{"slug":"khazarzar-cyril-of-alexandria-expositio-in-psalmos","id":"greek:khazarzar:khazarzar-cyril-of-alexandria-expositio-in-psalmos","title":"Expositio in Psalmos","title_source":"Expositio in Psalmos","author":"Cyril of Alexandria","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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":"2026-11-15T20:26:07Z","cost_usd":0.056279},"source":{"registry_id":"greek:khazarzar:khazarzar-cyril-of-alexandria-expositio-in-psalmos","work_id":"khazarzar-cyril-of-alexandria-expositio-in-psalmos","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Expositio%20in%20Psalmos.pdf"},"stats":{"passages":474,"english_words":134960,"coptic_letters":0,"source_letters":522987,"commentary_units":0,"commentary_kinds":0,"derived_notes":147,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Cyril%20of%20Alexandria_PG%2068-77/Expositio%20in%20Psalmos.pdf"}],"checks":{"work":"khazarzar-cyril-of-alexandria-expositio-in-psalmos","status":"pass","blocking":[],"warnings":[],"stats":{"passages":474,"translated":474,"commentary_passages":0,"commentary_units":0,"english_words":134960,"source_letters":522883,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 474 narrative."},{"kind":"caution","severity":"caution","text":"144 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"3 scriptural phrase match(es) noted: John 1:1; John 1:14; Luke 2:14."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":474},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΚΥΡΙΛΛΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΑΛΕΞΑΝΔΡΕΙΑΣ ΕΙΣ ΤΟΥΣ ΨΑΛΜΟΥΣ. ΠΡΟΟΙΜΙΟΝ.\n\nἹεροὶ μὲν λόγοι καὶ θείων ἄθροισις μαθημάτων, εὐκλεᾶ τοῖς εἰρηκόσιν περιποιοῦσι τὴν ὄνησιν· \"Κρεῖσσον γὰρ σοφία λίθων πολυτελῶν, πᾶν δὲ τίμιον οὐκ ἄξιον αὐτῆς ἐστιν.\" Χρῆναι δὲ οἶμαι πονεῖν, καὶ μάλα προθύμως, ἔν γε δὴ τοῖς οὕτως ὀνησιφόροις, ὄκνου τε εἶναι καὶ ῥᾳθυμίας κρείττονα τῶν ἀξιαγάστων ἐρῶντα πραγμάτων· οὐ γὰρ τοῖς εἰωθόσιν ἀναπίπτειν εἰς ῥᾳθυμίαν, ἁλώσιμα γένοιτ' ἂν τὰ ἐξαίρετα τῶν κατορθωμάτων, ἀλλὰ τοῖς ἱδροῦν ἐθέ λουσιν περὶ αὐτῶν. Ἔνθεν τοι κἀγὼ παρατέθηγμαι καὶ νῦν ἐπί γε τὸ δεῖν ὀλίγα ἄττα κατὰ δύναμιν καὶ εἰς τὴν τῶν ψαλμῶν ἀφηγήσασθαι βίβλον. Σφόδρα γὰρ αὐτῇ ἐν Ἐκκλησίᾳ Κυρίου ταῦτα ψάλλουσιν εἰς ὑπακοὴν τοῦ λαοῦ· δύνανται δὲ οἱ περὶ τὸν Ἀσὰφ προφῆται δείκνυσθαι καὶ ἀρχηγοὶ καὶ διδάσκαλοι κατασταθέντες ὑπὸ τοῦ Δαβὶδ εἰς τοὺς λαοὺς εἰς τὸ αἰ νεῖν τὸν Κύριον καὶ ἐξομολογεῖσθαι αὐτῷ. Καὶ ταῦτα μὲν οὕτως ἡμῖν εἴρηται. Περὶ δὲ τῶν λοιπῶν τῶν εὑρισκομένων, εἰ τύχοι, διαψάλματος, ἢ ὀβέλου, ἢ λημνίσκου, ἤ τινος ἑτέρου μνήμην ἑκάστου ψαλμοῦ, τῇ τοῦ Κυρίου χάριτι ὁδηγούμενος καὶ συμβιβαζόμενος τῇ ἐκείνου δυνάμει, λέξω καὶ πάλιν. Καὶ περὶ αὐτῶν δὲ τῶν προλεχθέντων ἐν τοῖς ἑξῆς πλατύτερον τὸν λόγον διηγήσομαι τῇ τοῦ Κυρίου χάριτι.","english":"OF OUR FATHER AMONG THE SAINTS CYRIL, ARCHBISHOP OF ALEXANDRIA, ON THE PSALMS. PROOEMIUM.\n\nSacred words and a gathering of divine teachings procure for those who speak them a glorious benefit; for \"wisdom is better than precious stones, and every precious thing is not worthy of her.\" But I think one ought to labor, and that very eagerly, in matters so beneficial, and to be superior to hesitation and laziness, loving things worthy of admiration; for the excellent things of good deeds would not be attainable by those accustomed to sink into laziness, but by those willing to sweat over them. Hence I too have been stirred up even now to the duty of expounding, according to my ability, a few things at least concerning the book of the Psalms. For these things are sung in the Church of the Lord very much for the obedience of the people; and the prophets around Asaph can be shown to have been appointed by David as leaders and teachers for the peoples, to praise the Lord and give thanks to him. And these things have been said by us in this way. But concerning the remaining things found, if it happens, in the diapsalma, or the obelos, or the lemniskos, or the mention of any other thing in each psalm, guided by the grace of the Lord and instructed by his power, I will speak again. And concerning these very things previously mentioned, I will set forth the account more fully in what follows, by the grace of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"ΨΑΛΜΟΣ Αʹ.\n\nΚαὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται Πρὸ μὲν γὰρ τοῦ Σωτῆρος ἡμῶν ἐπιδημίας ἦν οὐκ ἄτραχυ τοῖς ἐπὶ τῆς γῆς τὸ δύνα σθαι κατευμεγεθεῖν τῆς ἐκτόπου φιληδονίας, καὶ ὑπερφέρεσθαι κοσμικῶν ἐπιθυμιῶν. Ἐπειδὴ δὲ ἐπέφανεν ἡμῖν Θεὸς ὢν ὁ Κύριος, λεία καὶ ὁμαλὴ καὶ οὐδὲν ἔχουσα τὸ ἄναντες ἢ τραχὺ γέγονεν ἡ εἰς ἀρε τὴν ἡμᾶς ἀποφέρουσα τρίβος. Οὐκ ἀναστήσονται οἱ ἀσεβεῖς ἐν κρίσει. (, ) Ἕπεται δέ τις αὐτοῖς ἔσθ' ὅτε καὶ οἰκτιρμὸς, ὡς μὴ ταῖς ἴσαις τοῖς ἀσε βέσιν κολάσεσι περιπεσεῖν. –Ἀναστήσονται δὲ καὶ οἱ ἁμαρτωλοὶ, ἀλλ' οὐκ ἔσονται ἐν τῇ βουλῇ καὶ τῷ τάγματι τῶν δικαίων· βουλὴν δὲ δικαίων φησὶν οἷον τὴν τάξιν καὶ τὸ ἀξίωμα. Εἰ γὰρ καὶ εἶέν τινες τῶν ἡμαρτηκότων ἐλέους [ ἢ συγγνώ μης] ἄξιοι, ἀλλ' οὐκ ἂν τοῖς τῶν ἁγίων ἐναριθμηθεῖεν χοροῖς· ἕτερος γὰρ ἐκείνων κλῆρος, καὶ ἀνεστηκότα τὰ αὐχήματα, περίοπτός τε ἡ χάρις, καὶ ἀτελεύτητος ἡ τρυφή. Τετρυγήκασι γὰρ καρπὸν ἀνδραγαθημάτων, καὶ τῆς εἰς πᾶν ἀγαθὸν εὐανδρίας καταπλουτοῦσι τὰς ἀμοιβάς. Σὺ δὲ σημείωσαι ὅτι πρῶτος Δαβὶδ ἀνάστασιν καὶ κρίσιν καὶ ἐπαγγελίαν ζωῆς μελλούσης σαφῶς ἐδίδαξε, Μωσέως μηδὲν παραδεδωκότος.","english":"PSALM 1.\n\nAnd all things whatsoever he does shall prosper. For before the coming of our Savior, it was not without difficulty for those on earth to be able to rise above unnatural love of pleasure and to be superior to worldly desires. But since the Lord, being God, has appeared to us, the path that leads us to virtue has become smooth and level and has nothing steep or rough in it. The ungodly shall not rise in judgment. Yet sometimes mercy follows even them, so that they do not fall into the same punishments as the ungodly. And the sinners shall rise, but they shall not be in the council and the rank of the righteous; and by \"council of the righteous\" he means, as it were, their order and dignity. For even if some of those who have sinned be worthy of mercy or pardon, yet they would not be numbered among the choirs of the saints; for theirs is another lot, and their honors are raised on high, and their grace is conspicuous, and their delight is unending. For they have gathered the fruit of their noble deeds, and they are enriched with the rewards of their manliness toward every good thing. But mark this, that David first clearly taught resurrection and judgment and the promise of the life to come, whereas Moses handed down nothing of the kind.","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":3,"ref":"p3","source":"ΨΑΛΜΟΣ Βʹ.\n\nἽνα τί ἐφρύαξαν ἔθνη, καὶ λαοὶ ἐμελέτησαν κενά; Καὶ ἐνταῦθα δὲ σαφέστερον τὰς τῶν Ἰουδαίων ἀπονοίας, καὶ τὸ ἀχάλινον θράσος τὸ κατὰ Χριστοῦ, καὶ τὸ εἰκαῖον ἐν σκέμμασι, καὶ μειρακιῶδες ἐν λογισμοῖς, μονονουχὶ καταιτιᾶται λέγων· \"Ἵνα τί ἐφρύαξαν ἔθνη; –Καὶ ἑτέρως δὲ μάτην ἐμελέτησαν τὰ τῶν προφητῶν βιβλία, τὸν ὑπ' αὐτῶν κηρυττόμενον Σωτῆρα τοῦ γένους μὴ παραδεξάμενοι. Ἐγὼ δὲ\n\nκατεστάθην βασιλεὺς ὑπ' αὐτοῦ. Ἀνενδεὴς δὲ κατὰ φύσιν ὑπάρχων, ὅσα λέγεται λαμβάνειν, ἵνα ἡμεῖς μετάσχωμεν, εἴληφεν. –Κεχειροτόνημαι, φησὶν, εἰς βασιλέα παρὰ τοῦ Θεοῦ καὶ Πατρὸς ὥστε διαγ γέλλειν τὸ πρόσταγμα αὐτοῦ, καὶ πρό γε τῶν ἄλλων τοῖς ἐν Σιών. Καὶ τοῦτο, οἶμαι, ἔστιν ὅπερ ἔφη Χρι στός· \"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.\" Ἐπειδὴ γὰρ αὐτοῖς τῆς ἐπαγγελείας ὠφείλετο χάρις, αὐτοῖς καὶ πρώτοις τὸ τῆς εὐαγγελικῆς ἀφηγήσεως ἐχαρίζετο λόγον, καὶ τὴν διὰ πίστεως τῆς εἰς αὐτὸν δικαίωσιν. Υἱός μου εἶ σύ· ἐγὼ σήμερον γεγέννηκά σε. Οἶδεν οὖν ὁ Δαβὶδ τὸν Χριστὸν καὶ προαιώνιον ἔχοντα τὸν τῆς θεότητος θρόνον, διὰ τὴν ἐκ Πατρὸς ἀπόῤῥητον γέννησιν· \"Ὁ θρόνος σου γὰρ, φησὶν, ὁ Θεὸς, εἰς τὸν αἰῶνα.\" Οἶδεν αὐτὸν καὶ βασι λείαν δεχόμενον ἀνθρωπίνως ἐν χρόνῳ, διὰ τὸ τῆς οἰκονομίας νεώτερον. Καὶ πάλιν τὴν προαιώνιον αὐτοῦ δηλοῖ γέννησιν εἰπών· \"Υἱός μου εἶ σύ.\" Ἦν γὰρ ἀεὶ Υἱός. Καὶ τὴν κατὰ σάρκα δὲ αὖθις δεικνύει ἐπενεγκών· \"Ἐγὼ σήμερον γεγέννηκά σε·\" τὸ γὰρ σήμερον, χρόνου ἐστίν. Ἐχαρίσατο δὲ αὐτῷ ὁ Θεὸς ὡς ἀνθρώπῳ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, τὸ τῆς υἱότητος δηλαδή.","english":"PSALM 2.\n\nWhy did the nations rage, and the peoples meditate on vain things? And here too he more clearly accuses the folly of the Jews, and their unbridled boldness against Christ, and their rashness in thoughts, and their childishness in reasonings, almost saying: \"Why did the nations rage?\" And in another way they meditated in vain on the books of the prophets, not receiving the Savior of the race who was proclaimed by them. But I\n\nwas established as king by him. And being by nature without need, whatever he is said to receive, he has received so that we might partake. \"I have been appointed,\" he says, \"as king by God the Father, so as to declare his command, and before all others to those in Zion.\" And this, I think, is what Christ said: \"I was not sent except to the lost sheep of the house of Israel.\" For since the grace of the promise was owed to them, to them first also he granted the word of the gospel proclamation, and the justification through faith in him. You are my Son; today I have begotten you. David therefore knows Christ as having his throne of divinity before the ages, because of the ineffable generation from the Father; \"For your throne, O God,\" he says, \"is forever.\" He knows him also as receiving a kingdom in a human way in time, because of the newer aspect of the economy. And again he reveals his generation before the ages, saying: \"You are my Son.\" For he was always Son. And again he shows the generation according to the flesh by adding: \"Today I have begotten you\"; for \"today\" is a matter of time. And God granted to him as a man the name that is above every name, namely that of sonship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Τὸ σήμερον, καιροῦ τοῦ ἐνεστηκότος, καθ' ὃν καὶ γέγονε σὰρξ, ποιεῖται τὴν δήλωσιν, ὑπάρχων δὲ φύσει καὶ τῶν ὅλων Κύριος· μεμαρτύρηκεν γὰρ Ἰωάννης περὶ αὐτοῦ, ὅτι εἰς τὰ ἴδια ἦλθεν, ἴδια λέγων αὐτοῦ τὸν κόσμον. Ὡς εἰς δόξαν συνήθη τὴν τῆς βασιλείας καλούμενος, ἔφασκεν· \"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ,\" δῆλον δὲ ὅτι τοῦ Θεοῦ καὶ Πατρός. Ἠνέσχετο δὲ τῶν τοιού των, ἵν' ὡς ἄνθρωπος υἱοποιηθεὶς, καίτοι κατὰ φύ σιν ὑπάρχων Υἱὸς, ὁδοποιήσῃ δι' αὐτοῦ τῇ ἀνθρώπου φύσει τῆς υἱοθεσίας τὴν μέθεξιν, καὶ καλέσῃ πρὸς βασιλείαν οὐρανῶν τοὺς ὑπὸ τῆς ἁμαρτίας τυραννου μένους. Ὥσπερ γὰρ οἷά τινα κλῆρον, ἐκ πατρὸς εἰς ὅλον τὸ ἐξ αὐτοῦ διῆκον γένος τὰς ἐκ τῆς ἐν Ἀδὰμ παραβάσεως συμφορὰς ἐσχήκαμεν, ἀρᾷ καὶ θανάτῳ πεφορτισμένοι, οὕτω πάλιν εἰς ἅπαν τὸ ἀνθρώπινον γένος τὰ ἐν Χριστῷ διαδραμεῖται λαμπρά. Δέχεται γὰρ ἡμῖν, οὐχ ἑαυτῷ δὲ πάντως ὁ Μονογενής· πλήρης γάρ ἐστιν ὅτι καὶ φύσει Θεός· δεῖται δὲ ὅλως οὐδενός· καταπλουτίζει δὲ μᾶλλον αὐτὸς τοῖς ἄνωθεν ἀγαθοῖς τὴν σύμπασαν κτίσιν. Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη. Ἑνὸς ἔθνους παρ οιστρήσαντος τοῦ ἐξ Ἰσραὴλ, καὶ διὰ τοῦτο ἀποβληθέντος, πάντα τὰ ἔθνη δίδοται τῷ Χριστῷ πιστεύ σαντα εἰς αὐτόν. Αὐτὸς γὰρ ἡ τῶν ἐθνῶν προσδοκὴ, καὶ ἐν αὐτῷ ἔθνη ἐλπιοῦσι. Καὶ ἀντὶ μιᾶς γῆς τῆς τῶν Ἰουδαίων, τὰ τῆς οἰκουμένης πέρατα [α. πληρώματα] ᾠκειώσατο. Καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου. Τέθειται γὰρ ὡς ἄνθρωπος κληρονόμος πάντων, ἵνα λοιπὸν ὡς ἴδιον ἀνασώσῃ κλῆρον τοὺς ἐπὶ γῆς διηρπασμένους ὑπὸ τῶν ἀντικειμένων δυνά 69.μεων.","english":"The word “today” indicates the present time, in which he also became flesh, though by nature he is Lord of all things as well; for John testified concerning him, that he came to his own, calling the world his own. As one called to the glory of his kingdom that was his by custom, he said: “But I was established as king by him,” clearly by God and the Father. And he endured such things, so that, as a man adopted as son—though by nature he is the Son—he might prepare through himself for human nature a share in adoption as sons, and call to the kingdom of heaven those tyrannized by sin. For just as, as it were, by some inheritance from a father, the misfortunes from the transgression in Adam have reached the whole race descended from him, burdened as we are with a curse and death, so again the glorious things in Christ will run through the whole human race. For the Only-Begotten receives them for our sake, and certainly not for his own; for he is fully God even by nature, and has need of nothing at all; rather, he himself enriches the whole creation with the good things from above. Ask of me, and I will give you the nations. When one nation—that from Israel—had acted insolently and for this reason was rejected, all the nations that believed in Christ are given to him. For he himself is the expectation of the nations, and in him shall the nations hope. And instead of the one land of the Jews, he took as his own the ends [or: the fullness] of the inhabited world. And I will give you the nations as your inheritance. For he has been appointed as a man the heir of all things, so that thereafter he might recover as his own inheritance those on the earth who had been plundered by the opposing powers.","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":5,"ref":"p5","source":"Οὗ δὴ πρὸς πέρας ἀχθέντος, ἔφη πρὸς τὸν Πατέρα ὁ Υἱός· \"Οὓς δέδωκάς μοι, ἐκ σοῦ ἦσαν, κἀμοὶ αὐτοὺς δέδωκας.\" Εἰ δὲ τοῦ Πατρὸς ἦσαν, καὶ τοῦ συμβασιλεύοντος αὐτῷ κατὰ φύσιν Λόγου, εἰς τὸν ὑπάρχοντα αὐτοῦ πλοῦτον ἄνεισιν καὶ μετὰ σαρκός. Τοιγαροῦν ἔφασκε· \"Πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά.\" Οὐκοῦν ἂν εἰ λέ γοιτο λαβεῖν καὶ τεθεῖσθαι κληρονόμος, διὰ τὸ ἀν θρώπινον λέγεται. Γέγονε γὰρ ἄνθρωπος ἵνα κηρύξῃ αἰχμαλώτοις ἄφεσιν τοῖς ἀποσκιρτήσασι τοῦ Θεοῦ· ἀλλ' ἔμεινεν οὐδὲν ἧττον Θεὸς, καίτοι πτωχεύσας καθ' ὃ γέγονεν ἄνθρωπος. Διὸ καὶ πρὸς τοὺς Ἑβραίους ἔφασκε Παῦλος· \"Δι' οὗ καὶ τοὺς αἰῶνας ἐποίησε.\" Οὐκ ἐν χρείᾳ δόξης ἢ ἑτέρου τινὸς καθεστηκὼς ὁ Υἱὸς, ὃς Λόγος ἐστὶν, αἰτεῖν παρὰ τοῦ Πατρὸς ἢ καὶ λαμβάνειν λέγεται· οἰκονομικῶς δὲ τοῦτο ποιεῖ. Δέχεται μὲν γὰρ ἀνθρωπίνως διὰ τὸ σχῆμα τῆς πρὸς ἡμᾶς ὁμοιώσεως· ἔστι δὲ πλήρης ὡς Θεός. Καὶ μετ' ὀλίγα· Αἰτεῖ τοίνυν καὶ δέχεται παρὰ τοῦ Πατρὸς δι' ἡμᾶς, ἅπερ ἔχει μὲν φυσικῶς ὡς Θεός. Ἐπειδὴ σάρκα τοῦ δοξάζεσθαι χρῄζουσαν ἀνέλαβεν, καὶ οὐχ ἑτέρου τινὸς, ἀλλ' αὐτοῦ γέγονεν, εἰκότως ἰδιοποιεῖται τὰ εἰς αὐτὴν ἢ περὶ αὐτὴν γινό μενα· καὶ ὡς ἄνθρωπος μὴ ἔχων, δέχεται παρὰ τοῦ Πατρὸς","english":"When this had been brought to completion, the Son said to the Father: \"Those whom you have given me were yours, and you have given them to me.\" But if they were the Father's, they were also the Word's, who by nature reigns together with him; and so he ascends, even with the flesh, into the wealth that is his own. Therefore he said: \"All things that are mine are yours, and yours are mine.\" So then, if he is said to receive and to be appointed heir, this is said because of the human nature. For he became man in order to proclaim release to captives, to those who had revolted from God; but he nonetheless remained God, even though he became poor inasmuch as he became man. Therefore Paul also said to the Hebrews: \"through whom he also made the ages.\" The Son, who is the Word, is not in need of glory or of anything else, so as to be said to ask from the Father or to receive; but he does this by economy. For he receives in a human way because of the form of his likeness to us; but as God he is full. And shortly after: He asks, then, and receives from the Father for our sake, things which he has by nature as God. Since he took up flesh that needed to be glorified, and it became not another's but his own, he rightly appropriates to himself the things that happen for it or concerning it; and as a man who does not have, he receives from the Father","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ἅπερ ἔχει φυσικῶς ὡς Υἱὸς καὶ Θεός. Καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς. ( 27 ) Τοῦτο δείκνυσιν, ὅτι οὔτε ἐπὶ τοῦ Ζοροβάβελ, ὡς Ἰουδαῖοί φασιν, ἔχει λόγον· ποῖα γὰρ ἔλαβεν, ἢ ποίαν κατάσχεσιν περάτων γῆς; ἐπὶ δὲ τοῦ Κυρίου τοῦ πάντα τὸν κόσμον ὑπαγομένου εἰς τὴν ἑαυτοῦ δεσποτείαν. Ὡς σκεύη κεραμέως συντρίψεις αὐτούς. Ἕως μὲν γὰρ ἐλπίδα εἶχον ἀναπλάσεως, πηλὸς ἤκουον· \"Μὴ γὰρ, φησὶ, καθὼς ὁ κεραμεὺς οὐ δυνήσομαι ὑμᾶς ἀναπλάσαι, οἶκος Ἰσραήλ;\" Ὅτε δὲ ἐξοπτηθέντες πρὸς τὸ κακὸν γεγόνασιν ὄστρακα, συντριβὴν αὐτοῖς ἀπειλεῖ ἀδιόρθωτον. Ποιμαίνει δὲ καὶ τὰ ἔθνη Χριστὸς ὡς ἐν ῥάβδῳ τῷ σταυρῷ, καὶ τῇ ἀῤῥαγεῖ καὶ ἰσχυρᾷ αὐτοῦ βασιλείᾳ. Ἡ γὰρ ῥάβδος καὶ βασιλείας ἐστὶ σύμβολον, ὡς τὸ, \"Ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου.\" Καὶ συντρίβει ταῦτα οὐχ ὥστε ἀπολέσαι καὶ ἀναλῶσαι, ἀλλ' ὥστε ἀναπλά 69.σαι. Πρὸς τοῦτο γὰρ σκοπὸς τῷ κεραμεῖ συντρίβειν τὰ οἰκεῖα σκεύη, ὅταν μὴ ἀκέραιον σώζῃ τὴν διάπλασιν οὐδέπω πυρὶ προσωμιληκότα. Δράξασθε παιδείας. Τὸ Δράξασθε, τὸ Ἐν τάχει ἀποδοτέον, καθ' ὑπέρβατον εἰρημένον. Δράξασθε παιδείας ἐν τά χει, καὶ ἔτι ἐν τῷ βίῳ τούτῳ τυγχάνοντες, μήποτε ὀργισθῇ Κύριος, καὶ ἀλλοτριώσῃ ὑμᾶς τῆς χαρᾶς τῶν δικαίων. Ἀπρὶξ ἡμᾶς ἔχεσθαι τῆς τοῦ Κυρίου διδασκαλίας βουλόμενος, εἰκότως τῇ τοῦ δράξασθαι φωνῇ κέχρηται.","english":"...which he possesses naturally as Son and God. And your possession, the ends of the earth. (27) This shows that it has no application to Zerubbabel, as the Jews claim; for what did he take, or what possession of the ends of the earth? But it applies to the Lord, who subjects the whole world to his own dominion. As vessels of a potter you shall shatter them. For as long as they had hope of being remolded, they were called clay: \"For shall I not be able, says he, as the potter, to remold you, house of Israel?\" But when, baked hard, they have become potsherds for evil, he threatens them with irremediable shattering. And Christ shepherds the nations also, as with a rod, by the cross, and by his unbreakable and mighty kingdom. For the rod is also a symbol of kingship, as in \"A rod of uprightness is the rod of your kingdom.\" And he shatters these, not to destroy and consume them, but to remold them. For this is the potter's purpose in shattering his own vessels, when he does not preserve the molding intact and they have not yet been exposed to fire. Lay hold of instruction. The word \"Lay hold\" is to be rendered \"quickly,\" spoken by hyperbaton. Lay hold of instruction in your hands, and while you are still in this life, lest the Lord be angry and estrange you from the joy of the righteous. Wishing us to cling to the Lord's teaching with a firm grip, he has fittingly used the word \"lay hold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ΨΑΛΜΟΣ Γʹ.\n\nΚύριε, τί ἐπληθύνθησαν; (, ) Φησὶ γοῦν· \"Τί ἐπληθύνθησαν;\" τὸ τί ἀντὶ τοῦ σφόδρα λέγων. Καταπλήττεται γὰρ ἀναριθμήτους ὁρῶν τοὺς ἀρτύοντας αὐτῷ τὰς ἐπιβουλάς· καὶ δέδιε μὲν ὡς ἄνθρωπος, πλὴν οὐχ ἡττᾶται τοῖς δείμασιν, ἀλλ' ἐῤῥωμένην ἔχων ἐπὶ Θεῷ τὴν καρδίαν, προσδοκᾷ ὅτι τῶν ἐπι βουλευόντων περιγενήσεται. Ἔθλιβον δὲ τὸν Δαβὶδ πληθυνόμενοι οἱ προστιθέμενοι τῷ Ἀβεσσαλὼμ δια κόσιοι ἄνδρες ἐξ Ἰερουσαλὴμ, ὅτε αὐτῷ καὶ Ἀχιτόφελ καὶ Θεκὼν προσετέθησαν, καὶ σύστρεμμα ἰσχυρὸν καὶ λαὸς πολὺς σὺν αὐτῷ. Οὗτοι γὰρ πάντες ἔθλιβον τὸν Δαβίδ· ἐν οἷς καὶ ὁ Σεμεεὶ, ὃς ἐκπορευομένῳ κατηρᾶτο τῷ Δαβίδ. Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ. Τὴν γενομένην ἐκ τῆς τῶν ἐχθρῶν ἐπαναστάσεως αὐτῷ συνοχήν τε καὶ ἀμηχανίαν προειπὼν ὁ Δαβὶδ, νῦν διαστέλλει τὸ μέλος τῷ διαψάλματι, καὶ τῷ κατὰ τὸ ἀπόῤῥητον αὐτῷ ἐνηχήσαντι ἐπιθαρσήσας, τὴν σωτήριον ταύτην φωνὴν φθέγγεται· \"Σὺ δὲ, Κύριε, ἀντιλήπτωρ μου εἶ.\" Ἐκεῖνοι μὲν, φησὶν, ὅπλα κινοῦσι, καὶ περιέσεσθαί μου προσδοκῶσι, διὰ τὸ τῆς σῆς γεγυμνῶσθαί με χάριτος· ἐγὼ δὲ οἶδα τὸν ἐμαυτοῦ Σωτῆρα καὶ Λυτρωτήν. Οὐκ ἐπὶ τόξῳ ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με· ἀλλὰ τεῖχος ἄῤῥηκτον ἐμοὶ καὶ δορυφόρων πλῆθος οὐκ εὐκαταγώνιστον τὸ σὸν εὐμενὲς, ὦ Δέσποτα, καὶ ἡ παρὰ σοῦ ἀντίληψις· δεηθήσομαι δὲ οὐδενὸς, τῆς σῆς ἡμερότη τος ἐμοὶ καὶ δόξαν νεμούσης, καὶ τὴν ἐμὴν ὑψούσης κεφαλὴν, τουτέστιν ἐν περιφανείᾳ τιθείσης, καὶ οἷον ἐπέκεινα τῶν ἐχθρῶν. Ἢ κεφαλὴν τὴν ἀρχὴν λέγει τὴν ἑαυτοῦ, ἣν πρὸς βραχὺ ταπεινωθεῖσαν, πάλιν ὑψωθεῖσαν ἀνέλαβεν.","english":"PSALM 3.\n\nLord, why have they multiplied? He says, then: \"Why have they multiplied?\" using \"why\" in place of \"greatly.\" For he is astonished, seeing those who devise plots against him to be innumerable; and he is afraid, as a man, yet he is not defeated by his fears, but having his heart strengthened in God, he expects that he will prevail over those who plot against him. And those who were added to Absalom, two hundred men from Jerusalem, were pressing hard on David as they multiplied, when both Ahithophel and Thekōn were joined to him, and a strong conspiracy and a great people with him. For all these were oppressing David; among whom was also Shimei, who cursed David as he went out. But you, Lord, are my helper. Having foretold the constraint and perplexity that came upon him from the uprising of his enemies, David now divides the melody by the diapsalma, and taking courage from what was sounded to him in secret, he utters this saving cry: \"But you, Lord, are my helper.\" Those men, he says, move their weapons and expect to prevail over me, because I have been stripped of your grace; but I know my own Savior and Redeemer. I will not hope in the bow, and my sword will not save me; but an unbreakable wall and a multitude of spearmen not easily overcome is your goodwill, O Master, and the help that comes from you; and I will need nothing, since your gentleness bestows glory on me and lifts up my head, that is, places it in prominence, and as it were beyond my enemies. Or he calls his own head his rule, which after being humbled for a short time he received back lifted up again.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Εἴποι δ' ἂν καὶ ὁ Σωτὴρ πρὸς τὸν Πατέρα ὡς ἄνθρωπος, ὅτι Σὺ ἀντιλήπτωρ μου εἶ, καὶ οὐκ ἐγκαταλιμπάνων τὴν ψυχήν μου εἰς ᾅδην, καὶ δόξα μου, εἰπών· \"Καὶ ἐδόξασα, καὶ πάλιν δοξάσω,\" καὶ τὴν ἐμὴν κεφαλὴν τὴν θεότητα ὕψωσας, 69.τουτέστι διὰ τῶν θεοσημειῶν φανερὰν ἐποίησας. Τὰ γὰρ ἐπὶ τῷ σταυρῷ θαύματα, τῆς τοῦ Μονογενοῦς θεότητος σαφὴς ὄντως ἀπόδειξις. Ὑψοῖ δὲ καὶ ἡμῶν τὴν κεφαλὴν ὁ Θεὸς, ἤγουν τὸν νοῦν καὶ τὸ ἡγεμονι κὸν, ὅταν ἄνω βλέπωμεν, πᾶν σωματικὸν ὑπερκύ πτοντες. Φωνῇ μου πρὸς Κύριον ἐκέκραξα, κ.τ.λ. ( Τὰ οἰκεῖα πάθη διηγούμενος ὁ προφήτης, καὶ ὅπως ἤνεγκε τὰ συμπίπτοντα γενναίως, διὰ τοῦ καθ' ἑαυτὸν ὑποδείγματος\n\nδιδασκαλίαν ἡμῖν ἐναργεστάτην τῆς ὑπομονῆς καταλιμπάνει, καὶ διδάσκει ὡς ἐν ταῖς περιστάσεσιν οὐκ ἄλλῳ ἢ Θεῷ προσιέναι δεῖ, καὶ ὅτι ὁ καρπὸς τῆς τοιαύτης προσόδου, τὸ εἰσακούεσθαι. Νῦν μέν τοι ἀποστρέφει τὸ πρόσωπον πρὸς ἡμᾶς, καὶ διηγεῖται πῶς εὐξάμενος ἐπηκούσθη, καί φησι· \"Φωνῇ μου πρὸς Κύριον ἐκέκραξα, καὶ ἐπήκουσέ μου ἐξ ὄρους ἁγίου αὐτοῦ.\" Ἐγὼ ἐκοιμήθην καὶ ὕπνωσα. ( 12, ) Ὕπνον ἐνταῦθα τὸν περὶ τὸν νοῦν φησι, δι' οὗ καὶ εἰς τὴν ἁμαρτίαν κατέπεσε. [ Ὁμολογεῖ τὸ πλημμέλημα, καὶ ὕπνου τοῦ κατὰ νοῦν συμβάντος ἔγκλημα ποιεῖται τὸ γεγονός. Νοῦ μὲν γάρ, ] Νοῦ μὲν γὰρ ἐγρηγορότος ἔργον ἂν γένοιτο καὶ σπουδὴ τὸ παραιτεῖσθαι τὸ φαῦλον, καὶ ἀποφοιτᾷν ἐπείγεσθαι τοῦ πεφυκότος ἀδικεῖν· ῥέγχοντος δὲ καὶ ἠῤῥωστηκότος τὸ ῥᾴθυμον, τὸ ἡττᾶσθαι παθῶν καὶ τοῦτο σαρκικῶν. Οὐκοῦν ἐν ταυτῷ καὶ τῆς ἁμαρτίας ποιεῖται τὴν μνήμην, καὶ ᾠδὴν ἀναφέρει χαριστήριον τῷ Θεῷ, λέγων·","english":"The Savior too might say to the Father, as a man, that \"You are my helper, and do not abandon my soul to Hades, and my glory,\" having said: \"And I have glorified, and again I will glorify,\" and you have lifted up my head—my divinity—that is, you have made it manifest through the divine signs. For the wonders at the cross are truly a clear proof of the divinity of the Only-Begotten. And God lifts up our head too—that is, the mind and the ruling faculty—when we look upward, leaping over everything bodily. With my voice I cried to the Lord, etc. The prophet, recounting his own sufferings and how he bore what befell him nobly, through the example in his own person leaves us the clearest teaching of endurance, and teaches that in circumstances one must approach no other than God, and that the fruit of such an approach is to be heard. Now, however, he turns his face toward us and recounts how, having prayed, he was heard, and says: \"With my voice I cried to the Lord, and he heard me from his holy mountain.\" I lay down and slept. By \"sleep\" here he means the sleep of the mind, through which one also falls into sin. He confesses the fault, and makes what happened a charge against the sleep that came upon the mind. For it would be the work and earnest effort of a waking mind to reject what is base and to hasten to depart from what is naturally inclined to do wrong; but of one snoring and sick, the sluggishness, the being defeated by passions—and these fleshly. Therefore in the same breath he both makes mention of the sin and offers up a song of thanksgiving to God, saying:","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":9,"ref":"p9","source":"Ἐγὼ μὲν ὕπνωσα τῇ ῥᾳθυμίᾳ εἰς ἁμαρτίαν, τῇ Βηρσαβεὲ συμφθαρεὶς καὶ τὸν Οὐρίαν ἀπεκτονώς. Οὐκ ἂν δὲ ἐξηγέρθην τῇ μετανοίᾳ, εἰ μὴ Κύριος ἀντελάβετό μου. Τοῦτο δέ ἐστιν ὁμολογοῦντος μὲν ἐναργῶς τῆς ἀνθρωπίνης διανοίας τὸ ἀσθενὲς, στεφανοῦντος δὲ ταῖς εὐφημίαις τὸν ἀεὶ σώζοντα καὶ ἐπικουροῦντα Θεὸν, καὶ τὴν τοῦ διαβόλου παγίδα συνθραύοντα, καὶ ἐξέλκοντα αὐτῆς τοὺς ἁλόντας αὐτῇ. Ἀλλὰ καὶ τοῦ Ἀβεσσαλὼμ, φησὶν, ἐπιβουλεύοντος, Ἐγὼ ἐῤῥᾳθύμουν καὶ οἷον ἐκάθευδον· νῦν δὲ ἀνέστην καὶ οἶδα, ὅτι Κύριος ἀδικουμένου μου ἀντιλήψεται. Ἐκτινάξο μαι καὶ τὸν ὕπνον τὸν ἐξ ἀθυμίας, ὃν ἡ νύξ μοι τῆς συμφορᾶς ἐπήνεγκε· καὶ διεγερθήσομαι πρὸς εὐθυ μίαν, λευκὴν ὥσπερ ἰδὼν ἡμέραν τὴν φαιδροτέραν τῶν πραγμάτων κατάστασιν. Ἡ γὰρ προσδοκία τῆς τοῦ Θεοῦ ἀντιλήψεως οὐκ ἐᾷ με καθεύδειν καὶ ἀνα πίπτειν. Οὐ φοβηθήσομαι ἀπὸ μυριάδων λαοῦ. Ἐπειδὴ, φησὶν, ὁ Κύριος ἀντελάβετό μου, διεγήγερμαι, καὶ οὕτω νεανικὸν πεπλούτηκα φρόνημα, ὡς κατὰ μηδένα δεδιέναι τρόπον, κἂν μυριάδες λαῶν τῶν μετὰ τοῦ Ἀβεσσαλὼμ περιστοιχί ζοιντό με. Καλὴ τοιγαροῦν τῶν ἁγίων ἡ πίστις· δεδίασι γὰρ οὐδαμῶς κατατεθηγμένης αὐτῶν ἀναριθμήτου πληθύος ἐχθρῶν, ὅταν ἐπαμύνῃ Θεός. Ἀρκεῖ 69.γὰρ καὶ μόνος παρὼν τὰς πολλὰς μυριάδας διασκεδάσαι. Οὐκ ἐφοβήθη οὐδὲ ὁ Κύριος τοὺς κατὰ τὸν καιρὸν τοῦ πάθους κυκλοῦντας αὐτῷ Ἰουδαίους καὶ ἐθνικούς· διὸ καὶ λεγεῶνας ἀγγέλων παρῃτήσατο. Ἀνάστα, Κύριε, σῶσόν με, ὁ Θεός μου. ( 19.)Χρῆμα μὲν οὐκ ἀζήμιον τοῖς κάμνουσιν ἡ σιγή· χρήσιμον δὲ καὶ σωτήριον τὸ λέγειν·","english":"I slept through my negligence into sin, having been corrupted together with Bathsheba and having killed Uriah. But I would not have been awakened to repentance, if the Lord had not taken hold of me. And this is the part of one clearly confessing the weakness of the human mind, and crowning with praises the God who always saves and helps, and who shatters the snare of the devil, and drags out from it those caught in it. But also, he says, when Absalom was plotting, I was negligent and, as it were, sleeping; but now I have risen and I know that the Lord will take up my cause when I am wronged. I will shake off also the sleep that comes from despondency, which the night of my misfortune brought upon me; and I will be awakened to cheerfulness, seeing, as it were, a bright day, the more radiant state of affairs. For the hope of God's help does not allow me to sleep and fall back. I will not be afraid of ten thousands of people. Since, he says, the Lord has taken hold of me, I have been awakened, and thus I have been enriched with such a vigorous mind, as to fear in no way at all, even if ten thousands of peoples with Absalom should surround me. Excellent, therefore, is the faith of the saints; for they fear not at all when the countless multitude of their enemies is sharpened against them, whenever God comes to their aid. For he alone is sufficient, being present, to scatter the many ten thousands. Nor did the Lord fear the Jews and Gentiles who surrounded him at the time of his passion; therefore he also declined legions of angels. Arise, O Lord, save me, O my God. (19.) Silence is no loss-free thing for those who are weary; but speaking is useful and saving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"\"Ἀνά στα, Κύριε, σῶσόν με, ὁ Θεός μου.\" Πλὴν οὐχ ἅπα σιν οἶμαι πρέπειν αὐτό. Οἱ γὰρ τῶν θείων μὲν καταφρονοῦντες θελημάτων, ταῖς δὲ ἰδίαις ἡδοναῖς ὥσπερ ὅλας ἀνέντες ἡνίας, πῶς ἢ πόθεν ἂν σχοῖεν πρὸς Θεὸν παῤῥησίαν; Τοῖς γε μὴν εὐάγωγον τοῖς παρὰ Θεοῦ νόμοις ὑπέχουσι τὸν αὐχένα, παῤῥησία πολλὴ πρὸς αὐτόν· φαῖεν δ' ἂν εἰκότως τὸ, Ἀνάστα, σῶσόν με τὸν σὸν γνήσιον οἰκέτην. Καὶ ὁ Δαβὶδ οὖν Κύριον ἑαυτοῦ τὸν Θεὸν ὀνομάζει, ὡς ποιῶν αὐτοῦ τὸ θέλημα, καί φησι· \"Σῶσόν με, ὁ Θεός μου·\" μετὰ πολλῆς διαθέσεως τὸν τῶν ἁπάντων Θεὸν ἰδιοποιούμενος, καὶ ἀναστῆναι παρακαλῶν εἰς βοήθειαν. Ἀξία δὲ τῆς πραότητος αὐτοῦ ἡ προσευχή· οὐ γὰρ εἶπεν· Ἀπόλεσον τοὺς ἐχθρούς μου· ἀλλὰ τί; \"Σῶσόν με.\" Τοῦτο, φησὶ, μόνον ζητῶ ἵνα ἐγὼ σωθῶ, οὐ μὴν ἵνα οἱ ἐχθροί μου ἀπόλωνται. Τάχα καὶ ὡς Προφήτης εἰδὼς ὅτι τὴν ψυχὴν αὐτοῦ ἐν ᾅδου κατασχεθεῖσαν ὁ Χρι στὸς ἐκεῖθεν ἐλευθερώσει ἐκ νεκρῶν ἀναστὰς, προλέ γει τὸ μέλλον· καὶ τοῦ Κυρίου ἐπιταχῦναι εὔχεται τὴν ἀνάστασιν, ὅπως δι' αὐτῆς τύχοι καὶ αὐτὸς σω τηρίας. Τέως μέντοι κατὰ τὸ ἰδίωμα τῆς Γραφῆς ὑπνοῦν λέγεται ὁ Θεὸς, ὅταν μακροθυμεῖ· ὡς τὸ, \"Ἵνα τί ὑπνοῖς, Κύριε;\" ἀνίστασθαι δὲ πάλιν, ὅταν ἐκδικῇ καὶ ἐπισκέπτηται. Καὶ ἐνταῦθα οὖν, Ἀνάστα, φησὶ, Κύριε· τουτέστιν, Ἀπόθου τὴν πολλὴν μακρο θυμίαν, καὶ ἐξεγέρθητι εἰς ἐμὴν ἀντίληψιν. Ὅτε δὲ καὶ ὁ Σωτὴρ ὑπὲρ ἡμῶν παρεδίδοτο, οἱονεὶ ἐκοιμᾶτο αὐτῷ ὁ Πατὴρ ἀνεχόμενος. Πρὸς ὃν καὶ ἔλεγε· \"Σῶ σόν με ἐκ τῆς ὥρας ταύτης.\" Τὸ αὐτὸ δὲ","english":"Arise, O Lord, save me, O my God.\" But I do not think this applies to everyone. For those who despise the divine will and, as it were, give loose rein entirely to their own pleasures, how or from where would they have boldness toward God? But those who submit their neck obediently to the laws of God have great boldness toward him; and they would reasonably say, \"Arise, save me, your genuine servant.\" And David also calls God his Lord, as one who does his will, and says: \"Save me, O my God,\" claiming as his own with great affection the God of all, and beseeching him to arise for help. And his prayer is worthy of his meekness; for he did not say, \"Destroy my enemies,\" but what? \"Save me.\" This, he says, is the only thing I seek—that I myself be saved, not that my enemies be destroyed. Perhaps also, as a prophet knowing that Christ would free his soul, which was held in Hades, from there by rising from the dead, he foretells what is to come; and he prays that the Lord hasten his resurrection, so that through it he too might obtain salvation. Meanwhile, however, according to the idiom of Scripture, God is said to sleep when he is long-suffering; as in, \"Why do you sleep, O Lord?\" And he is said to arise again when he avenges and visits. And here too, he says, \"Arise, O Lord\"—that is, put away your great long-suffering, and be awakened for my help. And when the Savior was handed over for our sake, the Father, as it were, slept, enduring it. To him he also said: \"Save me from this hour.\" The same","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"καὶ ἡμεῖς ἐν πειρασμοῖς λέγειν δυνάμεθα. Πλὴν ὅρα ὅτι, ὅταν ἐκνήψωμεν, τότε καὶ ὁ Θεὸς πρὸς τὴν ἡμῶν σωτηρίαν ἀνίσταται. Καὶ ὁ Δαβὶδ οὖν αὐτὸς πρότερον τὸν ὕπνον τῆς ῥᾳθυμίας ἀπέθετο, εἶτα καὶ τὸν Θεὸν ἀνα στῆναι παρακαλῶν εἰς βοήθειαν. Ὅτι σὺ ἐπάταξας πάντας τοὺς ἐχθραίνοντάς μοι ματαίως. (,, ) Σκόπει δὲ τοῦ λόγου τὸ ἀσφαλές· οὐ γὰρ ἁπλῶς εἶπε τοὺς ἐχθραίνοντας, ἀλλὰ τοὺς τοῦτο δρῶντας ματαίως, τουτέστιν εἰκῆ καὶ περιττῶς καὶ ἐπ' οὐδενὶ πλημμελήματι. Ἐχθραίνει δέ τις ματαίως, ὅταν μὴ προαδικηθῇ, μηδέ τι πάθοι τῶν εἰωθότων λυπεῖν καὶ παροξύνειν. Κἀκεῖνος ἔχει ματαίως ἐχθροὺς, ὁ μὴ παρέχων πρόφασιν ἔχθρας καὶ μίσους, ὁποῖοι πάντες οἱ διωκόμενοι διὰ τὸ ζῇν εὐσεβῶς. Πρὸς οὕς φησιν ὁ Σωτήρ· \"Μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσι καὶ εἴπωσι πᾶν πονηρὸν ῥῆμα καθ' ὑμῶν ψευδόμενοι, ἕνεκεν ἐμοῦ,\" καὶ τὰ ἐξῆς. Καὶ ὁ Δαβὶδ πολλοὺς εἶχε μάτην ἐχθραίνοντας, τὸν Σαοὺλ καὶ τὸν Ἀβεσσαλὼμ, καὶ τοὺς σὺν αὐτοῖς· αὐτοῦ γὰρ πολλὴν πρὸς αὐτοὺς ἐπιδεικνυμένου πραότητα, μάτην ἦσαν ἐχθροί. Ὀδόντας ἀμαρτωλῶν συνέτριψας. Τὸ δὲ, \"Ὀδόντας συνέτριψας,\" ὡς ἐπὶ θηρίων ἀγρίων εἶπε· μιαιφόνοι γὰρ ὡς ἐπίπαν οἱ φιλαμαρτήμονες καὶ ταῖς τῶν ἁγίων εὐδοκιμήσεσιν ἐπιτρίζοντες τοὺς ὀδόντας. Ἔθος δὲ τῇ θεοπνεύστῳ Γραφῇ θηρίοις ἐξομοιοῦν τοὺς ἀγρίως τισὶν ἐπιφύεσθαι μεμελετηκότας. Τὸ οὖν Συνέτριψας ὀδόντας, ἀντὶ τοῦ Πάσης ἰσχύος αὐτοὺς ἐγύμνωσας εἴρηται, ἐκ μεταφορᾶς τῶν θηρίων, ἃ τῶν ὀδόντων στερούμενα, εὐκαταφρόνητα λίαν ἐστὶ καὶ εὐκαταγώνιστα.","english":"And we too can say this in temptations. But observe that, when we have become sober, then God also rises up for our salvation. And David himself first laid aside the sleep of negligence, and then also urged God to rise up for help. \"For you struck all those who are my enemies without cause.\" But consider the precision of the word: for he did not simply say \"those who are enemies,\" but those who do this \"without cause,\" that is, vainly and gratuitously and for no fault. And someone is an enemy without cause when he has not been wronged beforehand, nor suffered any of the things that customarily grieve and provoke. And that man has enemies without cause who provides no pretext for enmity and hatred—such as all those who are persecuted for living piously. To these the Savior says: \"Blessed are you when they reproach you and persecute you and say every evil word against you, lying, for my sake,\" and the rest. And David had many who were enemies without cause—Saul and Absalom and those with them; for while he showed great gentleness toward them, they were enemies in vain. \"You crushed the teeth of sinners.\" But the phrase \"You crushed the teeth\" he spoke as concerning wild beasts; for those who love sin are, as a rule, murderous, and they gnash their teeth at the good repute of the saints. And it is the custom of divinely inspired Scripture to liken to beasts those who have practiced fiercely attacking certain people. Therefore \"You crushed the teeth\" is said instead of \"You stripped them of all strength,\" by a metaphor from beasts, which, when deprived of their teeth, are very contemptible and easy to overcome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἐρεῖ δὲ καὶ ὁ Σωτὴρ πρὸς τὸν Πατέρα, ὅτι Σὺ ἐπάταξας μὲν Ἡρώδην τὸν βρεφοκτόνον ἐχθραίνοντά μοι ματαίως· πατάξεις δὲ καὶ τοὺς Ἰουδαίους, Ῥωμαίοις αὐτοὺς παραδούς· καὶ τοὺς ὀδόντας αὐτῶν συντρίψεις, διότι εἶπον· \"Οὐκ ἔχομεν βασιλέα·\" καὶ, \"Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς.\" Πατάσσονται δὲ ὑπὸ Κυρίου καὶ οἱ δαίμονες, διότι μηδὲν παρ' ἡμῶν ἀδικηθέντες, μά την ἡμῖν διὰ τὴν ἑαυτῶν κακίαν ἐπιβουλεύουσι· καὶ οἱ νοητοὶ ὀδόντες αὐτῶν, τὰ πάθη φημὶ, δι' ὧν κατεσθίουσι τοὺς ἁπλουστέρους, συντρίβονται. Σὺ γὰρ, φησὶ, \"συνέθλασας τὰς κεφαλὰς τῶν ἐμφωλευόντων δρακόντων τοῖς ὕδασιν,\" ὁ τὸ μέγα κῆτος διὰ τῆς ἀναστάσεως χειρωσάμενος, ὁ ᾄδην καθελὼν καὶ θάνατον πατήσας, καὶ καταργήσας διάβολον. Σὺ δέ μοι ὅρα, ὅτι οἱ ἀδικοῦντες ἐκεῖνοί εἰσιν οἱ βλαπτόμενοι, πατάσσονται γὰρ ὑπὸ Θεοῦ· οἱ δὲ ἀδικούμενοι, οὗτοι καὶ προσωφέληνται· σώζονται γάρ. Τοῦ Κυρίου ἡ σωτηρία, καὶ ἐπὶ τὸν λαόν σου ἡ εὐλογία σου. Ἁγιοπρεπὲς δὲ τὸ καὶ τοῖς ἄλλοις ὑπάρ ξαι παρακαλεῖν, ὅπερ ἑαυτῷ συμβῆναι βούλεται· οὐ γὰρ μόνος τῶν θεοσδότων ἀγαθῶν ἐν μεθέξει γενέ σθαι ζητεῖ, ἀλλὰ κοινὴν ἅπασι τοῖς ἀγαπῶσι τὸν Θεὸν τὴν ἐπὶ τούτοις προκεῖσθαι φιλοτιμίαν. Καὶ μὴ θαυμάσῃς εἰ τοιοῦτος ἔνεστι τοῖς ἁγίοις σκοπὸς, ὅπου καὶ συναλγοῦσι τοῖς πάσχουσι, καὶ συνδακρύ ουσι τοῖς κλαίουσι, καὶ τὴν τοῖς φιλαμαρτήμοσιν ὀφειλομένην ὀργὴν ποιοῦνται κοινήν.","english":"And the Savior will also say to the Father: You struck Herod the child-killer, who hated me in vain; and you will strike the Jews too, handing them over to the Romans; and you will shatter their teeth, because they said, \"We have no king,\" and, \"His blood be on us.\" And the demons are also struck by the Lord, because, though in no way wronged by us, they plot against us by their own wickedness; and their spiritual teeth—I mean the passions—by which they devour the simpler sort, are shattered. For you, it says, \"shattered the heads of the dragons that lurk in the waters,\" you who subdued the great sea-monster through your resurrection, who brought down Hades and trampled death and abolished the devil. But observe for me that those who do wrong are the ones who are harmed, for they are struck by God; while those who are wronged are also helped, for they are saved. Salvation belongs to the Lord, and your blessing is upon your people. And it is fitting for the saints to pray that what one wishes for himself may also befall others; for he does not seek to be the only one to share in the good things given by God, but that the honor of these things may be set before all who love God in common. And do not wonder that such a purpose is found in the saints, since they grieve with those who suffer and weep with those who weep, and make the wrath owed to the lovers of sin their own common concern.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Τάχα δὲ καὶ θεολογεῖ ἐνταῦθα ὁ Δαβὶδ λέγων, ὅτι Παρὰ σοῦ τοῦ Κυρίου καὶ Πατρὸς ἀποσταλήτω ὁ Σωτὴρ Ἰησοῦς, ἡ σωτηρία τῆς ἀνθρωπίνης φύσεως, καὶ ἡ τοῦ ἁγίου Πνεύματος εὐλογία ἐπὶ τὸν λαόν σου καταπεμφθήτω, τουτέστιν ἐπὶ τὰ ἔθνη· ἂ καὶ εὐλόγησον πάσῃ εὐλο γίᾳ πνευματικῇ. Ἐν γὰρ Χριστῷ Ἰησοῦ εὐλογηθήσονται πάντα τὰ ἔθνη, Ἰουδαῖοι δὲ ἐξωσθήσονται. Καὶ ὁ Χριστὸς δὲ τὴν ἑαυτοῦ σωτηρίαν, ἣν ἐσώθη ἐκ νεκρῶν ἀναστὰς, τοῦ Πατρὸς εἶναι λέγει, ὁμοίως καὶ τὴν ἐπὶ τοὺς πιστεύοντας εὐλογίαν αὐτῷ ἀνατίθησι. Διὸ λέγει· \"Δεῦτε, οἱ εὐλογημένοι τοῦ Πατρός μου, κληρονομήσατε.\" Δικαίως δὲ ὁ ψαλμὸς καὶ τῇ ἀν θρωπίνῃ φύσει προσαρμοσθήσεται, ἣν ἔθλιβον μὲν οἱ δαίμονες πρὸ τῆς τοῦ Σωτῆρος παρουσίας· ἐπατάχθη σαν δὲ τῇ ἀληθεῖ τοῦ Χριστοῦ δυνάμει ἐνανθρωπή σαντος· ἡ δὲ ὑπ' αὐτῶν πολεμηθεῖσα φύσις καὶ σω τηρίας καὶ εὐλογίας ἀπέλαυσεν.\n\nΨΑΛΜΟΣ Δʹ.\n\nΕἰς τὸ τέλος, ἐν ὕμνοις. Ψαλμὸς ᾠδῆς τῷ Δαβίδ. Τὸν μὲν τρίτον ψαλμὸν συνέταξεν ὁ μα κάριος Δαβὶδ, ἔτι τοῦ πρὸς τὸν Ἀβεσσαλὼμ συνεστῶτος πολέμου, ὅθεν καὶ ὀλοφυρμοὺς περιεῖχε· τὸν δὲ τέταρτον τοῦτον, μετὰ τὸ νικῆσαι τὸν πόλεμον, ἀνα τίθησι τῷ νικοποιῷ Θεῷ εὐχαριστήριον. Διὸ ἕτεροι τῶν ἑρμηνευτῶν ἀντὶ τοῦ Εἰς τὸ τέλος, Τῷ νικο ποιῷ ἤγουν ἐπινίκιον ἀναγράφουσι τὴν ᾠδήν. Εἰς τὸ τέλος μὲν οὖν ἐπιγέγραπται, ὅτι ἐπὶ καταλύσει τῆς τυραννίδος ὁ ψαλμὸς συνετέθη· Ἐν ὕμνοις δὲ, ὅτι οὐκ ἔτι δακρύει ὁ Δαβὶδ, ἀλλ' ὑμνεῖ τὸν τῆς νί κης δοτῆρα Θεόν· ψαλμὸς δὲ ᾠδῆς, ὅτι πανηγυρίζων, ᾠδικώτερον ᾄδει τὸ ἐπινίκιον. [Ἐν τῷ ἐπικαλεῖσθαί με.","english":"Perhaps David here is also speaking theologically when he says: Let the Savior Jesus be sent from you, the Lord and Father—the salvation of human nature—and let the blessing of the Holy Spirit be sent down upon your people, that is, upon the nations; and bless them with every spiritual blessing. For in Christ Jesus all the nations will be blessed, but the Jews will be driven out. And Christ also says that his own salvation, by which he was saved when he rose from the dead, belongs to the Father, and likewise he attributes to him the blessing upon those who believe. Therefore he says: \"Come, you who are blessed of my Father, inherit.\" And with good reason the psalm will also be fitted to human nature, which the demons were oppressing before the coming of the Savior; but they were struck down by the true power of Christ when he became man; and the nature that was warred against by them enjoyed both salvation and blessing.\n\nPSALM 4.\n\nFor the end, among hymns. A psalm of song to David. The blessed David composed the third psalm while the war against Absalom was still ongoing, which is why it also contained lamentations; but this fourth one, after winning the war, he dedicates to the God who gives victory as a thanksgiving. Therefore some of the interpreters, instead of \"For the end,\" write the song \"To the victor,\" that is, as a victory ode. It is inscribed \"For the end,\" then, because the psalm was composed for the overthrow of tyranny; and \"Among hymns,\" because David no longer weeps, but hymns God, the giver of victory; and \"a psalm of song,\" because, celebrating a festival, he sings the victory ode more songfully. [When I call upon me.","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":14,"ref":"p14","source":"Ἄτοπόν ἐστι σιγῇ καταχωννύναι τὸν τῆς εὐεργε σίας τρόπον, ὅπερ οἱ ἐν Εὐαγγελίοις ἐννέα λεπροὶ ὀνειδίζονται. Ἢ τοίνυν τὴν θείαν καταθαυμάζει φιλο τιμίαν, οὐκ ἐν παρατάσει χρόνου τὰ αἰτήματα πληρώσασαν· ἢ τάχα διδάσκει, ὡς οὐκ ἐν τῷ σιγᾷν, ἀλλ' ἐν τῷ μᾶλλον ἐπικαλεῖσθαι, σέσωσται. Δείκνυται δὲ διὰ τοῦτο, μέγα καὶ ὀνησιφόρον τὸ ἀδιαλείπτως προσεύχεσθαι.] Ὁ Θεὸς τῆς δικαιοσύνης μου. Εὑρήσομεν δὲ αὐτὸν, τὸν ἐνθάδε χρησί μως δίκαιον ἑαυτὸν εἶναι λέγοντα, καὶ πλημμελείαις ἔνοχον ὁμολογοῦντα ὑπάρχειν. Εἶτα πῶς ἂν εἴη, φησὶν, ἀληθὲς, ὅτι δίκαιος ὁ αὐτὸς καὶ πλημμελείαις ἔνοχος; Ὅτι παρέπεται τοῖς δικαίοις καὶ ὀλισθήματα, κατὰ τὸ, \"Ἑπτάκις πεσεῖται ὁ δίκαιος, καὶ ἀναστήσεται.\" Ἕτερον τοίνυν ἐστὶ τὸ ἀκαταλήκτως πλημμελεῖν, καὶ ἕτερον τὸ ἐν τῷ πειρᾶσθαι κατορ θοῦν τὴν δικαιοσύνην, ὀλιγάκις ἔσθ' ὅτε τὴν κοινὴν τῆς φύσεως ὑπομένειν ἀσθένειαν. \"Παραπτώματα γὰρ τίς συνήσει;\" κατὰ τὸ γεγραμμένον. \"Τίς δὲ καυχήσεται ἁγνὴν ἔχειν τὴν καρδίαν;\" Ἐν θλίψει ἐπλάτυνάς με. Ἐπειδὴ εἶπεν ὅτι Εἰσήκουσέ μου ὁ Θεὸς, ὡσανεί τινος αὐτὸν ἐρωτήσαντος, Κατὰ τί εἰσηκούσθης, ὦ προφήτα; τί δέ σοι καταθύμιον εἰς πέ ρας ἐκβέβηκε; διαλευκαίνει τῆς ἐπικουρίας τὸν τρόπον, καί φησιν, ὅτι \"Ἐπλατύνθην ἐν θλίψει·\" τουτέστιν, οὐκ ἀπήλλαγμαι μόνον τῶν περιστάσεων καὶ τοῦ ἐν μοχθηροῖς εἶναι πράγμασιν, ἀλλὰ γὰρ ἰδοὺ καὶ πρὸς εὐθυμίαν κατευρύνομαι. Εἰσήκουσέ μου γὰρ, οὐκ ἐν χρήμασιν, οὐδ' ἵνα ἐχθρῶν κρατήσω (οὐ γὰρ ταῦτα ᾔτησα), ἀλλ' ἐν ἀνέσει τῇ ἐν μέσῳ τῆς θλίψεως γενομένῃ. Παῦλός γ' οὖν ἤκουσεν· \"Ἀρκεῖ σοι ἡ χάρις μου·","english":"It is absurd to bury the manner of the benefaction in silence, which is the very thing the nine lepers in the Gospels are reproached for. Either, then, he marvels at the divine generosity, which fulfilled the requests not over a long stretch of time; or perhaps he teaches that it is not in keeping silent but rather in calling upon God that one is saved. And by this it is shown that praying without ceasing is great and profitable. O God of my righteousness. We will find him who here usefully calls himself righteous also confessing that he is liable to transgressions. Then how, he says, can it be true that the same man is both righteous and liable to transgressions? Because slips also attend the righteous, according to the saying, \"Seven times shall the righteous fall, and rise again.\" One thing, then, is to transgress without ceasing, and another is to succeed in righteousness amid trials, occasionally enduring the common weakness of nature. \"For who will understand his transgressions?\" as it is written. \"And who will boast that he has a pure heart?\" In tribulation you enlarged me. Since he said, God heard me, as if someone had asked him, In what way were you heard, O prophet? Or what desire of yours has come to fulfillment? He makes clear the manner of the assistance, and says, \"I was enlarged in tribulation\"—that is, I have not only been released from the circumstances and from being amid wretched affairs, but behold, I am also widened into cheerfulness. For he heard me, not in possessions, nor that I might prevail over enemies (for I did not ask these things), but in the relief that came in the midst of tribulation. Paul, at any rate, heard: \"My grace is sufficient for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται.\" Καὶ οἱ διελάσαντες δὲ τῆς ἁμαρτίας τοὺς βρό χους, καὶ οἱ ἐν πίστει τελειωθέντες καὶ θλίψεις ὑπὲρ Χριστοῦ καὶ αἰκίας ἀναδεξάμενοι, τοῖς ἄνωθεν ἐν τρυφήσουσιν ἀγαθοῖς. Ἔλθοι δ' ἂν ὁ λόγος καὶ ἐπὶ τὸν Σωτῆρα, δεικνὺς καὶ αὐτὸν διὰ παθημάτων τελειωθέντα, καὶ ἐκ τοῦ παθεῖν γενόμενον ὑψηλότερον. Ἰστέον δὲ καὶ τοῦτο, ὅτι τὰ περιστατικὰ ἐπὶ μὲν τῶν ἁγίων θλίψεις ὀνομάζει ἡ θεία Γραφὴ, διότι γυμνασίου ἕνεκεν αὐτοῖς συμβαίνουσιν· ὡς τὸ, \"Πολ λαὶ αἱ θλίψεις τῶν δικαίων·\" ἐπὶ δὲ τῶν ἁμαρτωλῶν, μάστιγας· ὡς τὸ, \"Πολλαὶ αἱ μάστιγες τῶν ἁμαρ τωλῶν.\" Μαστίζονται γὰρ, διὰ τὰς ἁμαρτίας αὐ τῶν παιδευόμενοι. Καὶ εἰσάκουσον τῆς προσευχῆς μου. Ἀλλὰ πῶς ὁ εἰσηκοῦσθαι λέγων, ἀκου σθῆναι πάλιν παρακαλεῖ; Ἢ χρόνος ἐστὶν ἀντὶ χρό νου· ἀντὶ γὰρ τοῦ, Ὠκτείρησάς με καὶ εἰσήκουσας, εἴρηται τὸ, \"Οἰκτείρησον καὶ εἰσάκουσον·\" ἢ τάχα που καὶ διηνεκῶς ἀκούεσθαι παρακαλεῖ· ἐπειδὴ τοὺς ζῇν εὐσεβῶς ἐθέλοντας οὐκ ἐνδέχεται μὴ οὐχὶ πάντως ταῖς κατὰ τόνδε τὸν βίον ὁμιλεῖν θλίψεσιν. Εἰ οὖν καὶ κατὰ πάντα εἰσηκούσθη ὅσα προσηύξατο, ἀλλ' ὅμως δέδοικε περὶ τοῦ μέλλοντος· διὸ καὶ πάλιν προσεύχεται, τὸ κέρδος τῆς προσευχῆς ἐπιστάμενος. Εἰ γὰρ καὶ ἀπηλλάγη τῶν ἀλγηδόνων καὶ τῆς ἀθυμίας, ἀλλ' ἄνθρωπος ὢν καὶ πρὸς τὸ μέλλον ἀγωνιῶν, μὴ οὐκ ἰσχύσῃ διὰ παντὸς ἐπικειμένων τῶν πειρασμῶν, πλατύνεσθαι αἰτεῖται, καὶ αὐτὰ ταῦτα τὰ ποιητικὰ τῶν ἀλγηδόνων παρελθεῖν. Διὸ καὶ, Οἰκτείρησόν με, φησὶ, τουτέστι Λῦσον τὸν ἀγῶνα, δὸς παντελῶς ἀπαλλαγῆναι. Υἱοὶ ἀνθρώπων, ἕως πότε βαρυκάρδιοι;","english":"For my power is made perfect in weakness. And those who have broken through the snares of sin, and those who have been made perfect in faith and have taken up afflictions and tortures for Christ, will enjoy the good things on high. The word could also apply to the Savior, showing that he too was made perfect through sufferings and became higher from having suffered. And this too should be known, that circumstantial trials are called afflictions by divine Scripture in the case of the saints, because they come to them for the sake of training; as in, Many are the afflictions of the righteous; but in the case of sinners, scourges; as in, Many are the scourges of sinners. For they are scourged, being disciplined because of their sins. And hear my prayer. But how does he who says he is heard again beg to be heard? Either it is a time in place of a time; for instead of, You had compassion on me and heard me, it is said, Have compassion and hear; or perhaps he begs to be heard continually, since those who wish to live piously cannot possibly avoid altogether the afflictions that attend this life. If, then, he was heard in all that he prayed, nevertheless he feared concerning the future; therefore he prays again, knowing the gain of prayer. For even if he was released from his pains and despondency, yet being a man and anxious about the future, lest he not be strong, with temptations pressing on him throughout, he asks to be enlarged, and that these very things that produce pains pass away. Therefore also, Have compassion on me, he says, that is, Release the struggle, grant to be delivered completely. Sons of men, how long heavy-hearted?