἷόν τε. Οὔτε ὑφαιρεῖ τῆς πικρίας, οὔτε προστίθησί τι παρ' ἑαυτοῦ, ἀλλὰ τῷ ἐνδιδομένῳ μέτρῳ κέχρηται ἀπαραιτήτως. Κύριος οὖν ἐντέταλται ἔθνει ὁπλομάχῳ. Ὅπλα ἔχουσιν οἱ πονηροὶ δαίμονες, ἀπεναντίως διακείμενα τῇ κατασκευῇ τῶν ὅπλων τοῦ δικαίου. Ὁ μὲν γὰρ δίκαιος θυρεὸν ἔχει πίστεως, τοῦ δὲ πονηροῦ ὁ θυρεὸς, θυρεός ἐστιν ἀπιστίας· οὗτος μάχαιραν λόγου, ἐκεῖνος μάχαιραν ἀλογίας· οὗτος θώρακι δικαιοσύνης ἠσφάλισται, ἐκεῖνος θώρακι ἀδικίας ἠμφίεσται· τούτου τὴν κεφαλὴν περισφίγγει περικεφαλαία σωτηρίας, ἐκείνῳ περίκειται περικεφαλαία ἀπωλείας· οὗτος τοὺς πόδας ἑτοίμους ἔχει πρὸς τὸ Εὐαγγέλιον τῆς εἰρήνης, ἐκείνου οἱ πόδες τρέχουσι πρὸς τὴν ἀπαγγελίαν τῶν κακῶν.","english":"For because they rejoice and exult to run to the fulfillment of the wrath of the Lord, having been appointed to the ministry, they imitate the din of many nations, and of certain kings exalted in their pride, not knowing that they are servants of punishment, tormentors of those who have sinned—not by their own authority, nor by the dignity that belongs to them do they bring these things upon those who deserve them. The Lord of Hosts has commanded a nation armed for battle to come from a land far off; from the very foundation of heaven, the Lord and his armed warriors, to destroy all the inhabited world. The Lord of Hosts has commanded a nation armed for battle. Do not fear the one who strikes, but entreat the one who commands. Let the idolaters be taught, those who say they bring sacrifices to evil demons, propitiating their own wickedness. The Lord has commanded them. Whether you serve or do not serve, he will do what has been commanded; it is not possible to overstep the boundaries. He neither subtracts from the bitterness nor adds anything of his own, but uses the measure given to him inexorably. Therefore the Lord has commanded a nation armed for battle. The evil demons have weapons, disposed in opposition to the construction of the righteous man's weapons. For the righteous man has the shield of faith, but the shield of the evil one is the shield of unbelief; the one has the sword of the word, the other the sword of unreason; the one is secured with the breastplate of righteousness, the other is clothed with the breastplate of unrighteousness; the helmet of salvation binds tightly around the head of the one, while the helmet of destruction is placed around the other; the one has his feet ready for the Gospel of peace, while the feet of the other run to the proclamation of evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"–̔Οπλομάχῳ οὖν ἔθνει, τούτοις τοῖς ὅπλοις ὡπλισμένῳ, ἐντέταλται Κύριος. Οὗτοι δὲ καὶ ἀπὸ γῆς εἰσι πόῤῥωθεν, ἵνα εἰδῇς ὅτι ἀλλότριοί εἰσι τοῦ βίου τούτου. Οἱ μὲν γὰρ συμπονοῦντες ἡμῖν τὰ πρὸς σωτηρίαν, σύνοικοι καὶ γείτονες, ἐγγύθεν παρεχόμενοι τὴν βοήθειαν, Ἄγγελοι εἰρηνικοί. Οἱ δὲ πρὸς κόλασιν παραλαμβανόμενοι, πόῤῥωθεν ἄγονται, κατακε χρημένου τῇ ὠμότητι αὐτῶν εἰς θεραπείαν ἡμετέραν τοῦ φιλανθρώπου Θεοῦ, ὡς κατακέχρηται ὁ σοφὸς ἰατρὸς τῷ ἰῷ τῆς ἐχίδνης εἰς τὴν τῶν ἀσθενούντων ἴασιν. Τοῖς μὲν τοιούτοις παραδίδοται οὐ τὸ πνεῦμα, ἀλλ' ἡ σὰρξ εἰς ὄλεθρον, ἵνα τὸ πνεῦμα σωθῇ. Ἀλλὰ καὶ Φύγελλος καὶ Ἑρμογένης ὑπὸ τοῦ Παύλου παρεδόθησαν τῷ Σατανᾷ, οὐκ εἰς ἀπώ λειαν, ἀλλ' ἵνα παιδευθῶσι μὴ βλασφημεῖν. Πῶς οὖν ἀπὸ γῆς πόῤῥωθεν καὶ ἀπ' ἄκρου τοῦ οὐρανοῦ τὸ ὁπλομάχον τοῦτο ἔθνος ἔρχεται; Ἀπὸ γῆς μὲν, ὅτι εἵλετο τὸν περίγειον τόπον καὶ τοῖς γηΐνοις πάθεσι συναναφύρεται· ἀπ' ἄκρου δὲ τοῦ οὐρανοῦ, ὅτι ἐκεῖθεν αὐτῷ ἡ ἐξ ἀρχῆς πτῶσις γέ γονεν. Ὀλολύζατε· ἐγγὺς γὰρ ἡ ἡμέρα Κυρίου, καὶ συν τριβὴ παρὰ Κυρίου ἥξει· διὰ τοῦτο πᾶσα χεὶρ ἐκλυθήσεται καὶ πᾶσα ψυχὴ ἀνθρώπου δειλιάσει. Ἐπειδὴ ἀπειλὴ πρόκειται, αὐτὸν τὸν Κύριον ἥξειν μετὰ τῶν ὁπλομάχων αὐτοῦ καταφθεῖραι πᾶσαν τὴν οἰκουμένην, διὰ τοῦτο προστέτακται ὀλολυγμὸς καὶ θρῆνος, ἵνα διὰ τού των δυσωπηθῇ ὁ Κύριος ἀποστρέψαι τὴν ἐπαγομένην ὀργήν. Ἀμφότερα γὰρ ποιεῖ ὁ φιλάνθρωπος Κύριος, καὶ τὰ φοβερὰ ἀπειλεῖ, καὶ τοῖς μετανοοῦσιν οὐκ ἐπάγει τὰ ἠπειλημένα. Κλαύσατε καὶ θρηνήσατε ἕκαστος τὰ ἴδια ἁμαρτήματα, μή ποτε πάθητε τὰ κεκηρυγμένα.","english":"To this warrior nation, armed with these weapons, the Lord has given command. And these are also from a land far off, so that you may know that they are strangers to this life. For those who labor with us for salvation, fellow dwellers and neighbors, providing help from near at hand, are peaceful Angels. But those taken up for punishment are led from far off, the loving-kind God having used their cruelty for our healing, just as the wise physician has used the viper's venom for the healing of the sick. To such as these is handed over not the spirit, but the flesh for destruction, so that the spirit may be saved. But Hymenaeus and Hermogenes were handed over by Paul to Satan, not for destruction, but so that they might be disciplined not to blaspheme. How then does this warrior nation come from a land far off and from the end of heaven? From the land, because it chose the region around the earth and is mingled with earthly passions; from the end of heaven, because from there its fall from the beginning came about. Wail, for the day of the Lord is near, and tribulation from the Lord will come; therefore every hand will grow weak and every soul of man will be afraid. Since a threat is set before them, that the Lord Himself will come with His warriors to destroy the whole inhabited world, therefore wailing and lamentation have been commanded, so that by these the Lord may be moved to turn away the wrath that is being brought on. For the loving-kind Lord does both: He threatens fearful things, and upon those who repent He does not bring the things threatened. Weep and lament, each one, for your own sins, lest you suffer the things that have been proclaimed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Εἰ μὴ ἐβούλετο ὁ Θεὸς τοῦ ἁμαρτωλοῦ τὴν μετάνοιαν, διὰ τί ἐκηρύσσετο ἐν Νινευῇ ἡ μετὰ τρεῖς ἡμέρας ἀπώλεια; Ἀλλ' ἐπειδὴ εἶδεν αὐτῶν τὸν συντριμμὸν ὁ ἐλεήμων, παρήγαγε τὴν ὀργὴν, καὶ διεσκέδασεν ὥσπερ νέφος. Παρ' αὐτοῦ οὖν τοῦ Κυρίου ἥξει ἡ συντριβὴ, χρησίμως συντρίβοντος τὰ ἀφανισμοῦ ἄξια, ὡς συντρίβει τὸν Σατανᾶν ὑπὸ τοὺς πόδας τοῦ δικαίου, καὶ συντρίβει πολέμους. Κύριος γὰρ συντρίβων πολέμους· Κύριος ὄνομα αὐτῷ· καὶ Συν τρίβει Κύριος τὰς κέδρους τοῦ Λιβάνου, τοὺς μεγαλαυχοῦντας καὶ ἀλαζονευομένους καὶ ὑπεραιρομένους κατὰ τῆς ἀληθείας, Λιβάνου κέδρους προσαγορεύων. Ἐπειδὴ οὖν ἔρχεται συντριβὴ παρὰ Κυρίου, προλαμβάνοντας ἑαυτῶν τὴν μεγαλόφρονα καρδίαν δεῖ συντρίβειν, ἵνα γένηται θυσία τῷ Θεῷ ἡ ταπείνωσις αὐτῆς. Πᾶσα οὖν χεὶρ, καὶ ἡ πρακτικωτάτη καὶ ἡ δραστικωτάτη, ὡς πρὸς Θεὸν καὶ τὰ ἔργα αὐτοῦ, ἐκλυθήσεται· διὸ λέγει· Ἰσχύσατε, χεῖρες ἀνειμέναι καὶ γόνατα παραλελυμένα. Μηδεὶς πεποιθέτω δυνάμει πρὸς τὸ ἀμύνεσθαι τοὺς ἐπερχομένους","english":"If God did not will the repentance of the sinner, why was the destruction after three days proclaimed in Nineveh? But since the merciful one saw their contrition, he set aside his anger and scattered it like a cloud. Therefore from the Lord himself will come the crushing, as he usefully crushes the things worthy of destruction, as he crushes Satan under the feet of the righteous, and crushes wars. For the Lord is the one who crushes wars; the Lord is his name; and the Lord crushes the cedars of Lebanon, those who boast greatly and vaunt themselves and are exalted against the truth, whom he calls the cedars of Lebanon. Since, then, crushing comes from the Lord, we must first crush our own proud heart, so that its humility may become a sacrifice to God. Every hand, then, both the most practical and the most active, in relation to God and his works, will be weakened; therefore he says: Be strong, hands that are slackened and knees that are paralyzed. Let no one trust in strength to ward off those who come against him","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"ὁπλομάχους· μηδεὶς ἐπελπιζέτω ταχύτητι ποδῶν, ὡς ἀποδρᾶναι δυνάμενος τὴν ἡμέραν τῆς συντριβῆς, ἐν ᾗ ἔρχονται καταφθεῖραι πᾶσαν τὴν οἰκου μένην. Πᾶσα γὰρ ψυχὴ ἀνθρώπου δειλιάσει. Καλῶς πρόσκειται τὸ Ἀνθρώπου· οὔτε γὰρ Ἀγγέλων ψυχὴ δειλίᾳ ὑπόκειται (διὰ τὸ ἀνωτέραν εἶναι τοῦ πάθους τούτου) οὔτε δὲ ἡ τῶν ἀλόγων. Οὐ γὰρ ἅπτεται ἡ δειλία τῶν ἀλόγων, πάθος οὖσα τοῦ λογιστικοῦ, καὶ ἔλλειψις τῶν τῆς ἀνδρείας δογμάτων. Πτοήσει μὲν γὰρ ὑπόκειται τὰ ἄλογα· οἱ δὲ λογικοὶ, ἐπειδὰν τὰ μὴ ἄξια φόβου καταπλαγῶσι, τῷ ἐκλείπειν ἐν αὐτοῖς τὸν λόγον (τὸν τὴν εὐτονίαν τῇ ψυχῇ ἐμποιοῦντα πρὸς τὰ δεινὰ) τῷ πάθει τῆς δειλίας ἁλίσκονται. Πολὺς δὲ ὁ χρόνος, ἀφ' οὗ ἡ ἡμέρα Κυρίου ἐγγίζειν λέγεται, πάντων τῶν Προφητῶν διαμαρτυρουμένων αὐτῆς τὴν ἐγγύ τητα, ἵνα μηδεὶς ἀναπεπτωκὼς, ὡς χρονιζούσης αὐτῆς, ἀνέτοιμος καταληφθῇ. Ταῦτα καὶ ὁ Σοφονίας διαμαρτύρεται, Εὐλαβεῖσθε (λέγων) ἀπὸ προσώπου τοῦ φόβου Κυρίου, διότι ἐγγὺς ἡ ἡμέρα Κυρίου. Καὶ μετ' ὀλίγα· Ἐγγὺς ἡ ἡμέρα Κυρίου, ἡ μεγάλη· ἐγγὺς καὶ καὶ ταχεῖα σφόδρα. Φωνὴ ἡμέρας Κυρίου πικρὰ καὶ σκληρά· ἡ ἡμέρα ἐκείνη, ἡμέρα θλίψεως καὶ ἀνάγκης, ἡμέρα ἀωρίας καὶ ἀφανισμοῦ, ἡμέρα σκότους καὶ γνόφου, ἡμέρα νεφέλης καὶ ὁμίχλης, ἡμέρα σάλπιγγος καὶ κραυγῆς. Κἂν ἡ κοινὴ δὲ ἡμέρα τῆς τοῦ παντὸς κόσμου συντελείας μακρὰν ᾖ, ἀλλ' ἡ ἰδία ἑκάστου τῆς ἐξόδου (ἥτις ἐστὶ τοῦ καθ' ἕνα ἀνθρώπου συντέλεια) ἐγγὺς πάρεστιν· ἣν χρὴ πρὸ ὀφθαλμῶν ἔχοντας, τηρεῖν τὸ παρὰ τοῦ Ἡσαΐου λεγόμενον· Ὀλολύξατε· ἐγγὺς γὰρ ἡ ἡμέρα Κυρίου· καὶ πείθεσθε τῷ λέγοντι·","english":"...armed warriors. Let no one place hope in swiftness of feet, as though able to escape the day of crushing, in which they come to destroy the whole inhabited world. For every soul of man will be afraid. Rightly is \"of man\" added; for neither is the soul of angels subject to fear (because it is superior to this passion), nor that of irrational beasts. For fear does not touch irrational beasts, since it is a passion of the rational faculty and a deficiency of the doctrines of courage. For irrational beasts are subject to being startled; but rational beings, whenever they are terrified by things not worthy of fear, because the reason in them fails (the reason that produces in the soul a well-strung tension against terrible things), are caught by the passion of fear. And great is the time since the day of the Lord is said to be drawing near, with all the Prophets testifying to its nearness, so that no one, having fallen back as though it were delayed, might be caught unprepared. Zephaniah also testifies to these things, saying, Be reverent before the face of the fear of the Lord, because the day of the Lord is near. And shortly after: Near is the great day of the Lord; near and very swift. The voice of the day of the Lord is bitter and harsh; that day is a day of affliction and distress, a day of untimely ruin and destruction, a day of darkness and gloom, a day of cloud and mist, a day of trumpet and cry. And even if the common day of the consummation of the whole world is far off, yet the individual day of each one's departure (which is the consummation of each individual man) is near at hand; keeping this before our eyes, we must observe what is said by Isaiah: Wail, for the day of the Lord is near; and obey the one who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"Μακάριοι οἱ πενθοῦντες καὶ Μακάριοι οἱ κλαίοντες. Πολλοὶ πρὸς τὰ τοῦ βίου δυσχεραίνοντες πράγματα, ἐπείγουσιν ἑαυτῶν τὴν ἔξοδον καὶ ἐπικαλοῦνται τὸν θάνατον· πρὸς οὓς καλῶς ἔχει τὸ τοῦ Ἀμὼς λέγειν· Οὐαὶ οἱ ἐπιθυ μοῦντες τὴν ἡμέραν Κυρίου· καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. Ὃν τρόπον ἄν τις ἐκφύγῃ ἄνθρωπος ἐκ προσώπου τοῦ λέοντος, καὶ ἐμπέσῃ αὐτῷ ἡ ἄρκτος· καὶ εἰσπηδήσῃ εἰς τὸν οἶκον καὶ ἀπερείσῃ τὰς χεῖρας αὐτοῦ εἰς τὸν τοῖχον, καὶ δάκῃ αὐτὸν ὁ ὄφις. Οὐχὶ σκότος ἡ ἡμέρα Κυρίου καὶ οὐ φῶς, καὶ γνόφος οὐκ ἔχων φέγγος; Εἴ τις οὖν μὴ ἐπῳκοδόμησε τῇ οἰκοδομῇ τοῦ ἑαυτοῦ βίου ξύλα, ἢ χόρτον, ἢ καλά μην, ἐπιθυμείτω τὴν ἡμέραν Κυρίου, ἐν ᾗ ἑκάστου τὸ ἔργον ὁποῖόν ἐστι τὸ πῦρ δοκιμάσει. Εἰ δὲ οὐδεὶς καθαρὸς ἀπὸ ἔργων τῶν ἀπηγορευμένων, φοβείσθω τὴν ἡμέραν ἐκείνην. Εἴ τινος γὰρ (φησὶ) τὸ ἔργον μένει, ὃ ἐποικοδόμησεν, μισθὸν λήψεται· εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται. Αὐτὸς δὲ σωθήσεται, οὕτω δὲ ὡς διὰ πυρός. Ταραχθήσονται οἱ πρέσβεις, καὶ ὠδῖνες αὐτοὺς ἕξουσιν, ὡς γυναικὸς τικτούσης. Καὶ συμφοράσουσιν ἕτερος πρὸς τὸν ἕτερον, καὶ ἐκστήσονται· καὶ τὸ πρόσωπον αὐτῶν ὡς φλὸξ μεταβαλοῦσι. Τίνες οἱ πρέσβεις ταρασσόμενοι, ἡνίκα ἂν συνεπιστῇ ἡ τοῦ Κυρίου ἡμέρα; Ἢ δηλονότι ἐκεῖνοι, οὓς ὁ Κύριος διὰ παραβολῶν αἰνίσσεται, ἣν εἶπεν ἐγγὺς γενόμενος τῆς Ἱερουσαλὴμ πρὸς τοὺς δοκοῦντας, ὅτι μέλλει ἡ βασιλεία τοῦ Κυρίου ἀναφαίνεσθαι. Ἄνθρωπος γὰρ (φησὶν) εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν, λαβεῖν ἑαυτῷ βασιλείαν καὶ ὑποστρέψαι.","english":"Blessed are those who mourn, and blessed are those who weep. Many, being vexed by the circumstances of life, hasten their own departure and call upon death; to whom the saying of Amos is well applied: Woe to those who desire the day of the Lord; and this is darkness, and not light. As when a man flees from the face of the lion, and the bear meets him; and he leaps into the house and rests his hands upon the wall, and the serpent bites him. Is not the day of the Lord darkness and not light, and gloom having no brightness? If, then, anyone has not built upon the building of his own life wood, or hay, or stubble, let him desire the day of the Lord, in which the fire will test each one's work, what sort it is. But if no one is pure from forbidden works, let him fear that day. For if anyone's work remains, which he built upon, he will receive a reward; if anyone's work is burned up, he will suffer loss. But he himself will be saved, yet so as through fire. The ambassadors will be troubled, and pains will seize them, as of a woman giving birth. And they will rush one against another, and they will be astonished; and they will change their face like a flame. Who are the ambassadors who are troubled, whenever the day of the Lord comes upon them? Or is it clearly those whom the Lord intimates through parables, which he spoke when he drew near to Jerusalem, to those who supposed that the kingdom of the Lord was about to appear. For a certain nobleman, he says, went into a far country, to receive for himself a kingdom and to return.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Εἶτα εἰπὼν περὶ τῶν δέκα μνῶν, ἃς ἔδωκε τοῖς δέκα δούλοις εἰς τὸ πραγματεύσεσθαι, ἐπήγαγεν· Οἱ δὲ πολῖται αὐτοῦ ἐμί σουν αὐτὸν, καὶ ἔπεμψαν ὀπίσω αὐτοῦ πρέσβεις, λέγοντες, ὅτι Οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ' ἡμᾶς. Εὐγενὴς μὲν οὖν ἄνθρωπος, ὁ πρὸς οὐδένα ἄλλον τὴν κοινωνίαν τοῦ γένους, ἢ πρὸς τὸν ἐπὶ πάντων Θεὸν κεκτημένος. Ὡς γὰρ εὐγενεῖς λέ γομεν τοὺς ἀπὸ αἵματος βασιλικοῦ, οὕτως ἀληθινῶς εὐγενὴς, ὁ ἐκ τῆς οὐσίας τοῦ Πατρὸς τὴν ὕπαρξιν ἔχων. Καὶ ὁ κατὰ τὸν Σωτῆρα ἄνθρωπος εὐγενὴς ἂν λέγοιτο. Οὐ μόνον γὰρ κατὰ τὴν θεότητα νοούμενος ὁ Κύριος εὐγενὴς, τὸ καθαρὸν καὶ εἰλικρινὲς καὶ ἀμιγὲς τῇ φύσει ἐν ἑαυτῷ κεκτημένος· ἀλλὰ καὶ κατὰ τὸ ἀνθρώπινον πάντως, γένος ἐκ σπέρματος Δαβὶδ κατὰ σάρκα. Πορεύεται οὖν εἰς χώραν μακρὰν, οὐ τοσοῦτον τῷ τόπῳ διεστῶσαν, ὅσον τῇ καταστάσει τῶν πραγμάτων. Καὶ γὰρ ὁ αὐτὸς\n\nΘεὸς καὶ ἐγγύς ἐστιν ἑκάστῳ ἡμῶν, ὅταν αἱ ἀγαθαὶ πράξεις τὴν πρὸς αὐτὸν οἰκείωσιν ἡμῖν προξενῶσι· καὶ μακρὰν γίνεται, ὅταν ἡμεῖς ἑαυτοὺς διὰ τὸ προσεγγίζειν τῇ ἀπωλείᾳ μακρύνωμεν ἀπ' αὐτοῦ. Οὗτος ὁ Εὐγενὴς, θεασάμενος τὸν κόσμον ὑπὸ τῆς ἁμαρτίας βασιλευόμενον καὶ τῇ πικρᾷ τυραννίδι τοῦ ἐχθροῦ ὑποκείμενον, ἐλεήσας τὴν ἀναρχίαν, κατεδέξατο αὐτῶν βασιλεῦσαι. Δεῖ γὰρ αὐτὸν βασιλεύειν, ἄχρις οὗ ἂν θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πό δας αὐτοῦ. Ἐπεὶ οὖν ἦλθεν εἰς τὸν περίγειον τόπον τοῦτον, (τὴν χώραν, τὴν μακρὰν οὖσαν τοῦ Θεοῦ) ὥστε λαβεῖν τὴν ἐπὶ τὰ ἔθνη βασιλείαν, κατὰ τὸ εἰρημένον ἐν ψαλμῷ·","english":"Then, having spoken about the ten minas which he gave to the ten servants to trade with, he added: But his citizens hated him, and sent envoys after him, saying, We do not want this man to reign over us. Now a noble man is one who has kinship of race with no other than the God over all. For just as we call those of royal blood noble, so truly noble is he who has his existence from the substance of the Father. And the man according to the Savior would be called noble. For the Lord is understood as noble not only according to his divinity, possessing in himself what is pure and unmixed and unalloyed in nature, but also altogether according to his humanity, being of the race from the seed of David according to the flesh. He journeys, then, into a far country, not so much distant in place as in the condition of affairs. For the same God is both near to each of us, when good deeds procure for us intimacy with him, and becomes far off, when we remove ourselves far from him by drawing near to destruction. This noble man, seeing the world ruled by sin and subjected to the bitter tyranny of the enemy, taking pity on their anarchy, deigned to reign over them. For he must reign until he puts his enemies under his feet. Since, then, he came to this region around the earth (the country that was far from God) in order to receive the kingdom over the nations, according to what is said in the psalm:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"Αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, οἱ ὑπὸ τὸν ἄρχοντα τοῦ αἰῶνος τούτου τεταγμένοι (οὐ μόνον ἄνθρω ποι, ἀλλὰ καὶ δυνάμεις αἱ ὑπ' αὐτοῦ στρατευόμεναι) οὐ κατεδέξαντο αὐτοῦ τὴν βασιλείαν· ἀλλὰ (δόντος αὐτοῦ τὰς ἐν τολὰς καὶ τὴν ἐργασίαν αὐτῶν, καὶ μὴ ἀργὰς ταύτας κε λεύσαντος ἐπ' αὐτοῖς κατακεῖσθαι, ἀλλὰ τὴν ἐργασίαν αὐτῶν ἐπιζητοῦντος) ἔπεμψαν πρέσβεις ὀπίσω αὐτοῦ, ἀρνούμενοι αὐτοῦ τὴν βασιλείαν. Τίνες οὖν πρέσβεις, ἀλλ' ἢ οἱ τὸν θάνατον ἐνεργή σαντες τοῦ Σωτῆρος; Οἱ νομίσαντες διὰ τοῦ σταυροῦ δια κόπτειν αὐτοῦ τὴν ἐπὶ τὸν κόσμον βασιλείαν, οἱ λέγοντες τῷ Πιλάτῳ· Μὴ γράφε, ὅτι «ὁ βασιλεὺς τῶν Ἰουδαίων» ἀλλ' ὅτι ἐκεῖνος εἶπε «βασιλεύς εἰμι τῶν Ἰουδαίων». Ἀλλ' ὅμως ἡ πονηρία τῶν κωλυόντων, αὐτοὺς μὲν κατέκρινε, τῇ δὲ οἰκονομίᾳ οὐκ ἐνεπόδισε. Κρατήσας γὰρ τῆς βασιλείας καὶ διανείμας τοῖς δούλοις κατὰ τὴν ἀξίαν τῆς ἑκάστου αὐτῶν ἐργασίας, ἐκέλευσεν αὐτοὺς φωνηθῆναι, ἵνα γνῷ τί ἐπραγματεύσαντο. Καὶ τῷ μὲν πρώτῳ, δέκα μνᾶς προσεργαμένῳ, ἔδωκεν ἐξουσίαν ἐπάνω δέκα πόλεων· τῷ δὲ δευτέρῳ, πέντε μνᾶς προσπορίσαντι, λέγει· Γίνου ἐπάνω πέντε πόλεων. Τὸν δὲ ἐν σουδαρίῳ ἄπρακτον αὐτὴν ἀποδή σαντα, ἀφαιρεθῆναι προσέταξεν. Ὅτε δὲ τὰ περὶ τοὺς Ἰουδαίους διετάξατο (Καιρὸς γὰρ, φησὶ, τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ) τότε καὶ τοὺς ἐχθροὺς, τοὺς ἀρνησαμένους αὐτοῦ τὴν βασιλείαν, ἐκέλευσεν ἀχθέντας εἰς τὸ μέσον κατασφαγῆναι. Πολλοὶ γοῦν εἰσιν, οἱ ἐν τῷ βίῳ τούτῳ μὴ θέλοντες βασιλεύειν ἐφ' ἑαυτῶν τὸν Χριστόν.","english":"Ask of me, and I will give you the nations for your inheritance—those who are appointed under the ruler of this age (not only men, but also the powers that are arrayed under him) did not accept his kingdom; but (when he gave them the commandments and their work, and commanded that these should not lie idle upon them, but sought out their work) they sent envoys after him, denying his kingdom. Who then are the envoys, but those who brought about the death of the Savior? Those who thought that by the cross they could cut off his kingdom over the world, those who said to Pilate: Do not write that he is \"the king of the Jews,\" but that he himself said, \"I am king of the Jews.\" But nevertheless the wickedness of those who hindered condemned them, yet did not obstruct the dispensation. For having taken hold of the kingdom and distributed to the servants according to the worth of each one's work, he commanded them to be summoned, so that he might know what they had gained by trading. And to the first, who had gained ten minas besides, he gave authority over ten cities; and to the second, who had acquired five minas, he says: Be over five cities. But the one who had returned it unproductive in a napkin, he ordered to be taken away. And when he had arranged matters concerning the Jews (For it is time, he says, for judgment to begin from the house of God), then also the enemies, those who had denied his kingdom, he commanded to be brought into the midst and slain. Many, then, are those who in this life do not wish Christ to reign over them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Οἱ γὰρ ὑπὸ τὴν πορ νείαν τεταγμένοι καὶ οἱ ὑπὸ τοῦ θυμοῦ κατακρατούμενοι καὶ ὑπὸ τῆς πλεονεξίας δεδουλωμένοι, οὐ θέλουσιν ἐφ' ἑαυ τοὺς βασιλεύειν τὸν Κύριον, καὶ ὅσον ἐπὶ τῇ ἑαυτῶν προ αιρέσει, παραιτοῦνται αὐτοῦ τὴν βασιλείαν. Περὶ τούτων ὁ Ἡσαΐας λέγει, ὅτι Ταραχθήσονται. Ἐπειδὰν γὰρ ἴδωσιν ἐν τῇ δευτέρᾳ ἐπιδημίᾳ τὸν Κύριον οἱ ἐν ἁμαρτίαις ζήσαντες καὶ τὸν εὐαγγελικὸν τρόπον τῆς βασιλείας ἐξουδενώσαντες, Ταραχθήσονται δηλονότι, καὶ ὠδῖνες αὐτοὺς ἕξουσιν ὡς γυναικὸς τικτούσης. Τὸ ὀξὺ τῆς ἀλγηδόνος, νυσσούσης αὐτῶν τὴν καρδίαν καὶ κατατιτρωσκούσης ὑπὸ τοῦ συνειδότος τῶν ἁμαρτημάτων, διὰ τῆς ὠδῖνος παρέστησε. Καὶ γὰρ ἡ ὠδὶς δριμεῖά τίς ἐστιν ἀλγηδὼν τοῖς καιριωτάτοις μέρεσιν, ἐν τῷ καιρῷ τῆς κυνήσεως ταῖς τικτούσαις ἐγγινομένη. Καὶ τὸ πρόσωπον αὐτῶν ὡς φλὸξ μεταβαλοῦσιν. Ἴδιον τῶν διατρε πομένων καὶ ἀπροσδοκήτῳ δεινῷ περιπεσόντων, τὸ μετα βαλεῖν τὸ χρῶμα τοῦ προσώπου, ἐρυθραινόμενοι κατὰ τὴν ἐπιφάνειαν καὶ τὸ τῆς ψυχῆς πάθος διὰ τῆς ἐπιφαινομένης μεταβολῆς ἐπισημαίνοντες. Ἰδοὺ γὰρ ἡμέρα Κυρίου ἔρχεται ἀνίατος, θυμοῦ καὶ ὀργῆς, θεῖναι τὴν οἰκουμένην ἔρημον καὶ τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ αὐτῆς. Ἄνω μὲν εἶπεν· Ἐγγὺς ἡ ἡμέρα Κυρίου· ἐνταῦθα δέ· Ἡμέρα Κυρίου ἔρχεται, θεῖναι τὴν οἰκουμένην ἔρημον. Ὁ ἀκριβῶς τηρῶν τὰ ἀποδεδομένα, εὑρήσει ὅτι οὐ περὶ τῆς αὐτῆς ἡμέρας ἀμφότεραι αἱ τῆς προφητείας περικοπαὶ διηγοῦνται· ἡ μὲν γὰρ προτέρα περὶ τῆς ἰδίας ἑκάστου συντελείας, ἥτις ἐγγὺς πάρεστιν· ἡ δὲ ἐν χερσὶ, περὶ τῆς καθολικῆς.","english":"For those who are ordered under fornication, and those dominated by anger, and those enslaved by greed, do not wish the Lord to reign over them, and as far as lies in their own choice, they reject his kingdom. Concerning these Isaiah says, that They shall be troubled. For when those who lived in sins and despised the gospel manner of the kingdom see the Lord at his second coming, they shall surely be troubled, and pangs shall seize them as of a woman giving birth. The sharpness of the pain, piercing their heart and wounding them deeply through the conscience of their sins, he set forth by means of the birth-pang. For a birth-pang is a certain keen pain, arising in the most vital parts of women giving birth at the time of delivery. And they shall change their face as a flame. It is characteristic of those who are thrown into confusion and fall into unexpected calamity to change the color of their face, becoming red in countenance and signifying the passion of the soul through the change that appears on the surface. For behold, the day of the Lord comes, incurable, of wrath and anger, to make the inhabited world desolate and to destroy the sinners from it. Above he said, The day of the Lord is near; but here, The day of the Lord comes, to make the inhabited world desolate. One who carefully observes what has been set forth will find that both passages of the prophecy do not speak about the same day; for the former concerns each person's own consummation, which is near at hand; but the one in hand concerns the universal one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Θήσει γὰρ αὕτη τὴν οἰκουμένην ἔρημον, διὰ τὸ ἐπάγεσθαι, ὅτι Καὶ οἱ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ Ὠρίων οὐ δώσουσι φῶς. Τάχα δὲ ἡμέρα λέγεται κυρίως ἐκείνη, διὰ τὸ ἡνωμένον τῆς καταστάσεως· οὐ γὰρ\n\nδιακόπτεται νυκτὶ, οὐδὲ περιγράφει αὐτὴν ἑσπέρα. Καὶ διὰ τὸ φανεροῦσθαι ἐν αὐτῇ τὰ κρυπτὰ τοῦ σκότους, ἡμέρα μὲν ἐκείνη κυρίως προσαγο ρεύεται. Νὺξ δὲ ὁ βίος οὗτος, ἐν ᾧ συγκεκάλυπται τὰ τῆς αἰσχύνης ἔργα, ὅθεν καὶ Ἡ νὺξ (φησὶ) προέκοψεν, ἡ δὲ ἡμέρα ἤγγικεν. Ἐκείνη δὲ ἡ ἡμέρα καὶ ἀνίατος λέγεται, θυμοῦ οὖσα καὶ ὀργῆς, ἐν ᾗ οὐκ ἔστιν ἐξιλάσασθαι, οὐδὲ οἷον ἰάσασθαι τοὺς προσαγομένους ἐπ' αὐτῇ πόνους. Μὴ οὖν ταμιευώμεθα εἰς ἐκείνην τὴν ἡμέραν τὰς ἐξομολογήσεις, ἀλλὰ νοήσωμεν τὸ οἰκονομικὸν τῆς Γραφῆς, φόβον Θεοῦ γεννῆσαι βουλομένης καὶ παιδαγωγῆσαι τοὺς ἐντευξομένους ἐργά ζεσθαι, ἕως ἡμέρα ἐστίν· Ἔρχεται νὺξ, ὅτε οὐκέτι οὐδεὶς δύναται ἐργάζεσθαι. Ὁ ἐν τῷ φωτὶ τῶν Ἐντολῶν τοῦ Χριστοῦ περιπατῶν, ἐν ἡμέρᾳ ἐστίν· ὁ παραδεδομένος τῷ σκότῳ τῷ αἰωνίῳ, ἐν νυκτὶ γενήσεται. Ἐν ἐκείνῃ τῇ νυκτὶ οὐκέτι ἔργον, οὐκέτι ἐξομολόγησις· ἀλλ' αἱ μὲν χεῖρες δεδεμέναι καὶ οἱ πόδες τοῖς δεσμοῖς τῶν ἰδίων ἁμαρτημάτων· Δήσαντες γὰρ αὐτὸν χειρῶν καὶ ποδῶν, ἐκβάλλετε εἰς τὸ σκότος τὸ ἐξώτερον. Γλῶσσα δὲ οὐκέτι ἐξομολόγησιν, οὐδὲ αἴνεσιν Θεοῦ λαλήσει, ἀσχολουμένη περὶ τὸν στεναγμὸν, τὸν ἐκ τῶν πόνων αὐτῇ ἐγγινόμενον. Διὰ τοῦτο ἔρχεται ἡ ἡμέρα ἐκείνη ἀνίατος.","english":"For she will make the inhabited world desolate, because of what is brought in: \"And the stars of heaven and Orion shall give no light.\" Perhaps that day is properly called day because of the unity of its condition; for it is not interrupted by night, nor does evening mark its bounds. And because the hidden things of darkness are made manifest in it, that day is properly called by that name. But this life is night, in which the works of shame are covered over, whence also \"The night,\" he says, \"has advanced, and the day has drawn near.\" And that day is also called incurable, being a day of wrath and anger, in which there is no propitiation, nor any healing, so to speak, of the pains brought upon it. Let us not, then, store up our confessions for that day, but let us understand the economy of Scripture, which wishes to beget the fear of God and to train those who encounter it to work while it is day: \"Night comes, when no one can work any longer.\" He who walks in the light of the commandments of Christ is in the day; he who is handed over to eternal darkness will be in the night. In that night there is no longer work, no longer confession; but the hands and feet are bound with the bonds of one's own sins: \"For having bound him hand and foot, cast him into the outer darkness.