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Κατὰ μὲν τὴν ἱστορίαν, ὡς πρὸς\n\nτοὺς οἰομένους τῷ πλήθει τοῦ στρατοῦ ἑλεῖν τὸν δίκαιον, ταῦτα εἴρηται. Διὰ πείρας γὰρ αὐτῆς μαθὼν ὅσην ἔχει τὴν ὄνησιν τὸ ἐπὶ Θεῷ πεποιθέναι, καὶ παρ' αὐτοῦ μόνου σώζεσθαι ζητεῖν, κοινωφελὲς μάθημα προτίθεται τὸ συμβεβηκὸς αὐτῷ, καί φησιν· Ὦ τυ φλοὶ τὰς φρένας, τὸν νοῦν τε παχεῖς, μέχρι τίνος οὐκ ἀποβαλεῖσθε τὴν ἀῤῥωστίαν; ἕως τίνος οὐ γνώ σεσθε, ὅτι ἡ ἐπ' ἀνθρώποις ἐλπὶς ματαιότης ἐστὶ καὶ ψεῦδος; Γίγας γὰρ οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. Καὶ ἁπλῶς δὲ ὁ Δαβὶδ υἱοὺς ἀνθρώπων καλεῖ τοὺς ἐν πονηρίᾳ ζῶντας, τοὺς πρὸς ἀσέβειαν ἐπιῤῥεπεῖς· ἐπεὶ οἱ μὴ τοιοῦτοι, τῇ φύσει μὲν ἀν θρώπων υἱοὶ, τῇ χάριτι δὲ οὐκ ἔτι, ἀλλ' υἱοὶ Θεοῦ. Καὶ γνῶτε ὅτι ἐθαυμάστωσε Κύριος τὸν ὅσιον αὐτοῦ. Ἡ μὲν γὰρ τῶν ἐπιγείων ἀπόλαυσις κατ' οὐδὲν, οἶμαι, διαφέρει τῶν ἐν ὁράμασι τερπνῶν, ἃ μόνον ὀφθέντα καταλήγει πρὸς τὸ μηδὲν, τὸν τοῦ ῥέγχοντος νοῦν διαπαίξαντα· τὰ δέ γε λαμπρὰ τῆς δικαιοσύνης αὐχήματα, καὶ τὰ ἐπ' αὐτῇ παρὰ τοῦ Θεοῦ γέρα, μακρὰν καὶ ἀκράδαντον ἔχει τὴν μέθεξιν καὶ περιφανὲς τὸ ἀξίωμα. Δέχεται γὰρ ὁ Θεὸς τὰς τῶν ὁσίων φωνὰς, καὶ ἀποπεραίνει τὰ αἰτήματα· οὗ τί γένοιτ' ἂν τὸ ἰσοστατοῦν; Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε. Ἄπασι μὴν ἀνθρώποις συμβαίνει τὸ τῆς ὀργῆς πάθος, μητέρα ἔχον λύπην ἢ μικροψυχίαν ἢ πλεονεξίαν ἢ τὴν παρά τινων λοιδορίαν. Ἔξεστι δὲ ταύτην ἀνακόπτειν, καθάπερ καὶ τὰς σωματικὰς ὀρέξεις. Τὸ μὲν γὰρ μηδόλως αὐτὰς ἐν ἡμῖν κινεῖ σθαι, τάχα που καὶ ἀνέφικτον καὶ οὐκ ἐφ' ἡμῖν. Ἐν ἡμῖν δὲ τὸ ἐπιτιμᾷν τοῖς κινήμασιν· οὕτω καὶ ἐπὶ τῆς ὀργῆς·","english":"According to the historical sense, these things were spoken against those who thought that by the multitude of their army they would capture the righteous man. For having learned by actual experience how great is the benefit of trusting in God, and of seeking to be saved by him alone, he sets before them as a commonly useful lesson what happened to him, and says: O you who are blind in your understanding and dull in mind, until when will you not cast off your weakness? Until when will you not know that hope placed in men is vanity and a lie? For the giant shall not be saved by the multitude of his strength. And David simply calls the sons of men those who live in wickedness, those who are inclined to impiety; since those who are not such are sons of men by nature, but by grace no longer, but sons of God. And know that the Lord has shown wondrously his holy one. For the enjoyment of earthly things differs, I think, in nothing from the delights seen in dreams, which, having only appeared, come to nothing, having mocked the mind of the sleeper; but the bright boasts of righteousness, and the rewards from God for it, have a participation far off and unshaken and a manifest dignity. For God receives the voices of the holy ones and brings their petitions to completion; what could be equal to this? Be angry and do not sin. The passion of anger befalls all men, having as its mother grief or faintheartedness or greed or abuse from certain people. But it is possible to check this, just as also bodily desires. For that they should not be stirred in us at all is perhaps both unattainable and not in our power. But it is in our power to rebuke the movements; so also in the case of anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"δριμὺ μὲν γὰρ ἐν ἡμῖν ἐστιν, ὅτε ποιεῖ ται τὸ κίνημα, πλὴν ὥσπερ τισὶ χαλινοῖς ἀνακόπτεται, τοῖς εἰς τὸ ἄμεινον ἐπιλογισμοῖς. Καὶ ἕως μὲν ἀδρανές ἐστι ἔτι τὸ πάθος ἐν ἡμῖν, συγγνώμης ἀξιοῦ ται παρὰ τοῦ Θεοῦ· ἐπειδ' ἂν δὲ τὰ ἐξ αὐτοῦ ἐμ φαίνηται κακὰ, τότε τὰς δίκας ὑφέξομεν. Τὸ αὐτὸ δὲ καὶ ἐπὶ τῶν σαρκικῶν ὀρέξεων· ἀπρακτούσης γὰρ ἐν ἡμῖν τῆς φαύλης ἡδονῆς, συνηρεμήσει πάντως καὶ αὐτῇ ὁ κολάζων νόμος· ἐνηνεγμένης δὲ ἤδη πρὸς πέρας, τὰ τῆς δίκης συνεκτείνεται. Φησὶν οὖν καὶ νῦν ὁ Δαβὶδ, ὅτι Κἂν ἀπροαιρέτως ὀργισθῆτε, ὅπερ οὐχ ἁμάρτημα τέλειον, μὴ προσθῆτε καὶ τὴν πρᾶ ξιν, ἵνα μὴ τέλειον ᾖ τὸ ἁμάρτημα. Εὐφυῶς γὰρ συγχωρεῖ τὸ ἔλαττον ὡς ἀσθενεστέροις, τὴν ὀργὴν λέγω, ἵνα κωλύσῃ τὸ μεῖζον, τουτέστι τὸν φόνον καὶ ὅσα ἐκ τοῦ θυμοῦ μὴ κολαζομένου τίκτεται. Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον. Τίθησι δὲ τὰ καθ' ἑαυτὸν εἰς παρά δειγμα ὁ Δαβίδ· καὶ ὅτι τοῖς θύουσι τῷ πανάγνῳ Θεῷ τοὺς ἐκ τῆς δικαιοσύνης καρποὺς οὐκ ἄμισθος ἡ εἰς αὐτὸν ἐλπὶς, πειρᾶται διδάσκειν. Καὶ γὰρ μο νονουχὶ, φησὶ, τέθυκα τὴν δικαιοσύνην, ἐποιησάμην δὲ καὶ ἐπ' αὐτῷ τὴν ἐλπίδα, καὶ κεκράτηκα τῶν ἐχθρῶν, εἰ καὶ τεθρήνηκα πεσόντα τὸν νεανίαν. Λέγων δὲ, \"Θύσατε θυσίαν δικαιοσύνης,\" οὐ τὴν ἐν σκιαῖς ἀποδέχεται ταῖς κατὰ τὸν νόμον, τὴν ἐν Χρι στῷ δὲ μᾶλλον καὶ εὐαγγελικήν. Ὁ μὲν γὰρ ἀρχαῖος ἐδίδασκε νόμος τὰς δι' αἱμάτων ποιεῖσθαι προσαγωγὰς, ἀλλ' οὐκ ἦν ἐν αὐταῖς τελειοῦσθαι τὸν ἄνθρωπον κατὰ συνείδησιν·","english":"For it is sharp in us when it makes its movement, yet it is checked, as it were, by certain bridles—by reasonings that lead to what is better. And as long as the passion in us is still without strength, it is deemed worthy of forgiveness from God; but when the evils that come from it become manifest, then we shall submit to the penalties. The same holds also for fleshly desires: for when the base pleasure is inactive in us, the punishing law will altogether lie dormant with it; but once it has been brought to completion, the matters of justice are extended along with it. So David says also now: Even if you are angered involuntarily—which is not a perfect sin—do not add the deed also, so that the sin may not be perfect. For he graciously concedes the lesser, as to the weaker, I mean anger, in order to prevent the greater, that is, murder and whatever is begotten from anger when it is not punished. Sacrifice a sacrifice of righteousness, and hope in the Lord. And David sets forth his own case as an example; and he tries to teach that for those who sacrifice to the all-pure God the fruits of righteousness, the hope in him is not without reward. For, he says, I have all but sacrificed righteousness, and I have placed my hope in him, and I have prevailed over my enemies, even though I have lamented the young man who fell. And in saying, Sacrifice a sacrifice of righteousness, he does not accept the one among the shadows according to the law, but rather the one in Christ and the evangelical one. For the ancient law taught that offerings be made through blood, but it was not possible in them for man to be perfected according to conscience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"προσεκομίζοντο γὰρ τῆς ἀλη θοῦς λατρείας προανατυποῦσαι τὴν εὐοσμίαν, καὶ ἦσαν μέχρι καιροῦ διορθώσεως ἐπικείμεναι. Τοιγάρ τοι καὶ ἐν Χριστῷ κατηργήθη μὲν ἡ σκιά· περιαστράπτει δὲ λοιπὸν τὰς τῶν πιστευσάντων καρδίας τῆς ἀληθείας τὸ φῶς. Λέγοι δ' ἂν καὶ Ἰουδαίοις ὁ Κύριος, ὅτι Αἱ διὰ τῶν θυμάτων θυσίαι καὶ αἱμάτων ὑμᾶς εἰς οὐρανὸν οὐκ ἀναβιβάσουσιν· ἀλλ' ὁ ἐξ οὐρανοῦ καταβὰς ἐγὼ, ἐφ' ὃν μόνον ἐλπίζετε, μηδένα τοῦ γράμματος ποιούμενοι λόγον. Πολλοὶ λέγουσι· Τίς δείξει ἡμῖν ἀγαθὰ; Οἱ μὲν γὰρ ὀλίγοι, φησὶ, καὶ δόκιμοι καὶ φιλοσοφεῖν εἰδότες, ἀκατάσειστον ἐπὶ Θεῷ τὴν ἐλπίδα ἔχουσι· τεθαρσήκασι γὰρ ἐπαγγελλομένῳ τὰ ὑπὲρ νοῦν ἀγαθά· οἱ δὲ πολλοὶ, τουτέστι τὸ κεχυμένον πλῆθος, τὸ ἀδιάκριτον, τὸ ἀνοίᾳ προσηλωμένον, τὴν παραυτίκα μέθεξιν τῶν σαρκικῶν ἀκαθαρσιῶν τῶν ἐν ἐλπίδι ἀγαθῶν προτιμήσαντες, φασί· \"Τίς δείξει ἡμῖν τὰ ἀγαθά;\" Ταῦτα τῶν περὶ τὰς διοικήσεις τοῦ Θεοῦ ὀλιγωρούντων τὰ ῥήματα· Ποῦ τοῦ Θεοῦ πρόνοια, τοσαύτης","english":"For they were being brought forward, prefiguring the fragrance of true worship, and they remained imposed until the time of correction. Therefore also in Christ the shadow was abolished; and from then on the light of the truth flashes around the hearts of those who have believed. And the Lord might also say to the Jews: The sacrifices through victims and bloods will not bring you up to heaven; but I, who have come down from heaven, on whom alone you hope, paying no regard to the letter. Many say: Who will show us good things? For the few, he says, and the approved and those who know how to philosophize, have their hope in God unshaken; for they have taken courage because he promises good things beyond understanding. But the many, that is, the diffuse multitude, the indiscriminate, the one nailed to folly, having preferred the immediate participation in fleshly impurities to the good things in hope, say: \"Who will show us good things?\" These are the words of those who make light of the dispensations of God: Where is God's providence, of such great...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"συγχύσεως ἐν τῷ βίῳ οὔσης; Καὶ ἄλλων μὲν τρυφώντων, ἡμῶν δὲ ἐν πτωχείᾳ καὶ τοῖς ἐσχάτοις ὄντων κακοῖς, τί τεκμήριον τῆς θείας κηδεμονίας; Ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, Κύριε. Κρυφιωδέστερον δὲ καὶ μυστικώτερον, πρόσωπον μὲν τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, φῶς δὲ τὸ ἐξ αὐτοῦ πεμπόμενον Πνεῦμα εἰς ἡμᾶς· δι' οὗ κατεσφραγίσμεθα, εἰς εἰκόνα τὴν πρώτην ἀναμορφούμενοι· δι' οὗ καὶ δεδιδάγμεθα τὰ ὄντως ἀγαθὰ, δι' ἃ καὶ τὴν νοητὴν εὐφροσύνην ἐσχήκαμεν τὴν εἰς νοῦν καὶ καρδίαν, βεβαιούμενοι πρὸς ἐλπίδα τὴν ἐπὶ τοῖς ἐσομένοις ἀγαθοῖς. Οἱ μὲν ἄγγελοι βλέπουσι διὰ παντὸς τὸ πρόσωπον τοῦ Θεοῦ, οἱ δὲ ἄνθρωποι τὸ φῶς τοῦ προσ ώπου αὐτοῦ. Πρόσωπον δὲ Κυρίου ἐστὶ θεωρία πνευματικὴ πάντων τῶν ἐπὶ γῆς· φῶς δὲ προσώπου ἐστὶν ἡ μερικὴ γνῶσις τούτων αὐτῶν· εἴπερ, κατὰ τὴν σοφὴν Θεκωΐτιδα, ὡς ἄγγελος Θεοῦ ἦν ὁ Δαβὶδ εἰδὼς τὰ ἐπὶ τῆς γῆς πάντα. Καὶ ποῖον ἄρα ἐστὶν τὸ πρόσωπον τοῦ Θεοῦ καὶ Πατρὸς, οὗ τὸ φῶς ἐφ' ἡμᾶς σεσημείωται; Ὁ τοῦ Θεοῦ Υἱὸς, ἡ ἀπαράλλακτος εἰκών· καὶ διὰ τοῦτο λέγων· \"Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα μου.\" Ἐσημάνθη δὲ ἡμῖν, συμμόρφους ἡμᾶς ἀποδείξας ἑαυτῷ, καὶ τὸν διὰ πνεύματος τοῦ ἰδίου φωτισμὸν ἐγχαράξας ὡς θείαν εἰκόνα τοῖς πιστεύου σιν εἰς αὐτόν. Ἔδωκας εὐφροσύνην εἰς τὴν καρδίαν μου. Οὕτως τεθαύμακα, φησὶ, τοὺς τολ μῶντας λέγειν· \"Τίς δείξει ἡμῖν τὰ ἀγαθά;\" καί τοι παρὸν ἀπὸ τῶν ἐν χερσὶ βεβαιοῦσθαι πρὸς τὰ μέλλοντα. Ἐσχήκαμεν γὰρ ἐνέχυρα τῆς μελλούσης ἡμερότητος ἔσεσθαι πλουσίως, τὴν ἐν τῷδε τῷ κόσμῳ φειδώ τε καὶ πρόνοιαν τοῦ Δημιουργοῦ.","english":"Since there is confusion in life? And while others are living in luxury, and we are in poverty and the worst evils, what proof of divine care? The light of your face, Lord, has been marked upon us. But more secretly and more mystically, the face of God and the Father is the Son, and the light is the Spirit sent from him to us; through whom we have been sealed, being reformed into the first image; through whom we have also been taught the truly good things, for the sake of which we have also received the noetic gladness that comes into mind and heart, being confirmed toward the hope of the good things to come. The angels see the face of God continually, but men see the light of his face. And the face of the Lord is the spiritual contemplation of all things on earth; and the light of his face is the partial knowledge of these same things; if indeed, according to the wise woman of Tekoa, David was as an angel of God, knowing all things on the earth. And what then is the face of God and the Father, whose light has been marked upon us? The Son of God, the unvarying image; and for this reason he says: \"He who has seen me has seen my Father.\" And it has been marked upon us, having shown us to be conformed to himself, and having engraved the illumination through his own Spirit as a divine image upon those who believe in him. You have given gladness into my heart. Thus, he says, I have marveled at those who dare to say: \"Who will show us the good things?\" although it is possible from present things to be confirmed toward things to come. For we have received pledges of the coming gentleness in abundance, namely the Creator's care and providence in this world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Χαρίζεται γὰρ τῇ φιλοτίμῳ δεξιᾷ τὰ ἀναγκαῖα πρὸς τὸ ζῇν· καὶ καθίησι μὲν ὑετοὺς, τὰς δὲ ἐξ ἀγρῶν εὐκαρπίας ἀνίησι κατὰ καιρούς. Ὁ τοίνυν ἀμφιλαφῶς χορηγήσας τὰ ζωαρκῆ, πῶς ἂν διαψεύσαιτο χαριεῖσθαι λέγων τὰ μετὰ τόνδε τὸν βίον; Ἐμοὶ οὖν ἔδωκας εὐ φροσύνην εἰς τὴν καρδίαν. Ἐν εἰρήνῃ ἐπὶ τὸ αὐτὸ κοιμηθήσομαι καὶ ὑπνώσω· ὅτι σὺ, Κύριε, κατὰ μόνας ἐπ' ἐλπίδι κατῴκισάς με. (, ) Κατὰ δὲ τὸν θεῖον Κύριλλον, ἐπὶ τὸ αὐτὸ καὶ ὁμοῦ τοῖς ἄλλοις ἁγίοις τὸν ὕπνῳ ἐοικότα δέξομαι θάνατον· πλὴν ἐν εἰρήνῃ, μὴ ἔχων τὴν ἁμαρτίαν, ἡ ἐστιν ἔχθρα εἰς Θεόν· καὶ οὕτω καταλύσας τὸν βίον, κατοικισθήσομαι παρὰ Θεοῦ καὶ ἐπ' ἀγαθαῖς ἐλπίσι, τουτέστι βεβαίαν καὶ ἀκράδαντον τὴν ἐλπίδα ἕξω. Τὸ δὲ κατὰ μόνας ὑπεμφήνειεν ἂν, ὅτι ἰδικὸς καὶ ἐξαίρετός ἐστι τῶν ἁγίων ὁ κλῆ ρος· οὐ γὰρ ἀναμὶξ ἔσονται τοῖς πονηροῖς, ἀλλ' οἷον ἐξῃρημένοι καὶ κατὰ μόνας. Ἐκείνοις μὲν γὰρ πῦρ καὶ θεῖον καὶ πνεῦμα καταιγίδος ἡ τοῦ ποτηρίου μερὶς, τούτοις δὲ τὸ βασιλεύειν ἡτοίμασται καὶ ἀκαταλήκτως ἐντρυφᾷν τοῖς ἄνωθεν ἀγαθοῖς.","english":"For he grants the necessities for living by his generous right hand; and he sends down rains, and releases the fruitful harvests from the fields in their seasons. He, then, who has abundantly supplied the things that sustain life, how could he prove false when he says that he will grant the things after this life? For you have given gladness to my heart. In peace I will lie down together and sleep; for you, Lord, have settled me alone in hope. But according to the divine Cyril, together and at once with the other saints I will receive the death that resembles sleep; except in peace, not having sin, which is enmity toward God; and thus, having ended this life, I will be settled by God and in good hopes, that is, I will have hope firm and unshaken. And the phrase \"alone\" might suggest that the lot of the saints is peculiar and exceptional; for they will not be mingled with the wicked, but as it were set apart and alone. For to those, fire and brimstone and a spirit of tempest is the portion of the cup, but for these, to reign has been prepared and to delight unceasingly in the good things from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"ΨΑΛΜΟΣ Εʹ.\n\nΣύνες τῆς κραυγῆς μου. (, ) Τὸ σύνες ἐνταῦθα ἀντὶ τοῦ Κατεξέτασον καὶ βασάνισον τῆς ἐμῆς κραυγῆς τὸν σκοπόν. Οὐ γὰρ αἰτῶ τι τῶν ἀνθρωπίνων ἢ τῶν ἀπᾳδόντων τοῖς σοῖς, ὦ Δέσποτα, νόμοις· ἐκεῖνα δὲ μᾶλλον, ἃ καὶ τοῖς λαβοῦσι χρήσιμά τε καὶ ἀναγ καῖα πρὸς σωτηρίαν, καὶ τῇ σῇ φιλοτιμίᾳ χαρίζε σθαι πρέπει. Τὸ πρωῒ εἰσακούσῃ τῆς φωνῆς μου. Εἴη δ' ἂν πρωΐα καὶ ὁ τῆς τοῦ Σωτῆρος ἐπιδημίας καιρός· τότε γὰρ δεκταὶ γεγόνασιν αἱ πάντων εὐχαί. ( 9) Μέγα εἰς ἁγνείαν καύχημα τὸ ἐκ πρωΐας τῆς αὐτῆς παρίστασθαι τῷ Θεῷ, καὶ φθάνειν ἐν εὐχαριστίᾳ τὸν ἥλιον· Οὕτω γὰρ, φησὶν, ἐπόψομαι τὰ θεῖα καὶ ἅγιά σου μυστήρια, ἃ ἡτοίμασας τοῖς ἀγαπῶσί σε. Ἐμίσησας, Κύριε, πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν, κ.τ.λ. Τοὺς μὲν ἐν τῇ πολιτείᾳ πταίοντας, ἐργαζομένους τὴν ἀνομίαν ὠνόμασεν· τούτους δὲ μισεῖ ὁ Θεὸς τοὺς ἀποπεσόντας τῆς ἀληθείας. Ἑτεροδόξους, λαλοῦντας ψεῦδος εἶπεν, οὓς ἀπολεῖ ὁ Θεός· καὶ τήρει\n\nδιαφορὰν τοῦ Ἐμίσησας καὶ Ἀπολεῖς· πρῶτον μὲν εἰ χεῖρον τοῦ Ἀπολεῖς τὸ Ἐμίσησας· δεύτερον δὲ, διὰ τί τὸ μὲν εἰς παρεληλυθότα ἔκλινε χρόνον, τὸ δὲ εἰς μέλλοντα. Ἐγὼ δὲ ἐν τῷ πλήθει τοῦ ἐλέους σου, κ.τ.λ. Ἐγὼ, φησὶν, ἐλέῳ τῷ σῷ εἰσελεύσομαι εἰς τὸν οἶκόν σου· οὕτω γὰρ λέγειν δυνήσομαι, τὸ Πρωῒ παραστήσομαί σοι καὶ ἐπόψομαι, καὶ ὡς ἠλεη μένος σὺν εὐλαβείᾳ προσκυνήσω σοι ἐν πνεύματι καὶ ἀληθείᾳ. Καὶ γὰρ ἀμελούμενα, μείζονα γίνεται τῶν ἁμαρτημάτων τὰ τραύματα· καὶ οὐ μέχρι τραυμάτων ἵσταται τὰ τῆς νόσου καὶ τῆς ἀῤῥωστίας, ἀλλὰ καὶ θάνατον τίκτει τὸν ἀθάνατον.","english":"PSALM 5.\n\n\"Give heed to my cry.\" Here \"give heed\" stands for \"Examine and scrutinize the purpose of my cry.\" For I do not ask for any of the human things, or of those that are discordant with your laws, O Master; but rather for those things which are both useful and necessary for salvation to those who receive them, and which it is fitting for your generosity to bestow. \"In the morning you will hear my voice.\" The morning would also be the time of the Savior's visitation; for then the prayers of all became acceptable. (9) It is a great boast unto purity to stand before God from the morning, and to anticipate the sun in thanksgiving; \"For thus,\" he says, \"I shall behold your divine and holy mysteries, which you have prepared for those who love you.\" \"You have hated, O Lord, all those who work lawlessness,\" etc. Those who stumble in their conduct he has called \"workers of lawlessness\"; and God hates these, those who have fallen away from the truth. Heretics, speaking a lie, he has named, whom God will destroy; and observe\n\nthe difference between \"You have hated\" and \"You will destroy\": first, whether \"You have hated\" is worse than \"You will destroy\"; second, why the one inclines to past time, the other to future. \"But I, in the abundance of your mercy,\" etc. \"I,\" he says, \"by your mercy shall enter into your house\"; for thus I shall be able to say, \"In the morning I shall stand before you and behold,\" and, as one who has been shown mercy, with reverence I shall worship you in spirit and in truth. For when neglected, the wounds become greater than the sins; and the things of disease and infirmity do not stop at wounds, but also give birth to death—the death that is deathless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ΨΑΛΜΟΣ ςʹ.\n\nΚυρίλλου ἐκ τοῦ εἰς Ψαλτήριον ὑπομνήματος, ῥητοῦ προκειμένου· \"Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με.\" Καίτοι ταῦτα ἀκούσας παρὰ τοῦ προφήτου, μεμένηκεν ἀσφαλής· οὐ κατώλισθεν εἰς τὸ ῥᾴθυμον, οὐκ ἀνῆκε τοῦ τόνου· ἀλλὰ καίτοι λίαν ἡσθεὶς ἐπὶ τῇ τοῦ συγχωρήσαντος ἡμερότητι, καὶ χαριστηρίους ἀνατείνας ᾠδὰς, οὐδὲν ἧττον ἄθυ μος ἦν ὅτι προσκέκρουκεν ὅλως· πρέπει γὰρ ἁγίοις ἐπαινεῖσθαι μᾶλλον ἢ συγγινώσκεσθαι. Μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Λέγων δὲ, \"Μὴ τῇ ὀργῇ σου παιδεύσῃς με,\" παραιτεῖσθαί πως ἔοικε τοῦ νομικοῦ γράμμα τος τὴν ἀποτομίαν. Ἀθετήσας γάρ τις νόμον Μω σέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶ μάρτυσιν ἀποθνήσκει· τοιγάρτοι καὶ κατακρίσεως διακονίαν ὁ θεσπέσιος Παῦλος τὸν νόμον ὀνομάζει· δεδικαίωκε γὰρ οὐδένα, πικρὰς δὲ τοὺς ἁμαρτάνοντας ἐζήτει δίκας. Οὐκοῦν τῆς ἐν νόμῳ παιδεύσεως ἀμείνων ἐστὶν ἀσυγκρίτως ἡ διὰ Χριστοῦ· ἡ μὲν γὰρ εἰς ἔλεγχον ἔκειτο τῶν ἠσθενηκότων, καὶ εἰς κατάκριμα τῶν παραβαινόντων, ἡ δὲ εἰς δικαίωσιν τῶν ἠσθενηκότων. Ὃ τοίνυν εἴπομεν, οὐ παρακαλεῖ μὴ ἐλεγ χθῆναι, ἀλλὰ μὴ θυμῷ. Ἐλέησόν με, Κύριε, ὅτι ἀσθενής εἰμι. Οὐκ εἶπεν· Ἄνες μοι, οὐδὲ ἔνδος μοι, ἀλλ' Ἴασαι· τὰ γὰρ πρότερα ἀξιοῖ τραύματα ἀφανισθῆναι. Προσελθὼν γὰρ ὡς ἰατρῷ πνευμάτων τῷ Θεῷ, καὶ ὁμολογήσας τῆς φύσεως τὴν ἀσθένειαν, αἰτεῖ τὴν ἐπικουρίαν· καὶ Διψῶ τὴν ἴασιν, λέγων, ἐν κακοῖς με γεγονότα ἐλέῳ θεράπευσον. Ἐξ ἀσθενείας γὰρ ἦλθον ἐπὶ τὸ πάθος. Τίς δὲ ἡ ἀσθένεια; Ἐξηρ θρώθη τὰ ὀστᾶ μου, καὶ διελύθη ἀπὸ τῆς μετ' ἀλλή λων ἁρμονίας.","english":"PSALM 6.\n\nFrom Cyril's commentary on the Psalter, with the stated verse: \"O Lord, do not rebuke me in your anger.\" And yet, having heard these things from the prophet, he remained secure; he did not slip into carelessness, he did not relax his tension; but although he was greatly pleased at the gentleness of the one who forgave us, and had raised up songs of thanksgiving, he was nonetheless disheartened that he had stumbled at all; for it is fitting for the saints to be praised rather than pardoned. Nor chasten me in your wrath. In saying, \"Nor chasten me in your wrath,\" he seems in some way to be declining the severity of the legal letter. For one who has set aside the law of Moses dies without mercies on two or three witnesses; and so the divine Paul also calls the law a ministry of condemnation; for it has justified no one, but sought bitter penalties for those who sin. Therefore the chastening through Christ is incomparably better than that in the law; for the one was appointed for the conviction of the weak and for the condemnation of transgressors, but the other for the justification of the weak. What then we have said: he does not ask not to be rebuked, but not in wrath. Have mercy on me, O Lord, for I am weak. He did not say, \"Release me,\" nor \"Indulge me,\" but \"Heal me\"; for he asks that the former wounds be done away. For having come to God as to a physician of spirits, and having confessed the weakness of nature, he asks for aid; and \"I thirst for healing,\" he says, \"having come to be in evils, cure me by mercy.\" For it was from weakness that I came into suffering. And what is the weakness? My bones were disjointed, and were dissolved from their harmony with one another.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Ὀστᾶ δὲ λέγει τοὺς σώφρονας λογι σμοὺς, τοὺς τὴν ψυχὴν διερείδοντας, καὶ τὰς λόγῳ ληπτὰς τῆς ψυχῆς δυνάμεις, αἳ καὶ ἀνέχουσιν αὐτὴν εἰς νοητικὴν εὐρωστίαν· οἷον ἐγκράτεια, φρόνησις, ἡ κατὰ Θεὸν ἀνδρεία, σωφροσύνη, δικαιοσύνη, καὶ ἅπαξ ἁπλῶς πᾶν εἶδος ἀρετῆς· ὧν οὐκ οὐσῶν ἐν ἡμῖν ἀσυγχύτως, ἤγουν ἐν κόσμῳ τῷ δεόντι διὰ τοῦ τὴν ἰδίαν ἔχειν ἰσχὺν, πᾶσά πως ἀνάγκη ταράττεσθαι τὴν ψυχὴν, ἀτακτούντων ἐν αὐτῇ τῶν παθῶν. Τότε γὰρ οἷον ἐν σάλῳ γινομένη κοσμικῶν ἡδονῶν κινδυνεύει δεινῶς· ἀτονούσης γὰρ ἐν ἡμῖν τῆς ἀρε τῆς, κατακρατεῖ πάντως εἰς φαυλότητα κατασείουσα ἡδονή. Ὅτι δὲ ὀστᾶ τροπικῶς νοηθεῖεν ἂν αἱ νοηταὶ τῆς ψυχῆς δυνάμεις, καθ' ἃς ἔχει τὴν εἰς τὸ εὖ εἶναι σύστασιν καὶ διαμονὴν, αὐτὸς ὁ Δαβὶδ ἑρμηνεύει τοῦ λόγου τὸ αἴνιγμα, δι' ὧν ἐπήγαγε τοῖς εἰρημένοις. ὅτι Ἡ ψυχή μου ἐταράχθη σφόδρα. Ὅτι ἐταράχθη τὰ ὀστᾶ μου. Οἶμαι δὲ καὶ ἕτερόν τι κατασημαίνεσθαι, διὰ τοῦ φάναι τὸν Ψάλλοντα ταραχὴν ὑπομεῖναι τὰ ὀστᾶ αὐτοῦ. Ἔκτισε μὲν γὰρ ἐπὶ ἀφθαρσίᾳ τὸν ἄνθρωπον ὁ Θεός· ἐπεὶ δὲ τὴν δοθεῖσαν πεπάτηκεν ἐντολὴν ὁ προπάτωρ Ἀδὰμ καὶ παρώλισθεν εἰς παράβασιν, ἐπάρατος ἦν εὐθύς. Εἴρηται γὰρ πρὸς αὐτόν· \"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.\" Τεταράχθαι τοίνυν καὶ κατὰ τοῦτον οἶμαι τὸν τρόπον τὰ πάντων ὀστᾶ, ἅτε δὴ λυθείσης εἰς θάνατον τῆς σαρ κός· εἰσέδραμον γὰρ καὶ αὐτὴν τὴν ψυχὴν θόρυβοί τε καὶ πτοῖαι, καὶ ἡ τῶν παθῶν τυραννίς. Φθαρτοῦ γὰρ ἅπαξ γεγονότος τοῦ σώματος, τὰ τῆς φθορᾶς ἐν αὐτῷ βεβλάστηκε πάθη, καὶ ὁ","english":"He calls \"bones\" the prudent reasonings, which support the soul, and the powers of the soul that are graspable by reason, which also hold it up into noetic vigor—for example, self-control, prudence, courage according to God, chastity, righteousness, and, simply put, every form of virtue. When these are not in us without confusion—that is, in the proper order, by each having its own strength—there is every necessity that the soul be disturbed, since the passions are in disorder within it. For then, as it were, being in a swell of worldly pleasures, it is terribly in danger; for when virtue is weakened in us, pleasure, dashing us down into wickedness, wholly prevails. But that \"bones\" would be understood tropologically as the noetic powers of the soul, according to which it has its constitution and permanence for well-being, David himself interprets the riddle of the word, through what he added to what was said: \"My soul was greatly disturbed. Because my bones were disturbed.\" But I think something else too is signified by the Psalmist's saying that his bones underwent disturbance. For God created man for incorruption; but since our forefather Adam trampled the commandment given and slipped away into transgression, he was immediately accursed. For it was said to him: \"Earth you are, and to earth you shall depart.\" I think, then, that in this way too the bones of all were disturbed, since the flesh was dissolved into death; for tumults and terrors and the tyranny of the passions rushed in even upon the soul itself. For once the body had become corruptible, the passions of corruption sprouted in it, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"τῆς ἁμαρτίας εἰσέδυ νόμος, ὁ ἐν τοῖς μέλεσι τῆς σαρκὸς, ὁ ἀντιστρατευόμενος καὶ αἰχμαλωτίζων τὸν νοῦν εἰς πᾶν ὁτιοῦν τῶν ἐκτόπων. Γέγονε τοίνυν ἴασις τῇ ἀνθρώπου φύσει, τῆς τοῦ Μονογενοῦς ἐνανθρωπήσεως ἡ δύναμις ἔπαυσε γὰρ τὴν φθορὰν, συνήγαγε τὰ πάντων ὀστᾶ κατεσκεδασμένα· πτοίας καὶ θορύβου παντὸς καὶ δειμάτων καὶ προσέτι παθῶν καὶ πλεονεξίας διαβο λικῆς ἐλευθέραν ἀπέφηνε τὴν ἀνθρώπου φύσιν. Καὶ σὺ, Κύριε, ἕως πότε; Μᾶλλον δὲ εἰ χρή τι καὶ μυστικώτερον εἰπεῖν, οὐκ ἐπιτιμᾷ τοῖς τοῦ Θεοῦ κρίμασιν ὁ προφήτης, οὔτε μὴν ὡς μέλλοντα καὶ ἀναδυόμενον τὴν ἐπικουρίαν καταιτιᾶται τὸν τῶν ὅλων Δεσπότην, περιεργάζεται δὲ μᾶλλον τὸν τῆς ἐπιδημίας καιρὸν τοῦ εἰς τέλος ἐγηγερμένου Χριστοῦ κατὰ τὴν ὀγδόην. Πότε γὰρ, φησὶν, ἐλεύσῃ ὁ διὰ τῆς ἀναστάσεώς σου τὴν ἴασιν ἡμῖν χαρισόμενος; Ἔστι δὲ τὸ ἕως πότε καὶ τῆς χρονίας μετανοίας παραστατικόν. Ὅτι οὐκ ἔστιν ἐν τῷ θανάτῳ ὁ μνημονεύων σου. ( 11) Ὁ γὰρ ἅπαξ τοῖς τοῦ θανάτου βρόχοις ἁλοὺς, ἀπρακτήσει ἂν πρὸς πᾶσαν ἀρετήν. \"Οὐκ ἔστιν, φησὶν, ἐν τῷ θανάτῳ ὁ μνημονεύων σου,\" τουτέστιν ὁ τὰς ἐντολὰς τηρῆσαι δυνά μενος, τῆς βοηθείας τοῦ πνεύματος μὴ συμπαρούσης. [Ἐκοπίασα ἐν τῷ στεναγμῷ μου. Τὸ Ἐκοπίασα φησὶν ἀντὶ τοῦ Κοπιάσω. Ἔσται δὲ τοῦτο σαφὲς διά γε τῶν ἐφεξῆς κειμένων. Οὐ γὰρ Ἔλουσα τὴν κλίνην μου, φησὶν, ἀλλ' οὐδὲ Ἔβρεξα τὴν στρωμνήν μου, ἀλλ' ἐπ' ἀμφοῖν τὸ Λούσω, καὶ Βρέξω φησίν.","english":"The law of sin crept in, the law in the members of the flesh, which wars against and takes captive the mind into any whatsoever of the things out of place. There has come, therefore, healing to the nature of man; the power of the Only-Begotten's becoming man has put an end to corruption, has gathered together the bones of all that were scattered abroad; it has shown the nature of man free from every panic and tumult and terror, and besides from passions and diabolical greed. And you, Lord, how long? Or rather, if one must speak somewhat more mystically, the prophet does not rebuke the judgments of God, nor does he accuse the Master of all things as though the help were future and delayed, but he inquires rather into the time of the visitation of Christ, who was raised up at the last, according to the eighth. For when, he says, will you come, you who through your resurrection will grant us healing? And the \"how long\" is also indicative of long-continued repentance. For there is not in death one who remembers you. For he who has once been caught in the snares of death will be inactive toward every virtue. \"There is not,\" he says, \"in death one who remembers you,\" that is, one able to keep the commandments, since the help of the Spirit is not present with him. I labored in my groaning. He says \"I labored\" instead of \"I will labor.\" And this will be clear from what follows. For he does not say \"I washed my bed,\" nor \"I wet my couch,\" but in both cases he says \"I will wash\" and \"I will wet.","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":25,"ref":"p25","source":"Ὑπισχνεῖται γὰρ ἔσεσθαί τις φιλοπονώτατος, καὶ τὸν ἀνειμένον καὶ ἄφετον οὐκ ἀγαπήσειν βίον.] Διδάσκει δὲ καὶ ἡμᾶς ὅτι τοὺς εὐαρε στεῖν ἐθέλοντας τῷ Θεῷ, οὐκ ἀργίας καιρὸν ὕπνου τε καὶ ῥᾳθυμίας ἡγεῖσθαι προσήκει τὰ τῶν νυκτῶν διαστήματα (κτηνοπρεπὲς γὰρ τοῦτο καὶ ἀλογώτατον), πόνου δὲ μᾶλλον καὶ ἀϋπνίας τῆς ἐπ' ἀγαθοῖς. Ἄριστον γὰρ τὸ ἐν ἡσυχίαις μάλιστα καὶ κατὰ μόνας μονονουχὶ Θεῷ διαλέγεσθαι διὰ συχνῆς προσευχῆς, καὶ ἐφ' οἶς μὲν ἤδη κατεγνώσμεθα, συγγνώμην αἰτεῖν· τὰ δὲ ψυχωφελῆ ζητεῖν παρ' αὐτοῦ, καὶ ᾠδὴν αὐτὸν καὶ μέλος ποιεῖσθαι. Ἐταράχθη ἐν θυμῷ [ γρ. ἀπὸ θυμοῦ] ὁ ὀφθαλμός μου. Τάχα δὲ ὑπονοστεῖ ὁ Προφήτης πρὸς ἀνάμνησιν τῶν τῇ ἀνθρώπου φύσει συμβεβηκότων διὰ τὸ προσκροῦσαι Θεῷ τὴν τοῦ γένους ἀρχὴν, του τέστι τὸν Ἀδάμ. Πρὶν μὲν γὰρ ὀλιγωρῆσαι τῆς θείας ἐντολῆς, καθαρὸν εἶχε τὸν ὀφθαλμὸν, θεοπτίας ἔμπλεων καὶ ἐννοιῶν ἀγαθῶν, καὶ ἦν ἀθώλοτος, ἕτι τῷ θείῳ φωτὶ καταλαμπόμενος. Εἰσήκουσε Κύριος τῆς δεήσεώς μου. Ἐξηγεῖται δὲ τίνα τρόπον εἰς πέρας ἐκβέβηκε τὰ τῆς εὐθυμίας αὐτῷ· εἰσηκοῦσθαι γάρ φησι τὴν φωνὴν τοῦ κλαυθμοῦ αὐτοῦ, δεκτήν τε γενέσθαι τὴν προσευχήν. Φωνὴν δέ φησιν, οὐχὶ πάν τως τὴν διὰ χειλέων, ἐκείνην δὲ μᾶλλον τὴν ἐκ πραγμάτων μονονουχὶ πρὸς Θεὸν πεμπομένην. Ὥσπερ γάρ ἐστιν ἁμαρτίας φωνὴ, κατὰ τὸ εἰρημένον πρὸς Κάϊν, \"Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με,\" οὕτω καὶ μετανοίας ἐστὶ φωνὴ, ἧς ἀκούει Θεός. Καὶ οὐ δήπου φαίη τις ἂν, ὅτι φωνὴν ἔντονον αἰτεῖ, οὐ γὰρ οὕτω προσεύχεσθαι προστετάγμεθα.","english":"For he promises that he will be most industrious and will not love the slack and unrestrained life. He also teaches us that those who wish to please God ought not to regard the intervals of the night as a time of idleness, sleep, and ease (for this is brutish and most irrational), but rather of labor and wakefulness for good things. For it is best, especially in quiet and solitude, almost to converse with God through frequent prayer, and to ask forgiveness for the things we have already been condemned for, and to seek from him the things profitable to the soul, and to make him our song and melody. My eye was troubled in anger [variant: from anger]. Perhaps the Prophet is hinting at the remembrance of what befell human nature because the beginning of the race, that is Adam, stumbled against God. For before he slighted the divine commandment, he had a pure eye, full of the vision of God and of good thoughts, and was undefiled, still illumined by the divine light. The Lord has heard my supplication. He explains in what manner the matters of his good cheer have come to pass: for he says that the voice of his weeping was heard, and his prayer was accepted. And he says \"voice,\" not certainly that through the lips, but rather that which is sent, almost as it were, to God from deeds. For just as there is a voice of sin, according to what was said to Cain, \"The voice of your brother's blood cries out to me,\" so also there is a voice of repentance, which God hears. And surely no one would say that he asks for a loud voice, for we have not been commanded to pray in that way.","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":26,"ref":"p26","source":"Κραυγὴν δὲ πάλιν ἐν τούτοις φησὶ τὴν ἐκ πόνου λιτὴν, ᾗ κε χρῆσθαι τοὺς ἁγίους ἔθος. Αἰσχυνθείησαν καὶ ταραχθείησαν. Καὶ οἱ τῆς κακίας δὲ εὑρεταὶ καὶ διδάσκαλοι δαίμονες ἀποστρέφονται καὶ ὀπίσω πίπτουσιν, ἀφόρητον ὑπομένοντες τὴν τροπήν· πρῶτον μὲν διὰ τὴν παρὰ τοῦ σώζοντος Θεοῦ ἀντίλεξιν, ἔπειτα δὲ διὰ τὸ θέλειν ἡμᾶς ἀπανίστασθαι μὲν τῶν ἀρχαίων ἀῤῥωστημάτων, μεταφοιτᾷν δὲ νεανικῶς εἰς τὸ κατευμεγεθεῖν ἁπάσης φιλοσαρκίας, καὶ τῆς ἐν τῷδε τῷ βίῳ τύρβης οὐδένα ποιεῖσθαι λόγον, εἰς μόνα δὲ βλέπειν τὰ ἀρέσκοντα Θεῷ, καὶ ἐπ' αὐτὰ τρέχειν ἀμεταστρεπτί. Ἀνδριζομένοις γὰρ οὕτω συνέσται Χριστὸς ὁ πάντων ἡμῖν τῶν ἀγαθῶν καὶ δοτὴρ καὶ πρύτανις.\n\nΨΑΛΜΟΣ Ζʹ.\n\nΤῷ Κυρίῳ ὑπὲρ τῶν λόγων Χουσὶ υἱοῦ Ἰεμενεί. Σὺ δέ μοι ὅρα, ὅτι σε τοσαύταις ἐγγυ μνασθέντα νίκαις, πάλιν ἀπολύει πρὸς ἑτέρους ἀγῶ νας ὁ λόγος, πάλιν ἀλείφει τῇ τῶν πειρασμῶν προσ βολῇ. Ὁ αὐτὸς γὰρ πολέμιος, ὁ Ἀβεσσαλὼμ ἐκεῖνος, ὥσπερ ἀναγεννηθεὶς ἐξ ἡμῶν, τὸν καθ' ἡμῶν ἐξαρτύεται πόλεμον· ὃν ἀνατρέπει φονῶντα καθ' ἡμῶν ἡ ἡμετέρα περὶ τοῦ πράγματος εὐβουλία· μᾶλλον δὲ ἡ παρὰ τοῦ Θεοῦ συμμαχία. Ἥ γε μὴν σώζουσα ἡμᾶς γνώμη, ἀγχόνη γίνεται τοῦ ἀντικειμένου· αὕτη δέ ἐστιν, τὸ ἴσον εἰς κακίαν ἡγεῖσθαι, ἄρχειν τε ἀδικίας καὶ ἀμύνεσθαι τὸν κατάρξαντα. Ὁριστὴς γὰρ τῆς καθ' ἑαυτοῦ τιμωρίας ὁ Δαβὶδ γίνεται, εἰ εὑρεθείη κακοῦ τὸ κακὸν ὥσπερ ἐν συναλλάγματι διαμείψας, καὶ ἀντιδοὺς παρεσχημένοις ὃ ἔλαβε. Εἰ ἔστιν ἀδικία ἐν χερσί μου.","english":"Again in these words he calls \"cry\" the plain petition that comes from labor, which the saints are accustomed to use. Let them be ashamed and troubled. And the demons, the inventors and teachers of wickedness, are turned back and fall backward, enduring the rout intolerably: first because of the contradiction from God who saves, and then because we wish to rise up from our old infirmities and to pass over with youthful vigor to prevail over all fleshly lust, and to make no account of the turmoil in this life, but to look only at the things pleasing to God and to run toward them without turning back. For Christ, the giver and president of all our good things, will be with those who are thus manly.\n\nPSALM 7.\n\nTo the Lord concerning the words of Chusi the son of Jemeni. But you, observe for me, that after being pledged by so many victories, the word again releases you to other contests, again anoints you with the assault of temptations. For the same enemy, that Absalom, as if reborn from us, prepares war against us; our own good counsel concerning the matter overthrows him as he rages against us—or rather, the alliance from God. Indeed, the judgment that saves us becomes a noose for the adversary; and this is it: to reckon equal in wickedness both to begin injustice and to avenge oneself on the one who began it. For David becomes the setter of the boundary of his own punishment, if evil should be found to have exchanged evil as in a transaction, and to have given back in return to those who provided what he received. If there is injustice in my hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Τάχα δὲ οὐ τὸ πάντη ἐλεύθερον ἀδικίας ἑαυτῷ ὁ Δαβὶδ μαρτυρεῖ (ἠδίκησε γὰρ τὸν Οὐρίαν), ἀλλὰ τοῦτο λέγει, ὅτι Ἐν τῇ κατὰ τὸν παῖδα ὑποθέ σει, καθαρός εἰμι καὶ ἀνυπαίτιος· οὐδὲν γὰρ αὐτὸν ἠδίκησα, οὔτε τοὺς μετ' αὐτοῦ, ὥστε καὶ εὐάφορμον αὐτοῖς γενέσθαι τὴν κατ' ἐμοῦ δίωξιν. Εἶτα καὶ τὸ ἀμνησίκακον προβάλλεται, ἐκκαλούμενος δι' αὐτοῦ εἰς ἔλεον τὸν Θεόν. Καὶ δῆλον ἀφ' ὧν ἐπάγει· λέγει γάρ· \"Εἰ ἀνταπέδωκα τοῖς ἀνταποδιδοῦσί μοι κακά.\" Ἀποπέσοιμι ἄρα τῶν ἐχθρῶν μου κενός. Τουτέστιν ἀπολισθήσαιμι καὶ τιμῆς καὶ δόξης ἁπάσης, καὶ γενοίμην ὡς χοῦς ὑπὸ πόδας ἐχθρῶν μου. Ἀνάστηθι, Κύριε, ἐν ὀργῇ σου. Ὅπερ οὖν ἔφην, μεταπεφοίτηκεν ὁ λόγος εἰς Χριστὸν, καὶ αὐτὸν ἀναστῆναι παρακαλεῖ οὐ κατὰ τοῦ Ἀβεσσαλὼμ (πῶς γὰρ, ὑπὲρ οὗ παρεκά λει λέγων· \"Φείσασθέ μου τοῦ παιδαρίου Ἀβεσσαλώμ;\"), ἀλλ' ὑπὲρ πάσης τῆς ἀνθρωπότητος ἀναστῆ ναι παρακαλεῖ τὸν Θεὸν, ὥσπερ ἐξ ἠρεμίας τῆς πάλαι μακροθυμίας ἐν ὀργῇ καὶ κινήσει κατὰ τῶν περά των τῶν ἐχθρῶν αὐτοῦ. Πλεῖστοι μὲν οὖν οἱ τῆς ἀν θρωπότητος ἐχθροὶ, τουτέστιν οἱ πονηροὶ καὶ ἀλιτήριοι δαίμονες· πέρατα δὲ αὐτῶν νοηθεῖεν ἂν οἱ προὔ χοντες τῶν ἄλλων καὶ ὑπερκείμενοι, οἷον ὁ Σατανᾶς καὶ οἱ ἐγγὺς, ἤγουν οἱ κοσμοκράτορες τοῦ σκότου. Τούτων κατεξανέστη Χριστός. Καὶ ἐξεγέρθητι, Κύριε ὁ Θεός μου, ἐν προστάγματι, ᾧ ἐνετείλω. Ἐνταῦθα σαφῶς περὶ τῆς θεοφανείας τοῦ Σωτῆρος εὐαγγελίζεται. Ἄνωθεν γὰρ διὰ τῶν πατριαρχῶν ταύτην ἡμῖν τὴν σωτηρίαν ὑπέσχετο·","english":"Perhaps David does not testify that he is entirely free from injustice (for he did injustice to Uriah), but he says this: that in the matter concerning the servant, I am clean and blameless; for I did no injustice to him, nor to those with him, so that their pursuit against me should even become easy for them. Then he also sets forth his forgetfulness of wrongs, calling God through it to mercy. And this is clear from what he adds; for he says: \"If I have repaid those who repaid me with evils.\" May I then fall away from my enemies empty. That is, may I slip away from all honor and glory, and may I become like dust under the feet of my enemies. Arise, O Lord, in your anger. What I said, then: the word has passed over to Christ, and it urges him to arise, not against Absalom (for how could it, when he pleaded on his behalf, saying: \"Spare me the boy Absalom\"?), but it urges God to arise on behalf of all humanity, as if from the stillness of his former long-suffering into anger and movement against the ends of his enemies. Very many, then, are the enemies of humanity, that is, the wicked and sinful demons; and their ends would be understood as those who are foremost and preeminent among the others, such as Satan and those near him, namely the rulers of the darkness of this world. Against these Christ has risen up. And be awakened, O Lord my God, in the command which you commanded. Here he clearly proclaims the gospel concerning the manifestation of the Savior. For from of old, through the patriarchs, he promised us this salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"καί γε μεμέστωται ἡ θεία Γραφὴ τῶν τοῦ Σωτῆρος φωνῶν, προϋπισχνουμένου διὰ προφητῶν ἁγίων ὡς ἥξει κατὰ καιροὺς, καὶ ἐξελεῖται τὴν ὑπ' οὐρανὸν, καὶ οὐκ ἐν μόνῃ τῇ Ἰουδαίᾳ ποιήσεται τῆς ἐνούσης αὐτῷ ἡμερότητος τὴν ἐπίδειξιν, ἀλλὰ γὰρ καὶ ἐπισκέψεται πάντα τὰ ἔθνη· καὶ γοῦν ἐλπὶς ὠνόμασται τῶν ἐθνῶν. Ἐπέφανε γὰρ τῷ κόσμῳ παντὶ Θεὸς ὢν Κύριος καὶ φῶς τὸ ἀληθινὸν, δι' οὗ καὶ αὐτὸν ἐγνώ καμεν τὸν Πατέρα, τῆς ἀρχαίας ἀχλύος ἐσκεδασμέ νης, τῆς ἐν τῷ πλανᾶσθαι, φημὶ, καὶ ἀναλάμψαντος ἡμῖν ἑωσφόρου κατὰ τὸν νοῦν, καὶ διαυγαζούσης ἡμέρας, ἀνίσχοντος δὲ καὶ τοῦ τῆς δικαιοσύνης ἡλίου, τουτέστι τοῦ Χριστοῦ. Ἐξεγέρθητι τοίνυν, φησὶ, κατὰ τὸ πρόσταγμα, ὃ ἐνετείλω, ἤγουν ὃ ἐπηγγείλω ποιήσειν· τοῦτο γὰρ ἐνταῦθα δηλοῖ τὸ ἐντείλασθαι. Καὶ ὑπὲρ ταύτης εἰς ὕψος ἐπίστρεψον. Τάχα δὲ τὸ, εἰς ὕψος ἐπίστρεψον, ἢ τὸν τίμιον αἰνίττεται σταυρὸν, εἰς ὃν ἀνήνεγκεν ἡμῶν τὰς ἁμαρτίας· ἢ τὴν εἰς οὐρανοὺς τοῦ Χριστοῦ ἀναφοίτησιν· ἐπορεύθη γὰρ ἐμφανισθῆναι τῷ προσώπῳ τοῦ Πατρὸς ὑπὲρ ἡμῶν. Πῶς ὑπὲρ ἡμῶν; Ἡμῖν ἐγ καινίζων πρόσφατον ὁδὸν καὶ ζῶσαν, ἵνα καὶ αὖθις βάσιμος ὑπάρχῃ λοιπὸν ὁ οὐρανὸς, καὶ εἰσερχώμεθα εἰς τὸ ἐσώτερον τοῦ καταπετάσματος, ἀρξαμένου καὶ τοῦδε τοῦ ἐν πᾶσι πρωτεύοντος, δηλονότι Χριστοῦ. Κύριος κρινεῖ λαούς. Εἴρηται δὲ ἐνταῦθα, τὸ κρινεῖ, ἀντὶ τοῦ, δικάσει. Ἐδίκασε γὰρ ἡμῖν τε καὶ τῷ Σατανᾷ· καὶ τὸν μὲν ὡς πλεονεκτήσαντα τὴν ὑπ' οὐρανὸν, τῆς κατὰ πάντων τυραννίδος ἀπώσατο· τοὺς δὲ τὴν ἀφό ρητον ὑπομείναντας πλεονεξίαν, κατηλέησεν ὡς Θεὸς καὶ τῇ πίστει ἐδικαίωσε. Κρῖνόν με,","english":"And indeed the divine Scripture is filled with the words of the Savior, who promises beforehand through the holy prophets that he will come in due seasons and will deliver those under heaven, and will not make the display of the gentleness that is in him in Judea alone, but will also visit all the nations; and indeed he has been named the hope of the nations. For the Lord, being God, has appeared to the whole world, and the true light, through which we have also come to know the Father himself, the ancient mist having been scattered—the mist, I mean, that consists in wandering—and the morning star having shone upon us in the mind, and the day having grown bright, and the sun of righteousness having arisen, that is, Christ. Awake, then, he says, according to the command which you commanded, that is, which you promised to do; for this is what \"to command\" means here. And for her sake turn upward. Perhaps \"turn upward\" hints either at the precious cross, to which he carried up our sins, or at the ascent of Christ into the heavens; for he went to appear before the face of the Father on our behalf. How on our behalf? Inaugurating for us a new and living way, so that heaven may henceforth be walkable again, and we may enter into the inner part of the veil, this too having been begun by the one who is first in all things, clearly Christ. The Lord will judge the peoples. Here \"will judge\" is said in place of \"will decide.\" For he decided between us and Satan; and the one, as having taken possession of what is under heaven, he drove away from his tyranny over all; and those who endured his insatiable greed he pitied as God and justified by faith. Judge me,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Κύριε, κατὰ τὴν δικαιοσύνην μου. Ἑτέρως δὲ εἰπὼν ὁ προφήτης, ὅτι Κύριος κρινεῖ λαοὺς, εἰσφέρει νῦν καὶ τὸ τῶν κρινο μένων πρόσωπον, τὴν οἰκείαν ὁμολογούντων ἀσθένειαν, οὔτω τε κριθῆναι παρακαλούντων, ὡς ἂν πρέ ποι τοῖς τῆς ἀνθρωπότητος μέτροις· ἑτέρα μὲν γὰρ, ὡς ἔφημεν, ἀγγέλων δικαιοσύνη πρέπουσα πάντως τῇ αὐτῶν φύσει· ἑτέρα δὲ ἡ ἀνθρώπων, σμικρὰ δηλονότι καὶ ἀναλόγως ἔχουσα τῇ τῆς φύσεως ἀσθενείᾳ. Συντελεσθήτω δὴ πονηρία ἁμαρτωλῶν. Συντελεσθήτω οὖν πονηρία ἁμαρτωλῶν, τουτέστι καταργηθήτω τοῦ διαβόλου ἡ τυραννὶς, καὶ τῶν σὺν αὐτῷ πονηρῶν δυνάμεων· ἵνα λοιπὸν δι' εὐθείας ὥσπερ καὶ λειοτάτης ἔρχοιτο τρίβου πρὸς τὴν εὐδόκιμον πολιτείαν πᾶς εἴτις ἐστὶ δικαιοσύνης ἐργάτης. Παροτρύνοντος γὰρ μηδενὸς ἐπὶ θάτερα, κατευθυνεῖ πάντως ὁδὸν αὐτοῦ ὁ δίκαιος· ἢ τάχα συν τελεσθῆναι τὴν ἐν τοῖς ἁμαρτωλοῖς πονηρίαν εὔχεται ὁ Προφήτης, τουτέστι παύσασθαι μετατιθεμένων αὐτῶν πρὸς ἀρετήν. Οὐκοῦν κατάληξιν ἁμαρτίας αἰτεῖ ἐν ἑκάστῳ τῶν ἐξ ἀσθενείας ὠλισθηκότων, ἵνα λοιπὸν ὁ δίκαιος κατευθύνηται. Οὐ γὰρ ἔστιν, οὐκ ἔστιν ἀποφανθῆναί τινα τῶν εἰς ἀρετὴν ἀνδραγαθημάτων ἀποτελεστὴν, πρὶν ἂν παύσηται τοῦ εἶναι πονηρός. Δικαία ἡ βοήθειά μου παρὰ τοῦ Θεοῦ. Ἁρμόσει δὲ ὁ λόγος καὶ Ἰουδαίοις καὶ Ἕλλησιν· ἐπειδὴ γὰρ τὸ μὲν ἐν γνώσει πλημμε λεῖν, καταφρόνησίς ἐστιν ὁμολογουμένως· τό γε μὴν ἐν ἀγνοίᾳ τοῦτο δρᾷν, εὐάφορμον ἔχει τῆς συγγνώ μης τὴν αἴτησιν (πεπλάνηντο δὲ καὶ Ἰουδαῖοι καὶ Ἔλληνες, οἱ μὲν ταῖς τῶν ἡγουμένων δυστροπίαις ἀποκομιζόμενοι πρὸς τὸ εὐπειθὲς, καὶ τὸν Λυτρωτὴν ἀγνοήσαντες·","english":"O Lord, according to my righteousness. But the prophet, having said in another place that the Lord will judge the peoples, now also introduces the person of those who are judged, acknowledging their own weakness and thus entreating to be judged as befits the measures of humanity. For one righteousness, as we said, is that of angels, wholly fitting their nature; another is that of humans, evidently small and proportionate to the weakness of nature. Let the wickedness of sinners be consummated. Let the wickedness of sinners, then, be consummated—that is, let the tyranny of the devil and of the wicked powers with him be abolished, so that from then on every worker of righteousness may walk by a straight and, as it were, most smooth path toward the approved way of life. For when no one urges him toward the other side, the righteous man will surely direct his own way; or perhaps the prophet prays that the wickedness among sinners be consummated—that is, that they cease as they are changed toward virtue. Therefore he asks for the cessation of sin in each of those who have slipped through weakness, so that from then on the righteous man may be directed aright. For it is not possible, no, it is not possible, for anyone to be shown a perfecter of manly deeds toward virtue before he has ceased to be wicked. My help is righteous from God. And the word will suit both Jews and Greeks. For since to err in knowledge is admittedly a matter of contempt, while to do this in ignorance has an easy ground for the request of pardon (for both Jews and Greeks had gone astray—the one led away by the perversities of their leaders toward compliance, and ignorant of the Redeemer—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"οἱ δὲ οὔπω τὸ θεῖον φῶς λαβόντες εἰς νοῦν, οὔτε μὴν ἐγνωκότες τίς ἐστιν ὁ φύσει καὶ ἀληθῶς Θεός)· διὰ τοῦτο ὁ ἐτάζων καρδίαν καὶ νεφροὺς, ἔγνω τούτους τε κἀκείνους πλημμελοῦντας ἐξ ἀμα θίας, καὶ ὡς ἀπό γε τοῦ μὴ εἰδέναι τὸ θέλημα τὸ Δεσποτικὸν, καὶ δικαίαν αὐτοῖς ἐκνενέμηκε τὴν ἐπικου ρίαν. Ὀφείλεται γὰρ τοῖς πεπλανημένοις ἡ ἐπι στροφὴ, τοῖς ἐσκοτισμένοις ὁ φωτισμὸς, τοῖς ἠσθενηκόσι τὸ ἐνισχύεσθαι παρ' αὐτοῦ. Διό φησιν· \"Ἡ βοήθεια δικαία παρὰ τοῦ Θεοῦ.\" Ὁ Θεὸς κριτὴς δίκαιος, καὶ ἰσχυρὸς, καὶ μακρό θυμος, κ.τ.λ. Ἐπωφελὲς μὲν οὖν τὸ παράγγελμα τοῖς τὸν ἄφετον καὶ ἀνειμένον ζῶσι βίον, ὅτι κριτὴς δίκαιος ὁ τῶν ὅλων Θεός. Ἔστι δὲ πρὸς τοῦτο καὶ ἰσχυρός. Ἐὰν γὰρ κλείσῃ κατὰ ἀνθρώπου, τίς ἀνοί ξει; καὶ, Τὴν χεῖρα τὴν ὑψηλὴν τίς ἀποστρέψει; Ναὶ μὴν καὶ μακρόθυμος, μὴ παρὰ πόδας μηδὲ ὁμοῦ τῇ κακίᾳ τὴν ὀργὴν ἐπάγων τοῖς ἁμαρτάνουσι. Πλὴν εἰ καὶ ἀνεξίκακος, οὐ χρὴ διὰ τοῦτο ἡμᾶς ῥᾳθυμεῖν. Μετακομιστέον δὲ πάλιν τοὺς λόγους καὶ ἐπὶ τὸν Ἰσραὴλ καὶ τοὺς ἐξ ἐθνῶν· ἐπιφωνήσοι γὰρ ἄν τις αὐτοῖς, ὡς εἰ μὴ θᾶττον ἀπόσχοιντο τῶν οἰκείων ἐπιτηδευμάτων, καὶ οἱ μὲν τοῦ τῇ κτίσει λατρεύειν ἀποσταῖεν, οἱ δὲ τὴν εἰς Χριστὸν πίστιν εἰσδέξαιντο, κριτῇ περιπεσοῦνται δικαίῳ καὶ ἰσχυρῷ, καὶ μακροθύμῳ μὲν, πλὴν εἰ μὴ ἀποδύσονται τὰ ἐγκλήματα, καὶ κολάζοντι· τοῦτο γὰρ διὰ τῶν ἐφεξῆς στίχων διδάσκει. Ἵνα γὰρ μὴ ἀκούοντες, ὅτι μακρόθυμος, ῥᾳθυμότεροι γένωνται, ἐπήγαγεν, ὅτι Τὴν ῥομφαίαν αὐτοῦ στιλβώσει, τὸ τόξον αὐτοῦ ἐνέτεινε. (, ) Στιλβώσει, ἀντὶ τοῦ, Γυμνώσει καθ' ὑμῶν τὴν μάχαιραν.","english":"But those who have not yet received the divine light into their mind, nor indeed have known who is God by nature and truly—for this reason the one who searches heart and reins has known both these and those to be erring from ignorance, and, since they did not know the Master's will, he has apportioned to them a just assistance. For to those who have wandered, conversion is owed; to those who have been darkened, illumination; to those who have grown weak, being strengthened by him. Therefore he says: \"Help is just from God.\" God is a just judge, and strong, and long-suffering, etc. The admonition is therefore beneficial to those living a loose and dissolute life, that the God of all is a just judge. And he is also strong for this. For if he shuts against a man, who will open? And, Who will turn away the uplifted hand? Indeed he is also long-suffering, not bringing his wrath upon sinners at their very feet nor together with their wickedness. Yet even if he is forbearing of evil, we must not for this reason be slack. But the words must be transferred again also to Israel and to those from the Gentiles; for one might cry out to them that, unless they quickly desist from their own practices—the one group from serving the creation, and the other from receiving faith in Christ—they will fall into a judge who is just and strong, and long-suffering indeed, but unless they strip off their accusations, also punishing; for he teaches this through the following verses. For lest, hearing that he is long-suffering, they become more slack, he added that He will make his sword gleam, he has bent his bow. He will make it gleam, instead of, He will bare his sword against you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Φιλάνθρωπον δὲ τὸ κήρυγμα καὶ ἐξ ἡμερότητος τοῦ Θεοῦ προτεινόμενον τοῖς οὖσιν ἐν ἀσθενείαις· οὐ γὰρ ἁπλῶς, ὅτι γεγόνασιν ἐργάται τῶν πονηρῶν, ἠπείλησεν τὴν ῥομφαίαν αὐ τοῖς· ἀλλ' εἰ μὴ βούλοιντο θᾶττον ἐπιστρέφειν, ὅτι πάντη τε καὶ πάντως περιπεσοῦνται δεινοῖς, ἐφήσει νοεῖν. Ἐνέτεινε δὲ καὶ τὸ τόξον, ἕτοιμον ἔχων αὐτὸ τῶν τοῦ θανάτου σκευῶν, ἤτοι τῶν βελῶν, ἐπίμεστον, ἃ καὶ ἐξειργάσθαι φησὶν τοῖς καιομένοις, τοῖς τῆς γεέννης υἱοῖς [ υἱοὺς], οἳ κατὰ καιροὺς ἀκούσονται τοῦ Κριτοῦ λέγοντος· \"Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι,\" καὶ τὰ ἑξῆς. Ῥομφαίαν γε μὴν τόξον τε καὶ βέλη καὶ σκεύη θανάτου, ἢ τὰς διαφορὰς τῶν κολάσεών φαμεν ὑποδηλοῦν, ἤγουν δυνάμεις τινὰς ἐπιφερούσας ἀναλόγως τοῖς ἑκάστου πλημμελήμασι τὰς δίκας. Ἔθος δὲ τῇ θεοπνεύστῳ Γραφῇ ἐκ τῶν καθ'\n\nἡμᾶς πραγμάτων σχηματίζειν ἔσθ' ὅτε τὰ μὴ ἐμφανῶς, ἀλλ' ὡς ἐν κρυπτῷ καὶ νοήσει δρώμενα. Τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο. Ἀκουέτωσαν ταῦτα καὶ Ἰουδαῖοι καὶ Ἔλληνες, ὡς ταῖς ἀφύκτοις περιπεσοῦνται δίκαις, εἰ μὴ ἐπιστρέφειν ἕλοιντο, καὶ οἱ μὲν τῆς ἀρχαίας ἀπόσχοιντο πλάνης, οἱ δὲ τῇ μετανοίᾳ τὰ τῆς κυριοκτονίας ἐγκλήματα διασμήχοιντο. Ὠδίνησεν ἀδικίαν, κ.τ.λ. Λάκκον ὤρυξε, κ.τ.λ. Ἀλλὰ γὰρ προσεξεργαστέον καὶ ἔτι τὴν ψαλμῳδίαν. Οὐκοῦν λέγοιτο ἂν εἰκότως καὶ περὶ παντὸς ἁμαρτήματος, ὅτι ὁ ἁμαρτάνων συνέλαβε πόνον καὶ ἔτεκεν ἀνομίαν· ἀεὶ γάρ πως προανίσχουσι τῶν ἐν κακοῖς ἀποτελεσμάτων, διαλογισμοὶ πονηροί.","english":"The proclamation is philanthropic and is offered from the gentleness of God to those who are in weaknesses; for he did not simply threaten the sword against them because they had become workers of evil things, but he will make them understand that, unless they wish to turn back quickly, they will utterly and in every way fall into terrible things. And he bent the bow, holding it ready, full of the instruments of death—that is, the arrows—which he says he has also wrought for those who are burned, the sons of Gehenna, who in due time will hear the Judge saying: \"Depart from me, you cursed ones,\" and the rest. Indeed, by sword and bow and arrows and instruments of death, we say that either the different kinds of punishments are indicated, or certain powers that bring judgments proportionately to each one's offenses. But it is a custom of divinely inspired Scripture sometimes to shape things that are not manifest from our own affairs, but as done in secret and in thought. His arrows he wrought for those who are burned. Let both Jews and Greeks hear these things, that they will fall into inescapable judgments, unless they choose to turn back—the one group abstaining from their ancient error, and the other cleansing away the charges of the murder of the Lord by repentance. She travailed with iniquity, etc. He dug a pit, etc. But indeed we must work out the psalmody still further. Therefore it may reasonably be said also concerning every sin, that the one who sins conceived toil and brought forth lawlessness; for always, in some way, evil reasonings rise up before the outcomes of evils.","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":32,"ref":"p32","source":"Ἁρμόσειε δ' ἂν τὸ ῥητὸν καὶ τοῖς Ἰουδαίων καθηγηταῖς, οἳ συλλαβόντες, ἤγουν ἐν ὠδῖσι προεισδεξάμενοι, τῆς κατὰ Χριστοῦ δυσσεβείας τὰ σπέρματα, τῆς τοῦ διαβόλου σκαιότητος ταῦτα αὐτοῖς ἐνσπειράσης, ἐξέτεκον ἀνομίαν, τὴν κατ' αὐτοῦ δηλονότι. Ὠδίνησεν ἀδικίαν καὶ ἔτεκεν ἀνομίαν καὶ αὐτὸς ὁ Σατανᾶς· πειράζων μὲν γὰρ προσῆλθε κατὰ τὴν ἔρημον· εἶτα ἀπέστη μέχρι καιροῦ, καὶ εἰς πέρας ἤγαγε τὸν ἐξ ἀρχῆς τεθέντα σκοπόν. Κατέθηξε γὰρ ἐν αὐτῷ τὰς τῶν Ἰουδαίων καρδίας καὶ τὴν τοῦ προδότου ψυχὴν, ὃς δὴ καὶ κατ' αὐτὸν τὸν τῆς ἑαυτοῦ δυσσεβείας πα τέρα, φημὶ δὴ τὸν Σατανᾶν, συνέλαβε μὲν ἀδικίαν κατὰ τοῦ Χριστοῦ, αἰσχρῶν ἕνεκα λημμάτων, κατα προδοῦναι τοῖς φονῶσιν αὐτὸν βουλόμενος. Εἶτα καὶ ἔτεκεν ἀνομίαν· λαβὼν γὰρ τριάκοντα δηνάρια, παρ έδωκεν αὐτὸν, σύνθημα φόνου τὸ τῆς ἀγάπης σύμβο λον ποιησάμενος, τουτέστι τὸ φίλημα, καὶ αὐτὴν ἀδικήσας τὴν ἀρετήν. Εἶτα δέχεται μὲν ὁ προφήτης, ὡς ἐν λόγῳ παραδείγματος, τὸ ὀρύξαι λάκκον καὶ ἀνασκάψαι αὐτόν· καταλευκαίνει δὲ τοῦ φαινομένου τὴν διάνοιαν, ἐπενεγκὼν εὐθὺς τὸ, Ἐπιστρέψει ὁ πόνος αὐτοῦ εἰς κεφαλὴν αὐτοῦ. Πόνον δὲ οἶμαι λέ γειν αὐτὸν, ἢ τὴν ἐπὶ τῷ τὸν βόθρον ὀρύξαι ματαιοπονίαν, ἢ τὸν φθόνον ὃς κατατήκει τὴν τῶν ἐχόντων καρδίαν· ἀδικίαν δὲ τὴν πλεονεξίαν, ἤγουν τὴν ἐπι βουλὴν ἣν ἄν τις ἐργάσαιτο κατὰ τοῦ πέλας. Τοιοῦτόν τι καὶ ὁ Παροιμιαστὴς εὑρίσκεται λέγων· \"Ὁ ὀρύσσων βόθρον τῷ πλησίον, ἐμπεσεῖται εἰς αὐτόν·\" καὶ τοῦτο δὲ τῆς τοῦ Θεοῦ φιλανθρωπίας, τὸ τοιαύτην συγκληρῶσαι τῇ ἐπιβουλῇ τὴν φύσιν, ὥστε εἰς τοὺς ἐπιβουλεύοντας περιτρέψεσθαι.","english":"This saying would also fit the teachers of the Jews, who, having conceived—that is, having first received in labor pains—the seeds of impiety against Christ, sown in them by the devil's perversity, brought forth lawlessness, clearly the lawlessness against him. \"He travailed with injustice and brought forth lawlessness\"—even Satan himself. For he came to tempt him in the wilderness; then he withdrew for a time, and brought to completion the purpose set from the beginning. For he kindled in him the hearts of the Jews and the soul of the traitor, who, in accordance with his own father of impiety—I mean Satan—conceived injustice against Christ for the sake of shameful gains, wishing to betray him to those who would kill him. Then he also brought forth lawlessness; for having taken thirty denarii, he handed him over, making the symbol of love—that is, the kiss—a signal for murder, and doing injustice even to virtue itself. Then the prophet receives, as it were in the way of an example, the digging of a pit and the digging it up; and he illuminates the meaning of what appears by adding at once, \"His labor will return upon his own head.\" By \"labor\" I think he means either the vain toil of digging the pit, or the envy that consumes the heart of those who harbor it; and by \"injustice,\" the greed, that is, the plot that one might work against one's neighbor. The author of Proverbs is found saying something like this: \"He who digs a pit for his neighbor will fall into it.\" And this too is from God's love of humanity—to assign such a nature to the plot, so that it turns back upon those who plot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ἐντεῦθεν καὶ ἡ εὐ μηχανία τοῦ Θεοῦ μάλιστα διαλάμπει, καὶ τοῖς πονηροῖς πολὺς ὁ σωφρονισμὸς, καὶ τοῖς διαφεύγουσιν ἡ ἡδονή. Ἐξομολογήσομαι τῷ Κυρίῳ κατὰ τὴν δικαιοσύ νην αὐτοῦ, ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψί στου. (, ) Αὕτη φωνὴ καὶ τῶν ἐν Χριστῷ σεσωσμένων, ὡς καταργηθέντος τοῦ Σα τανᾶ καὶ ἀναιρεθέντος τοῦ θανάτου καὶ τῆς ἁμαρτίας ἀνῃρημένης, καὶ ἐπιγνωσθέντος ἤδη τοῦ κατὰ ἀλήθειαν Υἱοῦ τοῦ Θεοῦ. Τὸ δὲ, Ἐξομολογήσομαι, φησὶν, ἀντὶ τοῦ, Μετ' ᾠδῆς ποιήσομαι τὴν εὐχαριστίαν κατὰ τὴν ἐνοῦσαν αὐτῷ ( μοι) δικαιοσύνην, ἤτοι κατὰ τὸ μέγεθος τῆς δικαιοκρισίας ἧς ἐποιήσατο, διασώσας τὴν ἁρπαζομένην ἀνθρωπότητα ὑπό τε τοῦ Σατανᾶ, καὶ τῶν σὺν αὐτῷ πονηρῶν δυνάμεων. Μεγάλη τοίνυν ἡ Θεοῦ δικαιοσύνη· διὸ ψάλλειν ἐπαγγέλλονται τῷ ὀνόματι Κυρίου τοῦ Ὑψίστου· ὃν γὰρ οὐκ ᾔδεισαν πάλαι, νῦν Κύριον καὶ Ὕψιστον ὀνομάζουσι.\n\nΨΑΛΜΟΣ Ηʹ.\n\nΕἰς τὸ τέλος ὑπὲρ τῶν ληνῶν· ψαλμὸς τῷ Δαβίδ. Προαναφωνεῖται τοίνυν διὰ τῆς προ κειμένης ᾠδῆς ἡ τῶν ἐθνῶν κλῆσις· ἐπεγράφη δὲ αὕτη· Εἰς τὸ τέλος ὑπὲρ τῶν ληνῶν. Καὶ τὸ μὲν Εἰς τὸ τέλος, δηλοῖ τὴν ἐπὶ συντελείᾳ τῶν αἰώνων γενο μένην ἐπιδημίαν, ἤγουν ἐνανθρώπησιν τοῦ Μονογε νοῦς· τὸ δὲ ὑπὲρ τῶν ληνῶν τοιάνδε τὴν διάνοιαν ἔχει· τινὲς μὲν γὰρ βούλονται ληνοὺς ὠνομάσθαι τρο πικῶς τὰς Ἐκκλησίας Χριστοῦ, εἰς ἃς οἷά τινας βότρυας συγκομίζουσιν οἱ","english":"From this point the resourcefulness of God especially shines forth, and there is great correction for the wicked, and delight for those who escape. I will give thanks to the Lord according to his righteousness; I will sing to the name of the Lord Most High. This is the voice also of those saved in Christ, since Satan has been abolished and death destroyed and sin done away with, and the true Son of God has now been made known. The phrase \"I will give thanks,\" he says, stands for \"I will make my thanksgiving with song according to the righteousness that is in him\"—that is, according to the greatness of the righteous judgment which he wrought, preserving the humanity that was being plundered by Satan and the evil powers with him. Great, then, is the righteousness of God; therefore they promise to sing to the name of the Lord Most High; for the one whom they did not know before, they now name Lord and Most High.\n\nPSALM 9.\n\nFor the end, concerning the winepresses; a psalm of David. Therefore the calling of the Gentiles is proclaimed beforehand through the preceding ode; and it was inscribed \"For the end, concerning the winepresses.\" Now \"For the end\" indicates the visitation that took place at the consummation of the ages—that is, the becoming man of the Only-begotten; while \"concerning the winepresses\" has this meaning: some wish the Churches of Christ to be called winepresses figuratively, into which, as though into presses, they gather the grapes—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"μυσταγωγοὶ τοὺς ἔκ τε τῆς Ἰουδαίων ἀγέλης καὶ ἐκ τῶν ἐθνῶν πιστεύοντας εἰς Χριστὸν, καὶ οἷον ἐξ ἀμπελῶνος Δεσποτικῆς καρποὺς συναγείρουσιν· ἢ ληνοὺς εἶναί φασι τὰ θυσιαστήρια, διὰ τὸ ἐν αὐτοῖς συμφέρεσθαι τὰς παρὰ πάντων δωροφορίας. Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ! ( 53) Πάλαι μὲν γὰρ ἡ τοῦ Θεοῦ δόξα μονονουχὶ συνεστέλλετο κατὰ μόνην τὴν Ἰουδαίαν· γνω στὸν γὰρ ἦν ἐν αὐτῇ ὁ Θεὸς, καὶ ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ· ἐπειδὴ δὲ Θεὸς ὢν Κύριος ἐπέφανεν ἡμῖν, τεθαύμασται τὸ ὄνομα αὐτοῦ παρὰ τοῖς ἀνὰ πᾶσαν τὴν γῆν. Ἐκπλήττεται τοίνυν ὁ προφήτης τὴν εἰς ἀνθρώπους χυθεῖσαν γνῶσιν τοῦ ὀνόματος τοῦ Θεοῦ· οὐκέτι γὰρ μόνοις γνωστὸς τοῖς ἐν τῷ Ἰούδᾳ ὁ Θεός. Ὅτι ἐπήρθη ἡ μεγαλοπρέπειά σου. ( 53 ) Τάχα δὲ οὐκ ἄλλη τῆς οἰκονομίας αὐ τοῦ ἡ ἐπαρθεῖσα μεγαλοπρέπεια. Τί γάρ ἐστιν ἐν αὐτῇ μὴ ἔχον ἐν μεγάλοις τὸ πρέπον; ἐκ παρθένου τόκος, ἐν θαλάσσῃ πορεία, ἐν θανάτῳ ἀφθαρσία, καὶ ὅσα τούτοις ἐοικότα. Αὕτη τοίνυν ἡ μεγαλοπρέπεια ἐπήρθη, καθίσαντος ἐν δεξιᾷ τῆς μεγαλωσύνης ἐν ὑψηλοῖς, μετὰ τὸ καθαρισμὸν τῶν ἁμαρτιῶν πεποιη κέναι. Οὕτω νοητέον καὶ τὸ ὑψηλότερον αὐτὸν τῶν οὐρανῶν γεγονέναι μετὰ τὴν ἀνάστασιν. Ἐκ στόματος νηπίων καὶ θηλαζόντων, κ.τ.λ. Τὴν νέαν καὶ καινὴν συναγωγὴν, ἐκ νηπίων λέγει συνεστάναι ψυχῶν, διὰ τὴν ἀναγέννησιν τὴν ἐν τῷ Χριστῷ πανταχοῦ συνιστᾶσαν τῆς οἰκου μένης μετὰ τὴν ἀνάληψιν αὐτοῦ. Διὸ καὶ βοώντων αὐτὸν τῶν παίδων· \"Ὡσαννὰ ἐν τοῖς ὑψίστοις,\" ἀγανακτοῦσι τοῖς Ἰουδαίοις φησί· \"Οὐδέποτε ἀνέγνωτε;\" καὶ τὰ ἑξῆς.","english":"The mystagogues gather those who believe in Christ both from the flock of the Jews and from the Gentiles, as it were fruits from the Master's vineyard; or they say that the altars are wine-presses, because in them the gifts brought by all are collected together. O Lord, our Lord, how wonderful is your name in all the earth! (53) For formerly the glory of God was, so to speak, confined to Judea alone; for God was known in her, and his name was great in Israel; but when God, being Lord, appeared to us, his name has been marveled at among those throughout all the earth. The prophet, then, is struck with wonder at the knowledge of the name of God poured out upon men; for God is no longer known to those in Judah alone. For your magnificence has been exalted. (53) And perhaps the magnificence that has been exalted is none other than that of his dispensation. For what is there in it that does not have its fitting place among great things? Birth from a virgin, a journey on the sea, incorruption in death, and all things like these. This magnificence, then, has been exalted, when he sat down at the right hand of the Majesty on high, after he had made purification of sins. Thus also must be understood that he became higher than the heavens after the resurrection. Out of the mouth of infants and nursing babes, etc. He says that the new and fresh congregation is constituted of infant souls, because of the regeneration in Christ which establishes it everywhere throughout the inhabited world after his ascension. Therefore also, when the children cried out to him, \"Hosanna in the highest,\" he says to the indignant Jews: \"Have you never read?\" and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Τοῦ καταλῦσαι ἐχθρὸν καὶ ἐκδικητήν. ( 54) Τὸν διάβολον δηλονότι, ἐπειδὴ μετὰ τὸ ἀναγκάσαι πληρῶσαι τὴν ἁμαρτίαν, καὶ τιμωρεῖται τοὺς ἁμαρτάνοντας, τὸ μέγεθος αὐτοῖς τοῦ ἁμαρτή ματος ἐν ὀφθαλμοῖς παριστῶν. Ὁ αὐτὸς γὰρ καὶ εἰς τὸ πλημμελὲς κατωθεῖ, καὶ κατήγορος τῶν ἡμαρτη κότων γίνεται· ὡς μὲν οὖν ἐχθρὸς, ἁμαρτάνειν καταναγκάζει, ὡς δὲ ἐκδικητὴς, παραδεδομένους κολάζει. Ὑμέναιον γοῦν καὶ Ἀλέξανδρον αὐτὸς βλασφήμους ἀπεργασάμενος, πάλιν ἐπαίδευσε διὰ τὰς εἰς Θεὸν βλασφημίας. Τίς ἐστιν ἄνθρωπος, ὅτι μιμνήσκῃ αὐτοῦ; Ἄπερ οὖν καὶ ὁ Δαβὶδ ἐννοῶν, θαυμάζεται καὶ λέγει· Εἰ καὶ θαυμαστά σου δημιουργήματα ὁ οὐρανὸς καὶ ἡ γῆ καὶ τὰ ἐν αὐτοῖς ἅπερ ἥδρασας δι' ὅλου τοῦ αἰῶνος ἑστάναι, οὐ μήν σοι μεγάλα πρὸς ὕπαρξιν, ἀλλὰ βραχείας δυνάμεως δακτύλοις ἀναλο γούσης· οὕτω γὰρ τὰς μικρὰς δυνάμεις ἐκάλεσε τοῦ Θεοῦ. Ἀλλά γε τὰ κατὰ τὸν ἄνθρωπον μᾶλλον ἐκπέπληγμαι θεωρῶν, ὅπως καὶ μέμνησαι τούτου καὶ προνοῇ· ὅπερ οὐκ ἂν ὑπῆρξεν, εἴπερ σμικρόν τι παρὰ σοὶ καὶ οὐδαμινὸν ἐτύγχανε ζῶον. Ἄλλοι μὲν τῶν Ἰουδαίων καθηγηταὶ πεπλάνηνται, μὴ συνιέντες τὸ μυστήριον· ἐγὼ δὲ, φησὶν, τοῖς τῆς διανοίας ὄμμασιν ἐνορῶν τὴν κτίσιν, σὰ τὰ πάντα δημιουργήματα βλέπω. Σὺ κατηρτίσω ἥλιον καὶ σελήνην, καὶ τὸν ἐπ' αὐτοῖς τέθεικας νόμον διηνεκῆ· τοῦτο γὰρ οἶμαι δηλοῦν τὸ, \"Ἐθεμελίωσας αὐτά.\" Καὶ μετ' ὀλίγα· Οὐκοῦν εἰ καὶ γέγονας, φησὶν, καθ' ἡμᾶς, καὶ τὸ τῆς ἀνθρωπότητος μέτρον οἰκονομικῶς ὑπελθὼν οὐκ ἐπεγνώσθης παρά τινων, ἀλλ' ἐγὼ τὴν σὴν ἐπίσταμαι δόξαν·","english":"To destroy the enemy and the avenger. That is, clearly the devil, since after compelling them to fulfill sin, he also punishes those who sin, setting the magnitude of their sin before their eyes. For the same one both drives them down into transgression and becomes the accuser of those who have sinned; as an enemy, then, he compels them to sin, but as an avenger, he punishes those handed over to him. Hymenaeus and Alexander, for instance, he himself made blasphemers, and then again chastised them for their blasphemies against God. What is man, that you remember him? Pondering these things, David is struck with wonder and says: Even if the heavens and the earth and the things in them which you established are your wondrous works, standing throughout all time, yet they are not great to you for their existence, but rather of brief power, which the fingers proportioned; for thus he called the small powers of God. But I am far more astonished when I contemplate the things concerning man, how you both remember him and provide for him; which would not have been the case, if this living creature were something small and worthless in your sight. Other teachers of the Jews have gone astray, not understanding the mystery; but I, he says, gazing with the eyes of the mind upon creation, see all things as your works. You established the sun and the moon, and you have set over them a perpetual law; for this, I think, is what \"you founded them\" makes clear. And shortly after: Therefore, he says, even if you have become like us, and having taken on the measure of humanity by dispensation were not recognized by some, yet I know your glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"οἶδα τῆς κατὰ πάντων ὑπεροχῆς τὸ ἀξίωμα, ὁμολογῶ καὶ ἐν σαρκὶ γεγονότα δημιουργὸν τῶν ὅλων, οἶδά σε Κύριον καὶ παρενεγκόντα πρὸς σὲ ἥλιον καὶ σελήνην. Δέχεται δὲ ἀπὸ μέρους, ἵνα πᾶσαν νοῇς τὴν κτίσιν. Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους. (,, ) Λογικαὶ μὲν οὖν αἱ ἄνω δυνάμεις, μακράν τε καὶ ἀτελεύτητον τρίβουσαι ζωήν. Ὁμοίως δὲ λογικὸς ἐπὶ γῆς ὁ ἄν θρωπος, εἰ καὶ μὴ ἐν ἴσῳ μέτρῳ τοῖς ἄνω, βραχὺ δὲ ὑποβέβηκε τὴν τῶν ἀγγέλων ἀξίαν διὰ τὴν πρὸς τὸ γεῶδες σῶμα συνάφειαν· καὶ ἐλάττων, καθ' ὃ ὑπὸ δίκην ἐστὶ θανάτου καὶ φθορᾶς, καὶ τοῦτο μετὰ τὴν παράβασιν· αὕτη γὰρ εἰσῆξε τὴν φθορὰν καὶ τὸν θάνατον. Ἠλαττῶσθαι τοίνυν ἀγγέλων λέγεται ὁ Χριστὸς διὰ τὸ πάθημα τοῦ θανάτου· παθεῖν γὰρ ἠνέσχετο σαρκὶ τῇ ἰδίᾳ, καίτοι μεμενηκὼς ἀπαθὴς τῇ τῆς θεότητος φύσει. [Ἐστεφάνωσε δὲ ἡμᾶς δόξῃ καὶ τιμῇ, δι' ὧν ὑπάρ χων Θεὸς κατὰ φύσιν, ἠλάττωται\n\nδι' ἡμᾶς. ὡς ἂν ἡμεῖς ὑπὲρ φύσιν πλουτήσωμεν ἐν αὐτῷ. \"Συνήγειρε γὰρ ἡμᾶς, καὶ συνεκάθισεν ἐν τοῖς οὐρανίοις ἐν Χριστῷ.\" Συνεδρεύοντος γὰρ αὐτοῦ, ἐφ' ὅλην τὴν ἀνθρώπου φύσιν δραμεῖται τὸ καύχημα. Οὕτω γὰρ τῇ αὐτοῦ πτωχίᾳ πεπλουτήκαμεν, δι' οὓς δόξῃ καὶ τιμῇ ἐστεφάνωται, καίτοι τῆς δόξης Κύριος ὢν ὡς Θεός. Ἄτιμοι γὰρ ἐν τῇ τοῦ Ἀδὰμ παραβάσει γεγενημένοι, ἐν τῇ ὑπὲρ ἡμῶν ὑπακοῇ τοῦ Χριστοῦ δεδοξάσμεθα.] Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὄνομά σου ἐν πάσῃ τῇ γῇ! Ἀναδιπλασιάζει τὸ θαῦμα, καὶ πάλιν αὐτὸ τὸ προοίμιον ἀκροτελεύτιον τίθησιν, ἐκπληττόμενος ἐπὶ τῇ γενομένῃ τῶν ἀνθρώπων θεογνωσίᾳ.","english":"I know the dignity of your supremacy over all things; I confess you as the Creator of all, who have come to be in flesh; I know you as Lord, who have brought the sun and the moon into subjection to yourself. He receives this in part, so that you may understand the whole creation. You have made him a little lower than the angels. The powers above, then, are rational, passing a long and endless life. Likewise man on earth is rational, even if not in equal measure with those above, but he has come down a little below the dignity of the angels through his union with the earthly body; and he is lower in that he is subject to the sentence of death and corruption, and this after the transgression; for this introduced corruption and death. Christ, then, is said to have been made lower than the angels because of the suffering of death; for he endured to suffer in his own flesh, although he remained impassible in the nature of his divinity. [He has crowned us with glory and honor, through which, being God by nature, he has been made lower for our sake, so that we might be enriched beyond nature in him. \"For he has raised us up together, and made us sit together in the heavenly places in Christ.\" For when he sits in session, the boast will run over the whole nature of man. For thus by his poverty we have been enriched, for whose sake he has been crowned with glory and honor, although as God he is the Lord of glory. For having become dishonored in the transgression of Adam, we have been glorified in the obedience of Christ on our behalf.] O Lord, our Lord, how wonderful is your name in all the earth! He doubles the wonder, and again sets the same opening as the closing refrain, struck with amazement at the knowledge of God that has come to men.","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":37,"ref":"p37","source":"Καὶ πρὸ τῆς ἀποδείξεως καὶ μετὰ τὴν ἀπόδειξιν τὰ αὐτὰ λέγει ῥήματα, καὶ ὡς ἀπό γε τοῦ πλείστου θαύ ματος ἔρχεται πρὸς δοξολογίαν· καὶ κατευθυνομένην ὁρῶν τῆς ὑφ' ἥλιον πάσης τὴν δόξαν τοῦ Σωτῆρος, μονονουχὶ καὶ ἀνασκιρτᾷ, καὶ τὸν ἑαυτοῦ λόγον ἀνα λαβὼν λέγει· \"Κύριε, ὁ Κύριος ἡμῶν, ὡς θαυμαστὸν τὸ ὅνομά σου ἐν πάσῃ τῇ γῇ!\"\n\nΨΑΛΜΟΣ Θʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ τῶν κρυφίων τοῦ υἱοῦ. Ἡ Εἰς τὸ τέλος ἐπιγραφὴ δείκνυσιν, ὅτι συντέθειται τῷ Δαβὶδ ὁ ψαλμὸς οὐκ ἐπί τισιν ἤδη συντετελεσμένοις πράγμασιν, ἀλλ' ἐπὶ τοῖς ἐσο μένοις ἐπὶ συντελείᾳ τοῦ αἰῶνος. Ταῦτα δὴ ἦν τὰ κρύφια τοῦ υἱοῦ, τουτέστι τὸ Χριστοῦ μυστήριον, ὃ προέγνωστο μὲν τοῖς ἁγίοις προφήταις, ἀποκαλύπτον τος αὐτοῖς τοῦ ἀγίου Πνεύματος, ἐκβέβηκε δὲ εἰς πέρας καιροῖς ἰδίοις. Κρύφια τοίνυν τοῦ υἱοῦ, τὰ κρυφίως πεπραγμένα τῷ Σωτῆρι· πολλὰ δὲ ταῦτα ἦν, ἥ τε ἐκ Παρθένου διὰ Πνεύματος ἁγίου κατὰ σάρκα γέννησις, τά τε θαύματα, ὅ τε θάνατος αὐτὸς, καὶ ἡ εἰς ᾅδου κάθοδος, καὶ ἡ ἐκ νεκρῶν ἀναβίωσις, καὶ ἁπλῶς ὁ τῆς ἐνανθρωπήσεως τρόπος, καὶ τὰ ἐντεῦ θεν τῷ βίῳ κατωρθωμένα. Ταῦτα γὰρ πάντα κρυφίως αὐτῷ πέπρακται· ἀπέκρυψε γὰρ αὐτὰ καὶ τοὺς ἄρχοντας τοῦ κόσμου τούτου· \"Μυστήριον γὰρ, φησὶ, τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν.\" Καὶ πάλιν· \"Σοφίαν λαλοῦμεν Θεοῦ ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἢν οὐδεὶς τῶν ἀρ χόντων τοῦ αἰῶνος τούτου ἔγνωκεν.\" Ἐλάνθανε δὲ καὶ τοὺς μαθητὰς ὁ θάνατος Χριστοῦ, καὶ ἡ κατὰ τοῦ θανάτου νίκη. Ἦν γὰρ, φησὶ, τοῦτο κεκρυμμένον ἀπὸ τῶν ὀφθαλμῶν αὐτῶν.","english":"And both before the demonstration and after the demonstration he says the same words, and as if from the greatest amazement he comes to glorification; and seeing the glory of the Savior of all things under the sun directed aright, he all but leaps for joy, and taking up his own discourse again he says: \"O Lord, our Lord, how wonderful is your name in all the earth!\"\n\nPSALM 9.\n\nFor the end, concerning the hidden things of the son. The inscription \"For the end\" shows that the psalm was composed by David not for certain things already accomplished, but for things to come at the consummation of the age. These were the hidden things of the son, that is, the mystery of Christ, which was foreknown by the holy prophets, the Holy Spirit revealing it to them, and has come to fulfillment in its own times. The hidden things of the son, then, are the things secretly accomplished by the Savior; and these were many: the birth in the flesh from the Virgin through the Holy Spirit, the miracles, his death itself, and the descent into Hades, and the resurrection from the dead, and simply the manner of the incarnation, and the things achieved thereafter for the life of the world. For all these things were done by him secretly; for he hid them also from the rulers of this world; for \"a mystery,\" he says, \"which has been hidden from the ages and from the generations.\" And again: \"We speak the wisdom of God in a mystery, the hidden wisdom which none of the rulers of this age has known.\" And the death of Christ and the victory over death escaped the notice even of the disciples. For this, he says, was hidden from their eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Εἰκότως τοίνυν οἱ Ἑβδομήκοντα, τοῦ υἱοῦ τὸν θάνατον ὠνόμασαν κρύφιον. Περιέχει δὲ ὁ ψαλμὸς ἐθνῶν κλῆσιν καὶ εὐχαριστίαν ὑπὲρ αὐτῶν, ἤγουν παρ' αὐτῶν· καὶ τῆς Χριστοῦ οἰκονομίας μεμέστωται, καὶ προσώπων ἔχει διαφορὰς, καὶ προσέτι θεωρημάτων ἄλλοτε ἄλλων ἐφ' ἕτερα μεταστάσεις, πλὴν οὐκ ἔξω τοῦ εἰκότος ἀποκο μιζούσας τὸν νοῦν. Ἄρχεται δὲ τοῦ ψαλμοῦ, τὸ τῶν ἐθνῶν πρόσωπον ὑποδὺς, ἤτοι τὸ τῆς ἀνθρωπό τητος. Εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί. Μεγάλα μὲν οὖν πάντα καὶ ἀξιάκουστα τὰ διὰ Χριστοῦ, τοῖς γε μὴν ὁρῶσιν αὐτὰ καὶ ἐπεγνωκόσιν. Αὐτὸς ὁ τούτων ἀποτελεστὴς, εὐφροσύνη γίνεται, καὶ πρόφασις εὐθυμίας, καὶ πανηγύρεως ἀφορμὴ, ὥστε καὶ λέγειν ἕκαστον· Εὐφρανθήσομαι ἐν σοί. Φιλοθέου δὲ ψυχῆς ἀπόδειξις τὸ χρῆμά ἐστι· τὸ γὰρ χαίρειν ἐπὶ Θεῷ καὶ εὐφραίνεσθαι διαδείκνυσι σαφῶς, ὅτι ὁ νοῦς τῶν ἐπὶ Θεῷ εὐφραινομένων ἔξω γέγονε τοῦ θέλειν ἐφήδεσθαι τοῖς κατὰ τόνδε τὸν βίον πράγμασιν, ἃ ματαιότητα καὶ μανίας ψευδεῖς εἴποι ἄν τις. Εὐφραίνεται δὲ νοῦς ἐπὶ Θεῷ, φιλάρετος ὢν, καὶ τῆς παρ' αὐτοῦ δόξης ἐραστὴς, καὶ τῶν θαυμα σίων τῶν παραδόξων αὐτοῦ θεωρὸς γεγονώς. Ἐν τῷ ἀποστραφῆναι τὸν ἐχθρόν μου εἰς τὰ ὀπίσω. Ἐπειδὴ δὲ δεδώκαμεν τοὺς ἐξ ἐθνῶν πιστεύσαντας ποιεῖσθαι τὴν ἐξομολόγησιν, ὅταν ἀκούσωμεν λεγόντων αὐτῶν, \"Εὐφρανθήσομαι ἐν σοὶ,\" καὶ τὰ ἑξῆς, νοοῦμεν ὅτι πρέποι ἂν τοῖς ἤδη πιστεύσασι καὶ πεφωτισμένοις καὶ","english":"Reasonably, then, the Seventy called the death of the Son hidden. The psalm contains the calling of the nations and thanksgiving on their behalf, that is, from them; and it is filled with the economy of Christ, and it has differences of persons, and moreover transitions of contemplations from some things to others at different times, yet not carrying the mind outside the probable. It begins the psalm by assuming the person of the nations, that is, of humanity. I will be glad and rejoice in you. Great indeed are all the things done through Christ and worthy of hearing, at least for those who see them and have recognized them. He himself, the accomplisher of these things, becomes joy, and a cause of gladness, and an occasion of festivity, so that each one says: I will be glad in you. And the matter is a proof of a God-loving soul; for rejoicing in God and being glad clearly demonstrates that the mind of those who rejoice in God has come to be outside of wanting to delight in the things of this life, which one might call vanity and false madness. The mind rejoices in God when it is virtue-loving, and a lover of the glory that comes from him, and has become a beholder of his wonderful and paradoxical works. When my enemy is turned back. Since we have granted that those who have believed from the nations make the confession, when we hear them saying, \"I will be glad in you,\" and what follows, we understand that it would be fitting for those already believing and enlightened and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ἐπεγνωκόσι τὴν ἀλήθειαν ἡ φωνὴ αὕτη. Ἀσθενήσουσι καὶ ἀπολοῦνται ἀπὸ προσώπου σου. Κατὰ δὲ ἀναγωγὴν, πρόσωπον τοῦ Θεοῦ καὶ Πατρὸς ὁ Υἱὸς, ὅς ἐστιν εἰκὼν αὐτοῦ ἀπαράλλακτος· ἠσθένησαν δὲ ἀπ' αὐτοῦ πάντες οἱ τῆς αὐτοῦ δόξης ἐχθροὶ, τουτέστιν ὁ Σατανᾶς καὶ αἱ σὺν αὐτῷ δυνάμεις. Πρὸ μὲν γὰρ τῆς τοῦ Σωτῆρος ἐπι δημίας, δυσάντητος ἦν καὶ ὅλης κατεθρασύνετο τῆς ὑπ' οὐρανὸν, λέγων· \"Τὴν οἰκουμένην ὅλην καταλή ψομαι τῇ χειρὶ ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ.\" Ἐπειδὴ δὲ τὴν πρὸς ἡμᾶς ὁμοίωσιν ὑπελθὼν ὁ Μονογενὴς γέγονεν ἄνθρωπος, ἠσθένησεν ὁ ἐχθρός· πεπτώκασιν αἱ δυνάμεις αἱ δειναὶ καὶ ἀφόρητοι, καὶ γεγόνασιν ὑπὸ πόδας ἁγίων. Ἐκάθισας ἐπὶ θρόνου, ὁ κρίνων δικαιοσύνην. Ἐπεξεργάζεται προθύμως ὅπερ ἔφη, καὶ διδάσκει σαφῶς ὅ τι ἂν βούλοιτο δηλοῦν τὸ, ὅτι \"Ἐποίησας τὴν δίκην μου.\" Καθίσαι γὰρ αὐτὸν ἐπὶ θρόνου φησὶν, ἀνθρωπινώτερον φθεγγόμενος, καὶ ὡς ἐξ ὁμοιότητος τῶν καθ' ἡμᾶς πραγμάτων δια πλάττων τὰ νοητά. Οἱ γὰρ βασιλεῖς ὅταν ἀκούσωσιν, ὅτι κάμνουσιν ἢ πόλεις ἢ χῶραι ἐκ βαρβαρικῆς ἐπιδρομῆς ἢ τυραννικῆς ἀπονοίας, ἐπὶ τοὺς τῆς βασι λείας ἀναπηδῶσι θώκους, οἷον δικάζοντες τοῖς τετολμημένοις, καὶ ψῆφον ἐκφέρουσι κατὰ τῶν ἠδικηκότων, καὶ τοὺς μὲν κακοὺς κακῶς ἀπολέσθαι προσ τάσσουσι, σώζουσι δὲ τοὺς ἠδικημένους· οὕτω καὶ ὁ Σωτὴρ ἐκάθισεν ἐπὶ θρόνου, καὶ οὐχ ἵδρυσίν τινα ἐν τούτοις δηλοῖ τὸ, ἐκάθισεν, ἀλλ' οἷον ἐξουσίας ἐπί δειξιν, καὶ δικαστικῆς λαμπρότητος δόξαν· ὡς εἶναι τὸ, Ἐκάθισας, ἀντὶ τοῦ, Ἐδίκασας, ἐπεξῆλθες, ἤμυνας.","english":"This utterance is for those who have come to know the truth: \"They shall grow weak and perish from before your face.\" And by way of higher interpretation, the face of God and Father is the Son, who is His unvarying image; and all the enemies of His glory have grown weak before Him—that is, Satan and the powers with him. For before the coming of the Savior, he was hard to encounter and grew bold against the whole region under heaven, saying: \"I shall seize the whole inhabited world with my hand as a nest, and as forsaken eggs I shall take it up.\" But when the Only-Begotten, having submitted to likeness with us, became man, the enemy grew weak; the dreadful and unbearable powers have fallen, and have become under the feet of the saints. \"You sat upon a throne, you who judge righteousness.\" He eagerly elaborates what he said, and teaches clearly whatever he wishes to make plain by the words \"You have done my judgment.\" For he says that He sat upon a throne, speaking in a more human way, and shaping the intelligible things as if from the likeness of our own affairs. For when kings hear that cities or regions are suffering from barbarian invasion or tyrannical madness, they leap up onto the thrones of their kingdom, as it were judging the outrages committed, and they bring forth a verdict against those who have done wrong, and they order the wicked to perish miserably, but they save those who have been wronged. In this way the Savior also sat upon a throne; and \"He sat\" does not signify some sitting down in these things, but, as it were, a display of authority and the glory of judicial splendor—so that \"You sat\" is equivalent to \"You judged, you punished, you defended.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Ἔοικε δὲ ἐν τούτοις ὁ Ψάλλων διὰ μὲν τοῦ, Ἐκάθισας, τὴν εἰς τὸ κρίνειν ἐπισκοπὴν δηλοῦν τοῦ Θεοῦ· Ἔθνη δὲ τὰς τῶν πονηρῶν δαιμόνων ἀγέ λας ἀποκαλεῖν ἀναγωγικῶς, αἳ διεμοιράσαντο τὴν ὑπ' οὐρανὸν, εἰς πολυειδῆ καὶ πολύτροπον ἀποφέρουσαι πλάνην καὶ ἁμαρτίαν· ἀσεβῆ δὲ ἀπολλύμενον ἢ καθόλου πάντα τοιοῦτον, ἢ καὶ αὐτὸν τὸν διάβολον. Ἵνα δὲ μάθῃς τοῦ Θεοῦ τὴν ἰσχὺν, ἄκουε τῶν ἑξῆς· Τὸ ὄνομα αὐτῶν ἐξήλειψας εἰς τὸν αἰῶνα. Οὐ μόνον, φησὶν, ἠσθένησαν καὶ ἀπολώλασιν ἐπιτιμηθέντες οἱ δυσμενεῖς, ἀλλὰ γὰρ καὶ ἐξηλείφθη τὸ ὄνομα αὐτῶν. Ὄνομα δέ φησιν ἐν τούτοις οὐχ ἁπλῶς τὴν κλῆσιν, ἐπεὶ μηδὲ τοῦτο γέγονεν (μεμνήμεθα γὰρ εἰς δεῦρο καὶ τοῦ Σατανᾶ καὶ τῶν σὺν αὐτῷ δαιμονίων ἀκαθάρτων)· δηλοῖ δὲ τὴν δόξαν. Τοῦ ἐχθροῦ ἐξέλιπον αἱ ῥομφαῖαι εἰς τέλος. Ἐξέλιπον καὶ τοῦ διαβόλου αἱ ῥομφαῖαι εἰς τέλος, ὅ ἐστι παντελῶς· αὗται δὲ εἶεν ἂν ἤτοι αἱ ἀντικείμεναι δυνάμεις, δι' ὧν ἦν ἰσχυρός· ἢ τὰ καθ' ἡμῶν τυραννήσαντα πάθη, δι' ὧν ἐχειροῦτο τοὺς ἐπὶ τῆς γῆς, καὶ τραυματίας ἀποφαίνων, τοῖς ἰδίοις ὑπετίθει ζυγοῖς· ἢ τῆς ἐνούσης αὐτῷ δυστροπίας τὰ εὑ ρήματα, καὶ αἱ πολύτροποι μηχαναὶ, ἂς ἐπ' ὀλέθρῳ τῶν ἀνθρωπίνων ψυχῶν εἰργάσατο. Πᾶν γὰρ εἶδος αἰσχρᾶς ἡδονῆς καὶ τῶν ἑτέρων ἁμαρτιῶν, μαχαίρας εἶναί φαμεν διαβολικὰς, ἤτοι βέλη τῶν ἀκαθάρτων πνευμάτων, δι' ὧν καρδίαν κατατοξεύουσι καὶ κατα νεκροῦσιν εἰς ἁμαρτίαν, ἀλλ' ἐκλελοίπασιν αἱ ῥομφαῖαι· ἐνεδυσάμεθα γὰρ καὶ ἡμεῖς τὴν πανοπλίαν τοῦ Θεοῦ, δι' ἧς αὐτὰς ἀπημβλύναμεν. Ἡτοίμασεν ἐν κρίσει τὸν θρόνον αὐτοῦ.","english":"In these words the Psalmist seems to indicate, by \"you sat,\" the oversight of God unto judgment; and allegorically to call \"nations\" the packs of wicked demons, which divided the region under heaven among themselves, leading it away into manifold and varied error and sin; and \"the impious man perishing\" means either every such man in general, or the devil himself. But that you may learn the strength of God, hear what follows: \"Their name you blotted out forever.\" Not only, he says, did the hostile ones grow weak and perish when rebuked, but their name was also blotted out. And by \"name\" in these words he does not mean simply the appellation, since that has not happened (for we remember to this day both Satan and the unclean demons with him); rather he indicates their glory. \"The swords of the enemy have failed utterly.\" The swords of the devil too have failed utterly, that is, completely; and these would be either the opposing powers, through which he was strong; or the passions that tyrannized over us, through which he used to subdue those on the earth, and displaying them as wounded, subjected them to his own yokes; or the utterances of the perversity that is in him, and the manifold devices which he wrought for the destruction of human souls. For every kind of shameful pleasure and of the other sins we say are devilish swords, that is, arrows of the unclean spirits, with which they shoot through the heart and put it to death unto sin—but the swords have failed; for we too have put on the whole armor of God, by which we have blunted them. He has prepared his throne in judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Οὐκοῦν ὁ ἀεὶ βασιλεὺς Χριστὸς ὡς Θεὸς βεβασίλευκε καὶ τῶν ἐθνῶν, καὶ αὐτοὺς ὑποθεὶς τοῖς εὐαγγελικοῖς θεσπίσμασι. Τοῦτο γάρ ἐστι τὸ, ἐν κρίσει τὸν ἑαυτοῦ θρόνον ἑτοιμάσαι, καὶ κρῖναι τὴν οἰκουμένην ἐν δικαιοσύνῃ καὶ λαοὺς ἐν εὐθύτητι. Καὶ αὐτὸς κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, κρινεῖ λαοὺς ἐν εὐθύτητι. Ἐπεὶ δὲ ἔθος τῇ θεοπνεύστῳ Γραφῇ, τὸ κρίνειν ἀντὶ τοῦ δικάζειν λαμβάνειν, ἢ ἀντὶ τοῦ καθηγεῖσθαι καὶ προεστάναι πόλεων ἢ χωρῶν, κατὰ τὸ, \"Παιδεύθητε πάντες οἱ κρίνοντες τὴν γῆν,\" ῥητέον ὅτι ἐξαλειφθέντος εἰς τὸν αἰῶνα τοῦ ὀνόματος τῶν ἐθνῶν, καὶ εἰς ἄπαν ἀνῃρημένης ἀρχῆς ἁπάσης καὶ ἐξουσίας διαβολικῆς ἐν δικαιοσύνῃ, κατάρξει καὶ κατακυριεύσει Χριστός. Ὁ γάρ τοι θρόνος, τὴν βασι λείαν ὑποδηλοῖ, ἤτις, οὐδενὸς ἀνθεστηκότος, ἑτοιμοτάτη τις ἔσται, τουτέστιν ἀδιακωλύτως ἐκλάμπουσα,\n\nκαὶ κατακρατοῦσα τῶν ὅλων. Δικάσει γὰρ ὁ Χριστὸς ἐν δικαιοσύνῃ, καὶ κατάρξει λαῶν τῶν ἀνὰ πᾶσαν τὴν οἰκουμένην· βεβασίλευκε γὰρ τῆς ὑπ' οὐρανόν. Νοή σεις δὲ τοὺς στίχους καὶ οὕτως· ὅτι ὁ τὴν τοῦ δια βόλου τυραννίδα καθελὼν, καὶ τῆς ἐκείνου σκαιότη τος ὅλην ἀπαλλάξας τὴν ὑπ' οὐρανὸν, αὐτὸς ἥξει κατὰ καιροὺς ἐν τῇ δόξῃ τοῦ Πατρὸς, ἵνα κρίνῃ τὴν οἰκουμένην ἐν δικαιοσύνῃ. Πᾶσαν γὰρ τὴν κρίσιν δέδωκεν ὁ Πατὴρ τῷ Υἱῷ, καὶ δεῖ πάντας ἡμᾶς φανερωθῆναι ἔμπροσθεν τοῦ βήματος τοῦ Χριστοῦ. Καὶ ἐγένετο Κύριος καταφυγὴ τῷ πένητι, βοηθὸς ἐν εὐκαιρίαις, ἐν θλίψεσι. Ποίῳ φησὶ πένητι; Τῷ ἑκουσίως πενομένῳ καὶ διὰ τὸν Θεόν.","english":"Therefore Christ, the eternal King, has reigned as God also over the nations, and has subjected them to the gospel ordinances. For this is what it means to prepare his throne for judgment, and to judge the world in righteousness and the peoples in uprightness. And he himself will judge the world in righteousness, he will judge the peoples in uprightness. Since it is the custom of divinely inspired Scripture to take \"to judge\" in place of \"to govern,\" or in place of \"to lead and preside over\" cities or lands, according to the verse, \"Be instructed, all you who judge the earth,\" it must be said that when the name of the nations has been blotted out forever, and every diabolical rule and authority has been wholly abolished in righteousness, Christ will rule and take dominion. For the throne signifies the kingdom, which, with nothing standing against it, will be most ready, that is, shining forth without hindrance, and prevailing over all things. For Christ will judge in righteousness, and will rule the peoples throughout the whole world; for he has reigned over what is under heaven. But you may also understand the verses in this way: that he who cast down the tyranny of the devil, and delivered the whole world from his perversity, will himself come in due time in the glory of the Father, in order to judge the world in righteousness. For the Father has given all judgment to the Son, and we must all appear before the judgment seat of Christ. And the Lord became a refuge for the poor, a helper in times of need, in afflictions. Which poor man does he mean? The one who is voluntarily poor and for God's sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ἀντὶ γὰρ τῆς ἑκουσίου πε νίας τούτῳ τὸν ἑαυτοῦ πλοῦτον ὁ Θεὸς χαρίζεται, καὶ ἐν τῷ τῆς θλίψεως καιρῷ ῥύστης καὶ βοηθὸς αὐ τοῦ εὑρίσκεται. Νοητέον δὲ ταῦτα καὶ κατὰ ἀναγωγὴν, ὅτι τῷ πτωχῷ τῷ πνεύματι λαῷ, τουτέστι τῷ πτωχεύοντι πρὸ τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, οὐ πρέσβυς, οὐκ ἄγγελος, οὐχ ἑτέρα τις δύναμις ἢ ἐξουσία λογικὴ βεβοήθηκεν, ἀλλ' αὐτὸς ὁ Κύριος, ὁ τοῦ νοητοῦ πλούτου χορηγὸς, αὐτὸς βεβοήθηκεν ἐν εὐκαιρίαις, εἴτουν ἐν καιρῷ δεκτῷ θλίψεως σέσωκεν ἐπὶ καιροῦ. Ποία δὲ ἦν ἡ θλίψις; Ἡ δυσφόρητος ἁμαρτία φορτίου δίκην ἐπηρτημένη, ὥστε καὶ ἕκαστον τῶν ὑπ' αὐτῇ γεγονότων ἀναφωνεῖν, ὅτι \"Αἱ ἀνομίαι μου ὡσεὶ φορ τίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ.\" Καὶ αὐτὸς δὲ ὁ Σατανᾶς βαρὺς ἦν, καὶ φορτίου παντὸς δυσαχθέστερος ἐπιπίπτων μετὰ τῆς πονηρᾶς φάλαγγος. Πεπιεσμένης τοίνυν τῆς ὑπ' οὐρανὸν καὶ οἷον ἐκτεθλιμμένης, ἐπὶ καιροῦ ἐπεφοίτησε τοῖς ἐπὶ γῆς ὁ Κύριος, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησεν. Οἱ δέ γε ἀλιτήριοι δαί μονες, τὸ μὴ ἐν καιρῷ πεπράχθαι τὴν οἰκονομίαν κατεψεύδοντο λέγοντες· \"Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς.\" Ἀλλ', ὦ παμπόνηροι, φαίη τις ἂν, οὐ πρὸ καιροῦ μᾶλλον, ἀλλ' ἐν εὐκαιρίᾳ καὶ ἐν θλί ψει βεβοήθηκεν ἡμῖν, καὶ καταφυγὴ γέγονεν ὁ τῶν ὅλων Σωτὴρ καὶ Κύριος. Καὶ ἐλπισάτωσαν ἐπὶ σὲ [, σοὶ] οἱ γι νώσκοντες τὸ ὄνομά σου. Τίνες δέ εἰσιν οἱ ἐλπίζοντες ἐπ' αὐτῷ καὶ γινώσκοντες τὸ ὄνομα αὐτοῦ; Οἱ τοῖς θεσπίσμασιν ὑπέχοντες τὸν αὐχένα. Καὶ τοῦτο διδάξει λέγων αὐ τός· \"Ὁ ἀγαπῶν με, τὰς ἐντολάς μου τηρεῖ.\" Ὅτι οὐκ ἐγκατέλιπες τοὺς ἐκζητοῦντάς σε, Κύριε.","english":"For in place of voluntary poverty, God bestows on him his own wealth, and in the time of affliction he is found to be his deliverer and helper. But these things must also be understood in a spiritual sense: that to the people poor in spirit—that is, to those who were poor before the coming of our Savior—no elder, no angel, no other rational power or authority came to their aid, but the Lord himself, the provider of spiritual wealth, himself came to their aid in due seasons, or rather, in an acceptable time of affliction he saved them at the right moment. And what was the affliction? Sin, unbearable, hanging over them like a burden, so that each of those who had come under it cried out: \"My iniquities, like a heavy burden, have weighed heavily upon me.\" And Satan himself too was heavy, and more grievous to bear than any burden, falling upon them with his evil band. Therefore, when the world beneath heaven was oppressed and, as it were, crushed, the Lord visited those on earth at the right time, and on the day of salvation he came to their aid. But the wicked demons falsely claimed that the dispensation had not been accomplished at the right time, saying: \"You have come here before the time to torment us.\" But, O most wicked ones, one might say, it was not before the time, but in due season and in affliction that he came to our aid, and the Savior and Lord of all became a refuge. And let those who know your name hope in you. But who are those who hope in him and know his name? Those who submit their neck to his ordinances. And he himself will teach this, saying: \"The one who loves me keeps my commandments.\" For you have not forsaken those who seek you, O Lord.","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":43,"ref":"p43","source":"Ἰσχυρίζεται διὰ πείρας ἔχειν τὸ πρᾶγμα, εἰδέναι τε ὅτι τὸ ἀκράδαντον ἔχει. Ἀληθὲς γὰρ τὸ τοῦ Ἱερεμίου, ὅτι \"Εὐλογημένος ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ, καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ· καὶ ἔσται ὡς ξύλος εὐθηνοῦν παρ' ὕδατι.\" Οὕτω καὶ ἕτερός φησιν· Ἐμβλέψατε εἰς ἀρχαίας γενεὰς, καὶ ἴδετε, τίς ἤλπισεν ἐπὶ Κύριον, καὶ κατησχύνθη, ἢ τίς ἐπεκαλέσατο αὐτὸν, καὶ ἐγκατ έλιπεν αὐτόν. Ψάλατε τῷ Κυρίῳ τῷ κατοικοῦντι ἐν Σιών. Εἰ τοίνυν λέγοιτο κατοικεῖν ὁ Θεὸς ἐν Σιὼν, οὐ κατὰ τὰς Ἰουδαίων ὑπονοίας αἰσθητῶς τοῦτο πράττεσθαι νοοῦμεν· οὐ γὰρ ἐν τῇ ἐπιγείῳ Σιὼν, οὐδὲ ἐν μόνῃ τῇ Ἱερουσαλὴμ κατοικεῖ ὁ Θεός· ἀλλὰ Σιὼν εἶναί φαμεν τὴν νοητὴν ἐπὶ γῆς Ἐκκλησίαν, ἣ καὶ ἀδελφὴ τῆς ἄνω νοεῖται. Πρέποι δ' ἂν ὀνομάζε σθαι Σιὼν τήν τε ἄνω καὶ ἐπὶ γῆς Ἐκκλησίαν· ἑρμηνεύεται γὰρ Σιὼν σκοπευτήριον· τοῦτο δέ ἐστιν αὕτη τε κἀκείνη. Οὐκοῦν κατοικεῖ Θεὸς ἐν τῇ Σιὼν οὐ περιγραφόμενος (πληροῖ γὰρ τὰ πάντα), ἀλλ' οἷον ἐμφιλοχωρῶν καὶ ἀναπαυόμενος ἐν αὐτῇ. \"Ὧδε γὰρ, φησὶ, κατοικήσω, ὅτι ᾑρετισάμην αὐτήν.\" Ἀπεφοίτησε μὲν γὰρ τῆς Ἰουδαίων Συναγωγῆς, λέγων· \"Ἰδοὺ ἀφίεται ὁ οἷκος ὑμῶν ὑμῖν.\" Πεπλούτηκε δὲ αὐτὸν ἡ ἐξ ἐθνῶν Ἐκκλησία, πρὸς ἣν ὁ Ψάλλων φησίν· \"Ἄκουσον, θύγατερ,\" καὶ τὰ ἑξῆς, \"ὅτι ἐπεθύ μησεν ὁ βασιλεὺς τοῦ κάλλους σου.\" Τοῖς γε μὴν κατοικοῦσιν ἐν ταύτῃ τῇ Σιὼν, τουτέστι τοῖς ἠλεημένοις καὶ σεσωσμένοις διὰ πίστεως, μηκέτι ζωοθυτεῖν· ἀλλ' ἐπειδὴ εἰς πνευματικὴν λατρείαν μετεφοίτησε τὰ ἐν νόμῳ, τὰς ᾠδὰς ἀνιέναι τῷ Θεῷ, καὶ ψάλλειν αὐτῷ θυσίας αἰνέσεως θύοντας·","english":"He asserts from experience that he has the matter, and knows that he holds it unshaken. For true is the saying of Jeremiah: \"Blessed is the man who has trusted in the Lord, and the Lord shall be his hope; and he shall be like a tree flourishing by the waters.\" So also another says: \"Look to the ancient generations, and see, who hoped in the Lord and was put to shame, or who called upon him and he abandoned him?\" Sing to the Lord who dwells in Zion. If, then, God is said to dwell in Zion, we do not understand this to be done perceptibly according to the notions of the Jews; for God does not dwell in the earthly Zion, nor in Jerusalem alone; but we say that Zion is the noetic Church on earth, which is also understood to be the sister of the one above. It would be fitting for both the Church above and the Church on earth to be named Zion; for Zion is interpreted as \"watchtower\"; and this is both the one and the other. Therefore God dwells in Zion not being circumscribed (for he fills all things), but as it were lingering in her and resting in her. \"For here,\" he says, \"I will dwell, because I have chosen her.\" For he has departed from the synagogue of the Jews, saying: \"Behold, your house is left to you.\" But the Church from the Gentiles has been made rich by him, to which the Psalmist says: \"Hear, daughter,\" and the rest, \"for the king has desired your beauty.\" To those, then, who dwell in this Zion, that is, to those who have been shown mercy and saved through faith, it remains no longer to offer living sacrifices; but since the things in the law have passed over to spiritual worship, to send up songs to God, and to sing to him, offering sacrifices of praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ψάλλειν δὲ τὰ αὐτοῦ καὶ μόνα λαλοῦντας μεγαλεῖα καὶ κατορθώματα. Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἐπιτηδεύματα αὐτοῦ. Χριστοῦ δέ φαμεν ἐπιτηδεύματα, ἤτοι τὰς θεοσημείας, ἢ τῆς μετὰ\n\nσαρκὸς οἰκονομίας τὸ εὐτεχνές. Βαθὺς γὰρ λίαν ὁ τοῦ μυστηρίου λόγος, καὶ ἰσχναῖς ἐρεύναις ἐκ μέρους ἁλώσιμος, καὶ πίστει δεκτός· πολὺ γὰρ ἐν αὐτῷ τὸ θαῦμα. Ὅτι ὁ ἐκζητῶν τὰ αἵματα αὐτῶν, ἐμνήσθη. Καὶ τίνα τρόπον; Ἐνηνθρώπηκε γὰρ, καὶ τὴν καθ' ἡμᾶς ὁμοίωσιν ὑπελθὼν, ὑπέμεινε σταυρὸν, ἵνα πάντας ἀγοράσῃ τῷ ἰδίῳ αἵματι, καὶ διαβολικῶν ἁρπάσῃ βρόχων τοὺς ἁλόντας αὐτοῖς. Οὐκ ἐπελάθετο τῆς κραυγῆς τῶν πενήτων. Κατὰ δὲ ἀναγωγὴν, πένητας ἐν τούτοις ἢ τοὺς ἐξ ἐθνῶν ὀνομάζει, ἢ τοὺς ὑπὲρ αὐτῶν πλειστάκις παρακαλοῦντας ἁγίους· τοὺς μὲν, ὡς οὐκ ἔχοντας πλοῦτον τὸν νοητὸν (οἱ γὰρ ὅλως τὸν φύσει Θεὸν οὐκ εἰδότες, ποίαν ἂν ἔχοιεν λαμπρότητα νοη τήν)· τοὺς δὲ, ὡς ταπεινὸν καὶ συνεσταλμένον ἔχοντας φρόνημα. Εἰ μὲν οὖν πένητας εἶναί φαμεν τοὺς ἁγίους, οὐκ ἐπελάθετο τῆς κραυγῆς αὐτῶν, ἧς πεποίηνται, πλειστάκις παρακαλοῦντες τὸν τῶν ὅλων Σωτῆρα Θεὸν, ἐπισκέψασθαι τὴν ὑπ' οὐρανὸν, καὶ ἀντιλαβέσθαι τῶν ἐπὶ τῆς γῆς. Ἔφασκον γάρ· \"Ὁ καθήμενος ἐπὶ τῶν Χερουβὶμ, ἐμφάνηθι· ἐξέγειρον τὴν δυναστείαν σου, καὶ ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς·\" καὶ πάλιν· \"Κύριε, κλῖνον οὐρανοὺς καὶ κατά βηθι.\" Εἰ δὲ τὰ ἔθνη νοοῦμεν τοὺς πένητας, ἐπειδὴ φωνὰς ὑπὲρ ἑαυτῶν οὐκ ἂν ἔχοι τις αὐτὰ καταδεῖξαι ῥήξαντά ποτε (πῶς γὰρ ἂν ἐπεκαλέσαντο Θεὸν ὃν οὐκ ᾔδεισαν)· φαμὲν, ὅτι διὰ πραγμάτων μᾶλλον ἢ ῥημά των παρ' αὐτῶν γέγονεν ἡ φωνή.","english":"To sing of his deeds and to speak only of his great works and achievements. Declare among the nations his practices. By \"practices of Christ\" we mean either the divine signs or the skillful craftsmanship of the economy with the flesh. For the word of the mystery is exceedingly deep, and partly graspable by subtle inquiries, and acceptable by faith; for great is the wonder in it. Because he who seeks out their blood remembered. And in what manner? For he became man, and submitting to our likeness, he endured the cross, in order to purchase all things by his own blood, and to snatch away from the devil's snares those caught in them. He did not forget the cry of the poor. And by way of spiritual interpretation, he here calls \"poor\" either those from the nations, or the saints who frequently intercede on their behalf; the former, as not having the intelligible wealth (for those who do not know the God who is by nature at all, what intelligible splendor would they have?); the latter, as having a humble and restrained mind. If, then, we say that the saints are the poor, he did not forget their cry, which they have made, frequently entreating God the Savior of all things to visit what is under heaven and to take hold of those on the earth. For they were saying: \"You who sit upon the Cherubim, appear; stir up your power, and come to save us;\" and again: \"Lord, incline the heavens and come down.\" But if we understand the nations as the poor, since no one could demonstrate that they ever uttered voices on their own behalf (for how would they have called upon a God whom they did not know?)—we say that their voice came about through deeds rather than words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Πᾶσα γάρ πως ἀδικία μονονουχὶ κατακέκραγε τοῦ δρῶντος αὐτὴν, καὶ ὑπὲρ τῶν ἀδικουμένων προσάγει λιτὴν, τοῦ πλημμελοῦντος τὸ ἀπηνὲς καταγγέλλουσα, καὶ διανιστῶσα πρὸς ἐπικουρίαν τὸν ἐπαμῦναι δυνάμενον. Κατεβόησε γοῦν τοῦ Κάϊν τὸ αἷμα τοῦ ὑπ' αὐτοῦ ἀναιρεθέντος. \"Φωνὴ γὰρ, φησὶν, αἵματος τοῦ ἀδε οῦ σου βοᾷ πρός με.\" Δέδωκε δὲ καὶ ὁ θεῖος παῦλος φωνὴν τῷ τιμίῳ αἵματι τοῦ Χριστοῦ· κρεῖττον γὰρ ἔφη λαλεῖν αὐτὸ παρὰ τὸ Ἄβελ· τὸ μὲν γὰρ κατέκρινε τὸν φονευτὴν, καὶ οἷα κατηγοροῦσαν ἠφίει φωνὴν, τὸ δὲ γέγονε τῷ κόσμῳ σωτήριον, καὶ πλημ μελημάτων ἄφεσιν ἐκάλεσεν ἐπ' αὐτόν. Καθαρίζει γὰρ ἡμᾶς ἀπὸ πάσης ἁμαρτίας τὸ αἷμα Χριστοῦ, καθὰ γέγραπται. Οὐκοῦν ἡ ἀπώλεια τῶν ἐθνῶν, ἤγουν τὰ αἵματα αὐτῶν τὰ ζητηθέντα παρὰ Θεοῦ, κραυγῆς δύναμιν ἀπετέλεσε, καὶ κέκληκε τὸν τῶν ὅλων Δη μιουργὸν εἰς ὀργὰς τὰς κατὰ τῶν ἀνῃρηκότων. Ὥσπερ γὰρ τὸ αἷμα τοῦ Ἄβελ βοῆσαι λέγεται πρὸς τὸν Θεὸν, οὐκ αὐτό που πάντως ἰδίαν ἔχον φωνὴν, ἀλλ' οἱονεὶ τὴν τοῦ πράγματος ἀτοπίαν κατεστυγηκότος Θεοῦ· οὕτω νοήσει τις καὶ ἐπὶ τῶν προσκυνούντων τοῖς δαίμοσιν. Εἰ γὰρ οὐκ ἴσασι τὸν τῶν ὅλων Θεὸν, καὶ διὰ τοῦτο οὐδὲ ἐβόησαν πρὸς αὐτὸν, ἀλλ' ὅτι πε πλεονέκτηνται παρὰ τοῦ Σατανᾶ, δι' αὐτοῦ τρόπον τινὰ τοῦ πράγματος ἀνακεκράγασι, τὴν ἐφ' ἑαυτοῖς πάντως αἰτοῦντες ἐπικουρίαν. Ἐλέησόν με, Κύριε, ἴδε τὴν ταπείνωσίν μου. Κατὰ δὲ ἀναγωγὴν, μνημονεύσας ὁ Ψαλμωδὸς πενήτων κραυγῆς ἧς οὐκ ἐπελάθετο ὁ Θεὸς, εἰσεκόμισεν εὐθέως ὁποία γέγονεν ἡ κραυγὴ παρὰ τῶν πενήτων ἐθνῶν.","english":"For all injustice, so to speak, has cried out against the one who commits it, and brings a plea on behalf of those who are wronged, proclaiming the cruelty of the offender and rousing to aid the one who is able to defend. The blood of Abel, slain by Cain, cried out against him. For, it says, the voice of your brother's blood cries out to me. And the divine Paul also gave a voice to the precious blood of Christ; for he said that it speaks better than Abel. For the one condemned the murderer and uttered a voice as though accusing; but the other became the salvation of the world and called for the forgiveness of sins upon it. For the blood of Christ cleanses us from all sin, as it is written. Therefore the destruction of the nations, that is, their blood sought out by God, produced the power of a cry, and called the Creator of all things to anger against those who had slain them. For just as the blood of Abel is said to have cried out to God, not surely as having its own voice in itself, but as it were because God abhorred the enormity of the deed; so one will understand it also in the case of those who worship demons. For if they do not know the God of all things, and for this reason did not cry out to him, yet because they have been wronged by Satan, through this very thing, in a certain manner, they have cried out, asking for the help that is wholly upon them. Have mercy on me, Lord, see my humiliation. And by way of spiritual interpretation, the Psalmist, having made mention of the cry of the poor which God did not forget, immediately introduced what kind of cry it was that came from the poor nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Οἷον γὰρ ἤδη πεφωτισμένοι καὶ ἀνανήψαντες, καὶ τῆς τῶν δαιμόνων κατεγνω κότες ἀπάτης, καὶ ἐν ἐπιγνώσει γεγονότες τῆς αὐ τῶν ἐπιβουλῆς, ὡς καὶ ἐν πολεμίων ποιεῖσθαι μοίρᾳ τοὺς πάλαι προσκυνουμένους, παρακαλοῦσι τῆς ἄνωθεν ἐπικουρίας τυχεῖν, καί φασι τεταπεινῶσθαι, οὐχ ὑπὸ τῆς ἑαυτῶν φύσεως (ἐπὶ ἀφθαρσίᾳ γὰρ ἔκτισεν ὁ Θεὸς τὸν ἄνθρωπον ἐπὶ ἔργοις ἀγαθοῖς), ἀλλ' ἐκ τῆς τῶν ἐχθρῶν ἐπιβουλῆς. Φθόνῳ γὰρ διαβόλου, θάνατος εἰσῆλθεν εἰς τὸν κόσμον. Ἀλλ', ὦ Δέσποτα, φησὶν, ἐλέησόν με· σὺ γὰρ, ὁ ὑψῶσαι δυνάμενος ἐκ τῶν πυλῶν τοῦ θανάτου τοὺς ἁλόντας αὐταῖς. Πύλαι δὲ θανάτου, αἱ πονηραὶ δυνάμεις, κατακομίζουσαι εἰς πυθμένα θανάτου τοὺς ὑπ' αὐ τοῖς γεγονότας, καὶ αἱ πολυειδεῖς ἁμαρτίαι, ἐξ ὧν τοὺς ἐνειλημμένους ἐξαιρεῖται Θεός. Θυγατέρα δὲ Σιὼν, τῆς ἐν οὐρανοῖς ἤτοι τῆς τῶν πρωτοτόκων Ἐκκλησίας τὴν ἐπὶ γῆς ὀνομάζουσι· πεποίηται γὰρ ὡς πρὸς ἐκείνην. \"Ὅρα γὰρ, φησὶ ἡ Γραφὴ, ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει·\" τύπος γὰρ ἦν Ἐκκλησίας, ἡ σκηνή. Ἐν ταύτῃ τοίνυν γεγονὼς τῇ Σιὼν, φησὶν, μελῳδήσω σοι, τὰς","english":"For as men already enlightened and come to their senses, and having condemned the deceit of the demons, and having come to the knowledge of their plotting—so as even to reckon as enemies those formerly worshipped—they entreat that they may obtain help from above, and they say that they have been brought low, not by their own nature (for God created man for incorruption, for good works), but by the plotting of the enemies. For by the envy of the devil, death entered into the world. But, O Master, he says, have mercy on me; for you are the one able to raise up from the gates of death those caught by them. And the gates of death are the evil powers, which bring down to the bottom of death those who have come under them, and the manifold sins, from which God rescues those entangled in them. And the daughter of Zion they name as the earthly one of the Church in the heavens, that is, of the firstborn; for it has been made with reference to that one. \"For see, says the Scripture, you shall make all things according to the pattern shown to you on the mountain\"; for the tabernacle was a pattern of the Church. In this Zion, then, he says, having come to be, I will sing to you, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"αἰνέσεις ἐξαγγελῶ καὶ πάσας ἀπαραλείπτως, ὡς μηδένα τρόπον ἐλλεῖψαι δοξολογίας. Ἐοίκασι δὲ διὰ τούτου δη λοῦν, ὡς οὐχὶ τοῖς ἔξω τῶν Ἐκκλησιῶν, ἀλλὰ τοῖς ἐν αὐταῖς εἰσελαύνουσι διὰ τῆς πίστεως, πρέπει τὸ δοξολογεῖν· \"Οὐ γὰρ ὡραῖος αἶνος ἐν στόματι ἁμαρ τωλοῦ.\" Καὶ πῶς ᾄσομεν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας; Φασὶν οὖν οἱ ἐξ ἐθνῶν, ὅτι Διὰ τοῦτο ἐγεί ρεις ἡμᾶς ἐκ τῆς ταπεινώσεως, ἵνα ἐν τῇ ἐπουρανίῳ Σιὼν χορεύσωμεν. [Ὁ ὑψῶν με ἐκ τῶν πυλῶν τοῦ θανάτου. Πύλαι θανάτου κατὰ Διαφόρους ἂν νοοῖντο τρόπους. Καὶ γὰρ καὶ αὐτὸς ὁ δράκων ὁ ἀποστάτης, ὁ φαυλό τητος ἁπάσης εὑρετὴς, καὶ αἱ σὺν αὐτῷ δυνάμεις πονηραὶ, λέγοιντο ἂν οὐκ ἀπεικότως θανάτου πύλαι· κατακομίζουσι γὰρ εἰς πέταυρον ᾅδου, καὶ εἰς πυθμένα θανάτου, τοὺς ὑπ' αὐτοὺς γεγονότας. Νοηθεῖεν δὲ ἂν θανάτου πύλαι καὶ αἱ πολυειδεῖς ἁμαρτίαι, καὶ μὴν καὶ οἱ παρ' Ἕλλησιν σοφοὶ, συνασπίζοντες τῇ πλάνῃ, καὶ τῆς εἰδωλολατρείας τὸ ἀκαλλὲς ταῖς ἑαυ τῶν εὐγλωττίαις ἐξωραΐζειν σπουδάζοντες.] Ἀγαλλιασόμεθα ἐπὶ τῷ σωτηρίῳ σου. Κατὰ δὲ ἀναγωγὴν, ἀσμενίζουσι τὴν οἰκονομίαν οἱ ἐξ ἐθνῶν, ἢν ἐν Χριστῷ πεποίηκεν ὁ Θεὸς καὶ Πατὴρ, Σωτῆρα καὶ Λυτρωτὴν ἀναδείξας αὐτὸν τῷ κόσμῳ παντί· εὐδόκησε γὰρ ἀνακεφαλαιώσασθαι τὰ πάντα ἐν αὐτῷ, τά τε ἐν τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς. Οὐκοῦν προσιέντες τὴν πίστιν, ὡς εἰσκομίζειν ἰσχύουσαν ἐν ταῖς πύλαις τῆς θυγα τρὸς Σιών. Σωτήριον δὲ πανταχοῦ ἡ Γραφὴ τὸν Χρι στὸν ὀνομάζει. Ἄδεται γοῦν ὡς ἐκ προσώπου τινῶν δεδιψηκότων ἰδεῖν τὴν ἐπιφάνειαν αὐτοῦ·","english":"I will declare praises, and all of them without omission, so that in no way is there any lack of glorification. And by this they seem to indicate that it is not fitting for those outside the Churches, but for those who enter into them through faith, to glorify; \"For praise is not beautiful in the mouth of a sinner.\" And how shall we sing the song of the Lord in a foreign land? Therefore those from the Gentiles say: For this reason you raise us from our lowliness, so that we may dance in the heavenly Zion. [He who lifts me up from the gates of death. The gates of death may be understood in various ways. For indeed the apostate dragon himself, the inventor of all wickedness, and the evil powers with him, might reasonably be called gates of death; for they bring down to the brink of Hades, and to the bottom of death, those who have come under them. And the gates of death might also be understood as the manifold sins, and indeed also the wise among the Greeks, who shield folly and eagerly beautify the ugliness of idolatry with their own eloquence.] We will rejoice in your salvation. And by way of spiritual interpretation, those from the Gentiles welcome the dispensation which God and the Father accomplished in Christ, having shown him forth as Savior and Redeemer to the whole world; for he was well pleased to sum up all things in him, both the things in the heavens and the things on the earth. Therefore they come forward to faith, which is able to bring them in at the gates of the daughter of Zion. And everywhere the Scripture names Christ as Salvation. At any rate, it is sung as from the person of certain ones who thirst to see his appearing:","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":48,"ref":"p48","source":"\"Δεῖξον ἡμῖν, Κύριε, τὸ ἔλεός σου, καὶ τὸ σωτήριόν σου δῴης ἡμῖν.