\" And the tongue will no longer speak confession, nor praise of God, being occupied with the groaning that arises in it from its pains. For this reason that day comes incurable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Οἱ γὰρ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ Ὠρίων καὶ πᾶς ὁ κόσμος τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσι, καὶ σκοτισθήσεται τοῦ ἡλίου ἀνατέλλοντος, καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς. Καὶ ἐντελοῦμαι τῇ οἰκουμένῃ ὅλῃ κακὰ, καὶ τοῖς ἀσεβέσι τὰς ἁμαρτίας αὐτῶν. Φανερῶς τὴν συντέλειαν διαγράφει καὶ τὴν τοῦ παντὸς μεταποίησιν ὁ Προφήτης. Τότε γὰρ ἡλιακὸν φῶς ἐπιλείψει καὶ ἡ σελήνη σῶμα ἔσται ἀλαμπὲς, καὶ ὁ Ὠρίων, ὁ φανότατος τῶν ἀστέρων, τὸ φῶς οὐ δώσει· Οἱ ἀστέρες τοῦ οὐρανοῦ καὶ ὁ Ὠρίων τὸ φῶς οὐ δώσουσιν, οὐχὶ σκοτιζόμενοι διὰ τὸ καταυγάζεσθαι ὑπὸ τῶν τοῦ ἡλίου ἀνα τολῶν. Τοῦτο γὰρ καὶ ἐν τῇ νῦν ἡμέρᾳ γίνεται, καὶ παρὰ πᾶσι τοῖς ἐξετάσασι τὰ κατ' οὐρανὸν φαινόμενα ὁμολογεῖ ται, ὅτι οὐχὶ ἀποσβέννυνται οἱ ἀστέρες ἐν τῷ ὑπὲρ γῆν ἡμισφαιρίῳ κείμενοι, ἀλλὰ τῷ ὑπεραυγάζεσθαι ταῖς ἡλιακαῖς ἀκτῖσιν ἐξαμαυροῦνται. Ὅπερ καὶ ἐν ταῖς νυξὶ γίνεται ταῖς πανσελήνοις, περιλαμπούσης τῆς κατὰ τὴν σελήνην λαμ πρότητος τοὺς ἀστέρας, καὶ οὐκ ἐώσης αὐτῶν τὰς αὐγὰς διαφαίνεσθαι. Οὐδὲν οὖν τούτων τῶν κατὰ φύσιν συμβαινόντων ὁ λόγος παρίστησιν, ἀλλὰ παντελῆ τῶν ἀστέρων σκότωσιν καὶ τοῦ παντὸς μετακόσμησιν. Δῆλον δὲ ὅτι Ὠρίωνα λέγει ἡ Γραφὴ τὸ σύστημα τῶν εἴκοσι καὶ δύο ἀστέρων, ὅν τινες ὀνομάζουσι Βοώτην· οὓς οἱ περὶ ταῦτα δεινοὶ καταμερίζουσι, καί φασι τοὺς μὲν τέσσαρας εἶναι τρίτου μεγέθους, ἐννέα δὲ ἐν αὐτοῖς τετάρτου καὶ τοὺς ἄλλους ἐννέα τοῦ πέμπτου. Κεῖται δὲ τοῦτο τὸ τῶν ἀστέρων ἄθροισμα ἐν τῷ βορείῳ μέρει, ὅπερ καὶ ὑπὸ τῆς Γραφῆς, ὡς ἓν σῶμα, Ὠρίων ὠνόμασται.","english":"For the stars of heaven and Orion and the whole array of heaven shall not give their light, and the sun shall be darkened as it rises, and the moon shall not give her light. And I will command evils upon the whole inhabited world, and upon the impious their sins. The Prophet plainly describes the consummation and the transformation of the whole. For then the light of the sun shall fail, and the moon shall be a body without brightness, and Orion, the brightest of the stars, shall not give his light: \"The stars of heaven and Orion shall not give their light,\" not being darkened by being illuminated by the risings of the sun. For this also happens on the present day, and it is agreed by all who have examined the phenomena in the heavens that the stars are not extinguished when they are situated in the hemisphere above the earth, but are obscured by being outshone by the sun's rays. This also happens on nights of full moon, when the brightness of the moon shines around the stars and does not allow their beams to show through. The word therefore presents none of these things that happen by nature, but a complete darkening of the stars and a reordering of the whole. It is clear that the Scripture calls Orion the cluster of twenty-two stars, which some name Boötes; those skilled in these matters divide them up and say that four of them are of the third magnitude, nine of them of the fourth, and the other nine of the fifth. This gathering of stars lies in the northern part, which the Scripture has also named Orion, as one body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Ἄστρα δὲ ταῦτα λέγουσι (καὶ οὐχὶ ἀστέρας) ὡς τῶν μὲν ἄστρων πλήθους σύστασιν ἐμφαινόντων, ἀστέρος δὲ τοῦ καθ' ἕκαστον λεγομένου. Καὶ τοῦ Ἀρκτούρου δὲ μέμνηται ἡ Γραφὴ, ὃν μεταξὺ τῶν μερῶν τοῦ Ὠρίωνος ὁρῶμεν κείμενον ἀστέρα, ὑπόκιῤῥον. Παραπλησίως δὲ καὶ ἡ Πλειὰς ὀνομάζεται ὑπὸ τῆς Γραφῆς, ὡς καὶ ὑπὸ τῶν ἔξωθεν, τῶν δηλονότι παρ' Ἑβραίων πολυ πραγμονησάντων τὰ ἀπόῤῥητα. Φαίνονται δὲ καὶ ἐν Πλειάδι ἑπτὰ ἀστέρες συνεχεῖς καὶ καταπεπυκνωμένοι πρὸς ἀλλήλους (οὐχὶ δὲ ἓξ, ὅπερ τινὲς οἴονται)· κεῖνται δὲ ἐν τριγωνοειδεῖ σχήματι. Ὡς οὖν ἐνταῦθα εὕρομεν τὸ ὄνομα τοῦ Ὠρίωνος, οὕτω τὸ ὄνομα τοῦ Ἀρκτούρου καὶ τοῦ Ἑσπέρου καὶ τῆς Πλειάδος ἐν τῷ Ἰὼβ, ὅς φησιν· Ὁ ποιῶν Πλειάδα καὶ Ἕσπερον καὶ Ἀρκτοῦρον καὶ ταμεῖα Νότου. Ὁ οὖν ἀριθμῶν πλήθη ἄστρων καὶ πᾶσιν αὐτοῖς ὀνόματα καλῶν, καὶ τὸν ἀριθμὸν ἔχει πάντων αὐτῶν καὶ τὰς προσηγορίας. Ὀλίγαι δέ εἰσιν αἱ ἐκφωνηθεῖσαι, αἷς οἱ Ἕλληνες συγχρησάμενοι καὶ τὰ λοιπὰ προσύφηναν παρ' ἑαυτῶν, καὶ μυρίαις ὀνομασίαις προσαγορεύουσι τούς τε ἀπλανεῖς ἀστέρας καὶ τοὺς πλανω μένους. Καὶ τοὺς μὲν διαιροῦσιν εἰς δώδεκα μέρη, τοὺς δὲ κατὰ τὸν ζωοφόρον κύκλον, δι' οὗ ὁ","english":"These are called \"stars\" (not \"a star\"), since \"stars\" indicates the multitude as a collective, while \"a star\" is said of each one individually. Scripture also mentions Arcturus, which we see situated among the parts of Orion, a star, reddish. In like manner, the Pleiad is also named by Scripture, as also by those outside, namely by the Hebrews who diligently investigated the hidden things. And there appear in the Pleiad seven stars, close together and densely packed toward one another (not six, as some think); and they lie in a triangular shape. As, then, we found here the name of Orion, so too the name of Arcturus and of Hesperus and of the Pleiad in Job, who says: Who makes the Pleiad and Hesperus and Arcturus and the treasuries of the South. He, therefore, who numbers the multitudes of stars and calls names to them all, has both the number of all of them and their appellations. But few are those that have been uttered, which the Greeks, using them, also wove the rest from themselves, and they address both the fixed stars and the planets by countless names. And some they divide into twelve parts, others according to the zodiacal circle, through which the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"ἥλιος τὴν πορείαν ποιεῖ ται, τοὺς δὲ κατὰ τὸ βόρειον καὶ νότιον μέρος παραπεπη γότας κατωνόμασαν, ὡς ἠβουλήθησαν. Καὶ ἀπολῶ (φησὶν) ὕβριν ἀνόμων καὶ ὕβριν ὑπερηφάνων ταπεινώσω. Ἀγαθοῦ ἔργον ἐστὶ Θεοῦ τὰ φαῦλα ἐξαφανίζειν, ἵνα καθαρὸν ἀπὸ πάσης κακίας τὸ ἑαυτοῦ δημιούργημα ἀπο καταστήσῃ καὶ, ἀπαλλαγὲν ἀπὸ παντὸς ἀῤῥωστήματος, εἰς τὸ κατὰ φύσιν ἐπαναγάγῃ. Ἀλλαχοῦ μὲν γὰρ λέγεται· Ἀπολῶ τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω, καὶ ὅτι ἡ τοῦ κόσμου σοφία, ἀπατῶσα τοὺς παραδεξαμένους αὐτὴν καὶ νομισθεῖσα εἶναι ἀληθινὴ, ἄγνοιαν ἐμποιεῖ τῶν πρὸς σωτηρίαν δογμάτων. Ἀφανίζεται οὖν ἡ σοφία ἀνατρεπομένη ὑπὸ τῆς ἀληθείας, λυομένων τῶν σοφισμάτων καὶ τῶν πιθανοτήτων αὐτῆς, ἵνα ῥυσθῇ ἀπὸ ἀπάτης καὶ ψευδοδοξίας ὁ ὑπ' αὐτῆς προειλημμένος. Ὡς οὖν ἀπόλλυται νόσος ὑπὸ ἰατροῦ καὶ ἀπόλλυται σκότος ὑπὸ ἡλίου, οὕτως ἀπόλλυται ὑπὸ τοῦ ἀγαθοῦ Θεοῦ ὕβρις ἀνόμων καὶ ὕβρις ὑπερηφάνων ταπεινοῦται. Διὸ καὶ ὁ Ἰακὼβ, εὐλογῶν τοὺς υἱοὺς Συμεὼν καὶ Λευί· Ἐπικατάρατος (φησὶν) ὁ θυμὸς αὐτῶν, ὅτι αὐθάδης, καὶ ἡ μῆνις αὐτῶν, ὅτι ἐσκληρύνθη. Τὴν πονηρὰν ἕξιν τῆς κατάρας ἐξαναλίσκει, ἵνα τὸ καταλειπόμενον ἐν αὐτοῖς ἄξιον τῆς εὐλο γίας τοῦ πατριάρχου γένηται. Οὕτω δὲ καὶ Νῶε, γνοὺς ὃ ἐποίησεν αὐτῷ ὁ υἱὸς αὐτοῦ ὁ νεώτερος, εἶπεν· Ἐπικατάρατος Χαναάν. Καίτοι Χὰμ ἦν ὁ λελυπηκώς· ἀλλ' ὅμως οὐκ αὐτῷ καταρᾶται, ἀλλὰ τῷ γεννήματι αὐτοῦ καὶ τῷ ἔργῳ αὐτοῦ, ὅπερ συμβολικῶς ὀνομάζεται Χαναάν, διότι ἑρμηνεύεται Χαναὰν ὡς σάλος.","english":"he sun makes its course, while those that have wandered to the northern and southern regions they named as they wished. And I will destroy, he says, the insolence of the lawless, and the insolence of the proud I will humble. It is the work of a good God to make evil things disappear, so that he may restore his own creation pure from every wickedness and, once it has been delivered from every infirmity, bring it back to its natural state. For elsewhere it is said: I will destroy the wisdom of the wise and set aside the understanding of the prudent, and that the wisdom of the world, deceiving those who receive it and being thought to be true, produces ignorance of the doctrines that lead to salvation. So wisdom is made to vanish when it is overturned by the truth, its sophistries and plausibilities being dissolved, so that the one who has been taken in by it may be rescued from deceit and false opinion. Therefore, just as disease is destroyed by a physician and darkness is destroyed by the sun, so the insolence of the lawless is destroyed by the good God, and the insolence of the proud is humbled. For this reason Jacob too, when blessing his sons Simeon and Levi, says: Cursed be their anger, because it is headstrong, and their wrath, because it was hardened. He consumes the evil disposition of the curse, so that what remains in them may become worthy of the patriarch's blessing. And in this way Noah also, when he knew what his younger son had done to him, said: Cursed be Canaan. And yet it was Ham who had grieved him; nevertheless he does not curse him, but his offspring and his deed, which is symbolically named Canaan, because Canaan is interpreted as a tossing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Διὰ τὸ οὖν ἐν κινήσει τὴν ἕξιν γινομένην τὸ πάθος ἐπιτελεῖν, οὐ τῇ διαθέσει καταρᾶται, ἀλλὰ τῷ ἔργῳ, τῷ ἀπ' αὐτῆς. Δύσκολον γὰρ τὸ ἐν καρδίᾳ καθαρὸν ἐν ἀνθρώπου φύσει διασωθῆναι. Δῆλον δὲ, ὅτι ἀφανίζων τὴν ὕβριν τῶν ὑπερηφάνων, οὐχ ἓν μόνον τῶν κακῶν ἐξαναλίσκει, ἀλλ' ἀπὸ ἑνὸς ἁμαρτή ματος διατατικῶς, ἐφ' ὅλα τὰ εἴδη τῆς κακίας ἐξακούειν προσήκει τῆς ὕβρεως. Οἱ γὰρ ἄνομοι ἐξυβρίζουσι μὲν εἰς τὸν ναὸν, ἐξυβρίζουσι δὲ εἰς τὸν πλησίον, ἐξυβρίζουσι δὲ εἰς τὸ κατ' εἰκόνα τοῦ Κτίσαντος, καὶ διὰ τῆς εἰκόνος ἡ ὕβρις ἀνα βαίνει ἐπὶ τὸν Κτίσαντα. Ὥσπερ γὰρ ὁ βασιλικὴν εἰκόνα καθυβρίσας, ὡς εἰς αὐτὸν ἐξαμαρτήσας τὸν βασιλέα κρίνεται, οὕτω δηλονότι ὑπόδικός ἐστι τῇ ἁμαρτίᾳ ὁ τὸν κατ' εἰκόνα γεγενημένον καθυβρίζων. Ὑβρίζει δὲ πρὸ πάντων καὶ ἑαυτὸν ὁ πόρνος, διὰ τῆς φθορᾶς· ὁ μοιχὸς, διὰ τοῦ ἔργου τῆς αἰσχύνης· ὁ κλέπτης, διὰ τῆς ταπεινῆς καὶ αἰσχρᾶς καὶ ἀνελευθέρου πράξεως· ὁ ψεύστης, διὰ τοῦ ἀρνήσασθαι τὴν ἀλήθειαν· ὁ ἐπίορκος, διὰ τῆς ἀπὸ Θεοῦ ἀλλοτριώσεως. Ὥστε πᾶσα ἁμαρτία ὕβρις ἐστὶ καὶ ὕβρεώς ἐστι βλάστημα, πρώτου ἁπτομένη τοῦ ὑβριστοῦ. Ταπεινώσει δὲ καὶ τὴν ὕβριν τῶν ὑπερηφάνων, διότι καὶ ἡ ὑπερηφανία ἀδελφὴ τῆς ἀνομίας ἐστίν. Ὁ γὰρ ἄδικος ὑπερη φανεῖ τὴν δικαιοσύνην καὶ κατεπαίρεται αὐτῆς· καὶ ὁ ἀκόλαστος κατὰ τῆς σωφροσύνης λαλεῖ, ὅταν διαπτύῃ τὸν ἀκριβῆ ἐν πᾶσι παρατετηρημένον καὶ τὴν μέχρις ὀφθαλμῶν κίνησιν παιδαγωγοῦντα. Ὁ ἄσωτος τὸν ἐν διαίτῃ μέτριον, ὁ ἄφρων καταχλευάζει τοὺς περιττοὺς ἐν σοφίᾳ καὶ φιλοπόνως πανταχόθεν ἑαυτοῖς συλλέγοντας τὰ μαθήματα.","english":"Because, then, the disposition (hexis) coming to be in motion accomplishes the passion, he does not curse the disposition but the deed that comes from it. For it is difficult for what is pure in the heart to be preserved in human nature. And it is clear that, in destroying the insolence of the proud, he does not consume only one of the evils, but from one sin, by way of ordering, it is fitting to hear it extended to all the forms of wickedness of insolence. For the lawless are insolent against the temple, they are insolent against the neighbor, they are insolent against what is according to the image of the Creator, and through the image the insolence ascends to the Creator. For just as one who insults a royal image is judged as having sinned against the king himself, so clearly he is liable to sin who insults the one who has come to be according to the image. And the fornicator insults himself before all, through corruption; the adulterer, through the deed of shame; the thief, through the base and shameful and illiberal act; the liar, through the denial of the truth; the perjurer, through alienation from God. So that every sin is insolence and is a sprout of insolence, touching first the insulter himself. And he will humble the insolence of the proud, because pride also is a sister of lawlessness. For the unjust man will be proud against righteousness and will exalt himself over it; and the licentious man speaks against chastity, when he spits upon the one who has been strictly observed in all things and who disciplines even the movement up to the eyes. The prodigal mocks the one who is moderate in his manner of life, the foolish man mocks those who are abundant in wisdom and who laboriously gather learning for themselves from every side.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Ὁ οὖν ἀντιτασσόμενος ὑπερηφάνοις Κύριος καὶ ταπεινῶν ἁμαρτω λοὺς ἕως γῆς, οὗτος ἐπαγγέλλεται τὴν ὕβριν τῶν ὑπερηφάνων ταπεινώσειν. Ὁ οὖν ταπεινῶν τοὺς ὑπερηφάνους, ῥύεται μὲν αὐτοὺς ἐκ τῆς πρὸς τὸν διάβολον ὁμοιότητος, ὅστις ἐστὶ πατὴρ τῆς ὑπερηφανίας, ἐνάγει δὲ αὐτοὺς πρὸς τὸ μαθητεύεσθαι τῷ εἰπόντι· Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Καὶ ἔσονται οἱ ἐγκαταλελειμμένοι ἔντιμοι μᾶλλον ἢ τὸ χρυσίον τὸ ἄπυρον· καὶ ἄνθρωπος ἔντιμος ἔσται μᾶλλον ἢ ὁ λίθος, ὁ ἐκ Σουφείρ. Μετὰ τὸ ἐπαχθῆναι τοὺς μεγάλους πειρασμοὺς καὶ ἐλθεῖν τοὺς ὁπλομάχους τοὺς ἐξαφανίζοντας τὴν οἰκου μένην καὶ μετὰ τὸ ταπεινωθῆναι πᾶσαν ὑπερηφανίαν, τότε οἱ εὑρισκόμενοι ἄνθρωποι ἐκ πολλῶν, μηδὲν βλαβέντες τὴν ψυχὴν ἀπὸ τῆς πρὸς τοὺς ἀνόμους κοινωνίας, ἀλλὰ διὰ\n\nμυρίων πειρασμῶν καὶ δοκιμαστηρίων ἐξετασθέντες, βάσανον τῆς ἑαυτῶν προαιρέσεως ἀκριβῆ δεδωκότες, παντὸς ἀπύρου χρυσίου ἔσονται τιμιώτεροι καὶ παντὸς λίθου τιμιωτάτου, ὃς δοκεῖ ἐν τῇ Σουφεὶρ εὑρίσκεσθαι. Ἔοικε δὲ χώραν τινὰ λέγειν ἐν τῷ ἔθνει τῷ Ἰνδικῷ τὴν Σουφεὶρ, περὶ ἣν οἱ πολυτίμητοι τῶν λίθων πεφύκασι γίνεσθαι. Ἄπυρον δὲ χρυσίον, τὸ μηδεμίαν ἀμφιβολίαν ὕλης ἀλλο τρίας ἔχον ἐν ἑαυτῷ, ἀλλ' ὁμοῦ τῷ φανῆναι, πεῖθον τὴν ὄψιν τῶν ὁρώντων, ὅτι δόκιμόν ἐστι καὶ ἀμιγὲς χαλκοῦ, ἤ τινος ἄλλης ἐπιπλοκῆς. Ὁ γὰρ οὐρανὸς θυμωθήσεται καὶ ἡ γῆ σεισθήσεται ἐκ τῶν θεμελίων αὐτῆς, διὰ θυμὸν ὀργῆς Κυρίου Σαβαὼθ, ἐν τῇ ἡμέρᾳ, ᾗ ἂν ἐπέλθῃ ὁ θυμὸς αὐτοῦ. Πᾶσα ἡ κτίσις συγκινεῖται τῷ Δεσπότῃ ἐπὶ τὴν ἐκδίκησιν τῶν εἰς αὐτὸν ἡμαρτηκότων.","english":"The Lord, therefore, who opposes the proud and humbles sinners to the earth, promises that he will bring low the insolence of the proud. He who humbles the proud rescues them from likeness to the devil, who is the father of pride, and leads them to become disciples of him who said: Learn from me, that I am gentle and humble in heart. And those who have been left behind shall be honorable rather than unrefined gold; and an honorable man shall be more honorable than the stone from Souphir. After the great temptations have been brought on and the warriors have come who wipe out the inhabited world, and after all pride has been humbled, then the men who are found—out of many, having suffered no harm in their soul from fellowship with the lawless, but having been tested through countless temptations and trials, having given a precise proof of their own disposition—shall be more precious than all unrefined gold and than every most precious stone, which is thought to be found in Souphir. It seems that he is speaking of a certain region in the Indian nation, Souphir, around which the highly valued stones naturally occur. Unrefined gold is that which has no ambiguity of foreign matter in itself, but as soon as it appears persuades the sight of those who see it that it is genuine and unmixed with bronze or any other admixture. For heaven will be enraged and the earth will be shaken from its foundations, because of the fury of the anger of the Lord Sabaoth, on the day when his fury comes upon it. All creation is stirred together with the Master for the vengeance of those who have sinned against him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Ὥσπερ γὰρ ἐξίσταται ὁ οὐρανὸς καὶ φρίσσει ἐπὶ ταῖς ἀπροσδοκήτοις παρανομίαις τοῦ λαοῦ, ὅταν ἐγκαταλείπωσι τὸν Κύριον, οὕτως, ἐπειδὰν συμπληρωθῶσιν αἱ ἁμαρτίαι τῶν ἀποστατησάντων καὶ ἔλθῃ ὁ καιρὸς τῆς ἀνταποδόσεως, θυμοῦσθαι λέγεται καὶ συνδια νίστασθαι τῇ ὀργῇ τοῦ Θεοῦ. Θυμὸν δὲ οὐρανοῦ νοεῖν χρὴ τὰ ἀπ' αὐτοῦ φοβερὰ ἐπιπίπ τοντα τοῖς κολαζομένοις, ὅταν σκότωσις μὲν γένηται τῶν ἀστέρων, ἀφεγγὴς δὲ ὁ ἥλιος καὶ ἡ σελήνη οὐκέτι πεφωτισμένη· ὅταν σκηπτοὶ διατρέχοντες καὶ βρονταὶ φοβερῶς κα ταῤῥηγνύμεναι· ὅταν ὁ ὑπὲρ κεφαλῆς ἀὴρ ἐσκοτισμένος ὑπάρχῃ, ὡς πανταχόθεν ἀπαραμύθητον εἶναι τοῖς τῇ ὀργῇ παραδεδομένοις τὴν βάσανον. Ἡ γὰρ κτίσις, τῷ Ποιήσαντι ὑπηρετοῦσα, ἐπιτείνεται μὲν εἰς κόλασιν κατὰ τῶν ἀδίκων, ἀνίεται δὲ εἰς εὐεργεσίαν ὑπὲρ τῶν ἐπ' αὐτῷ πεποιθότων. Ταῦτα δὲ γίνεται διὰ θυμὸν ὀργῆς Κυρίου. Θυμὸν δὲ ὀργῆς λέγειν τῇ Γραφῇ σύνηθες τὴν ἀναθυμίασιν καὶ οἱονεὶ ἔξαψιν τῆς ἐπὶ τῇ ἀνταποδόσει τῶν πονηρῶν ἔργων γινομένης κολάσεως. Ἡ δὲ γῆ σεισθήσεται ἐκ τῶν θεμελίων αὐτῆς. Δείκνυσιν ὅτι οὐκ ἐπιπόλαιος, οὐδὲ συνήθης ὁ σεισμὸς ἔσται, περὶ τὴν ἐπιφάνειαν τοῦ βρασμοῦ γινομένου, ἀλλ' αὐ τὴν τὴν ἕδραν αὐτῆς ἀναστρέφει, καὶ ὁ κλόνος αὐτῆς δι' ὅλου ἅψεται. Θεμέλια δὲ γῆς ἄγνωστα ἀνθρώπου φύσει, ὡς μεμαθήκαμεν ἐν τῷ Ἰὼβ, τοῦ Κυρίου λέγοντος· Ποῦ ἦς ἐν τῷ θεμελιοῦν με τὴν γῆν; Ἀπάγγειλον δέ μοι, εἰ ἐπί στασαι σύνεσιν. Τίς ἔθετο τὰ μέτρα αὐτῆς, εἰ οἶδας; Ἢ τίς ὁ ἐπαγαγὼν σπαρτίον ἐπ' αὐτῆς; Ἐπὶ τίνος οἱ κρίκοι αὐ τῆς πεπήγασι; Τίς δέ ἐστιν ὁ βαλὼν λίθον γωνιαῖον ἐπ' αὐ τῆς;","english":"For just as heaven is thrown into disorder and shudders at the unexpected lawlessness of the people, when they forsake the Lord, so, when the sins of those who have fallen away are fulfilled and the time of recompense comes, he is said to be angry and to rise up together with the wrath of God. By the anger of heaven one must understand the fearful things that fall from it upon those being punished, when there is a darkening of the stars, and the sun is lightless and the moon no longer illuminated; when lightning bolts run across and thunders break forth fearfully; when the air above our heads is darkened, so that from every side the torment is beyond consolation for those handed over to wrath. For creation, serving its Maker, is strained for punishment against the unjust, but is relaxed for beneficence on behalf of those who have trusted in him. And these things come about through the fury of the Lord's anger. Scripture is accustomed to call the fury of anger the exhalation and, as it were, the kindling of the punishment that comes upon the recompense of evil deeds. And the earth shall be shaken from its foundations. He shows that the shaking will not be superficial nor ordinary, occurring only at the surface of the agitation, but it overturns its very seat, and its convulsion will touch it through and through. The foundations of the earth are unknown to human nature, as we have learned in Job, when the Lord says: Where were you when I founded the earth? Declare to me, if you understand discernment. Who set its measures, if you know? Or who stretched a line upon it? Upon what are its clasps fixed? And who is it that laid its cornerstone?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Ἤπου κατὰ τὴν τῶν ἔξωθεν ὑπόληψιν ἐθεμελίωσεν ὁ Κύριος τὴν γῆν, ἐν τῷ κέντρῳ τῆς περιεχούσης τὸν κόσμον σφαίρας, ὡς διὰ τὴν ἰσοῤῥοπίαν αὐτῆς ἴσον ἀπεχούσης πανταχόθεν τοῦ οὐρανοῦ, βεβηκέναι ἀσφαλῶς καὶ ἐρηρεῖσθαι ἀκλινῶς. Εἰ δὲ οὕτως ἐστήρικται βεβαίως ἡ γῆ, δηλονότι ἐκ θεμελίων κινουμένη, ἀπὸ τῆς ὑπαρχούσης αὐτῇ βάσεως μετατεθήσεται. Ἐπειδὴ δὲ τὸ θυμοῦσθαι ἴδιόν ἐστι τῶν λογικῶν καὶ ἐμψύχων, ἤδη τινὲς ἐφαντάσθησαν καὶ τὸν οὐρανὸν ἔμψυχον εἶναι καὶ λόγῳ κεχρῆσθαι, ὡς δύνασθαι καὶ εἰς ἀγανάκτησιν τῷ Δεσπότῃ συνδιαναστῆναι. Ἔστι δὲ μυθικὸν ἀνάπλασμα τὸ τοιοῦτον· Πολλάκις γὰρ ἡ Γραφὴ μετωνυμικῶς οὐρανὸν ὀνομάζει τὰ ἐπουράνια ζῶα, ὡς ἔθος καὶ παρ' ἡμῖν λέγειν· ἡ πόλις ἐκβέβηκε πᾶσα· καὶ ἡ πόλις ᾔτησε παρὰ τοῦ ἄρχοντος τόδε· ἀντὶ γὰρ τῶν ἐνοικούντων τὴν πόλιν λέγο μεν. Οὕτως οὖν καὶ ὁ οὐρανὸς θυμοῦται, τῶν οὐρανίων δυνάμεων συντιθεμένων τῇ δικαία ὀργῇ τοῦ Θεοῦ. Ὡς γὰρ χαρὰ γίνεται ἐν οὐρανοῖς ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι, οὕτω καὶ παροξυσμὸς καὶ λύπη ἐπὶ τοῖς ἀποστατοῦσι διὰ τῆς ἁμαρτίας τοῦ κτίσαντος. Καὶ ἔσονται οἱ καταλελειμμένοι, ὡς δορκάδιον φεῦ γον καὶ ὡς πρόβατον πλανώμενον, καὶ οὐκ ἔσται ὁ συν άγων, ὥστε ἄνθρωπον εἰς τὸν λαὸν αὐτοῦ ἀποστραφῆναι καὶ ἄνθρωπον εἰς τὴν χώραν αὐτοῦ διῶξαι. Ὃς γὰρ ἂν ἁλῷ, ἡττηθήσεται· καὶ οἵτινες συνηγμένοι εἰσὶ, μαχαίρᾳ πεσοῦνται. Καὶ τὰ τέκνα αὐτῶν ῥάξουσιν ἐνώπιον αὐτῶν, καὶ τὰς οἰκίας αὐτῶν προνομεύσουσι καὶ τὰς γυναῖκας αὐ τῶν ἕξουσιν. Ἐν τῇ ἐφόδῳ τῶν πολεμίων, οἱ μὲν εἰς χεῖρας ἐλθόντες,","english":"Perhaps, according to the opinion of those outside, the Lord founded the earth at the center of the sphere that encompasses the world, so that by its equilibrium, being equally distant on all sides from heaven, it stands securely and is established without inclination. But if the earth has been so firmly fixed, it is clear that when it is moved from its foundations, it will be displaced from the base that it has. And since being angry is proper to rational and living beings, some have already imagined that heaven too is living and possesses reason, so as to be able to rise up together with the Master in indignation. But such a thing is a mythical fiction. For often Scripture, by metonymy, calls the heavenly creatures \"heaven,\" as is our custom also to say: \"The whole city has gone out,\" and \"The city asked the ruler for such-and-such\"; for instead of the inhabitants we speak of the city. So then heaven also is angry, when the heavenly powers concur with the just wrath of God. For just as there is joy in the heavens over one sinner who repents, so also there is provocation and grief over those who apostatize through the sin of the Creator. And those who are left shall be as a gazelle fleeing and as a sheep wandering, and there shall be no one to gather them, so that a man may turn back to his people and a man may pursue to his country. For whoever is caught shall be defeated; and those who are gathered together shall fall by the sword. And they shall dash their children before them, and plunder their houses and take their wives. In the assault of the enemies, those who come to hand,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"ἐπ' αὐτῆς τῆς παρατάξεως ἔπεσον· οἱ δὲ διαφυγόντες, ὡς δορκάδιόν εἰσι φεύγοντες. Εὐπτόητον δὲ τὸ ζῶόν ἐστι καὶ δειλὸν, καὶ δι' ὀξύτητα τῶν ποδῶν ἐπὶ πολὺ φεῦγον, καὶ οὐχ ἱστάμενον. Ἔσονται οὖν ὡς δορκάδιον καὶ ὡς πρό βατον πλανώμενον. Καὶ γὰρ οὐδεμίαν οἰκείαν σύνεσιν ἔχει τὸ πρόβατον πρὸς τὸ ὁρμῆσαι μὲν ἐπὶ τὰς τροφίμους νομὰς, αὐλισθῆναι δὲ ἐν τόποις ἀσφαλεστέροις, ἢ ποτὸν ἑαυτοῖς ἐκζητῆσαι, ἐὰν μή τις ᾖ ὁ ποιμαίνων καὶ ἐπὶ ταῦτα καθη γούμενος. Ἔσονται οὖν οἱ τότε, διαφεύγοντες μὲν ὡς δορ κάδες, ἀβοήθητοι δὲ ὡς τὰ πρόβατα τὰ πλανώμενα, τῷ μὴ εἶναι αὐτῶν ἄρχοντα. Καὶ οὐκ ἔσται ὁ συνάγων, ἀλλ' οἱ μὲν δειλοὶ σπαρήσονται ὑπὸ τῶν διωκόντων, οἱ δὲ κατα λειφθέντες ἡττηθήσονται ὑπὸ τῶν πολεμίων· κἂν δυνηθῶσι συστῆναι καὶ κοινωνίαν τινὰ βοηθείας ποιήσασθαι, ἀλλ' οὖν μαχαίρᾳ πεσοῦνται. Εἶτα λέγει τὰ ἐλεεινὰ πάθη τῶν ἐξανδραποδιζομένων. Τὰ τέκνα αὐτῶν ῥάξουσιν ἐν τοῖς ὀφθαλμοῖς τῶν γονέων καὶ τὰς οἰκίας αὐτῶν διαρπάσονται καὶ τὰς γυναῖκας ἐφ' ὕβρει πρὸς ἑαυτοὺς μεταστήσουσιν. Ἰδοὺ ἐπεγερῶ ὑμῖν τοὺς Μήδους, οἳ οὐ λογίζονται ἀργύριον, οὐδὲ χρυσίου χρείαν ἔχουσι. Τοξεύματα νεανί σκων συντρίψουσι καὶ τὰ τέκνα ὑμῶν οὐ μὴ ἐλεήσουσιν· οὐδὲ ἐπὶ τοῖς τέκνοις σου φείσονται οἱ ὀφθαλμοὶ αὐ τῶν. [Πολλοῖς ὕστερον χρόνοις, ὡς ἡ ἱστορία παραδέδωκεν, οἱ Μῆδοι τῇ ἀρχῇ τῇ τῶν Ἀσσυρίων ἐπέθεντο καὶ κατεστρέψαντο Βαβυλῶνα· ἔστι μὲν οὖν ἡ προφητεία τοῦ Ἡσαΐου πρὸ πολλῶν γενεῶν τῆς τοῦ Ἰσραὴλ αἰχμαλωσίας· πάλιν δὲ μετὰ τὸν Ἰσραὴλ πολλοῖς ὕστερον ἔτεσι φαίνονται οἱ Μῆδοι, ἐπιστρατεύσαντες τοῖς Ἀσσυρίοις].","english":"They fell in that very battle line; but those who escaped are fleeing like a gazelle. The creature is easily startled and timid, and by the swiftness of its feet it flees far and does not stand still. They shall be, then, like a gazelle and like a wandering sheep. For the sheep has no understanding of its own to rush to the nourishing pastures, or to lodge in safer places, or to seek out drink for itself, unless there is someone to shepherd it and lead it to these things. Those at that time, then, shall be like gazelles in escaping, but helpless like wandering sheep, because they have no ruler. And there shall be no one to gather them, but the timid shall be scattered by their pursuers, and those left behind shall be defeated by the enemy; and even if they are able to stand together and make some fellowship of help, yet they shall fall by the sword. Then he speaks of the pitiable sufferings of those being enslaved. They shall dash their children in the sight of their parents, and plunder their houses, and carry off their wives for outrage. Behold, I will rouse up the Medes against you, who do not reckon silver, nor have need of gold. They shall shatter the arrows of young men, and they shall not pity your children; nor shall their eyes spare your children. [Many years later, as history has handed down, the Medes attacked the empire of the Assyrians and destroyed Babylon. The prophecy of Isaiah is, then, many generations before the captivity of Israel; but again, after Israel, many years later the Medes appear, marching against the Assyrians.]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":377,"ref":"p377","source":"Παραμυθία οὖν τῶν αἰχμαλωτιζομένων ἡ προσδοκία τῆς ἐκδικήσεως μετ' οὐ πολὺ καταληψομένης τὸν λαὸν τὸν κακώσαντα τὸν Ἰσραήλ. Ἐπεγερῶ (φησὶν) ὑμῖν τοὺς Μήδους, οἵτινες οὔτε ἀργυρίῳ παραπεισθήσονται, οὔτε χρυσίῳ. Οὐδὲ δυνήσεσθε ὑμεῖς, οἱ Βαβυλώνιοι, τῇ περιουσίᾳ τοῦ πλούτου ἐξωνήσασθαι παρ' αὐ τῶν τὸ μηδὲν παθεῖν. Οὐδὲ γάρ εἰσιν ἐπτοημένοι περὶ χρήματα, τῷ καὶ αὐτοὶ ὑπερπλουτεῖν. Διόπερ οὐδὲ ἐν τοῖς πολέμοις περισπῶνται ὑπὸ τῆς νεκροσυλίας, οὐδὲ ἀσχο λοῦνται περὶ τὴν λείαν καὶ τὸ λαμβάνειν παρὰ τῶν ἑαλω κότων ἀγενὲς οἴονται. Ἀλλὰ τὴν τοξείαν τῶν παρ' ὑμῖν νεανίσκων συντρίψουσι καὶ οὐδένα οἶκτον, οὐδὲ φειδῶ ποιή σονται τῶν νηπίων. Τὸ δὲ Μήδων ὄνομα μεταλαμβανόμενον σημαίνει ἀπὸ ἱκανοῦ. Οὐκοῦν ὁ Ἱκανὸς ἐν πᾶσι καὶ δυνατὸς ἐπάγειν τὰ πρὸς ἀξίαν, οὗτος κινεῖ τοὺς Μήδους. Ἢ τάχα, ἐπειδὴ ὁ Μαδαεὶ κτίστης ἐστὶ τῆς Μηδείας, ἑρμηνεύεται δὲ οὗτος ἐκμέτρησις, λέγοιντο ἂν οἱ Μῆδοι ἐπάγεσθαι εἰς τὸ κολάζειν ἐμμέτρως τοὺς κακῶς βεβιωκότας, διότι ᾧ μέτρῳ ἕκαστος ἡμῶν μεμέτρηκεν, ἤτοι ἐν τῷ κατορθοῦν, ἢ ἐν τῷ ἁμαρτά νειν, ἐν τούτῳ ἢ τὰ τῆς ἀμοιβῆς, ἢ τὰ τῆς κολάσεως ἀπο λήψεται. Τοιοῦτοι δὲ οἱ Μῆδοι· οὐκ ἐλεήσουσι τὰ τέκνα τῶν Βαβυλωνίων, οὐδὲ περιποιήσασθαι καταδέξονται. Τάχα δὲ τέκνα τοὺς καρποὺς καὶ τὰ γεννήματα τῆς Βαβυ λωνίων ψυχῆς νῦν φησιν ἡ Γραφή. Τοιαῦτα νομίζω εἶναι καὶ τὰ τοῦ μακαριζομένου παρὰ τῷ Ψαλμῷ τέκνα, ἐν ᾧ ἡ μὲν γυνὴ ἡ σοφία ἐστὶν, ἥντινα ἐκζητήσας νύμφην ἠγάγετο καὶ σύνοικον ἑαυτῷ ὁ Κύριος, γενόμενος ἐραστὴς τοῦ κάλλους αὐτῆς·","english":"The consolation, then, of those being taken captive is the expectation of vengeance, which will soon overtake the people that maltreated Israel. I will rouse against you, he says, the Medes, who will be persuaded neither by silver nor by gold. Nor will you, the Babylonians, be able to buy off from them by the abundance of your wealth the suffering of nothing. For they are not excited about money, since they themselves are exceedingly rich. Therefore they are not distracted in wars by the despoiling of the dead, nor are they busy about the spoil, and they consider it base to take from the captives. But they will shatter the archery of your young men, and they will show no pity nor spare the infants. The name of the Medes, when translated, means \"from what is sufficient.\" Therefore the Sufficient in all things and mighty to bring on things according to worth—this one stirs up the Medes. Or perhaps, since Madai is the founder of Media, and this name is interpreted as \"measurement,\" the Medes might be said to be brought on to punish in due measure those who have lived badly, because with whatever measure each of us has measured, whether in doing right or in sinning, in this he will receive either the things of recompense or the things of punishment. Such are the Medes: they will not have mercy on the children of the Babylonians, nor will they consent to preserve them alive. Perhaps the Scripture now calls \"children\" the fruits and offspring of the soul of the Babylonians. Such, I think, are also the children of the one called blessed in the Psalm, in which the woman is wisdom, whom the Lord sought out and led as a bride and made his housemate, having become a lover of her beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"οἱ δὲ υἱοὶ, τὰ γεννήματα τοῦ νοῦ καὶ τῆς σοφίας ἅμα συνελθόντα. Περὶ τούτων οἶμαι τῶν τέκνων εἰρῆσθαι ἐν τῷ ρλϛʹ Ψαλμῷ· Θυγάτηρ Βαβυλῶνος ἡ ταλαίπωρος· μακάριος, ὃς ἀνταποδώσει σοι τὸ ἀνταπόδομά σου, ὃ ἀνταπέδωκας ἡμῖν. Μακάριος, ὃς κρατήσει καὶ ἐδαφιεῖ τὰ νήπιά σου πρὸς τὴν πέτραν. Ταύτην γὰρ προβλέπει τὴν ἡμέραν τῆς ἀνταπο δόσεως, καθ' ἣν οἱ Μῆδοι, κρατήσαντες τῶν Βαβυλωνίων, οὐκ ἐλεήσουσιν, οὐδὲ ἐπὶ τοῖς τέκνοις αὐτῶν φείσονται οἱ ὀφθαλμοὶ αὐτῶν. Σκόπει δὲ ὅτι ὁ Ψαλμὸς μακαρίζει, οὐ τὸν ὁπωσδήποτε τέκνον Βαβυλώνιον ἀνελόντα, ἀλλ' ὅτι πρῶτον μὲν θέλει τὰ νήπια αὐτῶν ἀφανίζεσθαι τὰ ἀρτιγενῆ, μὴ ἐπιτραπέντα ἐλθεῖν εἰς αὔξησιν, ἵνα μὴ ἐπὶ πλεῖον χωρήσῃ τῆς πονηρίας· δεύτερον δὲ, ὅτι οὐχ οἵῳ δήποτε τρόπῳ ἀναιρεθῆναι.\n\nΜακα ρίζει γὰρ τὸν κρατήσαντα καὶ περιγενόμενον τῇ ἑαυτοῦ σοφίᾳ τῆς τεκνογονίας τοῦ συγκεχυμένου νοῦ, ὅστις ὀνομάζεται Βαβυλώνιος, ἔπειτα δὲ προσαράσσων αὐτὰ τῇ πέτρᾳ. Ἡ πέτρα δὲ καὶ ἐν τούτῳ ὁ Χριστός ἐστιν· ὁ γὰρ συγκρούων τὰ φαῦλα δόγματα τῷ λόγῳ τῆς ἀληθείας, οὗτός ἐστιν ὁ τὰ Βαβυλώνια νήπια τῇ πέτρᾳ προσεδαφίζων. Εἰ οὖν τέκνα Βαβυλῶνος, τὰ τῶν ἑτεροδόξων δόγματα (συγχέοντα τὴν ψυχὴν τοῦ παραδεχομένου) καλῶς τὸ Βαβυλώνιον τέκνον κρατηθὲν ἐδαφίζοιτο πρὸς τὴν πέτραν. Καὶ ἔσται Βαβυλὼν, ἣ καλεῖται ἔνδοξος ὑπὸ βασιλέως Χαλδαίων, ὃν τρόπον κατέστρεψεν ὁ Θεὸς Σόδομα καὶ Γόμοῤῥα· οὐ κατοικηθήσεται εἰς τὸν αἰῶνα χρόνον, οὐδὲ μὴ εἰσέλθωσιν εἰς αὐτὴν διὰ πολλῶν γενεῶν, οὐδὲ μὴ διέλθω σιν αὐτὴν Ἄραβες, οὐδὲ ποιμένες οὐ μὴ ἀναπαύσωνται ἐν αὐτῇ.","english":"The sons, however, are the offspring of the mind and of wisdom coming together at once. It is about these children, I think, that it was said in the 136th Psalm: “Daughter of Babylon, the wretched one; blessed is he who will repay you your repayment, which you repaid to us. Blessed is he who will seize and dash your infants against the rock.” For it foresees that day of repayment, on which the Medes, having gained control of the Babylonians, will show no mercy, nor will their eyes spare their children. Consider that the Psalm pronounces blessed, not the one who has destroyed a Babylonian child in any chance way, but that first it wants their infants, newly born, to be destroyed, not permitted to come to growth, so that evil may not advance further; and second, that they be destroyed not in just any manner.