\" Ἐν παγίδι ταύτῃ ᾗ ἔκρυψαν. Κατὰ δὲ ἀναγωγὴν, ἔθνη χρὴ λέγειν τὴν ἀκάθαρτον τῶν δαιμόνων πληθὺν, οἳ κατεσκεύα σαν μὲν τῷ Σωτῆρι, καθάπερ ᾠήθησαν, τὴν ἐπὶ τῷ θανάτῳ διαφθοράν. Ἐστρατήγησαν αὐτοὶ ταῖς Ἰουδαίων μανίαις, στήσαντες ὑπουργὸν τὸν κλεπτίστατον μαθητήν· ἐνεπάγησαν δὲ αὐτοὶ μᾶλλον, ἤπερ ὁ τὴν παρ' αὐτῶν ὑπομείνας ἐπιβουλήν. Ἐξεπρίατο γὰρ τῷ ἰδίῳ αἵματι τὴν ὑπ' οὐρανὸν, καὶ τῆς τοῦ διαβόλου σκαιότητος ἠλευθέρωσεν. Ἔφη γὰρ τὸν τῷ κόσμῳ σωτήριον μέλλων ὑπομεῖναι σταυρόν· \"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται·\" Καὶ, \"Ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Καὶ οἱ διῶκται δὲ ταῦτα πεπόνθασιν, ἃ τοῖς πολλοῖς ἐξήρτυσαν. Ἐν τοῖς ἔργοις τῶν χειρῶν αὐτοῦ. Κατὰ δὲ ἀναγωγὴν, ὀρθοῦ κρί ματος γεγονότος, καὶ κολάσεως ἐπενηνεγμένης τοῖς ἀνόσια πεπλημμεληκόσιν, ἐπιγινώσκεται ὁ Κύριος παρὰ τῶν πιστευσάντων εἰς αὐτὸν, ὡς ὑπάρχων δί καιος, ὅσιός τε καὶ δυνατός· ἐν γὰρ τοῖς ἔργοις τῶν χειρῶν αὐτοῦ συνελήφθη ὁ ἁμαρτωλός. Τοῦτο δὲ διχῆ νοητέον· ἢ γὰρ ἐν ταῖς χερσὶ τοῦ Θεοῦ καθάπερ εἴς τινα παγίδα ἐμπεσὼν ὁ ἁμαρτωλὸς, τὰς τῆς δυσσε βείας δίδωσι δίκας, ἢ τοῖς ἔργοις τῶν ἰδίων χειρῶν περιπεσὼν, συλληφθήσεται· ὁ γὰρ τῷ πλησίον ὀρύσσων βόθρον, ἐμπεσεῖται εἰς αὐτόν. Καὶ κρῖμα ἀληθῶς δίκαιον, τὸ, τοὺς κατασκευάσαντας ἀνθρώπῳ τὸν θάνατον, ἐν αὐτῷ περιληφθῆναι, τοῦ Θεοῦ τὴν ἀπά την κατὰ τοῦ μηχανωμένου τρέποντος.","english":"Show us, Lord, your mercy, and grant us your salvation.\" In this snare which they hid. And by way of spiritual interpretation, one must understand the nations as the impure multitude of demons, who prepared for the Savior, as they thought, destruction by death. They themselves schemed with the madness of the Jews, setting up as their servant the most thievish disciple; but they themselves were caught in the snare rather than the one who endured their plot. For he purchased with his own blood what is under heaven, and freed it from the perversity of the devil. For he said, when about to endure the cross that brings salvation to the world: \"Now is the judgment of this world; now the ruler of this world will be cast out;\" and, \"If I am lifted up from the earth, I will draw all people to myself.\" And the persecutors also suffered these things which they had contrived for the many. In the works of his hands. And by way of spiritual interpretation, when right judgment has taken place and punishment has been brought upon those who have transgressed wickedly, the Lord is recognized by those who have believed in him as being just, holy, and powerful; for in the works of his hands the sinner was caught. And this must be understood in two ways: for either the sinner, having fallen into the hands of God as into a snare, pays the penalties for his impiety, or, having fallen into the works of his own hands, he will be caught; for he who digs a pit for his neighbor will fall into it. And truly just is the judgment, that those who contrived death for a man should be encompassed in it, God turning the deception against the one who devised it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ἁμαρτωλὸν δὲ ἐνταῦθα καλεῖ ὁ Δαβὶδ, ἤτοι καθ' ὅλου τὸν ἁμαρ τίαις ἔνοχον (πᾶσα γὰρ ἀνάγκη τὸν οὕτω ζῇν εἰωθότα, κολάζεσθαι τοῖς ἰδίοις ἔργοις ἐμπεπαρμένον· σειραῖς γὰρ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται)· ἢ ἁμαρτωλὸν τὸν Ἰουδαίων δῆμον ὀνομάζει, καὶ μάλα εἰκότως· ἀπέμεινε γὰρ ἐν μολυσμοῖς, οὐ προσηκάμενος τὴν διασμήχουσαν χάριν, ἐναπέθανε τοῖς ἑαυ τοῦ πλημμελήμασι. Κληθείη δ' ἂν ἁμαρτωλὸς καὶ ὁ τῆς ἁμαρτίας εὑρετὴς Σατανᾶς, ὃς δικαίῳ κρίματι συνελήφθη, τοῖς ἰδίοις ἔργοις περιπεσών· κατ εσκεύασε μὲν γὰρ καὶ γέγονεν ὑπὸ πόδας δικαίων. Ἀποστραφήτωσαν οἱ ἁμαρτωλοὶ εἰς τὸν ᾅδην. Κατὰ δὲ ἀναγωγὴν, ἐκ πολλῆς ἄγαν φιλοθεΐας οἱ πιστεύσαντες ἐοίκασιν ἐπαρᾶσθαι τοῖς ἠθετηκόσι τὴν ἐπιφάνειαν τοῦ Χριστοῦ καὶ τὴν πολύευκτον χάριν, δι' ἧς ἠδύναντο τῆς τῶν οὐρανῶν βασιλείας ἀποφαίνεσθαι κληρονόμοι. Ἢ τάχα ἔθνη Θεοῦ ἐπιλανθανόμενα,\n\nοἱ δαίμονές εἰσι· κατ' οὐδένα γὰρ τρόπον πρακτικῶς Θεοῦ διαμέμνηνται, ἀλλ' ἔξω πάσης εἰσὶν ἀρετῆς καὶ ἀγαθουργίας. Ὅτι οὐκ εἰς τέλος ἐπιλησθήσεται ὁ πτωχός. ( 68) Κατὰ δὲ ἀναγωγὴν, πένητας ἐνταῦθα ἢ πάντας τοὺς ἁγίους ὀνομάζει ἁπλῶς, ὑφειμένον καὶ ταπεινὸν ἔχοντας φρόνημα, ἢ τοὺς ἐξ ἐθνῶν κεκλη μένους, οἳ πάλαι ἐν ἐνδείᾳ ἦσαν παντὸς ἀγαθοῦ. Τού τους οὐκ εἰς τέλος ἐπιλησθήσεσθαί φησι· μνήμη γὰρ γέγονεν αὐτῶν παρὰ τῷ φιλοικτίρμονι Θεῷ, καὶ κέκληνται διὰ Χριστοῦ πρὸς ἐπίγνωσιν, τὸν τῆς ἀρχαίας ἀπάτης ἀπολυσάμενοι ζυγόν. Ἀνάστηθι, Κύριε, μὴ κραταιούσθω ἄνθρωπος.","english":"David here calls the sinner either, in general, the one guilty of sins (for by every necessity the one accustomed to live in this way is punished, entangled in his own works; for each person is bound fast by the chains of his own sins); or he names the people of the Jews as the sinner, and quite reasonably so; for they remained in defilements, not having accepted the grace that washes clean, and they died in their own transgressions. Satan, the inventor of sin, could also be called a sinner, who was seized by a just judgment, having fallen into his own works; for he too was prepared and has come under the feet of the righteous. Let the sinners be turned back into Hades. And by way of spiritual interpretation, out of great love of God those who have believed seem to curse those who have rejected the manifestation of Christ and the much-prayed-for grace, through which they could have been shown to be heirs of the kingdom of the heavens. Or perhaps the nations that forget God are the demons; for in no way do they practically remember God, but they are outside all virtue and good works. For the poor man will not be forgotten to the end. And by way of spiritual interpretation, he here names as poor either simply all the saints, who have a humble and lowly disposition of mind, or those called from the nations, who formerly were in want of every good thing. These, he says, will not be forgotten to the end; for there has been a remembrance of them with the merciful God, and they have been called through Christ to knowledge, having loosed themselves from the yoke of the ancient deceit. Arise, O Lord, let not man be strengthened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Κατὰ δὲ ἀναγωγὴν, ἐπιλάμψειν τοῖς ἐπὶ τῆς γῆς εὔχεται τὸν Μονογενῆ καὶ διεγερθῆναι, ὅπως ὁ ὑψηλόφρων ἐκεῖνος διάβολος (ὂν καὶ ἄνθρωπον ἐπὶ τοῦ παρόντος καλεῖ διὰ τὸ ἀσθενὲς, καὶ τό γε πρὸς Θεὸν μηδὲν ὅλως ὑπάρχειν αὐτὸν, ἀλλ' οἷον ἐν τάξει τῶν γηγενῶν) μὴ ἐπὶ πλεῖον ἐπαίρῃ τὴν ὀφρὺν, μη δὲ κραταιὸς φαίνηται. Κριθήτωσαν ἔθνη ἐνώπιόν σου. Κατὰ δὲ ἀναγωγὴν, τὴν ἐπὶ σωτηρίᾳ γενησομένην τῶν ἐθνῶν κρίσιν γενέσθαι εὔχεται· Κριθήτωσαν γὰρ, φησὶν, ἔθνη, οὐχ ἵνα τὰς τῶν ἐπταισμένων δοῖεν δίκας, ἀλλ' ἵνα γνωσθεῖεν ὡς ἠδικη μένοι, καὶ τῆς τοῦ τυραννήσαντος ἔξω γένοιντο χει ρός· ὡς εἶναι κρίσιν ἐνταῦθα τὴν τοῦ Θεοῦ δικαιοκρισίαν, καθ' ἣν ἠλέηται τὰ ἔθνη καὶ κέκληνται πρὸς τὴν θείαν ἐπίγνωσιν αὐτοῦ. Γνώτωσαν ἔθνη, ὅτι ἄνθρωποί εἰσιν. Ὃ δὲ λέγει, τοῦτό ἐστι· Πολλοὶ καὶ τοῦτο ἀπολωλέκασιν, ἐπελάθοντο τῆς φύσεως, εἰς μανίαν ἐξώκειλαν, ἠγνόησαν ἑαυτούς. Ὁρᾷς πῶς ὑπὲρ αὐτῶν ποιεῖται τὴν δέησιν, καὶ τὴν μανίαν ἀξιοῖ διορθωθῆναι; Τὸ γὰρ ἑαυτοὺς ἀγνοεῖν, ἐσχάτης μανίας καὶ φρενίτιδος χαλεπώτερον· τὸ μὲν γὰρ, ἀνάγκης σώματος· τὸ δὲ, διεφθαρμένης προαιρέ σεως. Κατὰ δὲ ἀναγωγὴν, εὔχεται τοῖς ἔθνεσι νομο θέτην καταστῆναι Χριστόν· καὶ τὴν αἰτίαν ἐπιφέρει, δι' ἢν τοῦτο εὔχεται· \"Γνώτωσαν ἔθνη, φησὶν, ὅτι ἄνθρωποί εἰσι.\" Πρὶν μὲν γὰρ εἰς ἐπίγνωσιν ἀλη θείας ἐλθεῖν, καὶ τοῖς τοῦ Σωτῆρος ζυγοῖς ὑπενεγκεῖν τὸν αὐχένα, κτηνοπρεπῆ διέζησαν βίον, οὐδὲν ὄντες ἔτερον πλὴν ὅτι σάρκα, καὶ οἷον βοσκήματα ταῖς τῆς γαστρὸς ἡδοναῖς προσκείμενοι· ὥστε τὸν Δαβὶδ ἐπι στενάζοντα λέγειν·","english":"In the anagogical sense, he prays that the Only-Begotten will shine upon those on the earth and be roused, so that that proud devil (whom he now also calls a man, on account of his weakness, and because he is in no way anything in relation to God, but is, as it were, in the rank of the earthborn) may not lift his brow any further, nor appear mighty. Let the nations be judged before you. In the anagogical sense, he prays that the judgment which will come about for the salvation of the nations may take place; for let the nations be judged, he says, not so that they may pay the penalties for their transgressions, but so that they may be known to have been wronged, and may come out from the hand of the one who tyrannized over them; so that here the judgment is the righteous judgment of God, by which the nations have been shown mercy and have been called to the divine knowledge of him. Let the nations know that they are men. What he means is this: Many have lost even this, have forgotten their nature, have lapsed into madness, have not known themselves. Do you see how he makes the petition on their behalf, and deems the madness worthy of correction? For to be ignorant of oneself is worse than the utmost madness and frenzy; for the one is a matter of bodily necessity, but the other of a corrupted will. In the anagogical sense, he prays that Christ be established as lawgiver for the nations; and he adds the reason for which he prays this: \"Let the nations know,\" he says, \"that they are men.\" For before they came to the knowledge of the truth and submitted their neck to the yoke of the Savior, they lived a life befitting beasts, being nothing other than flesh, and, as it were, cattle devoted to the pleasures of the belly; so that David, groaning, says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"\"Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε, παρασυνεβλήθη τοῖς κτήνεσιν.\" Ἀνεκομίσθησαν δὲ διὰ Χριστοῦ πρὸς σύνεσιν ἀνθρωποπρεπῆ, καὶ τοῖς εὐαγγελικοῖς θεσπίσμασι πρὸς ἀρετὴν ἀπευ θύνονται. Ἵνα τί, Κύριε, ἀφέστηκας μακρόθεν; Κατὰ δὲ ἀναγωγὴν, ἐπιταχῦναι τὴν μικρὸν ὕστερον γενησομένην τῶν ἐθνῶν κλῆσιν εὔ χεται. Τοῦτο δὲ αὐτῷ πεποίηκεν ἢ τοῦ διαβόλου ὑπεροψία, ἢ καὶ οὕτως· Ἵνα τί ἀφέστηκας μακρό θεν, οἷον ἀποφέρων ἑαυτὸν τῶν ἠδικημένων, καὶ πλεονεκτεῖν ἐφιεὶς τοῖς τὰ σὰ διαρπάζουσι, καὶ οὐχὶ δὲ μᾶλλον ἔγγιον ἔρχῃ διὰ τῆς ἐπικουρίας, ὑπερορᾷς δὲ συντεθλιμμένους καί τοι καιροῦ καλοῦντος εἰς τὸ ἐπαμῦναι; Πρέπει γὰρ οὐχ ἑτέροις ἢ τοῖς παθοῦσιν ὁ ἔλεος. Οὐκοῦν ἡ θλῖψις, ὡς ἐπὶ καιροῦ βοήθειαν αἰτεῖ· \"Οὐ γὰρ χρείαν ἔχουσιν οἱ ὑγιαίνοντες ἰατροῦ, ἀλλ' οἱ κακῶς ἔχοντες.\" Ἐσχημάτισται δὲ ὁ λόγος ὡς ἐφ' ἡμῶν· οὐ γὰρ ἀπέστη Θεὸς, πληροῖ δὲ μᾶλλον τὰ πάντα, καὶ οὐδὲν αὐτοῦ κενόν. Εἰ δὲ ἀφεστάναι λέγεται μακρὰν, μὴ τὴν ὡς ἐν τόπῳ νοήσῃς ἀπόστασιν, ἀπεριόριστον γὰρ τὸ Θεῖον, ἀλλὰ καθ' ὃ συγκεχώρηκεν ἀδικηθῆναι καὶ παθεῖν, οὐ χαριζόμενος τὴν ἐπικουρίαν· ταύτῃ τοι καὶ ἀφεστάναι λέγεται. Ἔτι ἀφέστηκεν ὥσπερ ἡμῶν ὁ Θεὸς τῇ τῆς φύσεως διαφορᾷ· πολὺ γάρ τι τὸ μεσολαβοῦν Θεὸν καὶ κτίσιν, καὶ ἀσύγκριτος ἡ διαφορά. Ἔοικε τοίνυν ἐνταῦθα καλεῖν τὸν μονογενῆ Λόγον εἰς ἐνανθρώπησιν· οὕτω γὰρ γέγονεν ἐγγὺς ἡμῶν ὁ μακρὰν, ὅτι Θεὸς ὢν φύσει, γέγονε σάρξ.","english":"Man, being in honor, did not understand; he was compared to the beasts.\" But they were brought back through Christ to understanding befitting a human being, and are directed toward virtue by the gospel ordinances. Why, O Lord, have you stood far off? In the anagogical sense, he prays that the calling of the Gentiles, which will come to pass a little later, be hastened. And this has been done to him either by the contempt of the devil, or also in this way: Why have you stood far off, as though withdrawing yourself from those who have been wronged, and allowing those who plunder your things to take advantage, and do you not rather come nearer through your help, but overlook those who are hard pressed, even though the time calls for succor? For mercy is fitting for none other than those who have suffered. Therefore affliction, as at the right time, asks for help: \"For those who are healthy have no need of a physician, but those who are sick.\" But the word has been shaped as if concerning us; for God has not withdrawn, but rather fills all things, and nothing is empty of him. But if he is said to have stood far off, do not understand the withdrawal as in place—for the Divine is unbounded—but in that he has permitted them to be wronged and to suffer, not granting his help; in this way indeed he is also said to have stood far off. Further, God has stood off from us, as it were, by the difference of nature; for great is that which intervenes between God and creation, and the difference is incomparable. It seems, then, that here he calls the Only-Begotten Word to the incarnation; for in this way he who was far off has come near to us, because being God by nature, he became flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ἐπὶ καιροῦ δὲ πέπρακται τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον, ὅτε καὶ εἰς λῆξιν κακοῦ διελήλακεν ἡ ὑπ' οὐρανὸν, πάντα τρόπον ἐπιβουλῆς ἐπαρτυσάντων αὐτῇ τῶν ἐχθρῶν. Ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ, ἐμπυρίζεται ὁ πτωχός. Οὐ μόνον ἐν τοῖς ἀνθρωπικοῖς ἀδικούμενος πράγμασιν, ἀλλὰ καὶ εἰς ἁμαρτίαν ἐρεθιζόμενος· ὅταν γὰρ ἴδῃ τὸν ἀσεβῆ εὐοδούμενον, ὑπὸ τῶν λογισμῶν ἐμπυρίζεται,\n\nτοῦ Σατανᾶ ὑποβάλλοντος αὐτῷ ζηλῶσαι τὸν ἄνομον. Οὐκοῦν ἀληθὴς ὁ λόγος καὶ κατὰ παντὸς ἀλαζόνος καὶ ἀπηνοῦς λεγόμενος, ἀφύκτοις ὥσπερ πλεονεξίαις καταφλέγοντος τοὺς ἀσθενεστέρους. Ἀλη θὲς γὰρ κἀκεῖνο· οἱ γὰρ τὴν ἐγκόσμιον ταύτην καὶ δαιμονιώδη καὶ ψυχικὴν σοφίαν ἐξησκηκότες, ἀλαζο νεύονται διὰ τοῦτο, καὶ τοὺς ἐν πτωχείᾳ φρενῶν ἐμπυρίζουσι, τουτέστιν υἱοὺς γεέννης ἀποφαίνουσι, συνηγοροῦντες τῷ ψεύδει, καὶ ταῖς αὐτῶν εὐγλωττίαις τὴν ἀπάτην κατακαλλύνοντες, καὶ ἀποφέροντες διὰ τούτου πρὸς τὸ πλανᾶσθαι πολλούς· οὗτοι συλλαμβάνονται, καθάπερ εἰς παγίδα πεσόντες εἰς τὰ τῶν πλάνων διαβούλια· ὃ γὰρ ἂν ἐκεῖνοι συμβουλεύσειαν, τοῦτο τοῖς ἀσθενεστέροις πάγη καὶ βρόχος γίνεται. Ἑτέρως δὲ ὑπερήφανος μὲν ὁ Σατανᾶς· ἐπειδὴ δὲ τοιοῦτός ἐστιν, ἕως ἐξῆν αὐτῷ τοῦτο δρᾷν καὶ κατεπαίρεσθαι τῶν ἐπὶ τῆς γῆς, ἐνεπυρίσθη πᾶς ὁ πτω χὸς, τουτέστιν ὁ ἐν ἐνδείᾳ φρενῶν, καὶ πνευματικῆς ἰσχύος ἐπιδεής· ἡ γὰρ ὑπεροψία τοῦ πονηροῦ, πύρωσις τῷ πτωχῷ γίνεται λαῷ. \"Συνελήφθησαν γὰρ ἐν διαβουλίοις οἷς διαλογίζονται.\" Καὶ τίνες οἱ διαλογιζόμενοι;","english":"But the mystery of the dispensation with the flesh was accomplished at the fitting time, when also the world under heaven had come to the lot of evil, the enemies having equipped it in every manner of plotting. \"In the proud exaltation of the impious, the poor man is set on fire.\" Not only is he wronged in human affairs, but he is also provoked to sin; for when he sees the impious prospering, he is set on fire by his thoughts, Satan suggesting to him that he envy the lawless man. Therefore the saying is true, spoken also against every arrogant and cruel man, who inflames the weaker with, as it were, inescapable acts of greed. True also is that saying: for those who have practiced this worldly and demonic and psychical wisdom are arrogant because of this, and they set on fire those poor in mind—that is, they show them to be sons of Gehenna—advocating for falsehood and beautifying deceit with their own eloquence, and by this leading many away to wandering; these are caught, as it were falling into a snare, in the counsels of deceivers; for whatever those men advise, this becomes a snare and a noose for the weaker. In another sense, Satan is the proud one; and since he is such, as long as it was permitted him to do this and to exalt himself over those on the earth, every poor man was set on fire—that is, the one in want of mind and lacking spiritual strength; for the contempt of the wicked one becomes a burning for the poor people. \"For they were caught in the counsels which they devise.\" And who are those who devise?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Ἢ αὐτὸς ὁ τῆς ἁμαρτίας εὑρετὴς, καὶ οἱ κοσμοκράτορες τοῦ κόσμου τούτου, ὧν τὰ διαβούλια καὶ αἱ κακουργίαι καὶ κατὰ πάντων μηχανήματα, παγίδες εἰσὶ τοῖς ἁλισκομένοις· ἢ αὐτοὶ οἱ πλεονεκτούμενοι, ἐν τοῖς ἑαυτῶν διαβουλίοις συλλαμβάνονται· ὃ γὰρ ἂν βουλεύσωνται, τοῦτο πάντως ἔσται κατ' αὐτῶν. Ὡς ἐν κεφαλαίῳ τοίνυν εἰπεῖν, ἐκ μέσου γενέσθαι παρακαλεῖ τὸν ἀλαζόνα δράκοντα καὶ τὰς σὺν αὐτῷ πονηρὰς δυνάμεις, ὧν τοῖς διαβουλίοις ὁ πτωχὸς ἐμπυρίζεται, πρὸς πᾶν εἶδος φαυλότητος κατ ωθούμενος· διὰ τοῦ μὴ εἰδέναι τίς ὁ φύσει Θεὸς, μήτε μὴν τοῖς θείοις νόμοις πρὸς τὸ καλὸν ἀπευθύνεσθαι. Ὅτι ἐπαινεῖται ὁ ἁμαρτωλὸς ἐν ταῖς ἐπιθυμίαις τῆς ψυχῆς αὐτοῦ. Ἢ καὶ οὕτως. Εἰς τοῦτο, φησὶ, φαυλό τητος καὶ ἀθλιότητος πραγμάτων κατεκομίσθη τὰ ἀνθρώπινα ἐν τῷ ὑπερηφανεύεσθαι τὸν ἀσεβῆ, ὡς εἶναι μὲν παντελῶς οὐδένα τῆς ἀγαθουργίας τὸν ἐπιμελητὴν, ἐκ δὲ τῶν ἐναντίων καὶ ἐπαινεῖσθαι παρὰ πάντων τοὺς ταῖς τῶν ἰδίων ψυχῶν ἐπιθυμίαις ἀκολουθοῦντας, οἳ τάχα που καὶ ἐναβρύνονται τῷ κακῷ καὶ ἐπὶ τῷ εἶναι πονηροὶ μέγα φρονοῦσι, κατασκώ πτοντος μὲν αὐτοὺς οὐδενὸς, εὐλογοῦντος δὲ μᾶλλον ἤγουν εὐφημοῦντος. Παρώξυνε τὸν Κύριον ὁ ἁμαρτωλός. Νοήσεις δὲ καὶ οὕτως ὅτι παρώξυνε τὸν Κύριον, χλευάζων τοὺς περὶ τῆς προνοίας καὶ τῆς κρίσεως αὐτοῦ λόγους. Πολλοὶ γοῦν ἀκούοντες τοιοῦ τόν τι, γελῶσιν εὐθέως· τούτῳ δὲ συναπτέον καὶ τὸ, \"Κατὰ τὸ πλῆθος τῆς ὀργῆς αὐτοῦ,\" ἵνα ᾖ τὸ ὅλον οὕτω· Παρώξυνε γὰρ, φησὶ, τὸν Κύριον ὁ ἁμαρτωλὸς, πλῆθος ὀργῆς ἑαυτῷ θησαυρίζων· τὸ γὰρ αὐτοῦ ἐπὶ τοῦ παροξύνοντος αὐτὸν ληπτέον.","english":"Or is it the very inventor of sin, and the world-rulers of this world, whose designs and villainies and devices against all are snares for those who are caught? Or are the very ones who are defrauded caught in their own designs? For whatever they may plan, this will certainly be against them. To speak in summary, then, he calls upon the boastful dragon and the evil powers with him to be removed from the midst, by whose designs the poor man is set on fire, being driven toward every kind of baseness—through not knowing who is God by nature, nor indeed being directed by the divine laws toward the good. For the sinner is praised in the desires of his soul. Or also in this way. To this, he says, have human affairs been brought—to such baseness and wretchedness—when the impious man is proud, so that there is absolutely no one who takes thought for good works, but on the contrary those who follow the desires of their own souls are praised by all, who perhaps even exult in evil and think greatly of themselves for being wicked, with no one mocking them, but rather blessing them, that is, speaking well of them. The sinner provoked the Lord. But you will understand also in this way that he provoked the Lord, mocking the words concerning his providence and his judgment. Many, then, hearing such a thing, laugh immediately; and to this must be joined also the phrase, \"According to the abundance of his anger,\" so that the whole may be thus: For the sinner, he says, provoked the Lord, treasuring up for himself an abundance of anger; for \"his\" must be taken of the one who provokes him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Εἶτα τὸ οὐκ ἐκζη τήσει, καθ' ὑποστιγμὴν ἀναγνωστέον· ἵνα ᾖ τὸ νοούμενον οὕτως· Ἆρ' οὖν ὁ μὲν παροξύνει τὸν Θεὸν καὶ τὸ πλῆθος ἑαυτῷ ἐκκαίων ὀργῆς; ὁ δὲ οὐ· ἐκζητήσει; Ἢ καὶ οὕτως· Παροξύνει μὲν τὸν Θεὸν ὁ ἁμαρτωλὸς, οὐκ ἔχων αὐτὸν εἰς νοῦν. Εἶτα ὡς ἐν ἐπερωτήσει· Τί δέ; Ὁ Θεὸς οὐκ ἐκζητήσει κατὰ τὸν τῆς κρίσεως καιρὸν, ὅτε καὶ τὸ πλῆθος καὶ ἡ ἔκκαυσις ἔσται τῆς ὀργῆς αὐτοῦ; Οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ· βεβηλοῦνται αἱ ὁδοὶ αὐτοῦ. (, ) Ὁ γὰρ μὴ ἐπιστάμενος ὅτι ἔστι Θεὸς, οὐδὲ ὅτι κριτής ἐστιν οἶδε. Ἐπὶ μὲν οὖν ἀνθρώπων, οὕτως ἂν νοηθεῖεν οἱ προκείμενοι λόγοι τῶν στίχων, ὅτι παντὸς φιλαμαρτήμονος, καὶ ἀσχέτως βλέποντος εἰς τὸ πλημμελὲς, καὶ ὁλοτρόπως ἐκνε νευκότος εἰς τὸ παροξύνειν Θεὸν, διὰ τὸ μὴ ἔχειν αὐτὸν ἐνώπιον αὐτοῦ, βεβηλοῦνται πάντως αἱ ὁδοὶ, τουτέστιν αἱ πράξεις, καὶ ἀκαθαρσίας εἰσὶ μεσταὶ, καὶ τῷ τῆς φαυλότητος βορβόρῳ καταμιαίνονται, καὶ οἶον βλέπουσι πρὸς ἀναίρεσιν τῶν τοῦ Θεοῦ κρι μάτων, ἤτοι νόμων. Πᾶσα γὰρ ἁμαρτία μάχεται τῷ σκοπῷ τῶν ἱερῶν θεσπισμάτων, καὶ τό γε ἧκον εἰς αὐτὴν, ὁ τῆς ἀρετῆς βραβευτὴς ἀναιρεῖται νόμος, καὶ ἀνατέτραπται θέλημα τὸ Δεσποτικόν. Ἐπὶ δὲ τοῦ Σατανᾶ λεγόμενα ταῦτα, πολὺ τὸ εἰκὸς ἔχει· ἀεὶ γὰρ ἀκάθαρτοι αἱ ὁδοὶ αὐτοῦ, καὶ τοῖς τοῦ Θεοῦ νόμοις","english":"Then the phrase \"he will not seek out\" must be read with a pause, so that the meaning is as follows: Is it the case, then, that the one provokes God and kindles for himself a multitude of wrath, while he does not seek out? Or also in this way: The sinner provokes God, not having him in mind. Then, as in a question: What then? Will God not seek out at the time of judgment, when both the multitude and the kindling of his wrath shall be? \"God is not before him; his ways are profaned.\" For the one who does not know that God exists, neither does he know that he is a judge. In the case of human beings, then, the words of the verses before us would be understood thus: that for every lover of sin, who looks without restraint upon wrongdoing and has wholly inclined toward provoking God, because he does not have him before him, his ways—that is, his actions—are altogether profaned, and are full of uncleanness, and are defiled with the mire of wickedness, and as it were look toward the abolition of God's judgments, that is, his laws. For every sin fights against the aim of the sacred ordinances, and, as far as it depends on it, the law that rewards virtue is abolished, and the Master's will is overturned. But when these things are said of Satan, they have great plausibility; for his ways are always unclean, and against the laws of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἀντανίστανται. Οὐκ ἔστιν ὁ Θεὸς ἐνώπιον αὐτοῦ. [Παντὸς ἀνθρώπου φιλαμαρτήμονος, καὶ ἀσχέτως βλέποντος εἰς τὸ πλημμελὲς, καὶ ὁλοτρόπως ἐκνε νευκότος εἰς τὸ παροξύνειν Θεὸν, διὰ τοῦ μὴ ἔχειν αὐτὸν ἐνώπιον αὐτοῦ, βεβηλοῦνται πάντως αἱ ὁδοὶ, τουτέστιν αἱ πράξεις, καὶ ἀκαθαρσίας εἰσὶν μεσταὶ, καὶ τῷ τῆς φαυλότητος βορβόρῳ καταμιαίνονται, καὶ οἷον βλέπουσι πρὸς ἀναίρεσιν τῶν τοῦ Θεοῦ κριμάτων, ἤτοι νόμων. Πᾶσα γὰρ ἁμαρτία μάχεται τῷ σκοπῷ τῶν ἱερῶν θεσπισμάτων] Πάντων τῶν ἐχθρῶν αὐτοῦ κατακυριεύσει. Οὐ πάντων τῶν ἐχθρῶν αὐτοῦ κατακυ ριεύσει ὁ Σατανᾶς. Πάντες δὲ οἱ δίκαιοι ἐχθροὶ αὐτοῦ ὄντες, πάντων ἆρα τούτων κατακυριεύσει; Οὐκ ἐν παντὶ δηλονότι κατακυριεύσει πράγματι, ἀλλ' ἔν τινι· μόνος γὰρ ὁ Χριστὸς \"ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.\" Οὗ ἀρᾶς τὸ στόμα αὐτοῦ γέμει καὶ πικρίας καὶ δόλου. Καὶ τοῦ διαβόλου δὲ τὸ στόμα πικρίας καὶ δόλου πεπλήρωται· καὶ μὴν καὶ ἐνεδρεύει πτω χοὺς πρὸς τὸ ἀποκτεῖναι διὰ τῶν οἰκείων παγίδων. Τὸ δὲ \"μετὰ πλουσίων,\" τί ἂν ἔτερον νοηθείη, ἢ τῶν πλουτούντων ἐν κακοῖς; Οὗτοι γὰρ δὴ τῷ διαβόλῳ κατὰ τῶν πτωχῶν τῷ πνεύματι συμπράττουσι. Νοή σεις δὲ ταῦτα καὶ ἐπὶ τῶν αἱρετικῶν. Ὥσπερ γὰρ οἱ δεινοὶ καὶ πικροὶ τῶν ὄφεων ἐν τοῖς δήγμασιν ὅλην ἔχουσι τὴν ἰσχὺν, οὕτως καὶ οὗτοι· μεστοὶ γάρ εἰσι ῥημάτων πικρῶν καὶ ἐπαράτων ἐννοιῶν καὶ ἀπάτης καὶ δόλου, καὶ πόνον ὑπὸ τὴν γλῶτταν ἔχουσι. Συν τρίβουσι γὰρ αἱ τῶν ἀνοσίων φωναὶ τὰς τῶν ἁπλουστέρων καρδίας, διὰ δόλου καὶ ἀπάτης, ἀποφέρουσαι πλειστάκις ἐφ' ἃ μὴ θέμις.","english":"They set themselves against him. \"God is not before him.\" [For every man who loves sin, and looks without restraint upon what is wrong, and has wholly inclined toward provoking God, because he does not have him before his eyes, his ways—that is, his deeds—are utterly profaned, and are full of uncleanness, and are defiled with the mire of wickedness, and as it were look toward the abolition of God's judgments, that is, his laws. For every sin fights against the aim of the sacred ordinances.] \"He will lord it over all his enemies.\" Satan will not lord it over all his enemies. But are all the righteous, being his enemies, then to be lorded over by him? Clearly he will not lord it over them in every matter, but in some; for Christ alone \"did not commit sin, nor was guile found in his mouth.\" His mouth is full of cursing and bitterness and guile. And the mouth of the devil too is filled with bitterness and guile; and indeed he lies in wait for the poor to kill them through his own snares. And \"with the rich\"—what else could be understood than those who are rich in evils? For these indeed cooperate with the devil against the poor in spirit. You will understand these things also in reference to the heretics. For just as the dread and bitter among serpents have their whole strength in their bites, so also do these; for they are full of bitter words and accursed thoughts and deceit and guile, and they have pain under their tongue. For the voices of the unholy crush the hearts of the simpler sort, through deceit and deception, often carrying them off to what is not lawful.","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":56,"ref":"p56","source":"Ἐπάρατον δὲ μάλιστα τοῦ Σατανᾶ τὸ δολερὸν καὶ ἀπατηλόν· ἀποφέρει γὰρ οὕτως εἰς τὸ πλημμελὲς, ψιθυρίζων ὁ πονηρὸς εἰς νοῦν καὶ καρδίαν, καὶ συναγορεύων ἀεὶ τῷ κακῷ, καὶ τὸ πικρὸν γλυκὺ λέγων αὐτός τε καὶ οἱ μιμηταὶ τῆς αὐτοῦ σκαιότητος· ἔργον γὰρ αὐτοῖς τὸ ὑποσκελίζειν ἀγαθοὺς καὶ ἀποκτείνειν ἀθώους· ἐνεδρεύοντας ἐν ἀποκρύφοις, τουτέστι κρύπτοντας τὴν πονηρίαν, καὶ οἷς ἂν δύνωνται τρόποις κατασκιάζον τας τὸ κακόν. Οἱ γὰρ ἀπατῶντες τοὺς ὀρθοποδοῦντας, ὑποπλάττονται πολλάκις εἶναι χρηστοί· εἶτα κολλώ μενοι ἐπιπλέκουσι τὸν τῆς ἀπάτης ἰὸν, καὶ κατὰ βραχὺ παρακλέπτουσι τῶν ἀκεραίων τὸν νοῦν, ἀπο φέροντες αὐτοὺς εἰς τὰ οἰκεῖα. Πλὴν τοῦτο δρῶσιν, οὐ κατὰ πάντων ἀδιακρίτως, κατ' ἐκείνων δὲ μᾶλλον οἷς πτωχός ἐστι νοῦς, τὸν ἐκ φρονήσεως δηλονότι πλοῦτον οὐκ ἔχων. Τοῦτο γὰρ οἶμαι δηλοῦν τὸ, \"Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσι.\" Ἐνεδρεύει ἐν ἀποκρύφῳ ὡς λέων ἐν τῇ μάνδρᾳ αὐτοῦ. Τὸν γὰρ ἐν ἀρετῇ ζῶντα κἂν ἑλκύσῃ αὐτὸν πρὸς μικρὸν, ὅμως εἰς τέλος νήψαντος καὶ ἀποστάντος οὐ περιγίνεται· τὸν δὲ πτωχὸν τῇ ἀρετῇ καὶ ἀσύνετον ὅταν ἑλκῦσαι φθάσῃ, εἰς τὸ σπήλαιον τῆς κακίας λαβὼν μασᾶται, καθάπερ λέων ἐν ἀποκρύφῳ πρόβατον. (, ) Τί δὲ βούλεται τὸ ἐνεδρεύει ὡς λέων; Φασὶν γὰρ ἐν τοῖς ὄρεσι τὸν λέοντα ἐν ταῖς οἰκείαις μάνδραις ἠρεμεῖν, καὶ οἷον κατακρύπτεσθαι, μὴ ἄρα πως τῇ θέᾳ καταπτοήσῃ τι τῶν ἑτέρων ζώων, ἃ δὴ ποιεῖται τροφήν· ἐπ' ἂν δὲ ἴδῃ τὸ γεγονὸς ἐγγὺς, ἀναπηδήσας εὐθὺς καταβρυχᾶται μέγα, καὶ κατα βροντήσας ἀφορήτως ἐπιπηδᾷ, καὶ ἁρπάζει τὸ παρατυχὸν, προαπονευρώσας τοῖς δείμασι.","english":"Most accursed is the deceitful and seductive nature of Satan; for he thus leads men away into sin, the evil one whispering into mind and heart, and always pleading on behalf of evil, and calling the bitter sweet—he himself and the imitators of his perversity. For their work is to trip up the good and to kill the innocent, lying in wait in secret places—that is, concealing their wickedness—and by whatever means they can, casting a shadow over the evil. For those who deceive the upright often feign to be good; then, attaching themselves, they weave in the venom of deceit, and little by little steal away the mind of the simple, leading them away to their own ways. Yet they do this not indiscriminately against all, but rather against those whose mind is poor, that is, who do not have the wealth that comes from understanding. For this, I think, is what is meant by \"His eyes look upon the poor man.\" He lies in wait in secret like a lion in his den. For the one who lives in virtue—even if he draws him aside for a little while—nevertheless, when he has stayed awake and departed, he does not prevail over him; but the one who is poor in virtue and without understanding, when he has managed to draw him in, he takes him into the cave of wickedness and devours him, like a lion in a secret place devouring a sheep. But what does \"he lies in wait like a lion\" mean? For they say that on the mountains the lion rests in his own dens and, as it were, hides himself, lest by any chance the sight of him should terrify one of the other animals, which he makes his food; but when he sees that the creature has come near, he leaps up at once and roars mightily, and thundering unbearably he springs upon it, and seizes whatever is at hand, having first unnerved it by his terrors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"\"Λέων γὰρ ἐρεύξεται, φησὶ, καὶ τίς οὐ φοβηθήσεται; Λέοντι τοίνυν παραπλησίως ὁ Σατανᾶς ἐνεδρεύει τοῦ ἁρπάσαι πτωχόν· δέδιε γὰρ τοῦ πλουτοῦντος κατ' ἀρετὴν τὴν ἀντίστασιν· τοὺς δὲ ἐν ἐνδείᾳ φρενῶν καὶ πνευματικῆς ἰσχύος, ἑτοιμότατα λαβὼν, γλυκὺ ποιεῖται τὸ θήραμα. Πλεῖσται δὲ λίαν αἱ τοῦ διαβόλου παγίδες, καὶ πρός γε τῶν ἄλλων, τὸ μὴ εἰδέναι τὸν φύσει Θεόν. Τὸ δὲ \"Κύψει καὶ πεσεῖται,\" διχῆ νοη τέον. Ἤτοι γὰρ ἐν τῷ κατακυριεῦσαι τὸν ἀσεβῆ τῶν πενήτων, πᾶς ὁ τοῦτο πεπονθὼς, ὑπὸ τὴν ἐκείνου χεῖρα καὶ τυραννίδα γεγονὼς, κύψει καὶ πεσεῖται· τουτέστι ταπεινωθήσεται, καὶ οἷον ἐν γῇ κείσεται, τοῖς ἐν πολέμῳ τεθνεῶσι προσεοικώς. Ἢ αὐτὸς ὁ ἀσεβὴς ἐπειδὰν κυριεύσῃ τῶν πτωχῶν, τουτέστι τῶν ἀσθενῶν, πεσεῖται· ὥσπερ οὖν καὶ ὁ Σατανᾶς, ὅτε κεκυρίευκε τῶν πενήτων, τότε\n\nτεταπείνωται. Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ· Ἐπιλέλησται ὁ Θεός. Ὠήθη δὲ καὶ ὁ Σατανᾶς ὅτι κατακυριεύσει τῶν πενήτων, οὐκ ἐφορῶντος ἔτι τοῦ Θεοῦ τὴν γῆν, ἀλλ' ἅπαν ἀποστρεφομένου, καὶ μὴ κηδομένου τοὺς ἐν αὐτῇ. Ὑψωθήτω ἡ χείρ σου. (·) Καταπαιέτω ἡ χείρ σου, φησὶ, καὶ ὑψούσθω λοιπὸν, ἐπιφέρουσα τοῖς πλημμελοῦσι τὴν μάστιγα, κατά γε τὸ εἰρημένον διὰ τῆς Ἡσαΐου φωνῆς· \"Ἐπὶ πᾶσι τούτοις οὐκ ἀπεστράφη ὁ θυμὸς, ἀλλ' ἔτι ἡ χεὶρ ὑψηλή·\" αἴρεται γὰρ ἀεί πως ὑψοῦ τῶν παιόντων ἡ χείρ. Εἰ γὰρ οὕτως συνήσεις τὸν στίχον, ἤγουν καὶ ἑτέρως δὲ χείρ ἐστι Θεοῦ, ἡ πάντα ἰσχύουσα αὐτοῦ, ζῶσά τε καὶ ἐνυπόστατος δύναμις, τουτέστιν ὁ Υἱὸς, ὃς ὑψωθεὶς ὑπὲρ ἡμῶν, καὶ τὸν τίμιον ὑπομείνας σταυρὸν, ἐδοξάσθη.","english":"For the lion shall roar, he says, and who will not be afraid? Satan, then, lies in ambush like a lion to snatch the poor man; for he fears the resistance of the man who is rich in virtue, but those who are in want of understanding and spiritual strength, having taken most readily, he makes his sweet prey. And very numerous indeed are the snares of the devil, and besides the others, that of not knowing the God who is by nature. But 'He shall bow down and fall' must be understood in two ways. For either, when the impious man has gained dominion over the poor, everyone who has suffered this, having come under his hand and tyranny, shall bow down and fall—that is, shall be humbled, and as it were lie on the ground, like those slain in war. Or the impious man himself, when he has gained dominion over the poor, that is, over the weak, shall fall; just as Satan too, when he has gained dominion over the poor, then he has been humbled. For he said in his heart: God has forgotten. And Satan also thought that he would gain dominion over the poor, since God no longer looked upon the earth, but had turned away from everything, and did not care for those in it. Let your hand be lifted up. Let your hand, he says, strike, and henceforth be lifted up, bringing the scourge upon transgressors, according to what was spoken through the voice of Isaiah: 'For all these things his wrath is not turned away, but still his hand is lifted up'; for the hand of those who strike is always in some way raised on high. For if you understand the verse in this way—or else in another way, the hand of God is his power that prevails over all things, living and subsistent, that is, the Son, who having been lifted up for our sake, and having endured the precious cross, was glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Κατήργηκε γὰρ οὕτω τοῦ θανάτου τὸ κράτος, καὶ ἀνεκόμισεν εἰς ἀφθαρσίαν καὶ ἀθανασίαν ἐκ φθορᾶς τὴν ἀνθρώπου φύσιν· καὶ γὰρ δι' Υἱοῦ τὰ πάντα κατερ γάζεται. Οὕτω γάρ πού φησιν ὁ Θεὸς καὶ Πατήρ· Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν. Ἔνεκεν τίνος παρώργισεν ὁ ἀσεβὴς τὸν Θεόν; ( 40 ) Ὁ μὲν οὖν παράνομος ταῦτά φησιν, ὁ ἁρπάζων, ὁ πλεονεκτῶν, ὁ μὴ διδοὺς δίκην· ὁ δὲ προφήτης, ἀναιρῶν αὐτοῦ τὰ δόγματα, τὸν περὶ μακροθυμίας ἐξαπλοῖ λόγον. Ἐκεῖνος μὲν γάρ φησιν, ὅτι ἀπέστρεψεν ὁ Θεὸς τὸ πρόσωπον αὐτοῦ τοῦ μὴ βλέπειν· ὁ δὲ Δαβὶδ ἀπεναντίας λέγει, ὅτι καὶ βλέ πεις καὶ κατανοεῖς καὶ τὸν κόπον τῶν ἀδικουμένων καὶ τὸν θυμὸν τῶν ἀδικούντων αὐτούς· μακροθυμεῖς δὲ ἕως ἂν αὐτοὶ ἐμπέσωσιν εἰς χεῖράς σου. Οὐχ ἕτεροι δὲ ἡμᾶς εἰς χεῖρας Θεοῦ πέμπουσιν, ἀλλ' ἕκαστος ὑπὸ τῶν ἰδίων πλημμελημάτων μονονουχὶ καὶ προσάγεται. Τὸ μέν τοι ἕνεκεν τίνος, οὐκ ἐνδοιά ζοντός ἐστιν, οὐδὲ ἀγνοοῦντος τὴν αἰτίαν δι' ἣν ἐθάῤῥησεν ὁ ἀσεβὴς παροξύναι τὸν Θεὸν, ἐξηγουμένου δὲ μᾶλλον αὐτήν. Ὡς ἐν ἐρωτήσει καὶ ὑποστιγμῇ οὖν τὸν πρῶτον στίχον ἀναγνωστέον, ὡς ἀπόδοσιν αἰτίας τὸν δεύτερον ποιησώμεθα. Ἀλλ' ὁ μὲν ἀσεβὴς ᾠήθη καθ' ἑαυτὸν μὴ ἐκζητεῖν τὸν Θεὸν, μήτε μὴν ἐφορᾷν τὰ ἀνθρώπινα. Ὅτι δὲ τῆς ἀληθείας ἐσφάλλετο, καὶ τοῦ εἰδέναι τὴν ἐνοῦσαν ἡμερότητα τῷ Θεῷ καὶ φιλανθρωπίαν ἀπεκομίσθη μακρὰν, αὐτὰ δι' ἑαυτῶν βοήσει τὰ πράγματα.","english":"For in this way he has abolished the power of death, and has brought back the nature of man from corruption to incorruption and immortality; for through the Son all things are kept in order. For somewhere God and the Father says thus: I have strengthened the heaven with my hand. For what reason has the impious man provoked God? (40) The lawless man, then, says these things—the one who snatches, the one who takes advantage, the one who does not pay the penalty; but the prophet, refuting his opinions, unfolds the account concerning long-suffering. For that man says that God has turned away his face so as not to see; but David says the opposite, that you both see and observe both the toil of those who are wronged and the anger of those who wrong them; and you are long-suffering until they themselves fall into your hands. It is not others who send us into the hands of God, but each person is, so to speak, brought near by his own transgressions. The phrase \"for what reason,\" however, is not the utterance of one who doubts, nor of one who is ignorant of the cause for which the impious man dared to provoke God, but rather of one who explains it. The first line, then, is to be read as in a question and with a pause, while we make the second the giving of the reason. But the impious man thought in himself that God does not seek out, nor indeed oversee, human affairs. That he was mistaken concerning the truth, however, and was carried far away from knowing the gentleness and love of mankind that dwells in God, the facts themselves will cry out by themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Κατημέλησε γὰρ τῶν τῇδε ὁ Θεὸς οὐδαμῶς, ἀλλ' ἔπεμψεν ἐξ οὐρανῶν τὸν Υἱὸν αὐτοῦ ζητῆσαι τὸ ἀπολωλὸς, ἐπιστρέψοντα τὸν πεπλανημένον, ἀναῤῥωννύντα τὸ ἀσθενὲς, ἀπαλλάσ σοντα τοῦ νοσεῖν τὸν συντετριμμένον. Σοὶ ἐγκαταλέλειπται ὁ πτωχός. (, ) Τὸν ἀσθενῆ φησι καὶ τὸν ἀνεπικούρητον, τὴν παρὰ σοῦ μόνου ζητουμένους ἐπικουρίαν· δύναται γὰρ διασώζειν τοὺς πτωχούς τε καὶ ὀρφανούς. Αὐτοὶ δ' ἂν εἶεν καὶ μάλα εἰκότως οἱ οὔπω Θεὸν τὸν φύσει καὶ ἀληθῶς ἐπεγνωκότες· καὶ πτωχοὶ μὲν ὡς πλοῦτον οὐκ ἔχοντες τὸν ἐκ θείων τε καὶ ἱερῶν χαρισμάτων, ἤγουν τῶν ἐκ πολιτείας εὐαγοῦς καὶ ζωῆς τῆς κατὰ Χριστόν· ὀρφανοὶ δὲ ὡς οὔπω λαχόντες Πατέρα τὸν Θεόν. Δέδωκε γὰρ ἐξου σίαν ὁ Υἱὸς τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ τέκνα Θεοῦ γενέσθαι· οἱ τοίνυν οὔπω πιστεύσαντες, οὔτε μὴν τὴν ἐξ ὕδατός τε καὶ Πνεύματος ἔχοντες ἀναγέννησιν, ὀρφανοὶ πάντως νοηθεῖεν. Ὀρφανῷ σὺ ἦσθα βοηθός. Οὐκ εἶπε· Σὺ εἶ, ἀλλ', Ἦσθα. Πρότερον γὰρ πάντων παρανομούντων, σὺ μόνος βοηθὸς τῶν ὀρφα νῶν ἐτύγχανες· νῦν δὲ καὶ οἱ σοὶ, οἱ τοῦ νόμου τὰς ἐντολὰς φυλάσσοντες. Σύντριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ. (, ) Καὶ τοῦ Σατανᾶ δὲ τοσαύ τη γέγονεν ἡ ἁμαρτία, ὥστε διερευνηθεῖσαν παρὰ Θεοῦ, δίκης ἄξιον αὐτὸν τῆς ἐσχάτης ἀποφῆναι· τοι γάρτοι καὶ συνετρίβη καὶ ἠτόνησεν ὁ βραχίων αὐτοῦ, τουτέστιν ἡ καθ' ἡμῶν δυναστεία. Πλὴν ἁγιοπρεπὴς ἡ αἴτησις καὶ παντὸς ἐπαίνου μεστὸν τῆς προσευχῆς τὸ χρῆμα. Ὅσιον γὰρ καὶ παντὶ τῷ βίῳ χρήσιμον τὸ παντὸς ἁμαρτωλοῦ συντρίβεσθαι βρα χίονα, τουτέστι τὴν δυναστείαν·","english":"For God did not in any way neglect the things here below, but sent his Son from heaven to seek what was lost, to turn back what had gone astray, to strengthen what was weak, to release from sickness what was crushed. The poor man has been left to you. He means the weak and the helpless, who seek help from you alone; for he is able to save the poor and the orphans. And these would most reasonably be those who have not yet come to know God by nature and in truth; poor, as not having the wealth that comes from divine and holy gifts, that is, from a life of good conduct and a life according to Christ; and orphans, as not yet having received God as Father. For the Son gave authority to those who believe in his name to become children of God; those, then, who have not yet believed, nor have the regeneration from water and the Spirit, would certainly be understood as orphans. You were a helper to the orphan. He did not say, \"You are,\" but, \"You were.\" For when all men were transgressing before, you alone proved to be the helper of orphans; but now also your own people, those who keep the commandments of the law. Crush the arm of the sinner and the wicked man. And so great has the sin of Satan become that, when he was searched out by God, he declared him worthy of the utmost punishment; and so his arm has been crushed and weakened, that is, his dominion against us. Moreover, the request is holy and the matter of the prayer is full of all praise. For it is a holy thing and useful for the whole of life that the arm of every sinner be crushed, that is, his dominion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"ἐπ' οὐδενὶ γὰρ ἔχου σιν αὐτὴν ἑτέρῳ, ἐπὶ δὲ τῷ συντρίβειν πτωχούς. Ἁμαρτωλοῦ τούτου ὁ βραχίων ὑπὸ Κυρίου συντρί βεται, καὶ ἡ ἁμαρτία αὐτοῦ ζητουμένη οὐχ εὑρίσκε ται. Ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐχ εὑρεθῇ. Εἰ γὰρ ἐρευνῷτο, φησὶν, ἡ\n\n[ἁμαρτία] τοῦ τὰ φαῦλα δρῶντος ἁμαρτωλοῦ, οὐκ ἀνευρεθείη δι' αὐτὴν, τουτέστι δικαίως ἀφανισθήσεται. Ἀπολεῖσθε, ἔθνη, ἐκ τῆς γῆς αὐτοῦ. Ἐν γὰρ τῇ βασιλείᾳ αὐτοῦ βληθήσονται εἰς τὸ πῦρ τὸ αἰώνιον. Ἔθνη δὲ λέγει τοὺς ἀκαθάρ τους δαίμονας, ἀλλ' οὐκ ἀνθρώπους οὓς ἦν ἐλπὶς σωθήσεσθαι διὰ Χριστοῦ δικαιωθέντας ἐν πίστει. Πῶς ἂν ηὔξατο δραμεῖν εἰς ἀπώλειαν καὶ ἔθνη τὰ ἄπιστα; Τὴν ἐπιθυμίαν τῶν πενήτων εἰσήκουσε Κύριος. Αὕτη ἦν αὐτῶν ἡ ἐπιθυμία, τὸ τῶν μελλόντων ἀξιωθῆναι ἀγαθῶν· εἰς τοῦτο γὰρ ἑτοιμαζόμενοι, πάντα ὑπομένειν τὴν καρδίαν ηὐτρέπιζον. Ἀλλ' ἴσως ἐρεῖ τις· Καὶ ποία τις ἦν ἐπιθυμία τοι αύτη παρὰ τοῖς ἔτι πλανωμένοις; Φαμὲν οὖν ὅτι συντριβέντος τοῦ βραχίονος τοῦ πονηροῦ, καὶ οὐκ ἐνεργοῦντος ἐν αὐτοῖς καθὰ καὶ πάλαι τὸ ἐν ἀγνοίᾳ κεῖσθαι Θεοῦ, κέκληνται τὰ ἔθνη πρὸς ἐπιθυμίαν τῆς διὰ Χριστοῦ σωτηρίας καὶ τοῦ εἰδέναι τὴν ἀλήθειαν, καὶ ἑτοιμοτάτην ἔσχον τὴν καρδίαν εἰς τὸ πιστεύειν εἰς αὐτόν. Κρῖναι ὀρφανῷ καὶ ταπεινῷ, ἵνα μὴ προσθῇ ἔτι τοῦ μεγαλαυχεῖν. Κατὰ δὲ ἀναγωγὴν, πτωχὸς καὶ ταπει νὸς οἱ οὔπω πιστεύσαντες. Τούτοις εὔχεται γενέσθαι κριτὴν τὸν Χριστὸν, καταδικάζοντα μὲν τὸν Σατα νᾶν, δικαιοῦντα δὲ τοὺς ἠπατημένους.","english":"For they have nothing else on which to set it, but on crushing the poor. The arm of this sinner is crushed by the Lord, and his sin, being sought, is not found. His sin will be sought, and it will not be found. For if, he says, the sin of the sinner who does wicked things were searched out, it would not be discovered on account of it—that is, it will be justly done away. You will perish, nations, from his land. For in his kingdom they will be cast into the eternal fire. And he calls the unclean demons \"nations,\" but not human beings, for whom there was hope of being saved, having been justified through Christ in faith. How could he have prayed to run into destruction, and the unbelieving nations too? The Lord has heard the desire of the poor. This was their desire: to be deemed worthy of the good things to come; for being prepared for this, they kept their heart ready to endure all things. But perhaps someone will say: And what sort of desire was this among those who were still wandering astray? We say, then, that when the arm of the evil one was crushed and he was no longer working in them as of old, so that they lay in ignorance of God, the nations were called to a desire for the salvation that is through Christ and for knowing the truth, and they kept their heart most ready to believe in him. To judge the orphan and the lowly, so that he may no longer boast greatly. And in the anagogical sense, the poor and lowly are those who have not yet believed. For these he prays that Christ may become judge, condemning Satan but justifying those who have been deceived.","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":61,"ref":"p61","source":"Τούτου γὰρ γεγονότος, οὐκ ἂν ἔτι μεγαλαυχήσειεν ἄνθρωπος ἐπὶ τῆς γῆς, ἢ αὐτὸς ὁ Σατανᾶς ἄνθρωπος κληθεὶς, διὰ τὴν ἐνοῦσαν αὐτῷ ἀσθένειαν· οὐδεὶς γάρ ἐστι παντελῶς ὡς πρός γε τὴν θείαν ἰσχὺν, ἢ ἁπλῶς πᾶς ἄνθρωπος τῆς τοῦ διαβόλου σκαιότητος ὑπουργὸς καὶ τῶν αὐτοῦ θελημάτων ὅργανον. Ὁ γὰρ τοιοῦτος, οὐκ ἔτι μέγα φρονήσει περιγινόμενος τῶν ἀσθενεστέρων. Δῴη δὲ καὶ ἡμῖν ὁ Θεὸς νικῆσαι τὸν ἐν κρυφίοις ἐνεδρεύοντα καθ' ἡμῶν θῆρα, ὥστε μηκέτι τοῦ ἐχθροῦ τὸ καθ' ἡμῶν περιλειφθῆναι καύχημα.\n\nΨΑΛΜΟΣ Ιʹ.\n\nἘπὶ τῷ Κυρίῳ πέποιθα· πῶς ἐρεῖτε τῇ ψυχῇ μου; κ.τ.λ. (, 21.) Ὁ μὲν οὖν σκοπὸς τοῦ Ψάλλοντος ἐναργής· πεποιθέναι γάρ φησιν ἐπὶ τῷ Κυρίῳ. Ὁ δὲ ἐπιφερόμενος στίχος διαφόρους ἡμῖν ἐννοίας εἰσκομίζει. Τίκτει γὰρ ὑπόνοιαν, ὅτι προσδιαλέγεταί τισι, καὶ οἷον ἐπιπλήττει λέγουσιν αὐτῷ· \"Μεταναστεύου ἐπὶ τὰ ὄρη.\" Διὰ τί γάρ μοι, φησὶν, ἐπὶ τῷ Θεῷ πεποιθότι, στρουθίῳ παρεικάζεσθαι συμβουλεύετε, καὶ ἐν ὄρεσιν ἀναπτῆναι τοῖς ὑψηλοτάτοις; Ἔδει τοίνυν, φησὶν, ἐπὶ τῷ Κυρίῳ με πεποιθότα, μὴ μᾶλλον ἀκούειν \"Μεταναστεύου ἐπὶ τὰ ὄρη,\" ἀλλ' ἐπαινεῖσθαι τῆς γνώμης, καὶ ὡς τῶν ἀρίστων βουλευμάτων ἐπιδραξάμενον, εὖ μάλα κατα θαυμάζεσθαι. Μία μὲν οὖν αὕτη διάνοια· ἑτέρα δέ· Πειρασμοῦ γὰρ ἐπικειμένου καὶ πολέμου κινεῖσθαι μέλλοντος, ἢ νοητοῦ τυχὸν ἢ αἰσθητοῦ, πῶς ἡμᾶς χρὴ διακεῖσθαι, μετασχηματίσας ἐφ' ἑαυτῷ τὸν λόγον, πειρᾶται διδάσκειν, καί φησιν· \"Ἐπὶ τῷ Κυ ρίῳ πέποιθα.\" Μέχρι τούτου στήσας τὸν λόγον, τοῖς εἰωθόσι παρακαλεῖν τοὺς ἐν περιστάσει, ἐπιφθέγγεται·","english":"For if this has happened, no human being on earth would any longer boast, nor would Satan himself, called a human being, because of the weakness that is in him; for no one at all, in comparison with the divine strength, is anything—or simply every human being is a servant of the devil's perversity and an instrument of his will. For such a person will no longer think great things when he prevails over the weaker. May God also grant us to conquer the hunter who lies in ambush against us in secret places, so that no boast of the enemy against us may any longer be left remaining.\n\nPSALM 10.\n\nIn the Lord I have trusted; how will you say to my soul, etc. ( , 21.) The purpose of the psalmist is clear; for he says that he has trusted in the Lord. But the verse that follows introduces various thoughts to us. For it gives rise to the suspicion that he is conversing with certain people, and as it were rebuking those who say to him: \"Migrate to the mountains.\" For why, he says, when I have trusted in God, do you advise me to be likened to a sparrow and to fly away to the highest mountains? It was necessary, then, he says, that I, having trusted in the Lord, should not rather hear \"Migrate to the mountains,\" but be praised for my resolve, and as one who has grasped the best counsels, be very greatly admired. This, then, is one meaning; and another is this: when temptation presses and war is about to be stirred up, whether intelligible or perhaps perceptible, he tries to teach us, having reshaped the argument in reference to himself, how we ought to be disposed, and he says: \"In the Lord I have trusted.\" Having stopped the argument at this point, he adds what those who are accustomed to encourage people in circumstances are wont to say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"\"Πῶς ἐρεῖτε τῇ ψυχῇ μου;\" τουτέστι, Τίνα ἐστὶν ἄπερ ἂν εἰσηγησαμένους ὑμᾶς ἐπαινέσαι δικαίως, Μεταναστεύου ἐπὶ τὰ ὄρη ὡς στρουθίον; Ταῦτά μοι παρ' ὑμῶν λεγέσθω, φησί. Τοὺς γὰρ ἐπὶ τῷ Θεῷ πεποιθότας, νοητῶς ἀναπτῆναι προσήκει καὶ ἁγίοις ὄρεσιν ἐμφιλοχωρεῖν, τουτέστι τὰς τῶν ἁγίων ἐκεί νων κατασκέπτεσθαι πολιτείας, καὶ τοὺς τῆς εὐδοκιμήσεως περιεργάζεσθαι τρόπους, οὕτω τε κατ' ἴχνος ἰέναι τῆς ἐκείνων ἀγωγῆς. Ὄρη δὲ ἅγιά φα μεν εἶναι τοὺς ἁγίους προφήτας καὶ δικαίους. Εἴ τις οὖν ἀναπτὰς οἷάπερ στρουθίον τούτοις τοῖς νοητοῖς ὄρεσιν ἐνιζήσειεν, ὄψεται πάντως λαμπροὺς γεγονό τας, οὐ διὰ τὴν ἐνοῦσαν αὐτοῖς ἰσχὺν, ἀλλ' ὅτι πε ποιθότες ἦσαν ἐπὶ τῷ Κυρίῳ. Καὶ καθ' ἕτερον δὲ τρόπον τοὺς ἐπὶ τῷ Κυρίῳ πεποιθότας ὡς στρουθίον ἀνίπτασθαι δεῖ ἐπὶ τὰ ὄρη. Ὄρη δὲ εἶναί φαμεν τὰς ἀρετὰς, οὐδὲν ἐχούσας χαμαιριφές· ἐν οἷς ὄρεσι\n\nπέμποντες τὰ φρονήματα, καὶ τὸ χαμαίζηλον τῶν ἐπὶ γῆς πραγμάτων διωθούμενοι, ἀνάλωτοι τῶν εἰς τὸ φαῦλον ἡδονῶν ἐσόμεθα. Ὅτι ἰδοὺ οἱ ἁμαρτωλοὶ ἐνέτειναν τόξον. Κατὰ δὲ ἀναγωγὴν, ἀναγκαίαν εἶναί φησι τὴν εἰς τὰ ὄρη νοητὴν ἀναφοίτησιν, ὡς ἐντει νάντων τὸ τόξον τῶν ἁμαρτωλῶν καὶ ηὐτρεπισμένων ἤδη πρὸς μάχην. Τούτοις γὰρ τοῖς λόγοις φυγεῖν ἠρέθιζον, φάσκοντες, εἰ μὴ φύγοι, κατατοξεύειν αὐτὸν τοὺς ἁμαρτωλοὺς ἐν σκοτομήνῃ, ἀντὶ τοῦ λεληθότως καὶ ὡς ἐν σελήνης ἀμυδροῖς φέγγεσι. Τοι αῦτα γὰρ τῶν νοητῶν ἐχθρῶν τὰ τοξεύματα· τῷ ζόφῳ γὰρ ἑαυτὸν ἐγκρύπτων, ὁ πονηρὸς κατατοξεύει τὸ καλὸν σῶμα τῆς Ἐκκλησίας.","english":"How will you speak to my soul?\" That is: What is it that you would advise and justly commend, saying, \"Migrate to the mountains like a sparrow\"? Let these things, he says, be said to me by you. For those who have put their trust in God ought to fly up in the noetic sense and to dwell among the holy mountains—that is, to contemplate the ways of life of those holy men, and to examine closely the manners of their good repute, and so to walk in the footsteps of their conduct. And we say that the holy mountains are the holy prophets and righteous men. If, then, anyone, flying up like a sparrow, should settle upon these noetic mountains, he will surely see that they became radiant, not through the strength that was in them, but because they had trusted in the Lord. And in another way, those who have trusted in the Lord must fly up like a sparrow to the mountains. And we say that the mountains are the virtues, which have nothing base and earth-bound; upon these mountains, sending our thoughts upward and thrusting aside the lowly-mindedness of earthly affairs, we shall be unconquerable by the pleasures that lead to what is base. \"For behold, the sinners have bent the bow.\" And by way of spiritual interpretation, he says that the noetic ascent to the mountains is necessary, since the sinners have bent the bow and are already prepared for battle. For by these words they were provoking him to flee, saying that if he did not flee, the sinners would shoot him down in the dark of the moon—that is, secretly and as in the faint gleams of the moon. For such are the arrows of the noetic enemies; for hiding himself in the darkness, the evil one shoots down the fair body of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Εἶεν δ' ἂν ἁμαρτωλοὶ, καὶ οἱ τὴν πίστιν διώκοντες, καὶ οἱ τοῖς εὐαγῶς ἐθέλουσι ζῇν ἀνέδην ἐπιβουλεύοντες. Δρῶσι δὲ τοῦτο καὶ μάλα ἐντόνως καὶ αἱ πονηραὶ δυνάμεις, πάντα τρόπον ἐπι βουλῆς τοῖς ἁγίοις ἀρτύουσαι. Τοῦ κατατοξεῦσαι ἐν σκοτομήνῃ τοὺς εὐθεῖς τῇ καρδίᾳ. Εὐτρεπῆ μὲν τῶν πολεμίων τόξα ἐν σκοτομήνῃ· οὕτω δὲ τὸ τὴν σελήνην ὑποτρέχον σκότος καὶ σκιάζον αὐτὴν ὠνόμασεν. Τότε τοίνυν πολεμοῦ σιν οἱ ἁμαρτωλοὶ δαίμονες· τοξεῦσαι γὰρ ἐν φωτὶ τοὺς δικαίους οὐ δύνανται, ἀλλ' ἐν τῷ σκότει τῆς ἀγνοίας, ὅταν νεφέλη ῥᾳθυμίας ἐπελθοῦσα ἀμαυροῖ τὸ φῶς τῆς ἡμετέρας σελήνης, ἤτοι τῆς διανοίας ἐργάσηται. Ὅτι ἂ σὺ κατηρτίσω, αὐτοὶ καθεῖλον. Κατὰ δὲ ἀναγωγὴν, δείκνυσιν ἐναργῶς ὡς Θεῷ μαχόμενος ὁ Σατανᾶς, καὶ αἱ σὺν αὐτῷ πονηραὶ δυνάμεις τοῖς εὖ βιοῦν ᾑρημένοις ἐπιβου λεύουσι. Σκοπὸς γὰρ αὐτοῖς τὸ οἰκοδομούμενον ὑπὸ Θεοῦ καταστρέφειν, καὶ τοῖς αὐτοῦ θελήμασιν ἀντ ανίστασθαι· Κατήνεγκε γὰρ, φησὶν, ὁ ἐχθρὸς τὸν ἄν θρωπον εἰς φθορὰν, καί τοι ἐπὶ ἀφθαρσίαν κατηρτισμένον.– Μάχονται τῷ θείῳ σκοπῷ, καὶ ἅπερ ἂν αὐτὸς ὁ τῶν ὅλων Δεσπότης καταρτίσαιτο πρός γε τὸ εὖ ἔχειν, καθαιροῦσιν αὐτοί. Πλάττει γὰρ κόπον ἐπὶ προστάγματι ὁ τῆς ἀνομίας θρόνος, τουτέστιν ὁ Σατανᾶς. Ὁ δὲ δίκαιος τί ἐποίησε; Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ, κ.τ.λ. Δίκαιον νῦν τὸν Θεὸν ὁμολογεῖ, πάντων μὲν, ἐξαιρέτως δὲ τῆς τῶν δικαίων σωτηρίας, νοή σωμεν λέγεσθαι.–( 769.) Κατὰ δὲ ἀναγωγὴν, τὴν τοῦ διαβόλου δυστροπίαν εἰρηκὼς ὁ Δαβὶδ, ἐναργῆ καθίστησι τὸν σώζειν εἰδότα καὶ τῆς ἐκείνου πλεον εξίας ἐξέλκοντα.","english":"Now, sinners are those who persecute the faith and plot without restraint against those who wish to live piously. The evil powers also do this very intensely, scheming against the saints in every manner of plot. \"To shoot in the darkness at those upright in heart.\" The arrows of the enemies are ready in the darkness; for thus he named the darkness that runs beneath the moon and shadows it. At that time, then, the sinful demons make war; for they cannot shoot the righteous in the light, but in the darkness of ignorance, when a cloud of negligence comes upon us and dims the light of our moon—that is, works upon our understanding. \"For what you have established, they have torn down.\" By way of spiritual interpretation, he shows clearly that Satan fights against God, and the evil powers with him plot against those who have chosen to live well. For their aim is to overthrow what is built by God and to oppose his will. For the enemy, he says, brought man down to corruption, though he had been established for incorruption. They fight against the divine purpose, and whatever the Master of all things establishes for good, they themselves tear down. For the throne of lawlessness—that is, Satan—fashions toil at his command. But what did the righteous one do? \"The Lord is in his holy temple,\" and so on. Now he confesses that God is righteous, and we should understand this to be said of all, but especially of the salvation of the righteous. By way of spiritual interpretation, David, having spoken of the devil's perversity, clearly sets forth the one who knows how to save and draws us out of that one's greed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Τοῦ γὰρ διαβόλου, φησὶ, καθαιρεῖν ἐπιχειροῦντος ἄπερ ἂν εἰς σωτηρίαν τῶν ἐπὶ τῆς γῆς καταρτίσαιτο Θεὸς νομοθετῶν καὶ διδάσκων τί πε ποίηκεν ὁ δίκαιος; ὁ ἐν τῷ ἰδίῳ ναῷ κατοικῶν, ὁ θρόνον ἔχων τὸν οὐρανὸν, οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἐπιβλέπουσι. Δεῖ γὰρ συνάψαι τοὺς στίχους, ὡς εἰς μίαν τελοῦντας διάνοιαν. Ἡ δὲ ἐπίβλεψις ἐν ταῦθα τὴν ἐπισκοπὴν κατασημαίνει. Σώζει δὲ πάν τως ἐφορῶν, καὶ ἔξω παγίδος τίθησι· ἐπιβλέπει δὲ τὸν πένητα, τὸν πτωχὸν δηλαδὴ τῷ πνεύματι· \"Ἐπὶ τίνα γὰρ, φησὶν, ἐπιβλέψω, ἀλλ' ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον;\" Ὅταν δὲ ἡ θεία Γραφὴ τοὺς περὶ Θεοῦ ποιεῖται λόγους, εἶτα μορίων μνημονεύσει σω ματικῶν, μὴ τοῖς αἰσθητοῖς ἐνορμιζέσθω τῶν ἀκροω μένων ὁ νοῦς, ἀλλ' ἐκ τῶν αἰσθητῶν ὡς ἐξ εἰκότων πραγμάτων, πρὸς τὸ τῶν νοητῶν ἀναφοιτάτω κάλλος, ἔξω τε σχημάτων καὶ ποσότητος καὶ περιγραφῆς, εἴδους τε καὶ τῶν ἑτέρων, ἃ τοῖς σώμασιν ἀκολουθεῖ, νοείτω Θεόν· ἔστι μὲν γὰρ ὑπὲρ πάντα νοῦν. Ἀνθρω πίνως δὲ τὰ περὶ αὐτοῦ λαλοῦμεν· οὐ γὰρ ἦν ἑτέρως ἡμᾶς νοεῖν τὰ ὑπὲρ ἡμᾶς. Βλέφαρα τοίνυν, ἤγουν ὀφθαλμοὶ, ἡ ἐποπτικὴ ἐνέργεια τοῦ Θεοῦ λέγεται, ἤπερ ἂν νοοῖτο κατὰ τὴν αὐτοῦ φύσιν· ἐξετάζει δὲ, ἤγουν ἀκριβῶς ἐρευνᾷ καὶ κατασκέπτεται, τόν τε δίκαιον καὶ τὸν ἀσεβῆ· καὶ τῷ μὲν χεῖρα νέμει τὴν ἐπίκουρον, καὶ φῶς ἐνίησιν εἰς νοῦν, ἵνα μὴ ἐν σκοτομήνῃ τοξεύηται· τὸν δὲ ὡς ἀχαλίνως ἐρχόμενον, κατὰ πετρῶν καὶ κρημνῶν ἀφίησιν. Τὰ βλέφαρα αὐτοῦ ἐξετάζει τοὺς υἱοὺς τῶν ἀν θρώπων. Ὅτε κρίσεως καιρὸς, τοῖς βλεφάροις ὡς ἀπειλὴν μηνύουσιν κέχρηται·","english":"For, he says, since the devil attempts to tear down whatever God, by legislating and teaching, might establish for the salvation of those on the earth—what has the righteous man done? He who dwells in his own temple, who has heaven as his throne, his eyes look upon the poor man. For it is necessary to join the verses together, as contributing to a single meaning. And \"looking upon\" here signifies oversight. He certainly saves by watching over, and places outside the snare; and he looks upon the poor man, that is, the one poor in spirit. For he says, \"Upon whom shall I look, but upon the humble and quiet?\" But when divine Scripture makes statements about God and then mentions bodily parts, let not the mind of the hearers be entrenched in things perceptible, but from perceptible things, as from fitting images, let it ascend to the beauty of intelligible things, and let it understand God outside of shapes and quantity and circumscription, and form and the other things that accompany bodies; for he is beyond all mind. But we speak of him in a human way; for it was not possible for us to think things beyond us in any other way. Eyelids, then, that is, eyes, are said to be the overseeing activity of God, whatever it might be understood to be according to his nature; and he examines, that is, he searches accurately and inspects, both the righteous and the impious; and to the one he extends a helping hand, and sends light into his mind, so that he may not be shot at in the darkness; but the other, as one coming without restraint, he lets go against rocks and cliffs. His eyelids examine the sons of men. When it is the time of judgment, he employs the eyelids as indicating a threat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"ταῦτα γὰρ καὶ ἡμεῖς ἀνασπᾷν ἐν τῷ θυμοῦσθαι εἰώθαμεν· ἀλλὰ μὴν καὶ ὄταν ἀκριβῶς τι κατοπτεῦσαι βουλώμεθα. Ὅθεν οὐδὲ Σολομὼν αὐτῶν ἐν τῷ τὸν νυμφίον ἢ τὴν\n\nνύμφην, ὡς θυμῷ καὶ κρίσει μᾶλλον, οὐχὶ δὲ γάμῳ καὶ χαρᾷ πρεπόντων ἐμνημόνευσεν. Ἢ ὀφθαλμὸς τὸ ἀλάθητον τοῦ Θεοῦ σημαίνει. Πνεῦμα καταιγίδος ἡ μερὶς τοῦ ποτηρίου αὐτῶν. Ποτήριον δὲ ἐνταῦθα τὴν τιμωρίαν ὀνομάζει, ὡς τὸ ποτήριον ἐν χειρὶ Κυρίου ἐξ οὗ πίον ται ἁμαρτωλοί. Τὸ μὲν οὖν τῶν δικαίων ποτήριον ἀποφέρει πρὸς σωτηρίαν αὐτούς· ποιεῖται γὰρ εὐφρο σύνην καὶ ζωὴν, κατὰ τὸ, \"Ποτήριον σωτηρίου λή ψομαι.\" Τὸ δέ γε τῶν ἁμαρτωλῶν κατακομίζει πρὸς θάνατον, καὶ ἀκατεύναστον ἔχει φλόγα· πῦρ γάρ ἐστι, θεῖον καὶ πνεῦμα καταιγίδος, ἵν' ἐννοῶμεν ὅτι κα θάπερ ἄνεμος ἐμπεσὼν εἰς φλόγα διανίστησιν αὐτὴν καὶ ἀποφέρει πως ἐνεργεστέραν, οὕτω καὶ ὁ τοῦ κρί νοντος θυμὸς, οἷον πνεῦμα καταιγίδος ἐμπίπτων τοῖς κολαζομένοις, ἄσβεστον ἀεὶ ἀποφαίνει τὴν τιμωρίαν. Ὅτι δίκαιος Κύριος, καὶ δικαιοσύνας ἠγάπησεν. Τουτέστιν ἰσότητα, ἤτις τότε σώζεται καὶ φανεροῦται μάλιστα ὅταν ὑψωθῶσι τοῖς ἀγαθοῖς οἱ διὰ τὸν Θεὸν ἑαυτοὺς ταπεινώσαντες· ταπεινωθῶσι δὲ ταῖς τιμωρίαις πάλιν, οὓς ὁ διάβολος ὕψωσε· ταύ την γὰρ ὁ Θεὸς ὁρᾷ καὶ οἰκεῖ τὴν εὐθύτητα. Κολασθήσονται τοίνυν οἱ τῆς ἀδικίας ἐρασταί· ἐφορᾷ δὲ τὸν εὐθῆ, τουτέστι τὸν ὅσιόν τε καὶ ἀδιάστροφον, καὶ ὥσπερ τινὰ κανόνα τῆς ἑαυτοῦ πο λιτείας καὶ ζωῆς τὸν θεῖον νόμον ποιούμενον.","english":"For we too are accustomed to tear these things down when we are angry—and indeed also whenever we wish to observe something precisely. Hence not even Solomon mentioned them when he spoke of the bridegroom or the bride, as being fitting rather for wrath and judgment, not for marriage and joy. Or the eye signifies the unerring nature of God. A spirit of tempest is the portion of their cup. And here he calls punishment a cup, as in \"the cup in the hand of the Lord, from which sinners shall drink.\" The cup of the righteous, then, carries them away to salvation; for it produces gladness and life, according to \"I will take the cup of salvation.\" But the cup of sinners brings them down to death and has an unquenchable flame; for it is fire, divine fire, and a spirit of tempest, so that we may understand that just as wind falling upon a flame stirs it up and renders it in some way more active, so also the wrath of the judge, like a spirit of tempest falling upon those being punished, makes the punishment always unquenchable. For the Lord is righteous, and has loved righteousnesses. That is, equity, which is then especially preserved and made manifest when those who have humbled themselves for God's sake are exalted by good things; and again, when those whom the devil exalted are humbled by punishments; for God sees this and dwells in uprightness. Therefore the lovers of injustice shall be punished; but he watches over the upright man—that is, the one who is holy and undeviating, and who makes the divine law, as it were, a kind of rule of his own conduct and life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"ΨΑΛΜΟΣ ΙΑʹ.\n\nΕἰς τὸ τέλος ὑπὲρ τῆς ὀγδόης· ψαλμὸς τῷ Δαβίδ. Ἄδεται μὲν καὶ ὁ προκείμενος ψαλμὸς, τῆς εἰς Θεὸν εὐνοίας καὶ γνησιότητος ἔχων ἐπίδειξιν. Διαβάλλει δὲ ὁ Δαβὶδ τοὺς διπλόῃ κεχρημένους, καὶ φιλίαν μὲν ὑπισχνουμένους, προϊεμένους δὲ αὐτὸν τῷ πολεμίῳ Σαοὺλ, καὶ μηνύοντας ἔνθα διῆγε. Πρέποι δ' ἂν τὰ τοῦ ψαλμοῦ ῥήματα καὶ ἁγίῳ παντὶ, λαμ πρὰν καὶ ἐξῃρημένην ἔχοντι τὴν ζωὴν, καὶ οὐχὶ δὴ μόνης τῆς ἰδίας κηδομένῳ ψυχῆς, ἀλλὰ γὰρ καὶ ταῖς τῶν πεπλανημένων ἀμαθίαις ἐπιστυγνάζοντι, γλιχομένῳ τε καὶ αὐτοὺς ἰδεῖν ὑποπίπτοντας τῷ Θεῷ. Ἡ δέ γε τῆς ᾠδῆς δύναμις ἔντευξιν μὲν ἔχει κατὰ παντὸς ἀδίκου καὶ πονηροῦ διψύχου τε καὶ ἑτερογνώμονος, ψευδοεποῦς τε καὶ βωμολόχου, δόλοις καὶ ἀπά ταις ἐντεθραμμένου. Ἔοικε δέ πως καὶ τῆς Ἑλλή-νων σοφίας καταβοᾷν· ποιεῖται δὲ καὶ μνήμην τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ· περιέχει δὲ καὶ ἐπαγγελίαν, ὡς παρ' αὐτοῦ γενομένην, ὡς ὅσον οὐ δέπω παρεσομένου πρὸς ἐπικουρίαν τῶν ὑπὸ τοῦ δια βόλου πλεονεκτουμένων. Ἄδεται δὲ περὶ τῆς ὀγδόης, καθ' ἣν ἡ ἀνάστασις, καὶ ἡ τῶν ἐθνῶν γέγονε κλῆ σις, καὶ ἡ τοῦ ἁγίου Πνεύματος δόσις, καὶ τῆς νοητῆς ἤγουν τῆς ἐν πνεύματι περιτομῆς ἡ δύναμις· εὔχεται δὲ ὁ προφήτης ῥυσθῆναι τῆς γενεᾶς τῆς πο νηρᾶς· αὕτη δ' ἂν εἴη γενεὰ, ἡ ἐπὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ, περὶ ἧς αὐτὸς ἔλεγεν· \"Ἄνδρες Νινευῖται κρινοῦσι τὴν γενεὰν ταύτην.\" Ἄρχεται τοίνυν τῆς ᾠδῆς οὕτως. Σῶσόν με, Κύριε, ὅτι ἐκλέλοιπεν ὅσιος.","english":"PSALM 11.\n\nFor the end, concerning the eighth; a psalm of David. The psalm before us is also sung, having a demonstration of goodwill and genuineness toward God. But David denounces those who have employed duplicity, who promise friendship yet betray him to the enemy Saul, and reveal where he was staying. The words of the psalm would be fitting also for every saint, who has a life radiant and set apart, and who does not care for his own soul alone, but indeed also grieves over the ignorance of those who have gone astray, and longs to see them too submitting to God. The power of the song contains an entreaty against every unjust and wicked person, double-minded and of divided opinion, a liar and a buffoon, reared in guile and deceit. It seems in some way also to cry out against the wisdom of the Greeks; and it makes mention of Christ our common Savior; and it contains a promise, as having come from him, that he will presently come to the aid of those who are being exploited by the devil. It is sung concerning the eighth, in which the resurrection, and the calling of the nations, and the gift of the Holy Spirit, and the power of the spiritual—that is, the circumcision in the Spirit—have come to be. And the prophet prays to be delivered from the evil generation; and this would be the generation at the time of Christ our Savior, concerning which he himself said: \"The men of Nineveh will judge this generation.\" He begins the song, then, as follows. Save me, O Lord, for the holy one has failed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Τοσαύτην οὖν φησιν ὁ Δαβὶδ τῶν ἀγαθουργεῖν εἰωθότων εἶναι τὴν σπάνιν, ὡς τάχα που συναρπάζεσθαι εἰς φαυλότητα καὶ αὐτοὺς τοὺς τῷ θείῳ νόμῳ παιδαγωγουμένους· δεῖσθαι δέ φησιν ἑαυ τὸν, ἤγουν ἅπαντας τοὺς περὶ ὧν ὁ λόγος, τῆς φρου ροῦ χειρὸς, τουτέστι Χριστοῦ καὶ οὐχὶ μόνους Ἰου δαίους, ἀλλὰ καὶ τοὺς ἀνὰ πᾶσαν τὴν ὑπ' οὐρανόν· αὐτὸς γάρ ἐστι προσδόκησις ἐθνῶν, κατὰ τὸ γεγραμ μένον. Ὅτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρώπων. Ψευδῆ δὲ καὶ τὰ Ἑλλήνων ἅπαντα, σοφία καὶ λόγοι καὶ ζωή· καὶ τῶν ἀληθῶν, ἤγουν ἀναγκαίων καὶ ἐπωφελῶν, εὕροι τις ἂν παρ' αὐτοῖς οὐδὲν, οἵ γε τεθεοποιήκασι τὴν κτίσιν, τὸν φύσει ἀφέντες Θεόν. Ὠλιγώθησαν τοίνυν αἱ ἀλήθειαι παρ' αὐτοῖς. Μάταια ἐλάλησεν ἔκαστος πρὸς τὸν πλησίον αὐτοῦ. Τοῦτο καὶ ἐπὶ Ἰουδαίων\n\nἀληθές· ἔκαστος ἐλάλησε μάταια πρὸς τὸν πλησίον, τὰς κατὰ τοῦ Σωτῆρος ἡμῶν συνάγων ἐπιβουλάς. Καὶ οἱ παρ' Ἕλλησι δὲ ποιηταὶ καὶ λογογράφοι, κατ' οὐδένα τρόπον τοῦ ἀληθεῖς εἶναι φροντίσαντες, συντεθείκασιν ἀβασανίστως τὸ αὐτοῖς δοκοῦν, σκοπὸν ἔχοντες ἕνα, τὸ ἐπίδειξιν ποιήσασθαι γλώττης. Ἐξολοθρεύσαι Κύριος πάντα τὰ χείλη τὰ δόλια, γλῶσσαν μεγαλοῤῥήμονα. Κατὰ δὲ ἀναγωγὴν, πῶς οὐ μεγαλοῤῥή μων ἡ γλῶσσα ἐκείνη ἡ τολμήσασα τῷ Σωτῆρι λέ γειν; \"Ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς; Καὶ τίς σοι δέδωκε τὴν ἐξουσίαν ταύτην;\" Τῆς Ἰουδαίων δὲ τόλμης καὶ τὸ λέγειν· \"Τὰ χείλη ἡμῶν παρ' ἡμῖν ἐστι· τίς ἡμῶν Κύριός ἐστιν;\" ὡς τοῦτο διανοουμένων ἐκείνων, τὸ ἐξουσίαν ἔχειν πᾶν ὅ τι ἂν βούλοιντο κατὰ τοῦ Σωτῆρος εἰπεῖν. Τὰ χείλη ἡμῶν παρ' ἡμῶν ἐστι.","english":"David says, then, that the scarcity of those accustomed to doing good is so great that perhaps even those who are trained by the divine law are swept away into wickedness; and he says that he himself needs the guarding hand—that is, Christ's—or rather all those of whom the word speaks, and not the Jews only but also those throughout the whole world under heaven; for he is the expectation of the nations, as it is written. For the truths have been diminished from among the sons of men. And all the things of the Greeks are false—their wisdom, their words, and their life; and of the true things, that is, the necessary and profitable, one would find nothing among them, since they have made a god of creation, having abandoned the God who is by nature. The truths, then, have been diminished among them. Every man has spoken vain things to his neighbor. This is true also of the Jews: each one spoke vain things to his neighbor, gathering plots against our Savior. And the poets and prose-writers among the Greeks, having in no way taken care to be truthful, composed without examination whatever seemed good to them, having one aim: to make a display of their tongue. May the Lord destroy all deceitful lips, and the tongue that speaks great things. And in the anagogical sense, how is that tongue not one that speaks great things—the tongue that dared to say to the Savior: \"By what authority do you do these things? And who gave you this authority?\" And it is part of the audacity of the Jews also to say: \"Our lips are our own; who is lord over us?\"—as though they thought this, that they had authority to say whatever they wished against the Savior. Our lips are our own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Τουτέστιν ἡμεῖς εὑρεταὶ γεγόναμεν τῆς καλλιεπείας. Ἕνεκεν τῆς ταλαιπωρίας τῶν πτωχῶν. Ὑπεξίσταται δὲ λοιπὸν ἐνταῦθα τὸ τῶν λιτανευόντων πρόσωπον· αὐτὸς δὲ ὁ τὰς ἐντεύξεις δεχόμενος ἀποκρίνεται, ἐπαγγελλόμενος τοῖς αἰ τοῦσι τὴν ἄφιξιν καὶ τῆς ἐπικουρίας τὴν ἐπίδοσιν. Καὶ πένητας ὀνομάζει τοὺς πτωχοὺς τῷ πνεύματι, ὧν καὶ τοῦ στεναγμοῦ ἀκούσας, ἀναστήσομαι, φησίν. Νῦν ἀναστήσομαι, λέγει Κύριος· θήσομαι ἐν σω τηρίῳ, παῤῥησιάσομαι ἐν αὐτῷ. Ἐξεγερθήσεσθαι λέγει· καὶ οὔ τί πού φαμεν σωματικὴν εἶναι τὴν ἀνάστασιν, ἤτοι τὴν ἔγερσιν, ἀλλ' οἷον τὸ διανεῦσαι λοιπὸν ἐπὶ τῷ θέλειν τοῖς κάμνουσι χεῖρα νεῖμαι τὴν σώζουσαν. Κατὰ δὲ ἀναγωγὴν, φανερὸν πᾶσι κατ έστη τὸ διὰ Χριστοῦ σωτήριον, καὶ ἐξάκουστον πᾶ σιν· ἐκηρύχθη γὰρ εἰς πᾶσαν τὴν γῆν μετὰ παῤῥη σίας. Τὰ λόγια Κυρίου λόγια ἀγνὰ, ἀργύριον πεπυρω μένον. (, ) Τουτέστιν ἁγνοποιά· νοσεῖ γὰρ κατ' οὐδένα τρόπον, λαμπρὰ δὲ οὕτως ἐστὶν καὶ κεκαθαρμένα, ὥστε δοκεῖν ἀργύριον εἶναι, πεπυρω μένον δὲ οὐχ ἅπαξ, ἀλλὰ καὶ πλειστάκις· τοῦτο γὰρ οἶμαι δηλοῦν τὸ ἑπταπλασίως. Δεδοκιμασμένα τοίνυν τοῖς ἐπὶ τῆς γῆς τοῦ Σωτῆρος τὰ λόγια. Ἰουδαίοις δὲ διὰ Ἡσαΐου ὀνειδίζει λέγων· \"Τὸ ἀργύριον ὑμῶν ἀδόκιμον,\" τουτέστιν, ὁ λόγος τῆς πίστεως παρατετυπωμένος ἐστὶ καὶ πα ράσημος, τὸν ἀκριβῆ χαρακτῆρα τῆς βασιλικῆς εἰκόνος μὴ διασώζων. Σὺ, Κύριε, φυλάξεις ἡμᾶς, καὶ διατηρήσεις ἡμᾶς. Κατὰ δὲ ἀναγωγὴν, εὔχεται ὁ Προφήτης ῥυσθῆναι τῆς ἐπὶ τοῦ Σωτῆρος γενεᾶς τῶν Ἰουδαίων, τῆς ἀπίστου καὶ φονευτρίας καὶ μοιχαλίδος. Κύκλῳ οἱ ἀσεβεῖς περιπατοῦσι.","english":"That is, we have become inventors of fair speech. Because of the misery of the poor. And here, then, the person of those making supplication yields place; but he himself who receives the petitions answers, promising to those who ask both his arrival and the bestowal of his aid. And he calls poor those who are poor in spirit, whose groaning also having heard, he says, I will arise. Now I will arise, says the Lord; I will set him in salvation, I will speak boldly in him. He says that he will be awakened; and we do not say that the resurrection, that is the awakening, is in any way bodily, but rather, as it were, that he will now nod assent to bestowing a saving hand on those who are weary. And by way of spiritual interpretation, the salvation through Christ has become manifest to all and heard by all; for it was proclaimed with boldness to all the earth. The words of the Lord are pure words, silver tried in fire. That is, purifying; for it is in no way diseased, but is so bright and purified that it seems to be silver, and tried in fire not once but very many times; for this, I think, is what \"sevenfold\" means. The words of the Savior have been approved, then, by those on earth. But he reproaches the Jews through Isaiah, saying: \"Your silver is reprobate,\" that is, the word of faith is stamped falsely and counterfeit, not preserving the exact impress of the royal image. You, O Lord, will guard us, and will preserve us. And by way of spiritual interpretation, the Prophet prays to be delivered from the generation of the Jews at the time of the Savior, the faithless and murderous and adulterous generation. The impious walk about in a circle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Κατὰ δὲ ἀναγωγὴν, διὰ τοῦτό φησι, \"Φυ λάξεις ἡμᾶς,\" ἐπειδὴ κυκλοῦντες κυκλοῦσιν ἡμᾶς οἱ ἀσεβεῖς, ἐπιβουλεύοντες τῇ ἡμῶν σωτηρίᾳ.\n\nΨΑΛΜΟΣ ΙΒʹ.\n\nΕἰς τὸ τέλος ψαλμὸς τῷ Δαβίδ. Τοῦτον ᾄδει τὸν ψαλμὸν ἐν μετανοίᾳ τοῦ ἁμαρτήματος γεγονὼς, ἅμα δὲ καὶ τὸ σωτήριον ἡμῖν εὐαγγελιζόμενος, δι' οὗ ἐλάβομεν ὑπογραμμὸν, πῶς δεῖ ἡμᾶς ἐν ἁμαρτίᾳ γενομένους προσιέναι Θεῷ. Ἔως πότε ἀποστρέψεις τὸ πρόσωπόν σου ἀπ' ἐμοῦ; κ.τ.λ. Ἀποστρέφει τὸ πρόσωπον ὁ Θεὸς ἀπὸ τῶν ἁμαρτωλῶν, τί πράττων; ἀναξίους εἶναι κρίνας τῆς ἐποπτίας αὐτοῦ. Διὸ ὑπὸ τοῦ συνειδότος νυττόμενος, καὶ τὴν τοῦ Θεοῦ δεδιὼς κρίσιν, ὡς καὶ μα κρὰν γινόμενος αὐτῷ διὰ τὴν ἁμαρτίαν, ἐν τῇ μετανοίᾳ ἀνανεῶμαι, φησὶ, βουλόμενος κατὰ ψυχὴν, μήπως ἄρα ἐν τῇ ἁμαρτίᾳ ἀποθανοῦμαι. Καὶ τοῦτό ἐστι μάλιστα ὃ ὀδύνας μου τῇ ψυχῇ παρασκευάζει. Ἀνθ' οὗ Σύμμαχος ἔφη· \"Μέριμναν ἐν τῇ καρδίᾳ μου καθ' ἡμέραν.\" Ταῦτα δὲ ἐγράφη πρὸς νου θεσίαν ἡμῶν, πῶς δεῖ μετανοεῖν ἐφ' ἁμαρτήμασιν ἐκδιδάσκοντα, τοῖς παροῦσι ῥήμασιν οἷα δὴ ὡς φαρμάκοις χρωμένους. Ἢ καὶ λήθην καλεῖ τὴν τῆς βοη θείας ἀναβολὴν, καὶ παρακαλεῖ μὴ τελέως τῆς θείας γυμνωθῆναι προνοίας. Ἔως πότε ὑψωθήσεται ὁ","english":"By way of spiritual interpretation, he says, \"You will guard us,\" because the ungodly encircle us round about, plotting against our salvation.\n\nPSALM 12.\n\nFor the end, a psalm of David. He sings this psalm having come to repentance for his sin, and at the same time proclaiming to us the message of salvation, through which we have received an example of how we ought to approach God when we have fallen into sin. How long will you turn your face away from me? etc. God turns his face away from sinners—doing what? Having judged them unworthy of his oversight. Therefore, pricked by conscience and fearing the judgment of God, and as one who has become far from him through sin, he says, I am renewed in repentance, desiring it in my soul, lest perhaps I die in my sin. And this is especially what causes me grief in my soul. For which Symmachus said: \"Anxiety in my heart daily.\" But these things were written for our instruction, teaching how one ought to repent for sins, using the present words as it were like medicines. Or he calls the delay of help a forgetting, and he entreats not to be wholly stripped of divine providence. How long will he be exalted","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"ἐχθρός μου ἐπ' ἐμέ; Ἐρωτᾷ δὲ περὶ τούτων τὸν Θεὸν οὐχ ὡς αὐτὸν αἴτιον, ἀλλ' ὡς κωλῦσαι διὰ τῆς ῥοπῆς τῆς οἰκείας δυνάμενον. Εἰ γὰρ θεοσεβούντων ἡμῶν ταπεινοῦται ὁ ἐχθρὸς, δηλονότι ἁμαρτανόν των ὑψοῦται· ὕψος γὰρ τοῦ Σατανᾶ, ἡ τῶν ἀνθρώπων ταπείνωσις· ἐπεὶ καθάπερ ὁ Θεὸς ὑψοῦσθαι ἐν τῇ σωτηρίᾳ τῆ ἡμετέρᾳ, οὕτως ὁ διάβολος ἐν τῇ ἀπωλείᾳ ἐπαίρεσθαι λέγεται. Ἀρκεῖ, φησὶν, αὐτῷ ὅτι ἅπαξ ὑψώθη, ἐμοῦ τῇ ἁμαρτίᾳ ταπεινωθέντος. Ἴνα τί μέχρι πολλοῦ κατ' ἐμοῦ ὑψοῦται; Μήποτε ὑπνώσω εἰς θάνατον. Ὕπνον τὴν ῥᾳθυμίαν ὠνόμασεν, ἐν ᾗ ταῖς τοῦ βίου φαντασίαις ῥεμβόμεθα, ἀργοὶ δὲ ἐπὶ κλίνης τῆς ἡδονῆς ἀναπεσόντες κείμεθα. Ὥστε τοίνυν μὴ τῷ ὕπνῳ τῆς ῥᾳθυμίας τὸν χαλεπὸν ἀκο λουθῆσαι θάνατον, φωτισθῆναι τοὺς ὀφθαλμοὺς, τουτέστι τὰ τῆς ψυχῆς αἰσθήσεις, προσεύχεται, ἵνα βλέπωσι τὴν ἀλήθειαν. Δέδια μὴ εἰς θάνατον ὁ ὕπνος μεταπέσῃ, ἰσχυροτέρας τῆς λύπης γενομένης τῶν συμφορῶν. Οἱ θλίβοντές με ἀγαλλιάσονται, ἐὰν σαλευθῶ. Ὥσπερ ἀθλητὴς ἀπὸ τοῦ σκάμματος ἀποπηδήσας ἥττηται, οὕτως καὶ ὁ πιστὸς ἀφεὶς ἂ ἐξ ἀρχῆς παρέλαβεν, σαλευόμενος πίπτει. Μὴ τοίνυν ἀλλοιωθῶμεν, ἵνα μὴ χαρὰν τοῖς ἡμετέροις ἐχθροῖς ἐμποιήσωμεν. Ἄσω τῷ Κυρίῳ τῷ εὐεργετήσαντί με. Ἰστέον καὶ τοῦτο, ὡς καὶ τὸ πρότερον, οὐχ ὅτι νῦν ὁ προφήτης οὐκ οἶδεν, ἀλλ' ὅτι τελεώτερον ᾄσει προκόπτων καὶ τελειούμενος. Τίνι δὲ ᾄσει; τῷ εὐεργέτῃ δηλονότι τῷ πλάσαντι καὶ ἀναπλά σαντι. Καὶ ψαλῶ τῷ ὀνόματι Κυρίου τοῦ ὑψίστου. Μακάριος ὃς ψάλλει τῷ πνεύματι καὶ τῷ νοῒ, εἰδὼς ᾧ ψάλλει, καὶ τοῖς ἔργοις συνιστῶν ὡς ἐπίσταται.","english":"Is my enemy against me? He asks God about these things, not as if God were the cause, but as one who is able to prevent it by the inclination of his own power. For if, when we are godly, the enemy is brought low, it is clear that when we sin he is exalted; for the height of Satan is the humiliation of men, since just as God is said to be exalted in our salvation, so the devil is said to be lifted up in our destruction. It is enough, he says, for him that he was exalted once, when I was humbled by sin. Why does he exalt himself against me for so long? Lest I sleep unto death. He has called slothfulness sleep, in which we are carried about by the phantasies of life, and lie idle, reclining on the bed of pleasure. So then, in order that the grievous death may not follow upon the sleep of slothfulness, he prays that the eyes, that is, the senses of the soul, may be enlightened, so that they may see the truth. I fear lest the sleep turn into death, when the sorrows of my calamities become stronger than my grief. Those who afflict me will rejoice if I am shaken. Just as an athlete who has leapt from the wrestling pit is defeated, so too the faithful man who abandons what he received from the beginning falls when he is shaken. Let us not then be changed, so that we may not create joy for our enemies. I will sing to the Lord who has done good to me. This too must be understood, as also the former, not that the prophet does not know now, but that he will sing more perfectly as he advances and is perfected. And to whom will he sing? To the benefactor, clearly, to the one who formed and re-formed him. And I will sing psalms to the name of the Lord, the Most High. Blessed is he who sings psalms in spirit and in mind, knowing to whom he sings, and commending it by his deeds as he knows how.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ὁ γὰρ οὗτος ψάλλων, τὸν οὐρανὸν τέμνει, τὰς νεφέλας ὑπερβαίνει, καὶ τῷ Ὑψίστῳ, οὗ τῷ ὀνόματι μελῳδεῖ, παρίσταται μηδενὸς ἐμποδί ζοντος.\n\nΨΑΛΜΟΣ ΙΓʹ.\n\nΕἶπεν ἄφρων ἐν καρδίᾳ αὐτοῦ· Οὐκ ἔστι Θεός. Κορυφὴ τοῦτο πάσης πονηρίας ἐστί. Τὸ γὰρ οἴεσθαι μὴ εἶναι Θεὸν, ἀλλ' ἀπὸ ταυτομάτου γεγενῆσθαι τὸ πᾶν, ἀρχὴ πάσης ἀκολασίας καὶ παρανόμου καθέστηκε πράξεως. Δηλοῖ οὗν ὁ λόγος ὡς εἰς τοσοῦτον ἀσεβείας τὸ γένος ἐλήλακεν, ὡς μηδὲ Θεὸν ἐφιστάνειν τοῖς οὖσιν, ἀλλ' ἡγεῖσθαι τὸν σύμ παντα τοῦτον κόσμον, τυχαίαν καὶ αὐτόματον εἰ ληφέναι τὴν σύστασιν. Τί δέ ἐστιν, \"Εἶπεν ἐν καρ δίᾳ;\" Ἐπειδὴ τῶν λόγων ὁ μὲν ἔστι προφορικὸς, ὁ δὲ ἐνδιάθετος, οὐ περὶ τοῦ προφορικοῦ λόγου φησὶν ὁ προφήτης, ἀλλὰ περὶ τῆς ἐν τῇ ψυχῇ δόξης. Εἶπε γὰρ ἐν καρδίᾳ αὐτοῦ, τουτέστιν ἐλογίσατο ὅτι οὐκ ἔστι Θεός. Καὶ πᾶς δὲ ὁ ἀνέδην ἁμαρτάνων, δι' ὧν ὁρᾶται καταφρονῶν, κἂν εἰ μὴ λέγοι φωναῖς, ἀλλ' ἔργοις αὐτοῖς καὶ τῇ τοῦ βίου σκαιότητι μονονουχὶ διακέκραγε τὸ, \"Οὐκ ἔστι Θεός.\" Οἱ γὰρ οὕτως ζῇν εἰωθότες ὡς μὴ ἐφορῶντος Θεοῦ, πάντα τε δρῶντες ἀπερισκέπτως, ἔργοις αὐτοῖς καὶ πράγμα σιν ἀρνοῦνται Θεόν. Πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν, οὐκ ἔστι ποιῶν χρηστότητα. Νοήσεις δὲ ταῦτα καὶ ἐπὶ τῶν ἐθνῶν· ἡ γὰρ ἀπὸ γῆς σὰρξ, τὸν τῆς ἁμαρτίας ἐν αὐτῇ κατηῤῥώστησε νόμον, καὶ ὁ ἀνθρώπινος νοῦς, εὐπαράφορος λίαν εἰς τὸ ἐκνεῦσαι ἐπὶ τὰ πονηρὰ ἐκ νεό τητος κατὰ τὸ γεγραμμένον. Δικαίως οὖν ὁ ἱερὸς ἐπιστυγνάζει λόγος ἡμῖν·","english":"For the one who sings this, passes through the heaven, transcends the clouds, and stands before the Most High, to whose name he sings, with nothing hindering him.\n\nPSALM 13.\n\nThe fool has said in his heart: There is no God. This is the height of all wickedness. For to suppose that there is no God, but that the universe came into being by chance, is the beginning of all licentiousness and unlawful action. The word therefore shows that the race had been driven to such a pitch of impiety as not even to set God over existing things, but to consider that this whole cosmos received its constitution by chance and spontaneously. And what is \"He said in his heart\"? Since of words one kind is spoken aloud and the other is inward, the prophet does not speak of the spoken word, but of the opinion in the soul. For he said in his heart, that is, he reasoned that there is no God. And everyone who sins without restraint, despising God by what is seen, even if he does not say it with his voice, yet by his very deeds and the perversity of his life all but cries aloud, \"There is no God.\" For those accustomed to live as though God were not watching, and to do everything without circumspection, deny God by their very deeds and actions. They have all turned aside, together they have become worthless; there is none who does good. You will understand these things also in relation to the Gentiles; for the flesh from the earth has made the law of sin in it grow strong, and the human mind is very easily swayed to swerve toward evil from youth, according to what is written. Rightly, then, does the sacred word grieve over us:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"\"Πάντες γὰρ, φησὶν, ἐξέκλιναν.\" Δέον γὰρ τὴν εὐθεῖαν τραπέσθαι, καὶ ἀπὸ τῆς τῶν κτισμάτων καλλονῆς τε καὶ τάξεως ἀναλόγως τὸν γενεσιουργὸν κατιδεῖν, καὶ διὰ τῶν προφη τικῶν φωνῶν ὁδηγηθῆναι πρὸς τὴν ἀλήθειαν, τοῦτο μὲν οὐ γέγονεν· εἰς μυρίας δὲ πλάνης καὶ ἀπωλείας ὁδοὺς ἐξετράπησαν, καὶ τοῖς ἔργοις τῆς αἰσχύνης ἠχρειώθησαν, καὶ οὐδεὶς ἦν ὁ ποιῶν τὸ ἀγαθόν. Τάφος ἀνεῳγμένος λάρυγξ αὐτῶν, κ.τ.λ. Διόδωρος, καὶ Θεόδωρος, καὶ Κύριλλος, καὶ Δίδυμος, \"Τάφος ἀνεῳγμένος,\" κ.τ.λ. υσθυε \"Ἐν ταῖς ὁδοῖς αὐτῶν.\" Ἐν δὲ τῷ Ἐξαπλῷ ταῦταοὐχ\n\nεὕρηται. Οὐχὶ γνώσονται πάντες οἱ ἐργαζόμενοι τὴν ἀνομίαν; Τοῦτον τὸν στίχον ὡς ἐν ἐρωτήσει ἀναγνωστέον. Ἐπειδὴ γὰρ εἶπεν, ὅτι \"Πάντες ἐξέκλιναν\" καὶ ἐργάζονται τὴν ἀνομίαν, νῦν φησι· \"Καὶ ἆρα οὐ μέλλουσι γινώσκειν οὗτοι τὸν Κύριον, καὶ πιστεύειν εἰς αὐτόν;\" Ναὶ πάντως πολλοὶ πιστεύσουσιν· εἰσὶ δὲ οἳ καὶ μενοῦσιν ἐν ἀπιστίᾳ, καὶ διώξουσι καὶ τυραννήσουσι τοὺς πιστεύσαντας εἰς Χριστόν. Ἐκεῖ ἐδειλίασαν φόβον οὗ οὐκ ἦν φόβος. Καταγινώσκει γὰρ τῶν τοιούτων ὁ Ψαλμωδός. Ἰουδαῖοι γοῦν οἱ ἐν ἀπιστίᾳ μεμενηκότες, ψοφοδεῆ φόβον ἐφοβήθησαν, ὃν οὐκ ἔδει αὐτοὺς φοβηθῆναι. Τίς δὲ ὁ ἀνόητος φόβος; Ἐδειλίασαν, μή ποτε παραδεξάμενοι τὸν Χριστὸν, καὶ εἰς αὐτὸν πι στεύσαντες προσκρούωσι τῷ Θεῷ. Λεχθείη δ' ἂν καὶ περὶ τῶν πιστευσάντων ἡ τοῦ στίχου δύναμις, ὡς εἶναι τὸ λεγόμενον τοιοῦτον· Ὁ μὲν νόμος, φησὶ, Μωσέως κόλασιν ἐποίει· ὁ δὲ τοῦ Χριστοῦ φόβος ἁγνός ἐστιν, ὡς υἱοὺς γὰρ φοβεῖσθαι Πατέρα παρ εσκεύασε. Μετὰ τὸν καιρὸν τοίνυν ἐκεῖνον, καθ' ὃν δηλονότι ἡ ἐπιφάνεια·","english":"For all,\" he says, \"have turned aside.\" For while they ought to have turned to the straight path, and from the beauty and order of created things to have beheld the Creator by analogy, and through the prophetic voices to have been guided to the truth, this did not happen; but they turned aside into countless ways of error and destruction, and became useless in works of shame, and there was none who did good. Their throat is an opened grave, etc. Diodore, and Theodore, and Cyril, and Didymus: \"An opened grave,\" etc. \"In their ways.\" But in the Hexapla these things are not found. Will not all those who work lawlessness know? This verse is to be read as a question. For since he said, \"All have turned aside\" and \"they work lawlessness,\" now he says: \"And will these not come to know the Lord, and to believe in him?\" Yes, certainly many will believe; but there are those who will also remain in unbelief, and will persecute and tyrannize those who have believed in Christ. There they feared with fear where there was no fear. For the Psalmist condemns such people. At any rate, the Jews who have remained in unbelief feared a fear that makes them tremble at every sound, which they ought not to have feared. And what is the senseless fear? They feared, lest perhaps in receiving Christ and believing in him they should offend God. But the force of the verse might also be spoken concerning those who have believed, so that what is said is something like this: The law of Moses, he says, produced punishment; but the fear of Christ is pure, for it has prepared sons to fear a Father. After that time, then, in which, clearly, the manifestation...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"φόβον φοβηθήσονται οὗ οὐκ ἔστι φόβος, ἐκ νομικῆς δηλονότι ἀπειλῆς, ἀλλ' ἡ πρέ πουσα μᾶλλον ἐλευθέροις εὐλάβεια. Τίς δώσει ἐκ Σιὼν τὸ σωτήριον τοῦ Ἰσραήλ; Ὅρα πῶς διψῇ τὸν Κύριον, καὶ οἶον μέλλοντος οὐκ ἀνέχεται, καθ' ὃν ἐπιλάμψειν ἔμελλε καιρὸν τὸ σωτήριον τοῦ Θεοῦ καὶ Πατρὸς, τουτέστι Χριστός. Φησὶ δὲ αὐτὸν σωτήριον τοῦ Ἰσραὴλ, διὰ τὸ ἀφικέσθαι τάχα πρωτοτύπως ἕνεκα τοῦ Ἱσραήλ. Ἔφη γάρ· \"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.\" Ἢ καθ' ἕτερον τρόπον· ὡς γὰρ ὁ θεσπέσιος γράφει Παῦλος, Ἰουδαίων ἦσαν αἱ ἐπαγγελίαι, αἱ νομοθεσίαι, καὶ ἡ διαθήκη, καὶ οἱ πατέρες ἐξ ὧν γεγένηται τὸ κατὰ σάρκα Χριστός. Διψῶ οὖν τὴν παρουσίαν αὐτοῦ, ὁ προφήτης φησί. Τίς μοι δώσει ἰδεῖν τὸν Σωτῆρα ἢ ἐκ τῆς ἄνω Σιὼν καὶ τοῦ οὐρανοῦ ἐπιδημήσαντα, ἢ ἐκ τῆς κάτω Σιὼν διὰ τῆς κατὰ σάρκα γεννήσεως προερχόμενον;\n\nΨΑΛΜΟΣ ΙΔʹ.\n\nΤίς κατασκηνώσει ἐν τῷ ὄρει τῷ ἁγίῳ σου; Ὄρος ἅγιόν ἐστιν ἡ βασιλεία τοῦ μέλ λοντος αἰῶνος· ὄρος, διὰ τὸ ὑψηλὸν καὶ ὑπερκείμενον· ἅγιον, ἐπειδὴ ἐν αὐτῷ οὐ κατοικεῖ βέβηλος. Ὁ τοίνυν παροικῶν ἐν τῷ βίῳ τούτῳ, καὶ τῇ νῦν πολι τείᾳ ὡς σκιᾷ καὶ χόρτῳ κατὰ πάροδον χρώμενος, οὗτος κατασκηνοῦν, τουτέστι κατοικεῖν, ἐν τῇ μελ λούσῃ βασιλείᾳ δυνήσεται. Τίς δὲ ὁ τοιοῦτος, καὶ πῶς πολιτευόμενος, ἔχει τοῦ ψαλμοῦ τὰ ἐπαγό μενα. Καὶ ὀνειδισμὸν οὐκ ἔλαβεν ἐπὶ τοὺς ἔγγιστα αὐτοῦ. Ἔχει τι τὸ ἀσαφὲς ὁ λόγος· ἄδηλον γὰρ πότερόν ποτε παρὰ τῶν ἔγγιστά τισιν οὐκ ἔλαβεν ὀνειδισμὸν, ἤγουν αὐτὸς κατ' ἐκείνων τὸν ὀνειδισμόν;","english":"They will be afraid with fear where there is no fear—evidently from the legal threat, but rather the reverence that befits free men. Who will give from Zion the salvation of Israel? See how he thirsts for the Lord, and as it were cannot endure the delay, the time in which the salvation of God and the Father—that is, Christ—was about to shine forth. And he calls him the salvation of Israel, perhaps because he came primarily for the sake of Israel. For he said: \"I was not sent except to the lost sheep of the house of Israel.\" Or in another way: as the inspired Paul writes, the promises, the laws, and the covenant belonged to the Jews, and the fathers from whom Christ came according to the flesh. Therefore, says the prophet, I thirst for his coming. Who will give me to see the Savior, either coming from Zion above and from heaven, or proceeding from Zion below through the birth according to the flesh?\n\nPSALM 14.\n\nWho will dwell in your holy mountain? The holy mountain is the kingdom of the age to come; a mountain, because of its height and pre-eminence; holy, since no profane person dwells in it. Therefore the one who sojourns in this life, and uses the present order as a shadow and grass in passing, this one will be able to dwell—that is, to make his home—in the kingdom to come. Who is such a one, and how does he conduct his life? The psalm has the following. And he did not take up reproach against his neighbors. The statement has something unclear about it; for it is unclear whether it is from his neighbors that someone did not receive reproach, or whether he himself directed the reproach against them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Καὶ οἶμαι δὲ ἔγω γε τοῖς δικαιοσύνης ἐπιμεληταῖς ἐπεῖναι πρέπειν κατ' αὐτὸν ἀμφότερα. Καρπὸς γὰρ εἰς λῆξιν τῆς ἐπιεικείας τὸ σεπτὸν οὕτω ποιεῖσθαι τοῦ βίου ἀγωγὴν, ὥστε μὴ παρ' ἑτέρων ὀνειδίζεσθαι τυχὸν ἐπὶ τῇ τῶν καλλίστων ῥᾳστώνῃ, μήτε μὴν αὐ τὸν κατονειδίζειν ἑτέροις, κἂν εἴ πού τι διαπέσειάν τε καὶ διαπταίσειαν· νοσεῖ γὰρ ἀνθρώπου φύσις, καὶ πίπτει ῥᾳδίως εἰς τὸ πλημμελές. Ἡ ἐξουδένωσις οὐκ ἐξ ὑπερόπτου φρο νήματος, ἀλλ' ἐκ μισοκάκου μᾶλλον καὶ βδελυττομέ νου τὰ πονηρά.\n\nΨΑΛΜΟΣ ΙΕʹ.\n\nΦύλαξόν με, Κύριε, ὅτι ἐπὶ σοὶ ἤλπισα. Πάλιν καὶ τοῦτο πρέπον τῇ τοῦ δούλου μορφῇ· δηλοῖ δὲ ἅμα καὶ τὴν ἐν πίστει δι' ὁμολογίας δικαίωσιν. Ἐνταῦθα τὸ κοινὸν ὥσπερ πρόσωπον τῆς ἀνθρωπότητος ἀναλαβὼν ὁ Σωτὴρ, τοὺς\n\nπρὸς τὸν Θεὸν καὶ Πατέρα ποιεῖται λόγους οὐχ ὑπὲρ ἑαυτοῦ μᾶλλον, ἀλλὰ δι' ἡμᾶς καὶ ὑπὲρ ἡμῶν, ὡς εἷς ἐξ ἡμῶν διὰ τὴν οἰκονομίαν. Κύριον οὖν ὀνομάζει τὸν Πατέρα, διὰ τὸ ἐν τῇ τοῦ δούλου αὐτὸς γενέσθαι μορφῇ. Φυλαχθῆναι δὲ ἑαυτὸν αἰτεῖ, διὰ τὴν Ἐκκλησίαν, ἥ ἐστιν ἡ σὰρξ αὐτοῦ. Ἡ γὰρ σὰρξ αὐτοῦ Ἐκκλησία· φυλαχθῆναι δὲ ταύτην αἰτεῖ εἰκότως· καὶ εἰς τὸ αὐτοῦ πρόσωπον ἀναφέροιτ' ἂν ἡ Ἐκκλησία καὶ ἡ φυλακή. Τίθησι δὲ καὶ τὴν αἰτίαν τοῦ δεῖν αὐτὸν φυλάττεσθαι· Διὰ τοῦτο γὰρ, φησὶν, ὦ Πάτερ, αἰτῶ παρὰ σοῦ φυλαχθῆναι, διότι ἐπὶ σοὶ ἤλπισα· ἐμαυτὸν δὲ λέγων, τὴν Ἐκκλησίαν λέγει. Εἶπα τῷ Κυρίῳ· Κύριός μου εἶ σὺ, ὅτι τῶν ἀγα θῶν μου οὐ χρείαν ἔχεις. Καὶ ἐν τῷ Εὐαγγελίῳ ἔλεγεν·","english":"And I think that both of these things ought to be present in those who care for righteousness, in accordance with him. For it is a fruit unto the lot of equity thus to make the conduct of life venerable, so as not to be reproached by others, perhaps for the ease of the noblest things, nor indeed to reproach others, even if somewhere they should fall and stumble; for human nature is sick, and falls easily into wrongdoing. The contempt is not from a haughty mind, but rather from one that hates evil and abhors wicked things.\n\nPSALM 15.\n\nGuard me, O Lord, for I have hoped in you. Again this too is fitting for the form of a servant; and at the same time it makes clear the justification in faith through confession. Here the Savior, taking up as it were the common person of humanity, makes his words to God and Father not so much on his own behalf, but for us and on our behalf, as one of us through the economy. He therefore names the Father Lord, because he himself has come to be in the form of a servant. And he asks that he himself be guarded, for the Church, which is his flesh. For his flesh is the Church; and he reasonably asks that this be guarded; and the Church and its guarding would be referred to his own person. He also sets forth the reason why he ought to be guarded: For this reason, he says, O Father, I ask to be guarded by you, because I have hoped in you; and in saying myself, he means the Church. I said to the Lord: You are my Lord, because you have no need of my good things. And in the Gospel he was saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"\"Ἀνα βαίνω πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν.\" Καὶ νῦν ὡς φύσει γενό μενος ἄνθρωπος, Κύριον ἑαυτοῦ τὸν Πατέρα καλεῖ. Προσθεὶς δὲ, \"Ὅτι τῶν ἀγαθῶν μου οὐ χρείαν ἔχεις,\" τῆς νομικῆς λατρείας ἔδειξε τὸ ἀνόνητον. Ἀγαθὰ γὰρ ἐνταῦθα, τὰς κατὰ νόμον προσφερομένας θυσίας ὠνόμασεν, ἃς οὐ παραδεχόμενος φαίνεται· τὸ γὰρ τῆς πίστεως ῥῆμα ἐκείνας ἀναιρεῖ. \"Μὴ φάγομαι κρέα ταύρων, καὶ αἷμα τράγων πίομαι;\" Καὶ πάλιν· \"Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι.\" Ὅρα δὲ ὅτι Θεοῦ μόνου τὸ ἀνενδεές· οἱ δὲ ἄλλοι λεγόμενοι κύριοι, χρῄζουσιν ὧν προσ άγουσιν αὐτοῖς οἱ ὑπ' αὐτοὺς, οἷον τῆς τῶν οἰκετῶν γεωργίας, τῆς οἰκοδομῆς, καὶ τῶν ἄλλων. Τοῦτο οὖν καὶ ὁ Χριστὸς τεκμήριον τίθησι τοῦ ἀληθῶς Κύριον εἶναι τὸν Πατέρα, ὅτι οὐ χρῄζει τῶν ἀγαθῶν τῶν προσαγομένων παρ' αὐτοῦ, τουτέστι παρὰ τῆς σαρκὸς αὐτοῦ τῆς Ἐκκλησίας. Καὶ μέν τοι κἂν προσεύχηται ὁ Υἱὸς, κἂν δακρύῃ, κἂν παρακαλῇ, οὐκ ἔχει ὁ Πατὴρ χρείαν τῶν τοιούτων ἀγαθῶν· εἰδὼς γὰρ πάντα, οὔτε προσευχῆς δέεται, οὔτε λόγων χρῄζει προφητικῶν. Τοῖς ἁγίοις τοῖς ἐν γῇ αὐτοῦ.\" Ἁγίους εἶναί φησι τοὺς ἡγιασμέ νους ἐν πνεύματι· γῆν δὲ τὴν τοῦ Χριστοῦ Ἐκκλη σίαν. Τὸ δὲ ἐθαυμάστωσεν, ἀντὶ τοῦ ἔδειξεν ἢ ἐδόξασεν τέθειται. Τὸ δὲ αὐτοῦ, τὸν Πατέρα σημαίνει· ἵνα ᾖ τὸ ὅλαν οὕτω, τοῖς ἡγιασμένοις ἐν πίστει γνω στὸν ἐποίησε τὸ θέλημα τοῦ Πατρός. Διὸ καὶ καλεῖται μεγάλης βουλῆς Ἄγγελος. Ἐπληθύνθησαν αἱ ἀσθένειαι αὐτῶν. Τῶν ἐθνῶν δηλονότι.","english":"I ascend to my Father, and Father of you, and my God and God of you.\" And now, as one who has become man by nature, he calls the Father his own Lord. And having added, \"Because you have no need of my good things,\" he showed the unprofitableness of the legal worship. For here he named as good things the sacrifices offered according to the law, which he plainly does not accept; for the word of faith abolishes them. \"Shall I eat the flesh of bulls, and drink the blood of goats?\" And again: \"Sacrifice and offering you did not desire, but a body you prepared for me.\" Observe that freedom from need belongs to God alone; but the others who are called lords need the things that those under them bring to them—for instance, the farming of their servants, the building, and other things. This, then, Christ also sets down as a proof that the Father is truly Lord, that he has no need of the good things brought by him—that is, by his flesh, the Church. And indeed, even if the Son prays, even if he weeps, even if he entreats, the Father has no need of such good things; for knowing all things, he neither needs prayer nor requires prophetic words. \"To the saints who are in his land.\" He says that the saints are those who have been sanctified in the Spirit; and the land is the Church of Christ. And \"he made wondrous\" is used in place of \"he showed\" or \"he glorified.\" And \"his\" signifies the Father; so that the whole may be thus: to those sanctified in faith he made known the will of the Father. Therefore he is also called the Angel of great counsel. \"Their infirmities were multiplied.\" Of the nations, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Μήπω τῆς ἀλη θείας φανερωθείσης τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἐπληθύνθησαν αἱ ἁμαρτίαι καὶ τὰ πάθη. Μετὰ ταῦτα, φανερωθείσης τῆς σωτηρίας, ἐτάχυναν εἰς γνῶσιν, καὶ τῶν κακῶν ἀθέτησιν.. Τινὲς δὲ τὰς ποικίλας τῶν ἐθνῶν εἰδω λολατρείας καὶ ἀσθενείας ἐδήλωσαν, ἐξ ὧν οἱ μεταβάλλοντες ἅγιοι γεγόνασι τοῦ Θεοῦ· περὶ ὧν ἔφη \"τοῖς ἁγίοις τοῖς ἐν τῇ γῇ,\" οἳ καὶ ταχέως ἀπέστη σαν τῶν εἰδώλων, ἢ τῶν διαπονημάτων. ἣ τῶν ἀσθενειῶν αὐτῶν τῶν πρὸ τῆς πίστεως, θαυμαστωθέντων τῶν τοῦ Σωτῆρος ἐν αὐτοῖς θελημάτων. Οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν ἐξ αἱ μάτων. Εἰ μέν τις βούλοιτο νοεῖν ταῦτα ὡς ἐπὶ τῶν Ἰουδαίων, ἀποφαντικῶς ἀναγνωστέον τοὺς στί χους, οἷον ἐναργῶς διαγορεύοντος τοῦ Θεοῦ τὰς αἰτίας τῆς ἀποβολῆς τοῦ Ἰσραήλ. Οὐκ ἂν συνάξαιμι, φησὶν, τὰς συναγωγὰς αὐτῶν, ἀλλ' οὐδ' ἂν μνησθείην ἔτι αὐτῶν τῶν ὀνομάτων διὰ χειλέων μου. Καὶ διὰ ποίαν αἰτίαν; Ἐξ αἱμάτων, φησὶν, τουτέστιν διὰ τὸ πλείστοις αὐτοὺς αἵμασιν ἐνησχολῆσθαι καὶ φόνοις. Εἰ δέ τις λέγοι καὶ περὶ ἐθνῶν χρῆναι νοεῖν αὐτὸν, ἐκδέξαι κατὰ τοιόνδε τινὰ τρόπον. Ἐπειδὴ γὰρ ἐτάχυναν περὶ τὴν πίστιν, φησὶ, καὶ ἀμελ[λ]ητὶ παρεδέξαντο τὸν ἐπιλάμ ψαντα Κύριον, καὶ πρὸς τὸ θεῖον αὐτοῦ δεδραμήκασι φῶς, οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν; Ἀνα γνωστέον δὲ ὡς ἐν ἐρωτήσει καὶ ὑποστιγμῇ· Ἀλλὰ ναὶ συνάξω, φησὶν, ἐξ αἱμάτων· τουτέστιν, ἐπειδὴ πάν τες ἀνῄρηνται, καὶ τὰ πολλὰ αὐτῶν ἐξεχύθη αἵματα, κομίζοντος εἰς ἀπώλειαν τοῦ Σατανᾶ, καὶ τῆς τῶν δαιμονίων ἀγέλης ὀλέθρου οὔσης αὐτοῖς.","english":"Before the truth of our Lord Jesus Christ was revealed, sins and passions multiplied. After this, when salvation was revealed, they hastened to knowledge and to the setting aside of evils. But some have indicated the various idolatries and weaknesses of the nations, from which those who were changed have become holy to God; concerning whom it was said, \"to the saints who are in the land,\" who also quickly departed from their idols, or from their labors, or from their weaknesses that existed before the faith, when the wills of the Savior were marvelously wrought in them. I will surely not gather their assemblies from blood. If someone should wish to understand these things as applying to the Jews, the verses should be read as an assertion, as though God were clearly declaring the reasons for the rejection of Israel. \"I would not gather,\" he says, \"their assemblies, nor would I even remember their names anymore with my lips.\" And for what reason? \"From blood,\" he says, that is, because they occupied themselves with very many bloodsheds and murders. But if someone should say that he ought to understand this also concerning the nations, let him receive it in some such manner as this. For since, he says, they hastened in faith and received without delay the Lord who shone upon them, and ran to his divine light, \"I will surely not gather their assemblies\"? But it should be read as a question with a pause: \"But yes, I will gather,\" he says, \"from blood\"—that is, since all have been slain, and their blood has been poured out in great quantity, Satan bringing them to destruction, and the herd of demons being destruction to them.","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":77,"ref":"p77","source":"Δηλοῖ δὲ τὸ αἷμα τὴν ἀναίρεσιν, ἤγουν τὴν ἀπώλειαν ἣν ὑπέστη σαν αὐτοὶ, διὰ τὸ μὴ εἰδέναι τὸν τῶν ὄλων Δημιουρ γόν. Καταφέρεσθαι δὲ ἀγέλην δεῖ εἰς τὸν ᾅδην. Οὕτω γὰρ γέγραπται\n\nπερὶ αὐτῶν καὶ τοῦ Σατανᾶ· \"Ὁ ἐκζητῶν τὰ αἵματα αὐτῶν ἐμνήσθη·\" καὶ τὸ, \"Ὡς πρόβατα ἐν ᾄδῃ ἔθεντο· θάνατος ποιμανεῖ αὐτούς.\" Αὐτὸς γὰρ ἦν ὁ θάνατος, τουτέστιν ὁ θανάτου πρό ξενος Σατανᾶς καταποιμένων αὐτοὺς, καὶ ὥσπερ ἔν τισι σηκοῖς κατακλεῖω τοῖς ᾅδου μυχοῖς. Ἐπειδὴ τοίνυν, φησὶ, πολλὰ γέγονεν αὐτῶν τὰ αἵματα, καὶ ὅτι ἐτάχυναν εἰς πίστιν, οὐκ ἂν εἰκότως ἐλεήσας συν άξαιμι τὰς συναγωγὰς αὐτῶν; Ὁ μέντοι θεῖος Κύριλλος ἐν ἐρωτήσει τοὺς στίχους ἀναγινώσκεσθαι βούλεται. Ἐπειδὴ γὰρ, φησὶν, οἱ ἐξ ἐθνῶν κεκλημένοι περὶ τὴν πίστιν ἐτάχυναν, ἆρά γε οὐ μὴ συναγάγω τὰς συναγωγὰς αὐτῶν; Τὸ δὲ ἐξ αἱμάτων ἀντὶ τοῦ, Ἐπειδὴ πάντες ἀνῄρηνται, ( 26 ) Ἢ κατὰ τὸν Ἀκύλαν· \"Οὐ σπείσω σπονδὰς αὐτῶν ἐξ αἱμάτων.\" Πάλαι μὲν ἔσπενδον οἱ Ἰουδαῖοι κατὰ τὸν νόμον Θεῷ, Ἕλληνες δὲ τοῖς εἰδώλοις. Ἐγὼ δὲ παραδώσω καινὰ μυστήρια πᾶσι καὶ θυσίαν ἀναίμακτον, μηκέτι δεχόμενος τὰς κατὰ νόμον σπονδάς. [Κύριος μερὶς τῆς κληρονομίας μου καὶ τοῦ ποτη ρίου μου. Ποτήριον δὲ τὴν δοθεῖσαν αὐτῷ κληρονομίαν παρὰ τοῦ Πατρὸς ὀνομάζει, ὡς εὐφραίνειν αὐτὸν δυναμέ νην, οὐκ οὔσης τοιαύτης τῆς πάλαι, τουτέστιν τοῦ Ἰσραὴλ, στυγητῆς δὲ μᾶλλον καὶ ἀπηχθημένης. Ὡς εὐφραινούσης τοίνυν αὐτὸν τῆς Ἐκκλησίας ποτήριον ὀνομάζει. Ἔφη γάρ που πρὸς αὐτὸ Ἡσαΐας·","english":"The blood signifies their destruction, that is, the ruin which they themselves suffered because they did not know the Creator of all things. And the flock must be brought down to Hades. For thus it is written concerning them and concerning Satan: \"He who seeks out their bloods remembered\"; and, \"They were set like sheep in Hades; death shall shepherd them.\" For he himself was death, that is, Satan, the cause of death, shepherding them and shutting them up as in certain pens in the recesses of Hades. Since, then, he says, their bloods have become many, and because they hastened to faith, would I not reasonably, having shown mercy, gather their synagogues together? The divine Cyril, however, wishes the verses to be read as a question. For since, he says, those called from the Gentiles hastened concerning the faith, shall I not indeed gather their synagogues together? And the phrase \"from bloods\" is instead of \"since all have been slain,\" or according to Aquila: \"I will not make a covenant with them from bloods.\" Formerly the Jews poured libations to God according to the law, and the Greeks to idols. But I will deliver new mysteries to all and a bloodless sacrifice, no longer accepting the libations according to the law. [The Lord is the portion of my inheritance and of my cup. He calls the inheritance given to him by the Father a cup, as being able to gladden him, since such was not the case formerly, that is, of Israel, but rather it was hateful and detested. As therefore the Church gladdens him, he calls it a cup. For Isaiah said somewhere concerning it:","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":78,"ref":"p78","source":"\"Καὶ ὡς εὐφραίνεται νεανίσκος ἐπὶ παρθένῳ, οὕτως εὐφραίνεται Κύριος ἐπὶ σοί.\"] Σχοινία ἐπέπεσέ μοι ἐν τοῖς κρατίστοις μου. Σχοινίον μέτρον ἐστὶν, ὡς γέγραπται ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ τὸ, \"Οὐ γὰρ ἐκ μέτρου δίδωσιν ὁ Θεὸς τὸ πνεῦμα.\" Ἢ τάχα τὸ μέτρον οὐ πρὸς τὴν γνῶσιν αὐτὴν ὀνομάζεται, ἀλλ' ὡς πρὸς τὸν ὑποδεχόμενον αὐτὴν, τῷ μὴ εἶναι αὐτὸν γνώσεως μείζονος δεκτικόν. Καὶ γὰρ ὁ αὐτὸς μὲν ὑετός ἐστι, μετρεῖται δὲ ἐν τοῖς ὑποδεχομένοις ἀγγείοις. Ἡ κληρονομία μου κρατίστη. Ἡ μὲν πρώτη κληρονομία, τουτέστιν ὁ Ἰσραὴλ, οὐ κρατίστη ἧν ἀλλὰ καὶ θεοστυγὴς μᾶλλον. Ἀγάπης δὲ σχοινίοις καὶ ἐντονωτάτῃ διαθέσει Χριστῷ συνῆπται, κλῆρος ὥσπερ ἐξαίρετος, ἡ ἐξ ἐθνῶν Ἐκ κλησία, ἣν καὶ κρατίστην εἰκότως ἀποκαλεῖ· ἔνεστι γὰρ αὐτῇ πολὺ τὸ εὐπειθὲς καὶ εὐήνιον, καὶ κάλλος ἐκλάμπει τὸ νοητὸν, διὰ πάσης ἀρετῆς κοσμούμενον. Ἢ τάχα τὰ σχοινία, οὐ τοὺς δεσμοὺς τῆς ἀγάπης δηλοῖ, ἀλλ' ἐκ μεταφορᾶς τῶν γεωμετρούντων εἴρη ται· ὅτι Σχοινίοις ὁ Πατὴρ τὴν κληρονομίαν μοι διεμέτρησε, καὶ ὁροθεσίοις περιέλαβε καὶ κύκλῳ περιετείχισε καὶ κατησφαλίσατο, ὥστε μηκέτι τὴν κρατίστην παρ' ἐμοὶ καὶ πατρῴαν διαρπαγῇ κληρονο μίαν, εἰς ἣν ἔπεσέ μοι τὰ τῆς κληροδοσίας σχοινία, τουτέστιν ἥτις ἐκληρώθη μοι. Κληρονομία ἐστὶ φύσεως λογικῆς, ἢ θεωρία τῶν γεγονότων καὶ γενησομένων αἰώνων· κληρονομία δὲ Χριστοῦ ἐστιν ἡ γνῶσις ἐκ τοῦ Θεοῦ. Προωρώμην τὸν Κύριον ἐνώπιόν μου διὰ παντός.. Τοῦτο ὅμοιον τῷ εὐαγγελικῷ ἐκείνῳ ῥητῷ τῷ λέγοντι·","english":"And as a young man rejoices over a bride, so the Lord rejoices over you.\" The measuring lines have fallen to me in my choicest portions. A measuring line is a measure, as it is written in the Gospel according to John: \"For God does not give the Spirit by measure.\" Or perhaps the measure is named not in relation to the knowledge itself, but in relation to the one who receives it, in that he is not capable of receiving greater knowledge. For the same rain is one, yet it is measured out in the vessels that receive it. My inheritance is the choicest. The first inheritance, that is Israel, was not the choicest, but rather even hateful to God. But by the cords of love and the most intense disposition, the Church from the Gentiles is joined to Christ as a choice lot, which he rightly calls the choicest; for in it there is much that is obedient and gentle, and the intelligible beauty shines forth, adorned with every virtue. Or perhaps the cords signify not the bonds of love, but are spoken by way of metaphor from those who measure land: that with measuring lines the Father measured out the inheritance to me, and enclosed it with boundaries and walled it round about and secured it, so that the choicest inheritance, which is also the Father's, may no longer be plundered from me—the inheritance into which the measuring lines of the allotment fell to me, that is, which was allotted to me. An inheritance is proper to a rational nature, either the contemplation of the ages that have come to be and that will be; and the inheritance of Christ is the knowledge that is from God. I set the Lord before me continually. This is similar to that Gospel saying which says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"\"Οὐκ εἰμὶ μόνος, ὅτι ὁ Πατήρ μου μετ' ἐμοῦ ἐστι.\" Καθ' ὃ μὲν οὖν νοεῖται Θεὸς ὁ Χριστὸς, αὐτός ἐστιν ὁ πάντα στηρίζων καὶ ἀνέχων· καθ' ὃ δὲ γέγονεν ἄνθρωπος, πρέποι ἂν αὐτῷ καὶ τὸ λέγειν ἐκ δεξιῶν ἐσχηκέναι τὸν Κύριον, ἵνα μὴ σαλευθῇ. Συμπλάττεται γὰρ αὐτοῦ τοῖς τῆς ἀνθρωπότητος μέτροις, καὶ τὸ τῇ κενώσει πρέπον οὐκ αἰσχύνεται διὰ τὴν οἰκονομίαν. Προσεδεχόμην οὖν, φησὶν, ὅτι ὁ Πατήρ μου βοηθεῖ καὶ οὐκ ἐᾷ περιτραπῆναι. Τὸ, \"Ἐκ δεξιῶν μου ἐστὶν,\" εἶπεν ἀντὶ τοῦ, Βοηθεῖ μοι, ἀπὸ τοῦ δεξιοῦ καὶ κρείττονος τὴν βοήθειαν καλέσας. Σὺ δέ μοι ὅρα ὅπως γέγονεν ἡ φύσις ἡμῶν εὐδόκιμος ἐν Χριστῷ· προσηνέχθημεν εἰς πρόσωπον τοῦ Πατρὸς οἱ ἐκβεβλημένοι διὰ τὴν ἐν Ἀδὰμ παράβασιν, καὶ ἐσχήκαμεν αὐτὸν ἐπαμύνοντα καὶ στηρίζοντα. Ἔχοι μεν οὖν καὶ ἡμεῖς ἀεὶ τὸν Θεὸν πρὸ ὀφθαλμῶν, καὶ ὡς παρόντος καὶ βοηθοῦντος, οὕτω διανοώμεθα, ἵνα μὴ μετακινηθῶμεν ἀπὸ τοῦ καθήκοντος· ἀλλὰ παυ θείη μὲν ὁ ἀπὸ τῶν δεξιῶν ἡμῖν ἀντικείμενος διάβο λος· μὴ δεχοίμεθα δὲ τὴν ἀρὰν, ἣν Ἰούδας λαμβάνει λέγουσαν· \"Στήτω ὁ διάβολος ἐκ δεξιῶν αὐτοῦ·\" ἐκ δεξιῶν γὰρ τοῦ","english":"I am not alone, because my Father is with me.