\n\nFor it blesses the one who has seized and prevailed by his own wisdom over the child-bearing of the confused mind, which is called Babylonian, and then dashes them against the rock. And the rock in this too is Christ; for the one who strikes the base doctrines with the word of truth, this is the one who dashes the Babylonian infants against the rock. If, then, the children of Babylon are the doctrines of the heterodox (which confuse the soul of the one who receives them), rightly would the Babylonian child, once seized, be dashed against the rock. And Babylon, which is called glorious by the king of the Chaldeans, will be as God overthrew Sodom and Gomorrah; it will not be inhabited for ever, nor will they enter into it for many generations, nor will Arabians pass through it, nor will shepherds rest in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Καὶ ἀναπαύσονται ἐκεῖ θηρία, καὶ ἐμπλησθήσονται αἱ οἰκίαι ἤχου. Καὶ ἀναπαύσονται ἐκεῖ σειρῆνες, καὶ δαι μόνια ἐκεῖ ὀρχήσονται· καὶ ὀνοκένταυροι ἐκεῖ κατοικήσουσι καὶ νοσσοποιήσουσιν ἐχῖνοι ἐν τοῖς οἴκοις αὐτῶν. Ταχὺ ἔρχεται καὶ οὐ χρονιεῖ, καὶ αἱ ἡμέραι αὐτῆς οὐ μὴ ἐφελκυ σθῶσιν. Ἐπὶ τούτοις διηγεῖται τὴν ταπείνωσιν τῆς Βαβυλῶνος. Καὶ ἐπειδὴ σφοδροτέραν ποιεῖται τὴν ἐνέργειαν ἡ ὑπόμνησις τῆς πρὸ τούτου δόξης, δείκνυσιν ἀπὸ οἵας καταστά σεως εἰς οἵαν ἦλθε μεταβολήν. Καὶ ἔσται (φησὶ) Βαβυλὼν, ἣ καλεῖται ἔνδοξος. Ὥσπερ ἴδιον ἐπώνυμον ἐγένετο τοῦτο, καὶ πάντες αὐτὴν μετὰ προσθήκης ὠνόμαζον· Βαβυλὼν ἡ ἔνδοξος. Ἐποίει δὲ αὐτὴν περιβόητον ὁ βασιλεὺς τῶν Χαλδαίων, τῷ πολλοὺς καταστρεψάμενος εἰς αὐτὴν μεταθεῖναι τῶν ἑαλωκότων τὴν δύναμιν, καὶ μεγάλα μὲν αὐτῇ περιβαλεῖν τείχη, πολλὴν δὲ στρατιωτικὴν δύναμιν ἐξαρτύσασθαι, λαμπροῖς δὲ οἰκοδομήμασιν αὐτὴν ἐξᾶραι. Αὕτη τοίνυν καταστραφήσεται Ὃν τρόπον κατέστρεψεν ὁ Θεὸς Σόδομα καὶ Γόμοῤῥα, καὶ οὐ κατοικηθήσεται εἰς τὸν αἰῶνα χρόνον. Τάχα δὲ περιορίζει τὴν καταστροφὴν αὐτῆς καὶ τὴν ἐρήμωσιν χρόνῳ τινί, διὸ οὐκ εἶπεν ἀπολύτως «καὶ καταστραφήσεται εἰς τὸν αἰῶνα», ἀλλὰ προσέθηκεν· Εἰς τὸν αἰῶνα χρόνον. Δηλοῖ δὲ καὶ τὰ ἐφεξῆς, ὅτι οὐ παντελῆ αὐτῆς προαγορεύει τὴν ἐρήμωσιν· Οὐ γὰρ μὴ εἰσέλθωσιν εἰς αὐτὴν διὰ πολλῶν γενεῶν, ὡς ἐν πολλαῖς γενεαῖς τῆς ἐρημώσεως γενησομένης, μετὰ δὲ ταῦτα πάλιν οἰκιζομένης. Οὐδὲ μὴ διέλθωσιν αὐτὴν Ἄραβες, οὐδὲ ποιμένες οὐ μὴ ἀναπαύσωνται ἐν αὐτῇ.","english":"And there wild beasts shall rest, and the houses shall be filled with noise. And there sirens shall rest, and demons shall dance there; and onocentours shall dwell there, and hedgehogs shall make their nests in their houses. It comes quickly and shall not delay, and her days shall not be drawn out. After these things he recounts the humiliation of Babylon. And since the reminder of her former glory makes the effect more forceful, he shows from what condition to what change she came. And Babylon (he says) shall be, she who is called glorious. As though this had become her own surname, and all named her with the addition: Babylon the glorious. And the king of the Chaldeans made her renowned, by having overthrown many and transferred to her the strength of the captives, and by having thrown great walls around her, and equipped a great military force, and exalted her with splendid buildings. This city, then, shall be overthrown in the manner in which God overthrew Sodom and Gomorrah, and shall not be inhabited for a time everlasting. Perhaps he limits her overthrow and desolation to a certain time, which is why he did not say absolutely “and she shall be overthrown forever,” but added: for a time everlasting. And the things that follow also make clear that he does not foretell her desolation as complete: For they shall not enter into her through many generations, as though the desolation would come to pass through many generations, and after these things she would again be inhabited. Nor shall Arabs pass through her, nor shall shepherds rest in her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Σκυθρωπὴν ἐρήμωσιν ὑπογράφει ὁ λόγος, ὅτι οὕτως ἔσται ἔρημος, ὥστε μηδὲ ποιμέσι σκέπην ἐν αὐτῇ εὑρίσκεσθαι, μηδὲ Ἄραβας, τοὺς τὴν ἔρημον οἰκοῦντας. Οἳ πάντα λεηλατοῦντες καὶ λῃστεύοντες διερευνῶνται πόλεις καὶ κώμας, οὗτοι οὐκ εἰσέρχονται, διὰ τὴν ἀπόγνωσιν αὐτῆς τῷ μήτε οἰκοῦντας εἶναι, μήτε εὑρίσκεσθαί τι τῶν πρὸς βίον. Ἀλλ' ἔσται (φησὶ) καταγώγιον θηρίων, ἐμπλησθήσονται δὲ αἱ οἰκίαι ἤχου. Ὑπερβολὴν τῆς ἐρημώσεως ὁ ἦχος σημαίνει· φωνὴ γάρ ἐστιν ἀνακλωμένη ὁ ἦχος, ἀπὸ στεῤῥῶν καὶ ἀντιτύπων ἐπὶ τὸν προέμενον πάλιν ἐπανιοῦσα· Ἥτις ἐν μὲν ταῖς ἐρημίαις εὐήχως ἐπανακάμπτει· ἐν δὲ ταῖς οἰκουμέναις πόλεσιν ἢ κώμαις, ὑπό τε τῶν παραφερομένων σκευῶν τοῦ ἀέρος δια κοπτομένου καὶ ὑπὸ τῆς ἐκ πλαγίου παρεμπιπτούσης φωνῆς καταθραυομένη, ἀποτελεῖσθαι οὐ συγχωρεῖται. Ἐκεῖ τοίνυν αἱ οἰκίαι ἤχου ἐμπλησθήσονται. Ἐρημώσεως σύμβολον ὁ ἦχος. Ἀναπαύσονται δὲ ἐκεῖ σειρῆνες, καὶ δαιμόνια ἐκεῖ ὀρχήσονται· καὶ ὀνοκένταυροι ἐκεῖ κατοικήσουσι, καὶ νοσσοποιήσουσιν ἐχῖνοι ἐν τοῖς οἴκοις αὐτῶν. Σειρῆνας ὁ μὲν ἔξωθεν λόγος παραδέδωκε γυναῖκάς τινας μελῳδούσας· ἐνταῦθα δὲ δαιμόνων ἔοικεν ὄνομα εἶναι· διὸ Ἀκύλας τὰς σειρῆνας στρουθοκαμήλους εἶπε. Φιλέρημον δὲ τὸ ζῶον καὶ ταῖς ἀγονω τάταις ψάμμοις, ὡς τὰ πολλὰ, ἐμφωλεῦον. Τὴν οὖν ὑπερ βολὴν τῆς ἐρημίας ὁ λόγος διὰ τῆς τῶν στρουθοκαμήλων σκηνώσεως παραδίδωσι. Τοὺς δὲ ὀνοκενταύρους, οὓς εἶπον οἱ Ἑβδομήκοντα, τριχιῶντας ὠνόμασεν ὁ Ἀκύλας. Δαιμόνων τι γένος ἔοικε παριστᾷν, κάθυλον καὶ ἐσκοτισμένον τῇ ἐπιφανείᾳ, ὧν ἔργον ἐστὶ","english":"The word depicts a gloomy desolation, such that it will be so deserted that not even a shelter will be found in it for shepherds, nor for Arabians, those who dwell in the desert. These, plundering and robbing everything, search out cities and villages; yet they do not enter, because of its hopelessness, since neither are there inhabitants, nor is anything for living found there. But it shall be (he says) a dwelling-place of wild beasts, and the houses shall be filled with noise. The noise signifies the excess of the desolation; for noise is a sound reflected back, returning again from hard and resisting surfaces to the one who emitted it. And this in the wilderness returns with a good sound; but in inhabited cities or villages, being broken up both by the air being cut through by objects carried about and by the voice falling in from the side, it is not permitted to be completed. There, then, the houses shall be filled with noise. Noise is a symbol of desolation. And there sirens shall rest, and demons shall dance there; and onocentours shall dwell there, and hedgehogs shall make their nests in their houses. The outside account has handed down that sirens are certain women who sing; but here it seems to be a name of demons; therefore Aquila called the sirens ostriches. And the creature is a lover of the wilderness and, for the most part, lurks in the most barren sands. The word therefore delivers the excess of the desert through the dwelling of ostriches. But the onocentours, which the Seventy called, Aquila named hairy ones. It seems to represent a certain kind of demons, of a swinish and darkened appearance, whose work is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"τὸ ἄστατον καὶ τὸ μηδέποτε ἑστῶσι τοῖς ποσὶ, μήτε τῇ διανοίᾳ κεχρῆσθαι. Καὶ ὀνοκένταυροι ἐκεῖ κατοικήσουσι. Καὶ τοῦτο ἕτερον εἶδος δαιμόνων ἔοικεν ἡ Γραφὴ παριστᾷν, ὅπερ Σίειν ὠνό μασαν, αὐτὴν τὴν Ἑβραϊκὴν φωνὴν μεταθέντες οἱ λοιποί. Ἐκεῖ δὲ καὶ ἐχῖνοι (φησὶ) τοὺς οἴκους αὐτῷ ποιήσουσι. Πάντα φιλέρημα ζῶα διηγεῖται ὁ τόπος, ὡς οἰκειωθησόμενα τῇ Βαβυλῶνι μετὰ τὴν ἐρήμωσιν. Ταχὺ ἔρχεται καὶ οὐ χρονιεῖ, καὶ αἱ ἡμέραι αὐτῆς οὐ μὴ ἐφελκυσθῶσιν. Ἠπειγμένην λέγει τὴν καταστροφὴν τῆς Βαβυλῶνος, καὶ οὐδεμίαν παράτασιν τῶν ἠπειλημένων. Ἐπειδὴ δὲ ἠπείληται καταστρέφεσθαι Βαβυλὼν ὡς Σώδομα, εἰδέναι ἡμᾶς δεῖ, ὅτι πολλαὶ αἱ ἑρμηνεῖαι τοῦ ὀνόματος Σο δόμων. Ἑρμηνεύεται γὰρ τὸ αὐτὸ ὄνομα καὶ τύφλωσις καὶ στείρωσις, καὶ ἑστῶσα σιωπὴ καὶ ὁμοίωμα, καὶ ἔκκλησις καὶ θεμέλιος αὐτῶν. Γόμοῤῥα δὲ μεταλαμβάνεται εἰς μέτρον καὶ εἰς στάσιν. Πάντων δὲ οὐχ ἡγοῦμαι χρῄζειν τὸν βουλό μενον ἑρμηνεῦσαι, πῶς ἡ Βαβυλὼν ὁμοίως Σοδόμοις καταστραφήσεται. Ἔοικε γὰρ ὁ Θεὸς, εὐεργετῶν τοὺς κατα στρεφομένους, καταστρέφειν ὡς ἰατρὸς τυφλότητα· κατα στροφὴ δὲ τυφλότητος, ὁράσεως ἀρχή. Καὶ καταστρέφει στείρωσιν, ἵνα, τὴν ἀγονίαν ἐξελάσας, χαρίσηται αὐτοῖς γεν νήματα ἔργων δικαιοσύνης. Καὶ τὴν σιωπὴν τὴν ἑστῶσαν καταστρέφει, ἵνα λόγον ἐμβάλῃ καρδίαις πρὸς τὸ δοξάζειν τὸν Θεόν. Καὶ Γόμοῤῥα οὖν καταστρέφων (ἐπειδὴ ἀμφότερα ἑρμηνεύεται καὶ μέτρον καὶ στάσις τὰ Γόμοῤῥα) τὴν στάσιν τὴν ἐν αὐτῇ καὶ τὴν ταραχὴν καθαιρεῖ, ἵνα οἱ στασιάζοντες, καὶ ἐν τῇ καταστάσει τῇ ἐναντίᾳ (τῆς εἰρήνης) ὄντες, βελτιω θῶσι.","english":"the instability and the fact that they never stand firm on their feet, nor use their mind. And onocentours shall dwell there. And this too the Scripture seems to present as another kind of demons, which the rest, translating the Hebrew speech itself, called Sein. And there, he says, the hedgehogs shall make their homes for it. The passage describes all creatures that love the desert, as those that will become at home in Babylon after its desolation. It comes quickly and will not delay, and her days shall not be prolonged. He says that the overthrow of Babylon is hastened, and that there is no postponement of the threats. But since Babylon has been threatened to be overthrown like Sodom, we must know that there are many interpretations of the name Sodom. For the same name is interpreted both as blindness and as barrenness, and as standing silence and as likeness, and as calling and as their foundation. And Gomorrah is rendered as measure and as standing. But I do not think that anyone who wishes to interpret needs all of these, namely how Babylon will be overthrown like Sodom. For God seems, in benefiting those who are overthrown, to overthrow them as a physician does blindness; and the overthrow of blindness is the beginning of sight. And he overthrows barrenness, so that, having driven out childlessness, he may grant them the offspring of works of righteousness. And he overthrows the standing silence, so that he may implant speech in hearts for the glorifying of God. And so, overthrowing Gomorrah also (since Gomorrah is interpreted as both measure and standing), he demolishes the standing and the confusion in it, so that those who are in faction, and are in the state opposite to peace, may be improved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Πᾶς δὲ ὁ τὰ τῆς γενέσεως πράγματα ἀποδεχόμενος καὶ ἀνάγκην καὶ εἱμαρμένην καὶ πεπρωμένην πρεσβεύων καὶ (τὸ ὅσον ἐφ' ἑαυτῷ) διὰ τῆς τούτων συστάσεως ἀφιστὰς τῆς εἰς τὸν Θεὸν πίστεως καὶ τῆς εὐσεβείας τοὺς ἀνθρώπους, οὗτος τὰ Βαβυλωνίων πράγματα ἔνδοξα ὀνομάζει. Χαλ δαίων γὰρ εὕρημά ἐστιν ἡ ἀστρολογία· οἵ φασι τὰ ὄντα ἑαυτῶν ἠρτῆσθαι, καὶ οὐ τοῦ Θεοῦ· καὶ, τῇ τῶν ἄστρων φορᾷ ὑποτιθέντες τὰ πράγματα, ἐκβάλλουσι πρόνοιαν τὴν οἰκονομοῦσαν τὰ τῶν ἀνθρώπων· ὡς μήτε εὐχὴν, μήτε εὐ σέβειαν δύνασθαί τι, ἀλλὰ κἂν εἰ δοκῇ ταῦτα γίνεσθαι, τῷ λόγῳ τῆς εἱμαρμένης καὶ αὐτὰ ὑποκεῖσθαι. Καλεῖ δὲ ἔνδοξόν τινα Βαβυλῶνα, καὶ πλούτους κοσμικοὺς καὶ δόξας καὶ τὰς κατὰ σάρκα εὐγενείας καὶ ὅσα τούτοις ἐστὶ παραπλήσια, δοξάζων. Πάντα γὰρ ταῦτα συγχυτικὰ διανοίας καὶ ἄξια εἶναι ὁμώνυμα τῇ Βαβυλῶνι. Ταύτην καταστρέφει ὁ Κύριος, καὶ γίνεται οἰκητήριον δαι μόνων ἐξηγριωμένων, εἴτε τὴν πόλιν βούλει λαμβάνειν, εἴτε ψυχὴν συγκεχυμένην. Ἀνάγκη γὰρ τὴν ἐρημωθεῖσαν ἀπὸ τῆς οἰκήσεως τοῦ Θεοῦ, οἰκητήριον γενέσθαι πονηρῶν πνευμάτων. Ἐκεῖ μὲν οὖν ποιμὴν οὐ καταλύει. Οὐ γάρ ἐστιν ἀγαθοῦ ποιμένος τὴν πεπιστευμένην ποίμνην κατεσ τραμμένην ἐναυλίζειν. Ἀλλὰ σειρῆνες (φησὶ) καὶ δαιμόνια καὶ ὀνοκένταυροι καὶ ἐχῖνοι. Ὅταν οὖν ἴδῃς ψυχὴν συγκεχυμένην, γίνωσκε ὅτι ἐνεπλήσθη ἐκείνη ἤχου, διὰ τὸ μηδὲν τετρανωμένον, μηδὲ διηρθρωμένον ἐν αὐτῇ εἶναι ῥῆμα, ἀλλὰ θόρυβον ἄσημον, τὸν ὑπὸ τῶν παθῶν ἐπανιστάμενον, κατέ χειν τὸ ἡγεμονικὸν τῆς ψυχῆς ἐκείνης.","english":"But everyone who accepts the things of generation and champions necessity and fate and destiny, and—as far as lies in his power—through the constitution of these things separates men from faith in God and from piety, this man calls the affairs of the Babylonians glorious. For astrology is the invention of the Chaldeans, who say that existing things depend on themselves and not on God; and, subjecting affairs to the motion of the stars, they cast out the providence that orders the affairs of men, so that neither prayer nor piety can do anything, but even if these things seem to happen, by the account of fate they too are subject. And he calls something glorious Babylon, and worldly wealth and reputations and noble births according to the flesh and whatever is similar to these, glorifying them. For all these things are confounding to the mind and worthy to be homonymous with Babylon. This the Lord overthrows, and it becomes a dwelling-place of savage demons, whether you wish to take it as the city or as a confounded soul. For it is necessary that what has been made desolate from the dwelling of God become a dwelling-place of evil spirits. There, then, a shepherd does not lodge. For it is not the part of a good shepherd to encamp in the flock entrusted to him when it has been overthrown. But sirens (he says) and demons and onocentours and hedgehogs. When, therefore, you see a confounded soul, know that it has been filled with noise, because no word in it is made clear or articulated, but a confused din, raised up by the passions, occupies the governing principle of that soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Ἐοίκασιν οὖν πονηραί τινες δυνάμεις διὰ τῆς κατὰ τὴν φωνὴν ἐκκλήσεως, ἡδονὴν ἐμποιοῦσαι ταῖς ψυχαῖς, ὧν κατα μελῳδοῦσιν ἐπ' ὀλέθρῳ, θηρεύειν τοὺς διερχομένους. Εἴτε διὰ φωνῆς ἡ ἡδονὴ, εἴτε δι' ἄλλου τινὸς τρόπου ἐρεθισμοὶ καὶ προκλήσεις πρὸς ἁμαρτίαν διὰ τῶν δαιμόνων ἐκείνων γίνονται, ἄδηλον· πλὴν ὅτι οἱ ὑπὸ τρυφῆς κατακηλούμενοι τῆς πρὸς τὴν ἀληθινὴν πατρίδα ἐπανόδου ἐπιλανθάνονται. Ἐὰν δέ τινα ἴδῃς κνηθόμενον τὴν ἀκοὴν καὶ ἀπὸ μὲν τῆς ἀληθείας ἀποστρέφοντα αὐτὴν, ἐπὶ δὲ τοὺς μύθους ἐκτρεπόμενον καὶ εὐτόνου μὲν λόγου μὴ ἀνεχόμενον, μηδὲ ἔλεγχον, μηδὲ ἐπιτίμησιν αὐστηρὰν (εἰς ἐπιστρέφειαν ἄγουσαν τὸν ἀκροατὴν) ὑπομένοντα, φίλον δὲ ὄντα τοῦ πρὸς χάριν καὶ ἡδονὴν ἀπαγγέλλοντος λόγου, νόμισον ὑπὸ σειρήνων κατέχεσθαι τὸν τοιοῦτον, ὑπὸ τῆς\n\nχρηστολογίας καὶ εὐλογίας ἐξαπατώμενον. Καὶ δαιμόνια δὲ, τὰ ποικίλας ἐν ἡμῖν ἐνεργοῦντα ἁμαρ τίας, ὀρχεῖσθαι λέγεται, διὰ τὸ τὴν ὄρχησιν παντοδαπὴν εἶναι μελῶν κίνησιν. Καὶ ἐπειδὴ οἱ ὀρχησταὶ, ἄλλοτε ἄλλα πρόσωπα ἔχοντες, τὴν σκηνὴν καταλαμβάνουσιν, οὕτως οἱ δαίμονες, ὡς προσωπείοις ἡμῖν κεχρημένοι, νῦν μὲν ὀρχοῦνται τὸν θυμούμενον, νῦν δὲ τὸν ἐπιθυμοῦντα καὶ περὶ τὴν τῶν σαρκῶν ἀπόλαυσιν ἐπτοημένον, ἄλλοτε τὸν ψευδό μενον· καὶ οὕτω γινόμεθα ποικίλα ἐνεργήματα δαιμόνων ὑποδεχόμενοι, κατὰ τὸ βούλημα ἐκείνων καὶ τὴν καρδίαν ἑαυτῶν καὶ τὰ τοῦ σώματος μέλη μετατιθέντες.","english":"Certain evil powers, then, seem through the invocation of the voice to produce pleasure in souls, and by the things they sing to destruction they hunt those who pass by. Whether the pleasure comes through the voice, or whether incitements and provocations to sin come about through those demons in some other way, is unclear; except that those enchanted by luxury forget the return to the true fatherland. But if you see someone whose ear is being tickled, who turns it away from the truth and diverts it to myths, who does not endure a vigorous word, nor reproof, nor a stern rebuke (one that leads the hearer to conversion), but is a friend of the word that speaks for favor and pleasure, consider such a person to be held by sirens, deceived by\n\nfair speaking and smooth words. And the demons, who work various sins in us, are said to dance, because dancing is a movement of limbs of every kind. And just as dancers, wearing now one mask and now another, occupy the stage, so the demons, using us as masks, sometimes dance the angry man, sometimes the man of desire, frantic for the enjoyment of the flesh, and at other times the liar; and so we become receivers of the various workings of demons, shifting both our own heart and the members of our body according to their will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Ὅταν οὖν ἴδῃς νῦν μὲν ἀκράτῳ γέλωτι κατεχόμενόν τινα, νῦν δὲ ὑπὸ λύπης τεταπεινωμένον, σπαρασσόμενον ἐν κοπετοῖς καὶ κλαυθμοῖς καὶ οἰμωγαῖς, ἐνθυμήθητι, ὅτι ἐν αὐτῷ ὀρχεῖταί τις, ἄλλα καὶ ἄλλα μεταλαμβάνων σχήματα· καὶ νῦν μὲν τὸ τῆς φιλαργυρίας εἰσέρχεται δρᾶμα, νῦν δὲ τὸ τῆς κενοδοξίας, ἄλλοτε τὸ τῆς ὑπερηφανίας. Ὅλως δὲ κατασκιρτᾷ τοῦ γέ νους τῶν ἀνθρώπων, ἐγχορεύων τε καὶ ὀρχούμενος ταῖς εὐκόλοις ψυχαῖς καὶ πρὸς ἁμαρτίαν εὐμεταβλήτοις. Τὸ δὲ τῶν ὀνοκενταύρων ὄνομα σύνθετον ἐμφαίνει τινὰ καὶ ἀλλόκοτον ζώου σύστασιν, πλὴν ὅτι καὶ αὐτὸ δαίμονός ἐστιν εἶδος, νῦν μὲν ἡμᾶς πρὸς τὰ ἀνθρώπινα ἀποβλέπειν ποιοῦν τος, νῦν δὲ πρὸς τὰ κτηνώδη κατασύροντος πάθη. Ὁ δὲ ἐχῖνος ζῶόν ἐστιν ἀντὶ τριχῶν ἀκάνθας ἠμφιεσμένον, δύσληπτον καὶ πανοῦργον. Ταῦτα πάντα ταχὺ ἥξει ἐπὶ τὴν συγκεχυμένην ψυχὴν, καὶ οὐδεμία παράτασις ἔσται τῶν ἡμερῶν.\n\n14. ΚΕΦΑΛΑΙΟΝ ιδʹ Καὶ ἐλεήσει Κύριος τὸν Ἰακὼβ καὶ ἐκλέξεται τὸν Ἰσραήλ. Νομίζω λόγον ἔχειν τὸ μὲν Ἐλεήσει, τετάχθαι ἐπὶ τοῦ Ἰακὼβ, ὅπερ ἐχρημάτιζεν ὄνομα μέχρι τῆς πάλης τῆς ἐπὶ τοῦ Ἰακώβ, τὸ δὲ Ἐκλέξεται ἐπὶ τοῦ Ἰσραὴλ, ὅπερἆθλον ἐπὶ τῇ πάλῃ δέδοται τῷ πατριάρχῃ. Ἐμφαίνει δὲ τὸ μὲν ταπεινότερον ὁ ἐλεούμενος, τὸ δὲ διαφορώτερον ὁ ἐκλεγόμενος. Διόπερ Ὁ Κύριος ἐλεήσει μὲν τὸν Ἰακὼβ, ἐκλέξεται δὲ τὸν Ἰσραὴλ, ὅμοιόν ἐστι τούτῳ· Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ· Ἰσραὴλ ὁ ἐκλεκτός μου, προσ εδέξατο αὐτὸν ἡ ψυχή μου. Τὸ μὲν γὰρ Ἰακὼβ ἐπὶ τοῦ ἔτι στοιχειουμένου καὶ σωματικοῦ λαμβάνεται, τὸ δὲ Ἰσραὴλ ἐπὶ τοῦ κρείττονος καὶ πνευματικοῦ.","english":"When, then, you see someone now possessed by unrestrained laughter, now brought low by grief, torn apart in lamentations and weeping and wailing, consider that someone is dancing in him, taking on now one shape and now another; and now the drama of love of money enters, now that of vainglory, at another time that of pride. In short, he leaps wildly over the race of humans, joining in the dance and dancing upon souls that are pliant and easily changed toward sin. The name of the onocentaurs indicates a certain composite and strange constitution of an animal, except that it too is a form of a demon, now making us look toward human things, now dragging us down toward bestial passions. The hedgehog is an animal clothed with spines instead of hair, hard to catch and crafty. All these things will quickly come upon the confused soul, and there will be no extension of the days.\n\n14. CHAPTER 14: And the Lord will have mercy on Jacob and will choose Israel. I think there is reason that \"will have mercy\" is assigned to Jacob, which was the name he bore until the wrestling of Jacob, and \"will choose\" to Israel, which was given to the patriarch as a prize for the wrestling. The one who receives mercy indicates the more lowly, while the one who is chosen indicates the more excellent. Therefore, \"The Lord will have mercy on Jacob and will choose Israel\" is similar to this: \"Jacob my servant, I will help him; Israel my chosen, my soul has accepted him.\" For Jacob is taken of the people still under elementary instruction and bodily, while Israel is taken of the better and spiritual.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Ὅλως δὲ ὁ Ἰακὼβ καὶ ὁ Ἰσραὴλ Ἀναπαύσονται ἐπὶ τῆς γῆς αὐτῶν, γῆς ἐκείνης, περὶ ἧς εἴρηται· Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονο μήσουσι τὴν γῆν· ἥτις οὐκ ἔστι μέρος ταύτης τῆς γῆς, τῆς ὑπὸ κατάραν γεγενημένης, ἣν ἐν λύπαις ἐσθίει πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ ὁ ἐργαζόμενος αὐτήν. Προστεθή σεται δὲ καὶ ὁ γειώρας τῷ Ἰακὼβ καὶ τῷ Ἰσραὴλ, ἀναπαυομένῳ ἐπὶ τῆς γῆς αὐτοῦ. Ὁ περὶ τὴν γῆν διαπονούμενος, ὁ προσήλυτος, οὗτός ἐστιν ὁ γειώρας. Τάχα οὗτός ἐστιν ὁ ἐξ ἐθνῶν λαὸς, ὁ προστιθέμενος τῷ Ἰακὼβ, ὃν γειώραν ἡ Γραφὴ προσαγορεύει, οἷον πάροικον καὶ προσήλυτον ὄντα. Εὐεργεσία δὲ τοῖς ὑποδεεστέροις καὶ ἄρχειν ἑαυτῶν μὴ ἐπισταμένοις, τὸ δουλεύειν τοῖς κατ' ἐπιστήμην ἄρχουσι. Διόπερ ἐν εὐλογίαις εἴρηται τῷ Ἡσαῦ· Καὶ τῷ ἀδελφῷ σου δουλεύσεις. Τοῦτο οὖν ἐστι τὸ Καὶ πληθυνθήσονται ἐπὶ τῆς γῆς τοῦ Θεοῦ εἰς δούλους καὶ δούλας. Ἀντ' εὐεργεσίας πρόσκειται αὐτοῖς τὸ δουλεύειν. Καὶ ἔσονται οἱ αἰχμάλωτοι οἱ αἰχμαλωτεύσαντες αὐτούς. Οἱ μὲν τυραννικῶς ἦγον εἰς αἰχμαλωσίαν, τῇ δουλείᾳ τοῦ διαβόλου ὑποβάλλοντες τοὺς κρατουμένους· οἱ δὲ φιλανθρώπως ἀνθυπάγονται τῇ αἰχμα λωσίᾳ, ἐκ τῆς τυραννίδος τοῦ διαβόλου τῇ δουλείᾳ τοῦ Χριστοῦ προσαγόμενοι. Ἐπαγγελία δὲ τῷ Ἰσραὴλ, ἀπαλλαγὴ τῆς δουλείας τῆς σκληρᾶς, ἧς ἐδούλευσε τοῖς Βαβυλωνίοις, καὶ προτροπὴ εἰς εὐσπλαγχνίαν, ὥστε λαβεῖν τὸν θρῆνον ἐπὶ τὸν βασιλέα Βαβυλῶνος, καὶ μὴ ἐπιχαίρειν αὐτοῦ τῷ πτώματι, ἀλλὰ θρηνεῖν αὐτὸν, ὡς","english":"In general, Jacob and Israel will rest upon their own land, that land concerning which it is said: Blessed are the meek, for they shall inherit the land—a land that is not a part of this land, which has come under a curse, which the one who works it eats in sorrows all the days of his life. And the geōras will be added to Jacob and to Israel, who rests upon his own land. The one who labors around the land, the proselyte, this is the geōras. Perhaps this is the people from the nations, the one being added to Jacob, whom Scripture calls a geōras, as being a sojourner and a proselyte. And it is a benefaction for those who are inferior and do not know how to rule themselves, to be slaves to those who rule according to knowledge. Therefore it was said in blessings to Esau: And you shall serve your brother. This, then, is that And they shall be multiplied upon the land of God as male and female slaves. Instead of a benefaction, slavery is set before them. And the captives shall be those who took them captive. The one side led them into captivity tyrannically, subjecting those held captive to the slavery of the devil; the other side leads them back in captivity in a humane way, bringing them from the tyranny of the devil to the slavery of Christ. And there is a promise to Israel of release from the harsh slavery with which they served the Babylonians, and an exhortation to compassion, so as to take up a lamentation over the king of Babylon, and not to rejoice over his fall, but to lament him, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"οἴκτου καὶ ἐλέου ἄξια πεπονθότα. Ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὔκ ἐστι καθαρόν, οὕτως οὐδὲ σὺ ἔσῃ καθαρός. Διότι τὴν γῆν μου ἀπώλεσας καὶ τὸν λαόν μου ἀπέκτεινας, οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνον. Ἔτι μέρη θρήνου ἐστὶν εἰς τὸν ἄρχοντα Βαβυλῶνος καὶ τὰ ἐκείνου. Ἐπειδὴ γὰρ εἶπεν ὁ ἐκπεσὼν ἀπὸ τοῦ οὐρανοῦ Ἑωσφόρος ἐν τῇ καρδίᾳ αὐτοῦ· Ἀναβήσομαι εἰς τὸν οὐρανὸν, ἔσομαι ὅμοιος τῷ Ὑψίστῳ, ἵνα δειχθῇ πόσον ἀπέχει τῆς πρὸς τὸν Ἅγιον ὁμοιώσεως ὁ ἐν πάσῃ ἀκαθαρσίᾳ καὶ μιαιφονίᾳ κατεῤῥυπωμένος, ἱματίῳ παραβάλ λεται· ὅσον, ἐπὶ τῇ ἑαυτοῦ φύσει, εἰς κόσμον ἀνθρώπου πεποιημένῳ, διὰ δὲ τὸ ἐμφυρῆναι αἵματι, μηκέτι δυναμένῳ εἰς χρῆσιν ἀνθρωπίνην παραδεχθῆναι. Ἐκ τούτου δῆλον, ὅτι οὐκ ἐν τῇ κατασκευῇ τὸ ἀκάθαρτον ἔχει ὁ πονηρὸς, ἀλλ' ἐπειδὴ ἐνεφύρη αἵματι, τὴν γῆν ἀπολέσας τοῦ Κυρίου καὶ τὸν λαὸν ἀποκτείνας διὰ τῆς ἁμαρτίας. Ἤδη καὶ ἀλλαχοῦ ἔγνωμεν ἱματίῳ τὴν ἀνθρωπίνην φύσιν παρεικαζομένην ὑπ' αὐτοῦ τοῦ Προφήτου, λέγοντος πρὸς τοὺς πεπαλαιωμένους διὰ τῆς κακίας· Ἰδοὺ πάντες ὑμεῖς ὡς ἱμάτιον παλαιωθήσεσθε, καὶ σὴς καταφάγεται ὑμᾶς. Δεινὴ δὲ ἡ ἀπειλὴ, τὸ μηδὲ εἰς ὕστερον καθαρὸν ἔσεσθαι. Ὁ μὲν γὰρ ἐν ἁμαρτίᾳ τινὶ πεφυρμένος, τὴν μὲν εἰς τὸ παρὸν καθαρότητα ἀποβάλλει, τῆς δὲ εἰς τὸ μέλλον ἐκ μετανοίας ἐλπιζομένης καθάρσεως, οὐκ ἀποστερεῖται. Ἐνταῦθα δὲ ἀπόφασις παντελῶς, τὸ μηδὲ εἰς ὕστερον ἔσεσθαι καθαρόν, ἐπειδὴ πέφυρται ἐν τῷ αἵματι τοῦ λαοῦ τοῦ Θεοῦ, ὃν ἐνέκρωσε διὰ τῆς παρακοῆς, ὑποσύρων αὐτὸν ἐπὶ τὴν κακίαν.","english":"...having suffered things worthy of pity and mercy. Just as a garment soaked in blood is not clean, so neither shall you be clean. Because you destroyed my land and killed my people, you shall not endure forever. There remain also portions of lamentation against the ruler of Babylon and his affairs. For since the one who fell from heaven, the Morning Star, said in his heart: I will ascend into heaven, I will be like the Most High—in order that it might be shown how far he is from likeness to the Holy One, he who is defiled in all uncleanness and bloodshed is compared to a garment; to the extent that, by its own nature, it was made for the adornment of a man, but because it has been soaked in blood, it can no longer be accepted for human use. From this it is clear that the evil one does not have uncleanness in his constitution, but because he was soaked in blood, having destroyed the land of the Lord and killed his people through sin. Already elsewhere we have learned that human nature is likened to a garment by the Prophet himself, when he says to those grown old through wickedness: Behold, all of you shall grow old like a garment, and a moth shall devour you. But dreadful is the threat—that he shall not even afterward be clean. For one who has been soaked in some sin loses his present purity, but he is not deprived of the purification hoped for in the future through repentance. Here, however, the sentence is absolute—that he shall not even afterward be clean, because he has been soaked in the blood of the people of God, whom he put to death through disobedience, dragging him down into wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Τάχα γὰρ, πρὸ τοῦ κτισθῆναι τὸν ἄνθρωπον, τόπος τις μετανοίας καὶ τῷ διαβόλῳ ὑπελείπετο, καὶ ἐδύνατο ὁ τῦφος (εἰ καὶ ἀρχαιότερον ἦν νόσημα) ὅμως διὰ μετανοίας ἑαυτὸν ἐξιασαμένου θεραπευθεὶς, ἀποκαταστῆσαι αὐτὸν εἰς τὸ ἐξαρχῆς. Ἀφ' οὗ δὲ τοῦ κόσμου ἡ κατασκευὴ καὶ παρα δείσου φυτεία καὶ ἄνθρωπος ἐν αὐτῷ καὶ ἐντολὴ Θεοῦ καὶ φθόνος τοῦ διαβόλου καὶ φόνος τοῦ τετιμημένου, ἀπεκλείσθη αὐτῷ καὶ ὁ τόπος τῆς μετανοίας. Εἰ γὰρ Ἡσαῦ μετανοίας τόπον οὐχ εὗρε, τὰ πρωτοτόκια ἀποδόμενος, τίς τόπος ὑπολείπεται μετανοίας τῷ τὸν πρωτόπλαστον ἀποκτείναντι ἄνθρωπον καὶ δι' ἐκείνου τὸν θάνατον εἰσενεγκόντι; Φασὶ δὲ καὶ τὸν ἐκ τοῦ λύθρου τοῦ ἀνθρωπίνου ἐγγινόμενον σπῖλον τῷ ἱματίῳ μηδενὶ τρόπῳ δύνασθαι ἀποπλύνασθαι, ἀλλὰ συγγηρᾷν αὐτῷ τὴν ἅπαξ ἐγγενομένην ἐκ τῆς ἐν τῷ αἵματι βαφῆς ἀλλοίωσιν· οὐδὲ οὖν ἐκείνῳ δυνατὸν, ἀπο θεμένῳ τὸν ἐκ τοῦ αἵματος σπῖλον, γενέσθαι καθαρόν. Τήρησον δὲ τὴν λέξιν ἐμφαντικῶς παριστῶσαν τὸν ἐκ τῆς μιαιφονίας ῥύπον. Οὐ γὰρ εἶπεν «ἐν αἵματι βαφέν» ἀλλὰ Πεφυρμένον, ἵνα ἐνδείξηται αὐτὸν ἐγκυλιόμενον τῷ φόνῳ τῶν ἀναιρουμένων. Οὗτος τὴν γῆς ἀπώλεσε τοῦ Θεοῦ καὶ τὸν λαὸν αὐτοῦ ἀνῄρηκεν. Ὁ μὲν οὖν Ναβουχοδονόσορ ἠρήμωσε τὴν γῆν, ἐκτεμὼν αὐτῆς τὰ καρποφόρα φυτὰ, κώμας τῷ ἀφανισμῷ τοῦ ἐμπρησμοῦ παραδιδούς· αὐτὸς καὶ τὸν λαὸν τοῦ Ἰσραὴλ, τὸν μὲν ἀπέκτεινεν ἐν μαχαίρᾳ, τὸν δὲ αἰχμάλωτον ἀπήγαγεν εἰς τὴν Βαβυλῶνα. Ἤδη δὲ καὶ ὁ μυστικῶς ὀνομαζόμενος Βαβυλῶνος βασιλεὺς ὁ Κοσμοκράτωρ τοῦ κόσμου τούτου ἐστίν. Οἰκείως γὰρ καὶ τὴν σύγχυσιν τοῦ κόσμου τούτου Βαβυλῶνα ἄν τις προσείποι·","english":"Perhaps even before man was created, some place of repentance was left even for the devil, and his blindness (even if it was an older malady) could nonetheless have been healed, if he had cured himself through repentance, and have restored him to his original state. But from the time when the world's construction and the planting of paradise and man in it and God's commandment and the devil's envy and the murder of the honored one came to be, the place of repentance was closed to him as well. For if Esau found no place of repentance, having sold his birthright, what place of repentance is left for the one who killed the first-formed man and through him brought death in? They say also that the stain that comes upon a garment from human gore can in no way be washed out, but the alteration once produced in it from the dyeing in blood grows old with it; so neither is it possible for that one, having put off the stain from blood, to become clean. Observe the wording, vividly presenting the filth from murder. For he did not say \"dyed in blood\" but \"steeped,\" so as to indicate that he was wallowing in the slaughter of those being killed. This one destroyed the land of God and killed his people. Now Nebuchadnezzar laid waste the land, cutting off its fruit-bearing plants, delivering villages over to destruction by burning; he also took the people of Israel, some he killed with the sword, and some he led away captive to Babylon. But already the one mystically named the king of Babylon is the ruler of this world. For one might fittingly call the confusion of this world Babylon as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"αἰχμάλωτον γὰρ ἐποίησε τὸν λαὸν τοῦ Θεοῦ, ἀπὸ τῆς ζωῆς μεταστήσας εἰς θάνατον· ἠρήμωσε δὲ τὴν γῆν, τὴν ἑκάστου σάρκα διαφθείρας διὰ τῆς ἁμαρτίας, καθὼς γέγραπται, ὅτι Κατέφθειρε πᾶσα σὰρξ τὴν ὁδὸν αὐτῆς. Σπέρμα πονηρὸν, ἑτοίμασον τὰ τέκνα σου σφαγῆναι ταῖς ἁμαρτίαις τοῦ πατρός σου, ἵνα μὴ ἀναστῶσι καὶ ἐμπλή σωσι τὴν γῆν πόλεων. Καὶ ἐπαναστήσομαι αὐτοῖς, λέγει Κύριος Σαβαὼθ, καὶ ἀπολῶ αὐτῶν ὄνομα καὶ κατάλειμμα καὶ σπέρμα. Οὐ μόνον αὐτὸς οὐκ ἔσται καθαρὸς, ἀλλὰ καὶ ἡ διαδοχὴ τοῦ πονηροῦ συναφανισθήσεται αὐτῷ δι' ἀγαθότητα τοῦ φιλανθρώπου Θεοῦ, συγχωροῦντος τὸν ἀφανισμὸν τῶν τέκνων, οὐ τοσοῦτον τῆς σαρκίνης τεκνογονίας, ὅσον τῆς τῶν ἀπὸ πονηρᾶς ἕξεως ἐπιτελουμένων ἔργων. Σπέρμα πονη ρόν. Ἐπειδὴ οὐκ ἦν πατὴρ τῆς κακίας, ἀλλ' ἐξ\n\nἑτέρου προ καταρξαμένου τῆς κακίας, τὴν γένεσιν εἴληφε, καὶ πεποίηκε κατὰ τὴν πονηρίαν τοῦ σπείραντος αὐτὸν, Σπέρμα λέγεται πονηρόν. Ἑτοίμασον τὰ τέκνα σου σφαγῆναι ταῖς ἁμαρ τίαις τοῦ πατρός σου. Λέγεται δέ ποτε σπέρμα πονηρόν τινος, οὐ πάντως ἐκ προαγούσης σπορᾶς γενόμενον, ἀλλὰ καὶ τὸ αὐτὸ κατάρχον εἰς τὴν ἑτέρου γένεσιν σπέρμα προσαγορεύεται. Ὡς γὰρ ἐν τῇ κοσμοποιίᾳ τὰ πρώτως βλαστήσοντα, σπέρματα μὲν ἦν ἑτέρων, αὐτὰ δὲ οὐκ ἦν ἐξ ἑτέρων (πρεσβύτερα γὰρ ἦν τῶν κατὰ σπέρμα τελειουμένων) οὕτω τάχα καὶ νῦν ὁ λόγος τὸν ἄλλοις εἰς ὑπόδειγμα πο νηρίας κατάρχοντα καὶ οἱονεὶ σπέρμα γινόμενον διὰ τῆς μιμήσεως, σπέρμα πονηρὸν ὀνομάζει, οὐχ ὡς ἀπὸ προα γόντων τὴν ὑπόστασιν ἔχοντα, ἀλλ' ὡς τοῖς ἐπιγινομένοις τὴν ἀρχὴν παρεχόμενον.","english":"For he made the people of God captive, having removed them from life to death; and he laid waste the land, having corrupted each one's flesh through sin, as it is written, that \"All flesh corrupted its way.