\" Insofar, then, as Christ is understood as God, he is himself the one who establishes and sustains all things; but insofar as he has become man, it would be fitting for him also to say that he has the Lord at his right hand, so that he might not be shaken. For he is conformed to the measures of humanity, and he is not ashamed of what befits his self-emptying, for the sake of the economy. \"I awaited,\" then, he says, \"that my Father helps me and does not allow me to be overturned.\" The phrase \"He is at my right hand\" he said in place of \"He helps me,\" calling the help from the right and the better side. But do you observe how our nature has become approved in Christ: we who were cast out because of the transgression in Adam have been brought into the presence of the Father, and we have had him as our helper and sustainer. Therefore let us also always have God before our eyes, and let us think of him as present and helping, so that we may not be moved from what is fitting; but let the devil who opposes us from the right be put to rest; and let us not accept the curse which Judas receives, saying: \"Let the devil stand at his right hand\"; for at the right hand of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"μὲν δικαίου ὁ Κύριος, τοῦ δὲ ἁμαρ τωλοῦ ὁ διάβολος. [Θεὸς γὰρ φύσει καὶ ζωὴ, καὶ ζωοποιὸς, ἐζωοποίησε τὸν ἑαυτοῦ ναὸν, οὐχ ἑαυτῷ τὸ χρῆμα κατορθῶν, ἀλλ' εἰς ὅλην τοῦ ἀνθρώπου παραπέμπων τὴν φύσιν ὃ ἐντεῦθεν ἀγαθόν. Οὐκ ἠγνόησε τοίνυν τὴν ὁδὸν τῆς ζωῆς, καίτοι τοῦ προπάτορος Ἀδὰμ ἠγνοηκότος αὐτήν.] Ὅτι ἐκ δεξιῶν μου ἐστὶν, ἵνα μὴ σαλευθῶ. Διὰ τὸ, \"Κάθου ἐκ δεξιῶν μου,\" καὶ τὸ κεκαθηκέναι μετὰ τὴν ἀνάληψιν ἐκ δεξιῶν τοῦ Πατρὸς τῆς μεγαλοσύνης· πῶς οὖν ὁ Υἱὸς λέγει· \"Προωρώ μην τὸν Κύριον ἐκ δεξιῶν μου διὰ παντὸς,\" τὸν Πα τέρα δηλῶν; Οὐκοῦν δεξιὸς τοῦ Πατρὸς ὁ Υἱὸς, καὶ τοῦ Υἱοῦ ὁ Πατὴρ, κατὰ τὸ, \"Ἐγὼ ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί.\" Ἔοικε δὲ τὸ πρῶτον κατὰ τὸ ἀνθρώπινον εἰρῆσθαι· καθ' ὃ γὰρ Θεὸς, οὐ σα λεύεται. Οὐκ ἄψυχος δὲ ἡ σὰρξ αὐτοῦ· οὐ γὰρ αὐτῆς τὸ λέγειν ἐκ δεξιῶν ἔχειν τὸν Θεὸν καὶ προορᾷν αὐ τὸν διὰ παντὸς, ἵνα μὴ ἁμαρτάνῃ. Κίνησιν γὰρ ἁμαρ τικὴν τὸ σαλευθῆναι δηλοῖ. Μετὰ τοῦ προσώπου σου τερπνότητες ἐν τῇ δεξιᾷ σου εἰς τέλος. Ἦν οὖν ἄρα πρέπον τε ἐοικῶς τῷ τῶν ὅλων Δημιουργῷ, καὶ Κυρίῳ, καὶ Θεῷ τὸ ἀγαλλιᾶσθαι καὶ εὐφραίνεσθαι τῶν, αὐτοῦ κτισμάτων ἀναμορφουμένων ἐπὶ τὸ ἄμεινον, καὶ εἰς ὅπερ ἦσαν ἐν ἀρχαῖς ἀναστοιχειουμένων παρὰ τοῦ Θεοῦ καὶ Πατρὸς, δι' αὐτοῦ τοῦ Υἱοῦ· ὥσπερ γὰρ δι' αὐτοῦ τὰ πάντα παρ ήχθη πρὸς γένεσιν, δι' αὐτοῦ τὴν εἰς τὰ ἀμείνω δέχεται διασκευήν. Δεξιὰ μὲν τοῦ Πατρὸς ὁ Υἱὸς ὡραῖος, τερπνότητα τῆς σαρκὸς αὐτοῦ· ὃς τὴν ἄμορφον καὶ ἀκαλλῆ φύσιν ὑψώσας, ἐν δεξιᾷ τοῦ Πατρὸς θεώσει Θεὸν ἐκάθησεν.","english":"The Lord is the portion of the righteous, but the devil of the sinner. For God by nature and life and life-giver gave life to his own temple, not setting the matter right for himself, but transmitting to the whole nature of man the good that comes from this. He did not, then, fail to know the way of life, although our forefather Adam had failed to know it. Because he is at my right hand, so that I may not be shaken. Through \"Sit at my right hand,\" and his having sat at the right hand of the Majesty after the ascension; how then does the Son say, \"I foresaw the Lord at my right hand continually,\" meaning the Father? Therefore the Son is at the right hand of the Father, and the Father at the right hand of the Son, according to \"I am in the Father, and the Father is in me.\" And the first seems to have been said in accordance with the human nature; for insofar as he is God, he is not shaken. Nor is his flesh without a soul; for it is not for it to say that it has God at its right hand and foresees him continually, so that it may not sin. For being shaken indicates a sinful motion. With your face are delights at your right hand forever. It was, then, fitting and seemly for the Creator of all things, and Lord, and God, to exult and rejoice when his own creatures are reformed for the better, and are restored by God and the Father, through the Son himself, to what they were in the beginning; for just as all things were brought into being through him, through him they receive their arrangement into better things. The Son is the beautiful right hand of the Father, the delight of his flesh; he who, having exalted the formless and unadorned nature, seated it as God at the right hand of the Father by deification.","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":81,"ref":"p81","source":"ΨΑΛΜΟΣ Ι ςʹ.\n\nΕἰσάκουσον, Κύριε, δικαιοσύνης μου. Δικαιοσύνην ἐνταῦθα οὐ τὴν τελείαν ἀρετὴν λέγει (κομπηρὸν γὰρ τοῦτο καὶ φαρισαϊκὸν), ἀλλὰ τὴν δικαίαν αἴτησιν. Αἰτεῖ γὰρ ὁ Δαβὶδ οὐκ ἀπώλειαν τοῦ Σαοὺλ, ἀλλ' ἑαυτοῦ σωτηρίαν. Ἴσως δὲ, ἐπεὶ οὐ ψιλῶν ῥημάτων ἀκούει Θεὸς, ἀλλ' ἀρετῆς ὥσπερ βοώσης διὰ τῶν πραγμάτων, διδάσκει ἡμᾶς ὁ προφήτης, πῶς καὶ αὐτοὶ παρακαλοῦντες εἰσακου σθησόμεθα ὅτι μετὰ δικαιοσύνης. Εἰ δὲ ὁ χορὸς τῶν ἀποστόλων ἐστὶν ἐνταῦθα ὁ παρακαλῶν, δικαιοσύνης Κύριον ὀνομάζει τὸν Χριστὸν, οὐχὶ τῆς ἐν τῷ νόμῳ (ἐκείνη γὰρ οὐκ ἦν ἄμεμπτος, ἀλλ' ἔκειτο μέχρι και ροῦ διορθώσεως), ἀλλὰ τῆς ἐν ἀληθείᾳ δικαιοσύνης, τουτέστι τῆς εὐαγγελικῆς. Ἀγαπῶντες οὖν οἱ ἀπό στολοι, [τὴν] ἐν πνεύματι προσκύνησιν καὶ λατρείαν φασίν· \"Εἰσάκουσον ἡμῶν, ὦ Κύριε, καὶ Θεέ·\" οὐχὶ τῆς ἐν τύποις δικαιοσύνης, ἀλλὰ τῆς ἐμῆς, τουτέστι τῆς ἀληθινῆς καὶ πνευματικῆς, καθ' ἣν καὶ διαβιοῦν ἐθέλομεν, ἣν καὶ τοῖς ἄλλοις κηρύττομεν. Αὐτῷ δὲ τῷ Χριστῷ μάλιστα πάντων ἁρμοδιώτατον τὸ λέγειν κατὰ τὸ ἀνθρώπινον πρὸς τὸν Θεὸν καὶ Πατέρα· \"Εἰσάκουσον δικαιοσύνης μου·\" αὐτὸς γὰρ ἁμαρ τίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ. [Ἐκ προσώπου σου τὸ κρῖμά μου. Ὅμοιον ὡς εἰ λέγοι· Αὐτὸς δικαστὴς τῶν ἐπ' ἐμοὶ γενοῦ, καὶ τὴν σὴν εὐθύτητα, ἤτοι τὴν σὴν δικαιοκρισίαν, ἐπιδέτωσάν μου οἱ ὀφθαλμοί.] Ἐπεσκέψω νυκτὸς, ἐπύρωσάς με, καὶ οὐχ εὑ ρέθη ἐν ἐμοὶ ἀδικία. Ὁ καὶ νυκτὸς καὶ ἐν ὕπνοις ἀνεπίδεκτος αἰσχρῶν καὶ παραλόγων φαντασιῶν, εἴ γε δυνατὸν ταῦτα λεγέτω. Σημειωτέον δὲ τὸ, Ἐπεσκέψω, οὐκ ἐπὶ κολάσεως κείμενον.","english":"PSALM 16.\n\nHearken, O Lord, to my righteousness. By righteousness here he does not mean perfect virtue (for that would be boastful and Pharisaic), but the righteous petition. For David asks not for the destruction of Saul, but for his own salvation. Perhaps, since God does not hear bare words, but virtue as it were crying out through deeds, the prophet teaches us how we too, when we entreat, shall be heard, namely, because it is with righteousness. But if it is the choir of the apostles that entreats here, it names the Lord of righteousness, Christ—not the righteousness that is in the law (for that was not blameless, but lay in wait until the time of correction), but the righteousness that is in truth, that is, the evangelical righteousness. Loving, then, the worship and service in the Spirit, the apostles say: \"Hearken to us, O Lord and God\"—not to the righteousness that consists in types, but to mine, that is, the true and spiritual righteousness, according to which we wish also to live, and which we also proclaim to others. But to Christ himself, most of all, it is fitting to say in his human nature to God and the Father: \"Hearken to my righteousness,\" for he himself did no sin, neither was guile found in his mouth. [From thy face be my judgment. It is as if he were saying: Be thou thyself judge in my cause, and let my eyes behold thy uprightness, that is, thy righteous judgment.] Thou hast visited in the night, thou hast tried me, and no iniquity was found in me. Let him who is free from shameful and irrational fantasies even by night and in sleep say these things, if indeed such a thing is possible. And note that \"Thou hast visited\" is not set down in reference to punishment.","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":82,"ref":"p82","source":"Καὶ πάλιν ἰστέον ὅτι ἐναντίως ὁ διάβολος πυροῖ τῷ Θεῷ· Θεὸς δὲ πυροῖ, εἴτε τὴν προϋπάρχουσαν εὑρίσκῃ ἀδικίαν, ἢ ἐπεὶ οὐ προϋπάρχει, οὐχ εὑρίσκει. Ἐκ τῶν ἀνθεστηκότων τῇ δεξιᾷ σου Ἀνθεστηκότας τῇ δεξιᾷ τοῦ Θεοῦ τοὺς δαίμονάς φησι· δεξιὰ δὲ τοῦ Θεοῦ πᾶς εὐσεβὴς καὶ δίκαιος, περὶ ὧν ἐν ἑτέρῳ λέγει· \"Γενηθήτω ἐπ' ἄνδρα δεξιᾶς μου·\" Τούτου τῇ σωτηρίᾳ οἱ δαίμονες ἀνθίστανται, ἐξ ὧν ὁ Θεὸς ἐλευθεροῖ τοὺς ἐλπίζοντας ἐπ' αὐτόν. Ἀνθεστήκασι καὶ τῷ Κυρίῳ, ὅς ἐστι δεξιὰ τοῦ Πατρὸς,\n\nἸουδαῖοι καὶ Ἕλληνες, καὶ οἱ τῶν βεβήλων αἱρέσεων εὑρεταί· ἐξ ὧν ῥυσθῆναι παρακαλοῦσιν οἱ ἀπόστολοι· καὶ τὸ ἀσφαλὲς ὅπερ ἡ φύσις τῇ κόρῃ τοῦ ὀφθαλμοῦ δεδώρηται, τοῦτο ζητοῦσι παρὰ Θεοῦ, ἵνα κατὰ μηδένα τρόπον ἀδικηθῇ αὐτοῖς ὁ τῆς δια νοίας ὀφθαλμὸς, καὶ πάθοι τὸ σκοτισθῆναι. Ταυτὸ τοῦτο καὶ ὁ Σωτὴρ ἂν εὔξαιτο πρὸς τὸν Πατέρα, ἵνα φυλαχθῇ αὐτὸς, τουτέστι τὸ σῶμα αὐτοῦ, ἡ τῶν πιστῶν Ἐκκλησία, ἐκ τῶν πολεμούντων αὐτῇ, καθά περ τις κόρη ὀφθαλμοῦ ἀνεπιθόλωτος καὶ ὀρθὰ βλέ πουσα. Φυλαχθείημεν καὶ ἡμεῖς ἀπὸ δαιμόνων τῶν ἐναντιουμένων τῇ δεξιᾷ καὶ ἀγαθῇ ἡμῶν πράξει· ἥτις τοῦ Θεοῦ εἶναι λέγεται, ὡς διὰ τῆς αὐτοῦ χάριτος καὶ ἐνεργείας κατορθουμένη, μήποτε τοῦ ἐντὸς ἡμῶν ὀφθαλμοῦ σκοτισθέντος, εἰς τὴν ἀχλὺν τῆς ἁμαρτίας ἐμπέσοιμεν. Ἐν σκέπῃ τῶν πτερύγων σου σκεπάσαις με. ( 94.) Καὶ οἱ ἀπόστολοι δὲ ἀναγκαίαν ποιοῦνται τὴν αἴτησιν, ὑπὸ σκέπην γενέσθαι τὴν ἐν Χριστῷ, ταλαιπώρους αὐτοὺς ἀποφαίνειν ἐπιχειρούντων ἐχθρῶν καὶ πᾶν εἶδος ἐπιῤῥιπτούντων ἀγρίως ἐπιβουλῆς.","english":"And again it must be known that the devil kindles in a manner contrary to God; but God kindles, whether he finds the injustice that already exists, or because it does not pre-exist, he does not find it. From those who oppose your right hand, he calls the demons those who oppose the right hand of God; and the right hand of God is every pious and righteous man, concerning whom he says elsewhere: \"Let him be made over to the man of my right hand.\" The demons oppose his salvation, from which God delivers those who hope in him. They have also opposed the Lord, who is the right hand of the Father, — Jews and Greeks, and the inventors of profane heresies; from which the apostles pray to be delivered; and the security which nature has given to the pupil of the eye, this they seek from God, so that in no way the eye of the mind may be wronged in them, and suffer being darkened. The Savior too would pray this same thing to the Father, that he himself might be guarded, that is, his body, the Church of the faithful, from those who war against it, like a pupil of an eye, unblemished and seeing rightly. May we also be guarded from demons who oppose our right and good action; which is said to be of God, as being accomplished through his grace and energy, lest, when the eye within us is darkened, we fall into the mist of sin. In the shelter of your wings you will cover me. (94.) And the apostles also make this necessary petition, to come under the shelter that is in Christ, while enemies attempt to render them wretched and savagely cast upon them every kind of plot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Πάντες γὰρ \"οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ, διωχθήσονται.\" Ἤθελε καὶ ὁ Σωτὴρ τῆς Ἱερουσαλὴμ τὰ τέκνα συναγαγεῖν, ὃν τρόπον ὄρνις συνάγει τὰ νοσσία ὑπὸ τὰς πτέρυγας, ἀλλ' οὐκ ἠθέλησε. Διὸ ὑπὲρ τῆς Ἐκκλησίας ὡς ὑπὲρ ἰδίου σώματος αἰτεῖ παρὰ τοῦ Πατρὸς τὴν φρουρητικὴν δύναμιν. Καταπονοῦσι καὶ ἡμᾶς, καὶ ἀθλίους καὶ ταλαιπώρους ἐργάζονται, οἱ τῆς ἀσεβείας καὶ τῆς ἁμαρτίας εὑρεταὶ δαίμονες· ἀλλ' ὁ Θεὸς φρουρήσει τὰς καρδίας ἡμῶν καὶ τὰ νοήματα ἡμῶν, ὡς διά τινων πτερύγων συμφυῶν αὐτῷ καὶ ὁμοουσίων, τοῦ μονογενοῦς αὐτοῦ Υἱοῦ καὶ τοῦ ζωοποιοῦ καὶ ἁγίου Πνεύματος. Ἐκβαλόντες με νυνὶ, περιεκύκλωσάν με. Καὶ τίνος ἡμᾶς ἐκβάλλουσιν, ὅταν κυκλῶσαι καὶ συλλαβέσθαι βούλονται; Τοῦ νόμου πάντως καὶ τῶν ἐντολῶν· ὃς ἀντὶ τείχους καὶ πόλεως ἰσχυ ρᾶς ὑπάρχει τοῖς νήφουσι· περὶ ἧς εὑρήσεις τὸν προ φήτην φθεγξάμενον. \"Τίς ἀπάξει με εἰς πόλιν περιοχῆς;\" Μὴ τοίνυν ποτὲ ἐκ ταύτης ἀπατηθέντες ἐκπέσωμεν, μήποτε ὑπὸ τὰς χεῖρας τῶν πολεμίων γενώμεθα. Καὶ οἱ πολεμοῦντες δὲ τοῖς ἁγίοις, οὐ δὲν ἄλλο ἑώρων, ἤγουν ἐνενόουν, πλὴν αὐτὸ δὴ τοῦτο καὶ μόνον, τὸ ἐκβαλεῖν τοὺς ἁγίους ἀπὸ τῶν ἀγαθῶν σπουδασμάτων, καὶ ἐκκλῖναι αὐτοὺς καὶ ἐκτρέψαι τῆς κατὰ Θεὸν ὁδοῦ. Ποῦ δὲ βούλονται οἱ ἐχθροὶ ἀποστῆσαι τοὺς ἁγίους τῆς φιλοθεΐας; Ἐν τῇ γῇ, τουτέστιν ἕως ζῶσι, καὶ τὸν ἐπίγειον χῶρον τοῦτον οἰκοῦσιν οἱ ἅγιοι. Μετὰ γὰρ τὴν ἐντεῦθεν ἐκδημίαν, ἐπηρεάζειν οἱ πολεμοῦντες οὐ δύνανται. Λέγουσι μέντοι οἱ ἅγιοι, πάντα τρόπον ἐπιβουλῆς ὑπομένοντες·","english":"For \"all who desire to live piously in Christ will be persecuted.\" The Savior also wished to gather the children of Jerusalem, in the way a bird gathers its nestlings under its wings, but they did not wish it. Therefore, on behalf of the Church as on behalf of his own body, he asks the Father for the guarding power. The demons, inventors of impiety and sin, oppress us too and make us wretched and miserable; but God will guard our hearts and our thoughts, as it were by certain wings connatural with him and of the same essence—those of his only-begotten Son and of the life-giving and holy Spirit. They have cast me out now, they have surrounded me. And from what do they cast us out, when they wish to encircle and seize us? From the law, certainly, and the commandments, which stands in place of a wall and a strong city for those who are sober; concerning which you will find the prophet speaking: \"Who will lead me into the city of protection?\" Let us therefore never, deceived, fall out from this, lest we come under the hands of the enemies. And those who war against the saints saw, or rather thought, nothing else except this very thing alone: to cast the saints out from their good pursuits and to turn them aside and divert them from the way according to God. But where do the enemies wish to make the saints stand away from the love of God? On the earth—that is, as long as they live; and the saints inhabit this earthly place. For after their departure from here, those who war cannot harm them. The saints, however, enduring every manner of plot, say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"\"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;\" Ἐξέβαλον καὶ τὸν Κύριον Ἰουδαῖοι ἔξω τῆς πόλεως καὶ περιεκύκλωσαν, καὶ μέντοι καὶ ἐσκόπουν πῶς αὐτὸν ἀπολέσωσι, καὶ εἰς γῆν καταστρέψωσι· καὶ σκοποῦντες εὗρον ἀρέσκοντα αὐτοῖς τὸν διὰ σταυροῦ ἀτιμότατον θάνατον. Ὑπέλαβόν με ὠσεὶ λέων ἔτοιμος εἰς θήραν. Φοβερὰν ἡμῖν τὴν ἐπιβουλὴν τῶν δαιμόνων ὑποτίθεται· τί γὰρ λέοντος ἁρπακτικώτερον ἢ φονι κώτερον; Οὕτως τοίνυν ἡμῖν οἱ ἀόρατοι ἐχθροὶ μετὰ τὴν θήραν κέχρηνται. Ἀλλ' ὅταν ἀντιστῶμεν ἡμεῖς τῷ Πέ τρῳ πειθόμενοι· \"Νήψατε, φησὶ, γρηγορήσατε, ὅτι ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περι πατεῖ, ζητῶν τίνα καταπίει·\" ᾧ ἐὰν ἀντιστῆτε τῇ πίστει, παραχρῆμα ταπεινοῦται, καὶ ὡσεὶ σκύμνος οἰκῶν ἐν ἀποκρύφοις. Διὰ δειλίαν εὑρίσκονται [οἱ δαίμονες,] φοβούμενοι μὲν ὡς ἰσχυροῖς ἐπελθεῖν, καιρὸν δὲ ὅμως ζητοῦντες· τούτου γὰρ χάριν κρύπτονται. [Ἰστέον γε μὴν, ὅτι καὶ ἐμφανῶς ἐπιπηδᾷ διὰ τῶν οἰκείων ὑπασπιστῶν ὁ παγχάλεπος λέων, τουτέστιν ὁ Σατανᾶς· ὁ αὐτὸς δὲ καὶ ὡς σκύμνος κρύπτεται· ἀρτύει γὰρ λεληθότως ἐπιβουλάς. Περιθείη δ' ἄν τις τὰ τοιάδε καὶ τοῖς αὐτοῦ τέκνοις· φρονοῦσι γὰρ τὰ αὐτά.] Ῥομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου. Ῥομφαίαν αὐτοῦ Θεοῦ, καλεῖ τὸν δίκαιον, μαχαίρας δίκην τὰς τῶν δαιμόνων παρατάξεις τέμνοντα. Δικαίου γὰρ ψυχὴ, ἁμαρτίας ἀναίρεσις· δικαίου ζωὴ, θάνατος ἡδονῶν. Καὶ διὰ τοῦτο ῥυσθῆναι αὐτὴν ἀπὸ ἀσεβοῦς καὶ χειρὸς ἐχθρῶν,","english":"Who will separate us from the love of Christ?\" The Jews cast the Lord also outside the city and surrounded it, and indeed they were watching how they might destroy him and bring him down to the ground; and watching, they found the death through the cross, most dishonorable, pleasing to them. They supposed me like a lion ready for prey. He sets before us the fearful plot of the demons; for what is more ravenous or more murderous than a lion? In this way, then, our invisible enemies have treated us after the prey. But when we resist, obeying Peter: \"Be sober,\" he says, \"be watchful, because your adversary the devil walks about like a roaring lion, seeking whom he may devour\"—if you resist him in the faith, he is immediately humbled, and like a cub dwelling in hidden places. Through cowardice the demons are found, fearing to attack as though against the strong, yet nevertheless seeking an opportunity; for this reason they hide. It should be known, however, that the utterly wretched lion, that is, Satan, also leaps out openly through his own henchmen; and the same one also hides like a cub; for he secretly prepares plots. One might apply such things also to his own children; for they think the same things. Your sword from the hand of your enemies. He calls the righteous man the sword of God, cutting down the ranks of the demons like a sword. For the soul of the righteous is the destruction of sins; the life of the righteous is the death of pleasures. And for this reason that it might be rescued from the impious man and from the hand of enemies,","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":85,"ref":"p85","source":"τουτέστι τοῦ διαβόλου καὶ τῶν δαιμόνων, ὡς σφόδρα παρὰ πάντων ἐπιβουλευόμενος προσεύχεται. Ἀνάστηθι, Κύριε, πρόφθασον αὐτοὺς, καὶ ὑποσκέλισον αὐτούς. Τὸ μὲν πρόφθασον δηλοῖ τὸ, Μὴ ἐπιτρέψῃς εἰς πέρας αὐτοῖς ἐκβῆναι τὸ σπουδαζόμενον· προ λαβὼν δὲ τὸν ἐμὸν κίνδυνον, τὸ τέλος ἀχρεῖον αὐτῶν ἀποφῆναι τὴν σκαιότητα. Τὸ δ' ὑποσκέλισον, ἀντὶ τοῦ, Μὴ εὐοδώσῃς τρέχοντας κατ' ἐμοῦ· πιπτέτωσαν δὲ μᾶλλον ὡς ὑπαντῶντός τινος, καὶ τὸν πανχάλεπον αὐτῶν ἀνακόπτων δρόμον. [Κύριε, ἀπ' ὀλίγων ἀπὸ γῆς. Ὀλίγους, ὥσγε οἶμαι, φησὶν τοὺς ἐξειλεγμένους ἐν τούτοις, δῆλον δὲ ὅτι τοὺς ἁγίους, καὶ τὸν ἀπό βλεπτον παρὰ Χριστοῦ λαχόντας κλῆρον. Καὶ αὐτὸς δέ φησιν ὁ Σωτήρ· \"Πολλοὶ μὲν οἱ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί.\"–\"Διαμέρισον τοίνυν αὐτοὺς ἐν τῇ ζωῇ αὐτῶν.\" Ἀποδίελε, φησὶ, τῶν ἁγίων, καὶ ἀπόστησον τῶν ἱερωτάτων τοὺς πονηρούς· πρέπει γὰρ τοῦτο τῇ ζωῇ αὐτῶν. Τοῖς γὰρ ἀποσειομένοις τὸν ἐπὶ Θεῷ ζυγὸν, καὶ ἀπηνῆ τοῖς αὐτοῦ θεσπίσμασιν ἀντανα τείνουσι τὸν αὐχένα, πῶς ἂν δοθείη κλῆρος ἢ μερὶς μετὰ τῶν εὐήνιον ἐχόντων τὸν νοῦν, καὶ ὅπερ ἂν βούλοιντο πρὸς τοῦτο μάλιστα ἐσπουδακόσιν;]","english":"that is, of the devil and the demons, he prays as one who is greatly plotted against by all. Arise, O Lord, forestall them, and trip them up. “Forestall” means: Do not permit their eager purpose to come to completion; but by anticipating my danger, show their perversity to be of no effect in the end. And “trip them up” is instead: Do not prosper them as they run against me; rather let them fall, as though someone met them and checked their utterly grievous course. [O Lord, from few from the earth. “Few,” as I think, he means those who are chosen among these, clearly the saints, and those who have obtained the enviable lot from Christ. And the Savior himself says: “Many are called, but few are chosen.”—“Divide them therefore in their life.” Separate, he says, the wicked from the saints, and remove them from the most sacred; for this is fitting for their life. For to those who shake off the yoke upon God, and who stretch out their neck stubbornly against his ordinances, how could a lot or a portion be given with those who have a compliant mind, and who are especially zealous for whatever they might wish for this?]","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":86,"ref":"p86","source":"ΨΑΛΜΟΣ ΙΖʹ.\n\nΕἰς τὸ τέλος, τῷ παιδὶ Κυρίου τῷ Δαβίδ· ἐλάλησε τῷ Κυρίῳ τοὺς λόγους τῆς ᾠδῆς ταύτης, κ.τ.λ. Τὸ δὲ ἀληθὲς καὶ μυστικὸν, οἱ πιστεύ σαντες εἰς Χριστὸν τὸν ἐκ σπέρματος Δαβὶδ γεγονότα, καὶ σὺν αὐτῷ υἱοὶ τοῦ Δαβὶδ χρηματίσαντες, οὗτοι τῷ Χριστῷ τὴν ᾠδὴν ταύτην ἀνακομίζουσιν, ὡς ἐκ πάν των ἐχθρῶν ῥυσθέντες, καὶ ἐκ τοῦ ἄρχοντος τοῦ αἰῶνος τούτου, ὃν τῆς καθ' ἡμῶν τυραννίδος ἐξέβα λεν ὁ Υἱὸς, καθ' ἃ καὶ πάλαι Θεὸς τὸν Σαοὺλ ἀπώσατο τοῦ βασιλεύειν ἐπὶ τὸν Ἰσραήλ. Εἰσφέρεται δὲ ἐν τῷ ψαλμῷ, ποτὲ μὲν τὸ πρόσωπον τῶν πιστευσάντων, ποτὲ δὲ τὸ τοῦ Χριστοῦ, ταῖς ἀνθρωπίναις κεχρημέ νον φωναῖς. Ταύτῃτοι καὶ Εἰς τὸ τέλος ἡ ἐπιγραφή. Περιέχει γὰρ ὁ ψαλμὸς τὴν κάθοδον τοῦ Μονογενοῦς, τὴν ἀνάληψιν, τὴν κατὰ τῶν δαιμόνων νίκην, τοῦ Ἰσραὴλ τὴν ἐκβολὴν, καὶ τῶν ἐθνῶν τὴν κλῆσιν, ἅτινα πάντα ἐν τῷ τέλει τῶν αἰώνων ἐγένετο, ὅτε ὁ Μονογενὴς ἐνηνθρώπησεν. Εἴημεν καὶ ἡμεῖς παῖδες Κυρίῳ, ὅ ἐστι δοῦλοι· καὶ ὡς ἐν ἡμέρᾳ τῇ ἀρετῇ καὶ τοῖς ἔργοις τοῦ φωτὸς εὐσχημόνως περιπατοῦν τες, ῥυσθείημεν ἐκ πάντων τῶν ἐχθρῶν, μάλιστα δὲ τῆς χειρὸς τοῦ Σαοὺλ, τουτέστι τῆς πράξεως καὶ τῆς ἐνεργείας τοῦ Σατανᾶ. Ἡ γὰρ χεὶρ, πράξεως σύμ βολον· καὶ εἰς τὸ τέλος τῆς νίκης ἐλθόντες, εὐχαριστεῖν ἀξιωθείημεν τῷ νικοποιῷ Χριστῷ. Ὑπερασπιστής μου, καὶ κέρας σωτηρίας μου, καὶ ἀντιλήπτωρ μου. Ταῦτα δὲ πάντα δικαίως ὀνομάζεται, περὶ οὗ ψάλλειν ἡμᾶς αὐτὸς οὗτος ὁ προφήτης ἐδίδαξεν· Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. Οὔ τως ἡμῶν ὑπερασπιστὴς διὰ τῆς σαρκὸς, καθάπερ ἐν ἀσπίδι βέλη τὰ ὑπὲρ ἡμῶν πάθη δεξάμενος.","english":"PSALM 17.\n\nFor the end, for the servant of the Lord, David; he spoke to the Lord the words of this song, etc. But the true and mystical meaning is: those who have believed in Christ, who was born of the seed of David, and who together with him have been called sons of David—these bring back this song to Christ, as having been rescued from all enemies, and from the ruler of this age, whose tyranny against us the Son cast out, just as long ago God thrust Saul away from reigning over Israel. In the psalm there is introduced sometimes the person of those who have believed, and sometimes that of Christ, employing human voices. For this reason the inscription is also \"For the end.\" For the psalm contains the descent of the Only-begotten, the ascension, the victory over the demons, the casting out of Israel, and the calling of the Gentiles—all of which took place at the end of the ages, when the Only-begotten became man. May we too be servants of the Lord, that is, slaves; and as in the day walking becomingly in virtue and the works of light, may we be rescued from all enemies, and especially from the hand of Saul, that is, from the action and the working of Satan. For the hand is a symbol of action; and having come to the end of victory, may we be deemed worthy to give thanks to Christ, the giver of victory. My protector, and the horn of my salvation, and my helper. But all these things are rightly named of him concerning whom this same prophet taught us to sing: In you we shall gore our enemies with the horn. Thus he is our protector through the flesh, as though in a shield receiving for our sake the darts of his sufferings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Ἀντιλήπτωρ διὰ τῆς θεότητος· μόνη γὰρ ἡμῶν ἀντι λαβέσθαι διὰ τῆς ἀπαθείας ἐδύνατο. Κέρας ἡμῶν σωτηρίας διὰ τοῦ σταυροῦ ἐγένετο· οὐδὲν γὰρ τοῖς δαίμοσιν τοῦ σταυροῦ φοβερώτερον. Ἀνέβη καπνὸς ἐν ὀργῇ αὐτοῦ, καὶ πῦρ ἀπὸ προσ ώπου αὐτοῦ. ( Κυρίλλου καὶ Ὑπατίου.) Ὥσπερ γὰρ καπνὸς προηγεῖται πυρὸς, ἀνακαιομένου δὲ πυρὸς καὶ ξυλικὴν δαπανῶντος ὕλην, ἄνθρακας γίνεσθαι συμβαίνει, οὕτω καὶ ἡ τοῦ Θεοῦ ὀργὴ, ἤρξατο μὲν ὡς διὰ καπνοῦ, ηὔξησε δὲ ὡς πῦρ, καὶ τέλος ἀπην θράκωσε τοὺς ἐχθροὺς τοῦ Δαβίδ. Εἰκότως δὲ καπνὸς καὶ τιμωρία λέγεται, ὡς δακρύων ἐμποιητική· ἐξέλκει γάρ πως ἀεὶ τῶν ὀμμάτων τὸ δάκρυον ὁ καπνὸς ἐμπίπτων τοῖς ὀφθαλμοῖς. Ὀργισθέντος δὲ τοῦ Δημιουργοῦ καὶ κατὰ δαιμονίων διὰ τὴν τοῦ πλάσματος ἀπώλειαν, προηγήσατο τῆς ἐκδικήσεως ὁ καπνὸς, ἡ μετρία τοῦ\n\nτυραννήσαντος ἐποχή· ἠκολού θησε δὲ καὶ πῦρ, ἡ παντελὴς πάντως τοῦ πολεμίου φθορὰ γενομένη ἀπὸ προσώπου τοῦ Θεοῦ, τουτέστιν ἀπὸ Χριστοῦ, ὅς ἐστι τοῦ Θεοῦ πρόσωπον καὶ χα ρακτὴρ τῆς αὐτοῦ ὑποστάσεως. Ἐνανθρωπήσαντος γὰρ τοῦ Μονογενοῦς, ἀνήφθη ἀπ' αὐτοῦ πῦρ ὀργῆς κατὰ τῶν δαιμονίων, ὥστε κράζειν αὐτά· \"Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς.\" Καὶ ἐπὶ τῶν Ἰουδαίων δὲ προανεδόθη ὥσπερ καπνὸς ἡ παρὰ τοῦ Χριστοῦ ἐπ' αὐτοὺς ἀπειλή. Ἔφασκε γάρ· \"Ὅτανἴδητε κυκλουμένην τὴν Ἱερουσαλὴμ ὑπὸ στρατοπέδων, τότε ἐρεῖτε τοῖς ὄρεσι· Καλύψατε ἡμᾶς· καὶ τοῖς βουνοῖς· Πέσετε ἐφ' ἡμᾶς.\" Εἶτα ἐπηκολούθησε καὶ πῦρ ἡ ὀργὴ, καὶ τοσοῦτον ἐπ' αὐτοῖς ἐξεκαύθη, ὥστε καὶ ἄνθρακας αὐτοὺς ἀποτελέσαι, τουτέστι δαπανῆσαι καὶ διαφθεῖραι.","english":"A helper through his divinity; for it alone was able to take hold of us through impassibility. He became the horn of our salvation through the cross; for nothing is more fearful to the demons than the cross. Smoke went up in his anger, and fire from his face. (Of Cyril and Hypatius.) For just as smoke goes before fire, and when fire is kindled and consumes wooden material, it happens that coals are produced, so also the anger of God began as it were through smoke, grew as fire, and in the end utterly consumed the enemies of David. And reasonably smoke and punishment are spoken of, as producing tears; for smoke, falling upon the eyes, always draws out the tear from the eyes in some way. But when the Creator was angered also against the demons because of the destruction of his handiwork, the smoke went before the vengeance—the moderate restraint of the one who had tyrannized; and fire followed, becoming the complete destruction of the enemy from the face of God, that is, from Christ, who is the face of God and the express image of his substance. For when the Only-Begotten became man, a fire of anger against the demons was kindled from him, so that they cry out: \"You have come here before the time to torment us.\" And in the case of the Jews too, the threat from Christ against them was sent forth beforehand like smoke. For he said: \"When you see Jerusalem surrounded by armies, then say to the mountains: Cover us; and to the hills: Fall on us.\" Then the anger followed as fire also, and was so kindled against them that it made them coals too, that is, it consumed and destroyed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Οἶδα καὶ πῦρ κα λὸν, ὅπερ ἦλθε Χριστὸς βαλεῖν ἐπὶ τὴν γῆν. Τοῦτο τὸ πῦρ ἐπαινετοὺς ἄνθρακας ἀποτελεῖ· διὰ γὰρ τῆς τοῦ ἁγίου Πνεύματος θερμότητος, τῷ πνεύματι ζέοντες ἀποφαίνονταί τινες. Ἀνήφθησαν γοῦν ἀπὸ Θεοῦ ἄνθρακες οἱ ἀπόστολοι, τῇ πρὸς αὐτὸν ἑνώσει πυρούμενοι, καὶ φωστῆρες ἐν κόσμῳ φαινόμενοι· καὶ περὶ αὐτῶν λέλεκται πρὸς τὴν Ἱερουσαλήμ· \"Ἔχεις ἄνθρακας πυρὸς καθίσαι ἐπ' αὐτοὺς, οὗτοι ἔσονταί σοι βοήθεια.\" Ἔκλινεν οὐρανοὺς καὶ κατέβη, κ.τ.λ. Κατέβη ἵνα τὴν γῆν τῷ οὐρανῷ συνάψῃ, καὶ τοῖς κάτω πρὸς τὰ ἄνω κοινωνίαν χαρί σηται. Οὐκ ἂν δὲ τοῦτο ἐγένετο, εἰ μὴ καταβὰς τοῦ τον τὸν τρόπον ἐπεδήμει τῇ γῇ καθ' ὃν ἐδύνατο δέχεσθαι, τουτέστιν ἐν σαρκὶ, ἥντινα γνόφον ὑπὸ τοὺς πόδας ἐκάλεσεν. Αὔτη γὰρ τοῦ Θεοῦ τὴν παρ ουσίαν τὴν ἐπὶ συντελείᾳ πρὸς ἡμᾶς γενομένην ἀπέκρυψεν. Καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ.. Σκότος ἐνταῦθα τὴν ἐκ τῆς ἀκαταληψίας ἀχλὺν, ἣ καὶ τοῖς εἰς νοῦν τὸν ἡμέτερον ὀφθαλμοῖς ἐμπίπτουσα, τὸν ἀϊδίως ὄντα μετὰ Πατρὸς, χρόνου μέτροις μετρεῖν οὐκ ἐᾷ.. Σκότος τὸ ἀσαφὲς τοῦ μυστηρίου νόη σον, ὅπερ ἀπὸ τῆς σαρκὸς τοῖς ἀπίστοις συνέβαινεν· ὅθεν καὶ ἀποκρυφὴν εἰκότως προσηγόρευσεν· οὔτως ἑαυτὸν ὁ Χριστὸς ἀπὸ τοῦ διαβόλου καὶ τῶν δαιμόνων ἔκρυψεν, οἳ θεωροῦντες αὐτὸν καὶ παρὰ τῶν Ἰουδαίων ἀπιστούμενον, ἐπὶ τὸν σταυρὸν ἔτρεχον, οὐκ εἰδότες τοῦ σταυρωθέντος τὴν δύναμιν. Σκοτεινὸν ὕδωρ ἐν νεφέλαις ἀέρων. Κεκρυμμένον γὰρ οὕτως ἐστὶ τὸ τοῦ Χριστοῦ μυστήριον. Ἐξαπέστειλεν ἐξ ὕψους καὶ ἔλαβέ με, προσελάβετό με ἐξ ὑδάτων πολλῶν.","english":"I know also a good fire, which Christ came to cast upon the earth. This fire produces praiseworthy coals; for through the heat of the Holy Spirit, some are shown to be boiling in spirit. At any rate, the apostles were kindled as coals from God, being set on fire by their union with him, and appearing as lights in the world; and concerning them it was said to Jerusalem: \"You have coals of fire, sit upon them; these shall be a help to you.\" He bowed the heavens and came down, etc. He came down in order to join the earth to heaven, and to grant communion to those below with those above. But this would not have happened if, having come down, he had not in this way dwelt upon the earth in the manner in which it was able to receive him, that is, in flesh, which he called darkness under his feet. For this concealed the presence of God that came to us at the consummation. And he made darkness his hiding place. Darkness here means the mist that comes from incomprehensibility, which, falling upon the eyes of our mind, does not permit us to measure by the standards of time the one who eternally exists with the Father. Understand darkness as the obscurity of the mystery, which came about from the flesh for the unbelieving; whence he also reasonably called it a hiding place; for in this way Christ hid himself from the devil and the demons, who, seeing him and finding him disbelieved by the Jews, ran to the cross, not knowing the power of the one crucified. Dark water in the clouds of the air. For the mystery of Christ is thus hidden. He sent from on high and took me; he received me out of many waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ὁμολογεῖ καὶ ἡ τῶν πιστῶν Ἐκκλησία, Σωτῆρα ἐξ οὐρανοῦ τὸν Κύριον παρὰ τοῦ Πα τρὸς ἀποσταλῆναι, ὡς ἀκτῖνα ἐξ ἡλίου, καὶ ἐλευθερῶσαι αὐτὴν ἀπὸ τῶν πολλῶν ὑδάτων, τουτέστι τῶν ἀντικειμένων δυνάμεων, καὶ τῶν ἀλμυρῶν καὶ ταραχωδῶν τοῦ βίου πραγμάτων καὶ περιστάσεων. Πολλὰ δὲ λέγει τὰ ὕδατα· διάφοροι γὰρ τῶν πειρα σμῶν οἱ τρόποι, καὶ τῶν πονηρῶν πνευμάτων αἱ ἐπιβουλαί. Ἀλλ' ἐκ πάντων τούτων σέσωκεν ἡμᾶς ὁ Χριστός. Κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἀνταπο δώσει μοι. Συζύγως δὲ καθαρότητα χειρῶν ἐρεῖς τὰ λαμπρὰ καὶ ἀμολύντως ἐνεργούμενα τῆς πίστεως ἔργα, ὧν χωρὶς ἡ πίστις νεκρά ἐστιν. Ὁ Θεός μου, ἄμωμος ἡ ὁδὸς αὐτοῦ. Ὁ τοῦ Θεοῦ Λόγος μόνος Θεὸς ἀληθής· διὸ καὶ Μονογενὴς διὰ τὸ μόνος εἶναι ὥσπερ Θεός· πάντες γὰρ οἱ ἄλλοι παρουσίᾳ τοῦ Θεοῦ Λόγου θεοὶ κατασκευάζονται. Ἐκείνους γὰρ θεοὺς εἶπεν, πρὸς οὓς ὁ λόγος τοῦ Θεοῦ ἐγένετο. Ὁ Θεὸς ὁ περιζωννύων με δύναμιν, καὶ ἔθετο ἄμωμον τὴν ὁδόν μου. Ἁρμόζει δὲ ταῦτα καὶ τοῖς ἱερουρ γοῖς τοῦ Εὐαγγελίου, οἷς ἔλεγεν ὁ Σωτήρ· \"Καθ ίσατε ἐν Ἱερουσαλὴμ ἕως οὗ ἐνδύσησθε δύναμιν ἐξ ὕψους·\" ἣν περιζωσάμενοι καὶ, τῷ ἁγίῳ καθοπλι σθέντες Πνεύματι (τοῦτο γὰρ ἡ ἐπηγγελμένη δύναμις), ἀκαταγώνιστοι ἐγίνοντο καὶ δαίμοσι καὶ διώκταις καὶ πάθεσι, καὶ τὴν ὁδὸν τῆς ζωῆς ἀνεπιλήπτως διῆλθον. Καταρτιζόμενος τοὺς πόδας μου ὡσεὶ ἐλάφου, καὶ ἐπὶ τὰ ὑψηλὰ ἱστῶν με. Φασὶ τὰς ἐλάφους εὐδρομωτάτας εἶναι, καὶ μὴν καὶ ὀφιοκτόνους, καὶ διωκομένας ὑπὸ τῶν θηρευτῶν, ὑψοῦ φέρεσθαι. Ἐδίωξαν οὖν καὶ τὸν Δαβὶδ ἄλλοι τε καὶ ὁ Σαούλ· ἀλλ' οὐ κατέλαβεν αὐ τὸν, τοῦ Θεοῦ τάχος αὐτῷ","english":"The Church of the faithful also confesses that the Lord was sent from heaven by the Father as Savior, as a ray from the sun, and that he set her free from the many waters—that is, from the opposing powers, and from the salty and turbulent affairs and circumstances of life. It says “many waters,” for the modes of temptation are various, and so are the plots of the evil spirits. But Christ has saved us from all these. According to the cleanness of my hands he will repay me. You will rightly call the bright works of faith, performed without defilement, the cleanness of hands, without which faith is dead. My God, his way is blameless. The Word of God alone is true God; therefore he is also Only-begotten, because he alone is as God; for all others are made gods by the presence of the Word of God. For he called those gods to whom the word of God came. God who girds me with strength, and made my way blameless. These things also suit the sacred ministers of the Gospel, to whom the Savior said: “Wait in Jerusalem until you are clothed with power from on high.” Girded with this and armed with the Holy Spirit (for this is the promised power), they became invincible against demons and persecutors and passions, and they passed through the way of life blamelessly. He establishes my feet like a deer’s, and sets me upon the heights. They say that deer are the swiftest of runners, and indeed that they are killers of serpents, and that when pursued by hunters they are borne on high. So others, and Saul too, pursued David; but he did not overtake him, because God gave him swiftness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"ἐμπαρέχοντος, καὶ κατα πατεῖν ὡς ἰοβόλα θηρία τοὺς πολεμίους ποιοῦντος. Ἐπεὶ δὲ ἴδιόν ἐστι τῆς τῶν νεβρῶν φύσεως τὸ ἀνα λωτικὸν τῶν θηρίων, καὶ τὸ φυγαδεύειν τῷ ἄσθματι καὶ τῇ τοῦ χρωτὸς ἰδιότητι τὸ τῶν ὄφεων γένος, εἰκότως νεβρὸς ὁ Κύριος λέγεται, ὡς πατῶν καὶ ἀναλίσκων τὴν ἐναντίαν ἐνέργειαν, καὶ τοὺς μαθη τὰς εἰς τὴν τῶν ἐλάφων καταρτιζόμενος φύσιν, ἐν οἶς λέγει· \"Δέδωκα ὑμῖν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων.\" Διώκει μὲν οὖν ὁ Σατανᾶς οἷά τις ὄφις· ἀλλ' οὗτοι λαβόντες ἐξουσίαν παρὰ τοῦ Σωτῆρος πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, τῶν νοητῶν δηλαδὴ, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, οὐχ ἁλίσκονται· ἀλλὰ τὸ χαμαιριφὲς ἀφέν τες φρόνημα, ἀναφοιτῶσιν ὥσπερ εἰς ὄρος τὴν ἀξιόκτητον ἀρετήν. Πλὴν οὐκ ἀρκεῖ τὸ ἀναφοιτῆσαι μόνον, ἀλλὰ χρὴ προσεῖναι καὶ τὸ ἐμμένειν τοῖς ἄνω καὶ ἐμφιλοχωρεῖν τοῖς τῶν ἀρετῶν ὑψώμασι. Διὸ καὶ τὸν δίκαιον, τὸν τοὺς πόδας κατηρτισμένους ἔχοντα, οὐ μόνον ἀνάγει ἐπὶ τὰ ὑψηλὰ ὁ Θεὸς, ἀλλὰ καὶ ἱστᾷ ἄνω, τουτέστιν ἵστασθαι παρασκευάζει ἐν τῇ ἀρετῇ, καὶ μὴ καταπίπτειν. Ἐπλάτυνας τὰ διαβήματά μου. Διαβήματα λέγει καθ' ἃ ἐκ κακίας εἰς ἀρετὴν, καὶ ἐξ αἰσθητῶν ἐπὶ νοητὰ, καὶ ἀπὸ τοῦ παρόντος αἰῶνος εἰς τὸν μέλλοντα διαβαίνει. Κατ' ἀρχὰς μὲν οὖν τὰ στενὰ καὶ ἐπίπονα τῷ τὴν τεθλιμ μένην ὁδεύοντι, καὶ τῶν ἐχθρῶν βουλομένῳ διαβαί νειν τὰ σκάνδαλα· τῇ δὲ προκοπῇ, πλατυνόμενα. Λαὸς, ὃν οὐκ ἔγνων, ἐδούλευσέ μοι. Οὐκ ἀγνοίας ἐστὶ σημαντικόν· ταῦτα γὰρ οἶδεν ὡς Θεός· ἀλλ' ὅτι οἱ κατὰ καιροὺς τὴν οἰκειότητα τὴν εἰς ἐμὲ μὴ λαχόντες.","english":"...providing it, and making them trample the enemies like venomous beasts. Since it is peculiar to the nature of fawns to consume beasts, and to drive away the race of serpents by their breath and by the peculiarity of their skin, the Lord is reasonably called a fawn, as one who tramples and consumes the opposing activity, and who trains his disciples into the nature of deer, in whom he says: \"I have given you authority to trample upon serpents and scorpions.\" Satan, then, pursues like a serpent; but these, having received authority from the Savior to trample upon serpents and scorpions—the intelligible ones, that is—and upon all the power of the enemy, are not caught; but casting off the earth-dragging mindset, they ascend as if to a mountain, to virtue that is worth acquiring. However, it is not enough merely to ascend, but one must also remain in the things above and dwell in the heights of the virtues. Therefore God not only leads the righteous man, the one whose feet have been made straight, up to the heights, but also sets him above—that is, he prepares him to stand firm in virtue and not to fall. You have widened my steps. He calls \"steps\" those by which one crosses from vice to virtue, and from sensible things to intelligible things, and from the present age to the one to come. At the beginning, then, the way is narrow and toilsome for the one traveling the compressed path and wishing to cross the snares of the enemies; but with progress, they are widened. A people whom I did not know served me. This is not a sign of ignorance—for as God he knows these things—but that those who at various times did not obtain kinship with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Λέγοιτο δὲ ταῦτα καὶ ἐκ προσώπου Χριστοῦ καὶ Δαβὶδ, οὗπερ ἐκ σπέρματος αὐτοῦ γε νομένου τὸ πρόσωπον ἀνείληφεν ὁ Χριστός. Εἰ δὲ μὴ τῶν ἐθνῶν ἐβασίλευσεν ὁ Δαβὶδ, ἐπὶ τὸν ἐξ αὐτοῦ Χριστὸν τὸν λόγον ἀνύσωμεν, τὸν ἀεὶ μὲν ὡς Θεὸν ἀπάντων δεσπόζοντα, μετὰ δὲ τὴν ἐνανθρώπησιν καὶ τὴν ἐθελούσιον τῶν εἰς αὐτὸν πεπιστευκότων δουλείαν δεξάμενον. Διττὸν δὲ τὸ γινώσκει[ν] τὰς καρ δίας ἡμῶν, ἢ τὸ ἐπίστασθαι ἢ τὸ ἡνῶσθαι γνωστῷ τὸ γινῶσκον. Κατὰ πρότερον σημαινόμενον, καὶ τοὺς φαύλους γινώσκει Θεὸς, πρὸς οὓς εἶπεν ὁ Σωτήρ· \"Ὑμεῖς ἐστε ὡς δικαιοῦντες αὐτοὺς ἔμπροσθεν τῶν ἀνθρώπων, ὁ δὲ Θεὸς γινώσκει τὰς καρδίας ὑμῶν.\" Καὶ ἐν τῷ προφήτῃ· \"Διότι ἔγνω πάσας τὰς ἁμαρ τίας ὑμῶν.\" Κατὰ δὲ τὸ βʹ, μόνους λέγεται τοὺς δικαίους εἰδέναι· ἔγνω γὰρ Κύριος τοὺς ὄντας αὐ τοῦ. Πρὸς γὰρ φαύλους ἔλεγεν ὁ Σωτήρ· \"Ἀποχω ρεῖτε ἀπ' ἐμοῦ, ἐργάται ἀνομίας, οὐδέποτε ἔγνων ὑμᾶς.\" Καὶ ὁ ἀπὸ τῶν ἐθνῶν τοίνυν λαὸς εἰδωλολα τρῶν πάλαι καὶ ἁμαρτάνων, καὶ τούτου χάριν ὑπὸ τοῦ Σωτῆρος μὴ γινωσκόμενος, μεταβαίνων διὰ με τανοίας, εἴρηται δουλεύειν αὐτῷ. Διόπερ οὐκ εἶπεν· Ὃν οὐ γινώσκω (ὁ γὰρ ἔτι τὰ τῆς κακίας ἐνερ γῶν, οὐ γινώσκεται), ἀλλ' ὃν οὐκ ἔγνω πάλαι, νῦν δὲ δῆλόν ἐστι γινώσκειν. Ὁποῖον τὸ ἀποστολικόν· \"Ἀλλὰ τότε μὲν οὐδ' εἰδότες Θεὸν ἐδουλεύσατε, τοῖς φύσει μὴ οὖσι θεοῖς· νῦν δὲ γνόντες Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπ' αὐτοῦ.\" Ἀγνοοῦντες γὰρ, ἠγνοοῦντο· γνόντες δὲ, ἐγνώσθησαν. Υἱοὶ ἀλλότριοι. Ὁ κληθεὶς υἱὸς πρωτότοκος Ἰσραὴλ, ἀλλότριος ἐκλήθη διὰ τὴν ἀπιστίαν υἱός. Ἐπαλαιώθησαν καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτοῦ.","english":"These things may be said also from the person of Christ and of David, from whose seed Christ, having been born, took up that person. But if David did not reign over the nations, let us carry the meaning to Christ who came from him, who always as God rules over all things, and after the incarnation received also the willing service of those who have believed in him. The knowing of our hearts is twofold: either the understanding, or the knower being united to the known. According to the first meaning, God knows even the wicked, to whom the Savior said: \"You are those who justify themselves before men, but God knows your hearts.\" And in the prophet: \"Because he has known all your sins.\" But according to the second, he is said to know only the righteous; for the Lord knows those who are his. For to the wicked the Savior said: \"Depart from me, workers of lawlessness, I never knew you.\" And so the people from the nations, who formerly worshipped idols and sinned, and for this reason were not known by the Savior, passing over through repentance, is said to serve him. Therefore he did not say, \"Whom I do not know\" (for one still working the things of wickedness is not known), but \"whom he did not know formerly, but now it is clear that he knows.\" Of this sort is the apostolic saying: \"But then indeed, not knowing God, you served those who by nature are not gods; but now, having known God, or rather having been known by him.\" For knowing, they were unknown; but having known, they were known. Sons who are strangers. Israel, called the firstborn son, was called a stranger son because of unbelief. They grew old and became lame from his paths.","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":92,"ref":"p92","source":"Ἀντὶ δὲ τοῦ, Ἐπαλαιώθησαν καὶ ἐχώλαναν, Ἀτιμασθήσονται καὶ ἐντραπήσονται Σύμμαχος εἴρηκεν. Ζῇ Κύριος. Τὸ, \"Ζῇ Κύριος,\" ἀντὶ τοῦ, Μὰ τὸν ζῶν τα Κύριον, ἔχει ἡ Γραφή· καθὼς καὶ ὁ Ἰώ ησι· \"Ζῇ Κύριος ὃς οὕτω με κέκρικεν, καὶ ὁ πικράνας μου τὴν ψυχήν· ᾗ μὲν ἔτι τῆς πνοῆς μου ἐνού σης, πνεῦμα δὲ θεῖον τὸ περιόν μοι ἐν ῥισίν.\n\nΨΑΛΜΟΣ ΙΗʹ.\n\nΟἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ. Ἡ μὲν τῶν Ἑλλήνων πληθὺς τῷ μεγέθει καὶ τῷ κάλλει τῶν ὁρωμένων κτισμάτων οὐ προσβάλλουσα συνετῶς,\n\nὑπέλαβον θεὸν εἶναι οὐρανὸν ἤγουν τὸ στερέωμα, καὶ προσεκύνησαν αὐτῷ. Καί τοι ἐδύναντο συνιδεῖν τὸν τεχνίτην ἀπὸ τοῦ θαυμαστῶς ἔχειν τὸ ποίημα. Εἰ γὰρ μέγα καὶ ἐξαίρετον τὸ ποιη θὲν, οὐ τὴν ἰδίαν μᾶλλον ἀλλὰ τὴν τοῦ τεχνίτου δόξαν διαβοήσειεν ἄν. Διηγοῦνται τοίνυν οἱ οὐρανοὶ τὴν τοῦ Θεοῦ δόξαν ἄνευ φωνῆς, καὶ τὸ στερέωμα μονονουχὶ βοᾷ ὅτι αἱ χεῖρες τοῦ Θεοῦ αὐτὸ ἐποίησαν. Ἡμέρα τῇ ἡμέρᾳ ἐρεύγεται ῥῆμα, καὶ νὺξ νυκτὶ ἀναγγέλλει γνῶσιν. Συμφώνως τῷ Μωϋσῇ, οὐρανοῦ μνη μονεύσας πρῶτον, εἶτα στερεώματος, ἐφεξῆς καὶ περὶ τοῦ ποιοῦντος τὴν ἡμέραν φωτὸς διαλέγεται, καὶ δείκνυσιν ὅτι δυνατὸν καὶ ἐξ ἡμερῶν καὶ νυκτῶν καταθαυμάσαι τὴν οἰκονομίαν τοῦ τάξιν καὶ μέτρα καὶ ἀνακύκλησιν τὴν ἐξ ἀμοιβῆς ἐπιθέντος αὐτοῖς. Αὐτὸς γάρ ἐστιν ὁ ἐκτρέπων εἰς τὸ πρωῒ σκιὰν, τουτέστιν ὁ μεθιστὰς εἰς ὄρθρον καὶ φῶς τὴν νύκτα, καὶ ποιῶν ὄρθρον καὶ ὁμίχλην, ἤγουν ἡμέραν καὶ νύκτα. Αὐτὸς προστάττει ἡμέρας μὲν ἡμέραις παραχωρεῖν τὰ τῶν ὡρῶν διαστήματα, νύκτας δὲ νυξίν· ὡς ποτὲ μὲν εἶναι μείζους αὐτὰς, ποτὲ δὲ ἐλάττους·","english":"Instead of “They have grown old and have become lame,” Symmachus has said “They will be dishonored and put to shame.” “The Lord lives.” The phrase “The Lord lives” in Scripture stands for “By the living Lord,” just as also Job says: “The Lord lives, who has judged me thus, and who has embittered my soul; so long as my breath is still in me, and the divine spirit that remains in my nostrils.”\n\nPSALM 18.\n\nThe heavens declare the glory of God. The multitude of the Greeks, not applying their minds intelligently to the greatness and beauty of the visible creation, supposed that the heaven—that is, the firmament—was a god, and worshiped it. And yet they could have perceived the craftsman from the wondrous quality of the work. For if what was made is great and excellent, it would proclaim not so much its own glory as the glory of the craftsman. The heavens, then, declare the glory of God without a voice, and the firmament all but cries out that the hands of God made it. Day to day pours forth speech, and night to night proclaims knowledge. In agreement with Moses, having first mentioned heaven, then the firmament, he next speaks also of the light that makes the day, and shows that it is possible to marvel at the ordering of the one who imposed upon them order and measures and a cyclical return by alternation, even from days and nights. For he it is who turns the shadow into morning—that is, who transfers the night into dawn and light—and who makes the dawn and the mist, that is, day and night. He it is who commands the intervals of the hours to yield to days, and nights to nights, so that at one time they are longer, at another shorter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"καὶ γὰρ μονονουχὶ λέγει ἡ ἡμέρα ἐν θέρει τυχὸν τῇ ἐν χειμῶνι· Παραχώρει μοι τὸ πλέον ἐν διαστήματι τῶν ὡρῶν. Τοῦτο γὰρ τῷ πατριάρχῃ δοκεῖ. Ἡ νὺξ δὲ τῇ νυκτὶ ἀναγγέλλει γνῶσιν, τὴν περὶ τοῦ ποιήσαντος δηλαδή· ἢ ὅτι χρὴ πάντως τὰς ἐν τῷ χειμῶνι νύκτας μακροτέρας εἶναι, ἥττους γε μὴν τὰς ἐν θέρει. Καὶ τοῦτο, οἶμαι, ἔστι τὸ ἡμέραν μὲν τῇ ἡμέρᾳ ἐρεύγεσθαι ῥῆμα, καὶ μονονουχὶ φωνὴν ἀφιέναι, τὸ περιττὸν ἐν διαστήματι τῶν ὡρῶν ἀπαιτοῦσαν· νύκτα δὲ νυκτὶ τὴν αὐτὴν ἀπαγγέλλειν γνῶσιν. Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι, ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν. Ὁ δὲ ἅγιος Κύριλλος καὶ ὁ πάμμεγας Ἀθανάσιος, ἐν ἐρωτήσει ἀναγινώσκουσι τὸ, \"Οὐκ εἰσὶ λαλιαὶ οὐδὲ λόγοι ὧν οὐχὶ ἀκούονται αἱ φωναὶ αὐτῶν·\" τουτέστιν, Ἆρα οὐκ εἰσὶ καὶ τῶν ἀφώνων ἢ πραγμά των ἢ ἔργων φωναὶ χωρὶς λόγου καὶ γλώττης; Ναὶ, φαίη ἄν τις· ὥσπερ γὰρ τοῦ ὑφάντου τὴν τέχνην ἡ παμποίκιλος ἐσθὴς ἀναβοᾷ, καὶ τὸν ναυπηγὸν ἡ ἀδιαβλήτως ἔχουσα ναῦς ἀνακηρύττει, καὶ τὸν σιδηρέα τὸ ἔργον αὐτοῦ· οὕτω καὶ ἡ κτίσις, ἧς ἀρτίως διεμνημονεύσαμεν, ἄφωνος μὲν, ἤγουν ἄλογος· λαλιαὶ δὲ ὥσπερ αὐτῆς τὸ θαῦμά ἐστι, καὶ οἷον φωνὴ τὸ κάλλος καὶ ἡ εὐταξία. Τὸ γὰρ διήγημα τὸ οὐράνιον, καὶ τὸ ῥῆμα τὸ παρὰ τῆς ἡμέρας βοώμενον, φωνὴ μὲν ἔναρθρος οὐκ ἔστιν, οὔτε λαλιὰ διὰ στόματος, διδασκαλία δὲ θείας δυνάμεως γίνεται τοῖς ἐπαΐειν ἐπισταμένοις σιωπώσης φωνῆς. Πλὴν ἄφωνον τὴν κτίσιν εἰπὼν ὁ Δαβὶδ ἀπέφηνεν, ὅτι μήτε ἔμπνους μήτε λογικὴ κατὰ τὸ δοκοῦν τοῖς Ἑλλήνων σοφοῖς· ζῶον γὰρ εἶναί φασιν ἒν τὸν σύμπαντα τοῦτον κόσμον·","english":"For the day, so to speak, says to the day in summer, perhaps, and in winter: Yield to me the greater part in the interval of the hours. For this is what seems right to the patriarch. And night declares knowledge to night—clearly, knowledge concerning the one who made it; or that the nights in winter must by all means be longer, and those in summer shorter. And this, I think, is what it means that day belches forth a word to day, and, so to speak, utters a voice, demanding the excess in the interval of the hours; and that night announces the same knowledge to night. There are no speeches nor words whose voices are not heard. But Saint Cyril and the all-great Athanasius read in the form of a question, \"Are there no speeches nor words whose voices are not heard?\" That is: Are there not also voices of voiceless things, whether deeds or works, without word and tongue? Yes, one might say; for just as the embroidered garment cries out the weaver's craft, and the ship that is beyond reproach proclaims the shipbuilder, and his work proclaims the smith; so too the creation, which we have just now mentioned, is voiceless—that is, without reason—but its wonder is, as it were, speeches, and its beauty and good order are, as it were, a voice. For the heavenly narrative, and the word cried out by the day, is not an articulate voice, nor a speech through the mouth, but it becomes a teaching of divine power for those who know how to understand a voice that is silent. Moreover, David, having called creation voiceless, declared that it is neither ensouled nor rational according to the opinion of the wise men of the Greeks; for they say that this whole world is one living being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"ζῶα δὲ ὁμοίως καὶ τὰ μέρη, ἐξ ὧν συμπλη ροῦται. Καὶ αὐτὸς ὡς νυμφίος ἐκπορευόμενος ἐκ παστοῦ αὐτοῦ. Διαμέμνηται χρησίμως ὁ Δαβὶδ τῆς εὐτάκτου πορείας τοῦ ἡλίου, καὶ ὅτι ἀναφοιτᾷ ὥσπερ ἀπὸ παστοῦ τῆς ἐσχατιᾶς, οἷά τις νυμφίος εὖ μάλα διαπρεπής· εἶτα καθάπερ ἀπὸ βαλβίδος τὸ τοῦ δρό μου σύνθημα λαβὼν, ὀξεῖάν τε καὶ εὐσθενῆ ποιεῖται τὴν πτῆσιν, καὶ ἀμογητὶ διατρέχει. Τοῦτο γὰρ οἶμαι δηλοῦν τὸ, Ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδὸν αὐ τοῦ. Ὁ νόμος Κυρίου ἄμωμος, ἐπιστρέφων ψυχάσ Οὐκ ἀνόνητος τοῖς νουνεχεστέροις ἡ φυσικὴ γίνεται θεωρία παριστῶσα τοῖς ὁρᾷν ἐθέλουσι τὴν τοῦ Θεοῦ δόξαν, ὡς ἀπό γε τῆς τῶν κτισμάτων καλλονῆς τε καὶ εὐταξίας· τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου, τοῖς ποιήμασι νοούμενα καθορᾶται. Ἀλλ' ὧδε τούτων ἐχόντων, καὶ αὐτὸς ἐπέφανεν ἡμῖν ὁ Χριστὸς, καὶ τῷ Πατρὶ ἡμᾶς προσεκόμισεν, οὐ διὰ νομικῆς λατρείας, διὰ νουθεσίας δὲ μᾶλλον εὐαγγελι κῆς. Οὐκοῦν πρὸς τῇ φυσικῇ θεωρίᾳ, τουτέστι τῇ ἀπό γε τῆς τῶν κτισμάτων ποιήσεώς τε καὶ εὐταξίας, καὶ τὸ δι' αὐτοῦ πεπλουτήκαμεν κήρυγμα. Ἀπέχρη μὲν καὶ ἡ κτίσις δεῖξαι τοῖς ἀνθρώποις τὸν Ποιητὴν, ἀλλ' ὅμως καὶ νόμον ἔδωκεν εἰς βοήθειαν, ἐπιστρέ ψαι τοὺς πλανωμένους δυνάμενον. Τῷ μὲν οὖν ἀπερισκέπτως ἐξετάζοντι τὰ τοῦ ψαλμοῦ ῥήματα, δοκεῖ μὴ ἀκολουθεῖν τοῖς","english":"Living things likewise, and the parts of which it is completed. And he himself goes forth as a bridegroom from his chamber. David usefully recalls the well-ordered course of the sun, and that it returns as from a chamber from the farthest edge, like a bridegroom exceedingly distinguished; then, as if having received the signal of the race from the starting line, it makes its flight swift and strong, and runs its course without toil. For this, I think, is what is meant by, He will rejoice as a giant to run his course. The law of the Lord is blameless, converting souls. Natural contemplation does not come unprofitably to the more discerning, presenting to those who wish to see the glory of God, as it were from the beauty and good order of created things; for his invisible things from the creation of the world are clearly seen, being understood by the things that are made. But while these things are so, Christ himself has shone upon us, and has brought us to the Father, not through legal worship, but rather through evangelical admonition. Therefore, in addition to natural contemplation, that is, that which comes from the making and good order of created things, we have also been enriched by the proclamation through him. Creation was sufficient to show the Maker to men, but nevertheless he also gave a law as a help, able to convert those who were going astray. To one who examines the words of the psalm without circumspection, it seems not to follow the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"προλαβοῦσιν ὁ περὶ τοῦ νόμου καὶ τῶν δικαιωμάτων οὑτοσὶ λόγος. Ἔστι δὲ πολλὴ μᾶλλον ἡ συμφυΐα. Καὶ ὅπως, ἔνθεν ἐρῶ· Τρεῖς εἰσιν οὗτοι θεῖοι σύμπαντες νόμοι· εἷς μὲν ὁ φυσικὸς ὁμοῦ καὶ δημιουργικὸς, καθ' ὃν ἐκ τῆς συνειδήσεως καὶ ἐκ τῶν κτισμάτων, τὸ δέον γινώσκομεν, καὶ τὸν Δη μιουργὸν ἐπιγινώσκομεν· ἕτερος δὲ ὁ γραπτὸς, ὁ διὰ Μωσέως δοθείς· καὶ τρίτος ὁ πνευματικὸς καὶ εὐαγγελικός. Ἐπεὶ οὖν περὶ τοῦ νόμου τοῦ ἐκ τῆς δη μιουργίας ἱκανῶς διέλαβεν ὁ Δαβὶδ, καὶ ἔδειξεν ὅτι καὶ ὁ οὐρανὸς καὶ τὸ στερέωμα καὶ ἡμέρα καὶ νὺξ καὶ ἥλιος τὸν ποιήσαντα καταγγέλλουσι, συμπεριέλαβε δὲ καὶ τὸν φυσικὸν νόμον διὰ τῆς κτίσεως (ἓν γάρ ἐστι τῶν κτισμάτων καὶ ἡ φύσις), μεταβαίνει λοιπὸν ἐπὶ τοὺς λοιποὺς τόν τε γραπτὸν καὶ τὸν πνευματι κὸν, καὶ ἑκάτερον ὑποδιαιρεῖ εἰς ἐντολὰς, καὶ νόμους, καὶ κρίματα, καὶ μαρτυρίας, καὶ δικαιώματα. Πρῶτα τοίνυν τὸ εὐαγγελικὸν κήρυγμα, νόμον Κυρίου λέγει· οὐ γὰρ δι' ἑνὸς ἐξεφωνήθη τῶν προφητῶν, ἀλλὰ δι' αὐτοῦ τοῦ πάντων Δεσπότου. Ἔπειτα ἄμωμον ὀνομάζει· ὁ γὰρ διὰ Μωσέως νόμος, οὐκ ἦν ἄμεμπτος, ὡς ὁ πάνσεπτος Παῦλος γράφει· οὐδένα γὰρ ἐτελείωσεν. Ἔφη δέ που καὶ ὁ Θεὸς περὶ τῶν Ἰουδαίων, ὅτι \"Ἐγὼ δέδωκα αὐτοῖς νόμιμα οὐ καλὰ, καὶ δικαιώματα ἐν οἷς οὐ ζήσονται ἐν αὐτοῖς.