\" Evil seed, prepare your children to be slaughtered by the sins of your father, so that they may not rise up and fill the land with cities. And I will rise up against them, says the Lord of Hosts, and I will destroy their name and remnant and seed. Not only will he himself not be clean, but the succession of the evil one will also be utterly destroyed with him, through the goodness of the man-loving God, who permits the destruction of the children—not so much of fleshly childbearing as of the works carried out from an evil disposition. Evil seed. Since there was no father of evil, but it received its origin from another who first began evil, and it has acted according to the wickedness of the one who sowed it, it is called an evil seed. Prepare your children to be slaughtered by the sins of your father. And sometimes someone is called an evil seed, not altogether having come into being from a preceding sowing, but that which itself first begins into another's generation is also called a seed. For just as in the creation of the world, the things that first sprouted were seeds of others, but were not themselves from others (for they were older than those brought to completion by seed), so perhaps now too the word calls \"evil seed\" the one who first begins as an example of wickedness for others and, as it were, becomes a seed through imitation—not as having its existence from predecessors, but as providing the beginning for those who come after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Δύναται δὲ παρ' ἑαυτόν τις σπέρμα πονηρὸν εἶναι, ἀρχηγὸς τῆς κακίας ὑπάρχων· καὶ πάλιν ὁ πονηροῖς διδασκάλοις μαθητευθεὶς, ὁμοίως προσαγορεύεσθαι. Σπέρμα Χαναὰν, καὶ οὐκ Ἰούδα, ἤκουσεν ὁ ἁμαρτω λὸς ἐκεῖνος, οὐ τῷ τὸ γένος τῆς σαρκὸς νόθον ἔχειν καὶ ἐπίμικτον ἀπὸ τοῦ Χαναάν· ἀλλὰ διὰ τὴν μίμησιν τοῦ Χαναὰν, σπέρμα Χαναὰν ὀνομάζεται. Δύναται οὖν ἕκαστος ἐκ τῆς αὐτοῦ προαιρέσεως ἢ σπέρμα ἅγιον εἶναι, ἢ τὸ ἐναντίον. Ἄκουε γὰρ Παύλου, λέγοντος· Ἐν γὰρ Χριστῷ Ἰησοῦ διὰτοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Καὶ τὸ Ὅσοι ἔλαβον αὐτὸν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι. Καὶ Πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, ἐκ τοῦ διαβόλου γεγέννηται. Τί δὲ βουλόμενος ὁ λόγος προστάσσει τῷ πονηρῷ σπέρματι, ἑτοιμάσαι τὰ τέκνα αὐτοῦ εἰς σφαγὴν ταῖς ἁμαρ τίαις τοῦ πατρός; Πολλαχοῦ τετηρήκαμεν, τὰ ἑκάστου ἔργα καὶ τοὺς καρποὺς τῆς ψυχῆς τέκνα προσαγορεύεσθαι. Σω θήσεται γὰρ (φησὶ) διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. Σώζεται γὰρ ἡ ψυχὴ, ὡς γυνὴ τοῦ μὴ ἀπατηθέντος νυμφίου, ἐπειδὰν διὰ τοῦ λόγου καρποφορεῖν ποιήσῃ τέκνα, τὰς ἀγαθὰς πράξεις, ἐὰν ἐπιμείνῃ τῇ ἕξει τῇ ἀγαθῇ καὶ μὴ ἀμαυρωθῇ ἀπό τινων ἐπιγινομένων ἁμαρτημάτων. Οὕτω καὶ ἡμεῖς (κατὰ τὸν πνευ ματικὸν καὶ θεῖον ἀκούοντες νόμον τῆς εὐλογίας, λεγούσης· Εὐλογημένα τὰ ἔγγονα τῆς κοιλίας σου) οὐκ ἄλλο τι νομίζομεν εἶναι, ἢ τοὺς καρποὺς τῆς ψυχῆς. Ἀπὸ γὰρ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν καὶ ὠδινήσαμεν καὶ ἐτέκομεν πνεῦμα σωτηρίας, ὃ ἐποιήσαμεν ἐπὶ τῆς γῆς.","english":"But a person can be an evil seed of himself, being the originator of wickedness; and again, one who has been taught by evil teachers is addressed in the same way. That sinner heard \"Seed of Canaan, and not of Judah\"—not because he had a spurious and mixed fleshly lineage from Canaan, but because of his imitation of Canaan he is called a seed of Canaan. Each person, then, can by his own free choice be either a holy seed or the opposite. For hear Paul saying: \"For in Christ Jesus through the Gospel I begot you.\" And: \"As many as received him, he gave them authority to become children of God.\" And: \"Everyone who commits sin has been begotten of the devil.\" But with what intent does the word command the evil seed to prepare its children for slaughter by the sins of the father? We have observed in many places that each person's works and the fruits of the soul are called children. For she will be saved (it says) through childbearing, if they remain in faith and love and holiness with modesty. For the soul is saved, as the wife of the bridegroom who was not deceived, when through the word she makes herself bear fruit in children—that is, good deeds—if she perseveres in the good disposition and is not darkened by any sins that arise afterward. So we too (hearing according to the spiritual and divine law of the blessing that says, \"Blessed are the offspring of your womb\") consider these to be nothing other than the fruits of the soul. For from your fear, Lord, we conceived in the womb and were in labor and gave birth to a spirit of salvation, which we wrought upon the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Ὁ οὖν ἀφανισμὸς τῶν πονηρῶν ἔργων σφαγὴ τέκνων λέγε ται, ἐπ' ὠφελείᾳ γινομένη τοῦ γεννήσαντος πατρός. Λανθά νουσαν οὖν ἔχει φιλανθρωπίαν ἡ κατὰ τὸν τόπον τροπολογία προστάσσουσα τῷ πονηρῷ σπέρματι (κατὰ τὸ ἐνδεχόμενον) κουφίσαι ἀπὸ τοῦ βάρους τῶν κακιῶν αὐτῶν. Οἱ γὰρ μεμορφωμένοι κατὰ τὸν πονηρὸν καὶ υἱοὶ τῆς κακίας γενό μενοι, πάντα τὰ ἔγγονα τῆς ἑαυτῶν ψυχῆς σφάζειν ὀφεί λουσι ταῖς ἁμαρτίαις. Ἐὰν γὰρ μὴ ἀποθάνωμεν τῇ ἁμαρ τίᾳ, πῶς ζήσομεν τῇ δικαιοσύνῃ; Ἵνα γὰρ (φησὶ) μὴ ἀνα στῶσι καὶ ἐμπλήσωσι τὴν γῆν πόλεων. Πονηρὸν γὰρ ἡ ἐπανάστασις τῆς κακίας· διὸ δεῖ αὐτὴν μένειν νεκρὰν, καὶ μὴ συγχωρεῖσθαι ἐν συστήματι καὶ πλήθει γίνεσθαι. Τοῦτο γάρ ἐστιν ἡ πόλις. Πρέπει γὰρ Κυρίῳ Σαβαὼθ ἀπολλύειν τὸ κακίας ὄνομα καὶ ἐγκατάλειμμα καὶ σπέρμα. Μακαρία κατάστασις ψυχῆς καὶ πολιτείας ἀνθρω πίνης, ἐν ᾗ ὄνομα κακίας οὐ χρηματίζει, κατὰ τὸν Ἀπό στολον, εἰπόντα· Πορνεία δὲ καὶ ἀκαθαρσία ἢ ἀσέλγεια μηδὲ ὀνομαζέσθω ἐν ὑμῖν, καθὼς πρέπει ἁγίοις. Δεύτερον δὲ, τὸ ἐγκατάλειμμα γοῦν μὴ εἶναι. Πολλοὶ γὰρ ἐπιστρέ ψαντες ἀπὸ πονηρῶν ἔργων, οἱονεὶ τὰς μνήμας τῶν πα λαιῶν ἔργων παρακατέχοντες, δι' αὐτῶν πολλάκις ἀνανεοῦν ται τὴν ἡσυχάζουσαν ἁμαρτίαν. Ἵνα οὖν μηδὲ ἐγκατά λειμμα ᾖ, ἤγουν τὸ τελευταῖον σπέρμα μὴ ὑπάρχῃ πονηρᾶς διδασκαλίας τοῖς ἐφεξῆς μὴ ὑπολείπεσθαι ἐκ τῆς μιμήσεως τῶν προειληφότων, Τάδε λέγει Κύριος· Καὶ θήσω τὴν Βαβυλωνίαν ἔρημον, ὥστε κατοικεῖν ἐχίνους καὶ ἔσται εἰς οὐδέν· καὶ θήσω αὐτὴν πηλοῦ βάραθρον εἰς ἀπώλειαν. Ἔρημον θήσεσθαι τὴν Βαβυλωνίαν ὁ φιλάνθρωπος Κύριος","english":"The destruction of evil works, then, is called the slaughter of children, taking place for the benefit of the father who begot them. So the figurative treatment in this passage has a hidden love for humanity, commanding the evil seed (as far as possible) to be lightened of the burden of its own vices. For those who have been formed according to the evil one and have become sons of wickedness ought to slaughter all the offspring of their own soul by their sins. For if we do not die to sin, how shall we live to righteousness? \"So that,\" he says, \"they may not rise up and fill the earth with cities.\" For the uprising of evil is evil; therefore it must remain dead, and not be allowed to become a body and a multitude. For this is the city. For it is fitting for the Lord of Hosts to destroy the name of evil, and the remnant, and the seed. Blessed is the condition of a soul and of human society in which the name of evil does not hold sway, according to the Apostle, who said: \"But fornication and impurity or licentiousness—let them not even be named among you, as is fitting for saints.\" And secondly, that there be not even a remnant. For many who have turned from evil works, as it were retaining the memorials of their former deeds, are often through them renewed to the sin that was at rest. So that there may not even be a remnant—that is, that there may not exist a final seed of evil teaching left behind for those who come after through the imitation of those who went before—\"Thus says the Lord: And I will make Babylonia desolate, so that hedgehogs dwell there, and it shall be for nothing; and I will make it a pit of mud for destruction.\" The Lord, who loves humanity, will make Babylonia desolate","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"ἀπειλεῖ. Πονηρᾶς δὲ οἰκήσεως ἐρήμωσις καὶ συγκεχυμένου βίου ἀφανισμὸς, ἀγαθὸν περισπούδαστόν ἐστι τοῖς αἰσθανομένοις. Ἐπὶ τοσοῦτον δὲ τὴν ἐρήμωσιν ἀπειλεῖ τῆς Βαβυλωνίας, ὥστε ἄνθρωπον μὲν Βαβυλώνιον μηκέτι κατοικεῖν, ἐχίνους δὲ ἀντεισάγεσθαι. Ἔστι δὲ τὸ ζῶον τοῦτο σκληραῖς καὶ ὀξυτάταις ἀκάνθαις περιπεφραγμένον, καὶ κεφαλὴν καὶ πόδας συνέλκον ὅτε βούλεται, καὶ εἰς ἀκριβὲς σχῆμα σφαίρας ἑαυτὸ σχηματίζον, ὥστε δύσληπτον εἶναι, τῆς μὲν κεφαλῆς καὶ τῶν ποδῶν συνεσπειραμένων, τῆς δὲ ἐπιφα νείας πανταχόθεν ἠκανθωμένης. Μόνον γὰρ ζῶον τοῦτο ἡσυχάζον ἀμύνεται τοὺς ἐπιβουλεύοντας. Ὁ γὰρ ἐπιβαλὼν αὐτῷ τὰς χεῖρας ἀμύσσεται δεινῶς, καὶ ὅσῳπερ ἂν πλέον αὐτὸ βουληθῇ κατασφίγξαι, τοσούτῳ χαλεπώτερον ταῖς ἀκάνθαις περιπείρεται. Τάχα οὖν ἤθη ἀνθρώπων αἰνίσσεται ἀντὶ τῶν Βα βυλωνίων ἐνοικήσαντα τῇ πόλει, ἀκοινώνητα, ἀπιδιαστικὰ, σκληροτέρᾳ τῇ ἀγωγῇ χαίροντα. Ὅτι γὰρ τὰ εἴδη τῶν ζώων πρὸς τὰ τῶν ἀνθρώπων ἤθη μεταλαμβάνεται, ἐδιδάχθημεν ἀπὸ τῆς ὀπτασίας Πέτρου, ὅτε ἐν τῷ σκεύει τῷ καθιεμένῳ ἐκ τῶν οὐρανῶν πᾶν εἶδος ἦν, ζώων, ἑρπετῶν καὶ πετεινῶν καὶ τετραπόδων. Ἠνίσσετο γὰρ ὁ λόγος τοὺς μέλλοντας ἀπὸ ποικίλων ἁμαρτημάτων τῇ πίστει προσ άγεσθαι, τούτους εἶναι τοὺς ὡμοιωμένους ἢ τετραπόδοις διὰ τὸ κτηνῶδες, ἢ ἑρπετοῖς διὰ τὸ ἰοβόλον, ἢ πετεινοῖς διὰ τὸ κοῦφον καὶ ἄστατον. Καὶ ὁ ἐχῖνος οὖν ἐστι παρὰ τῇ Γραφῇ τάχα τροπολογούμενος ἐπί τινας ἀνθρώπους, ὡς οἱ ὄφεις ἐπὶ τοὺς Σαδδουκαίους καὶ Φαρισαίους· καὶ ὁ ἀλώπηξ ἐπὶ τὸν Ἡρώδην· καὶ ἵπποι θηλυμανεῖς ἐπὶ τοὺς φιληδόνους·","english":"He threatens. The desolation of an evil dwelling and the obliteration of a disordered life is a good greatly sought after by those who perceive it. He threatens the desolation of Babylonia to such an extent that no Babylonian man dwells there any longer, but hedgehogs are brought in instead. This creature is fenced about with hard and very sharp spines, and it draws in its head and feet whenever it wishes, forming itself into the exact shape of a sphere, so as to be hard to grasp, with its head and feet coiled together and its surface bristling with spines on every side. For this is the only creature that defends itself against attackers while at rest. For whoever lays hands on it is terribly scratched, and the more he wishes to squeeze it tight, the more grievously is he pierced by its spines. Perhaps, then, it hints at the characters of men who have settled in the city in place of the Babylonians—unsociable, repulsive, rejoicing in a harsher manner of life. For that the species of animals are transferred to the characters of men, we were taught from the vision of Peter, when in the vessel let down from the heavens there was every kind of animal, reptiles and birds and four-footed beasts. For the word hinted at those who were to be brought to the faith from various sins, that these are the ones made like either four-footed beasts because of their brutishness, or reptiles because of their venomousness, or birds because of their lightness and instability. So the hedgehog too is perhaps allegorized in Scripture with reference to certain men, as serpents are with reference to the Sadducees and Pharisees, and the fox with reference to Herod, and lustful horses with reference to the pleasure-loving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"τὰ πρόβατα ἐπὶ τοὺς ἀκακωτέρους τῶν ἀνθρώπων· τὰ ἐρίφια ἐπὶ τοὺς ἀκοινωνήτους καὶ ἀμεταδότους. Ὥστε καὶ τοὺς ἐχίνους εὔλογον παρα βαλέσθαι (ζώῳ τὴν ἐλπίδα τοῦ μὴ βλαβήσεσθαι ἐπὶ ταῖς οἰκείαις ἀκάνθαις ἔχοντι) τοὺς πλουσίους τοῦ αἰῶνος τούτου, οὓς ὑπὸ τῶν ἰδίων ἀκανθῶν συμπνίγειν τὸν λόγον καὶ ἄκαρπον ποιεῖν ὁ Κύριος εἴρηκε. Γενήσεται δὲ ἡ Βαβυλὼν εἰς οὐδὲν, καὶ ὡς πηλοῦ βάραθρον. Ὡς πρὸς τὸ αἰσθητὸν, ἐνδείκνυται ὁ λόγος, ὅτι ὁ ποταμὸς ὁ Εὐφράτης (μέσην αὐτὴν διατέμνων) μὴ τυγχάνων τῆς κατὰ ῥεῖθρα διεξόδου, ἐλλιμνάζων αὐτῇ, παντελῶς ἀφανίσει αὐτὴν καὶ ἀποδείξει βάραθρον, οὐχ ὕδατος καθαροῦ, ἀλλὰ βορβόρου. Τοιοῦτον γὰρ τὸ τέλος τῆς καταστροφῆς τῶν παροξυνάντων τὸν Κύριον. Τάδε λέγει Κύριος Σαβαώθ· Ὃν τρόπον εἴρηκα, οὕτως ἔσται· καὶ ὃν τρόπον βεβούλευμαι, οὕτως μενεῖ· τοῦ ἀπολέσαι τοὺς Ἀσσυρίους ἐπὶ τῆς γῆς τῆς ἐμῆς, καὶ ἐπὶ τῶν ὀρέων τῶν ἐμῶν. Καὶ ἔσονται εἰς καταπάτημα, καὶ ἀφαιρεθήσεται ἀπ' αὐτῶν ὁ ζυγὸς αὐτῶν καὶ τὸ κῦδος αὐτῶν ἀπὸ τῶν ὤμων αὐτῶν. Ὁ μὲν κατὰ σάρκα Ἰσραὴλ, περὶ τῆς νενομισμένης αὐτοῖς γῆς τοῦ Θεοῦ εἶναι, καὶ ὀρέων τούτων τῶν γηΐνων τῇ αἰσθητῇ Ἰουδαίᾳ, τὸν λόγον ὑπολαμβάνει ὑπάρχειν τῷ Προφήτῃ, καὶ τὴν Ἀσσυρίαν αἰχμάλωτον ἀπάγειν τὸν Ἰσραὴλ, ζυγὸν δου λείας αὐτοῖς ἐπιθέντα. Ἡμεῖς δὲ, οἱ συνεγερθέντες Χριστῷ καὶ εὐχόμενοι τὰ ἄνω ζητεῖν, γῆν μὲν ὀνομάζομεν τὴν καρδίαν τὴν καλὴν, καθ' ἃ παρ' αὐτοῦ δεδιδάγμεθα τοῦ Κυρίου, λέγοντος·","english":"The sheep are for the more innocent of men; the goats for the unsociable and ungenerous. So that it is reasonable to compare even hedgehogs (a creature having the hope of not being harmed in its own thorns) to the rich of this age, whom the Lord has said are choked by their own thorns and make the word unfruitful. And Babylon shall become as nothing, and as a pit of mire. With respect to the sensible, the word shows that the river Euphrates (cutting through its midst), not obtaining an outlet along its channels, flooding it, will utterly destroy it and show it to be a pit, not of clear water, but of mire. For such is the end of the destruction of those who provoked the Lord. Thus says the Lord of hosts: As I have spoken, so it shall be; and as I have counseled, so it shall remain: to destroy the Assyrians upon my land, and upon my mountains. And they shall be for a trampling underfoot, and their yoke shall be taken away from them, and their glory from their shoulders. The Israel according to the flesh supposes that the prophet's word concerns the land that they think belongs to God, and these earthly mountains in sensible Judea, and that Assyria leads Israel captive, imposing on them a yoke of slavery. But we, who have been raised together with Christ and pray to seek the things above, call the good heart a land, according to what we have been taught by the Lord himself, who says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"Ὁ δὲ ἐπὶ τὴν γῆν τὴν καλὴν σπαρεὶς, οὗτος ὁ τὸν λόγον ἀκούων καὶ συνιεὶς, καρποφορεῖ καὶ ποιεῖ ὁ μὲν ἑκατὸν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα. Καὶ ὄρος οὖν τοῦ Θεοῦ δύναται χρηματίζειν, ἐν ᾧ εἰς καταπάτημα γενήσονται οἱ Ἀσσύριοι, ὁ αὐξήσας ἐν τοῖς ἔργοις τοῖς ἀγαθοῖς καὶ λόγῳ καὶ γνώσει ὑπὲρ τοὺς ἄλλους ἀνεστηκώς· ἐν τούτῳ καταπάτημα ἔσον ται οἱ ἐχθροί. Καὶ πᾶς ὁ ζυγὸς τῶν Ἀσσυρίων ἀφαιρεθήσεται ὑπὸ τοῦ Θεοῦ. Μέγα μὲν γὰρ ἐφρόνουν, ὡς τοῖς ὤμοις τῶν ἀπὸ τῆς μερίδος τοῦ Θεοῦ τῶν ἀνθρώπων ἐπιβαίνοντες καὶ ὑπὸ τὸν ἴδιον ζυγὸν ποιοῦντες τοὺς τῆς δουλείας τοῦ Θεοῦ διὰ τῶν ἁμαρτημάτων ἀποσπασθέντας. Ἔχοντες οὖν τὴν κατὰ τὸ εἰρημένον ἐλπίδα περὶ τοῦ ἀπολέσθαι μὲν τοὺς ἐχθροὺς ἡμῶν ἐπὶ τῆς γῆς τοῦ Θεοῦ καὶ ἐπὶ τῶν ὀρέων αὐτοῦ καταπατηθήσεσθαι καὶ τὸν ζυγὸν αὐτῶν ἀφαιρεθήσεσθαι καὶ τὸ κῦδος, ᾧ\n\nἐπεγαυρίων (ὡς κατάρχοντες ἡμῶν καὶ ἐπιβεβηκότες ἡμῖν) συντριβήσεσθαι πάντα πράττωμεν, ἵνα τέλεον αὐτῶν τὴν δυναστείαν ἀποσεισώμεθα. Ἐὰν γὰρ γενώμεθα ὄρη Θεοῦ, οἱ θεμέλιοι αὐτοῦ ἔσονται ἐν ἡμῖν, τοῦ λόγου τῆς ἀληθείας καταβληθέντος ἐν ταῖς καρδίαις ἡμῶν καὶ τῶν ἀγαθῶν ἔργων ἐποικοδομουμένων τῇ πίστει. Δεῖ δὲ καθαρῶς ἀποτάξασθαι ἡμᾶς τῇ ἁμαρτίᾳ, ἵνα ἐλεύθερον τὸν αὐχένα τοῦ ζυγοῦ ἔχωμεν τῶν Ἀσσυρίων καὶ δυνηθῶμεν γενέσθαι Χριστοῦ ὑποζύγιον. Δύο γὰρ ζυγοὺς οὐ δυνατὸν ἐπικεῖσθαι ἡμῶν τῷ τραχήλῳ, τὸν τοῦ Κυρίου καὶ τὸν τοῦ Ἀσσυρίου· Τίς γὰρ μετοχὴ δικαιοσύνῃ καὶ ἀνομίᾳ, ἢ τίς κοινωνία φωτὶ πρὸς σκότος;","english":"But the one sown on the good soil, this is the one who hears the word and understands it, and bears fruit and produces, one a hundredfold, one sixty, one thirty. Therefore a mountain of God can also be called that on which the Assyrians will be trampled down—the one who has grown in good works and stands out above others in word and knowledge; in him the enemies will be trampled down. And every yoke of the Assyrians will be taken away by God. For they were greatly proud, as though treading upon the shoulders of men who belong to God's portion and bringing under their own yoke those who through sins had been torn away from the servitude of God. Having, then, the hope according to what has been said—that our enemies will perish in the land of God and be trampled down on his mountains, and that their yoke and the glory in which they exulted (as though ruling over us and trampling upon us) will be shattered—let us do all things, so that we may shake off their dominion completely. For if we become mountains of God, his foundations will be in us, when the word of truth has been laid down in our hearts and good works are built upon faith. But we must renounce sin purely, so that we may have our neck free from the yoke of the Assyrians and be able to become a beast of burden of Christ. For two yokes cannot lie upon our neck, the Lord's and the Assyrian's: For what fellowship has righteousness with lawlessness, or what communion has light with darkness?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Αὕτη ἡ βουλὴ, ἣν βεβούλευται Κύριος ἐπὶ τὴν οἰκουμένην ὅλην, καὶ αὕτη ἡ χεὶρ ὑψηλὴ ἐπὶ πάντα τὰ ἔθνη τῆς οἰκουμένης. Ἃ γὰρ ὁ Θεὸς ὁ ἅγιος βεβούλευται, τίς διασκεδάσει; τὴν δὲ χεῖρα αὐτοῦ τὴν ὑψηλὴν τίς ἀποστρέψει; Σαφῶς δείκνυσιν, ὅτι ταῦτα λέγεται περὶ τῶν ἐν ὅλῃ τῇ οἰκουμένῃ καὶ ἐν πᾶσι τοῖς ἔθνεσιν, οὐδενὸς δυναμένου διασκεδάσαι ὅπερ ὁ Θεὸς ὁ ἅγιος βεβούλευται, καὶ οὐδενὸς οἵου τε ὄντος τὴν ὑπέρμαχον χεῖρα τοῦ Θεοῦ τῆς γῆς αὐτοῦ, καὶ τῶν ὀρέων ἀποστρέψαι. Ἅμα δὲ παρατήρει τὴν φωνὴν οὐ μόνον (ὡς πολλαχοῦ παρεστήσαμεν) ἐπὶ τοῦ σπανίου ση μαινομένην, οἷον τὸ Τίς σοφὸς καὶ συνήσει ταῦτα; καὶ τὸ Τίς πιστὸς καὶ φρόνιμος οἰκονόμος; Νῦν γὰρ τὸ Τίς διασκεδάσει; ἴσον ἐστὶ τῷ οὐδείς. Οὐδὲ γὰρ θεμιτὸν, ἐννοῆσαι τὸ εἶναί τινα δυνάμενον διασκεδάσαι τὴν βουλὴν τοῦ Κυρίου. Τοῦ ἔτους, οὗ ἀπέθανεν Ἀχὰζ ὁ βασιλεὺς, ἐγενήθη τὸ ῥῆμα τοῦτο· Μὴ εὐφρανθείητε πάντες οἱ ἀλλόφυλοι, συνετρίβη γὰρ ὁ ζυγὸς τοῦ παίοντος ὑμᾶς· ἐκ γὰρ σπέρματος ὄφεων ἐξελεύσονται ἔγγονα ἀσπίδων, καὶ τὰ ἔγγονα αὐτῶν ἐξελεύσονται ὄφεις πετόμενοι. Καὶ βοσκηθήσονται πτωχοὶ δι' αὐτοῦ· πτωχοὶ δὲ ἄνθρωποι ἐπὶ εἰρήνης ἀναπαύσονται· ἀνελεῖ δὲ λιμῷ τὸ σπέρμα σου καὶ τὸ κατάλειμμά σου ἀνελεῖ. Εἴπερ πάντα Πνεύματι ἁγίῳ εἴρηται τὰ γεγραμμένα παρὰ τῶν Προφητῶν, δηλονότι καὶ ἡ ἀναγραφὴ τοῦ χρόνου τῆς προφητείας οὐ μάτην παρεμβέβληται. Τί γὰρ ὄφελος ἐκ τοῦ μαθεῖν, ὅτι τοῦτο ἐγένετο τὸ ῥῆμα πρὸς τοὺς ἀλλοφύλους τῷ ἔτει, ᾧ ἀπέθανεν Ἀχὰζ, ὁ βασιλεὺς τῆς Ἰουδαίας;","english":"This is the counsel that the Lord has counseled against the whole inhabited world, and this is the high hand against all the nations of the inhabited world. For what the holy God has counseled, who will scatter? And his high hand, who will turn back? He clearly shows that these things are said concerning those in the whole inhabited world and among all the nations, since no one is able to scatter what the holy God has counseled, and no one is able to turn back the champion hand of God from his land and from the mountains. At the same time, observe that the word \"who\" is not only used, as we have set forth in many places, in the sense of the rare, such as \"Who is wise and will understand these things?\" and \"Who is a faithful and prudent steward?\" For now, \"Who will scatter?\" is equivalent to \"No one.\" For it is not even lawful to conceive that there is anyone able to scatter the counsel of the Lord. In the year in which King Ahaz died, this word came: Do not rejoice, all you foreigners, for the yoke of the one who strikes you has been broken; for out of the seed of serpents shall come forth the offspring of asps, and their offspring shall come forth flying serpents. And the poor shall be fed by him; and poor men shall rest in peace; but he shall destroy your seed with famine, and he shall destroy your remnant. If indeed all the things written by the prophets were spoken by the Holy Spirit, then clearly the record of the time of the prophecy has not been inserted in vain. For what benefit is there from learning that this word came to the foreigners in the year in which Ahaz, the king of Judea, died?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Λογιζόμεθα οὖν, ὅτι ὥσπερ ἐν τῇ Ἐξόδῳ γέγραπται, ὅτι Ἐτελεύτησεν ὁ βασιλεὺς Αἰγύπτου, καὶ κατεστέναξαν οἱ υἱοὶ Ἰσραὴλ ἀπὸ τῶν ἔργων αὐτῶν, καὶ ἀνέβη ἡ βοὴ καὶ εἰσήκουσεν ὁ Θεὸς τῶν στεναγμῶν αὐτῶν. Ζῶντος μὲν γὰρ τοῦ βασιλέως τοῦ πονηροῦ, στενάζειν πρὸς τὸν Θεὸν οὐκ ἠδύναντο· κατηνάγκαζε γὰρ αὐτοὺς ἐν ἔργοις σκληροῖς, μὴ ἐπιτρέπων ἀνα νεύειν πρὸς τὸν Θεόν. Ἐπειδὴ δὲ ἐκποδὼν ἐγένετο ὁ πονηρὸς, τότε δέον κροτεῖν καὶ ἐπιχαίρειν τῇ πτώσει τοῦ ἐχθροῦ. Οἱ δὲ ἐκ τοῦ παραδόξου ἀναγράφονται στένειν, ἐνδεικνυμένου τοῦ λόγου, ὅτι (ἕως ὁ φιλοσώματος νοῦς ἐκεκράτει) ὑπὸ τῆς ἀναισθησίας οὐδὲ ᾔδεσαν ὀδύρεσθαι τὸ ἐκ τῆς ἁμαρτίας κακόν· ἐπειδὴ δὲ ἔλαβον σχολὴν ἀπὸ τῶν παθῶν, ἄρχονται τῆς θεραπείας ἀπὸ τοῦ στένειν, ἐν τοῖς ὑλικοῖς καὶ σωματικοῖς ἔργοις βαρυνόμενοι. Διὸ καὶ ἐπήκουσεν αὐτῶν ὁ φιλάνθρωπος Θεός. Ὅμοιον οὖν τῇ διηγήσει ταύτῃ δηλοῦται καὶ ἐν τοῖς κατόπιν τοῦ Ἡσαΐου. Ἐγένετο γὰρ (φησὶ) τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεὺς, εἶδον τὸν Κύριον, καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου. Πονηρὸς βασιλεὺς Ὀζίας ὑπὸ τῆς ἱστορίας παραδέδοται, διότι Ὑψώθη ἡ καρδία αὐτοῦ τοῦ καταφθεῖραι καὶ ἠδίκησεν ἐν Κυρίῳ, Θεῷ αὐτοῦ, καὶ εἰσῆλθεν εἰς τὸν ναὸν Κυρίου θυμιάσαι ἐπὶ τὸ θυσιαστήριον καὶ ἐλεπρώθη. Καὶ τότε τοίνυν, ἀνατραπέντος τοῦ πονηροῦ ἄρχοντος καὶ τῶν μιασμάτων ἐλευθερωθείσης τῆς κατὰ τὸν νόμον λατρείας, τὰ τῆς θεολογίας μυστήρια φανεροῦται τῷ Προφήτῃ.","english":"We reason, then, that just as it is written in Exodus, that the king of Egypt died, and the sons of Israel groaned because of their works, and their cry went up and God heard their groaning. For while the wicked king was alive, they could not groan to God; for he compelled them in harsh works, not permitting them to look up to God. But when the wicked one was removed, then it was fitting to clap and rejoice at the fall of the enemy. But they are recorded, contrary to expectation, as groaning, the account indicating that (as long as the body-loving mind prevailed) through their insensibility they did not even know how to bewail the evil that comes from sin; but when they got leisure from the passions, they begin their healing from groaning, weighed down in material and bodily works. Therefore the philanthropic God also heard them. The same, then, as in this narrative is also made clear in what follows in Isaiah. For it came to pass (he says) in the year in which Ozias the king died, I saw the Lord sitting on a high and lifted-up throne. Ozias is handed down by the history as a wicked king, because his heart was lifted up to corrupt, and he did wrong against the Lord his God, and he entered into the temple of the Lord to burn incense upon the altar and was struck with leprosy. And then, therefore, when the wicked ruler had been overthrown and the worship according to the law had been freed from its defilements, the mysteries of theology are made manifest to the Prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Καὶ ἐνταῦθα τοίνυν τὸν Ἀχὰζ, οὐ σπουδαῖον ἄρχοντα, ὁ λόγος ἀναγράφει ἀποθνήσκοντα, ἵνα δειχθῇ, ὅτι ἐν τῇ τοῦ χείρονος ὑποχωρήσει, τὸ ῥῆμα γίνεται πρὸς τοὺς ἀλλοφύλους παρὰ τοῦ εὐεργέτου Θεοῦ. Εὕραμεν γὰρ ἐν τῇ τετάρτῃ τῶν Βασιλειῶν, ὅτι οὗτος ὁ Ἀχὰζ οὐκ ἐποίησε τὸ εὐθὲς ἐν ὀφθαλμοῖς\n\nΚυρίου· καί γε υἱὸν αὐτοῦ διῆγεν ἐν πυρὶ, κατὰ τὰ βδελύγματα τῶν ἐθνῶν, καὶ ἐθυσίαζε καὶ ἐθυμία ἐν τοῖς ὑψηλοῖς. Οὗτος δὲ καὶ ἀπὸ τῶν θησαυρῶν τοῦ οἴκου Κυρίου χρυσίον καὶ ἀργύριον ἀπέστειλε τῷ βασιλεῖ τῶν Ἀσσυρίων, ἐν οἷς οὐ μικρὰ αὐτοῦ κατηγορεῖται ἡ ἀσέβεια περὶ τὰ ἱερὰ χρήματα. Πεσούσης οὖν τῆς πονηρᾶς δυναστείας, γίνεται τὸ κατὰ τῶν ἀλλοφύλων ῥῆμα. Ἀλλόφυλοι δὲ ἰδίως οἱ Φυλιστιαῖοι λέγονται, οὓς Παλαιστινοὺς Ἕλληνες ὀνομάζουσιν. Ἰστέον δὲ, ὅτι καὶ ἐν τῇ ἑκάστου ἡμῶν ζωῇ, ἐπει δὰν ἡ βασιλεύουσα ἐν τῷ θνητῷ ἡμῶν σώματι ἁμαρτία ἀποθάνῃ, τότε γίνεται ὁ λόγος τοῦ Κυρίου ἐν ἡμῖν. Τάχα γὰρ ἑκάστη ἁμαρτία πρὸς ἕκαστον τῶν ἐν ταῖς Γραφαῖς κατηγορουμένων καὶ ὅλως ψεκτῶν βασιλέων ἀναλογίαν τινὰ ἔχει, ὧν πολλαχοῦ τὰ ὀνόματα δι' ὅλης τῆς Γραφῆς δηλοῦται· ὡς καὶ νῦν ἑρμηνεύεται ὁ Ἀχὰζ κατάσχεσις, σύμβολον ὢν προκαταλαβόντος καὶ κατέχοντος τὴν ψυχὴν ἡμῶν δόγματος πονηροῦ· οὗ ἀποθανόντος, ἡ ψυχὴ ἡμῶν, ἐλευθερωθεῖσα ἀπὸ τοῦ κατέχοντος, ἱκανοῦται πρὸς τὸ θεωρῆσαι τὸ κατὰ τῶν ἀλλοφύλων ῥῆμα. Ὁ μὲν οὖν πρόχειρος νοῦς οὗτός ἐστι· Μὴ εὐφραίνεσθε, πάντες ἀλλόφυλοι, συνετρίβη γὰρ ὁ ζυγὸς τοῦ παίοντος ὑμᾶς.","english":"And here, then, the word records the death of Ahaz, a ruler who was not good, so that it might be shown that when the worse one withdraws, the word comes against the Philistines from the beneficent God. For we have found in the Fourth Book of Kingdoms that this Ahaz did not do what was right in the eyes of the Lord; indeed, he even passed his own son through fire, according to the abominations of the nations, and he sacrificed and burned incense on the high places. This man also sent gold and silver from the treasures of the house of the Lord to the king of the Assyrians, in which his impiety concerning the sacred money is not a little accused. When the evil dominion has fallen, then the word against the Philistines comes to pass. And Philistines is properly the name for the Phylistiaioi, whom the Greeks call Palaistinoi. But it must be known that also in each of our lives, whenever the sin that reigns in our mortal body dies, then the word of the Lord comes to be in us. For perhaps each sin has a certain analogy to each of the kings accused in the Scriptures and altogether blameworthy, whose names are made clear in many places throughout all the Scripture; as even now Ahaz is interpreted as \"possession,\" being a symbol of an evil doctrine that has preoccupied and possesses our soul; when this has died, our soul, freed from what possessed it, is made sufficient to contemplate the word against the Philistines. This, then, is the ready sense: Do not rejoice, all you Philistines, for the yoke of the one who strikes you has been broken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Μὴ νομίσητε, ὦ Φυλιστιαῖοι, ὅτι, ἀποθανόντος τοῦ Ἀχὰζ, ἐλεύθεροι γενήσεσθε τοῦ ἐπικειμένου ὑμῖν φόβου ἀπὸ τοῦ Ἰσραήλ· ὥστε μὴ εὐφραίνεσθε ἐπὶ τῷ πτώματι τοῦ βασι λέως. Εἰ γὰρ καὶ συνετρίβη ὁ ζυγὸς, τουτέστιν ἡ δουλεία, ἡ ἐπικειμένη ὑμῖν παρὰ τῶν καταπατούντων ὑμᾶς καὶ μαστι γούντων διὰ τῆς δυναστείας, ἀλλ' ὅμως ἐκ σπέρματος ὄφεων ἐξελεύσεται ἔκγονα ἀσπίδων. (Τὴν διαδοχὴν τοῦ Ἀχὰζ ση μαίνει)· ὅτι Εἰ ὄφεως οὗτος εἶχε πικρίαν καὶ διὰ τοῦτο ἐπιχαίρετε αὐτοῦ τῷ θανάτῳ, ἀναστήσεται ἐφ' ὑμᾶς ἐκ τοῦ σπέρματος τοῦ ὄφεως τούτου ἔκγονα ἀσπίδων· καὶ πάλιν τὰ ἐκείνων ἔκγονα ἐξελεύσεται. Τὸ πικρὸν τῆς διαδοχῆς τῶν ἐφεξῆς βασιλευόντων ὁ λόγος ἐκ τούτου παρίστησιν. Ἀσπίδες γὰρ ἔσονται (φησὶ) πετόμεναι, καὶ τὸ ἰοβόλον τῶν ἑρπετῶν ἔχουσαι καὶ τὸ ταχὺ τῶν πτηνῶν. Εἶτα (ἐπειδὴ ἡ ἀκολουθία τῆς γενεα λογίας ἐπὶ τὸν Κύριον φέρει) διακόψας ὁ λόγος τὸ συνεχὲς, μεταβαίνει ἐπ' ἀγαθὴν ἐπαγγελίαν. Βοσκηθήσονται γὰρ (φησὶ) πτωχοὶ δι' αὐτοῦ. Τίς ἐστιν ὁ βόσκων πτωχοὺς, ἢ ὁ ποι μὴν τῶν προβάτων; Πτωχοὺς δὲ οὐ τοὺς κατὰ χρήματα ἐνδεεῖς λέγει, ἀλλὰ τοὺς τῇ διανοίᾳ ἠλαττωμένους. Οὗτοι δὲ οἱ πτωχοὶ, οἱ παρ' αὐτοῦ μακαριζόμενοι (τοῦ Κυρίου Μακάριοι γὰρ, φησὶν, οἱ πτωχοὶ τῷ πνεύματι) Ἐπ' εἰρήνης ἀναπαύσονται, ἀνελεῖ δὲ λιμῷ τὸ σπέρμα σου. Τῶν ἀλλοφύλων τὸ σπέρμα λιμῷ διαφθαρήσεται καὶ τὸ κατά λειμμα αὐτῶν ἀναιρεθήσεται. Οἱ ὑπὸ πονηρῶν τρεφόμενοι λόγων (ἐπ' ὠφελείᾳ τῶν ψυχῶν) λιμῷ παραδίδονται. Ἡ γὰρ ἔνδεια τοῦ πρὸς τὸ κακὸν ἐφοδιάζοντος αὐτοὺς διδασκάλου ἀφορμὴ πρὸς εὐεξίαν τῶν ψυχῶν καὶ σωτηρίαν γίνεται.","english":"Do not suppose, O Philistines, that when Ahaz has died you will be freed from the fear that lies upon you from Israel; so do not rejoice over the fall of the king. For even if the yoke has been shattered—that is, the slavery imposed on you by those who trample and scourge you through their dominion—nevertheless, from the seed of serpents shall come forth the offspring of asps. (He signifies the succession of Ahaz.) For if this one had the venom of a serpent and for this reason you rejoice at his death, there shall rise against you from the seed of this serpent offspring of asps; and again their offspring shall come forth. The word sets forth from this the bitterness of the succession of the kings who follow in order. For there shall be (he says) flying asps, possessing both the venom of creeping things and the swiftness of winged creatures. Then (since the sequence of the genealogy leads to the Lord) the word, cutting off the continuity, passes over to a good promise. For the poor shall be fed by him (he says). Who is it that feeds the poor, if not the shepherd of the sheep? And he calls poor not those who are lacking in money, but those who are diminished in mind. And these poor, who are pronounced blessed by him (for the Lord says, Blessed are the poor in spirit), shall rest in peace, but he shall destroy your seed with famine. The seed of the foreigners shall be corrupted by famine, and their remnant shall be destroyed. Those who are fed by evil words (for the benefit of their souls) are handed over to famine. For the destitution of the teacher who supplies them toward evil becomes a starting point for the good health of their souls and for salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Οὕτω δὲ ἐκλαβεῖν τὴν ἔν νοιαν τοῦ ῥητοῦ δυνατόν· Μὴ εὐφραίνοιτο μηδεὶς ὁ συντρί βων τὸν ἐπικείμενον αὐτῷ ζυγὸν, τὸν ἐπιτεθέντα παρὰ τοῦ παίοντος αὐτόν· πολλάκις γὰρ πρόφασις γίνεταί τινι πρὸς τὸ συντρίβειν τὸν τοῦ Χριστοῦ ζυγὸν (ἤδη κληθέντι ἐπὶ τὴν σωτηρίαν τὴν ἐν Χριστῷ) ἡ ἀπὸ τοῦ λόγου πληγὴ, καὶ ὁ ἀπ' αὐτοῦ ἔλεγχος, μαστίζων καὶ κολάζων ἐπὶ τοῖς ἡμαρτημένοις τὴν τοῦ ἐπταικότος συνείδησιν. Μὴ φέρων γάρ τις τὸν ἀπὸ τοῦ ἐλέγχου καὶ τῆς ἐπιπλήξεως πόνον, ἀφηνιαστὴς, τρόπον ἵππου καὶ ἡμιόνου, γενόμενος, καὶ ἐλευθερῶν μὲν ἑαυτὸν ἀπὸ τοῦ Θεοῦ, δουλῶν δὲ τῇ ἁμαρτίᾳ, ἀνάξιός ἐστι τῆς ἐν Θεῷ εὐφροσύνης. Πολλῷ οὖν βέλτιον, ἀνέχεσθαι λόγου παιδευτικοῦ, ἢ δυσανασχετοῦντα συντρίβειν τὸν ζυγὸν τοῦ παίοντος αὐτόν. Οἱ μέντοι μὴ συντρίψαντες, ἀλλ' ὑπομείναντες τὴν παιδευτικὴν ἐπίσκεψιν, οἱ διὰ τὴν ταπείνωσιν τῆς καρδίας καὶ πτωχοὶ χρηματίζοντες, βοσκηθήσονται δι' αὐτοῦ. Τέλος γὰρ ἀγαθῆς παιδεύσεως νομή ἐστιν ἐπηγγελμένη, περὶ ἧς φησιν ὁ Σωτὴρ, ὅτι Εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. Καὶ ὁ Προφήτης δέ φησιν, ὅτι Ἐν νομῇ πίονι","english":"It is possible to understand the thought of the saying in this way: Let no one who is shattering the yoke laid upon him, the yoke imposed by the one who strikes him, rejoice; for often the blow that comes from the word, and the rebuke from it, scourging and punishing the conscience of the one who has stumbled for his sins, becomes a pretext for someone to shatter the yoke of Christ (even when he has already been called to the salvation that is in Christ). For someone, unable to bear the pain that comes from the rebuke and the reproof, becoming unruly, after the manner of a horse and mule, and freeing himself from God while enslaving himself to sin, is unworthy of the gladness that is in God. Far better, then, to endure a corrective word than, chafing against it, to shatter the yoke of the one who strikes him. Those, however, who have not shattered it but have submitted to the corrective visitation—those who through lowliness of heart are accounted poor—shall be fed by him. For the end of good discipline is the pasture that has been promised, concerning which the Savior says, \"He shall go in and out and find pasture.\" And the Prophet also says, \"In a rich pasture","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"βοσκήσω αὐτούς. Ὥστε οἱ πτωχοὶ ἄνθρωποι ἐπ' εἰρήνης ἀναπαύσονται, ἐπὰν μὴ ὀλιγωρήσωσι παιδείας Κυρίου, μηδὲ ἐκλύωνται ὑπ' αὐτοῦ ἐλεγχόμενοι. Τὸ δὲ σπέρμα τῶν ἀλλοφύλων λιμῷ ἀναιρεθήσεται, δίκην τοῦ κατὰ τὸν ζυγὸν συντριμμοῦ ὑπέχον τὴν τῶν τροφῶν ἀπορίαν. Ὀλολύξατε, πύλαι πόλεων· καὶ κεκραγέτωσαν πόλεις τεταραγμέναι, οἱ ἀλλόφυλοι πάντες· ὅτι ἀπὸ βοῤῥᾶ καπνὸς ἔρχεται, καὶ οὐκ ἔστι τοῦ εἶναι. Καὶ τί ἀποκριθήσονται βασιλεῖς ἐθνῶν; Ὅτι Κύριος ἐθεμελίωσε Σιὼν, καὶ δι' αὐτοῦ σωθήσονται οἱ ταπεινοὶ τοῦ λαοῦ. Αἱ πύλαι τῶν πόλεων (φησὶν) ὀλολύξατε. Ἔτι πρὸς τοὺς ἀλλοφύλους ἡ ἀπειλή. Καὶ κεκραγέτωσαν πόλεις τεταραγμέναι. Βοῆς ἐμπλησθήτωσαν (φησὶν) ἀπὸ τῆς ταραχῆς τῆς ἐκ τοῦ φόβου τοῖς οἰκοῦσιν ἐγγινομένης. Πύλαι μὲν ὀλολυζέτω σαν, διὰ τὴν προσαγομένην πολιορκίαν. Αἱ πόλεις δὲ κεκραγέτωσαν, τουτέστιν οἱ ἐν ταῖς πόλεσι κατοικοῦντες. Μὴ μέντοι μηδὲ οἱ κατὰ τὴν χώραν ἀλλόφυλοι ἡσυχαζέτωσαν. Ὁ γὰρ ἀπὸ βοῤῥᾶ καπνὸς πάντων ὁμοίως ἅψεται πόλεών τε καὶ ἐγχωρίων. Καπνὸς γὰρ ἔρχεται ἀπὸ βοῤῥᾶ. Τὸ ἀδρανὲς τῶν ἀλλοφύλων παρίστησιν, ὅτι καπνοῦ προσβολὴν οὐ φέρουσι· τοσοῦτον ἀπέχουσι τοῦ τὸ πῦρ, τὸ ἀπὸ τῶν ἀλλοφύλων ἐκ καιόμενον, ὑπομεῖναι. Καπνὸς ἀπὸ βοῤῥᾶ ἔρχεται, καὶ οὐκ ἔστι τοῦ εἶναι. Οὐκ ἔστι (φησὶν) ἐν ὑποστάσει ἰδίᾳ, οὐδὲ οὐσιώδης αὐτοῦ καὶ σεσωματωμένη ἡ φύσις ἡ τοῦ καπνοῦ· ἀτμὸς γάρ ἐστι δριμὺς, ὑπὸ τῆς τοῦ πυρὸς ἀναφορᾶς ἐκ τῶν ὑπο τυφομένων ἀναπεμπόμενος.","english":"I will feed them. So that poor men will rest in peace, whenever they do not make light of the Lord's discipline, nor are they unnerved when reproved by him. But the seed of the foreigners will be destroyed by famine, undergoing the lack of food as the penalty for the shattering that came upon them under the yoke. Wail, gates of cities; and let the cities, thrown into confusion, cry out—all the foreigners—because smoke comes from the north, and there is no being for it. And what will the kings of the nations answer? That the Lord has founded Zion, and through him the humble of the people will be saved. The gates of the cities (he says), wail. The threat is still directed against the foreigners. And let the cities, thrown into confusion, cry out. Let them be filled with shouting (he says) from the confusion that arises among the inhabitants from fear. Let the gates wail, because of the siege being brought against them. And let the cities cry out—that is, those dwelling in the cities. Yet let not even the foreigners in the countryside keep quiet. For the smoke from the north will touch all alike, both cities and those in the country. For smoke comes from the north. He sets forth the weakness of the foreigners, that they cannot endure even the assault of smoke—so far are they from enduring the fire that is kindled from the foreigners. Smoke comes from the north, and there is no being for it. It has no being (he says) in its own substance, nor is the nature of smoke substantial and embodied; for it is a pungent vapor, sent up by the rising of fire from things that are smoldering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Τῶν ἀλλοφύλων ὑπὸ τοῦ καπνοῦ ταρασσομένων, ἥτις ἐστὶν ἀνυπόστατος φύσις, τί οἱ βα σιλεῖς τῶν ἐθνῶν ἐροῦσιν, ἐν εἰρήνῃ τὸν τόπον Ἰσραὴλ ὁρῶντες; Τί ἄλλο γε, ἢ ὅτι Κύριος ἐθεμελίωσε τὴν Σιών; καὶ δι' αὐτοῦ σωθήσονται οἱ ταπεινοὶ τοῦ λαοῦ; Αὐτὸς τοὺς ἀσείστους θεμελίους τῆς Σιὼν ἐπήξατο· αὐτὸς γάρ ἐστι τεχνίτης καὶ δημιουργὸς ὁ Θεὸς τῆς ἄνω πόλεως. Σωθή σονται δὲ ἐν αὐτῇ οὐχ οἱ δυνατοὶ χρήμασιν, οὐδὲ οἱ ἰσχυροὶ τῷ σώματι, οὐδὲ οἱ τὰ πολεμικὰ μεμελετηκότες, ἀλλ' Οἱ ταπεινοὶ τοῦ λαοῦ (φησί)· διότι τὰ ἀσθενῆ τοῦ κόσμου ἐξε λέξατο ὁ Θεὸς, ἵνα ἐν αὐτοῖς τὸ ὑπερβάλλον τῆς δυνάμεως ἑαυτοῦ συστήσῃ. Πλὴν ἀλλ' ἵνα μήτε τῆς κατὰ θεωρίαν ἐξετάσεως τοῦ ῥητοῦ πάντη ἀπολιμπανώμεθα, φέρε, εἴ τινα δυνατὸν ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας λαβεῖν ὁδηγίαν εἰς τὴν τῶν λεγομένων περίνοιαν, πειραθῶμεν. Τὸ Φυλιστιαῖον ὄνομα, μεταλαμβανόμενον εὕρομεν εἰς τὴν Ἑλλάδα γλῶσσαν, πί πτοντες ποτήματι. Ὅρα οὖν εἰ δύνασαι τροπολογῶν, τοὺς μεθύσους καὶ πορνοκόπους, τοὺς εἰς τὰς φιάλας καὶ τὰ πο τήρια διδόντας τὴν ἑαυτῶν ψυχὴν, καὶ ὕστερον γυμνοτέρους ὑπέρου περιπατοῦντας (κατὰ τὴν παροιμίαν) τούτους ὀνο μάσαι τοὺς πίπτοντας τῷ ποτήματι, τουτέστι, τῇ ἀμετρίᾳ τοῦ πόματος. Πίπτουσι δὲ οὗτοι τῷ ποτήματι, διὰ τὸ μὴ δύνασθαι ἀναβῆναι εἰς τὸ ὕψος τῆς τοῦ Θεοῦ βασιλείας, διαῤ ῥήδην εἰπόντος Παύλου· Μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι. Πολλὰ γὰρ τὰ πτώματα καὶ διάφοροι αἱ αἰτίαι τοῦ ἀπὸ τοῦ ὕψους ἡμᾶς καταπίπτειν, καὶ μὴ φθάνειν ἐπὶ τὸ βραβεῖον τῆς ἄνω κλήσεως·","english":"While the foreigners are thrown into confusion by the smoke—a nature that cannot stand—what will the kings of the nations say, seeing Israel's place in peace? What else, indeed, but that the Lord has founded Zion, and through him the humble of the people will be saved? He himself has fixed the unshakable foundations of Zion; for he himself, God, is the craftsman and maker of the city above. And in it will be saved not the powerful in wealth, nor the strong in body, nor those who have practiced the arts of war, but the humble of the people, as it says; because God has chosen the weak things of the world, so that in them he might establish the surpassing greatness of his own power. Nevertheless, so that we may not fall entirely short of the contemplative examination of the saying, come, let us attempt, if it is possible to take any guidance from the interpretation of the names toward the deeper sense of what is said. We have found the name Philistine, when translated into the Greek language, to mean those falling by a drink. Consider, then, whether you can, by way of allegory, name those who are drunk and given to fornication, who give their own soul to bowls and cups, and afterward walk more naked than a spindle (as the proverb says)—whether you can call these the ones falling by the drink, that is, by the immoderateness of the drink. And these fall by the drink because they cannot ascend to the height of the kingdom of God, since Paul plainly says, Drunkards shall not inherit the kingdom of God. For many are the falls and various the causes that make us fall from the height and fail to reach the prize of the upward calling.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"μία δὲ, καὶ οὐκ ἐλαχίστη, ἡ περὶ τὸ πίνειν ἐπιθυμία τε καὶ σπουδή. Τούτων οὖν τῶν μεθυόντων αἱ πύλαι ὀλολύζειν προσετάχθησαν· πύλαι δι' ὧν ὁ ἄκρατος εἰσερχόμενος τῶν κακῶν τὸν ἐσμὸν ἐπισύρεται. Τὰς οὖν ὁδοὺς, δι' ὧν ἡ ἁμαρτία ἐπιτελεῖ ται, ταύτας τρέπεσθαι εἰς ὀλολυγὴν ὁ λόγος προστάσσει, ὥστε διὰ στόματος στενάζειν τὸν τῷ στόματι ἐπιτελέσαντα τὴν ἁμαρτίαν τῆς μέθης. Πόλεις δὲ τούτων τῶν πυλῶν αὐτὰ τὰ τῆς ψυχῆς ἐστιν αἰσθητήρια, ἐν οἷς συστήματα πονηρῶν δια λογισμῶν καὶ πλῆθος ἐπιθυμιῶν καὶ κῶμοι καὶ μέθαι τὰς διατριβὰς ἔχουσιν· αἵτινες, τεταραγμέναι καὶ τεθορυβημέναι ἐκ τῆς ὑπὸ τοῦ οἴνου ἐγγινομένης αὐτοῖς φαντασίας, Τὴν μὲν εἰρήνην οὐκ ἔχουσι, τὴν ὑπερέχουσαν πάντα νοῦν· ἀεὶ δὲ ἐν σάλῳ καὶ κλόνῳ τυγχάνουσι. Διὰ τοῦτο κεκράγασι. Ταύταις νῦν φέρει καπνὸν βορέας, περὶ οὗ εἶπεν ὁ Σολο μὼν, ὅτι Βορέας σκληρὸς ἄνεμος, ὀνόματι δὲ ἐπιδέξιος καλεῖται, τουτέστι τὸ\n\nσκληρὸν πνεῦμα. Ὁ τραχηλιάσας ἐνώπιον τοῦ Παντοκράτορος καὶ σκληρύνας ἑαυτοῦ τὴν καρδίαν, οὗτος φέρει αὐτοῖς καπνὸν, δακρύων ὑπόθεσιν· ὃν καὶ ἐπιδέξιόν τινες ὀνομάζουσι. Τίνες δὲ, ἢ οἱ διεφθαρμένον τοῦ νοῦ τὸ κριτήριον ἔχοντες, καὶ ἐνηλλαγμένως τὰς περὶ τῶν πραγμάτων δόξας ἀποφαινόμενοι; οἱ φάσκοντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρόν; οἱ τιθέντες τὸ φῶς σκότος, καὶ τὸ σκότος φῶς; Οὗτοι, ἀπατώμενοι ὑπὸ τοῦ μετασχηματιζομένου εἰς ἄγγελον φωτὸς, ἐπιδέξιον αὐτὸν λέγουσι τὸν σκαιὸν καὶ ἀπόπεμπτον. Ὅτι δὲ ὁ βοῤῥᾶς ἐπὶ τῆς ἀντικειμένης ἐνεργείας τέτακται, δῆλον ἐκ τοῦ Ἀπὸ προσώπου βοῤῥᾶ ἐκκαυθήσεται τὰ κακά·","english":"And one desire and zeal, and not the least, is that concerning drinking. Therefore the gates of these drunken men were commanded to wail—gates through which unmixed wine entering drags in a swarm of evils. So the ways through which sin is committed, these the word commands to be turned into wailing, so that through the mouth the one who committed the sin of drunkenness through the mouth may groan. And the cities of these gates are the very sensory organs of the soul, in which gatherings of wicked thoughts and a multitude of desires and revels and drunkennesses have their dwelling; which, disturbed and thrown into confusion by the fantasy arising in them from the wine, do not have peace—the peace that surpasses all understanding—but are always in tossing and tumult. Therefore they have cried out. To these now the north wind brings smoke, concerning which Solomon said that the north wind is a harsh wind, but by name is called favorable, that is, the harsh spirit. He who has stiffened his neck before the Almighty and hardened his own heart, this one brings them smoke, a cause of tears; which some also call favorable. And who are these, but those who have the judgment of their mind corrupted, and who pronounce opinions about matters in a reversed way? Those who say that the bitter is sweet, and the sweet bitter? Those who set light as darkness, and darkness as light? These, deceived by him who transforms himself into an angel of light, call him favorable who is sinister and to be rejected. And that the north wind is assigned to the opposing activity is clear from the words, From the face of the north wind evils shall be kindled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"ὃ εἴρηται ἐν τῇ ὁράσει τοῦ λέβητος τοῦ ὑποκαιομένου. Οἱ δὲ τοιοῦτοι ἐξέπεσαν τοῦ εἶναι. Ἐπειδὴ οὐκ ἔστιν ὁ ὄντως Ὢν ἐν αὐτοῖς, διὰ τοῦτο εἴρηται· Καὶ οὐκ ἔστι τοῦ εἶναι. Καὶ τί ἀποκριθήσονται βασιλεῖς ἐθνῶν; Ὅτι Κύριος ἐθεμελίωσε Σιὼν, καὶ δι' αὐτοῦ σωθήσονται οἱ ταπει νοὶ τοῦ λαοῦ. Ἐπεὶ οὖν οὐδείς ἐστι τῶν ἀλλοφύλων παρ' οἷς τὸ εἶναι, ἀλλὰ γεγόνασιν ὡς μὴ ὄντες, διὰ τὴν ἑαυτῶν κακίαν (Ἐκλείποισαν γὰρ (φησὶν) ἁμαρτωλοὶ ἀπὸ τῆς γῆς καὶ ἄνομοι, ὥστε μὴ ὑπάρχειν αὐτούς· οὐχ ὡς εἰς ἀφανισ μὸν χωρῆσαι, ἀλλ' ὡς τῆς ἐπισκοπῆς τοῦ Θεοῦ χωρι σθῆναι, ὅστις ἐστὶν ὁ ἀληθινῶς ὤν) τί ἐροῦσιν οἱ βασιλεῖς αὐτῶν, τοσαύτην διαφορὰν βλέποντες τῶν τε ἐθνῶν καὶ τῆς Σιών; Ἢ δηλονότι εἰς συναίσθησιν ἥξουσιν, ὅτι οἱ μὲν κατὰ τὰ ἔθνη περιπατοῦντες, ἐν σάλῳ εἰσὶ διὰ τὴν ἑαυτῶν κακίαν, οἱ δὲ τὸν νοῦν ἑαυτῶν κεκαθαρμένον ἔχοντες; ὃς ὀνομάζεται Σιών, ἐπειδὴ ἐκεῖθέν ἐστι τὸ σκοπευτήριον πάσης φύσεως. Οἷον γὰρ ἀπό τινος ἀκρωρείας τῆς τοῦ νοῦ ὑψηλότητος θεωρεῖται μὲν ὁ κόσμος, καὶ ἡ περὶ τὸν αὐτὸν εὐταξία, καὶ διὰ τούτων ὁ Θεός. Θεωρεῖται δὲ τὰ τοῦ βίου πράγματα καὶ ἡ ἐν τούτοις εὐτέλεια. Ὡς οὖν ὁ νοῦς, ὁ βεβαπτισμένος τῷ οἴνῳ καὶ τοῖς λοιποῖς πάθεσι, πίπτει ὑπὸ τῆς μέθης, οὕτως ὁ καθαρὸς ἔχει θεμελιωτὴν ἑαυτοῦ τὸν Θεόν. Καὶ δι' αὐτοῦ οἱ ταπεινοὶ τοῦ λαοῦ σωθήσονται· Μακάριοι γὰρ οἱ πτωχοί, καὶ οὐαὶ τοῖς πλουτοῦσιν, ὅτι ἀπέχουσι τὴν παράκλησιν αὐτῶν.","english":"which was spoken in the vision of the cauldron set on fire. But such men have fallen away from being. Since the one who truly is is not in them, therefore it is said: And he is not of those who are. And what will the kings of the nations answer? That the Lord founded Zion, and through him the humble of the people will be saved. Since, then, none of the foreigners in whom being exists remains—but they have become as those who are not, because of their own wickedness (For sinners and the lawless shall fail from the earth, he says, so as not to exist; not as though they had gone on to annihilation, but as having been separated from the visitation of God, who is the one truly being)—what will their kings say, seeing so great a difference between the nations and Zion? Surely they will come to a perception that those who walk according to the nations are in a tossing to and fro because of their own wickedness, while those who have their mind purified—which is named Zion, since from there is the watchtower of every nature. For as from some peak of the mind's height, the world is contemplated, and the good order concerning it, and through these, God. And the affairs of life are contemplated, and the cheapness in them. As, then, the mind that is drenched in wine and the remaining passions falls under drunkenness, so the pure mind has God as its foundation. And through him the humble of the people will be saved; for Blessed are the poor, and woe to the rich, because they have received their consolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"15. ΚΕΦΑΛΑΙΟΝ ιεʹ Τὸ ῥῆμα τῆς Μωαβίτιδος. Συνάγαγε τὰ περὶ τοῦ Μωὰβ, ἵνα δυνηθῇς πάσης τῆς κατ' αὐτὸν προφητείας τὸν νοῦν ἐκλαβεῖν. Ἀπὸ μὲν τῆς Γενέσεως, τὰ περὶ Λὼτ, ἐκ τῆς θυγατρὸς τῆς πρεσβυτέρας γεννῶντος τὸν Μωὰβ, πατέρα Μωαβιτῶν· ἀπὸ δὲ τῶν Ἀριθμῶν, τὰ μετὰ τὸν χαλκοῦν ὄφιν· Ἀπῆραν γὰρ οἱ υἱοὶ Ἰσραὴλ, καὶ παρενέβαλον ἐν Ὠβώθ· καὶ ἐξάραντες ἐξ Ὠβὼθ, παρενέβαλον ἐν τῇ ἐρήμῳ, ἥ ἐστι κατὰ πρόσωπον Μωάβ. Ἔτι καὶ τὰ περὶ τοῦ Βαλὰκ, ὃς ἦν υἱὸς Σεπφὼρ, βασιλεὺς Μωάβ. Βουλόμενος διὰ τῆς κατάρας ἐξολοθρεῦσαι τὸν Ἰσραὴλ, ἐξαπέστειλε πρὸς Βαλαὰμ, υἱὸν Βεὼρ Παθουρᾶ, τὸν οἰωνοσκόπον, τῆς πορνείας καὶ εἰδωλολατρείας σύμβουλον, δι' ὃν Ἐβεβηλώθη (φησὶν) ὁ λαὸς εἰς τὰς θυγατέρας Μωὰβ, καὶ ἐκάλεσαν αὐτοὺς ἐπὶ θυσίαις τῶν εἰδώλων αὐτῶν. Ἐξέτασον καὶ τὰ περὶ τῆς Ῥοὺθ, τῆς ἐκ τοῦ Μωαβιτικοῦ σπέρματος προστιθεμένης τῷ Ἰσραὴλ, καὶ ἐπὶ τοσοῦτον ἐξευγενιζομένης, ὡς οὐ μόνον τὸν Δαβὶδ, ἀλλὰ καὶ τὸν Κύριον ἡμῶν ἀπ' αὐτῆς ἀνατεῖλαι. Καὶ πειράθητι παντα χόθεν εὑρεῖν τὸ ῥῆμα τῆς Μωαβίτιδος, ἐν ᾧ τὰ μὲν ἀπειλητικῶς, τὰ δὲ κατ' ἐπαγγελίαν ἐσχημάτισεν ὁ λόγος. Μετ' ἐπικαλύψεως δὲ εἴρηται πάντα, ἵνα τὸ κάλυμμα τὸ ἐπὶ τῇ ἀναγνώσει τῆς παλαιᾶς Διαθήκης κείμενον, ἐὰν λυπηθῶ μεν ἀληθινῶς ἐπιστρεφόμενοι πρὸς Κύριον, περιαιρεθῇ ἡμῶν. Νυκτὸς ἀπολεῖται ἡ Μωαβῖτις· νυκτὸς γὰρ ἀπο λεῖται τὸ τεῖχος τῆς Μωαβίτιδος. Πικροτέρα ἡ κόλασις ἡ ἐν νυκτὶ προσαγομένη. Ὁ μὲν γὰρ ἐν ἡμέρᾳ πάσχων τι τῶν περιστατικῶν, αὐτὸ τὸ φῶς ἔχει παραμυθίαν τῶν γινομένων· ἡ δὲ νὺξ καὶ καθ'","english":"15. CHAPTER 15. The word of the Moabitess. Gather together the things concerning Moab, so that you may be able to grasp the meaning of the whole prophecy concerning it. From Genesis, the things concerning Lot, who by his elder daughter begot Moab, the father of the Moabites; and from Numbers, the things after the bronze serpent. For the sons of Israel set out and encamped at Oboth; and setting out from Oboth, they encamped in the wilderness, which is opposite Moab. Further, also the things concerning Balak, who was the son of Zippor, king of Moab. Wishing to destroy Israel through a curse, he sent to Balaam, son of Beor of Pethor, the augur, a counselor of fornication and idolatry, through whom (it says) the people was defiled with the daughters of Moab, and they called them to the sacrifices of their idols. Examine also the things concerning Ruth, who, from the Moabite seed, was joined to Israel, and was ennobled to such an extent that not only David, but also our Lord sprang from her. And try from every angle to find the word of the Moabitess, in which the discourse has formed some things by way of threat, and some by way of promise. But all things have been spoken with a covering, so that the veil lying over the reading of the Old Testament, if we are truly grieved as we turn to the Lord, may be taken away from us. By night the Moabitess shall perish; for by night the wall of the Moabitess shall perish. The punishment brought on in the night is more bitter. For one who suffers some of the circumstances in the day has the light itself as a consolation for what happens; but the night also...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"ἑαυτὴν σκυθρω πόν τι πρᾶγμα· ἐὰν δὲ καὶ πάθη προσλάβῃ καὶ συμφορὰς, πολλὴν ποιεῖ τῶν ἀλγεινῶν τὴν ἐπίδοσιν. Νόησον οὖν μοι νυκτερινὴν ἔφοδον πολεμίων, ἀπροσδόκητον καταδρομὴν, γυναικῶν καὶ παίδων ἐξανδραποδισμὸν, χρημάτων διαρπα γὴν, φόνον τῶν εἰς χεῖρας ἀφικνουμένων, τείχους κατα στροφὴν, ἐμπρησμὸν πόλεως. Νυκτὸς οὖν ἀπολεῖται τὸ τεῖχος τῆς Μωαβίτιδος. Τῆς γὰρ τῶν τειχῶν περιβολῆς ἐρημωθέντες, ἀναγκαίως καὶ οἱ τὴν ἀπ' αὐτῶν ἀσφάλειαν προ βαλλόμενοι συναπολοῦνται. Λυπεῖσθε οὖν ἐφ' ἑαυτοῖς (φησίν). Ἀπολεῖται γὰρ καὶ Δεηβὼν, οὗ ὁ βωμὸς ὑμῶν· ἐκεῖ ἀναβήσεσθε κλαίειν. Λυπεῖσθε ἐφ' ἑαυτοῖς. Μακάριος μὲν ὅστις καθαρὰν ἔχων τὴν ψυχὴν ἑαυτοῦ, μὴ ἔχει οἰκείαν ὑπόθεσιν λύπης· διὰ δὲ τὸ τὴν ἀγάπην μὴ ζητεῖν τὸ ἑαυτῆς, πάσχοντος μέλους, συμπάσχων καὶ αὐτὸς καὶ συλλυπούμενος καὶ κλαίων μετὰ κλαιόντων, κατὰ τὸν Ἀπόστολον, τὸν πενθοῦντα πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων. Ὃς πάλιν λέγει· Ὅτι λύπη μοί ἐστι μεγάλη καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου ὑπὲρ τῶν ἀδελφῶν μου, τῶν συγγενῶν μου κατὰ σάρκα. Εἰ δέ τις μὴ τοιοῦτός ἐστιν, ἀλλὰ ταῖς ἰδίαις ἁμαρτίαις ἐγκαλιν δεῖται, οὗτος ἐφ' ἑαυτῷ λυπείσθω, νικωμένῳ ὑπὸ τοῦ ἐχθροῦ, πρὸς ὅν ἐστιν ἡ πάλη. Ἡ τούτου λύπη εὐφραίνει τὸν τοῖς διδασκαλικοῖς λόγοις ἐνάγοντα αὐτὸν εἰς συναίσθησιν.","english":"itself a gloomy thing; but if it also takes on sufferings and calamities, it greatly increases the distress. Consider, then, for me a night assault of enemies, an unexpected raid, the enslavement of women and children, the plundering of goods, the slaughter of those who fall into their hands, the overthrow of a wall, the burning of a city. So by night the wall of the Moabitess will perish. For when those who are deprived of the circuit of the walls are left desolate, necessarily those also who put forward the safety that comes from them will perish together. Be grieved, then, for yourselves (he says). For Deebon also will perish, where your altar is; there you shall go up to weep. Be grieved for yourselves. Blessed is the one who, having his soul pure, has no private ground for grief; but because love does not seek its own, when a member suffers, he too suffers with it and grieves with it and weeps with those who weep, according to the Apostle, for the many who have sinned beforehand and have not repented. Who again says: That I have great grief and unceasing pain in my heart for my brothers, my kinsmen according to the flesh. But if anyone is not such a one, but wallows in his own sins, let this man be grieved for himself, being defeated by the enemy against whom the struggle is. His grief gladdens the one who, by teaching words, leads him to a sense of compunction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Ὡς γὰρ τὰ καίοντα καὶ κολάζοντα φάρμακα ἀνακαθαίρει τὰ ἕλκη καὶ τὴν ἀπὸ τῶν πύων δυσωδίαν καὶ τὰ διεφθαρμένα τραύματα καὶ σώματα ἐπιτηδειότερα ποιεῖ πρὸς τὴν κατὰ τόπον συνούλωσιν, τοιοῦτον ἔχειν μοι δοκεῖ νοῦν τὸ Λυπεῖσθε ἐφ' ἑαυτοῖς, λεγόμενον πρὸς τοὺς μέγα φρονοῦντας ἐπί τινι σοφίᾳ, ὁποῖοί εἰσιν οἱ τῶν αἱρέσεων προεστῶτες, οἱ νυκτὸς ἀπολλύμενοι, διότι Πᾶς ὁ τὰ φαῦλα πράσσων, μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς. Καὶ ἐπειδὴ ἐν νυκτὶ ὄντες, νυκτὸς ἀπολοῦνται, νυκτὸς αὐτῶν καὶ τὸ τεῖχος πίπτει· τουτέστι τὰ σοφιστικὰ ὀχυρώματα, οἷς ὑποκαθή μενοι ἐδόκουν ἱκανὴν ἀπ' αὐτῶν ἀσφάλειαν προβεβλῆσθαι. Ἡ γὰρ διαλεκτικὴ τὰς αἱρέσεις τῆς ψευδωνύμου γνώσεως, ὥσπερ τεῖχος, συντηρεῖ· ἧς διαπεσούσης, ὀλολύζειν ἀνάγκη τοὺς ἑαλωκότας. Λυπεῖσθε οὖν ἐφ' ἑαυτοῖς, ἐπείπερ ἀπώ λοντο. Ἀπωλείας δὲ ἄξιον καὶ τὸ Δεηβὼν, ἔνθα ὁ ναὸς ὑμῶν ᾠκοδόμητο. Νοοῦμεν τὴν Δεηβὼν, τῇ ἑρμηνείᾳ προσ έχοντες. Ἑρμηνεύεται δὲ ἡ Δεηβὼν, ῥύσις αὐτῶν. Ὥσπερ οὖν ὁ τῆς ἀληθείας λόγος πάγιός ἐστι καὶ ἑδραῖος, τεθεμελιωμένος καὶ μὴ μετακινούμενος, καὶ ὁ τῇ πίστει ἐῤῥιζωμένος παραβάλλεται ἀνθρώπῳ, θεμελιοῦντι ἐπὶ τὴν πέ τραν. Καὶ τὸ μάννα δὲ λέγεται εἶναι ὡσεὶ πάγος τῆς γῆς, τοῦ θείου λόγου τὸ συνεστὸς καὶ εὔτονον διὰ τῆς πήξεως παραδηλοῦντος. Οὕτω τὰ ἐναντία δόγματα καὶ αἱ συνήγοροι αὐτῶν πιθανότητες, ῥευστὰ καὶ ἀβέβαιά ἐστιν, ἑστάναι μὴ δυνάμενα· καὶ ὁ πατὴρ τοῦ ψεύδους ἐν τῇ ἀληθείᾳ οὐχ ἕστηκε. Τὸ οὖν ἄστατον τοῦ ψεύδους, ῥύσις ὠνομάσθη.","english":"For just as caustic and punitive medicines cleanse ulcers and the foul odor from pus and make corrupted wounds and bodies more fit for healing in the affected place, such, it seems to me, is the meaning of \"Be grieved for yourselves,\" spoken to those who think highly of themselves for some wisdom, such as are the leaders of heresies, who perish by night, because \"Everyone who practices evil hates the light and does not come to the light.\" And since, being in night, they will perish by night, by night their wall also falls—that is, the sophistical strongholds, behind which, lying in wait, they seemed to have thrown up sufficient security for themselves from them. For dialectic preserves the heresies of the falsely named knowledge like a wall; when it falls, those who have been captured must wail. Be grieved, then, for yourselves, since they have perished. And Debon also is worthy of destruction, where your temple was built. We understand Debon by attending to its interpretation. Debon is interpreted as \"their flux.\" Therefore, just as the word of truth is firm and steadfast, founded and not moved, and he who is rooted in faith is compared to a man founding on the rock. And the manna is said to be like frost on the ground, the divine word indicating by its congealing what is solid and vigorous. So the opposing doctrines and the plausibilities that advocate them are fluid and unstable, unable to stand; and the father of lies does not stand in the truth. The instability, then, of falsehood was named \"flux.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Λυπείσθωσαν οὖν οἱ τὰ τοιαῦτα οἰκοδομοῦντες, οἱ τοὺς περὶ Θεοῦ λόγους ἀστάτους ἔχοντες καὶ ἀστηρίκτους. Τοῦτο γάρ ἐστι τὸ θυσιαστήριον, ὃ καταδεδίκασται εἰς ἀπώλειαν τοῦ Δεηβὼν, οὗ ὁ βωμὸς ᾠκοδόμητο. Ἀναβᾶτε οὖν κλαίοντες· οὐχὶ θύοντες, ἀλλὰ μεταμελόμενοι ἐφ' οἷς ποτε κακῶς προσηύξασθε, ὅτι ἐγένετο ὑμῖν ἡ προσευχῆ εἰς ἁμαρ τίαν. Ὁ γὰρ τῇ κτίσει λατρεύων παρὰ τὸν κτίσαντα καὶ μὴ προσκυνῶν μὲν Υἱὸν, μηδὲ διὰ τοῦ Υἱοῦ τὸν Πατέρα, ἴδια δὲ πηγνὺς δόγματα καὶ ἐπ' ἀλλοτρίων θυσιαστηρίων προσφέρων ἑαυτοῦ τὴν θυσίαν τῆς αἰνέσεως, ὁ τοιοῦτος κλαιέτω, τῆς κατὰ Θεὸν λύπης, σωτηρίαν αὐτῷ ἀμεταμέλητον προξενούσης. Οὐ μόνον δὲ τοῖς ἀπὸ αἱρετικῶν δογμάτων τὴν περὶ Θεοῦ δόξαν συνειληχόσι ταῦτα εἴρηται, ἀλλὰ καὶ ὅσοι τὰ ῥευστὰ πράγματα ἀποδεχόμενοι, ἐπὶ τούτοις ἔχουσι τὴν ἐλπίδα, παρακούοντες μὲν τοῦ λέγοντος· Πλοῦτος ἐὰν ῥέῃ, μὴ προσ τίθεσθε καρδίαν· ἐπτοημένοι δὲ περὶ τὴν δόξαν τῆς σαρκὸς, ἥτις ἐστὶ χόρτος, καὶ ἡ δόξα αὐτῶν ὡς ἄνθος χόρτου. Τοιοῦτον δέ ἐστι καὶ τὸ ἐν σαρκὶ καὶ αἵματι κάλλος, ἐφ' ᾧ","english":"Let those therefore be grieved who build such things, who hold unstable and unsteady words about God. For this is the altar that has been condemned to destruction in Dehebon, where its altar had been built. Go up therefore weeping—not sacrificing, but repenting for the things you once prayed for badly, because your prayer has become to you a sin. For he who serves the creation rather than the Creator, and does not worship the Son, nor through the Son the Father, but sets up his own doctrines and offers the sacrifice of his own praise upon alien altars—such a one should weep, since the grief that is according to God procures for him a salvation without regret. But these things have been said not only to those who have received their opinion about God from heretical doctrines, but also to all who accept fleeting things and place their hope in them, disregarding him who says, \"If wealth flows in, do not set your heart upon it,\" and who are excited about the glory of the flesh, which is grass, and their glory is like the flower of grass. Such also is the beauty in flesh and blood, for which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"μέγα φρονεῖ ἡ κακόφρων γυνὴ, παραβαλλομένη ἐνωτίῳ ἐν ῥινὶ ὑός. Καὶ ὅλως πᾶσι τοῖς ἐσφαλμένοις ἐφαρμόσει τὸ Δεηβὼν ὄνομα, ὡς τοὺς ἐσφαλμένους ἢ βίῳ ἢ λόγῳ εἴποι τις ἂν εὐστόχως ἐπὶ τοῦ Δεηβὼν ἔχειν τὸ θυσιαστήριον. Κλαίοντες οὖν ἀναβαινέτωσαν οἱ ἐπ' αὐτῷ ποτε μέγα φρονοῦντες. Ἐπὶ Ναβαῦ τῆς Μωαβίτιδος ὀλολύζετε. Ἐπὶ πάσης κεφαλῆς φαλάκρωμα, πάντες βραχίονες κατατετμημένοι. Ἐν ταῖς πλατείαις αὐτῆς περιζώσασθε σάκκους καὶ κόπτεσθε ἐπὶ τῶν δωμάτων αὐτῆς, καὶ ἐν ταῖς ῥυμαῖς αὐτῆς πάντες ὀλολύζετε μετὰ κλαυθμοῦ. Ὅτι κέκραγεν Ἐσεβὼν, καὶ Ἐλεαλή, ἕως Ἰασσὰ ἠκούσθη ἡ φωνὴ αὐτῆς. Διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ, ἡ ψυχὴ αὐτῆς γνώσεται· ἡ καρδία τῆς Μωαβίτιδος βοᾷ ἐν ἑαυτῇ, ἕως Σηγώρ. Δάμαλις γὰρ τριετής ἐστιν ἐπὶ τῆς ἀναβάσεως τῆς Λουίθ. Πρὸς σὲ κλαίοντες ἀναβήσονται τῇ ὁδῷ Ἀρουνιείμ· βοᾷ σύντριμμα καὶ συσσεισμός. Τὸ ὕδωρ τῆς Νεβρὶμ ἔρημον ἔσται, χόρτος γὰρ χλωρὸς οὐκ ἔσται. Μὴ καὶ οὕτω μέλλει σωθῆναι; Ἐπάξω γὰρ ἐπὶ τὴν φάραγγα Ἄραβας καὶ καταλήψονται αὐτήν. Συνῆψε γὰρ ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος τῆς Γαλλὶμ καὶ ὀλολυγμὸς αὐτῆς. Τὸ δὲ ὕδωρ τὸ Δεηβὼν πλησθήσεται αἵματος. Ἐπάξω γὰρ ἐπὶ Δεηβὼν Ἄραβας καὶ ἀρῶ τὸ σπέρμα Μωὰβ καὶ Ἀραὴλ, καὶ τὸ κατάλειμμα Ἀδαμᾶ ἀποστελῶ, ὡς ἑρπετὰ ἐπὶ τὴν γῆν. Ἐπὶ τὴν κατὰ Θεὸν λύπην προτρέπει τοὺς ἀπὸ τῶν ἐπι νοιῶν τοῦ ἀνθρωπίνου νοῦ ἐσφαλμένους καὶ μὴ ἐπιδεδωκότας ἑαυτοὺς τῇ ὠφελείᾳ τοῦ Πνεύματος, ἵνα ὀλολύξωσιν ἐπὶ τὴν γῆν τῶν λοιμῶν διδασκάλων. Τὴν γὰρ Ναβαῦ τούτους μοι δοκεῖ ὁ λόγος αἰνίσσεσθαι, διὰ τὸ ἑρμηνεύεσθαι τὴν Ναβαῦ ἐγκαθισμόν.","english":"The foolish woman is proud, compared to a gold ring in a pig's snout. And in general, the name Dehebon will apply to all who have gone astray, so that one might aptly say that those who have erred in life or in word have their altar at Dehebon. Let those, then, who once were proud over it go up weeping. Wail over Nabau of Moabitis. On every head is baldness, all arms are cut down. In her streets gird yourselves with sackcloth and beat yourselves on her rooftops, and in her lanes wail all of you with weeping. For Esebon has cried out, and Eleale, as far as Iassa her voice was heard. Therefore the loins of Moabitis cry out, her soul shall know; the heart of Moabitis cries out within herself, as far as Segor. For it is a three-year-old heifer on the ascent of Louith. Weeping they shall go up to you on the road of Arounieim; a crash and a shaking cry out. The water of Nebrim shall be desert, for there shall be no green grass. And shall it be saved even so? For I will bring Arabians against the ravine, and they shall seize it. For the cry has joined the border of Moabitis of Gallim and her wailing. But the water of Dehebon shall be filled with blood. For I will bring Arabians against Dehebon and I will take away the seed of Moab and Arahel, and the remnant of Adama I will send out, as creeping things upon the earth. He urges them to godly sorrow—those who have gone astray from the thoughts of the human mind and have not given themselves over to the benefit of the Spirit—so that they may wail over the land of the pestilent teachers. For it seems to me that the word hints at these by Nabau, because Nabau is interpreted as \"settlement.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Εἰσὶ γάρ τινες, οἱ μετὰ δολίων σοφισμάτων ἐγκαθεζόμενοι καὶ ταῖς κακαῖς ὁμιλίαις αὐτῶν ἔσθ' ὅτε φθεί ροντες ἤθη χρηστά. Δεῖ οὖν μεταμελεῖσθαι τοὺς τοῖς πονη ροῖς ἐκείνων μαθητευθέντας δόγμασι, καὶ ὀλολύζειν ἐπὶ τῇ διδασκαλίᾳ, ἐφ' ἧ μέγα ἐφρόνουν. Τοῦτο γάρ ἐστι τὸ Ἐπὶ πάσης κεφαλῆς φαλάκρωμα, τὸ τοὺς διδασκάλους ἀποῤῥίπτειν, καὶ γυμνοὺς τοῦ ἀπ' αὐτῶν κόσμου ἑαυτοὺς ποιεῖν, καὶ διὰ τῆς ἀγαθῆς πολιτείας ἐξευτελίζειν τὰς ἐκείνων ὑποθήκας τῶν πρακτικῶν διδαγμάτων, καὶ οἱονεὶ κατατέμνειν τῷ ὑγιεῖ λόγῳ, ἵνα ὦσι πάντες βραχίονες κατατετμημένοι, τουτέστιν αἱ πρακτικαὶ ὑποθῆκαι τῷ ὑγιαί νοντι λόγῳ εἰς ἔλεγχον ἀγόμεναι διὰ τῆς διαιρέσεως καὶ τῆς κατὰ μικρὸν ἐξετάσεως τῶν κακῶν διδαγμάτων. Ἐπειδὴ δὲ διὰ τῆς πλατείας ὁδοῦ ἤγοντο παρὰ τῶν πονηρῶν, τούτους τὸν βεβασανισμένον βίον προῃρημένους κελεύει κόπτεσθαι ἐν ταῖς πλατείαις, ἐπὶ τῇ ψυχαγωγίᾳ τῶν πρὸς ἡδονὴν φερόντων μεταμελομένους, καὶ κοπτομένους μὲν ἐπὶ τῇ πλατείᾳ, ἐκζητοῦντας δὲ τὴν στενὴν καὶ τεθλιμμένην, ἵνα ὀρθῶς μετανοοῦντες περιζώσωνται σάκκους καὶ πενθικὸν ἀναλαβόντες σχῆμα, οἱονεὶ διὰ αὐτῶν τῶν ὁρωμένων βοᾷν ποιήσωσι τὴν ὀσφῦν, ἐν οἷς ἐπλανήθησαν τόποις, τῆς μετανοίας ἑαυτῶν τὰ ἴχνη καταλιμπάνοντες. Καὶ ἐπὶ παντὸς δώματος ἐκελεύ σθησαν καὶ ἐν πάσαις ταῖς ῥύμαις ὀλολύζειν μετὰ κλαυθ μοῦ. Τὰ γὰρ ὑψηλὰ καὶ διάκενα τῶν μαθημάτων δώματα ὠνόμασε, τὰς δὲ οἱονεὶ διαιρέσεις τῶν νοημάτων ῥύμας τῆς Μωαβίτιδος.","english":"For there are some who sit in wait with deceitful sophistries and sometimes corrupt good morals by their evil associations. It is necessary, then, that those who have been made disciples of their wicked doctrines repent, and wail over the teaching in which they took great pride. For this is the baldness on every head: to cast off the teachers and make themselves bare of the adornment that comes from them, and through good conduct to despise their precepts of practical teachings, and as it were to cut them to pieces with sound reason, so that all may be arms cut to pieces—that is, the practical precepts, being brought to refutation by sound reason through the division and the piecemeal examination of evil teachings. And since they were led along the broad way by the wicked, he commands those who have chosen the tested life to beat themselves in the broad places, repenting for the amusement of those things that lead to pleasure, and beating themselves in the broad place, and seeking the narrow and afflicted way, so that, rightly repenting, they may gird themselves with sackcloth and take up the garb of mourning, and as it were through the very things that are seen make their loins cry out, leaving behind the traces of their repentance in the places where they went astray. And on every roof and in all the streets they were commanded to wail with weeping. For he called the lofty and empty things of teachings roofs, and the so to speak divisions of thoughts the streets of Moab.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Εἴτε οὖν τις ἐπὶ ὑψωμάτων ἐγένετο ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ Θεοῦ, εἴτε ἐν διαλεκτικῇ τινι λόγων διαι ρέσει καὶ προβλημάτων, εὐκρινῶς δοκούντων διαλαμβάνειν περὶ ἑκάστου τῶν προκειμένων, ἐκ μετανοίας ὀλολυζέτω, ἵνα πληρώσῃ τὸ γεγραμμένον, ἐν ταῖς πλατείαις καὶ ἐπὶ τῶν δωμάτων καὶ ἐν πάσαις ταῖς ῥύμαις τοῦ λόγου προσ τάσσοντος κεκραγέναι. Διὰ τοῦτο δὲ δεῖ ταῦτα γίνεσθαι, ἐπειδὴ κέκραγεν Ἐσεβών. Ἐσεβὼν μὲν γὰρ ἑρμηνεύεται λογισμός· Ἐλεαλὴ δὲ, Θεοῦ ἀνάβασις· Ἰασσὰ δὲ, γεγονυῖα ἐντολή. Κέκραγεν οὖν Ἐσεβὼν, τουτέστι φανερῶς διαμαρτύρεται, ὅτι ἀνθρώπινοί εἰσι λογισμοὶ, καὶ οὐ θείων μυστηρίων ἀποκαλύψεις τὰ διδάγματα τῶν Μωαβιτῶν. Καὶ Ἐλεαλή. Καὶ αὕτη διὰ τῶν πραγμάτων κέκραγεν, ὅτι Θεοῦ καταναισχυντοῦσι καὶ κατεπαίρονται οἱ\n\nἐκείνοις τοῖς μαθήμασιν ἑαυτοὺς ἐπιδιδόντες. Τοῦτο γάρ ἐστι, Θεοῦ ἀνά βασις, ἡ ἐπὶ τὰ ὕψη τῆς ὑπερηφανίας ἔπαρσις. Καὶ Ἰασσά. Εἰ καὶ δοκεῖ γεγονυῖα ἐντολὴ εἶναι, ἀλλὰ κατὰ ἀλήθειαν οὐκ ἐντολή· σχηματισμὸς δέ τις περὶ βίον ἀκριβείας, πρὸς πιθα νότητα καὶ παραδοχὴν τῶν πονηρῶν, ἀπὸ τοῦ πονηροῦ φρονή ματος ὑποβαλλομένων διδαγμάτων. Διὰ τοῦτο ἐν τοῖς κατόπιν εἴρηται· Πάντες βραχίονες κατατετμημένοι, ἵνα εἴ τις πονηρὸς διδάσκαλος ἐν ψευδοδοξίαις ἐξαπατῶν τὰς ψυχὰς τῶν ἑπομένων, βίῳ δὲ δοκῶν προσέχειν ἀκριβεστέρῳ, οἱ μεταμεληθέντες ἐπὶ τῷ τοιούτῳ διδασκάλῳ ἑαυτοὺς ἐπιδεδωκέναι, κατακόψωσιν ἑαυτῶν μὲν τοὺς βραχίονας, τουτέστι τὸ πρακτικὸν εἶδος τῆς πολιτείας.","english":"Whether, then, anyone has come to be among exalted heights raised up against the knowledge of God, or in some dialectical division of arguments and problems, which seem clearly to handle each of the matters set before them, let him wail in repentance, so that he may fulfill what is written, when the word commands crying out in the broad streets and on the houserooms and in all the streams. And this must happen because Heshbon has cried out. For Heshbon is interpreted as reasoning; and Elealeh as the ascent of God; and Jassa as a commandment that has come to be. Heshbon, then, has cried out, that is, it openly testifies that the teachings of the Moabites are human reasonings, and not revelations of divine mysteries. And Elealeh. This too has cried out through the facts, that those who give themselves over to those studies put God to shame and exalt themselves against him. For this is the ascent of God: the lifting up to the heights of pride. And Jassa. Even if it seems to be a commandment that has come to be, yet in truth it is not a commandment, but a certain shaping of strictness of life, for the persuasiveness and acceptance of the wicked, teachings suggested from the wicked mind. For this reason it has been said in what follows: All arms are cut off, so that if any wicked teacher, deceiving the souls of those who follow him by false opinions, while seeming to attend to a stricter life, those who have repented of having given themselves over to such a teacher may cut off their own arms, that is, the practical form of their conduct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Ἀποκείρονται δὲ αὐτοῦ οἱονεὶ κόμην καὶ ἀλλοτριώσουσι τοῦ ἑαυτῶν σώματος, διότι ἀντὶ κεφαλῆς εἰσιν οἱ προεστῶτες τοῦ σώματος τῶν Ἐκκλη σιῶν. Καὶ νῦν τοίνυν Ἰασσὰ κέκραγεν, ὅτι δέλεάρ ἐστι πρὸς τὴν τῆς ἀληθείας πιθανότητα ἡ κατὰ τὴν πολιτείαν ἐπιδεικνυ μένη ἀκρίβεια. Τοῦτο οὖν ἐστι τὸ αἴτιον τοῦ ὀλολύζειν μετὰ κλαυθμοῦ, ὅτι κέκραγεν Ἐσεβὼν καὶ Ἐλεαλὴ ἕως Ἰασσά. Διὰ τοῦτο ἡ ὀσφὺς τῆς Μωαβίτιδος βοᾷ. Ἡ ὀσφὺς πολλαχοῦ ἀντὶ τῶν γεννητικῶν λαμβάνεται. Ἔτι γὰρ ἐν τῇ ὀσφύϊ τοῦ πατρὸς αὐτοῦ ἦν (δηλονότι ὁ Λευὶ τοῦ Ἀβραάμ) ὅτε συνήντησεν αὐτῷ Μελχισεδέκ. Καί· Ἔστωσαν αἱ ὀσφύες ὑμῶν περιεζωσμέναι. Νοοῦμεν, ὅτι αἰνίσσεται συ στεῖλαι τὰς εἰς γέννησιν ὑπουργούσας ὀρέξεις. Τὸ οὖν πένθος τὸ ἐπικείμενον τῇ Μωαβίτιδι, αἴτιον γινόμενον τοῦ σώφρονος βίου, βοᾷ ἐπὶ τῇ κραυγῇ τῆς Ἐσεβὼν καὶ Ἐλεαλὴ καὶ Ἰασσά. Ἡ ψυχὴ αὐτῆς (φησὶ) γνώσεται. Ἤδη προκοπὴντῶν τὰ προειρημένα ἐπὶ τῇ μετανοίᾳ πεποιηκότων ὁ λόγος ἐμφαίνει, Καὶ Ἡ καρδία τῆς Μωαβίτιδος βοᾷ ἐν ἑαυτῇ ἕως Σηγώρ. Ἔστι δὲ ἡ Σηγὼρ αὕτη, ἔνθα Λὼτ, ἀπὸ Σοδόμων ἐξελθὼν, φθάσαι δεδύνηται. Οἱ μὲν γὰρ Ἄγγελοι ἐβούλοντο εἰς τὸ ὄρος ἀναβαίνειν καὶ εἶπον αὐτῷ· Σῶζε τὴν ἑαυτοῦ ψυχήν. Μὴ περιβλέψῃς εἰς τὰ ὀπίσω, μηδὲ στῇς ἐν πάσῃ τῇ περιχώρῳ. Εἰς τὸ ὄρος σώζου, μήποτε συμπαραληφθῇς. Ὁ δὲ εἶπε· Δέομαι, Κύριε, μὴ καταλάβῃ με τὰ κακὰ καὶ ἀποθάνω. Ἰδοὺ ἡ πόλις αὕτη ἐγγὺς, τοῦ καταφυγεῖν με ἐκεῖ. Οὐ μικρά ἐστι; Καὶ ζήσεται ἡ ψυχή μου. Διὰ τοῦτο ἐκλήθη τὸ ὄνομα τῆς πόλεως, Σηγώρ, τουτέστι μικρά.","english":"They shall shear off, as it were, his hair and alienate it from their own body, because those who preside over the body of the Churches are in place of a head. And now, therefore, Jassa has cried out, that the exactness displayed in one's manner of life is a bait toward the plausibility of the truth. This, then, is the cause of wailing with weeping, that Esebon and Eleale have cried out as far as Jassa. For this reason the loin of the Moabitess cries aloud. The loin is taken in many places for the generative parts. For he was still in the loin of his father (evidently Levi of Abraham) when Melchisedek met him. And: Let your loins be girded about. We understand that he hints at contracting the appetites that serve generation. The mourning, then, that lies upon the Moabitess, becoming a cause of the temperate life, cries aloud at the cry of Esebon and Eleale and Jassa. Her soul (he says) shall know. Already the word shows the progress of those who have done the things previously mentioned in repentance: And the heart of the Moabitess cries out within herself as far as Segor. And this Segor is that place where Lot, having gone out from Sodom, was able to arrive. For the Angels wished him to go up to the mountain and said to him: Save your own soul. Do not look back behind you, nor stand in all the surrounding country. Save yourself in the mountain, lest you be taken up along with them. But he said: I beg, Lord, that the evils not overtake me and I die. Behold, this city is near, for me to flee there. Is it not small? And my soul shall live. For this reason the name of the city was called Segor, that is, small.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Βοᾷ οὖν ἡ καρδία τῆς Μωαβίτιδος ἕως Σηγὼρ, ἥτις ἐπὶ τοῖς ὁρίοις ἤδη κεῖται τῆς Παλαιστίνης. Τὴν οὖν ἰσχυρὰν καὶ εὔτονον μετάνοιαν, ἢ τὸν βαρὺν θρῆνον, τὸν ἀπὸ τῆς πληγῆς τῶν κακῶς αὐτῇ πεπραγμένων, ἐνδεικνύμενος ὁ λόγος τὸ διάστημα ἡμῖν ὑποφαίνει, μέχρι τίνος ἀκουστὴ γίνεται ἡ βοὴ τῆς Μωάβ. Καλεῖ δὲ ἡ μετάνοια, τὸ πρότερον ἐν ἑαυτῷ τινα βοῆσαι καὶ ἑαυτοῦ συντρίψαι τὴν καρδίαν· ἔπειτα καὶ ὑπὲρ τοῦ ἄλλοις ἀγαθὸν γενέσθαι ὑπόδειγμα, ἐξάκουστον ἑαυτοῦ κατασκευάσαι, καὶ δημοσιεῦσαι τὸν τρόπον τῆς μετανοίας. Δάμαλις γὰρ τριετής ἐστι, τουτέστι τελεία ἐστὶ καθ' ἡλι κίαν. Ἡ γὰρ τριετὴς δάμαλις ἤδη τοῦ γεννᾷν δύναμιν ἔχει καὶ τοῦ ὑπέχειν τὸν τράχηλον τῷ ζυγῷ. Ἵνα οὖν δείξῃ ἴδιον τῶν δυναμένων ἐπιστρέφειν τὸ τετελειῶσθαι μὲν κατὰ τὴν τοῦ ἀνθρώπου ἡλικίαν, ἔχειν δὲ τὸν λόγον, δυνάμενον ὑποβαίνειν τῷ ζυγῷ τῆς ἀληθείας, εἴρηκε δάμαλιν τριετῆ. Ὁ γὰρ μήπω διὰ τῆς ἡλικίας τὸ ἐν ἀνθρώποις τέλειον ἐσχηκὼς, μηδὲ τὸν νοῦν ἀπηρτισμένον ἔχων, ἀλλ' ἀτελής ἐστι διὰ σμικρότητα, οὐδὲ ἀπαιτεῖται τὰ ἔργα τῆς μετανοίας. Διὸ καὶ ἐν τῇ Γε νέσει, τοῦ Ἀβραὰμ ζητοῦντος σημεῖον παρὰ τοῦ Θεοῦ καὶ λέγοντος· Δέσποτα Κύριε, κατὰ τί γνώσομαι, ὅτι κληρονο μήσω τὴν γῆν; εἶπεν ὁ Θεός· Λάβε μοι δάμαλιν τριετίζουσαν καὶ κριὸν τριετίζοντα, ἐν τοῖς τρισὶν ἔτεσι τὸ τέ λειον τῶν ζώων καὶ τὸ πρὸς γέννησιν ἐπιτήδειον ἐκλεγόμενος. Τρυγόνα δὲ καὶ περιστερὰν χρόνῳ οὐ περιέγραψε, διὰ τὸ εὐθὺς τὰ ζῶα ταῦτα τῆς γεννήσεως ἄρχεσθαι. Ἐπὶ δὲ τῆς ἀναβάσεως τῆς Λουὶθ κλαίοντες ἀνα βήσονται.","english":"The heart of the Moabitess therefore cries out as far as Segor, which already lies on the borders of Palestine. The word, then, showing us the strong and intense repentance, or the heavy lamentation that comes from the blow of the evils done to her, hints to us the distance—how far the cry of Moab becomes audible. Repentance calls first for a person to cry out within himself and to crush his own heart; then, so as to become a good example for others, to make himself heard abroad and to publish the manner of his repentance. For a heifer of three years is a perfect one in age. For a three-year-old heifer already has the strength to bear young and to submit its neck to the yoke. In order, then, to show that it is proper to those who are able to turn back to be perfected in the age of a man, and to possess reason able to come under the yoke of truth, he has called it a heifer of three years. For he who has not yet, through age, attained what is perfect among men, nor has his mind fully completed, but is imperfect through smallness, is not required to perform the works of repentance. Therefore also in Genesis, when Abraham sought a sign from God and said, \"Master and Lord, by what shall I know that I shall inherit the land?\" God said, \"Take me a heifer of three years and a ram of three years,\" choosing in the three years the perfection of the animals and their fitness for generation. But the turtledove and the dove he did not define by time, because these animals begin to generate at once. And at the ascent of Luith they shall go up weeping.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Ἀρχὴ εὐφροσύνης ἐστὶ τὸ κλαίειν καλῶς, καὶ ἀναβά σεως καὶ προκοπῆς τῆς ἐπὶ τὰ ἄνω, ἡ κατὰ Θεὸν γινο μένη λύπη. Διὸ καὶ ὁ Ἀπόστολος εὐφραίνεται ἀπὸ τῶν λυπουμένων,\n\nὁρῶν εἰς συναίσθησιν ἄγοντας τοὺς ἑαυτοῦ λόγους, καὶ ἐνεργαζομένους αὐτοῖς τὴν κατὰ Θεὸν λύπην μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον. Οἱ γὰρ κλαίοντες ἐπὶ τοῖς κακοῖς ἔργοις καὶ ταῖς κακαῖς αὐτῶν διανοίαις, οὐκέτι μὲν καταβήσονται, οὐδὲ εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς· ἀναβήσονται δὲ οἱονεὶ χειραγωγίᾳ τῇ πρὸς τὸ ἄνω ὑψώσει τῇ κατὰ Θεὸν λύπῃ κεχρημένοι. Βοᾷ δὲ σύντριμμα καὶ συσσεισμός. Ὁ γὰρ διελέγξας καὶ καθαψάμενος λόγος συντρίβει τὸ πονηρὸν φρόνημα καὶ οἷον σάλον τινὰ τοῖς λογισμοῖς τοῖς κακῶς ἐμπεφυκόσιν ἐμποιεῖ, πρὸς τὸ τοὺς μὲν ἐκριζωθῆναι, τοὺς δὲ ὑγιεῖς λόγους ἀντεισ αχθῆναι. Διὰ τοῦτο καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Συνεστηκυίας μὲν γὰρ καὶ μηδέπω διασαλευομένης τῆς ἐν τῷ ἁμαρτάνειν ἕξεως, οὔτε κλαύσονται ἁμαρτάνοντες, οὔτε ἀναβήσονται πρὸς τὸ ἄνω· συντετριμμένης δὲ τῆς μοχθηρᾶς διαθέσεως, καὶ οἱονεὶ σει σμόν τινα καὶ κλόνον ἐπὶ τοῖς πονηροῖς δόγμασι τῆς ψυχῆς παθούσης, ἀκουστὴ γίνεται ἡ βοὴ, ἐπ' ὠφελείᾳ τῶν ἀκουομένων. Τὸ ὕδωρ τῆς Νεβρὶμ ἔρημον ἔσται. Τὸ τῆς ψευδοδοξίας ὕδωρ, πρότερον ἀφθόνως καὶ πολὺ ῥέον ἐπὶ βλάβῃ τῶν δεχομένων, ἀφανισθήσεται (φησὶ) καὶ ἔρημον ἔσται. Εἰ δὲ ἦν εἰδέναι τὴν δύναμιν τοῦ ὀνόματος, ἐλήφθη ἄν τις ἀφορμὴ πρὸς τὸ μᾶλλον καθικέσθαι τῆς διανοίας τοῦ προφητικοῦ νοῦ, καὶ ἐφαρμόζεσθαι τοῖς πράγμασι τὰ ἐν τοῖς ὀνόμασι σημαινόμενα.","english":"The beginning of gladness is to weep rightly, and the grief that is according to God is the ascent and progress toward the things above. Therefore also the Apostle rejoices over those who grieve, seeing that his words bring them to a sense of their state and work in them the grief according to God, a repentance unto salvation not to be repented of. For those who weep over their evil deeds and their evil thoughts will no longer go down, nor will they enter into the lowest parts of the earth; but they will go up, as it were by a leading by the hand, using the grief according to God as their exaltation toward the things above. And it cries out: crushing and shaking. For the word that has convicted and touched them crushes the evil disposition and produces, as it were, a certain tossing in the thoughts that have been evilly implanted, so that some are rooted out and sound words are brought in in their place. For this reason God will not despise a broken and humbled heart. For while the habit of sinning is still compact and not yet shaken, those who sin will neither weep nor go up to the things above; but when the wretched disposition has been crushed, and the soul has suffered, as it were, a certain shaking and agitation over its evil opinions, the cry becomes audible, for the benefit of those who hear. The water of Nebrim shall be desert. The water of false opinion, which formerly flowed abundantly and in great quantity to the harm of those who received it, shall be brought to nothing, he says, and shall be desert. But if one knew the force of the name, some starting point would have been taken for penetrating more deeply into the mind of the prophetic thought, and for applying the things signified in the names to the realities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"Πλὴν ὅτι ἐναντίον ἐστὶ τὸ ὕδωρ τοῦτο τοῦ ὕδατος τῆς ἀναπαύσεως, ἐφ' οὗ ἐκτρέφει ὁ Κύριος τοὺς ὑπ' αὐτοῦ ποιμαινομένους· καὶ τοῦ ὕδατος, οὗ δίδωσιν ὁ Κύριος τοῖς πιστεύουσιν εἰς αὐτὸν, οὗ ὁ καταξιωθεὶς πιεῖν, ἔχει ἐν ἑαυτῷ πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. Οὕτω δὲ φαῦλον καὶ οὐδενὸς ἄξιον τὸ ὕδωρ τοῦτο, ὅτι οὐδὲν ἄλλο ἢ χόρτον ἐκτρέφει, ὃς καὶ αὐτὸς οὐκ ἔσται. Τουτέστιν αἱ ψυχαὶ, αἱ τὴν πρόσκαιρον ταύτην καὶ ταχὺ μαραινομένην τοῦ κόσμου δόξαν πεπαιδευμέναι, ταχὺ ἀπανθήσουσι, τοῦ οἱονεὶ ἄρδοντος αὐτὰς λόγου ἐρημωθέντος. Μὴ καὶ οὕτω μέλλει σωθῆναι; Δείκνυσιν ὁ λόγος, ὅτι μέλλουσα σώζεσθαι ἡ Μωαβῖτις, ὁδοῖς τισι καὶ ἀγωγαῖς σωθήσεται, καὶ τοῖς ἐπιπονωτέροις παιδεύμασιν ἐναχθήσεται, καὶ τοῖς ἐπιπονωτέροις παιδεύμασιν ἐναχθήσεται εἰς σωτη ρίαν. Τὸ γὰρ Ἀπολεῖται ἡ Μωαβῖτις, καὶ Νυκτὸς ἀπο λεῖται, καὶ ὅσα ἄλλα εἴρηται, πρὸς τοῦτο ἔχει τὴν ἀναφορὰν, ὅτι ταῦτα γίνεται πρὸς τὸ σωθῆναι αὐτήν. Ἐπάξω γὰρ ἐπὶ τὴν φάραγγα Ἄραβας. Οἱ μὲν γὰρ πρότεροι διὰ κλαυθ μοῦ σωθήσονται, οἱ δὲ, τὴν ἀμετανόητον καρδίαν ἔχοντες, διὰ τῆς ἐκ τῶν Ἀράβων ἐπαγομένης πληγῆς. Ἄραβες δὲ, οἱ Ἑσπέριοι. Ἢ τάχα αἱ ἐοικυῖαι τῷ σκότῳ δυνάμεις Ἄραβεςἐνταῦθα προσαγορεύονται, δι' ὧν ἀποστέλλονται αἱ παιδευ τικαὶ πληγαὶ τοῖς τὴν ἀμετανόητον καρδίαν ἔχουσι. Συνῆψε γὰρ ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος τῆς Γαλλὶμ, καὶ ὀλολυγμὸς αὐτῆς. Τὸ ὅριον τῆς Μωαβίτιδος Γαλλὶμ ὠνόμασται. Ὅμως ἑρμηνεύεται κεκριωμένον, ἐπώνυμον τῷ ἡγεμονικῷ ζώῳ καὶ ἀρχικῷ.","english":"Except that this water is opposite to the water of rest, by which the Lord nourishes those shepherded by him; and opposite to the water which the Lord gives to those who believe in him, of which whoever is deemed worthy to drink has within himself a spring of water leaping up to eternal life. And this water is so worthless and of no account because it nourishes nothing other than grass, which itself will not be. That is, the souls that have been trained in this temporary and quickly withering glory of the world will quickly wither, once the word that, as it were, waters them has been deserted. Will not Moabitis be saved even so? The word shows that Moabitis, though destined to be saved, will be saved by certain ways and guidances, and will be led by more laborious chastisements, and will be led by more laborious chastisements to salvation. For the words \"Moabitis shall perish, and by night shall she perish,\" and whatever else has been said, have reference to this: that these things happen for the sake of her salvation. For I will bring Arabians against the ravine. For the former will be saved through weeping, but those who have an unrepentant heart will be saved through the plague brought on by the Arabians. And the Arabians are the westerners. Or perhaps the powers akin to darkness are here called Arabians, through whom the chastening plagues are sent to those who have an unrepentant heart. For the cry has joined the border of Moabitis, Gallim, and her wailing. The border of Moabitis has been named Gallim. Nevertheless it is interpreted as \"judged,\" a name akin to the ruling and governing animal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Ἐπεὶ οὖν τὸ αὐτὸ δύναται καὶ πέρας εἶναι χώρας καὶ ἀρχὴ, τὸ ὅριον τῆς Μωαβίτιδος νῦν ἀπὸ τῆς ἀρχῆς τὴν προσηγορίαν εἴληφε. Καὶ ὀλολυγμὸς αὐτῆς πάντα πεπλήρωκεν. Πάλιν τὸ ὕδωρ διδασκαλίαν λέγει, ὅπερ αἵματος εἶναι πλῆρές φησι, διὰ τὸ ἐνόχους θανάτου γίνεσθαι τοῖς διδασκομένοις, τοὺς κακῶς καθηγουμένους. Ὥστε εὐκαίρως περὶ τῶν ὀλεθρίων λόγων καὶ ἀπολλύντων τὰς ψυχὰς χρήσῃ ποτὲ τῷ προφητικῷ ῥητῷ τῷ λέγοντι· Τὸ δὲ ὕδωρ τὸ Δεη βὼν πλησθήσεται αἵματος· ἐπάξω γὰρ ἐπὶ Δεηβὼν Ἄρα βας, καὶ ἀρῶ τὸ σπέρμα Μωὰβ, τὸ μὴ μεταβαῖνον ἐπὶ τὰ κρείττονα, ἀλλὰ μεῖναν ἐν τοῖς μὴ εἰσερχομένοις εἰς Ἐκκλη σίαν Κυρίου. Σπέρμα τοῦ Μωάβ. Οὐκ εἰσελεύσονται γὰρ Μωαβῖται εἰς Ἐκκλησίαν Κυρίου ἕως δεκάτης γενεᾶς καὶ ἕως εἰς τὸν αἰῶνα. Ἐξαίρειν ὁ λόγος ἀπειλεῖ, ὅπερ σπέρμα τοῦ Ἀριὴλ ὀνομάζει. Ἀριὴλ δὲ ὁ λέων ἑρμηνεύεται παρ' Ἑβραίοις. Τοὺς οὖν φονικοὺς καὶ ὁ Κύριος ἐκ τοῦ διαβόλου γεγενῆσθαι λέγει, ἐν οἷς πρὸς Ἰουδαίους διαλέγεται, ὁρῶν αὐτῶν τὴν κατ' αὐτοῦ","english":"Since, then, the same thing can be both the end of a region and a beginning, the boundary of Moabitis has now taken its name from the beginning. And a wailing has filled all of it. Again he calls the water teaching, which he says is full of blood, because those who are taught become liable to death—those who lead badly. So that you may at some point aptly apply to destructive words that destroy souls the prophetic saying that says: But the water of Deeb shall be filled with blood; for I will bring upon Deeb Arabas, and I will take away the seed of Moab, which does not pass over to better things, but has remained among those who do not enter the Church of the Lord. The seed of Moab. For Moabites shall not enter the Church of the Lord until the tenth generation and forever. The word threatens to remove what it names the seed of Ariel. And Ariel is interpreted among the Hebrews as the lion. The Lord also says that murderous men have been born of the devil, in what he says in dialogue with the Jews, seeing their","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"φονῶσαν προαίρεσιν· ὅτι Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ, καὶ τὰ ἔργα τοῦ πατρὸς ὑμῶν ποιεῖτε. Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς. Σπέρ μα μὲν οὖν Μωὰβ, οἱ ἀποστάται τῆς Ἐκκλησίας· σπέρμα δὲ Ἀριὴλ, οἱ κατὰ τῶν ἀδελφῶν φόνον πνέοντες καὶ διὰ τῶν ὀλεθρίων λόγων τὸν θάνατον ταῖς ψυχαῖς αὐτῶν ἐμ ποιοῦντες. Μετὰ ταῦτά φησιν, ὅτι Τὸ κατάλοιπον Ἀδαμὰ (ὅπερ σημαίνει γῆν παρθενικὴν, ἀφ' ἧς ἐγένετο τὸ σῶμα τοῦ Ἀδάμ) ἀποστελῶ ὡς ἑρπετὰ τὴν γῆν, τουτέστι τὸ κατά λοιπον τῶν ἀνθρώπων, τῶν τὰ γήϊνα φρονούντων, διὰ τοῦτο γεγεννῆσθαι ἐκ τῆς ἑαυτῶν κακίας ἑρπετὰ καὶ ἰοβόλα. Ἑρπετὰ μὲν, τῷ ἀποβαλεῖν τὸ ὕψος, ἐφ' οὗ κατὰ τὴν πρώτην κατασκευὴν βεβηκότες ἐτύγχανον· ἰοβόλα δὲ, διὰ τὸ φθαρ τικὸν τῶν συνόντων. Τούτους ἐξαποστέλλειν ὁ λόγος φησί. Μετὰ οὖν τοὺς προτέρους Μωαβίτας, περὶ ὧν τὰ κρείττονα εἴρηται, εἴ τις ἐν τῇ γῇ καταλείπεται καὶ ὁμοιοῦται τῷ ὄφει, περὶ οὗ εἴρηται, ὅτι Γῆν φαγῇ πάσας τὰς ἡμέρας σου, οὗτος ἐξαποστέλλεται ὡς τὰ ἑρπετά. Γῆν δὲ ἐσθίει ὁ σπείρων εἰς τὴν σάρκα, καὶ ἐκ τῆς σαρκὸς θερίζων φθοράν.","english":"...a murderous disposition: \"You are from your father the devil, and you do the works of your father. He was a murderer from the beginning.\" The seed of Moab, then, are the apostates of the Church; the seed of Ariel are those who breathe murder against their brothers and through their deadly words bring death into their souls. After these things he says: The remnant of Adama (which means virgin land, from which the body of Adam was made) I will send as creeping things upon the earth—that is, the remnant of men, of those who mind earthly things, have therefore been born from their own wickedness as creeping things and venomous creatures. Creeping things, by casting off the height on which they had stood in their first constitution; venomous, because of the corrupting power they have upon those who associate with them. These, the word says, it sends forth. After the former Moabites, then, about whom the better things have been said, if anyone is left in the land and is made like the serpent, of which it has been said, \"Dust you shall eat all the days of your life,\" this one is sent forth as the creeping things. And he eats dust who sows to the flesh and reaps corruption from the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"16. ΚΕΦΑΛΑΙΟΝ ιςʹ.\n\nΜὴ πέτρα ἔρημός ἐστι τὸ ὄρος θυγατρὸς Σιών; Ἔσῃ γὰρ ὡς πετεινοῦ ἀνιπταμένου νεοσσὸς ἀφῃρημένος· ἔσῃ, θύγατερ Μωάβ. Ἔπειτα δὲ, Ἀρνῶν, πλείονα βουλεύου. Ποιεῖτε σκέπην πένθους αὐτῇ διὰ παντός. Ἐν μεσημβρινῇ σκοτίᾳ φεύξονται· ἐξέστησαν. Μὴ ἀχθῇς· παροικήσουσί σοι οἱ φυγάδες Μωάβ. Ἔσονται σκέπη ὑμῖν ἀπὸ προσώπου διώκοντος, ὅτι ἤρθη ἡ συμμαχία σου, καὶ ὁ ἄρχων ἀπώλετο, ὁ καταπατῶν ἀπὸ τῆς γῆς. Καὶ διορθωθήσεται μετὰ ἐλέους θρόνος, καὶ καθιεῖται μετ' αὐτοῦ μετὰ τῆς ἀληθείας ἐν σκηνῇ Δαβὶδ, κρίνων καὶ ἐκζητῶν κρίμα, καὶ σπεύδων δικαιοσύνην. Ἔτι πρὸς τὴν Μωὰβ ὁ λόγος ἐστί. Μὴ πέτρα ἔρημός ἐστι τὸ ὄρος θυγατρὸς Σιών; Ἐλέγχει αὐτῆς τὴν κατα φρόνησιν, ἣν κατεφρόνει τῆς Σιὼν, πέτραν ὑπολαμβάνουσα εἶναι ἔρημον τὸ ὄρος, ὡς οὔτε μέγεθος ἔχον ἀξιόλογον, οὔτε τὰ ἐκ γεωργίας καλὰ δυνάμενον ὑποδέξασθαι, ὡς μήτε τοὺς οἰκοῦντας τρέφειν, μήτε τοὺς νεμομένους αὐτό. Ἡ γὰρ ταῦτα περὶ τοῦ ὄρους ὑπολαβοῦσα καὶ ἐξευτελίσασα αὐτὸ, ὑπερφυσηθεῖσα δὲ τῇ ἀλαζονείᾳ, καὶ ἑαυτὴν μετεω ρίσασα τῷ φρυάγματι καὶ τῷ τύφῳ, ἔσῃ ὁμοία νεοσσῷ ἐγ καταλελειμμένῳ ὑπὸ τοῦ θάλποντος αὐτὸν πετεινοῦ, ἐπει δὰν ἀναπτῇ τῆς καλιᾶς πτοηθὲν, καὶ ἔρημον καταλεῖπον τὸ ἐκτρεφόμενον. Τὸ μὲν γὰρ οἴχεται φεῦγον, τὸ δὲ εὐάλωτόν ἐστι τῷ βουλομένῳ. Ἀετὸς μὲν γὰρ, ἢ εἴ τι ἄλλο τῶν με γάλων πτηνῶν, τῶν ἐπὶ πολὺ ὑψοῦσθαι ἀπὸ γῆς πεφυκότων, ἔξω ἐστὶ τῆς παρὰ τῶν ἐπιχειρούντων βλάβης·","english":"16. CHAPTER 16.\n\nIs not the mountain of the daughter of Zion a desert rock? For you shall be as a nestling of a bird that has flown away, a nestling taken away; you shall be, daughter of Moab. Then, Arnon, take more counsel. Make a shelter of mourning for her continually. In the midday darkness they shall flee; they are astonished. Be not grieved; the fugitives of Moab shall sojourn with you. They shall be a shelter for you from the face of the pursuer, because your alliance has been taken away, and the ruler has perished, the one who trampled from the earth. And a throne shall be set right with mercy, and he shall sit upon it with truth in the tent of David, judging and seeking out judgment, and hastening righteousness. The word is still directed to Moab. Is not the mountain of the daughter of Zion a desert rock? He reproves her arrogance, by which she despised Zion, supposing the mountain to be a desert rock, as having neither notable size nor able to receive the good things of agriculture, so as neither to feed those who dwell there nor those who pasture on it. For she who supposed these things about the mountain and despised it, and was puffed up with boastfulness, and exalted herself with neighing and vanity, you shall be like a nestling left behind by the bird that warmed it, when it flies away from the nest startled, and leaves the one it was rearing desolate. For the one is gone, fleeing, and the other is easily caught by whoever wishes. For an eagle, or any other of the great birds, of those that are by nature raised far aloft from the earth, is beyond harm from those who attack it;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"σὺ δὲ ἔσῃ ὡς νεοσσὸς, ἀλλοτρίας βοηθείας εἰς τροφὴν ἐπιδεόμενος, ἄρτι μὲν τοῦ ὠοῦ προκύψας, οὐδὲ βαθεῖ τῷ πτερῷ κατημφιεσμένος τὸ σῶμα, ἀλλ' ἔτι τῆς ἑτέρωθεν δεόμενος σκέπης πρὸς τὸ ἐν νυκτὶ συνθάλπεσθαι καὶ μεθ' ἡμέραν μὴ κατα φρύγεσθαι. Τῆς οὖν μητρὸς φυγαδευθείσης, ἀναιρεθήσῃ ἀπὸ τῆς καλιᾶς, ἀδρανὴς μὲν ὢν πρὸς ἄμυναν, ἀδύνατος δὲ πρὸς φυγήν. Ὁ αὐτὸς δὲ ἔσται ὁ καὶ σὲ τῆς καλιᾶς καθαιρῶν, καὶ τὴν σκεπάζουσαν μητέρα ἀποδιώξας. Δῆλον οὖν, ὅτι αἱ ὑπὸ τοῦ πονηροῦ καὶ ἀστάτου πνεύματος ἐκτρεφόμεναι ψυχαὶ (ἐπειδὰν ἐπιτύχωσί τινος γενναίως δι' ἔρ γων ἀγαθῶν καὶ διὰ τῆς ἐπικλήσεως τοῦ ὀνόματος τοῦ Χριστοῦ ἀποδιώκοντος αὐτὰς) ἐρημωθεῖσαι τὴν καλὴν ἐρή μωσιν, εὐληπτότεραί εἰσι πρὸς τὴν ἐν Χριστῷ ἀνατροφὴν, τὴν ἄγουσαν εἰς τελείωσιν. Ἔσῃ, θύγατερ Μωὰβ, ἐλεγχθείσης τῆς περὶ σὲ ἀσθενείας, τὸ καταλειπόμενον. Τί ἔσῃ, θύγατερ Μωάβ; Ὅπερ ἦς, τοῦτο φανερωθήσεται. Ἐπελάθου γὰρτῆς δυσγενείας ἑαυτῆς, ὅτι πατρὸς ἐγένου ἀπὸ γάμων κλο πιμαίων","english":"But you shall be like a nestling, needing another's help for nourishment, just now peeping out from the egg, not even clothed about the body with a deep feather, but still needing shelter from elsewhere so as to be kept warm in the night and not to be frozen by day. When your mother, then, has been driven into exile, you shall be destroyed from the nest, being weak for defense and powerless for flight. And the same one shall be he who both brings you down from the nest and drives away the mother who sheltered you. It is clear, then, that souls nurtured by the evil and unstable spirit (whenever they obtain someone who nobly drives them away through good works and through the invocation of the name of Christ) having been made desolate with the good desolation, are more easily taken up for nurture in Christ, which leads to perfection. You shall be, daughter of Moab, when the weakness concerning you has been exposed, the remnant. What shall you be, daughter of Moab? What you were, this shall be made manifest. For you forgot your own low birth, that you were born of a father from stolen marriages","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"προσελθόντος, νυκτὶ καὶ οἴνῳ πρὸς τὴν τοῦ πατρικοῦ σπέρματος κλοπὴν τῆς μητρός σου συγχρησαμένης. Ἔπειτα δὲ, Ἀρνῶν, πλείονα βουλεύου. Ἐπειδὴ οὐδέν σε ὤνησε τὰ πρότερα βουλεύματα, ὦ Ἀρνῶν, οὐδὲ τὸ πολλὰ περὶ δογμάτων, τῶν κατὰ πᾶσαν φιλοσοφίαν συμπεπλεγμένων, φιλοσοφῆσαι, πρόσθες, εἰ δοκεῖ, τοῖς βουλεύμασι. Δοκεῖ κατά τινα χλεύην καὶ εἰρωνείαν προκαλεῖσθαι ἐπὶ τὰ ἀνόνητα βουλεύματα τὴν Ἀρνῶν, ἵνα κόρον λαβοῦσα τῶν ματαίων ἑαυτῆς βουλευμάτων καὶ μαθοῦσα τὸ ἀπ' αὐτῶν ἀνωφελὲς, οὕτω προσέλθῃ τῇ ὑγιαινούσῃ δι δασκαλίᾳ. Ἔστι δὲ Μωαβιτικὸν χωρίον ἡ Ἀρνῶν, καὶ ἀπὸ ἑνὸς ὅλον ἡμῖν ἐνδείκνυται τὸν τόπον τῆς Ἀραβίας ὁ λόγος. Προετιμήθη δὲ τὸ ὄνομα τῆς Ἀρνῶν, διὰ τὴν ἑρμηνευομένην ἀπ' αὐτοῦ διάνοιαν· ἑρμηνεύεται γὰρ ἡ Ἀρνῶν, φωτισμὸς αὐτῶν. Ἐπεὶ οὖν μάλιστα οἱ πολλὴν ἐκ τῆς οἰήσεως τῆς κατὰ σοφίαν ἔπαρσιν πάσχοντες, ἐν φωτὶ οἴονται διάγειν τὸν ἑαυτῶν νοῦν, κατὰ ἀλήθειαν ἐσκοτισμένοι τῇ διανοίᾳ ὄντες καὶ ἀπηλλοτριωμένοι τοῦ Θεοῦ, πρὸς τοὺς ἐν φωτὶ τῷ ἐκ τῆς γνώσεως ὑπολαμβάνοντας εἶναι τὸν λόγον ποιεῖται. Εἶτα παραινεῖ· Ποιεῖτε σκέπην πένθους αὐτῇ διὰ παντός. Ναδὰβ καὶ Ἀβιοὺδ, ἀλλότριον πῦρ προσενέγκαντες τῷ θυσιαστηρίῳ, κατεφλέγησαν. Καὶ οἱ τὸ φῶς τὸ ἀληθινὸν μὴ δεξάμενοι, ἀλλὰ τὸν μετασχηματιζόμενον εἰς ἄγγελον φωτὸς, τοῦτον ὑποδεχόμενοι, ἐὰν αἴσθωνται, ὅτι ἐν φαν τασίᾳ μὲν γνώσεως ἦσαν, ἐσφαλμένοι δὲ τῆς ἀληθείας ὑπῆρ χον, ἀναγκαίως ἑαυτοὺς καταπενθήσουσι. Διὸ μετήγαγεν ὁ λόγος τὴν παραίνεσιν ἐπὶ τοὺς ἐπιμελουμένους αὐτῶν, καί φησι· Ποιεῖτε σκέπην πένθους αὐτῇ διὰ παντός.","english":"when he had come, your mother having joined with night and wine for the theft of your father's seed. Then, Arnon, take counsel for more. Since your former counsels profited you nothing, O Arnon, nor did it profit you to philosophize much about doctrines, those woven together from every philosophy, add, if it seems good, to your counsels. It seems that by some mockery and irony she is challenged to unprofitable counsels, Arnon, so that, having taken her fill of her own vain counsels and learned their uselessness, she may thus come to sound teaching. Arnon is a Moabite place, and from one place the word shows us the whole region of Arabia. But the name of Arnon was preferred because of the meaning interpreted from it; for Arnon is interpreted as \"their illumination.\" Since, then, those who suffer great elation from the conceit of wisdom especially think that their own mind lives in light, while in truth they are darkened in understanding and alienated from God, he directs his word to those who suppose they are in the light that comes from knowledge. Then he exhorts: Make for her a shelter of mourning continually. Nadab and Abihu, having brought strange fire to the altar, were burned up. And those who did not receive the true light, but welcomed him who transforms himself into an angel of light, if they perceive that they were in a fantasy of knowledge but were deceived from the truth, will necessarily mourn for themselves. Therefore the word transferred the exhortation to those who care for them, and says: Make for her a shelter of mourning continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"Οἱ γὰρ ἐπὶ τοῖς ἡμαρτημένοις, εἴτε κατὰ τὸν βίον, εἴτε κατὰ τὴν γνῶσιν, ἐνεργαζόμενοι λύπην, ὥστε τινὰς ἐλθεῖν ἐπὶ τὸ μακαρίως πενθεῖν, οὗτοι ποιοῦσι σκέπην πένθους. Εἶδόν τινας ἐγὼ τῶν ὑπὸ λύπης ἀκράτου κατεχομένων ἀποκλείοντας ἑαυτοὺς εἰς οἰκίσκον καὶ πᾶσαν φωτὸς πάροδον ἀποφράσσοντας καὶ οἱονεὶ τιμωρουμένους ἑαυτοὺς διὰ τῆς ἐν τῷ σκότει διαγωγῆς. Ἵνα οὖν μὴ τὸ σύνηθες, αὐτῶν ἐξαπατῶν τὴν διάνοιαν, τῆς σοφίας οἴημα, κατὰ ἀλήθειαν σκότος ὑπάρχον, φῶς δὲ εἶναι φανταζόμενον, διοχλῇ αὐτῶν ταῖς αἰσθήσεσι, Ποιήσατε (φησὶ) σκέπην πένθους αὐτοῖς, ἵνα ἐν τῷ ἀποκλεῖσαι τὴν ἐκ τῶν ἑτεροδόξων ἀπάτην, χώραν δῶτε τῷ ἀληθινῷ φωτὶ ἐλ λάμψαι ταῖς καρδίαις τῶν εἰς αὐτὸ πεπιστευκότων. Πρὶν οὖν ἐλθεῖν τὴν ἡμέραν Κυρίου, ἐν ᾗ κόψονται πᾶσαι αἱ φυ λαὶ τῆς γῆς, κατὰ τὸ ἐν τῷ Ζαχαρίᾳ εἰρημένον (ὅτι Μεγαλυνθήσεται ὁ κοπετὸς ἐν Ἱερουσαλὴμ, ὡς κοπετὸς ῥοῶνος· καὶ κόψεται ἡ γῆ κατὰ φυλάς· φυλὴν οἴκου Δαβὶδ καθ' ἑαυ τὴν, καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς· φυλὴ οἴκου Νάθαν καθ' ἑαυτὴν, καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς· πᾶσαι αἱ ὑπολελειμμέναι φυλαὶ, φυλὴ καθ' ἑαυτὴν, καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς) ὑμεῖς, οἱ διδάσκοντες τὸν λαὸν καὶ ἐπιστρέφοντες τοὺς ἡμαρτηκότας ἐν παντὶ τῷ τοῦ βίου καιρῷ, ποιεῖτε σκέπην πένθους αὐτῇ, ἵνα ἐκ τοῦ ὑμετέρου λόγου οἱ ὑπὸ τῆς κακίας πρότερον κεκακωμένοι, εἰς τὸ μακαρίως πενθεῖν ἐναχθῶσιν. Ἐν μεσημβρινῇ σκοτίᾳ φεύξονται. Δοκεῖ τὸ μεσημβρινὸν τῆς ἡμέρας κατάστημα λαμπρότερον ἔχειν καὶ φανότερον τὸ φῶς.","english":"For those who, on account of sins—whether in life or in knowledge—work up grief in themselves, so that some come to a blessed mourning, these make a shelter of mourning. I have seen some who, possessed by uncontrollable grief, shut themselves into a small room and block every passage of light and, as it were, punish themselves by their dwelling in darkness. So then, lest the customary thing, deceiving their mind—the conceit of wisdom, which in truth is darkness but is imagined to be light—confuse their senses, he says, Make for them a shelter of mourning, so that by shutting out the deception that comes from the heterodox, you may give place for the true light to shine in the hearts of those who have believed in it. Before the day of the Lord comes, in which all the tribes of the earth shall lament, according to what is said in Zechariah (that the lamentation shall be magnified in Jerusalem, as the lamentation of a pomegranate grove; and the land shall lament by tribes; the tribe of the house of David by itself, and their wives by themselves; the tribe of the house of Nathan by itself, and their wives by themselves; all the remaining tribes, tribe by itself, and their wives by themselves)—you who teach the people and turn back those who have sinned at every season of life, make for her a shelter of mourning, so that by your word those who were previously corrupted by evil may be led to a blessed mourning. In the midday darkness they shall flee. The midday condition of the day seems to have a brighter and more manifest light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"Τῆς οὖν ἀληθείας ἀπὸ κτίσεως κόσμου νοεῖσθαι δυναμένης τοῖς συνετῶς τοῖς λόγοις τῆς κτί σεως ἐπιβάλλουσιν, οἱ ἐν τῷ κόσμῳ ζῶντες καὶ πανταχόθεν ὑπὸ τῆς τοῦ Θεοῦ σοφίας περιλαμπόμενοι, νοσοῦντες δὲ τὴν τοῦ Θεοῦ ἄγνοιαν, οὗτοί εἰσιν οἱ μεσημβρινῇ σκοτίᾳ ὑπάρχον τες, τῶν μὲν πραγμάτων τὴν μεσημβρίαν ἐχόντων, ἐν δὲ ταῖς ψυχαῖς τῶν ἀγνοούντων τῆς σκοτίας ἐνυπαρχούσης. Οἱ τοιοῦτοι οὖν ἐν μεσημβρινῇ σκοτίᾳ φεύγουσιν, ἐξέστησαν, διότι τῆς φαντασίας, ἣν οἱ μεμηνότες φαντασιοῦνται, οὐδὲν διαφέρει τὰ τῶν τοιούτων δόγματα. Καὶ ἑρμηνεία ἐστὶ τοῦ μεσημβρινοῦ σκότους ἡ ἔκστασις, ἐπεὶ καὶ οἱ πάθει τινὶ λογισμῶν παρενεχθέντες, οὔτε τὸν ἥλιον λάμπειν οἴονται, οὔτε φῶς εἶναι περὶ τὸν ἀέρα. Ἔκστασις οὖν ὄντως καὶ μανία\n\nσαφὴς, οὕτως ἐναργῶν πραγμάτων κηρυσσόντων τοῦ Ποιήσαντος ἡμᾶς τὴν δύναμιν, εἰδώλοις προσέχειν καὶ πλάσμασι, καὶ θεοποιεῖν τὰ μὴ ὄντα, καὶ πολ λάκις διὰ δογμάτων αἱρετικῶν ἔξω φέρεσθαι τῆς ἀληθείας, καὶ οἱονεὶ ἐκβάντας τὸ φῶς ἐν τῷ σκότει διάγειν. Μὴ ἀχθῇς. Προτρέπεται ἡμᾶς ὁ λόγος, μὴ ἄγεσθαι ὑπὸ τῆς πιθα νότητος τῶν ἑτεροδόξων· μανία γὰρ σαφὴς, ἐξεστηκόσιν ἀκολουθεῖν. Γνώρισον αὐτοὺς ὅτι ἐξέστησαν. Ἔξω εἰσὶ τῆς ὁδοῦ, τῆς πρὸς Θεὸν ἀγούσης· μὴ χρήσῃ αὐτοῖς ὁδηγοῖς, μή ποτε ἀχθῇς ὑπ' αὐτῶν εἰς κρημνὸν καὶ βάραθρον. Τυφλὸς γὰρ ἐὰν τυφλὸν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται. Παροικήσουσί σοι φυγάδες Μωάβ.","english":"Since the truth from the creation of the world can be understood by those who apply themselves intelligently to the words of creation, those who live in the world and are illumined on every side by the wisdom of God, but are sick with ignorance of God—these are those who are in the noonday darkness, since the things themselves have their noonday, while the darkness is present in the souls of those who do not know. Such people, then, flee in the noonday darkness; they have gone out of their minds, because the doctrines of such people differ in no way from the fantasy that madmen imagine. And the interpretation of the noonday darkness is this ecstasy, since even those who are carried aside by some passion of their reasonings neither think that the sun shines nor that there is light in the air. So it is truly an ecstasy and a manifest madness, when such evident things proclaim the power of our Maker, to attend to idols and molded images, and to deify things that do not exist, and often through heretical doctrines to be carried outside the truth, and, as it were, having stepped out of the light, to live in darkness. Do not be distressed. The word exhorts us not to be led by the persuasiveness of the heterodox; for it is manifest madness to follow those who have gone out of their minds. Recognize them, that they have gone out of their minds. They are outside the way that leads to God; do not use them as guides, lest you ever be led by them into a precipice and an abyss. For if a blind man guides a blind man, both will fall into a pit. The fugitives of Moab will dwell beside you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"Μετὰ ταῦτα δὲ τῇ θυγατρὶ Σιὼν λέγεται ὑπὸ τοῦ χρησ τοῦ καὶ φιλανθρώπου Θεοῦ περὶ τῶν Μωαβιτῶν ἐπιστρεφόντων καὶ παροικεῖν μελλόντων αὐτῇ, οἵτινες πάλαι, πεφευγότες τὸν Θεὸν, ἐπανήξουσι πρὸς τὸν ἑαυτῶν Δεσπότην· Παροικήσουσί σοι φυγάδες Μωάβ. Καὶ σκεπασθήσονται οὗτοι (φησὶ) παρ' ὑμῖν, μηδὲν πεισόμενοι ἀπὸ προσώπου διώκοντος. Οἱ γάρ ποτε συμμαχοῦντες, οὗτοι διῶκται γενήσονται, πολε μοῦντες αὐτῷ, διὰ τὴν πρὸς τὸν ἀληθινὸν Θεὸν ἐπιστροφήν. –̓Επεὶ οὖν ἐγένοντο ὡς, πετεινοῦ ἀνιπταμένου, νεοσσὸς ἀφῃρημένος, ἤρθη μὲν τῆς πονηρᾶς προστασίας καὶ τοῦ μοχθηροῦ ἄρχοντος ἠλευθερώθη, ὃς ἀπώλετο δι' ὑπερηφανίαν καὶ τυραννίδα πατῶν πάντας. Ἐφ' ᾧ ἀρθέντι ἐπάγει ἡ προφητεία τὰ ἐσόμενα ἀγαθά· Ὁ θρόνος γὰρ (φησὶ) καὶ ἡ βασιλεία Δαβὶδ κατορθωθήσεται. Ἐπεὶ οὖν πάντες βασιλευθήσονται ὑπὸ τοῦ Χριστοῦ (κατὰ τὸ εἰρημένον, ὅτι Δεῖ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ) τὸν θρόνον εἶπε διορθωθήσεσθαι, τῷ διορθώσεως τυγχάνειν τὰ βασιλευόμενα· ὅπερ γίνεται οὐ κατὰ τὴν ἀξίαν τῶν μελλόντων βασιλεύεσθαι, ἀλλὰ κατὰ τὸν ἔλεον καὶ τὴν χρηστότητα τοῦ Θεοῦ. Καθεδεῖται οὖν (φησὶν) ὁ Δαβίδ, τουτέστιν ὁ ἱκανὸς χειρὶ καὶ δυνάμει ὁ Χριστὸς, μετὰ ἀληθείας. Καὶ βασιλεύσει ἐν σκηνῇ, ἕως ποιήσῃ κρίνων τὴν ἐπὶ πᾶσι κρίσιν. Ἡ δὲ μετὰ ἀληθείας καθέδρα δείκνυσι τὸν τοῦ ψεύδους ἀφανισμόν. Βασιλεύσει δὲ, ἕως ποιήσῃ κρίσιν.","english":"After this, it is said by the oracle of the humane God to the daughter of Zion concerning the Moabites, who are returning and are about to dwell as sojourners with her—those who long ago, having fled from God, will return to their own Master: \"The fugitives of Moab shall sojourn with you.\" And these, he says, shall be sheltered among you, suffering nothing from the face of a pursuer. For those who once were allies shall become pursuers, warring against him because of his turning to the true God. Since, therefore, they became like a young bird taken from a flying bird, he was lifted up from the wicked protection and set free from the wretched ruler, who perished through pride and tyranny, trampling all things underfoot. Upon him who was lifted up, the prophecy adds the good things that shall come: \"For the throne,\" it says, \"and the kingdom of David shall be set right.\" Since, therefore, all shall be ruled by Christ (according to what is said, that \"he must reign until he puts his enemies under his feet\"), he said that the throne shall be corrected, in that those who are ruled obtain correction—which comes about not according to the worth of those who are to be ruled, but according to the mercy and goodness of God. Therefore, he says, David shall sit—that is, Christ, who is mighty in hand and power—with truth. And he shall reign in a tent until, judging, he executes judgment upon all. And the seat with truth shows the destruction of falsehood. And he shall reign until he executes judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Τὴν ἐπὶ πᾶσιν αὐτοῦ δικαιοκρισίαν παρίστησι, καθ' ἣν, οὐχ ὡς ἔτυχεν, ἀποφαίνεται περὶ ἑκάστου, ἀλλ' ἐκζητῶν τὸ πρέπον καὶ τὸ ἁρμόζον, ὡς πρὸς τέλος ἀγαθὸν φέρειν ἑκάστῳ τὸ κρίμα, ἠπειγμένως κατασπεύδων καὶ κατεπείγων τὴν δικαιοσύνην, οὐχὶ δὲ ἀνειμένως οὐδὲ βάδην, ἀλλὰ πάσῃ σπουδῇ ἐργαζό μενος αὐτήν. Ἠκούσαμεν τὴν ὕβριν Μωάβ· ὑβριστὴς σφόδρα· τὴν ὑπερηφανίαν αὐτοῦ ἐξῆρα· καὶ ἡ ὕβρις αὐτοῦ καὶ ἡ μῆνις οὐχ οὕτως ἡ μαντεία σου, οὐχ οὕτως. Ὀλολύξει Μωάβ· ἐν γὰρ τῇ Μωαβίτιδι πάντες ὀλολύξουσι. Τοῖς κατοικοῦσι Σεδὲκ, μελέτησις, καὶ οὐκ ἐντραπήσῃ. Τὰ πεδία Ἐσεβὼν πενθήσει. Ταῦτα ἀπὸ ἑτέρας ἀρχῆς, ὡς μὴ ἠρτημένα τῶν προτέρων ἀναγνωστέον. Πολλαχοῦ δὲ ἡ Γραφὴ διὰ τῶν χρηστοτέρων ἀναπνεῦσαι ποιοῦσα τὸν ἀκροατὴν καὶ ἐνιδεῖν τῇ χρηστότητι τοῦ Θεοῦ καὶ τῷ κατ' αὐτὴν ἐσομένῳ τέλει, ἐπαναλαμβάνει (εἰς ἐπιστροφὴν ἡμῶν) τὰς ἀπειλὰς καὶ τὰ περὶ τῶν κολά σεων. Οἱ γὰρ πλείονες τοιούτων δεόμεθα, ἵνα μὴ τοῦ πλούτου τῆς χρηστότητος καὶ τῆς μακροθυμίας καταφρονοῦντες, κατὰ τὴν σκληρότητα ἑαυτῶν καὶ ἀμετανόητον καρδίαν, θησαυ ρίσωμεν ἑαυτοῖς ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως καὶ δικαιοκρισίας τοῦ Θεοῦ. Τοιοῦτον γάρ τι εὑρίσκομεν καὶ παρὰ τῷ Ψαλμῳδῷ· Χρηστὸς Κύριος τοῖς σύμπασι. Καὶ πολλὰ εἰπὼν περὶ χρηστότητος (ὅτι ὑποστηρίζει τοὺς καταπίπτοντας ὅτι δίδωσι τὴν τροφὴν ἐν εὐκαιρίᾳ) οὐκ ἐν τούτοις κατέληξεν, ἀλλ' ἐπιφέρει· Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὐτὸν, καὶ160πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει.","english":"He sets before us His righteous judgment upon all things, according to which He does not pronounce concerning each one at random, but seeking what is fitting and appropriate, so as to bring the judgment to a good end for each person, eagerly hastening and pressing on righteousness, not slackly nor at a slow pace, but working it with all diligence. We have heard the insolence of Moab; he is exceedingly insolent; his pride I have brought down; and his insolence and his wrath—not so is your divination, not so. Moab shall howl; for in the land of Moab all shall howl. To those who dwell in Zedek—meditation, and you shall not be put to shame. The plains of Heshbon shall mourn. These things must be read from another beginning, as not depending on what precedes. For in many places Scripture, causing the hearer to breathe again through the more gracious things and to look upon the goodness of God and the end that shall be according to it, repeats (for our conversion) the threats and the things concerning punishments. For the most of us need such things, lest, despising the wealth of His goodness and longsuffering, according to our hardness and impenitent heart, we treasure up for ourselves wrath in the day of wrath and revelation and righteous judgment of God. For we find something of this sort also in the Psalmist: The Lord is good to all. And having said many things about His goodness (that He supports those who fall, that He gives food in due season), he did not stop at these things, but adds: The Lord guards all those who love Him, and all sinners He will utterly destroy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Καὶ ἐν ταῦθα τοίνυν πολλὴν τοῖς ἐπιστρέψασι ἐμφήναντα χρηστό τητα τὰ εἰρημένα, ἀπ' ἄλλης ἀρχῆς τὰ πικρότερα πάλιν ἐπανατείνεται. Ἠκούσαμεν τὴν ὕβριν Μωάβ. Ἐπὶ τὸν ἄρχοντα τοῦ κόσμου τούτου, τὸν πρῶτον τὴν ἀποστασίαν καινοτομήσαντα, τὸν ἐξυβρίσαντα εἰς τὸν Κτίστην, τὸν ἐνυβρίζοντα τοῖς ἀνθρώποις καὶ καταπατήσαντα αὐτοὺς ὕβρει καὶ ὑπε\n\nρηφανίᾳ, εἴρηται ταῦτα. Οὗτος γάρ ἐστιν ὁ καθυβρίζων τοὺς ἐν τῇ Ἐκκλησίᾳ, τοὺς μὲν ὡς ἀνδραποδώδεις καὶ διὰ τὴν ἄγνοιαν οὐδὲν αὐτῶν διαφέροντας. Οὗτος ὁ ἐνεργῶν ἑκάστῳ τὴν λοιδορίαν· οὗτος ὁ ἀναπείθων τοὺς αἱρέσεών τινων προεστῶτας ἀδικίαν μὲν εἰς τὸ ὕψος λαλεῖν, εἰ δέ ποτε εἰς ζήτησιν συγκαταβαίνοιεν, διδάσκων τὸν μὲν λόγον μὴ βασανίζειν, ὑβρίζειν δὲ τὸν δυνάμενον ἐλέγχειν τὴν ἀτοπίαν τῶν δογμάτων αὐτοῦ. Θεραπεύων οὖν αὐτὸν ὁ Κύριός φησι· Τὴν ὑπερηφανίαν αὐτοῦ ἐξῆρα. Ὡς γὰρ νόσου ἀφαίρεσίς ἐστι τὸ πονηρὸν τῆς ἀλαζονείας πάθος. Ἀλλὰ Καὶ ἡ ὕβρις αὐτοῦ (φησὶ) καὶ ἡ μῆνις αὐτοῦ. Ἰδιόκτητα τοῦ Μωὰβ τὰ πάθη ταῦτα· πονηρῶν κτημάτων δεσπότης ὁ Μωὰβ, ὕβρεως μὲν τῆς ἐπ' ἀτιμίᾳ τοῦ πλησίον ἐπινοουμένης, μήνιδος δὲ τῆς ἐμμόνου καὶ παρατεταμένης ὀργῆς. Εἶτα ἐπιφέρει· Οὐχ οὕτως ἡ μαντεία σου, οὐχ οὕτως. Ὀνειδίζει τὴν παλαιὰν ἐπίνοιαν τοῦ Μωὰβ, μηδὲν τῆς τοῦ Βαλαὰμ μαντείας δυνηθείσης ποιῆσαι τῷ Ἰσραὴλ, ἐπείπερ Κύριος ὁ Θεὸς ἔστρεψε τὸ στόμα αὐτοῦ ἀπὸ κατάρας εἰς εὐ λογίαν. Οὐχ οὕτως (φησὶν) ἡ μαντεία σου, οὐχ οὕτως. Μετεπέμψατο γὰρ Βαλὰκ, υἱὸς Σεπφὼρ, βασιλεὺς Μωὰβ, τὸν Βαλαὰμ τὸν μάντιν, οὗ τὰ μαντεῖα ἐν ταῖς χερσὶν ἦν, καὶ εἶπεν·","english":"And here, then, having shown great goodness in what was said to those who have turned back, from another beginning he again threatens the harsher things. We have heard the insolence of Moab. These things are said against the ruler of this world, the first to innovate the apostasy, the one who has shown insolence toward the Creator, the one who insults men and tramples them down with insolence and arrogance. For this is the one who insults those in the Church, some as slavish and through ignorance differing in nothing from them. This is the one who works slander in each one; this is the one who persuades the leaders of certain heresies to speak injustice on high, and if ever they should condescend to inquiry, teaching them not to test the word but to insult the one able to refute the absurdity of his doctrines. Healing him, then, the Lord says: I have taken away his arrogance. For the removal of the disease is the wicked passion of boastfulness. But also his insolence (he says) and his wrath. These passions are the peculiar property of Moab; Moab is the master of wicked possessions, of insolence devised for the dishonor of one's neighbor, and of wrath that is persistent and prolonged anger. Then he adds: Not so is your divination, not so. He reproaches the ancient device of Moab, since the divination of Balaam was able to do nothing against Israel, inasmuch as the Lord God turned his mouth from cursing into blessing. Not so (he says) is your divination, not so. For Balak, the son of Zippor, king of Moab, summoned Balaam the seer, whose divinations were in his hands, and said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"Ἐπάρασαί μοι τὸν λαὸν τοῦτον. Οὐχ οὕτως οὖν ἀπ ήτησε τὰ μαντεῖα, αὐτοῦ ἀποκριναμένου τοῦ Βαλαάμ· Τί ἀρά σομαι ὃν μὴ ἀρᾶται Κύριος; καὶ τί καταράσομαι, ὃν μὴ κατα ρᾶται ὁ Θεός; Εἶτα προφητεύει ὀλολυγμὸν τῇ Μωαβίτιδι· Ὀλολύξει γὰρ (φησὶν) Μωάβ· ἐν γὰρ τῇ Μωαβίτιδι πάντες ὀλολύξουσιν. Ἐπεὶ οὖν ὁ ὀλολυγμὸς φωνὴ ὀδυνηρά ἐστιν ὑπὸ γυναικῶν, ὡς τὰ πολλὰ, ἐν πένθει βαρυτάτῳ κεκρατημένων ἀφιεμένη, δείκνυσι καὶ τῆς πληγῆς τὸ ἀλγεινὸν καὶ τῶν πασχόντων τὸ ἀσθενὲς, ἐκ τοῦ λέγειν ὅτι Ὀλολύξει Μωάβ. Τοῖς κατοικοῦσι Σεδὲκ, μελέτησις. Ταύτην τὴν φωνὴν, ἀσαφῶς ἔχουσαν, οἱ λοιποὶ σαφηνί ζουσιν· ὁ γὰρ Σύμμαχός φησι· Τοῖς εὐφραινομένοις ἐν τῷ τείχει ὀστρακίνῳ φθέγξασθε. Εἰσί τινες οἱ μέγα φρονοῦντες ἐπὶ διαλεκτικῇ, καὶ οἱονεὶ τεῖχος ἀκαθαίρετον τὴν ἀπ' αὐτῆς βοήθειαν τοῖς δόγμασι περιβάλλοντες. Οὗτοι τοίνυν εὐφραινό μενοι, εὑρίσκονται ἐν τῷ τείχει τῷ ὀστρακίνῳ. Καὶ ἵνα δειχθῇ, τί τὸ ὀστράκινον τεῖχος, προσέθηκε τὸ Φθέγξασθε. Τί δ' ἂν ὀστράκου γένοιτο εὐαλωτότερον; Οἱ ἐν εὐτελέσι καὶ οὐδενὸς λόγου ἀξίοις μύθοις ἐναβρυνόμενοι, οὗτοι εὐφραί νονται ἐν τῷ τείχει τῷ ὀστρακίνῳ φθεγγόμενοι. Τοῦτό ἐστι τὸ Τοῖς κατοικοῦσι Σεδὲκ, μελέτησις. Ἀγαθὴ μὲν οὖν μελέτησις, τὸ μελετᾷν τὸν νόμον Κυρίου ἡμέρας καὶ νυκτός· πονηρὰ δὲ ἡ τῶν Μωαβιτῶν, ὅτι ἔσται τοῖς κατοικοῦσι Σεδὲκ μελέτησις. Οἱ τοίνυν μελετῶντες ἐπ' αἰσχύνης ἀξίοις λόγοις οὐκ ἐντραπήσονται. Διὰ τοῦτο Τὰ πεδία Ἐσεβὼν πενθήσει. Τιμωρία τοῦ μὴ ἐντρέπεσθαι, ἡ ἀφορία τῶν πεδίων Ἐσεβών.","english":"Curse this people for me. Was it not so, then, that he asked for the oracles, when Balaam himself answered: How shall I curse whom the Lord does not curse? And how shall I denounce whom God does not denounce? Then he prophesies a wailing for Moabitis: For Moab shall wail, he says; for in Moabitis all shall wail. Since, then, wailing is a voice of pain, uttered for the most part by women overcome in the heaviest mourning, he shows both the grievousness of the blow and the weakness of those who suffer, by saying that Moab shall wail. To those who dwell in Sedek, meditation. This phrase, being obscure, the others clarify; for Symmachus says: To those who rejoice in the wall of potsherd, speak. There are some who pride themselves on dialectic and, as it were, wrap their doctrines in the aid derived from it as in an indestructible wall. These, then, are found rejoicing in the wall of potsherd. And that it might be shown what the wall of potsherd is, he added: Speak. For what could be more easily captured than a potsherd? Those who exult in cheap and worthless fables, these rejoice in the wall of potsherd as they speak. This is the meaning of To those who dwell in Sedek, meditation. Good, then, is meditation—to meditate on the law of the Lord day and night; but evil is the meditation of the Moabites, because it shall be meditation to those who dwell in Sedek. Those, then, who meditate on words worthy of shame shall not be put to shame. Therefore the plains of Heshbon shall mourn. The punishment for not being put to shame is the barrenness of the plains of Heshbon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Ἔστι δὲ πόλεως ὄνομα Μωαβιτικῆς, εὐρυχωρίαν ἐχούσης ἐν τοῖς περικειμένοις αὐτῇ προαστείοις· ἃ διὰ τὴν πονηρὰν τῶν κατοικούντων μελέ τησιν, ἄγονα ἔσται καὶ ἄκαρπα, οὐδεμίαν ὠφέλειαν τοῖς κατοικοῦσι παρέχοντα. Εἰ δὲ δεῖ καὶ ἐκ τῆς τοῦ ῥήματος διανοίας λαβεῖν τινα ἀφορμήν, Ἐσεβὼν ὁ διαλογισμὸς ἑρμηνεύεται. Τὰ οὖν πλήθη τῶν ματαίων διαλογισμῶν (ἃ πεδία ὠνόμασται) πενθήσει, ὡς εἰς οὐδὲν προχωρούσης τῆς οἱονεὶ πονηρίας τῶν ἀσεβῶν δογμάτων. Ἄμπελος Σεβαμά· καταπίνοντες τὰ ἔθνη, καταπα τήσατε τὰς ἀμπέλους αὐτῆς ἕως Ἰαζήρ. Οὐ μὴ συνάψητε· πλανήθητε τὴν ἔρημον. Οἱ ἀπεσταλμένοι ἐγκατελείφθησαν. διέβησαν γὰρ τὴν θάλασσαν. Καὶ διὰ τοῦτο κλαύσονται (ὡς τὸν κλαυθμὸν Ἰαζὴρ) ἄμπελον Σεβαμά. Τὰ δένδρα σου κατ έβαλεν Ἐσεβὼν καὶ Ἐλεαλὴ, ὅτι ἐπὶ τῷ θερισμῷ σου καὶ τῷ τρυγητῷ σου καταπατήσω, καὶ πάντα καταπεσοῦνται. Καὶ ἀρθήσεται εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπελώνων, καὶ ἐν τοῖς ἀμπελῶσί σου οὐ μὴ εὐφρανθήσονται, καὶ οὐ μὴ πατήσωσιν εἰς τὰ ὑπολήνια οἶνον· πέπαυται γάρ. Κατόπιν εἴρηται· Τὰ πεδία Ἐσεβὼν πενθήσει· νῦν πρόσ κειται ὅτι καὶ Ἄμπελος Σεβαμά (ἀπὸ κοινοῦ τὸ πενθήσει).","english":"There is also the name of a Moabite city, which has spaciousness in the suburbs lying around it; these, because of the wicked study of those who dwell there, shall be barren and unfruitful, providing no benefit to the inhabitants. And if one must also take some starting point from the meaning of the word, Heshbon is interpreted as reasoning. Therefore the multitudes of vain reasonings (which have been called plains) shall mourn, since the wickedness, as it were, of the impious doctrines advances to nothing. The vine of Sibmah: swallowing up the nations, trample down her vines as far as Jazer. You shall not join together; wander in the wilderness. Those who were sent were abandoned, for they crossed the sea. And for this reason they shall weep (as with the weeping of Jazer) for the vine of Sibmah. Your trees Heshbon and Elealeh have cast down, because upon your harvest and your vintage I will trample, and all things shall fall down. And gladness and exultation shall be taken away from the vineyards, and in your vineyards they shall not rejoice, and they shall not tread wine into the wine-vats, for it has ceased. Afterwards it has been said: The plains of Heshbon shall mourn; now it is added that also the vine of Sibmah (with \"shall mourn\" understood in common).","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Ἑκάστου τοίνυν ἔθνους λέγεταί τις ἄμπελος, οἷον Σοδόμων καὶ Γομόῤῥας ἰδιάζουσά ἐστιν ἡ ἄμπελος. Διὸ γέγραπται τὸ ὅτι Ἐξ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας. Οὕτως ἐστὶ καὶ ἡ Αἰγυπτίων ἄμπελος, ἣν πατάσσει ὁ Θεὸς, κατὰ τὸ εἰρημένον· Ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, καὶ τὰς συκαμίνους αὐτῶν ἐν τῇ πάχνῃ. Ἔστι δέ τις ἄμπελος, ἣν ἐφύτευσεν ὁ Κύριος· Ἄσω γὰρ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνί μου. Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ, ἐν κέρατι, ἐν τόπῳ πίονι. Πάλιν ἀμπελὼν ἡ βασιλεία τοῦ Θεοῦ εἴρηται, ὡς ὁ Κύριος παρέστησε διὰ τῆς παραβολῆς τῶν γεωργῶν, τῶν ἐκλαβόντων μὲν τὸν ἀμπελῶνα, τοὺς δὲ καρποὺς μὴ ἀπο διδόντων. Ἀρθήσεται γὰρ (φησὶν) ἀφ' ὑμῶν ἡ βασιλεία τῶν οὐρανῶν, καὶ δοθήσεται ἔθνει, ποιοῦντι τοὺς καρποὺς αὐτῆς. Ὡσεὶ ἔλεγε· τὰ θεῖα λόγια ἀφ' ὑμῶν ἀρθήσεται, ὁ νόμος καὶ οἱ Προφῆται, διὰ τὸ μὴ πολιτεύεσθαι ὑμᾶς κατὰ τὸ βούλημα αὐτῶν· καὶ δοθήσεται τὰ νοήματα ἔθνει, διὰ τῆς πολιτείας, ποιοῦντι τοὺς καρποὺς αὐτοῦ. Ὡς οὖν ἐνταῦθα ἄμπελος ὁ λόγος τῆς ἀληθείας, οὕτως ἄμπελος Αἰγύπτου ὁ λόγος ὁ ψευδὴς ἐμπολιτευόμενος τοῖς Αἰγυπτίοις, παρὰ τοῦ κοσμοκράτορος τοῦ σκότους τούτου παραδεδομένος αὐτοῖς εἰς γεωργίαν. Καὶ ἀμπελὼν πεφυτευμένος ἐν Σοδόμοις ὁ πονηρᾷ συνη θείᾳ τοῦ βίου ὑπὸ κακῶν τῶν ἐκεῖ μισθαρνουμένων τῷ δια βόλῳ ἐκπονούμενος. Οἱ οὖν τὰ ἐκείνου μαθόντες καὶ τὰ τοῦ Κυρίου δόγματα ἀποβάλλοντες, ἐξεῤῥίζωσαν μὲν ἑαυ τοὺς ἀπὸ τῆς ἀμπέλου τοῦ Θεοῦ τῆς ἀληθινῆς, τοῦ εἰπόντος· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή.","english":"Each nation, then, is said to have a vine of its own; for example, the vine of Sodom and Gomorrah is their own particular vine. Therefore it is written: Their vine is from the vine of Sodom, and their branch from Gomorrah. So too is the vine of the Egyptians, which God strikes down, according to what is said: He killed their vine with hail, and their mulberry trees with frost. There is also a vine that the Lord planted: For I will sing to my beloved a song of my beloved concerning my vineyard. My beloved had a vineyard on a horn, in a fertile place. Again, the kingdom of God is called a vineyard, as the Lord set forth through the parable of the farmers, who took the vineyard on lease but did not give the fruits. For (he says) the kingdom of heaven will be taken away from you and given to a nation that produces its fruits. As if he were saying: the divine oracles will be taken away from you—the Law and the Prophets—because you do not conduct your lives according to their will; and the understandings will be given to a nation that, through its conduct, produces its fruits. As, then, here the word of truth is a vine, so the false word that dwells among the Egyptians is the vine of Egypt, handed over to them by the ruler of this world of darkness for cultivation. And the vineyard planted in Sodom is the one worked by the wicked habit of life, by the evils of those there who are hired for pay by the devil. Those, therefore, who have learned his teachings and have cast off the doctrines of the Lord have rooted themselves out from the vine of the true God, who said: I am the true vine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Ἠγάγοντο δὲ ἀπὸ Σοδόμων καὶ Γομόῤῥων τὴν κληματίδα, διὸ καὶ γεωργοῦσι σταφυλὴν χολῆς καὶ βότρυν πικρίας· καὶ θυμός ἐστι δρα κόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος. Καὶ ἡ τοίνυν λεγομένη ἄμπελος Σεβαμὰ, ἐπειδὴ ἑρμηνεύεται τὸ Σεβαμὰ ἐπιστροφὴ, τάχα λόγος τίς ἐστι ἐσχηματισμένος, προσποιούμενος μὲν ἔχειν τινὰ εὐλάβειαν καὶ ἀναχώρησιν ἀπὸ τῶν πονηρῶν προσκλήσεων, ἐν δὲ τῷ σχηματισμῷ τούτῳ ὑπαγόμενος πολλοὺς εἰς τὴν οἰκείαν διαστροφήν. Εὕροις δ' ἂν καὶ πολλοὺς τῶν ἑτεροδοξούντων ἐπιστρεπτικοὺς καὶ εἰς βίον τεταγμένον προτρεπτικοὺς λό γους· οὕς τινας ἐὰν νοήσωμεν οὐκ ἀληθινῶς ἐπιστρέφοντας, ἀλλ' ἐγκαθέτους ἐπὶ θεοσεβείᾳ τῶν πολλῶν προβαλλομένους, ἐπιφθεγξώμεθα εὐκαίρως, ὅτι τῶν τοιούτων τὸ γεώργιόν ἐστιν ἄμπελος Σεβαμά, τουτέστιν οὐ περὶ θεοσεβείας μὲν, οὐδὲ περὶ τῆς ὑγιοῦς θεολογίας διδασκαλία, περὶ σεμνό τητος δὲ καὶ περὶ τοῦ κοινωνικοῦ καὶ μεταδοτικοῦ ὑποθῆκαί τινες. Τοῦτό ἐστιν ἄμπελος Σεβαμὰ, ἡ ὑπὸ Μωαβιτῶν γεωργουμένη, ἥτις, πολλὰ ποιοῦσα τὰ ἑαυτῆς γεννήματα, κατα πίνειν τὰ ἔθνη λέγεται. Οἱ γὰρ ἀλλοτρίων δογμάτων προεστηκότες, διὰ τῆς διαλεκτικῆς, ἧς γεγυμνασμένοι τυγχάνουσι, καὶ πάσης τῆς ἐν λόγοις ἱκανότητος, ἡττῶντες τοὺς ἀφιλοσόφους καὶ πολλοὺς τῶν ἀνθρώπων, οἱονεὶ καταπίνουσι τοὺς ἁλισκομένους. Πρὸς οὖν τούτους ὁ λόγος, ὅτι Ὑμεῖς, οἱ καταπίνοντες τὰ ἔθνη. Καταφρονήσαντες τῶν τοιούτων λόγων, καταπατήσατε αὐ τούς. Οὐ γὰρ δυνήσεσθε, ἐκ τοῦ περὶ ταῦτα ἀσχολεῖσθαι, συνάψαι ἑαυτοὺς καὶ ἑνῶσαι τῇ Ἰαζὴρ, ἥτις ἑρμηνεύεται ἰσχύς.","english":"They brought their branch from Sodom and Gomorrah, and for this reason they also cultivate a grape of gall and a cluster of bitterness; and their wine is the wrath of dragons, and the incurable wrath of asps. Therefore the so-called vine Sebama, since Sebama is interpreted as \"turning,\" is perhaps a certain figurative account, pretending to have some piety and withdrawal from evil enticements, but in this pretense drawing many into its own perversion. You would find also many of the heterodox who have turning words and words that urge toward an ordered life; if we understand certain of these not as truly turning, but as set in ambush and put forward for the piety of the many, we would fittingly exclaim that the field of such people is a vine Sebama—that is, not teaching about piety, nor about sound theology, but certain counsels about dignity and about the social and generous life. This is the vine Sebama, the one cultivated by the Moabites, which, producing many of its own offspring, is said to swallow up the nations. For those who preside over foreign doctrines, through dialectic, in which they happen to be trained, and through all their facility in words, defeating the unphilosophical and many of mankind, as it were swallow up those who are captured. To these, then, the word says: You who swallow up the nations. Having despised such words, trample them underfoot. For you will not be able, from being occupied with these things, to join and unite yourselves to Jazer, which is interpreted as \"strength.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Ἀδύνατον οὖν ἐστιν ὑμᾶς τὴν ἰσχὺν τὴν ἐκ τοῦ Πνεύματος, ἐγγινομένην τοῖς ὀρθῶς πορευομένοις ὑποδέξασθαι, ἐὰν μὴ τὰς ἀμπέλους τὰς Σεβαμὰ καταπατήσητε. Ἐπιλάθεσθε τῆς ὑμετέρας ἐρημίας καὶ μηκέτι αὐτῇ ἐνδιατρί βητε· ἀλλ' ἀποπλανηθέντες αὐτῆς καὶ καταλιπόντες, κρείττοσι χωρίοις ἐνδιατρίψατε. Οἱ ἀπεσταλμένοι ἐγκατελείφθησαν. Εἰσί τινες ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς Ἀποστόλους Χριστοῦ, οἵτινες ἐγκαταλελειμμένοι εἰσὶν ἀπὸ Θεοῦ. Μὴ τοίνυν ἐξαπατάτωσαν ὑμᾶς, ὡς ἔχοντες ἰσχὺν τοῖς πράγμασιν· ἀβοήθητοι γάρ εἰσι καὶ ἐγκαταλελειμμένοι. Οὗτοι δὲ αὐτοὶ καὶ διέβησαν τὴν θάλασσαν. Τί δὲ καὶ τοῦτο αἰνίσσεται, κατανοητέον· ἀξίως διὰ τοῦτο ἐγκατα λελεῖφθαί τινας, ἐπεὶ ψεκτὸν πεποιήκασι, τὸ διαβῆναι τὴν\n\nθάλασσαν. Δοκεῖ τοίνυν μοι τὴν θάλασσαν λαμβάνειν εἰς τοὺς πειρασμοῦς πικροὺς, τυγχάνοντας τοῖς πειραζομένοις. Τοιοῦ τον γάρ ἐστι τὸ Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης. Οὐκοῦν ὁ μὲν ἀθλητὴς οὐ φεύγει τὰς περιστάσεις, οὐδὲ διαβαίνει τὴν θάλασσαν, ἀλλ' ὁμόσε χωρεῖ τούτοις καὶ ὑπέρχεται παντὶ πειρασμῷ. Οἱ δὲ (ὑπὲρ τοῦ μὴ διώκεσθαι) τοῖς ἔθνεσι συμ περιφερόμενοι, καὶ ὑπὲρ τοῦ μὴ ἀγωνίζεσθαι καὶ πονεῖν κατὰ τῶν σωματικῶν ὀρέξεων, ἐνδιδόντες πρὸς τὰς ἡδονὰς, οὗτοι διέβησαν τὴν θάλασσαν. Μετὰ τοῦτο λέγεται· Διὰ τοῦτο κλαύσονται, ὡς τὸν κλαυθμὸν Ἰαζὴρ, ἄμπελον Σεβαμά. Μήποτε οὖν κλαυθμὸς Ἰαζὴρ τῆς ἰσχύος ἐστὶ κλαυθμὸς, ὃν κλαίουσι μακαριστῶς οἱ ἰσχυροὶ, στενάζοντες μὲν τῇ εἰς τὸν βίον παροικίᾳ, καὶ βαρυνόμενοι ἐπ' αὐτῇ, ποθοῦντες δὲ τῇ ψυχῇ καὶ ἐκλείποντες εἰς τὰς αὐλὰς τοῦ Κυρίου.","english":"It is impossible, then, for you to receive the power that comes from the Spirit, which arises in those who walk rightly, unless you trample down the vines of Sebama. Forget your own wilderness and no longer linger in it; but having wandered away from it and left it behind, linger in better places. Those who were sent out have been abandoned. There are certain false apostles, deceitful workers, transforming themselves into apostles of Christ, who have been abandoned by God. Let them not, therefore, deceive you as though they had power in matters; for they are helpless and abandoned. These very men also crossed the sea. But what this too hints at must be understood: that some have been abandoned for this reason worthily, since they have done something blameworthy—the crossing of the sea. It seems to me, then, that the sea is taken to mean temptations that are bitter to those who are tempted. For such is the meaning of \"I came into the depths of the sea.\" Therefore the athlete does not flee from hardships, nor does he cross over the sea, but goes to meet them and submits to every temptation. But those who, in order not to be persecuted, are carried about with the nations, and in order not to struggle and labor against bodily desires, yield to pleasures—these have crossed the sea. After this it is said: \"For this reason they shall weep, as the weeping of Jazer, the vine of Sebama.\" Perhaps, then, the weeping of Jazer is the weeping of strength, which the strong weep blessedly, groaning at their sojourn in this life and weighed down by it, but longing in soul and fainting for the courts of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Ἢ μήποτε ὡς κλαίεται ἰσχὺς ὑπὸ νόσου μαρανθεῖσα, παρὰ τὸ μὴ παρεῖναι τῷ ποτε αὐτὴν κεκτημένῳ, οὕτω καὶ ὁ κλαυθμὸς τῆς ἀμπέλου Σεβαμὰ γενήσεται, ὡς ἀπομαρανθείσης καὶ πυρὶ μελλούσης παρα δίδοσθαι. Μετὰ τοῦτο πρὸς τὴν Μωαβῖτιν λέγεται· Τὰ δέν δρα σου κατέβαλεν Ἐσεβὼν καὶ Ἐλεαλή. Οὐκοῦν τὰ δένδρα τῆς Μωαβίτιδος ἡ Ἐσεβὼν καὶ Ἐλεαλὴ κατέβαλε. Τί δὲ καὶ ἀπὸ τούτων δηλοῦται, φέρε, κατὰ τὸ δυνατὸν, παραστήσωμεν. Ἑρμηνεύεται ἡ μὲν Ἐσεβὼν, λογισμοί· ἡ δὲ Ἐλεαλὴ, Θεοῦ ἀνάβασις. Καταβάλλεται οὖν ἄμπε λος ἀλλοτρία καὶ δένδρα ὅσα οὐκ ἐφύτευσεν ὁ Πατὴρ ὁ οὐρά νιος, καὶ ἀνατρέπεται ἡ φυτεία τῶν ἑτεροδόξων ὑπὸ λογισμῶν ὀρθῶν καὶ τῆς ἀνόδου, τῆς πρὸς Θεὸν ὑψούσης ἡμᾶς δι' ἔργων ἀγαθῶν. Μακάριος οὖν ἀνὴρ, οὗ ἐστιν ἀντίληψις αὐτοῦ παρὰ σοί· ἀναβάσεις σου ἐν τῇ καρδίᾳ αὐτοῦ. Ὁ οὖν ἔχων ἐπὶ τὴν καρδίαν αὐτοῦ τὰς τοῦ Θεοῦ ἀναβάσεις καὶ τῶν ἑαυτοῦ λογισμῶν ἐπιμέλειαν ποιούμενος, δυνατὸς ἔσται τὰ τῶν ἑτεροδόξων καταστρέφεσθαι δόγματα, κακῶς πεφυτευμένα καὶ ἐπ' ὀλέθρῳ καρποφοροῦντα. Ἔπειτά φησιν, ὅτι Ἐπὶ τῷ θερισμῷ σου καὶ ἐπὶ τῷ τρυγητῷ σου καταπατήσω, καὶ πάντα καταπεσοῦνται. Ἐπει δὴ γὰρ ὃν θερίζει σῖτον καὶ ὃν τρυγᾷ οἶνον, ἐναντίως ἔχουσι τῷ ἄρτῳ, τῷ στηρίζοντι καρδίαν ἀνθρώπου, καὶ οἴνῳ, τῷ εὐφραίνοντι καρδίαν ἀνθρώπου ὡς ἀγαθὸς ὁ Θεὸς πατεῖ, οὐκ ἐῶν γενέσθαι τροφὴν ἢ ποτὸν τοῖς δι' ἄγνοιαν τῆς παρ' αὐτῶν βλάβης ἀδιακρίτως προσφερομένοις. Ἐπὶ οὖν Τῷ θερισμῷ σου καὶ τῷ τρυγητῷ σου καταπατήσω, καὶ πάντα πεσοῦνται.","english":"Or perhaps, just as strength is bewailed when it has withered away through sickness, because it is no longer present to the one who once possessed it, so also there will be a weeping over the vine of Sebama, since it has withered away and is about to be handed over to fire. After this it is said to the land of Moab: Your trees Hesebon and Eleale have cast down. Therefore Hesebon and Eleale have cast down the trees of Moab. Now come, let us set forth, as far as we are able, what is signified by these things as well. Hesebon is interpreted as reasonings, and Eleale as the ascent of God. Therefore the alien vine is cast down, and as many trees as the heavenly Father did not plant, and the planting of the heterodox is overturned by right reasonings and by the ascent that lifts us up toward God through good works. Blessed, then, is the man whose help is in you; your ascents are in his heart. So the one who has the ascents of God in his heart and takes care for his own reasonings will be able to overthrow the doctrines of the heterodox, which are badly planted and bear fruit unto destruction. Then he says: At your harvest and at your vintage I will trample, and all things shall fall. For since the wheat that one harvests and the wine that one vintages are contrary to the bread that strengthens man's heart and the wine that gladdens man's heart, God, being good, tramples them, not allowing them to become food or drink for those who, through ignorance of the harm that comes from them, partake of them without discernment. At your harvest, then, and at your vintage I will trample, and all things shall fall.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Δύναται τοῦτο καὶ πρὸς τὸ σωματικὸν οἰκοδομεῖν ἡμᾶς, ὅτι πολλοὶ ἐν ταῖς χερσὶν ἔχοντες τὴν συλλογὴν τῶν καρπῶν, ἀθρόᾳ τινὶ πληγῇ (ἐκ χαλάζης, ἢ ἐξ ἄλλης τινὸς μάστιγος) ἀπώλεσαν τὰ προσδοκώμενα, διὰ τὸ ἀχάριστον καὶ πλεονεκτικὸν τῶν ἀνθρώπων, οὐκ ἐάσαντος τοῦ Θεοῦ εἰς ἀπόλαυσιν αὐτοῖς ἀφικέσθαι. Καὶ ἀρθήσεται εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπελώνων· καὶ οὐ μὴ εὐφρανθήσονται, καὶ οὐ μὴ πατή σουσιν οἶνον εἰς τὰ ὑπολήνια· πέπαυται γάρ. Ἤρθη μὲν οὖν εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπελώνων. Ἀφῃρέθη ἀπὸ τοῦ Ἰσραὴλ ἡ βασιλεία τοῦ Θεοῦ, καὶ ἐδόθη ἔθνει, ποιοῦντι τοὺς καρποὺς αὐτοῦ. Δύναται δὲ καὶ κατὰ τὸ σωματικὸν νοεῖσθαι ἡ λέξις, ὅτι αἴρεται πᾶσα εὐφρο σύνη τῶν ἀθρόως ἀφαιρουμένων τὰς ἐπὶ τῇ συγκομιδῇ τῶν γεωργουμένων ἐλπίδας. Ἢ, ἐπειδὴ ἄμπελον εἴπαμεν τὸν ψευδῆ λόγον, δύναται δὲ νοηθῆναι, ὅτι ἡ ἀπὸ πάσης ψευδωνύμου γνώσεως ἐγγινομένη τοῖς ἠπατημένοις εὐφροσύνη, ὡς ἀπὸ ἀμπέλου γεωργούσης φαντασίαν εὐφροσύνης, οὐχὶ δὲ ἀλήθειαν ἀφαιρεῖται, ὡς μηκέτι εἶναι τοὺς ἀπατωμένους. Οὐκέτι γὰρ εὐφρανθήσονται ἐπὶ τοῖς ἐλεγχθεῖσιν οἱ πρότερον αὐτὰ θαυμάζοντες, οὐδὲ γεωργήσουσι Μωαβιτικὴν σταφυλὴν οἱ διδαχθέντες τὴν ἀπ' αὐτῆς ἀκολουθοῦσαν τοῖς πίνουσι βλάβην. Τάχα δὲ καὶ ὑπολήνιά εἰσιν δεχόμεναι τὴν μοχθηρὰν διδασκαλίαν ψυχαί. Διὰ τοῦτο ἡ κοιλία μου ἐπὶ Μωὰβ ὡς κιθάρα ἠχή σει, καὶ τὰ ἐντός μου ὡσεὶ τεῖχος ὃ ἐνεκαίνισας, καὶ ἔσται εἰς τὸ ἐντραπῆναί σε. Καὶ ἐκοπίασε Μωὰβ ἐπὶ τοῖς βωμοῖς καὶ εἰσελεύσεται εἰς τὰ","english":"This can also serve to edify us with respect to the bodily sense: that many who have in their hands the gathering of fruits have lost what they expected by some sudden blow (from hail, or from some other scourge), because of the ingratitude and greed of men, God not permitting them to come to the enjoyment of them. And gladness and exultation shall be taken away from the vineyards; and they shall not rejoice, and they shall not tread wine into the wine-vats; for it has ceased. Gladness, then, and exultation have been taken away from the vineyards. The kingdom of God has been taken away from Israel and given to a nation producing its fruits. But the phrase can also be understood according to the bodily sense: that all gladness is taken away from those who suddenly have their hopes for the harvest of their cultivated lands removed. Or, since we have called the false word a vine, it can be understood that the gladness arising in those who have been deceived from every falsely named knowledge, as from a vine cultivating an illusion of gladness and not the truth, is taken away, so that those who are deceived no longer exist. For no longer will those who formerly admired these things rejoice over them when they have been exposed, nor will those who have been taught the harm that follows from it for those who drink cultivate a Moabite grape. And perhaps the wine-vats are souls receiving the worthless teaching. Therefore my belly shall sound over Moab like a harp, and my inward parts like a wall which you have renewed, and it shall be for your shame. And Moab has labored at the altars and shall enter into the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"χειροποίητα αὐτῆς, ὥστε προσεύ ξασθαι, καὶ οὐ μὴ δύνηται ἐξελέσθαι Αὐτόν. Τοῦτο τὸ ῥῆμα, ὃ ἐλάλησε Κύριος ἐπὶ Μωὰβ, ὁπότε καὶ ἐλάλησεν. Ἡ κοιλία τοίνυν τοῦ Προφήτου ἐπὶ Μωὰβ, ὡς κιθάρα ἠχήσει, τουτέστιν εὐαρμόστως καὶ μουσικῶς ἦχον ἀποτελέσει εὔρυθμον, ἀπὸ τῆς ἐπιστήμης τοῦ κρούοντος αὐτὴν τεχνικῶς. Κοιλίαν δὲ λέγει, ὃ ἀλλαχοῦ ὁ Ψαλμῳδὸς ἐντὸς εἴρηκεν· Εὐλόγει γὰρ (φησὶν) ἡ ψυχή μου τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ. Τίς γὰρ τοῖς ἐντὸς ἑαυ τοῦ προστάσσει εὐλογεῖν τὸ ὄνομα Κυρίου, ἢ τῇ φύσει τῶν ἔσωθεν τῶν διαλογισμῶν ἐξερχομένων; ὧν διπλοῦν ἐστι τὸ τάγμα· οἱ μὲν γὰρ μοχθηροὶ τυγχάνουσι· φόνοι, μοιχεῖαι, κλοπαὶ, ψευδομαρτυρίαι, καὶ ὀφθαλμὸς πονηρός· οἱ δὲ ἀστεῖοι καὶ σωτήριοι· φιλανθρωπία, σωφροσύνη, τὸ κοινωνικὸν καὶ εὔφημον, καὶ αἱ κατὰ Θεὸν μαρτυρίαι, καὶ ὁ ὀφθαλμὸς κα θαρὸς, καὶ τὰ ὅμοια τούτων. Ὧ τοίνυν πάντα τὰ ἐντὸς κατώρθωται εἰς ἑτοιμότητα τοῦ εὐλογεῖν τὸ ὄνομα τοῦ Θεοῦ τὸ ἅγιον, οὗτος καλῶς συμπαρα λαμβάνει τὴν ἔνδον διάθεσιν εἰς τὴν τοῦ Θεοῦ εὐχαριστίαν. Καὶ Ἡσαΐας τοίνυν εἶχε τὰ ἐντὸς ἑαυτοῦ, ὡς τεῖχος, ὃ ἐνεκαίνισεν ὁ Θεός. Οὕτω γὰρ κατεσκεύαστο ἐκ τῆς εἰς αὐτὸν τοῦ Λόγου χάριτος ἀνακαινιζούσης τὸν ἔσω ἄνθρωπον· καὶ ἦσαν αὐτοῦ οἱ διαλογισμοὶ οἱονεὶ τεῖχος ἀκαθαίρετον, ὡς μηδεμίαν διδόναι παρείσδυσιν τοῖς χείροσι λογισμοῖς, μηδὲ τοῖς περι καθεζομένοις ἐχθροῖς εἰς ἐπήρειαν. Καλὸν οὖν ἐστι ταῦτα ἐννοήσαντας ζηλῶσαι καὶ ὁμοίως εἰπεῖν τῷ Προφήτῃ τὸ Ἡ κοιλία μου ὡς κιθάρα ἠχήσει, καὶ τὰ ἐντός μου ὡσεὶ τεῖχος ὃ ἐνεκαίνισας.","english":"her handmade things, so as to pray, and he shall not be able to rescue him. This is the word which the Lord spoke against Moab, when he also spoke. The belly of the Prophet, then, against Moab shall sound like a harp, that is, it will produce a harmonious and musical sound, well-rhythmed, from the skill of the one who strikes it artfully. And he calls \"belly\" what the Psalmist elsewhere called \"within\": for he says, Bless my soul the Lord, and all things within me his holy name. For who commands the things within himself to bless the name of the Lord, except the nature of the thoughts that come out from within? Of these the order is twofold: for some are wicked—murders, adulteries, thefts, false testimonies, and an evil eye; and others are good and saving—love of humanity, chastity, the communal and well-speaking, and the testimonies according to God, and the pure eye, and things like these. To whomsoever, then, all things within have been set right for readiness to bless the holy name of God, this one rightly takes along the inner disposition for the thanksgiving of God. And Isaiah, then, had the things within himself as a wall which God renewed. For thus he had been furnished from the grace of the Word toward him renewing the inner man; and his thoughts were as it were an indestructible wall, so as to give no entrance to worse thoughts, nor to enemies sitting around for assault. It is good, then, having understood these things, to emulate and to say like the Prophet: My belly shall sound like a harp, and the things within me as a wall which you renewed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"Καὶ ἔσται (φησὶν) εἰς τὸ ἐντραπῆναί σε, ὅτι ἐκοπίασε Μωὰβ ἐπὶ τοῖς βωμοῖς. Πρὸς τὸν αὐτὸν ὁ λόγος. Τί οὖν βούλεται τὸ τολμηρῶς δοκοῦν εἰρῆσθαι, τὸ Ἔσται εἰς τὸ ἐντραπῆναί σε; Διὰ τοῦτο μοι (φησὶν) ἰσχυροὺς ἐχαρίσω ἔνδοθεν τοὺς διαλογισμοὺς, ὥστε τοὺς νῦν μὴ ἐπιστρέφοντας ἐπὶ σὲ ἐντραπῆναί σε διὰ τῶν ἐλέγχων τῶν προσαγομένων αὐτοῖς, ἐκ τῆς τῶν δεδομένων μοι λογισμῶν εὐτονίας. Λείπει οὖν τὸ αὐτούς, ἵνα ὑγιῶς τῶν ῥημάτων ὁ νοῦς ἀποδοθῇ· Καὶ ἔσται εἰς τὸ ἐντραπῆναι αὐτούς σε. Ὥσπερ γὰρ οἱ ἐν τοῖς πολέμοις ἀντιπρόσωποι ἑστῶτες, ἕως μὲν ἰσοπαλεῖς δοκοῦσιν εἶναι, οὐ τρέπονται, οὐδὲ ἐκκλίνουσιν, ἐπειδὰν δὲ ὑπερέχῃ αὐτῶν τὸ ἕτερον μέρος, τραπέντες φεύγουσιν, οὕτω καὶ ψυχὴ ὑπὸ ἀναιδείας παρατεταγμένη ἕστηκεν, οὐκ ἐντρεπομένη, ἐλεγχθεῖσα δὲ ὑπὸ λόγου καθαπτομένου αὐτῆς, τρέπεται πρὸς αἰσχύνην. Καὶ ἐπειδὴ ἐν τῷ κρυπτῷ τοῦ ἀνθρώπου γίνεται ἡ τροπὴ, ἐντροπὴ προσηγόρευται. Διὰ τοῦτο οὖν ἡ κοιλία ἠχήσει, καὶ τὰ ἐντὸς ὡσεὶ τεῖχος ὃ ἐνεκαίνισεν ὁ Θεὸς τοῦ Προφήτου, ἵνα μεταβάλωσι καὶ ἐντραπῶσι, τοῦ αἰδεῖσθαι Θεὸν, πρότερον οὐκ ἐπιστάμενοι τὴν ὠφέλιμον αἰσχύνην. Ὅτι ἐκοπίασε Μωὰβ ἐπὶ τοῖς βωμοῖς, καὶ εἰσελεύσεται εἰς τὰ χειροποίητα, ὥστε προσεύξασθαι, καὶ οὐ μὴ δύνωνται ἐξελέσθαι Αὐτόν. Τὸν ἐπὶ τέλει ἀφανισμὸν πάσης εἰδωλολατρείας ἐκ τῆς τοῦ Λόγου ἐπιφανείας προφητεύει νῦν ὁ Ἡσαΐας, ὅτι μάταιοι πάντες οἱ ἐπὶ ταῖς κατασκευαῖς τῶν ναῶν μόχθοι, καὶ αἱ ἀνωφελεῖς εἰς τὰ χειροποίητα ἐλπίδες. Προσεύξονται γὰρ (φησὶ) καὶ οὐ μὴ δύνωνται ἐξελέσθαι Αὐτόν. Τοῦτο νῦν ἐπὶ τῆς Χριστοῦ ἐπιδημίας πεπλήρωται.","english":"And it shall be (he says) for your being put to shame, because Moab has labored at the altars. The word is addressed to the same. What then does that which seems to have been said boldly mean, \"It shall be for your being put to shame\"? For this reason (he says) you have been granted strong reasonings from within, so that those who now do not turn to you may be put to shame before you through the refutations brought against them, from the vigor of the reasonings given to me. The word \"them\" is therefore missing, so that the sense of the words may be rendered soundly: \"And it shall be for their being put to shame before you.\" For just as those standing face to face in battles, as long as they seem to be equally matched, do not turn, nor give way, but when the other side prevails over them, they turn and flee, so also a soul drawn up in battle line by shamelessness stands, not feeling shame, but when refuted by the word that fastens upon it, it turns to shame. And since the turning takes place in the hidden part of the man, it has been called \"turning to shame.\" For this reason, then, the belly shall sound, and the inward parts like a wall which God has renewed for the Prophet, so that they may change and be put to shame, having not previously known how to feel shame before God—the profitable shame. Because Moab has labored at the altars, and he shall enter into the handmade things, so as to pray, and they shall by no means be able to rescue him. Isaiah now prophesies the final destruction of all idolatry from the manifestation of the Word, that all labors upon the constructions of temples are vain, and the unprofitable hopes in handmade things. For they shall pray (he says) and shall by no means be able to rescue him. This has now been fulfilled at the coming of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Ἀντὶ σκοπέλων μὲν γὰρ ἑστήκασιν οἱ ναοὶ, οἱ περιβόητοι· οὐκέτι δὲ αἱ ἀπὸ τῶν δαιμόνων ἀπάται, φυγαδευθείσης τῆς ἀντικειμένης δυνάμεως διὰ τὸ μυστήριον τοῦ σταυροῦ, τοῦ κατὰ πᾶσαν τὴν οἰκουμένην κεκηρυγμένου. Τοῦτο γὰρ τὸ ῥῆμα, ὃ ἐλάλησε Κύριος ἐπὶ Μωὰβ, ὁπότε καὶ ἐλάλησεν. Οἷον ἐπίλογός ἐστι παντὸς τοῦ ῥήματος τοῦ κατὰ τῆς Μωαβίτιδος κεκηρυγμένου· Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος. Προτέτακτο μὲν γὰρ ἡ λέξις οὕτως ἔχουσα· Τὸ ῥῆμα τὸ κατὰ τῆς Μωαβίτιδος· ἐπιλέγεται δὲ παντὶ τῷ μέρει τῆς περικοπῆς· Τοῦτο τὸ ῥῆμα, ὃ ἐλάλησε Κύριος ἐπὶ Μωὰβ, ὁπότε καὶ ἐλάλησε. Τί ἐστιν Ὁπότε καὶ ἐλάλησε; Δείκνυσι τὸ σπάνιον τῆς τοῦ Θεοῦ πρὸς τοὺς Μωαβίτας γινομένης φωνῆς. Τῷ μὲν γὰρ Ἰσραὴλ συνεχῶς διαλέγεται, τοῖς δὲ ἔθνεσιν ὡς τὰ\n\nπολλὰ σιωπᾷ, ὡς ἀλλοτρίοις τῆς ἑαυτοῦ μερίδος. Οὐ μὴν παντελῶς ἀποκρύπτει τὸν λόγον, ἀλλὰ καὶ τούτους γεύει τῆς ἑαυτοῦ φιλανθρωπίας, ἵνα διὰ τῆς ἐν ὀλίγοις πείρας, πρὸς τὴν τῶν τελείων ἐπιθυμίαν ὁρμῶσιν... Ἐπεὶ οὖν σπανιάκις λαλεῖ τοῖς Μωαβίταις, διὰ τοῦτο εἴρηται, ὅτι Τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος, ὁπότε καὶ ἐλάλησεν. Καὶ νῦν λέγω· ἐν τρισὶν ἔτεσιν (ἐτῶν μισθωτοῦ) ἀτιμασθήσεται ἡ δόξα Μωὰβ ἐν παντὶ τῷ πλούτῳ τῷ πολλῷ, καὶ καταλειφθήσεται ὀλιγοστὸς καὶ οὐκ ἔντιμος. Διὰ τούτων δοκεῖ μοι ὁρίζειν χρόνον κολάσεως τῇ Μωὰβ, ὃν ὠνόμασε τρία ἔτη μισθωτοῦ. Ἐπεὶ οὖν εἰς τρία μέρη ἡ πᾶσα τοῦ χρόνου διαιρεῖται φύσις, τὸ τέλειον τοῦ χρόνου παραστῆσαι βουλόμενος, τρία εἶπεν ἔτη. Ἐν οὖν τρισὶν ἔτεσιν ἐτῶν μισθωτοῦ ἀτιμασθήσεται ἡ δόξα Μωάβ.","english":"For instead of rocky crags, the temples stand—those much-heralded temples; but no longer are there the deceits that come from the demons, since the opposing power has been put to flight through the mystery of the cross, which has been proclaimed throughout the whole inhabited world. For this is the word which the Lord spoke concerning Moab, when he also spoke. It is, as it were, an epilogue of the whole word proclaimed against the Moabitess: \"This is the word which the Lord spoke.\" For the text had been set out beforehand in this way: \"The word against the Moabitess\"; and to the whole portion of the passage is appended: \"This is the word which the Lord spoke concerning Moab, when he also spoke.\" What is \"when he also spoke\"? It shows the rarity of God's voice coming to the Moabites. For to Israel he speaks continually, but to the nations for the most part he is silent, as to those alien to his own portion. Yet he does not wholly conceal the word, but even these he lets taste of his own love for humanity, so that through experience in a few things they might press on toward the desire for things perfect... Since, then, he speaks only rarely to the Moabites, for this reason it has been said: \"This is the word which the Lord spoke, when he also spoke.\" And now I say: in three years (of a hired servant's years) the glory of Moab shall be dishonored in all its great wealth, and there shall be left a very few and not honorable. Through these words he seems to me to define a time of punishment for Moab, which he called three years of a hired servant. Since, then, the whole nature of time is divided into three parts, wishing to set forth the completeness of time, he said three years. In three years, then, of a hired servant's years, the glory of Moab shall be dishonored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"–̔Ο μισθωτὸς καὶ ἐν τῷ Εὐαγγελίῳ διαβέβληται ὑπὸ τοῦ Σωτῆρος, λέγοντος· Ὁ δὲ μισθωτὸς καὶ οὐκ ὢν ποιμὴν, οὗ οὔκ ἐστι τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ φεύγει, ὅτι μισθωτός ἐστι, καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων. Καὶ πάροικος δὲ καὶ μισθωτὸς τοῦ ἱερέως οὐκ ἔδεται ἅγια, κατὰ πάροικος δὲ καὶ μισθωτὸς τοῦ ἱερέως οὐκ ἔδεται ἅγια, κατὰ τὸν νόμον. Ἐξεμίσθωσεν οὖν ἑαυτὸν ὁ Μωὰβ, καὶ γέγονε μισθωτός. Οὐ γὰρ ἠγάπησε τὸν Θεὸν, ἀλλὰ φαντασίᾳ μισθῶν καὶ ἐλπίδι οἰκείας ὠφελείας, οὐχὶ δὲ τῇ πρὸς τὸ γινόμενον διαθέσει, ἔπραττεν ὃ ἔπραττε. Τρισὶν οὖν ἔτεσιν ἀτιμασθήσεται ἐτῶν μισθωτοῦ. Ὡς οὖν ὁ ποιμὴν ὁ μισθωτὸς οὔκ ἐστι ποιμὴν, οὕτω καὶ ὁ ποιῶν ἐλεημοσύνην εἰς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων, ἀπέχει τὸν μισθὸν καὶ οὔκ ἐστιν ἐλεήμων, οὐδὲ κοινωνικός. Καὶ ὁ σώφρων διὰ τὴν ἀνθρωπίνην ἀρέσκειαν, οὔκ ἐστι σώφρων, οὐ τὴν ἀρετὴν διώκων, ἀλλὰ τὴν ἀπ' αὐτῆς δόξαν θηρώμενος. Ἄτιμοι τοίνυν παρὰ Θεῷ οἱ πρὸς ἔνδειξίν τι ποιοῦντες. Ὥστε καὶ ὁ Μωὰβ ἐν τρισὶν ἔτεσιν ἐτιμασθήσεται, τουτέστιν ἐν παντὶ τῷ μέτρῳ τοῦ χρόνου· ἀτιμίαν δὲ μισθωτοῦ, διὰ τὸ μὴ ἐκ διαθέσεως, ἀλλ' ἐπίπλαστον αὐτῷ εἶναι τὸ ἔργον τῆς ἀρετῆς. Ἀτιμάζεται δὲ Ἐν παντὶ τῷ πλούτῳ τῷ πολλῷ. Ὅσον γὰρ αὐτῷ περιῆν τῆς ἐνταῦθα ὑπολήψεως, τοσοῦτον μετὰ τὸ ἀποκαλυφθῆναι ἡμῶν τὰ κρυπτὰ, ἀποδοθήσεται τῆς αἰσχύνης ὁ μισθός. Καὶ ὁ πολλὴν συνάγων ταῖς χερσὶν ἀκαρπίαν, πλείονα ἔχει ὕλην τῆς ἐπιφερομένης αὐτῷ ἀτιμίας· καὶ ὁ ἐνεργῶν θησαυρίσματα γλώσσῃ ψευδεῖ, μάταια διώκει καὶ ἐλεύσεται ἐπὶ παγίδας θανάτου.","english":"The hired worker is also maligned in the Gospel by the Savior, who says: But the hired worker, who is not the shepherd and does not own the sheep, sees the wolf coming and flees, because he is a hired worker, and he does not care about the sheep. And the sojourner and hired worker of the priest does not eat the holy things, according to the law. Moab, then, hired himself out and became a hired worker. For he did not love God, but acted as he did out of a fantasy of wages and the hope of personal gain, and not out of a disposition toward what was being done. For three years, then, he shall be dishonored with the years of a hired worker. As, therefore, the hired shepherd is not a shepherd, so too the one who gives alms in order to be glorified by men has received his reward and is not merciful, nor is he generous. And the temperate man who acts for the sake of human approval is not temperate, since he does not pursue virtue but hunts the glory that comes from it. Dishonored before God, then, are those who do anything for show. So Moab too shall be dishonored in three years, that is, in the whole measure of time; and it is the dishonor of a hired worker, because the work of virtue in him is not from disposition but is counterfeit. He is dishonored in all his great wealth. For to the extent that the esteem of this world belonged to him, to that extent, after our hidden things are revealed, the wage of shame will be repaid to him. And the one who gathers much barrenness with his hands has more material for the dishonor that is brought upon him; and the one who stores up treasures with a lying tongue pursues vain things and will come upon the snares of death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Καὶ καταλειφθήσεται ὀλιγοστὸς καὶ οὐκ ἔντιμος. Εὐεργεσία τῶν ἐπὶ κακίᾳ συγκεκροτημένων, ἡ ἐντεῦθεν παίδευσις.","english":"And a few will be left, and they will be without honor. The discipline that comes from this is a benefit to those who have been banded together for evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}