\" Ἀντιπαραθέσει γὰρ τῶν εὐαγγελικῶν θεσπισμάτων, οὐ καλὸς ὁ νόμος· ἄμωμα δὲ ὁμολογουμένως τὰ Χριστοῦ παιδεύματα, ἃ καὶ ἐπιστρέφει ψυχὰς ἐκ φαυλότητος πρὸς ἀρετὴν, ἐκ πλάνης Ἑλληνικῆς πρὸς εὐσέβειαν, ἐξ ἀγνοίας καὶ σκότου εἰς φῶς καὶ σύν εσιν.","english":"This discourse concerning the law and the statutes comes before those things. But the connection is much greater. And how, I will say from here: There are three divine laws in all: one is the natural and at the same time creative law, by which from conscience and from created things we know what is fitting, and we recognize the Creator; another is the written law, given through Moses; and the third is the spiritual and evangelical law. Since, therefore, David has sufficiently discussed the law that comes from creation, and has shown that both heaven and the firmament and day and night and the sun proclaim the one who made them, and has also included the natural law through creation (for nature is also one of created things), he now passes on to the remaining laws, both the written and the spiritual, and subdivides each into commandments, and laws, and judgments, and testimonies, and statutes. First, then, he calls the evangelical proclamation the law of the Lord; for it was not proclaimed through one of the prophets, but through the Master of all himself. Then he names it blameless; for the law through Moses was not blameless, as the all-holy Paul writes: for it perfected no one. And God also said somewhere concerning the Jews, \"I gave them statutes that were not good, and judgments in which they shall not live.\" For by comparison with the evangelical decrees, the law is not good; but the teachings of Christ are confessedly blameless, which also turn souls from wickedness to virtue, from Greek error to piety, from ignorance and darkness to light and understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Νόμος δὲ ὠνόμασται τὸ Εὐαγγέλιον, διὰ τὸ ἀπο νέμειν ἑκάστῳ τὰ ταῖς αὐτοῦ πράξεσι πρεπωδέ στατα, ἐπαίνους μὲν τοῖς ἀγαθοῖς, ποινὰς δὲ τοῖς καταφρονηταῖς. Ὁ φόβος Κυρίου ἁγνὸς, διαμένων εἰς αἰῶνα αἰῶνος. (, Κυρίλλου καὶ Ὑπατίου.) Καθαρὸς μὲν οὐδεὶς ἀπὸ ῥύπου, οὐδ' ἂν ᾖ μία ἡμέρα ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς. Πλὴν ὥσπερ τὴν πόαν σμηκτικὴν εἶναί φασι τοῦ ῥύπου τῶν ἱματίων, οὕτως ὁ τοῦ Θεοῦ φόβος ὁ ἁγνὸς, τουτέστιν ὁ ἁγνοποιὸς, εἰς νοῦν εἰ γέ νοιτο τὸν ἀνθρώπινον, πᾶσαν αὐτοῦ διασμήχει κηλίδα. Τηρήσει δὲ καὶ εἰς μακραίωνα βίον τὸν τοιοῦτον· ὁ γὰρ ἐν ἁγνείᾳ διαπεράνας τὸν βίον, τοιοῦτος ἔσται καὶ κατὰ τὸν αἰῶνα τὸν μέλλοντα. Τὰ κρίματα Κυρίου ἀληθινὰ, δεδικαιωμένα ἐπὶ τὸ αὐτό. Κρίματα πάλιν καλεῖ τὰς ἐφ' ἑκάστῳ πράγματι θείας ψήφους καὶ ἀποφάσεις· ταῦτα δὲ ἀληθινὰ καὶ δίκαιά εἰσιν ἐπὶ τὸ αὐτὸ, τουτέστιν οὐκ ἀσύμφωνα καὶ ἀλλήλοις μαχόμενα, ἀδελφὰ δὲ μᾶλλον καὶ ἀλλήλοις συμβαίνοντα. Οὐδὲ μία γὰρ ἐναντιότης ἐν τοῖς τοῦ Σωτῆρος εὑρίσκεται νόμοις. Διττῶς δὲ κρίνει ὁ Θεὸς, ἢ φιλαγάθως ἢ δικαίως· καὶ φιλαν θρώπως μὲν ὡς ὅτε τῷ περὶ ἑνδεκάτην ὥραν κλη θέντι εἰς τὸν ἀμπελῶνα, ἴσον μισθὸν ἀπονέμει τοῖς προκεκμηκόσι· δικαίως δὲ ὡς ἐν τῇ στάσει τῶν προβάτων καὶ ἐρίφων, τοῖς μὲν λέγων· \"Δεῦτε, κληρονομήσατε τὴν βασιλείαν·\" τοῖς δὲ, \"Πορεύεσθε ἀπ' ἐμοῦ, οἱ κατηραμένοι, εἰς τὸ πῦρ τὸ αἰώνιον.\" Ἐὰν μή μου κατακυριεύσωσι, τότε ἄμωμος ἔσομαι, καὶ καθαρισθήσομαι ἀπὸ ἁμαρτίας με γάλης.","english":"The Gospel is called \"law\" because it apportions to each one what is most fitting for his deeds—praises to the good, but penalties to the despisers. The fear of the Lord is pure, enduring unto the age of ages. (Of Cyril and Hypatius.) No one is pure from defilement, not even if his life on earth be a single day. Yet just as they say that soapwort cleanses the filth of garments, so the pure fear of God—that is, the fear that makes pure—if it enters the human mind, cleanses away every stain of it. And it will preserve such a man even unto a long-lived old age; for he who has passed through life in purity will be such also in the age to come. The judgments of the Lord are true, justified together. Again he calls \"judgments\" the divine votes and verdicts upon each matter; and these are true and just \"together,\" that is, not discordant and at war with one another, but rather akin and in agreement with each other. For not a single contrariety is found in the laws of the Savior. But God judges in two ways: either lovingly or justly—lovingly, as when to the one called at the eleventh hour into the vineyard he apportions equal wages to those who labored before; justly, as in the separation of the sheep and the goats, saying to the one, \"Come, inherit the kingdom,\" and to the others, \"Go from me, you cursed, into the eternal fire.\" If they do not lord it over me, then I shall be blameless, and I shall be cleansed from great sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ὁμολογήσας ὁ προφήτης ὅτι καὶ τὸν ἰσχνὸν νομοφύλακα πολλὰ παριππεύει, φησὶν ὅτι, Ὦ Δέσποτα, τὰ κρύφιά τε καὶ ἀλλότριοι μή μου κατακυριεύσωσι, σοῦ τοῦ κρίνοντος μὴ ἱστῶντος αὐτὰ, μηδὲ εἰς ἁμαρτίαν ἐμοὶ καταγράφοντος· ἢ, Ὅταν οἱ πονηροὶ λογισμοὶ, οὓς ὁ διάβολος τῷ νῷ ἐνίησι, μὴ κατακυριεύσωσί μου, ὥστε συγκαταθέσθαι αὐτοῖς, τότε καὶ ἄμωμος ἂν εἴην, καὶ ἀπὸ τῆς κατ' ἐνέργειαν ἁμαρτίας καθαρισθήσομαι, ἥτις μεγάλη ἐστὶν, ὡς πρὸς σύγκρισιν τῆς κατὰ διάνοιαν. Προφητικῶς δὲ καὶ ἡ φύσις πᾶσα βοᾷ πρὸς τὸν Θεόν· Ὁ μὲν νόμος, ὦ Δέσποτα, τὸ σῶμα μόνον προσκαίροις ἥγνιζε ῥαντισμοῖς· σὺ δὲ καὶ ἐκ τῶν κρυφίων καθάρισόν με διὰ τοῦ βαπτίσματος, καὶ φεῖσαί μου ἀπὸ τῶν ἀλλο τρίων δαιμόνων· ἐὰν γὰρ οὗτοι μή μου κατακυριεύσωσι, τότε ἀληθῶς ἄμεμπτος ἔσομαι καὶ καθαρισθή σομαι ἀπὸ τῆς ἀπιστίας, ἢ καὶ τῆς παραβάσεως, ἥτις ἁμαρτία ἐστὶ μεγάλη. Ἁμαρτίαν μεγάλην τὴν ἀποτελεσματικὴν λέγει, ἣν ὁ τῶν κρυφίων κωλύει καθαρισμός.","english":"Having confessed that many things ride past even the diligent guardian of the law, the prophet says: O Master, let the hidden things and things belonging to others not have dominion over me, since you who judge do not set them in place, nor record them against me as sin; or: When the evil thoughts that the devil injects into the mind do not have dominion over me, so that I consent to them, then I would also be blameless, and I shall be cleansed from sin in actual deed, which is great, by comparison with sin in thought. And in prophetic manner all nature cries out to God: The law, O Master, purified only the body with temporary sprinklings; but do you cleanse me even from hidden things through baptism, and spare me from the demons that belong to others; for if these do not have dominion over me, then truly I shall be blameless and shall be cleansed from unbelief, or from transgression, which is a great sin. He calls \"great sin\" the sin that produces effects, which the cleansing from hidden things prevents.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"ΨΑΛΜΟΣ ΙΘʹ.\n\nἘπακούσαι σου Κύριος ἐν ἡμέρᾳ θλίψεως. Ἀεὶ τῶν ἁγίων τέταται πρὸς Θεὸν ὁ σκοπὸς, καὶ πρὸς μόνον αὐτὸν ἀποβλέποντες, τὴν παρ' αὐτοῦ ζητοῦσι βοήθειαν, κἄν πού τι σαλεύηται κῦμα, καὶ χαλεπὸς ἐκ τῆς τῶν δαιμόνων ἐπιβουλῆς ἐγείρηται χειμών. Τοῦτο καὶ Ἱερεμίας ἐπιστάμενος ἔλεγε· \"Κύριε, ἰσχύς μου, καὶ βοηθέ μου, καὶ κατα φυγή μου, ἐν ἡμέρᾳ κακῶν μου.\" Ἡ μὲν γὰρ ἐξ ἀνθρώπων ἐπικουρία σαθρὰ, ἀσφαλὴς δὲ ἡ ἄνωθεν βοήθεια. Διά τοι τοῦτο καὶ οἱ ἅγιοι ταλαίπωρον εἶναί φασι τὸν ἄνθρωπον, μᾶλλον δὲ κεκατηραμένον, τὸν τὴν ἐλπίδα ἔχοντα ἐπ' ἄνθρωπον, καὶ ἀπὸ Κυρίου τὴν ἑαυτοῦ καρδίαν ἀποστήσαντα. Ἔοικε δὲ νῦν ὁ Δαβὶδ ἡμέραν θλίψεως λέγειν, ἱστορικῶς μὲν καθ' ἣν ὁ Σεναχηρεὶμ τοῦ Ῥαψάκου τὰ ἀτάσθαλα ἐκεῖνα ἔπεμψε γράμματα· \"Μὴ ἀπατάτω ὑμᾶς Ἐζεκίας ὅτι ῥύσεται ὁ Θεὸς τὴν Ἱερουσαλὴμ ἐκ χειρός μου.\" Ἀλληγορικῶς δὲ τὴν τοῦ πάθους ἡμέραν, ὅτε ἔλεγεν ὁ Σωτήρ· \"Περίλυπός ἐστιν ἡ ψυχή μου.\" Εὔχονται οὖν καὶ οἱ περὶ τὸν Ἐζεκίαν ἐπακοῦσαι αὐτοῦ τὸν Θεὸν, θλιβομένου ἐφ' οἷς ἐβλασφήμησε ὁ Σεναχηρείμ· καὶ οἱ μαθηταὶ τοῦ Σωτῆρος, ἵνα ἐπακούσῃ αὐτοῦ ὁ Θεὸς καὶ Πατήρ. Μανθάνομεν δὲ καὶ ἡμεῖς ἐν καιρῷ θλίψεως μὴ καταπίπτειν, ἀλλ' εὔχεσθαι, καὶ μὴ ἀν θρώποις πιστεύειν τὴν σωτηρίαν ἡμῶν, τῷ Θεῷ δὲ τῷ πάντα ἰσχύοντι. Μνησθείη πάσης θυσίας σου. Λέγοι δ' ἂν ταῦτα καὶ πρὸς τὴν τοῦ ἀθυμοῦντος παραμυθίαν, ἢ ὁ ἐνυπάρχων τῇ ψυχῇ λόγος, ἢ τὸ ἅγιον Πνεῦμα. Εὐχῆς δὲ δεῖ τῷ θλιβο μένῳ, καὶ τοῦ μὴ καταβαλεῖν τὰς ἐλπίδας· οὕτω γὰρ Θεὸς ὑπήκοος γίνεται. Τοῦ ἁγίου Κυρίλλου ἐκ τῆς ἑρμηνείας τοῦ ιθʹ ψαλμοῦ.","english":"PSALM 19.\n\nMay the Lord hear you in the day of affliction. The aim of the saints is always stretched toward God, and looking to him alone, they seek help from him, even if some wave is stirred up and a fierce storm is raised by the plotting of demons. Jeremiah also knew this and said: \"O Lord, my strength, and my helper, and my refuge, in the day of my evils.\" For the assistance that comes from men is rotten, but the help from above is sure. For this reason also the saints say that the man is wretched, or rather accursed, who has his hope in man and has turned his own heart away from the Lord. And David now seems to call the day of affliction, historically, the day on which Sennacherib sent those insolent letters of the Rabshakeh: \"Do not let Hezekiah deceive you, that God will deliver Jerusalem out of my hand.\" Allegorically, however, it is the day of the passion, when the Savior said: \"My soul is deeply grieved.\" Therefore those around Hezekiah pray that God may hear him, when he is afflicted by the things Sennacherib blasphemed; and the disciples of the Savior pray that God and the Father may hear him. And we too learn not to fall down in the time of affliction, but to pray, and not to entrust our salvation to men, but to God who is mighty in all things. May he remember all your sacrifice. And these words might be spoken also for the consolation of the fainthearted, either by the reason that dwells in the soul, or by the Holy Spirit. For the afflicted man needs prayer, and needs not to cast down his hopes; for in this way God becomes attentive. Of Saint Cyril, from the interpretation of the 19th Psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Ἀλλ' ἦν οὐ δυσεύρετος ἡ ὁδὸς ἡ ἀγαθή· προσεφώνει γὰρ λέγων ὁ Χριστός· \"Ἐγώ εἰμι ἡ ὁδός.\"\n\nΨΑΛΜΟΣ Κʹ.\n\nἜθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον ἐκ λίθου τιμίου. Παραταξάμενος ὁ Δαβὶδ πρὸς Ἀμμανίτας νενίκηκε, καὶ εἷλεν αὐτοὺς κατὰ κράτος, καὶ ἔλαβε τὸν στέφανον τοῦ Μολχώμ· τοῦτο δὲ εἴδωλον ἦν τῶν Ἀμμανιτῶν, καὶ εὑρὼν ἐν τῷ στεφάνῳ λίθον πολύτιμον, ἐνέθηκε τῷ ἰδίῳ στεφάνῳ. Ταύτης τῆς ἱστορίας νῦν μνημονεύει, καί φησι πρὸς τὸν Θεὸν, ὅτι Ταῖς φιλοτιμίαις φθάνεις, ὦ Δέσποτα, καὶ αὐτήν μου τὴν αἴτησιν· οὐ γὰρ ἱκέτευσα περὶ λίθου τιμίου, ἀλλὰ σὺ καὶ τοῦτον δέδωκας, προλαβών μου τὴν αἴ τησιν. Καὶ ἄλλως δὲ πρὸ τῆς χειροτονίας εὐλόγησας, τουτέστιν ἐπῄνεσας λέγων· \"Εὗρον Δαβὶδ ἄνδρα κατὰ τὴν καρδίαν μου, καὶ ἔσται μοι εἰς βασιλέα.\" Καὶ ἔτι· Ἐγὼ μὲν σωτηρίαν παρὰ τῶν ἐχθρῶν ἐκ σοῦ ἐζήτησα, σὺ δὲ ἐν εὐλογίαις, τουτέστιν ἐν δαψιλείᾳ καὶ πλεονασμῷ ἀγαθότητος, καὶ νίκην μοι δέδωκας, καὶ βασιλείαν, καὶ προφητείαν, καὶ τὸ μέγιστον, θεοπατο ρίαν. Ἀλλὰ καὶ ὁ Ἐζεκίας ἐλευθερίαν μόνον ᾔτησεν, εὕρατο δὲ νίκην τοσαύτην καὶ τῶν ἐχθρῶν πανολεθρίαν· καὶ τὴν βασιλείαν δὲ μὴ αἰτήσας, ἔλαβε. Λίθοι δὲ τίμιοι καὶ οἱ Χριστοῦ μαθηταὶ, καὶ ἁπλῶς οἱ πιστοὶ, κόσμος ὄντες αὐτοῦ καὶ δόξα καὶ οἱονεὶ στέφανος τῇ κεφαλῇ ἐπικείμενος. Ἐν μὲν οὖν τῷ Εὐαγγελίῳ ὁ πατὴρ λέγεται ποιεῖν τῷ υἱῷ τοὺς γάμους, ἐνταῦθα δὲ ὁ προφήτης πρὸς τὸν Θεὸν λέγει· \"Ἔθηκας ἐπὶ τὴν κεφαλὴν αὐτοῦ στέφανον.\" Στέφανος δὲ Χριστῷ ἡ Ἐκκλησία γίνεται, διὰ τῶν ἐμ ψύχων λίθων τὴν κεφαλὴν ἐν κύκλῳ διαλαμβάνουσα.","english":"But the good way was not hard to find, for Christ was saying, \"I am the way.\"\n\nPSALM 20.\n\nYou placed on his head a crown of precious stone. David, having drawn up for battle against the Ammonites, conquered and took them by force, and took the crown of Milcom; this was an idol of the Ammonites, and finding in the crown a precious stone, he set it in his own crown. He now recalls this history, and says to God: You anticipate, O Master, even my very request by your favors; for I did not entreat concerning a precious stone, but you also gave this, forestalling my request. And in another way, before your ordination you blessed me, that is, you praised me, saying: \"I have found David, a man after my heart, and he shall be to me for a king.\" And further: I sought salvation from my enemies from you, but you in blessings, that is, in abundance and overflow of goodness, gave me both victory and kingship and prophecy, and the greatest thing, to be the father of God. But Hezekiah also asked only for deliverance, yet found such great victory and utter destruction of his enemies; and though he did not ask for the kingdom, he received it. Precious stones are also the disciples of Christ, and simply the faithful, being his adornment and glory and, as it were, a crown placed upon his head. In the Gospel, then, the Father is said to make the wedding for the Son, but here the prophet says to God: \"You placed on his head a crown.\" And the Church becomes a crown for Christ, encircling his head with living stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Λίθον ἂν εἴποις πολύτιμον καὶ αὐτὸν τὸν Χριστὸν, ὡς ἐκλεκτὸν δηλονότι καὶ ἀξιάγαστον μαργαρίτην, ὃν δέ δωκεν ἡμῖν στέφανον δόξης ὁ Θεὸς καὶ Πατὴρ, εὐ λογῶν ἡμᾶς εὐλογίᾳ ἁγιασμοῦ καὶ χρηστότητος.– Ἐκ τῶν ἔργων καὶ τῶν ἐπιτηδευμάτων αὐτοῦ τις στεφανοῦται. Ἀμέλει ὁ δικαστὴς τὸ δίκαιον διώξας, ἀπολήψεται τὸν τῆς\n\nδικαιοσύνης στέφανον. Εὑρεθείη ἡ χείρ σου πᾶσι τοῖς ἐχθροῖς σου. Ἄλλως τοῖς ἐπιμένουσι τῇ ἁμαρτίᾳ, καὶ ἄλλως τοῖς μετανοοῦσιν εὑρίσκεται· τοῖς μὲν γὰρ κριτὴς, τοῖς δὲ λυτρωτὴς εὑρίσκεται. Πλὴν ὅτι πρῶ τον ἡμᾶς τὸν Θεὸν εὑρεῖν ὁ προφήτης, καὶ τότε παρ' αὐτοῦ εὑρεθήσεσθαι [λέγει,] σαφῶς οὖν τοῦτο δηλοῖ ὅτι ἐν ἡμῖν ἡ σωτηρία. Ὅτι θήσεις αὐτοὺς νῶτον. Εἰς δὲ τὸν Χριστόν τινες ἐξειληφότες τὸν παρόντα ψαλμὸν, εἰς τοὺς Ἰουδαίους τὰς τιμωρίας ἐξέλαβον, ἀπὸ τοῦ, \"Εὑρεθείη ἡ χείρ σου πᾶσι τοῖς ἐχθροῖς σου. \"Ταῦτα γὰρ ἐπενεχθήσεται, φασὶν, αὐτοῖς εἰς τὸν καιρὸν τῆς τοῦ προσώπου σου παρουσίας, δι' ἅπερ ἐμηχανήσαντο κατὰ σοῦ, νομίσαντες ἀδυνάτως τὸν τῆς δόξης Κύριον θανάτῳ περιβάλλειν. Διὸ καὶ τέθεινται νῶτον τοῖς ἐξ ἐθνῶν πιστοῖς. Πρῶτον μὲν υἱοὶ Θεοῦ καὶ λαὸς χρηματίσαντες, ὕστερον δὲ ἄλλοις τῆς υἱοθεσίας παραχωρήσαντες τοῖς ἐπ' ἐσχάτων κληθεῖσιν ἐθνικοῖς, οἵτινες καὶ πρῶτοι γεγένηνται, κατὰ τὸ, \"Ἔσονται οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι.\" Ἐν δὲ τοῖς περιλοίποις φησὶν, ἐπείπερ ὅτε τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε καὶ πᾶς Ἰσραὴλ σωθήσεται.","english":"You might call even Christ himself a precious stone, as being clearly a chosen and admirable pearl, the crown of glory that God and the Father has given us, blessing us with a blessing of sanctification and goodness. From his works and pursuits a person is crowned. Indeed, the judge who has pursued justice will receive the crown of righteousness. Let your hand be found against all your enemies. It is found in one way for those who persist in sin, and in another way for those who repent; for to the former he is found as a judge, and to the latter as a redeemer. Except that the prophet says we must first find God, and then be found by him; this clearly shows that salvation lies in us. For you will make them a back. Some, having interpreted the present psalm as referring to Christ, understood the punishments as referring to the Jews, from the verse, \"Let your hand be found against all your enemies.\" For these things, they say, will be brought upon them at the time of the coming of your person, on account of what they plotted against you, thinking to encompass the Lord of glory in death without power. Therefore they have also been made a back to the faithful from among the Gentiles. First they were called sons of God and a people, but later they yielded the sonship to others, to the Gentiles called at the last, who have also become first, according to the saying, \"The first will be last, and the last first.\" And in the remaining words he says that when the fullness of the Gentiles comes in, then all Israel will also be saved.","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":101,"ref":"p101","source":"ΨΑΛΜΟΣ ΚΑʹ.\n\nΕἰς τὸ τέλος ὑπὲρ τῆς ἀντιλήψεως τῆς ἑωθινῆς, ψαλμὸς τῷ Δαβίδ. Τινὲς δὲ ἀντίληψιν ἑωθινὴν λέγουσι τὸν τῆς ἀναστάσεως τοῦ Σωτῆρος καιρόν· ἐγήγερται γὰρ ὄρθρου βαθέος πατήσας τὸν θάνατον. Ἀντίληψις οὖν ἡ ἀνάστασις, ὡς ἀποσοβοῦσα μὲν τῶν σωμάτων τὴν φθορὰν, καθαίρουσα δὲ τῇ πίστει τοὺς ἐπὶ τῆς γῆς. Ἐὰν γὰρ εἴπῃς, φησὶν, ἐν τῷ στόματί σου, Κύριος Ἰησοῦς, καὶ πιστεύσῃς ἐν τῇ καρδίᾳ σου, ὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ. Ἀλλ' ἴδωμεν ὁποῖα πρὸς τὸν Πατέρα ὡς ἄνθρωπος ὁ Κύριος φθέγ γεται, μεσιτεύων ὑπὲρ τῆς ἀνθρωπότητος, καὶ πληροφορῶν ὅτι παράκλητος ἡμῶν ἐστιν. Ὄνειδος ἀνθρώπων, καὶ ἐξουθένημα λαοῦ. Τοῦτο δὲ λέγοντες, κατὰ τοῦ Θεοῦ τὸν ὀνειδισμὸν ἀπέῤῥιπτον, ὡς ἀδυνατοῦντος σῶσαι τὸν Υἱὸν αὐτοῦ ὃν θέλει, τουτέστιν ὃν ἀγαπᾷ. Θαυμάσειε δ' ἄν τις τὴν ἀμέτρητον τῶν Ἰουδαίων νωθείαν, πῶς ταῦτα ἀναγινώσκοντες τὰ ὡς ἐκ προσώπου Χριστοῦ λεγόμενα κατ' αὐτῶν, οὐ συνίεσαν ὁρῶντες αὐ τὸν σταυρούμενον, καὶ τοῖς ἑαυτῶν τολμήμασι συμφωνοῦσαν τὴν προφητείαν. Ἐγενήθη ἡ καρδία μου ὡσεὶ κηρὸς τηκόμενος ἐν μέσῳ τῆς κοιλίας μου. Διδασκάλου φωνὴ ὅταν ἴδῃ τοὺς ἑαυτῷ γεννηθέντας συμφορὰν ὑπομένοντας, ὁποίαν ὁ Σωτὴρ περὶ τοὺς μαθητὰς συμπαθητικὴν ἐξ ἀγάπης ἔσχεν διάθεσιν, ἐν μέσῳ τῆς κοιλίας συμπαθοῦσαν οἷς ἔτεκεν. Ἀλλὰ καὶ τὸ γλυκὺ τῆς καρδίας, ὥς τε κηρὸς ὑπῆρχεν ἐτάκη, ὅτε τροφὴ γέγονεν, εἰς γαστέρα κεχώρηκε. Λέγει δὲ τὰς νοήσεις διὰ συνεχοῦς μελέ της λεπτυνομένας, ὥστε πρὸς τὴν τοῦ τραφέντος ἀναδίδοσθαι σύστασιν. Διηγήσομαι τὸ ὄνομά σου τοῖς ἀδελφοῖς μου.","english":"PSALM 21.\n\nFor the end, concerning the morning help, a psalm of David. Some call the morning help the time of the Savior's resurrection; for he rose at deep dawn, having trampled death. The resurrection, then, is a help, since it drives away the corruption of bodies and purifies by faith those upon the earth. For if you say, he says, with your mouth, Jesus is Lord, and believe in your heart that God raised him from the dead, you will be saved. But let us see what things the Lord speaks to the Father as a man, mediating on behalf of humanity and assuring us that he is our advocate. A reproach of men, and despised by the people. By saying this, they cast the reproach against God, as though he were unable to save his own Son whom he wills, that is, whom he loves. One might marvel at the measureless dullness of the Jews, how, reading these things spoken in the person of Christ against them, they did not understand, seeing him crucified and the prophecy in agreement with their own audacious deeds. My heart became like wax melting in the midst of my belly. It is the voice of a teacher when he sees those begotten to him undergoing calamity, such as the compassionate disposition from love that the Savior had concerning his disciples, sympathizing in the midst of his belly with those whom he begot. But also the sweetness of his heart melted like wax, when it became food and passed into the belly. And he means the thoughts made fine through continual meditation, so as to be given over to the constitution of what has been nourished. I will declare your name to my brothers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ὄνομα ἐνταῦθα τὴν δόξαν λέγει, κατὰ τὸ, \"Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώ ποις.\" Κατέστησε γὰρ ἐναργῆ τὴν δόξαν αὐτοῦ, οὐχ ὅτι μόνον Πατήρ ἐστιν, εἰπὼν καὶ διδάξας, ἀλλ' ἐμφανῆ καθιστὰς τήν τε ἡμερότητα καὶ τὴν δόξαν αὐτοῦ ἡμῖν τοῖς γενομένοις αὐτοῦ ἀδελφοῖς καθ' ὃ γέγονε καθ' ἡμᾶς. Ἔφη γὰρ, ὅτι \"Οὕτως ἠγάπη σεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μο νογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον.\" Πεφανέρωκε δὲ καὶ ἑτέρως ἡμῖν τὴν τοῦ Πατρὸς δόξαν· ὅσοι γὰρ τεθέανται τὸν Υἱὸν τοῖς τῆς διανοίας ὄμμασι, θεοπρεπεστάτην ἔχοντα τὴν ἐξουσίαν καὶ τὸ ἐφ' ἅπασι παναλκὲς, τεθέανται τὸν Πατέρα καὶ ἐγνώκασιν αὐ τόν. Ἔφη γοῦν καὶ αὐτὸς, ὅτι \"Ὁ ἐμὲ ἑωρακὼς, ἑώρακε τὸν Πατέρα.\" Ἀλλὰ καί· \"Ἐν μέσῳ Ἐκκλησίας ὑμνήσω σε.\" Ἐκκλησίας δὲ ποίας, ἢ ἐκείνης πάντως ἢν αὐτὸς ἑαυτῷ παρέστη ὁ Υἱὸς, μὴ ἔχουσαν σπῖλον ἢ\n\nῥυτίδα, ἁγίαν δὲ καὶ ἄμωμον; Ὑμνεῖ γε μὴν τὸν Πατέρα, τὴν δόξαν αὐτοῦ καθιστὰς φανεράν· τοῦτο γὰρ δηλοῖ τὸ ὄνομα.","english":"Here he calls \"name\" the glory, according to the saying, \"I have manifested your name to men.\" For he made his glory evident, not only by saying and teaching that he is Father, but by making manifest both his gentleness and his glory to us who have become his brothers inasmuch as he became as we are. For he said, \"God so loved the world that he gave his only-begotten Son, that everyone who believes in him should not perish but have eternal life.\" But he has manifested the Father's glory to us also in another way; for as many as have beheld the Son with the eyes of the mind, possessing the authority that befits God and the all-powerful strength over all things, have beheld the Father and have known him. At any rate he himself said, \"He who has seen me has seen the Father.\" But also: \"In the midst of the church I will sing praise to you.\" And what church, if not surely that one which the Son presented to himself, having no spot or wrinkle, but holy and blameless? Indeed he sings praise to the Father, making his glory manifest; for this is what \"name\" indicates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"ΨΑΛΜΟΣ ΚΒʹ.\n\nΨαλμὸς τῷ Δαβίδ. Ὁ ἐν χερσὶ ψαλμὸς τὴν αὐτὴν ἔχει διάνοιαν τοῖς λεχθεῖσιν ἐν τῷ τέλει τοῦ πρὸ τούτου ψαλμοῦ. Οἱ γὰρ ἐξ ἐθνῶν πιστεύσαντες, διδακτοὶ Θεοῦ γεγονότες, κατὰ τὸ γεγραμμένον, φαγόντες καὶ ἐμπλησθέντες πνευματικῶς, τὸν τῆς σωτηρίου τροφῆς χορηγὸν ἐπιγινώσκουσι, καὶ ποιμένα καὶ τροφέα καλοῦσι, καὶ δὴ καί φησιν, ὡς ἒν ὄντες διὰ τὴν πίστιν καὶ εἰς μίαν τελοῦντες ἀγέλην. Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει. Μέγα φρονοῦσιν οἱ διὰ Χριστοῦ ταῖς θείαις αὐλαῖς ἐνσεσηκασμένοι, ποιμανθέντες τε παρ' αὐτοῦ· καὶ οὐχ ἕνα τινὰ τῶν ἁγίων ἁπλῶς λαχόντες καθηγητὴν, ὥσπερ ὁ Ἰσραὴλ τὸν Μωσέα, ἀλλὰ τῶν ποιμένων τὸν ἀρχιποίμενα, καὶ τῶν διδασκόντων τὸν παιδευτὴν, ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι. Καὶ τοῦτο εἰδότες φασὶ τὸ, Οὐδέν με ὑστερήσει· παναλκὴς γὰρ ὁ Χριστὸς καὶ ἀμφιλαφῆ ποιεῖται τὴν χορηγίαν τῶν ἑαυτοῦ χαρισμάτων τοῖς ἐπεγνωκόσιν αὐτοῦ τὴν ἐπιφάνειαν. Δίδωσι γὰρ ἐξ οἰκείου πληρώματος, καὶ χορηγεῖ τὰς παρὰ Πατρὸς εὐλογίας, καὶ ἔστιν αὐτὸς ἀγαθοῦ παντὸς καὶ πηγὴ καὶ πρύτανις. Εἰς τόπον χλόης, ἐκεῖ με κατεσκήνωσεν. Ἐπειδὴ φωνὴ πρέπουσα προβάτοις ἐστὶ τὸ, \"Κύριος ποιμαίνει με,\" ἐπιμένουσι τῇ τοῦ λόγου τροπῇ οἱ παρὰ Χριστοῦ ποιμαινόμενοι, καὶ προσεπάγουσι τὰ ἐκ τῆς ποιμενικῆς εὐτεχνίας ἐκ βεβηκότα αὐτοῖς ἀγαθὰ, χλόην καὶ ὕδωρ αὐτὰ ὀνομά ζοντες. Νοηθείη δ' ἂν τόπος μὲν χλόης, τὰ τοῦ Θεοῦ ἀειθαλῆ λόγια, ἡ ἁγία καὶ θεόπνευστος Γραφὴ πρὸς εὐανδρίαν τρέφουσα πνευματικὴν τὰς τῶν πιστευόν των καρδίας·","english":"PSALM 22.\n\nA psalm of David. The psalm in hand has the same meaning as what was said at the end of the preceding psalm. For those who have believed from among the Gentiles, having become taught by God, according to what is written, having eaten and been filled spiritually, recognize the provider of saving food, and call him shepherd and nourisher, and indeed he also says, as being one through faith and belonging to one flock: The Lord shepherds me, and nothing will be lacking to me. Greatly do they think who through Christ have been fed in the divine courts and have been shepherded by him; and not simply having obtained some one of the saints as a guide, as Israel obtained Moses, but the chief shepherd of the shepherds, and the instructor of the teachers, in whom all the treasures of wisdom and knowledge are hidden. And knowing this they say, Nothing will be lacking to me; for Christ is all-strong and makes abundant the supply of his own gifts to those who have recognized his manifestation. For he gives from his own fullness, and supplies the blessings that come from the Father, and he himself is both the source and the chief of every good thing. In a place of green pasture, there he settled me. Since the voice befitting sheep is \"The Lord shepherds me,\" those shepherded by Christ persist in the turn of phrase of the word, and they add the good things that have come to them from the shepherd's craft, naming them green pasture and water. A place of green pasture would be understood as the ever-blooming oracles of God, the holy and God-inspired Scripture, which nourishes the hearts of those who believe toward spiritual vigor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"ὕδωρ δὲ τὸ ζῶν καὶ ζωοποιὸν, ἡ τοῦ ἁγίου Πνεύματος χορηγία. Ἢ τάχα κυριώτερον τόπος χλόης, ὁ παράδεισός ἐστιν οὗ ἐκπεπτώκαμεν, εἰς ὃν ἡμᾶς ἐπανάγει Χριστὸς καὶ κατασκηνοῖ, διὰ τοῦ ὕδατος τῆς ἀναπαύσεως, τουτέστι διὰ τοῦ βαπτίσματος. \"Ἐὰν γὰρ μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν.\" Ἐὰν γὰρ καὶ πορευθῶ ἐν μέσῳ σκιᾶς θανάτου. ( 128 ) Ἐπεὶ δὲ εἰς τὸν θάνατον Χριστοῦ βαπτιζόμεθα, λεχθήσεται καὶ τὸ βάπτισμα σκιὰ θανάτου καὶ μίμημα, ὃν οὐ χρὴ φοβεῖσθαι. Νοοῖτο δ' ἂν σκιὰ θανάτου καὶ ὁ φυσικὸς καὶ κοινὸς θάνατος, πρὸς ἀντιδιαστολὴν τοῦ προαιρετικοῦ θανάτου, τοῦ τῆς ψυχῆς, φημὶ, ὃς οὐκ ἔστι σκιὰ θανάτου, ἀλλὰ θάνατος ἀληθής. Ἡτοίμασας ἐνώπιόν μου τράπεζαν ἐξεναντίας τῶν θλιβόντων με. Γευσάμενοι οἱ ἐξ ἐθνῶν πιστεύσαν τες τῆς εὐαγγελικῆς τραπέζης, λέγουσι πρὸς τὸν παρατεθεικότα ταύτην Χριστὸν, ὅτι Ἡ τράπεζα ἣν ἡμῖν ἡτοίμασας, ἐναντίως ἔχει πρὸς τὴν τῶν Ἐλλήνων τράπεζαν. Οἱ γὰρ παρ' Ἕλλησι σοφοὶ, οὐδὲν τῶν ἀναγκαίων ἡμᾶς ἐδίδαξαν· ἀλλ' ἐπίεζόν τε καὶ ἔθλιβον ἐν λιμῷ καὶ σπάνῃ παντὸς ὀνησιφόρου μαθήματος. Ἡ δὲ θεία τε καὶ ἱερὰ τράπεζα, ἡ θεόπνευστος Γραφὴ, ἐναντίως ἔχει πρὸς τὴν τῶν θλιβόντων ἡμᾶς ἐκείνην τὴν φθοροποιὸν καὶ ἄτροφον, πλουσία οὖσα καὶ πολυτελὴς, καὶ ὄψων, ἤγουν ἐδεσμάτων, ποικιλίαν ἔχουσα πολλὴν καὶ παράθεσιν. Νουθεσίαι γὰρ ἐν αὐτῇ πλεῖσται καὶ σωτηριώδεις, καὶ τῆς ἀληθοῦς εὐζωΐας παραδεικτικαὶ, καὶ εἰς εὐεξίαν πνευματικὴν φέρουσαι.","english":"But the living and life-giving water is the provision of the Holy Spirit. Or perhaps more properly the place of grass is Paradise, from which we have fallen, to which Christ leads us back and settles us, through the water of rest, that is, through baptism. \"For unless one is born of water and the Spirit, he shall not enter the kingdom of heaven.\" For even if I walk in the midst of the shadow of death. (128) And since we are baptized into the death of Christ, baptism will also be called a shadow of death and an imitation, which one ought not to fear. But the shadow of death may also be understood as natural and common death, in contrast to death by choice, the death of the soul, I mean, which is not a shadow of death but true death. You have prepared a table before me in the presence of those who afflict me. Those who have believed from among the Gentiles, having tasted of the gospel table, say to Christ who has set it before them, that the table which you have prepared for us stands opposed to the table of the Greeks. For the wise men among the Greeks taught us nothing of what is necessary, but pressed and afflicted us in famine and scarcity of every profitable lesson. But the divine and sacred table, the God-inspired Scripture, stands opposed to that corrupting and unfed table of those who afflict us, being rich and costly, and having great variety and setting forth of dishes, that is, of foods. For in it are very many admonitions and saving ones, and such as point out true good living, and bring us to spiritual soundness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Τάχα δὲ καὶ τοῦτό ἐστιν ὃ λέγουσιν οἱ πι στεύσαντες, ὅτι Ἡτοίμασας ἡμῖν πνευματικὴν τράπεζαν, ἵνα φαγόντες καὶ ἰσχύσαντες, δυνηθῶμεν ἐλ θεῖν ἀπεναντίας τῶν ποτε θλιβόντων ἡμᾶς. Ἡ γὰρ πνευματικὴ εὐτροφία, τὴν ψυχὴν εὖ ῥώσασα, ἀνθίστασθαι αὐτὴν ποιεῖ καὶ ἀκαθάρτοις πνεύμασι καὶ τοῖς ἐν πλάνῃ διδασκάλοις. Ἀλλὰ καὶ ἡ μυστικὴ τρά πεζα, ἡ σὰρξ τοῦ Κυρίου, ἰσχυροὺς ἡμᾶς κατὰ παθῶν καὶ κατὰ δαιμόνων ἐργάζεται.\n\nΦοβεῖται γὰρ ὁ Σατανᾶς τοὺς μετ' εὐλαβείας τῶν μυστηρίων μετα λαμβάνοντας Καὶ τὸ ἔλεός σου καταδιώξει με πάσας τὰς ἡμέρας τῆς ζωῆς μου. Ἔψεται πάντως τοῖς ἡγιασμένοις ἐν Χριστῷ καὶ ἠξιωμένοις τῶν παρ' αὐτοῦ χαρισμάτων, ὥστε καὶ τραπέζης ψαῦσαι τῆς ἱερᾶς, καταλιπανθῆ ναι δὲ καὶ ἐλαίῳ τὴν κεφαλὴν, καὶ μὴν καὶ ἐκ τοῦ κρατίστου ποτηρίου πιεῖν εἰς μέθην, τὸ ἐν μεθέξει πλουσίᾳ γενέσθαι διηνεκοῦς εὐθυμίας. Τοῦτο γὰρ, οἶμαι, δηλοῖ, τὸ οἷον διώκεσθαι διὰ παντὸς καὶ ἐν πάσαις ταῖς ἡμέραις τοῦ αἰῶνος ὑπὸ ἐλέους Θεοῦ. Ἀναφαίρετος γὰρ ἡ δοθεῖσα παρὰ Χριστοῦ τοῖς ἁγίοις χάρις, καὶ ἀμεταμέλητα τὰ χαρίσματα αὐτοῦ καὶ ἡ κλῆσις. Γράφει γοῦν ὁ θεσπέσιος Παῦλος τοῖς οὔτω τετιμημένοις, ὅτι βασιλείαν ἀσάλευτον παραλαμβά νουσιν· οὐ γὰρ ἔστιν ἀποπεσεῖν τῶν δοθησομένων ἀγα θῶν· ἑδραιότατος γὰρ καὶ ἀκράδαντος ἡ τῶν ἁγίων ἐλπίς. Καὶ ὁ πάλαι δὲ νόμος, καίτοι σκιὰν ἔχων καὶ τύπους, καὶ οὐκ αὐτὴν τὴν εἰκόνα τῶν πραγμάτων, τὸ ἀμετάστατον τῆς τῶν ἁγίων ἐλπίδος ὑπεδήλου πλαγίως·","english":"Perhaps this is also what those who believed say: You prepared a spiritual table for us, so that having eaten and gained strength, we might be able to come face to face with those who once oppressed us. For spiritual nourishment, well strengthening the soul, makes it resist both unclean spirits and teachers in error. But the mystical table also, the flesh of the Lord, makes us strong against passions and against demons.\n\nFor Satan fears those who partake of the mysteries with reverence. And your mercy shall pursue me all the days of my life. It will surely follow those who are sanctified in Christ and deemed worthy of his gifts, so as even to touch the sacred table, and to have the head made rich with oil, and indeed to drink from the finest cup to intoxication—that is, to come into rich participation of unceasing gladness. For this, I think, is what is signified: being pursued, as it were, continually and on all the days of the age by the mercy of God. For the grace given by Christ to the saints is irrevocable, and his gifts and calling are without regret. At any rate, the inspired Paul writes to those thus honored that they receive a kingdom that cannot be shaken; for it is not possible to fall away from the good things that will be given; for the hope of the saints is most firm and unshaken. And the old law also, though it had a shadow and types, and not the very image of the realities, hinted obliquely at the immutability of the hope of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"προσέταττε γὰρ ἐν Σαββάτῳ μηδένα τῆς ἑαυτοῦ προϊέναι σκηνῆς, ἐμφιλοχωρεῖν δὲ μᾶλλον αὐτῇ, καὶ εἴσω μένοντα τοῖς ἤδη πεπορισμένοις ἐν τρυφᾷν· αἴνιγμα δὲ ἦν τοῦτο τοῦ, ὅτι ἐν ταῖς ἄνω μο ναῖς διηνεκῶς ἀπομενοῦσιν οἱ ἅγιοι· ἐκεῖθεν γὰρ ἀπέδρα ὀδύνη καὶ λύπη καὶ στεναγμός. Εἰκότως οὖν ἄρα φασὶν οἱ τῆς εἰς Χριστὸν ἐλπίδος ἀπηρτημένοι, καὶ εἰς τὰς ἄνω γενέσθαι προσδοκῶντες μονὰς, ὅτι πάντως ἕψεται τὸ ἔλεος αὐτοῖς εἰς μακραίωνα χρόνον. Τινὲς δὲ ἔλεος Θεοῦ αὐτὸν τὸν Χριστὸν ἐνόησαν, ὃς διὰ τῆς ἐνανθρωπήσεως αὐτοῦ διώκει, ἕως ἂν πάντας καταλάβῃ τοὺς σωθησομένους. Ἁπλῶς δὲ ἐπεὶ οὐ τοσοῦτον ἐξ ἔργων ἔστιν ἡμᾶς δικαιοῦσθαι, ὅσον ἐκ χάριτος καὶ ἐλέους Θεοῦ· διὰ τοῦτο οἱ πιστεύσαντες εἰκότως τὸ ἔλεος τοῦ Θεοῦ ἐπικαλοῦνται, καὶ ἐπὶ τοὺς οἰκτιρμοὺς αὐτοῦ καταφεύγουσι.\n\nΨΑΛΜΟΣ ΚΓʹ.\n\nΨαλμὸς τῷ Δαβὶδ ὑπὲρ τῆς μιᾶς τῶν Σαββάτων. Ἐν μὲν τῷ προλαβόντι ψαλμῷ, οἱ ἐξ ἐθνῶν εἰσήγοντο χαίροντες καὶ οἷον μέγα φρονοῦν τες, ὅτι ἐκλήθησαν παρὰ Χριστοῦ διὰ τῆς πίστεως, καὶ ὅτι μέτοχοι τῶν παρ' αὐτοῦ χαρισμάτων γεγόνασιν· ἐν δὲ τῷ προκειμένῳ ψαλμῷ πρόσωπον εἰσ φέρεται μυσταγωγῶν ἁγίων, ἢ καὶ αὐτοῦ τοῦ ἁγίου Πνεύματος, περιαγγέλλον, ὅτι σεσαγήνευται διὰ τῆς εἰς Χριστὸν πίστεως ἡ ὑπ' οὐρανόν. Εἰδέναι δὲ χρὴ ὡς τὴν Δεσποτικὴν ἀνάστασιν προλέγει διὰ \"τῆς μιᾶς Σαββάτων·\" οὕτω γὰρ τὰ Εὐαγγέλια τὴν Κυριακὴν ὀνομάζουσι. Προφητεύει δὲ καὶ περὶ τῆς ἀντιλήψεως, καὶ μέντοι καὶ διδασκαλίαν εἰσφέρει, πῶς ἂν καὶ οἱ πιστεύσαντες ἄξιοι γένωνται τῶν ἐπουρανίων σκηνῶν. Ἀλλ' ἴδωμεν τί τὸ μέγα καὶ ἱερὸν καὶ ἀξιάγαστον κήρυγμα.","english":"For he commanded that on the Sabbath no one should go out from his own tent, but rather should linger in it, and remaining inside should delight in what had already been provided; and this was a riddle of the fact that the saints will remain continually in the mansions above; for from there pain and grief and groaning have fled away. With good reason, then, those who are suspended by hope in Christ, and who expect to be in the mansions above, say that mercy will certainly follow them for a long-lasting time. But some understood as God's mercy Christ himself, who through his incarnation pursues until he overtakes all those who are to be saved. And simply, since it is not so much from works that we are justified as from the grace and mercy of God, for this reason those who have believed with good reason call upon the mercy of God, and flee for refuge to his compassions.\n\nPSALM 23.\n\nA psalm of David for the first day of the week. In the preceding psalm, those from the nations were introduced rejoicing and, as it were, priding themselves that they had been called by Christ through faith, and that they had become partakers of the gifts from him; but in the present psalm a person of holy mystagogues is introduced, or even of the Holy Spirit himself, announcing abroad that the region under heaven has been swept full through faith in Christ. But one must know that he foretells the Master's resurrection through \"the first day of the week\"; for thus the Gospels name the Lord's Day. And he prophesies also about the taking up, and indeed brings in teaching as well, how those who have believed may also become worthy of the heavenly tents. But let us see what the great and holy and admirable proclamation is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν. Τὸ δὲ, Ἡτοίμασεν, ἐπὶ ποταμῶν, τὸ διεκόσμησε δηλοῖ· ἔδει γὰρ ἅπαξ γενομένην τὴν γῆν, καὶ ταῖς ἀβύσσοις παραδόξως ἐπικρεμαμένην, πλήρη ποτίμων ὑδάτων γενέσθαι παρὰ Θεοῦ, ὥστε δύνασθαι τρέφειν τὰ ἐν αὐτῇ. Πνευματικῶς δὲ νοηθεῖεν ἂν οἱ ἀπόστολοι ποταμοὶ, οἵτινες νοητοῖς ῥεύμασι τὴν ὑπ' οὐρανὸν [ αὐτὸν] ἐπικλύζουσι, καὶ τὸν ἐξ οὐρανοῦ καὶ ἄνωθεν λόγον τοῖς ἐπὶ τῆς γῆς διακομίζουσι. Δυνατὸν δὲ ἀλληγορῆσαι οἰκουμένην μὲν τὴν Ἐκκλησίαν, θαλάσσας δὲ τοὺς πειρασμοὺς, καὶ ποταμοὺς τὰ γλυκέα τοῦ Πνεύματος χαρίσματα, καὶ εἰπεῖν ὅτι τὴν Ἐκκλησίαν, ἐν ᾗ κατοικεῖ ὁ Θεὸς, ταύτην ἐν τοῖς πειρασμοῖς μάλιστα συνεστήσατο ἐν τῇ πίστει, καὶ ἐθεμελίωσε, καὶ εὐτρεπῆ ἐποίησε δέξασθαι Πνεῦμα ἅγιον, ἀφ' οὗ ὡς ἐκ πηγῆς ποταμοὶ τὰ ποικίλα χα ρίσματα ῥέουσι. Ἀθῶος χερσὶ καὶ καθαρὸς τῇ καρδίᾳ. Πρὸς τὴν ἐρώτησιν ἀποκρίνεται τὸ Πνεῦμα τὸ ἅγιον,\n\nὅτι ὁ μέλλων ἀναβῆναι εἰς τὸ νοη τὸν ὄρος Κυρίου, ἄμωμος ἔστω καὶ τῷ σώματι καὶ τῷ πνεύματι· ἀθῶος μὲν χερσὶ, τουτέστιν ἀνεύθυνος ἐν τῇ πρακτικῇ· ἔργου γὰρ σημεῖον ἡ χείρ. Ἀμόλυντος δὲ τῇ καρδίᾳ, σύμφωνον ἔχων τῇ κατὰ τὸ ἐμφανὲς πρακτικῇ τὴν ἔσω καὶ εἰς νοῦν πνευματικὴν φαιδρότητα. Τὸν γὰρ διὰ πάντων καθαρὸν, τοῦτον ἐπὶ τὸ τοῦ Θεοῦ ὄρος ὁ λόγος ἀνάγει, ὃς μήτε γνώσει, μήτε ἐννοίᾳ, μήτε ταῖς πράξεσιν εἰς τέλος κατεμίανε τὴν ψυχὴν, ἐμμείνας τοῖς κακοῖς. Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Κύριος κραταιὸς καὶ δυνατός. Καὶ τῷ νῦν πολέμῳ καὶ τροπαίῳ περὶ τῆς ἀνθρωπότητος.","english":"He founded it upon the seas, and prepared it upon the rivers. The phrase \"he prepared it upon the rivers\" means \"he adorned it\"; for it was necessary that the earth, once it had come into being and was paradoxically suspended over the abysses, should become full of fresh waters from God, so as to be able to nourish the things in it. Spiritually, the apostles may be understood as rivers, who flood the whole world under heaven with intelligible streams and carry the word from heaven and from above to those on the earth. It is possible to allegorize the inhabited world as the Church, the seas as temptations, and the rivers as the sweet gifts of the Spirit, and to say that the Church, in which God dwells, he established in the faith especially amid temptations, and founded, and made ready to receive the Holy Spirit, from whom, as from a spring, rivers of various gifts flow. Innocent in hands and pure in heart. The Holy Spirit answers the question, that he who is about to ascend the intelligible mountain of the Lord must be blameless both in body and in spirit; innocent in hands, that is, free of blame in the practical life; for the hand is a sign of action. And undefiled in heart, having the inner and spiritual brightness of the mind in agreement with the practical life that is visible. For the word leads up to the mountain of God the one who is pure through all things, who has not defiled his soul to the end either in knowledge, or in thought, or in actions, by persisting in evils. Who is this king of glory? The Lord, strong and mighty. And in the present war and triumph concerning humanity.","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":108,"ref":"p108","source":"Ἐντεῦθεν συνίεμεν, ὅτι οὐ πά σαις ἦν ταῖς ἄνω δυνάμεσι φανερὸν τὸ κατὰ Χριστὸν μυστήριον, πλὴν ἐκείναις αἵτινες πρὸς τὴν τοῦ πράγματος διακονίαν παρελήφθησαν, ὡς ὁ Γαβριὴλ καὶ οἱ ἐν τῇ γεννήσει λέγοντες· \"Δόξα ἐν ὑψίστοις Θεῷ·\" ἐλειτούργουν γὰρ καὶ ἐν ἀνθρωπείᾳ μορφῇ πεφηνότι τῷ Μονογενεῖ, ἐπειδὴ δὲ συμπεπερασμένης τῆς οἰκο νομίας ἀνέβη πρὸς τὸν ἐν οὐρανοῖς Πατέρα μετὰ τῆς ἑνωθείσης σαρκὸς αὐτῷ, κατεπλήττοντο τὸ τοῦ πράγματος ξένον αἱ λογικαὶ δυνάμεις, μηδέ ποτε ἑωρα κυῖαι τοῦτο τὸ θέαμα. Ἐπεὶ δὲ καὶ τοῦ Πνεύματος ἤκουον λέγοντος, \"Ἄρατε πύλας, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης,\" τάχα που διελογίζοντο, τίς οὗτος εἴη καὶ ποταπὸς, ἄνθρωπος μὲν ὁρώμενος τό γε ἧκον εἰς τὴν τῆς σαρκὸς φύσιν, βασιλεὺς δὲ τῆς δόξης εἶναι λεγόμενος. Τί οὖν τὸ Πνεῦμα πρὸς αὐ τάς; Ἐνδυάζετε, φησὶ, καὶ τίς οὗτος, βούλεσθε μα θεῖν; Ἀκούετε τοίνυν, ὅτι οὗτός ἐστιν ὁ βασιλεὺς τῆς δόξης.\n\nΨΑΛΜΟΣ ΚΔʹ.\n\nΨαλμὸς τῷ Δαβίδ. Εἰσηγεῖται δὲ καὶ παραίνεσιν πᾶσιν ἀν θρώποις ὠφέλιμον· ἁρμόζει δὲ μάλιστα ὁ προκείμενος ψαλμὸς τοῖς ἐξ ἐθνῶν κεκλημένοις, καὶ πολλὴν ἀκολουθίαν ἔχει πρὸς τὸν πρὸ αὐτοῦ. Ἐν μὲν γὰρ ἐκείνῳ κλῆσις ἦν ἐθνῶν καὶ μυσταγωγία, διὰ τοῦ ἁγίου Πνεύματος διδάσκουσα τίσιν ἄρα γένοιτο βάσι μος ἡ ἄνω πόλις, ὅτι τοῖς ἀθώοις χερσὶ καὶ καθαροῖς τῇ καρδίᾳ, καὶ ὅτι Χριστὸς ὁδοποιήσει τῇ ἀνθρώπου φύσει τὴν εἰς τὸ ἄνω βάδισιν, πρόδρομος ὑπὲρ ἡμῶν εἰς οὐρανοὺς ἀναβάς· ἐν δὲ τῷ προκειμένῳ ψαλμῷ, τὸ τῶν κεκλημένων εἰσφέρεται πρόσωπον, ἤγουν ἁπάντων τῶν συνειλεγμένων ἐν πίστει πρὸς ἐνότητα πνευματικήν.","english":"From this we understand that the mystery according to Christ was not manifest to all the powers above, except to those who were taken up for the ministry of the matter, such as Gabriel and those who said at the birth, \"Glory to God in the highest\"; for they ministered also when the Only-begotten appeared in human form. But when the dispensation had been completed and he ascended to the Father in the heavens with the flesh united to him, the rational powers were struck with amazement at the strangeness of the matter, having never seen this sight. And when they heard the Spirit saying, \"Lift up the gates, and the King of glory shall enter,\" they perhaps reasoned among themselves who this might be and of what sort—appearing as a man as far as pertains to the nature of the flesh, yet said to be the King of glory. What then does the Spirit say to them? \"You are in doubt,\" it says, \"and do you wish to learn who this is? Hear then, that this is the King of glory.\"\n\nPSALM 24.\n\nA psalm of David. It also introduces an exhortation profitable to all men; and the present psalm is especially suited to those called from the Gentiles, and has great continuity with the one before it. For in that one there was a calling of the Gentiles and a mystical instruction through the Holy Spirit, teaching to whom the city above would be accessible—namely, to those innocent in hands and pure in heart—and that Christ would make a way for human nature to walk upward, having gone up before us as a forerunner into the heavens. But in the present psalm, the person of those who have been called is introduced, that is, of all who have been gathered in faith into spiritual unity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":109,"ref":"p109","source":"Καὶ ἀπευθύνεσθαι ζητεῖ παρὰ τοῦ καλέσαντος Θεοῦ πρὸς τὴν τοῦ χρησίμου τε καὶ ἀναγ καίου θήραν, καὶ καθυπισχνεῖται τὸ γνήσιον. Ἄκουε γὰρ οἷα, μετὰ τὸ ἐπιστρέψαι ἐκ πλάνης, χορὸς εἷς οἱ πάντες γενόμενοι λέγουσι. Τὰς ὁδούς σου, Κύριε, γνώρισόν μοι, καὶ τὰς τρί βους σου [δίδαξόν με]. \"Αὕτη ἡ ἀλλοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου.\" Οἱ γὰρ πάλαι τὰς τοῦ διαβόλου τρέχοντες ὁδοὺς, νῦν τὰς ὁδοὺς τοῦ Κυρίου περιεργάζοντες, τουτέστι τὰ εὐαγγελικὰ θεσπίσματα, καὶ τοὺς τρό πους τῆς ἁγιοπρεποῦς πολιτείας· αὗται γάρ εἰσιν αἱ τρίβοι τοῦ Κυρίου. Καὶ ὁ μὲν νόμος σκιὰν ἔχει καὶ μόρφωσιν τῆς ἀληθείας· τὸ δὲ Εὐαγγέλιον, αὐτή ἐστιν ἡ ἀλήθεια, εἰς ἣν ὁδηγεῖσθαι παρακαλοῦσιν ὑπὸ Θεοῦ. Καὶ ὁ Χριστὸς δὲ ἀλήθειά ἐστι, καὶ φέρει ἐπ' αὐτὸν ὁ Πατὴρ τοὺς ἐπιζητοῦντας αὐτὸν διὰ πίστεως. Οὕτω γάρ που πρὸς Ἰουδαίους φησίν· Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐ τόν.\" Τάχα δὲ καὶ ἡ τοῦ νόμου παιδαγωγία, ὁδὸς καὶ τρίβος τοῦ Κυρίου λέγεται ἄγουσα ἐπὶ τὴν ἀλήθειαν, τουτέστιν ἐπὶ τὸν Χριστόν· περὶ αὐτοῦ γὰρ ἔγραψεν ὁ Μωσῆς· Γνώρισον οὖν μοι τὰς ἐν τῷ νόμῳ σκιὰς, αἵτινες εἰκονίζουσι τὴν ἀλήθειαν. Παρακαλεῖ δὲ καὶ ὁ Δαβὶδ μαθεῖν τὰς ὁδοὺς τοῦ Θεοῦ, τουτέστι τὰς οἰκονομίας καὶ τὰς διοικήσεις καθ' ἂς ἄγει τὰ πάντα· καὶ ὁδηγηθῆναι εἰς αὐτὴν τὴν ἀλήθειαν εὔχε ται, ἵνα μὴ τὸ ψεῦδος ἀντ' αὐτῆς λαθὼν προτιμήσῃ. Ἁμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς. Ἤκουσαν γὰρ οἱ ἐξ","english":"And he seeks to be directed by the God who called him toward the hunt of what is useful and necessary, and he promises sincerity. For hear what sort of things they say, after turning back from error, all having become one chorus: \"Make known to me your ways, O Lord, and [teach me] your paths.\" \"This is the change of the right hand of the Most High.\" For those who formerly ran the ways of the devil, now carefully examining the ways of the Lord—that is, the gospel decrees and the manners of conduct befitting holiness; for these are the paths of the Lord. And the law has a shadow and form of the truth, but the Gospel is the truth itself, into which they exhort us to be led by God. And Christ is the truth, and the Father brings to him those who seek him through faith. For thus he says somewhere to the Jews: \"No one can come to me unless the Father who sent me draws him.\" And perhaps also the pedagogy of the law is called the way and path of the Lord, leading to the truth—that is, to Christ; for Moses wrote of him. Make known to me, then, the shadows in the law, which image the truth. And David also exhorts us to learn the ways of God—that is, the economies and administrations by which he guides all things—and he prays to be led into the truth itself, so that falsehood might not escape notice and be preferred instead of it. Do not remember the sins of my youth and my ignorances. For they heard, those of the","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":110,"ref":"p110","source":"ἐθνῶν κληθέντες λέγοντος τοῦ Κυρίου· \"Λέγε σὺ τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς·\" καὶ διὰ τοῦτο προσέρχονται ὁμολογοῦντες ὅτι νεότητος ἔχουσιν ἁμαρτήματα, εἴτε σωματικῆς, εἴτε νοητῆς, τουτέστιν ἀφροσύνης· πᾶσα γὰρ ἁμαρτία ἐξ ἀφροσύνης· κἄν τις γηραιὸς ὢν ἁμαρτάνῃ, αὐτὸ τοῦτο νεωτερικὸν ποιεῖ καὶ ἀφρονέστατον ὅτι ἁμαρτάνει· διὸ καὶ νέος ὁ τοιοῦτος λέγεται, ὡς ἐκεῖνος ὁ ἐν Εὐαγγελίοις ἄσωτος· νεώτερος γὰρ υἱὸς κἀκεῖνος ὠνόμασται. Ἐπιλήσθητι οὖν, φασὶν, ὦ Δέ σποτα, ὧν ἡμάρτομεν ἐν τῷ τῆς εἰδωλολατρείας καιρῷ, ὃς ἀφροσύνη σαφὴς ἦν. Καὶ ὑπευθύνους ὄντας κολάσει καὶ δίκῃ διὰ τὰ πολλὰ ἡμῶν πταίσματα, τῆς παρὰ σοὶ μνήμης ἡμᾶς ἀξίωσον· οὐ διὰ τὰ ἔργα ἡμῶν, διὰ ταῦτα γὰρ δικαίως ἂν ἐκολάσθημεν, ἀλλὰ διὰ μόνην τὴν σὴν χρηστότητα καὶ τὸ σοὶ πρέπον, ὅτι ἐλεεῖς τοὺς ὑποπίπτοντας, καὶ τὴν παρὰ σοῦ ζη τοῦντας φιλανθρωπίαν. Σὺ γὰρ ἔφης· \"Οὐ δι' ὑμᾶς ἐγὼ ποιῶ, ἀλλ' ἢ διὰ τὸ ὄνομά μου.\" Ὅρα δὲ ὅτι ἁλισκόμεθα πλημμελοῦντες, ἤτοι διὰ τὸ τὸν θεῖον οὐκ εἰδέναι νόμον, ἢ διὰ τὸ ἀνεθελήτως ἐκβεβιάσθαι εἰς τὰ μὴ δοκοῦντα Θεῷ. Ταύτῃτοι καὶ Δαβὶδ ἡμῖν ἐφώνει· \"Ἁμαρτίας νεότητός μου καὶ ἀγνοίας μου μὴ μνησθῇς.\" Ὁ δὲ Ἰὼ, ὡς ἀγαθὸν ὄντα τὸν Θεὸν, καὶ τῆς ἡμετέρας φύσεως οὐκ ἀγνοήσαντα τὴν ἀσθένειαν, μο νονουχὶ καὶ αἰτιᾶται, μέλλοντα καὶ ἀναδυόμενον περὶ τὸ ἀνεῖναι αὐτῷ τὰς ἁμαρτίας· οὕτω τέ φησιν· \"Ἵνα τί οὐκ ἐποιήσω τῆς ἀνομίας μου λήθην, καὶ καθαρι σμὸν τῆς ἁμαρτίας μου;\" Πᾶσαι αἱ ὁδοὶ Κυρίου, ἔλεος καὶ ἀλήθεια.","english":"of the nations who were called, since the Lord says: \"Speak your lawless deeds first, that you may be justified\"; and for this reason they come forward confessing that they have sins of youth, whether bodily or intellectual, that is, of folly; for every sin is from folly; and even if someone sins while being old, this very thing he does is youthful and most foolish, because he sins; therefore such a person is called young, as is that prodigal in the Gospels; for he too is named the younger son. Remember, then, they say, O Master, the things we sinned in the time of idolatry, which was manifest folly. And since we are liable to punishment and justice because of our many trespasses, deem us worthy of remembrance with you; not because of our works—for by these we would justly be punished—but because of your goodness alone and what is fitting for you, that you have mercy on those who fall, and on those who seek the loving-kindness that comes from you. For you said: \"I do not do it for your sake, but for my name's sake.\" Observe that we are caught transgressing, either because we do not know the divine law, or because we have been constrained involuntarily toward things that do not seem good to God. For this reason David also cried out to us: \"Do not remember the sins of my youth and my ignorances.\" But Job, since God is good and has not been ignorant of the weakness of our nature, all but accuses him, as he is about to and shrinks from remitting his sins; and so he says: \"Why have you not made forgetfulness of my lawlessness, and a cleansing of my sin?\" All the ways of the Lord are mercy and truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Οἱ μὲν πιστεύοντες καὶ τὰ κεκρυμμένα συνιέναι δύνανται, κατὰ τὸ, \"Ἡμεῖς δὲ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμενοι, τὴν αὐτὴν εἰκόνα μεταμορφούμεθα ἀπὸ δόξης εἰς δόξαν.\" Περὶ δὲ τῶν μὴ πιστευόντων εἴρηται· \"Ἐὰν μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε·\" οὕτως ἀδίδακτοι οἱ Ἰουδαῖοι ἀπέμειναν. Κάλυμμα γοῦν κεῖ σθαι ἐπὶ τὴν καρδίαν αὐτῶν φησιν ὁ ἱερώτατος Παῦλος, ἡνίκα ἀναγινώσκεται Μωσῆς. Οἱ τοίνυν ἐξ ἐθνῶν κεκλημένοι διὰ τῆς πίστεως, ὡς ἤδη σοφι σθέντες διὰ τῆς τοῦ Πνεύματος ἐλλάμψεως, καὶ τὰ εὐαγγελικὰ συνιέντες θεσπίσματα, φασὶν ὅτι πᾶσαι αἱ ὁδοὶ Κυρίου, ἔλεός εἰσι καὶ ἀλήθεια· οὐ κατὰ τὸν Μωσέως νόμον, ἀποτομία καὶ σκιά. Οὔτε γὰρ ἔλεος ἦν τοῖς τὰς Μωσέως παραβαίνουσιν ἐντολάς· ἀπέθνησκον γὰρ ἄνευ οἰκτιρμῶν ἐπὶ δυσὶ καὶ τρισὶ μάρτυ σιν. Οὔτε μὴν ἦσαν ἀλήθεια τὰ νομικά· σκιὰ γὰρ καὶ τύπος ὁ νόμος ἦν. Οὐκοῦν οἱ ἐξ ἐθνῶν, ἀντιδια στέλλοντες ὥσπερ τῷ νόμῳ τὰ διὰ Χριστοῦ, αὐτοῦ τὰς ὁδοὺς ἔλεος εἶναί φασι καὶ ἀλήθειαν· πῶς γὰρ οὐκ ἔλεος, εἰ καλοῦσι πρὸς ἄφεσιν ἁμαρτιῶν αἱ τοῦ Χριστοῦ ἐντολαὶ, καὶ λύτρωσιν ἔχουσι τῶν τετυραν νημένων ὑπό τε τῆς ἁμαρτίας καὶ τοῦ Σατανᾶ; Ἀληθείᾳ δὲ λατρεύουσιν οἱ εἰς Χριστὸν πιστεύσαν τες, οὐ κατὰ τὰς ἐν νόμῳ θυσίας τὰς δι' αἱμάτων καὶ καπνοῦ προσάγοντες· τελοῦντες δὲ μᾶλλον τὴν πνευματικὴν καὶ εὐάρεστον τῷ Θεῷ πολιτείαν, καὶ τὴν ἐξ ἔργων ἀγαθῶν προσκομίζοντες εὐοσμίαν.","english":"Those who believe are also able to understand the hidden things, according to the saying, \"But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory.\" But concerning those who do not believe it has been said: \"If you do not believe, you will certainly not understand\"; thus the Jews remained untaught. At any rate, the most holy Paul says that a veil lies upon their heart whenever Moses is read. Therefore those called from the nations through faith, as having already been made wise through the illumination of the Spirit, and understanding the gospel oracles, say that all the ways of the Lord are mercy and truth—not, according to the law of Moses, severity and shadow. For there was no mercy for those who transgressed the commandments of Moses; for they died without compassion on two or three witnesses. Nor indeed were the things of the law truth; for the law was a shadow and a type. Therefore those from the nations, setting the things through Christ over against the law, as it were, say that his ways are mercy and truth. For how is it not mercy, if the commandments of Christ call to the forgiveness of sins, and have redemption for those tyrannized by sin and by Satan? And those who have believed in Christ serve in truth, not bringing sacrifices according to the law through blood and smoke, but rather accomplishing the spiritual and God-pleasing way of life, and offering the fragrance that comes from good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Ἀλλὰ τίσιν ἂν γένοιντο αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια, διατρανοῦσι λέγοντες, ὅτι τοῖς ἐκζητοῦσι τὴν διαθήκην αὐτοῦ καὶ τὰ μαρτύρια αὐτοῦ, τουτέστι τοῖς ἀντεχομένοις αὐτοῦ, καὶ ἀγαπᾷν αὐτὸν ᾑρημένοις, διὰ τοῦ φυλάσσειν τὰς ἐντολὰς αὐτοῦ, οὐ μὴν τοῖς ἀπειθοῦσι καὶ τὰς παρὰ Χριστοῦ δοθείσας ἀποσειομένοις ἐντολάς· ἀλλ' οὐδὲ τοῖς παθοῦσι τοιοῦ τον, ὁποῖον Γαλάται πρὸς τὰς τοῦ νόμου σκιὰς, ἀνό πιν ἰόντες μετὰ τὴν πίστιν. Πρὸς οὓς γράφει Παῦλος· \"Ἐὰν περιτέμνησθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει.\" Καὶ πάλιν· \"Ἀπηλλοτριώθητε ἀπὸ Χριστοῦ· οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσατε τοῖς τοιούτοις.\" Οὐκ ἃν εἶεν αἱ ὁδοὶ Κυρίου ἔλεος καὶ ἀλήθεια, οὐδὲ γένοιτο ἐντεῦθεν ὄνησις. Ὅτι ὑπέμεινά σε, Κύριε. ( 38 ) Ἀντὶ τοῦ, Προσεδόκησα, βοηθὸν ἔσεσθαί μοι δηλαδή. Δέχεται γὰρ οὕτω τὴν λέξιν ἡ θεία Γραφή.\n\nΨΑΛΜΟΣ ΚΕʹ.\n\nΚρῖνόν με, Κύριε, ὅτι ἐγὼ ἐν ἀκακίᾳ μου ἐπορεύθην. Τὸ μέν τοι ἐνταῦθα εἰσφερόμενον πρόσωπον, κρίνεσθαι ζητεῖ, οὐκ ἐπί γε τοῖς πεπλημμελημένοις. Οὐ γὰρ εἰκὸς, ἄνθρωπον ὄντα καὶ πολλὴν ἀῤῥωστοῦντα τὴν εἰς τὸ πλημμελεῖν ἀσθένειαν, καὶ ὀλισθημάτων οὐκ ἐλεύθερον παντελῶς, ἐκ παῤῥησίας εἰπεῖν τὸ, \"Κρῖνόν με, Κύριε.\" Οὐ τοίνυν ἐπὶ τοῖς πλημμελήμασι κριθῆναι ἀξιοῖ, ἀλλ' ἐπὶ μόνῳ τῷ κατὰ μηδένα τρόπον Ἰουδαίοις συμφρονῆσαι δεδυσσεβηκόσι κατὰ Χριστοῦ. Ἅτε γὰρ ἀγαθῷ συνειδότι μαρτυρούμενος, ὅτι καὶ γνήσιον ἔχει τὸ φρόνημα, καὶ τῆς Ἰουδαίων σκαιότητος εἰς ἅπαν ἀπηλλαγμέ νον, φησί· Κρῖνόν με, Κύριε· πεπόρευμαι γὰρ ἐν ἀκακίᾳ·","english":"But to whom would the ways of the Lord become mercy and truth? They make it clear, saying, that it is to those who seek his covenant and his testimonies—that is, to those who hold fast to him and have chosen to love him by keeping his commandments—and certainly not to the disobedient who shake off the commandments given by Christ; nor yet to those who have suffered such a thing as the Galatians did in regard to the shadows of the law, going back again after the faith. To whom Paul writes: \"If you are circumcised, Christ will profit you nothing.\" And again: \"You have been alienated from Christ; you who are justified in the law have fallen from grace—such people.\" For such as these, the ways of the Lord would not be mercy and truth, nor would any profit come from this. Because I endured you, O Lord. (38) In place of, I expected that you would be a helper to me, evidently. For the divine Scripture accepts the expression in this way.\n\nPSALM 25.\n\nJudge me, O Lord, because I have walked in my innocence. Now the person introduced here seeks to be judged, but not on account of transgressions. For it is not likely that a man, subject as he is to the great weakness of transgression and not entirely free from slips, would say with confidence, \"Judge me, O Lord.\" He does not, then, ask to be judged on account of his transgressions, but solely on the ground that he has in no way consented with the Jews who acted impiously against Christ. For since he is testified to by a good conscience, that he both holds his mind genuine and is wholly removed from the crookedness of the Jews, he says: Judge me, O Lord; for I have walked in innocence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"ἀκακίαν λέγων τὸ μὴ μετασχεῖν τῆς φαυλό τητος καὶ τῆς ἀπονοίας τῶν Ἰουδαίων. Δεῖ γὰρ τοὺς πιστεύοντας εἰς Χριστὸν, μὴ πονηροὺς εἶναι ζητη τὰς, ὁποῖοι ἦσαν οἱ λέγοντες περὶ Χριστοῦ· Πόθεν τούτῳ τὰ σημεῖα καὶ ἡ σοφία αὕτη; καὶ πῶς οὗτος οἶδε γράμματα, μὴ μεμαθηκώς; ἢ καὶ, \"Διὰ τί σὺ, ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν;\" Ἀλλ' οὗτος ἐν ἁπλῇ τῇ πίστει τὸν ἐπ' αὐτῷ παραδεξάμενος λόγον, Ἐν ἀκακίᾳ πεπόρευμαι, φησίν. Οὕτω καὶ γέγραπται· \"Φρονήσατε περὶ τοῦ Κυρίου ἀληθῆ, καὶ ἐν ἁπλότητι καρδίας ζητήσατε αὐτόν.\" Ἐμφανῆ γὰρ τοῖς τοιούτοις ἑαυτὸν καθίστησιν, ὡς τῷ ἐκ γεννητῆς τυφλῷ. Οὐκοῦν τὸ ἐν ἀκακίᾳ καὶ ἁπλότητι καρδίας πιστεύειν αὐτῷ, τοῦ παντὸς ἂν εἴη πρόξενον ἀγαθοῦ. Ἐπὶ τῷ Κυρίῳ ἐλπίζων, οὐ μὴ ἀσθενήσω Οὐ κατοκνήσω, οὐ περιπατήσομαι· βεβαίαν δὲ ἕξω τὴν αἴτησιν, εἰς σὲ τὰς ἐλπίδας ἀπο γραψάμενος· ἔχω γὰρ σὲ τὸν δυναμοῦντά με. Ὁ μὲν ἐφ' ἑαυτῷ ἢ ἄλλῳ τινὶ ἔχων τὰς ἐλπίδας, ἀσθενή σεται ἄν· ὁ δὲ ἐπὶ τῷ Κυρίῳ, οὐδὲν σαλευθείη. Εἰ ἐτάσεις, φησὶ, τῆς ψυχῆς μου τὰ πάθη, ἐπὶ τῷ σῷ εὑρήσεις ἐλέει μόνῳ πάντα με τῆς διανοίας πόνον ἔχοντα· τοῦτο δὲ ποιῶν, εὐάρεστος ἔσομαι παρὰ σοὶ, τὴν σὴν ἀγαπήσας ἀλήθειαν.","english":"By \"guilelessness\" he means not sharing in the depravity and the folly of the Jews. For those who believe in Christ must not be wicked questioners, such as those who said concerning Christ: \"From where does this one have the signs and this wisdom?\" and \"How does this one know letters, not having learned?\" or again, \"Why do you, being a man, make yourself God?\" But this one, having received the word concerning him in simple faith, says, \"I have walked in guilelessness.\" For so it is also written: \"Think true things concerning the Lord, and seek him in simplicity of heart.\" For he makes himself manifest to such as these, as to the man blind from birth. Therefore to believe in him in guilelessness and simplicity of heart would be the cause of every good. Hoping in the Lord, I shall not be weakened. I shall not hesitate, I shall not walk about; but I shall have my petition firm, having inscribed my hopes upon you; for I have you who strengthen me. He who has his hopes in himself or in some other will be weakened; but he who hopes in the Lord would not be shaken at all. If, he says, you examine the passions of my soul, in your mercy alone you will find me having all the toil of my mind; and doing this, I shall be well-pleasing before you, having loved your truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"ΨΑΛΜΟΣ Κς ʹ.\n\nΨαλμὸς τῷ Δαβὶδ πρὸ τοῦ χρισθῆναι. Ἐφαρμοσθήσεται μὲν καὶ ὁ προκεί μενος ἡμῖν ψαλμὸς τῷ προσώπῳ τοῦ νέου λαοῦ, τοῦ διὰ πίστεως ἐν Χριστῷ τετελειωμένου. Εἰσκομίζεται γὰρ ἐνταῦθα πνευματικῶς ἀνδριζόμενος, καὶ τὴν ἐφ' ἅπασι τοῖς ἀγαθοῖς ἐλπίδα πήξας ἐπὶ Χριστῷ, καὶ μελετῶν ὅτι μάλιστα τὸ ἄθραυστον εἰς πόνους, καὶ παρακαλῶν τοῖς παρὰ Χριστοῦ νόμοις ἰθύνεσθαι, καὶ πρὸς ὁδὸν εὐθεῖαν ἀποφέρεσθαι. Ἐφαρμοσθείη δ' ἂν ὁ αὐτὸς ψαλμὸς, οὐκ ἔξω λόγου, καὶ τῷ προσώπῳ τοῦ θεσπεσίου Δαβὶδ, παρ' οὖ καὶ συντέθειται πρὸ τοῦ χρισθῆναι εἰς βασιλέα. Προεγνωκὼς γὰρ τὰ ἐσό μενα διὰ τῆς τοῦ Πνεύματος φωταγωγίας, καὶ εὖ εἰδὼς ὅτι προχειρισθήσεται εἰς τὸ βασιλεύειν τῶν ἐξ Ἰσραὴλ, περιπεσεῖται δὲ πάντως καὶ ἀδοκήτοις πειρασμοῖς, πολέμοις τε καὶ μάχαις, καὶ τοῖς ἐκ τῶν περιστάσεων κύμασι (πολλοὶ γὰρ οἱ ἀνέδην τοῖς οὕτω λαμπροῖς ἐπιβουλεύοντες, μονονουχὶ προαναζώννυ ται τὴν ὀσφὺν), καὶ ὡς ἤδη παρόντα καὶ ἐνεστηκότα τὰ ἐσόμενα βλέπων, καὶ πρὸς τὸ παθεῖν ἑτοιμάζων τὴν ἑαυτοῦ καρδίαν, ὅπλον δὲ ποιούμενος ἀῤῥαγὲς τὴν παρὰ Θεοῦ ἐπικουρίαν, καὶ ὅτι πάντως περι γενήσεται τῶν αὐτῷ μαχομένων προσδοκῶν, ποιεῖται τὴν προσευχήν. Ὅτι ἔκρυψέ με ἐν σκηνῇ αὐτοῦ, ἐν ἡμέρᾳ κακῶν μου ἐσκέπασέ με, κ.τ.λ. Προσαπτέον δὲ τοὺς στίχους καὶ τοῖς κεκλημένοις διὰ πίστεως, καὶ ῥητέον ὅτι ὅτ' ἄν τινες αὐτοῖς θλίψεις καὶ διωγμοὺς ἐπισωρεύσωσι, τότε ὁ Θεὸς, καθ' ἅ φησιν ὁ Μωσῆς, ὡς ἀετὸς σκεπάζει νοσσιὰν αὐτοῦ, οὕτω διεὶς τὰς πτέρυγας δέχεται αὐ τοὺς, καὶ οὐκ ἐφίησι τοῖς ἐθελοκακοῦσι κατευμεγεθεῖν αὐτῶν.","english":"PSALM 26.\n\nA Psalm of David before he was anointed. The psalm set before us will also apply to the person of the new people, perfected in Christ through faith. For here it is introduced spiritually, playing the man, and having fixed its hope in all good things upon Christ, and meditating above all on what is unbreakable in the face of labors, and exhorting that it be guided by the laws from Christ and carried to the straight road. The same psalm would reasonably apply also to the person of the inspired David, by whom it was also composed before he was anointed king. For having foreknown what was to come through the illumination of the Spirit, and knowing well that he would be appointed to reign over those of Israel, and that he would certainly fall into unexpected trials, wars and battles, and the waves arising from circumstances (for many are those who recklessly plot against such brilliant men, and he all but girds up his loins beforehand), and seeing future things as already present and at hand, and preparing his own heart for suffering, and making the help from God an unbreakable weapon, and expecting that he would certainly prevail over those fighting against him, he makes his prayer. For he hid me in his tent, in the day of my evils he covered me, etc. These verses must also be applied to those called through faith, and it must be said that whenever some heap afflictions and persecutions upon them, then God, as Moses says, like an eagle covers his nest, thus spreading his wings he receives them, and does not allow those who willingly do evil to prevail over them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Τοῦτο γὰρ οἶμαι λέγειν σκηνὴν καὶ σκηνῆς ἀπόκρυφα. Οὐ μόνον δὲ, φησὶν, ἔκρυψέ με καὶ ἐσκέπασεν, ἀλλὰ καὶ ἐν πέτρᾳ ὕψωσέ\n\nμε. Πέ τραν δὲ εἶναί φαμεν ἐνταῦθα, ἢ τὴν ἀῤῥαγῆ καὶ ἄθραυστον τῆς διανοίας παράστασιν εἰς τὸ καρτε ρεῖν, ἢ τὸν Χριστὸν ἐφ' ᾧ πάντες ἐρειδόμεθα· καὶ γάρ ἐστιν αὐτὸς ἡ πάντων ἰσχὺς, ἡ ἀκατάσειστος ὑποβάθρα. Ἐν αὐτῷ δὴ οὖν γεγονότες, διὰ πίστεώς τε καὶ ἁγιασμοῦ ὑψούμεθα. Χθαμαλὸν γὰρ οὐδὲν ἐν Χριστῷ· ἀποφέρει δὲ μᾶλλον ὑψοῦ τὰ αὐτοῦ θεσπί σματα τοὺς ἀνακειμένους αὐτῷ· ὑψοῦ δέ φημι κατ' ἀρετὴν, καὶ ὅτι χαμαιριφὲς ἐν τοῖς ἁγίοις οὐδὲν, καθ' ἃ γέγραπται, ὅτι τοῦ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν.\n\nΨΑΛΜΟΣ ΚΖʹ.\n\nΨαλμὸς τῷ Δαβίδ. Ἄδει τὸν παρόντα ψαλμὸν ἐκ προσ ώπου τῶν πιστευσάντων εἰς Χριστὸν, διὰ δεήσεως εἰς ἐπικουρίαν καλῶν τὸν Θεόν· ἅμα δὲ καὶ τῆς ἀπονοίας τῶν Ἰουδαίων ποιεῖται κατάῤῥησιν, καὶ τῆς πρὸς αὐτοὺς κοινωνίας ἀποφοιτᾷ, καὶ προσοικειοῦσθαι ζητεῖ τῷ Χριστῷ, πνευματικῶς δηλονότι. Πρὸς σὲ, Κύριε, ἐκέκραξα. Τὴν δέ γε κραυγὴν ἐνταῦθά φαμεν, οὐχ ὑψηλὴν ἢ μεγάλην φωνὴν (ἀνάρμοστον γὰρ ἁγίοις τὸ οὕτω προσεύχεσθαι), ἀλλὰ τὸ τῆς διανοίας ἔντονον καὶ ἐρηρεισμένον ἀπερισπάστως πρὸς Θεόν. Δέχεται γάρ πως τὰς τοιαύτας τῶν εὐχομένων φω νὰς, ὅταν ὁσίους ἐπαίρωσι χεῖρας ἐν καιρῷ προσ ευχῆς. Καὶ ἀσύνηθες μὲν Ἰουδαίοις τὸ χεῖρας ἐπαίρειν ἐν καιρῷ λιτῆς, ἐντριβὲς δὲ τοῖς ἐν Χριστῷ· δεικνύουσι γὰρ διὰ τῆς τῶν χειρῶν ἐκτάσεως τὸ τί μιον σχῆμα τοῦ σωτηρίου σταυροῦ· δι' αὐτοῦ τοῦ πράγματος ὁμολογοῦντες, ὅτι Χριστῷ καθιεροῦνται, ποιούμενοι καύχημα τὸν σταυρὸν αὐτοῦ.","english":"For I think this means the tabernacle and the hidden things of the tabernacle. And not only, he says, did he hide me and cover me, but he also set me high upon a rock. And we say that a rock here is either the unbreakable and uncrushed steadfastness of the mind for endurance, or Christ, on whom we all are supported; for he himself is the strength of all, the unshakable foundation. Since we have come to be in him, through faith and sanctification we are lifted on high. For nothing lowly is in Christ; rather, his oracles carry on high those who are devoted to him; and I mean on high in virtue, and that nothing in the saints is cast down to the ground, according to what is written, that the mighty ones of the earth, being of God, have been greatly exalted.\n\nPSALM 27.\n\nA Psalm of David. He sings the present psalm in the person of those who have believed in Christ, calling upon God through petition for help; and at the same time he makes a denunciation of the folly of the Jews, and departs from communion with them, and seeks to be joined in kinship to Christ, spiritually, clearly. To you, O Lord, have I cried out. And we say that the cry here is not a lofty or great voice (for praying in that way is unfitting for saints), but the intent and firmly grounded disposition of the mind, undistractedly toward God. For he somehow receives such voices of those who pray, whenever they lift up holy hands in the time of prayer. And lifting up hands in the time of supplication is unusual for Jews, but familiar to those in Christ; for through the stretching out of the hands they show the precious form of the saving cross; by the very deed confessing that they are consecrated to Christ, making their boast of his cross.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Ὥσπερ γὰρ κοινωνοὶ τῶν παθημάτων αὐτοῦ γεγονότες, αἴ ροντες τὸν ἑαυτῶν σταυρὸν, καὶ ἀκολουθοῦντες αὐτῷ, καθ' ἅ φησιν αὐτὸς, τὸ τοῦ σταυροῦ πλαττόμεθα σχῆμα. Πλὴν οὐκ ἐν γωνίαις τῶν πλατειῶν Ἰουδαϊ κῶς προσευχόμεθα πρὸς τὸ θεαθῆναι ὑπὸ τῶν ἀνθρώπων, ἀλλ' ἐν ναῷ ἁγίῳ Θεοῦ συνεσταλμένως χεῖρας ἐπαίρομεν, καὶ τὰς αἰτήσεις προσάγομεν· \"Ὁ γὰρ οἶκός μου,\" φησὶν ὁ Θεὸς διὰ τοῦ προφήτου, \"οἶκος προσευχῆς κληθήσεται.\" {Τοῦ ἁγίου Κυρίλλου ἐκ τῆς ἑρμηνείας τοῦ κζʹ ψαλμοῦ.} Ἀγαθὴ ἡ ὁδὸς Κυρίου, καὶ οὐ σάρκα μᾶλλον, ἢ ψυχὰς καθαγνίζουσα, τὸ εὐαγγελικόν ἐστι κήρυγμα· αὐτὸ δὲ εἶναί φαμεν καὶ τὴν εἰς εὐθὺ διακομίζουσαν τρίβον. Σκολιὸν γὰρ οὐδὲν ἐν αὐτῷ, ἀλλ' οἷον εὐθεῖά τίς ἐστιν ὁδὸς καὶ βασιλικὴ καὶ ἁμαξιτὸς εὐτριβὴς, οὐδὲν ἔχουσα τὸ δρασὺ καὶ δυσχερὲς, ὀρθὴ δὲ μᾶλλον καὶ τοῖς εὐσεβεῖν ᾑρημένοις εὐήλατος· τὸ μὴ τοιούτοις οὐκέτι.\n\nΨΑΛΜΟΣ ΚΘʹ.\n\nΚύριε, ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν. Ἐν προσώπῳ μὲν σώματος τὸ κάλλος νοεῖται. Πλεῖστα δὲ αὐτοῦ τὰ μέρη συνεισφέροντα τοῦ ἑνὸς κάλλους τὸ ἀποτέλεσμα, οἷον ὀφθαλμὸς, ὀφρὺς, παρειαὶ, καὶ τὰ λοιπά. Κατὰ τὸν ἴσον τρόπον καὶ τὸ κάλλος ἐννοοῦμεν τὸ πνευματικόν· ἓν γάρ ἐστιν ἐκ πολλῶν ἀρετῶν συνηγμένον εἰς τὸ ἀρτίως ἔχειν. Καὶ ἐν τάξει μὲν ὀφθαλμοῦ τιθέμεθα τὴν πίστιν· ὡς ἐν τάξει δὲ στόματος τὸν ἐν προφορᾷ λόγον, καὶ τὰ ἄλλα ἀνάλογον. Πλὴν ἵνα καὶ κάλλος ἐπιγένηται τῇ ψυχῇ καὶ δύναμις τῶν δεόντων ἐπιτελεστικὴ, θείας εἰς τοῦτο χάριτος χρῄζομεν.","english":"For just as we have become partakers of his sufferings, taking up our own cross and following him, as he himself says, we are molded into the shape of the cross. Except we do not pray in the corners of the streets in a Jewish manner, so as to be seen by men, but in the holy temple of God we lift up our hands in a restrained manner and bring our petitions; for \"My house,\" says God through the prophet, \"shall be called a house of prayer.\" {Of Saint Cyril, from the interpretation of the 27th Psalm.} Good is the way of the Lord, and it is the gospel proclamation that sanctifies not so much bodies as souls; and we say that this is also the path that conveys one in a straight course. For there is nothing crooked in it, but it is like a certain straight way, both royal and a well-trodden highway, having nothing rough or difficult, but rather upright and easy to travel for those who have chosen to live piously; but it is no longer so for those who are not such.\n\nPSALM 29.\n\nO Lord, in your will you have given power to my beauty. Beauty is understood in the aspect of the body. And its parts contribute greatly to the completion of the one beauty—for example, the eye, the eyebrow, the cheeks, and the rest. In the same way we also understand spiritual beauty; for it is one thing gathered from many virtues into a well-ordered condition. And we place faith in the rank of the eye; and spoken word in the rank of the mouth, and the rest analogously. Moreover, in order that beauty may come upon the soul and power capable of accomplishing what is fitting, we need divine grace for this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Ὡς τοίνυν ἄνω εἴρηκεν, ὅτι ζωὴ ἐν τῷ θελήματι αὐτοῦ, οὕτως νῦν ὑψοῖ τὸν Θεὸν διὰ τῆς εὐχαριστίας λέγων, ὅτι \"Ἐν τῷ θελήματί σου παρέσχου τῷ κάλλει μου δύναμιν.\" Καλὸς ἤμην, φησὶ, κατὰ τὴν φύσιν, ἀσθενὴς δὲ γέγονα διὰ τὸ ἐξ ἐπιβουλῆς τοῦ ὅφεως νεκρωθῆναι τῷ παραπτώ ματι. Τῷ οὖν κάλλει μου, ᾧ παρὰ σοῦ ἔλαβον ἐκ τῆς πρώτης κατασκευῆς, προσέθηκας\n\nδύναμιν τὴν τῶν δεόντων πρακτικήν. Καλὴ μὲν οὖν πᾶσα ψυχὴ ἡ ἐν συμμετρίᾳ τῶν οἰκείων δυνάμεων θεωρουμένη· ἐπεὶ καὶ σώματος κάλλος, ἡ τῶν μελῶν συμμετρία. Καὶ ὁ αἰσθόμενος τῆς ἑαυτοῦ ἀρετῆς, τὴν εὐχαρι στικὴν ταύτην ἀφίησι φωνήν. Προνοητέον τοίνυν ἡμῖν τοῦ κάλλους, ἵνα καὶ ὁ νυμφίος λόγος ἀποδεξάμενος ἡμᾶς εἴπῃ· \"Ὅλη καλὴ, ἡ πλησίον μου, καὶ μῶμος οὐκ ἔστιν ἐν σοί.\" Μὴ ἐξομολογήσεταί σοι χοῦς; ἢ ἀναγγελεῖ τὴν ἀλήθειάν σου; Οἱ γὰρ ἅπαξ τεθνεῶτες, ἀποπαύσονται τάχα που καὶ τοῦ δοξολογεῖν, προσεπιθεῖεν δ' ἂν οἶς εἰργάσαντο παντελῶς οὐδὲν, μένουσι δὲ μᾶλλον ἐν οἷς κατελήφθησαν, καὶ τὸν τῆς καθόλου κρίσεως ἐκ δέχονται καιρόν. Οὐκοῦν οἱ ζῶντες, καὶ τοῦ δρᾷν ἔτι τὸ ἀγαθὸν ἔχοντες ἐξουσίαν, ἐπειδὰν εὖ πάθοιεν, εὐλογήσουσί σε, ὃν τρόπον κἀγώ. Δέομαι οὖν ἀν αχθῆναι ἐκτοῦ λάκκου, ἐπειδὴ \"οὐκ ἐξομολογήσεταί σοι χοῦς·\" ζώντων γὰρ ἴδιον τὸ ὑμνεῖν σε· οἱ δὲ εἰς χοῦν διαλυόμενοι, πῶς ἂν δυνηθεῖεν τοῦτο; Λέγοι δ' ἂν καὶ Δαβὶδ πρὸς Θεὸν περὶ ἑαυτοῦ· Μαθεῖν βούλομαι τίς ὠφέλεια ἢ ἐμοὶ ἢ ἑτέροις ἐκ τοῦ αἵματός μου; ἢ τί πλέον ὑπάρξει ἐκ τοῦ ἐμὲ ἐλθεῖν εἰς διαφθοράν;","english":"As he said above, that life is in his will, so now he exalts God through thanksgiving, saying, \"In your will you gave power to my beauty.\" I was beautiful, he says, by nature, but I became weak because by the plot of the serpent I was put to death by transgression. To my beauty, then, which I received from you from the first creation, you added power, the practical power of what is right. Every soul, then, is beautiful which is contemplated in the due proportion of its own powers; since the beauty of the body is also the due proportion of its members. And he who has perceived his own virtue sends up this voice of thanksgiving. We must therefore take thought for beauty, so that the bridegroom Word also, receiving us, may say: \"You are all beautiful, my neighbor, and there is no blemish in you.\" Will dust confess you? Or will it declare your truth? For those who have once died will perhaps also cease from glorifying, and they would add nothing at all to what they have done, but rather remain in what they were overtaken in, and await the time of the universal judgment. Therefore the living, who still have authority to do good, when they have fared well, will bless you, as I also do. I pray, then, to be brought up out of the pit, since \"dust will not confess you\"; for it is proper to the living to hymn you; but those dissolved into dust, how could they be able to do this? And David would also say to God concerning himself: I wish to learn what profit there is either to me or to others from my blood, or what more will there be from my coming into corruption?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ΨΑΛΜΟΣ Λʹ.\n\nἘπὶ σοὶ, Κύριε, ἤλπισα· μὴ καταισχυνθείην εἰς τὸν αἰῶνα. Πειραζομένου μὲν ἡ φωνὴ, πλὴν οὔπω κατεπτηχότος, ἤγουν κατενηνεγμένου πρὸς ἀναν δρίαν, ὑφορωμένου δὲ μᾶλλον μὴ ἄρα πως ἥττων γένοιτο τοῦ διώκοντος. \"Ἐπὶ σοὶ, φησὶν, ἤλπισα·\" σοῦ γὰρ μὴ βοηθοῦντος, ἀνόνητος εἰς τὸ σῶσαι περιβολή. Μακάριος οὖν 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. Οὐ γὰρ ἐπιδέχεται ἐπαμφοτερισμὸν ἡ εἰς Θεὸν ἐλπίς· 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 ἐπαναπαύεσθαι τῇ παρὰ Θεοῦ βοηθείᾳ, ὥστε λέγειν μετὰ τοῦ Δαβίδ· \"Ἐπὶ σοὶ, Κύριε, ἤλπισα· μὴ καταισχυνθείην εἰς τὸν αἰῶνα.\" Ἠσχύνθην, φησὶν, ἡμαρτηκὼς, ἱκετεύω δὲ μὴ μέχρι πολ λοῦ τὴν αἰσχύνην ἐπιμεῖναί μοι, διὰ τὴν ἐπὶ σοί μοι γενομένην πεποίθησιν. Μὴ τοίνυν εἰς τὴν ἐμὴν ἀπο βλέψῃς ἁμαρτίαν, ἀλλ' εἰς τὴν τῶν διωκόντων με παρανομίαν. Εἰ γὰρ καὶ βασιλεὺς ἦν ὁ Δαβὶδ, καὶ πλούτῳ περιεῤῥεῖτο, καὶ νίκαις ἐκόμα ταῖς κατ' ἐχθρῶν, ἀλλὰ τούτων οὐδὲν πρὸς ἀσφάλειαν αὐτῷ συμβαλεῖσθε ἐπέπειστο, μόνην δὲ τὴν ἐπὶ Κύριον ἐλπίδα· διὸ ἱκέτευε ταύτης μήποτε ἐκπεσεῖν. Καὶ ὁ ἐλπίσας δὲ τυχεῖν τοῦ τέλους τοῦ ἀποκειμένου τοῖς ἁγίοις, οἶδε μὴ καταισχυνθήσεσθαι εἰς τὸν αἰῶνα.","english":"PSALM 30.\n\nIn you, O Lord, have I hoped; let me not be put to shame forever. The voice is that of one being tested, yet not as one who has already cowered, that is, been brought down to cowardice, but rather as one who suspects that he might somehow prove weaker than the pursuer. \"In you,\" he says, \"have I hoped\"; for if you do not help, the covering is of no use for saving. Blessed, then, is the one who has removed himself from every hope in 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 upon the Lord. For hope in God does not admit of double-mindedness; nor does the Lord accept to give his whole 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, so as to say with David: \"In you, O Lord, have I hoped; let me not be put to shame forever.\" I was put to shame, he says, having sinned, but I beseech that the shame not remain upon me for long, because of the confidence I have placed in you. Do not, then, look upon my sin, but upon the lawlessness of those who persecute me. For even though David was a king and flowed with wealth and exulted in victories over his enemies, he was convinced that none of these contributed to his security, but only hope in the Lord; therefore he besought that he might never fall from it. And he who has hoped to attain the end laid up for the saints knows that he will not be put to shame forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Ἐν τῇ δικαιοσύνῃ σου ῥῦσαί με, καὶ ἐξελοῦμαι Τουτέστιν ἐν τῷ Χριστῷ ῥῦσαί με ἀπὸ τῆς αἰχμαλωσίας τοῦ διαβόλου, καὶ ἐξελοῦμαι ἀπὸ τῆς ἐν γεέννῃ κολάσεως. Γέγονε γὰρ ἡμῖν δικαιοσύνη· οὐκ ἔστιν γὰρ ὄνομα ἕτερον τὸ δεδομένον ἐν ἀνθρώ ποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς. Ἔφη γάρ· \"Ἐγώ εἰμι ἡ ὁδὸς, ἡ θύρα· καὶ χωρὶς ἐμοῦ οὐ δύνασθέ τι ποιεῖν ἀγαθόν.\" Καὶ ἕνεκεν τοῦ ὀνόματός σου, ὁδηγήσεις με καὶ διαθρέψεις με. Ἕπεται καὶ ταῦτα τῇ πρὸ αὐτῶν θεω ρίᾳ. Κραταίωμα γὰρ καὶ καταφυγὴν ὀνομάσας ἑαυ τοῦ τὸν τῶν ὅλων Θεὸν, διατρανοῖ προστιθεὶς ὅτι ἕνεκεν τοῦ ὀνόματος αὐτοῦ, τουτέστι τῆς δόξης, ὁδ ηγεῖ καὶ διατρέφει τοὺς ἐκ διανοίας εἰλικρινοῦς καὶ ἀγάπης βεβαίας ὑπ' αὐτῶν γεγονότας, καὶ τὰ αὐτῷ δοκοῦντα φρονεῖν καὶ δρᾷν ᾑρημένους. Εὖ δὲ δὴ σφόδρα τὸ, \"Ὁδηγήσεις με, φησὶ, καὶ διαθρέψεις με·\" κατορθοῦται γὰρ οὐχ ἑτέρως ἀρετὴ, πλὴν ὅτι διὰ δύο πραγμάτων, γνώσεως, φημὶ, καὶ εὐσθενείας πνευ ματικῆς. Μετριάζει δὲ μὴ δι'","english":"In your righteousness deliver me, and I shall be rescued. That is: in Christ deliver me from the captivity of the devil, and I shall be rescued from the punishment in Gehenna. For he has become righteousness for us; for there is no other name given among men by which we must be saved. For he said: \"I am the way, the door; and apart from me you can do nothing good.\" And for the sake of your name, you will guide me and nourish me. These words also follow the contemplation of what precedes them. For having named the God of all things his stronghold and refuge, he makes it clear by adding that for the sake of his name, that is, of his glory, he guides and nourishes those who have become his own out of a sincere mind and steadfast love, and who have chosen to think and do what seems good to him. And very well indeed is it said, \"You will guide me,\" he says, \"and nourish me\"; for virtue is not accomplished otherwise than through two things—I mean knowledge and spiritual strength. But he moderates his words, not through...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ἑαυτὸν ἀξιῶν τυχεῖν, διὰ δὲ τὸ θεῖον ὄνομα. Εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου. Κατὰ δὲ διάνοιαν, ἐφεδρεύσαντες αὐτοῦ τῇ ψυχῇ, συνελάβοντο αὐτὸν ἐν τῇ ἁμαρτίᾳ· πολλαὶ γὰρ αἱ τοῦ βίου παγίδες μέχρι τῆς ἐσχάτης ἀναπνοῆς. Ὡς τὴν ψυχὴν οὖν πολεμούμενος, σώμα τος γὰρ τοῖς ἁγίοις ὀλίγη φροντὶς, καὶ πρὸς τῶν ἀπατεώνων τρωθῆναι φοβούμενος, τὸ πνεῦμα παρα τίθεται τῷ Θεῷ, τὰς προνοητικὰς αὐτοῦ δυνάμεις χεῖρας καλῶν. Τῷ δὲ παρόντι ῥητῷ καὶ ὁ Σωτὴρ ἐπὶ τοῦ σταυροῦ προσηλωμένος ἐχρήσατο. Πνεῦμα δὲ, ποτὲ μὲν τὴν διάνοιαν ἡ Γραφὴ καλεῖ· ὡς ὅταν λέγῃ ὁ Ἀπόστολος περὶ τῆς παρθένου· \"Ἵνα ᾖ ἁγία πνεύματι καὶ σώματι·\" ποτὲ τὴν ψυχὴν, ὡς παρ' Ἰακώβῳ, \"Ὥσπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστι·\" ποτὲ δὲ τὸ συνεζευγμένον τῇ ψυχῇ συνειδὸς, ὡς τὸ, \"Τίς οἶδε τὰ τοῦ ἀνθρώπου, εἰ μὴ τὸ πνεῦμα τὸ ἐν αὐτῷ;\" Τὸ δὲ προκείμενον, κατὰ τοὺς τρεῖς νοηθήσεται τρόπους. Ὁ μέντοι Δαβὶδ παρὰ τῶν πο λεμίων ἁλοὺς, ὑπὸ Θεοῦ λελυτρῶσθαί φησι, καὶ ὡς μηδὲ ψευσθεὶς τῶν ἐλπίδων, οἰκείως Θεὸν ἀλήθειαν αὐτὸν ὀνομάζει. Ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου. Εἰ μὲν οὖν τὸ εὐρύχωρον ταυτόν ἐστι τῇ ὁδῷ τῇ πλατείᾳ, ἥτις ἐστὶν ἡ φιληδονία· εὐχαριστεῖ ὁ δίκαιος διότι ἐν τῷ περιγείῳ τόπῳ τυγχάνων, ἐν ᾧ διὰ τὰς ἐμφωλευούσας κακίας τὸ ζῇν ἐστιν ἐπισφαλὲς, στάσιν ἔσχε τοῦ μὴ τῇδε κἀκεῖσε πρὸς τῶν παθῶν περιφέρεσθαι. Εἰ δὲ ὡς ἐπαινετόν φησι τὸ εὐρύχωρον, ὁμολογεῖ χάριν ὅτι θλιβόμενος οὐ στενοχωρεῖται, πλατυνόμενος καὶ τοῖς πόνοις ἐγκαρτερῶν. Ἐλέησόν με, Κύριε, ὅτι θλίβομαι.","english":"...deeming himself worthy to obtain, but because of the divine name. Into your hands I shall commit my spirit. And in mind, they who lay in wait for his soul seized him in sin; for many are the snares of life, even to the last breath. As one therefore warred against in soul—for the saints have little concern for the body—and fearing to be wounded by the deceivers, he commits his spirit to God, calling his providential powers \"hands.\" And the Savior too, nailed to the cross, used this present saying. Now Scripture sometimes calls the mind \"spirit,\" as when the Apostle says concerning the virgin, \"that she may be holy in spirit and body\"; sometimes the soul, as in James, \"as the body without the spirit is dead\"; and sometimes the conscience joined with the soul, as in, \"Who knows the things of a man, except the spirit that is in him?\" And the present passage will be understood in these three ways. But David, having been captured by his enemies, says he has been ransomed by God, and as one not disappointed in his hopes, he fittingly calls God \"truth.\" You have set my feet in a broad place. If, then, the broad place is the same as the wide road, which is the love of pleasure, the righteous man gives thanks because, being in the earthly region, in which on account of the evils that lurk there life is precarious, he obtained a standing, so as not to be carried about here and there by the passions. But if he calls the broad place praiseworthy, he acknowledges grace, that though pressed he is not straitened, being enlarged and enduring in his labors. Have mercy on me, Lord, for I am afflicted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"( 168, ) Δοκεῖ μέν πως οὐ σφόδρα συνᾴδειν τοῖς ἀνωτέρω στίχοις ἡ τοῦ προκειμένου διά νοια. Ἐρεῖ γάρ τις ἴσως, ὅτι ὁ ἐν εὐρυχώρῳ λέγων τοὺς ἑαυτοῦ στῆναι πόδας, πῶς ἐνθάδε θλίβεσθαί φη σιν, ὥσπερ εἰς λήθην ἐνεχθεὶς ὧν ἔφησε; Τί οὖν ἐροῦ μεν; Αἰσθάνεται μὲν τῆς χάριτος τῆς διὰ Χριστοῦ, καὶ δὴ τεθαύμακε τῆς ἐπικουρίας τὸν τρόπον· ἀλλ' οἷον οὔπω τυχὼν, ἀναμασσᾶται τὰ διηγήματα, καὶ τῶν πρὸ τῆς χάριτος διαμνημονεύει κακῶν, ἵνα καὶ ἔτι μειζόνως ὁ σώσας θαυμάζηται. Τίς δὲ ἡ θλίψις, διεξοδικώτερον ἐκφράζει. Παρὰ πάντας τοὺς ἐχθρούς μου ἐγενήθην ὄνειδος, κ.τ.λ. Κἂν ἐπὶ τὸν ἐξομολογούμενον δὲ ἐν τῷ ψαλμῷ λαμβάνηται, τὴν πολλὴν αὐτοῦ τά τε πρὸ τούτων ῥητὰ καὶ τὰ νῦν παρίστησι κάκωσιν. Γέγονα γὰρ, φησὶν, ὄνειδος παρ' ἐχθροῖς, ὡς ἐμαυτὸν κατακόπτων εἰκῆ, καὶ τοῖς γνωστοῖς καὶ γείτοσι φόβος, δεδιόσιν, οἶμαί που, μὴ ἄρα πως καὶ ἀπολοίμην διὰ τὴν ἐν τῇ πρὸς Θεὸν ἐξομολογήσει βλεπομένην ταλαιπωρίαν, καὶ τὴν ὑπερβολὴν ἧς ἐνεδεικνύμην μετανοίας· σάκκῳ καὶ σποδῷ κατατρυχόμενος, καὶ νυκτὸς καὶ ἡμέρας κλαίων, καὶ τοῖς οὕτως ἀνιαροῖς ἐκτηκόμενος πόνοις. Καὶ οἱ θεωροῦντες ἔξω ἀπ' ἐμοῦ πεφεύγασιν, ἀπεγνωκότες μου τὴν σωτηρίαν ὡς ἤδη γεγονότος νεκροῦ· τάχα που μαίνεσθαι λέγοντες, καὶ οὐδὲ ὅλως ἐφίεσθαι τοῦ ζῇν. Ὥστε καὶ εἰς λήθην πέμψαι τὰ κατ' ἐμὲ, οἰηθῆναί τε ὅτι σκεῦός εἰμι ἀχρεῖον καὶ ἀπολωλός. Φευγόντων γὰρ αὐτῶν ἐν λήθῃ γεγένημαι, ὥσπερ ἀμέλει καὶ νεκρός. Ἐδόκουν δὲ καὶ παρεῤῥίφθαι ὥσπερ τῶν σκευῶν τὰ ἀτιμώτατα καὶ τοῦ μηδενὸς ἄξια, καὶ διὰ τοῦτο μὴ ἐπιζητούμενα.","english":"The meaning of the present verse seems somehow not to accord very well with the preceding lines. For someone might say: he who says that he has set his feet in a broad place, how does he here say that he is afflicted, as though he had been brought into forgetfulness of what he said? What then shall we say? He is indeed aware of the grace that is through Christ, and he has marveled at the manner of the assistance; but, as it were, not yet having obtained it, he goes over the accounts again, and recalls the evils that came before the grace, so that the one who saved him may be marveled at all the more. And what the affliction is, he sets forth more fully. I have become a reproach beyond all my enemies, etc. And if it is taken as referring to the one who makes confession in the psalm, he presents the greatness of his affliction both in the words before these and in the present ones. For I have become, he says, a reproach among enemies, as though I were cutting myself down to no purpose, and a fear to acquaintances and neighbors, who dreaded, I suppose, lest I somehow also perish because of the misery seen in my confession toward God, and the excess of the repentance I was displaying—worn down with sackcloth and ashes, weeping night and day, and wasting away under such grievous labors. And those who observed me have fled away from me, having given up hope of my salvation as though I were already dead—perhaps saying that I am mad, and do not at all desire to live. So that they even consigned my affairs to forgetfulness, and supposed that I am a useless and ruined vessel. For when they fled, I have been brought into forgetfulness, just as indeed a dead man is. And I seemed also to have been cast aside like the most dishonored of vessels and those worth nothing, and for this reason not sought after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Ἐπελήσθην ὡσεὶ νεκρὸς ἀπὸ καρδίας. Ἀπὸ καρδίας, τουτέστι ἀπὸ τοῦ νοὸς καὶ τῆς μνήμης. Ὅτι ἤκουσα ψόγον πολλῶν παροικούντων κυκλόθεν. Τάχα δὲ τὸ, Ἤκουσα ψόγον, αἰτία ἐστὶ τῶν ἀνωτέρω ῥηθέντων· ὡς ἂν εἰ λέγοι· Οὐ μάτην ἐμαυτὸν ἐκάκουν, ἀλλὰ διότι οἱ ἀφανεῖς ἐχθροὶ, περι πεσόντος μου τῇ ἁμαρτίᾳ, συνετάσσοντο πρὸς ἀλ λήλους, ὅπως τὴν ἐμὴν ψυχὴν διαρπάσωσι· διὸ τῇ πολλῇ κακώσει, τὸν Θεὸν ἐπεσπώμην εἰς ἔλεον. Ἐν ταῖς χερσί σου οἱ κλῆροί μου. Ἢ οἱ παρὰ Θεῷ κλῆροι, περὶ ὧν ὁ θεῖός φησι Δαβίδ. Τὰ ἐν ἐλπίσιν εἰσὶν ἀγαθὰ τοῖς εὐσεβοῦσιν ἐπηγγελμένα· ἃ καὶ ἀποδώσει αὐτοῖς [κατὰ] καιρόν. Ἐπίφανον τὸ πρόσωπόν σου ἐπὶ τὸν δοῦλόν σου. Ἐποπτείας μὲν ἀξιοῖ Θεὸς τὸν ἐπιεικῆ καὶ εὐήνιον καὶ τῷ θείῳ φόβῳ κατεσταλμένον· ἀπο στρέφεται δὲ τὸν δυσάγωγόν τε καὶ δυσμαχῆ, καὶ ἐν οὐδενὶ τιθέμενον τὸ δοκοῦν\n\nαὐτῷ. Ἔστι δὲ οὐδενὶ τῶν εὖ φρονούντων ἀμφίβολον, ὡς ἀμείνους ἔσονται παντὸς πειρασμοῦ καὶ τῆς τῶν πολεμούντων ἐπι βουλῆς, οἵπερ ἂν ἔχοιεν αὐτοῦ τὴν ἀντίληψιν. Ὥσπερ γὰρ ἡλίου μὲν ἀνατείλαντος λύεται τὸ σκότος, ὑπὸ γῆν δὲ γενομένου διαδέχεται νὺξ, ἐν ᾗ προΐασιν ἐκ τῶν οἰκείων καταδύσεων θῆρες ἄγριοι, καὶ ἄνδρες κακουργίας ἐργάται· οὕτως ἀποστρεφομένου μέν τινα τοῦ Θεοῦ, οἱ τῆς ψυχῆς ἐχθροὶ ἐπανίστανται. Ἐπι λάμψαντος δὲ αὐτοῦ τὸ φῶς τῆς θεότητος, ὂ δὴ Θεοῦ πρόσωπόν φησιν ἡ Γραφὴ, ἀποτρέπονται πάντες οἱ τὰ σκότους ἄξια δρῶντες· οὗ δὴ τυχεῖν ἀξιοῖ καὶ ὁ προφήτης, οὐ διὰ πράξεις ἰδίας, δι' ἔλεος δὲ τοῦ Θεοῦ. Οὗτος γάρ μοι, φησὶ, μόνος τρόπος τῆς σωτηρίας, εἰ τὸ σὸν ἐπιφάνοις πρόσωπον.","english":"I was forgotten like a dead man, out of mind. \"Out of mind,\" that is, out of the understanding and the memory. For I heard the reproach of many who dwell round about. Perhaps the phrase \"I heard the reproach\" is the cause of what was said above; as if he were saying: Not in vain did I afflict myself, but because the unseen enemies, when I had fallen into sin, were arraying themselves against one another, so as to tear my soul apart; therefore, by my great affliction, I called God to mercy. In your hands are my lots. Either the lots that are with God, concerning which the divine David speaks. The good things promised in hope to the pious are with him; which he will also repay to them in due time. Make your face shine upon your servant. God deems worthy of his oversight the gentle and tractable man, the one restrained by divine fear; but he turns away from the unruly and contentious man, who counts as nothing what seems right to himself. And it is doubtful to none of those who think rightly that they will be superior to every trial and to the plot of those who war against them, whoever may have his help. For just as, when the sun has risen, the darkness is dissolved, but when it has gone beneath the earth, night succeeds, in which wild beasts come forth from their own lairs, and men who are workers of villainy; so, when God turns away from someone, the enemies of the soul rise up against him. But when the light of his divinity has shone forth—which the Scripture calls the face of God—all who do the things worthy of darkness are turned back; which the prophet also deems worthy to obtain, not through his own deeds, but through the mercy of God. For this, he says, is the only way of salvation for me: if you should make your face shine.","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":123,"ref":"p123","source":"Κύριε, μὴ καταισχυνθείην, ὅτι ἐπεκαλεσάμην σε. Τοῖς ἀθέοις, οὐκ ἐμοὶ, προσῆκόν ἐστιν αἰσχύνεσθαι. Πάθοιεν δ' ἂν τοῦτο δικαίως οἱ ἀσεβεῖς, τουτέστιν οἱ μὴ εἰδότες σε, μήτε μὴν τὴν σὴν ὁμολο γοῦντες θεότητα καὶ ὑπεροχὴν, ἀνατιθέντες δὲ μᾶλλον τοῖς δαιμονίοις τὴν κυριότητα, καὶ τὸ κατάρχειν τῶν ὅλων ἐκνενεμηκότες τῷ Σατανᾷ, καὶ τοὺς ἑαυτῶν κλήρους ἀνατιθέντες ἐκείνοις. Αὐτῶν δ' ἂν εἴη καὶ τὸ βαδίζειν εἰς ᾅδου, καὶ συνταρταροῦσθαι τοῖς αὐτόθι καθειργμένοις, οὓς καὶ ἰδίους θεοὺς ἐπεγράφοντο. Ὡς πολὺ τὸ πλῆθος τῆς χρηστότητός σου, Κύριε, ἧς ἔκρυψας τοῖς φοβουμένοις σε· ἐξειργάσω τοῖς ἐλπίζουσιν ἐπὶ σὲ ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων. Δοκεῖ δέ πως ἀσυμφανὲς εἶναι τὸ ἔκρυψας, πρὸς τὸ ἐξειργάσω· εἰ γὰρ ἔκρυψε τὸ τῆς χρηστότητος πλῆθος, πῶς ἐξειργάσατο πάλιν αὐτὴν ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων; Οὐκοῦν τὸ ἔκρυψε νοητέον, ἀντὶ τοῦ ἀπόθετον, ἤγουν τεθησαυρισμένην, τοῖς οἰκείοις καὶ μόνοις τὴν χρηστότητα ἐποιήσατο, πλὴν ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων, τουτέστιν ἀγνοοῦντος οὐδενός. Τίς γὰρ οὐκ οἶδεν, ὅτι ἀγαθός ἐστιν ὁ τῶν ὅλων Δημιουργὸς, οὐκ εἰς ἅπαν τας ἁπλῶς, ἀλλ' εἰς ἐκείνους μᾶλλον οἵπερ ἂν ἐν ἰδίαις ψυχαῖς τὸν θεῖον ἔχοντες φόβον; Τούτοις γὰρ ἀπέκρυψε, τουτέστιν ἀπέθετο, ἰδικὸν ὥσπερ τινὰ κλῆρον τὸ τῆς χρηστότητος πλῆθος· καὶ οὐκ ἐν μόναις ἐλπίσι τὸ χρῆμα αὐτοῖς, ἀλλὰ γὰρ καὶ ἐξειργάσατο πλειστά κις, τουτέστι καὶ διὰ πραγμάτων αὐτῶν γέγονεν ἐμφανές.","english":"O Lord, let me not be put to shame, for I have called upon you. It belongs to the godless, not to me, to be ashamed. And the impious would justly suffer this—that is, those who do not know you, nor confess your divinity and preeminence, but rather ascribe lordship to the demons, and have assigned the rule over all things to Satan, and dedicate their own portions to them. Theirs too would be to walk into Hades and to be cast down to Tartarus with those confined there, whom they even inscribed as their own gods. How great is the abundance of your goodness, O Lord, which you have hidden for those who fear you; you have wrought it for those who hope in you before the sons of men. Now the word \"you have hidden\" seems somehow obscure in relation to \"you have wrought\"; for if he hid the abundance of his goodness, how did he again work it before the sons of men? Therefore \"he hid\" must be understood in place of \"set aside,\" that is, \"treasured up\": he made his goodness the possession of his own and of them alone—except that it was before the sons of men, that is, with no one ignorant of it. For who does not know that the Creator of all things is good—not simply toward all, but rather toward those who keep the divine fear in their own souls? For to these he hid, that is, set aside, the abundance of his goodness as a kind of personal portion; and the matter was not for them in hopes alone, but he also wrought it very many times, that is, it became manifest through actual deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Οἷον ἐπεπόλασέ ποτε σκότος τοῖς Αἰγυπτίοις βαθὺ καὶ τριήμερον, ἀλλ' ἡ χρηστότης τοῦ σώζοντος τοὺς ἀνακειμένους αὐτῷ, τοῦ σκότους ἀπείρατον ἐτήρει τὸν Ἰσραήλ. Ἀπολώλασι τὰ πρωτότοκα τῶν Αἰγυπτίων ἐν μιᾷ νυκτὶ, ἐν δέ γε τοῖς υἱοῖς Ἰσραὴλ οὐδὲ κύων ἔβρυξεν, ἀλλ' ἦσαν ἐκτὸς πληγῆς παντελῶς, ἀπείργοντος Θεοῦ τὸν ὀλοθρευτήν. Ὁρᾷς ὅπως ἐναντίον τῶν υἱῶν τῶν ἀνθρώπων, τουτέστι παῤῥησίᾳ καὶ φανερῶς ἐξειργάσατο τὸ τῆς ἑαυτοῦ χρηστότητος πλῆθος εἰς τοὺς ἐλπίζοντας ἐπ' αὐτόν; ἣν καὶ οἷον ἔκρυψεν, ἐπεὶ μὴ πᾶσιν ἐξὸν μετασχεῖν αὐτῆς· τετήρηται γὰρ μόνοις, ὡς ἔφην, τοῖς φοβουμένοις αὐτόν. Καὶ οὐκ ἄμισθος ἡ εἰς Θεὸν ἐλπὶς, σωτηρίας δὲ μᾶλλον τῆς παρ' αὐτοῦ προμνήστρια, καὶ πολλὴν τοῖς κεχρημένοις ἐμποιοῦσα τὴν ὄνησιν. Κρύπτεις οὖν, φησὶ, τὴν σὴν χρηστότητα, τουτέστι φυλάττεις τοῖς φοβουμένοις σε· ἐπεὶ καὶ εἰς τοῦτο αὐτὴν ἐξειργάσω, εἰς τὸ παρασχεῖν τοῖς ἐλπίζουσι εἰς σέ· καὶ παρέξεις γε αὐτὴν ἐνώπιον, ὥστε πάντας ἰδεῖν ἐν καιρῷ ἀμοιβῆς διδομένην τοῖς ἀξίοις. Ἑτέρως δὲ τὸ πλῆθος τῆς χρηστότητος τοῦ Θεοῦ κεκρυμμένην ἔχει τὴν ὠφέλειαν, καὶ οὔτω νῦν τηλαυγῶς καθορᾶται, ἀναμένει δὲ τοὺς ἐπερχομένους αἰῶνας, ὥστε ἐν αὐ τοῖς ἀποκαλυφθῆναι. Εὐλογητὸς Κύριος, ὅτι ἐθαυμάστωσε τὸ ἔλεος αὐτοῦ ἐν πόλει περιοχῆς. (, ) Τὴν πρὸς Θεὸν ἔντευξιν εἰς ἀγαθὸν κατέστρεψε τέλος, εὐλογῶν τὸν Θεὸν ἐφ' οἷς εὖ πέπονθε.","english":"Such darkness once fell upon the Egyptians, deep and lasting three days, but the goodness of the one who saves those devoted to him kept Israel untouched by the darkness. The firstborn of the Egyptians perished in a single night, yet among the sons of Israel not even a dog barked, but they were entirely outside the plague, since God held back the destroyer. Do you see how, in the sight of the sons of men—that is, openly and plainly—he brought about the abundance of his own goodness toward those who hope in him? Which he also, as it were, hid, since not all were permitted to share in it; for it has been kept, as I said, only for those who fear him. And hope in God is not without reward, but rather it is the pledge of salvation from him, and it produces great benefit for those who have it. You hide, then, he says, your goodness—that is, you keep it for those who fear you; since you also brought it about for this end, to provide it to those who hope in you; and you will provide it openly, so that all may see it given to the worthy in the time of recompense. In another way, the abundance of God's goodness has its benefit hidden, and thus now it is seen far and clear, but it awaits the ages to come, so as to be revealed in them. Blessed is the Lord, for he has made his mercy wonderful in a city of refuge. He turned his petition to God into a good end, blessing God for the benefits he had received.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Δι' ἐμοῦ γὰρ, φησὶν, ὁ Θεὸς ἐδοξάσθη, ὅτι μυρίων ἐπ' ἐμὲ συστάντων πολέμων, καὶ δίκην μεγάλης πόλεως τὴν ἐμὴν ψυχὴν πολιορκεῖν πειρω μένων, ὁ ἐμὸς φύλαξ φραγμόν μοι περιβαλὼν, τὸ ἔλεός σου θαυμαστὸν ἔδειξας· οὕτως με σώσας, ὡσεὶ καὶ πόλιν τείχει περιβεβλημένην ὀχυρῷ. Μᾶλλον δὲ πόλιν περιοχῆς αὐτὸν τὸν Υἱὸν ὀνομάζει, τὸν ἀποκρύ πτοντα τοὺς ἁγίους καὶ οἷον καταπυκάζοντα\n\nκαθάπερ ἐν σκηνῇ, ἔξω τε τιθέντα καὶ ἀνθρώπων ταραχῆς καὶ ἀντιλογίας γλωσσῶν. Ἢ τάχα που τὴν Ἐκκλησίαν αὐτοῦ, τὴν τῶν ἁγίων καλεῖ πόλιν, τὴν ἀπόρθητον τῷ Σατανᾷ, τὴν ἀνάλωτον παντελῶς, τὸ μέγα καὶ ἀσφαλὲς καὶ ἀκαταμάχητον τεῖχος. \"Πύλαι γὰρ ᾅδου οὐ κατισχύουσιν αὐτῆς.\" Πλὴν ὅτι τὸ ἔλεος οὐκ ἔξω τῆς ἁγίας πόλεως δίδοται μᾶλλον, ἀλλὰ τοῖς οὖσιν ἐν αὐτῇ· ἐν αὐτῇ γὰρ τεθαυμαστῶσθαί φησιν αὐτό. Ἦν πόλις περιοχῆς, ἤγουν τετειχισμένη, ἡ ἀπαθὴς ψυχὴ τοῦ Δαβίδ· ἀλλὰ τὸ τῆς ἀπαθείας τεῖχος καθελόντες οἱ ἐχθροὶ μετὰ τῆς Βηρσαβεὲ, εἰσῆλθον πρὸς τὸν Δαβίδ. Διόπερ καὶ ἐν τῷ πεντηκοστῷ ψαλμῷ παρακαλεῖ τὸν Κύριον ἵν' οἰκοδομηθῇ τὰ τείχη Ἱερουσαλήμ.","english":"For through me, he says, God was glorified, because when countless wars rose up against me and tried to besiege my soul like a great city, my guardian threw a wall around me, and you showed your mercy to be wonderful, saving me as though a city surrounded by a strong wall. Rather, he calls the Son himself a city of protection, the one who hides the saints and, as it were, shelters them as in a tent, and places them outside both the turmoil of men and the contradiction of tongues. Or perhaps he calls his Church, the city of the saints, unstormed by Satan, utterly impregnable, the great and secure and invincible wall. \"For the gates of hell shall not prevail against it.\" Except that mercy is not given outside the holy city, but rather to those who are in it; for he says it has been made wonderful in it. There was a city of protection, that is, a walled city, the passionless soul of David; but the enemies, having torn down the wall of impassibility along with Bathsheba, entered in to David. Therefore also in the fiftieth psalm he entreats the Lord that the walls of Jerusalem be built.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"ΨΑΛΜΟΣ ΛΑʹ.\n\nΨαλμὸς τῷ Δαβὶδ συνέσεως. Μακάριοι ὧν ἀφέθη σαν αἱ ἀνομίαι. Τὴν κακοπάθειαν αὐτοῦ τὴν πολλὴν ὁ Δαβὶδ προβαλλόμενος, ἣν ἐν τῇ μετανοίᾳ ὑπέμεινε, μακαρίζει τοὺς ἀταλαιπώρως ἀφέσεως τετυχηκότας διὰ τοῦ λουτροῦ τῆς παλιγγενεσίας. Συνέσεως δὲ ἐπιγέγραπται ὁ ψαλμὸς, διὰ τὸ ταύτης μάλιστα δεῖσθαι τοὺς ἀνθρώπους· ὅτι δὴ σφόδρα ἐκνενευκότες ἐπὶ τὰ πάθη, ἵπποις καὶ ἡμιόνοις ἀπεικάσθησαν. Ἢ ἐπὶ σύνεσιν προτρέπεται, ἐπεὶ πολλὰ κεκρυμμένα ὁ ψαλμὸς ἔχει, καὶ χρεία συνέσεως τῷ ἐντυγχάνοντι. Μακάριος ἀνὴρ ᾧ οὐ μὴ λογίσηται Κύριος ἁμαρ τίαν. Τρίτη τις αὔτη τάξις τῶν ἁμαρτανομένων, ὧν ἡ μὲν πρᾶξις οὐκ ἐπαινετὴ, τὸ δὲ τῆς γνώμης ἀνεύθυνον. Ὁ μὲν οὖν πρῶτος στίχος ἁρμόσειεν ἂν τοῖς ἠλεημένοις διὰ τοῦ ἁγίου βαπτίσμα τος· ἐκείνων γὰρ ἀφέθησαν αἱ ἀνομίαι. Ὁ δεύτερος δὲ τοῖς ἐθέλουσι μετανοεῖν· ἐπικαλύπτονται γὰρ αὐ τῶν αἱ ἁμαρτίαι διὰ τῆς μετανοίας, καταχωννύντος ὥσπερ αὐτὰς ταῖς ἀμνηστίαις τοῦ φιλαγάθου Θεοῦ, ὡς μηκέτι βούλεσθαι μηδὲ ὁρᾷν αὐτάς. Τοῖς γὰρ ἁμαρτοῦσι μετὰ τὴν ἄφεσιν, οὐκέτι δευτέραν ἄφεσιν, ἀλλ' ἐπικάλυψιν ἁμαρτιῶν παρέχει. Διὰ γὰρ τῶν δευτέρων κατορθωμάτων, καλύπτειν τὰ προημαρτημένα συνεχώρησεν. Ὁ δὲ τρίτος τοῖς σφαλεῖσι μὲν, πλὴν οὐκ ἀπὸ γνώμης ἐθελοκάκου καὶ πονηρᾶς. Σύ μου εἶ καταφυγὴ ἀπὸ θλίψεως τῆς περιεχούσης με. Μέγα τὸ μὴ φρονεῖν ἐφ' ἑαυτῷ, εἰ δέναι δὲ μᾶλλον τὸν ἐξελέσθαι δυνάμενον, ὅταν ἡμῶν κατατρέχωσι λογισμοὶ καὶ θλίψεις αἱ δι' εὐσέβειαν σκηπτοῦ δίκην ἐμπίπτουσαι καὶ θορυβοῦσαι. Τὸ ἀγαλλίαμά μου, λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με.","english":"PSALM 31.\n\nA psalm of David, of understanding. Blessed are those whose iniquities have been forgiven. David, setting before himself the great hardship which he endured in his repentance, pronounces blessed those who have obtained forgiveness without toil through the bath of regeneration. The psalm is inscribed \"of understanding\" because human beings especially need this; for since they have grown exceedingly slack toward the passions, they have been likened to horses and mules. Or else he exhorts them to understanding, since the psalm contains many hidden things, and the reader has need of understanding. Blessed is the man to whom the Lord will not impute sin. This is a third order of those who sin, in which the deed is not praiseworthy, but the intention is blameless. The first verse, then, would fit those who have been shown mercy through holy baptism; for their iniquities have been forgiven. The second fits those who wish to repent; for their sins are covered over through repentance, the loving-kind God burying them as it were under acts of forgetfulness, so that he no longer wishes even to look at them. For to those who sin after forgiveness he grants no longer a second forgiveness, but a covering over of sins. For through subsequent good deeds he has allowed former sins to be covered. The third fits those who have stumbled, yet not from a willfully evil and wicked intention. You are my refuge from the affliction that surrounds me. It is a great thing not to be wise in oneself, but rather to know the one who is able to deliver, when thoughts rush upon us and afflictions fall upon us like a thunderbolt because of piety and throw us into confusion. My exultation, deliver me from those who have encircled me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Ταῦτά φησιν ὡς ἐκ προσώπου τῶν δεδιψηκότων τὴν διὰ Χριστοῦ σωτηρίαν, δι' οὗ τὴν ἐκ τῆς ἀρχαίας ἀρᾶς διεκρουσάμεθα δυσθυμίαν· μετημφιασάμεθα δὲ ὥσπερ εὐφροσύνην καὶ χαρὰν, θανάτου καὶ ἁμαρτίας ἀπηλλαγμένοι, καὶ τί γὰρ οὐχὶ τῶν ἄνωθεν καταπλουτήσαντες ἀγαθῶν; Κυκλοῦσι δὲ τοὺς ἁγίους οὐκ ἄνθρωποι μόνον δυσσεβεῖς καὶ ἀλιτήριοι, ἀλλὰ γὰρ καὶ αὐτὰ τὰ φιλοκάκουργα τῶν δαιμόνων στίφη. Συνετιῶ σε καὶ συμβιβῶ σε ἐν ὁδῷ μου ταύτῃ ᾗ σὺ πορεύσῃ. Εὐξαμένῳ λύτρωσιν ἐχθρῶν, ἀντιφθέγγεται Θεὸς ὁδηγήσειν ἐπαγγελλόμενος ἐν εὐθείᾳ ὁδῷ· Συνετίσω σε γὰρ, φησὶ, καὶ ὑποδείξω σοι ὁδὸν ἣν ὁδεύσεις ἐπὶ τὸ τρισμακάριον ἄγουσαν τέλος, καὶ ἔσομαι πάντως τε ἐποπτεύων τὰ κατὰ σὲ, ὅπως ἐκ τῶν φωτιστικῶν αὐγῶν φωτιζόμενος, τὴν ὁδὸν βλέ πειν ἔχῃς τὴν ἐπηγγελμένην σοι. Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξαις. (, ) Ὡς πρὸς τὸν Θεὸν ἀποστρέφει τὸν λόγον. Ὃ δὲ λέγει, τοιοῦτόν ἐστι· Τοὺς μὴ βου λομένους μετανοεῖν, οἷά τινι χαλινῷ τῇ παιδείᾳ ἐπί στρεψον πρὸς ἑαυτὸν, καὶ τὸ σκιρτητικὸν καὶ ἀφηνιαστικὸν ἀποθεμένους, τό τε ἀπειθὲς καὶ σκλη ρόστομον, τῷ σῷ ζυγῷ τούτους ὑπόβαλον· καὶ μὴ ἐάσῃς τὸν χαλινὸν τούτους ἐνδακόντας ὁρμῆσαι ἐπὶ τὸν κρημνὸν ἢ τὸ βάραθρον· ἀλλὰ περιαγαγὼν τὸν αὐχένα τῇ χειρὶ, ἐπὶ τὴν σώζουσαν ὁδὸν","english":"He says these things as from the person of those who have thirsted for the salvation that comes through Christ, through whom we have driven off the despondency that came from the ancient curse; and we have been clothed, as it were, with gladness and joy, having been set free from death and sin—and what good thing from above have we not richly received? But around the saints circle not only impious and sinful men, but also the very bands of the demons who love evildoing. I will instruct you and teach you in this way of mine in which you shall walk. To him who has prayed for deliverance from enemies, God responds, promising to guide him in a straight way: For I will instruct you, he says, and I will show you the way which you shall travel, leading to the thrice-blessed end, and I will be altogether watching over your affairs, so that, being enlightened by the illuminating rays, you may have the ability to see the way that has been promised to you. With bit and bridle you shall hold fast their jaws. He turns his discourse, as it were, toward God. What he means is this: those who are unwilling to repent, restrain them toward himself, as it were, with the bridle of discipline, and having laid aside their skittishness and wantonness, and their disobedience and stiff-neckedness, subject them to your yoke; and do not allow them, having bitten down on the bridle, to rush upon the precipice or the pit; but turning their neck about with your hand, lead them to the way that saves","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"κατεύθυνον. Εἰ γάρ τις ἀπόσχοιτο τοῦ κακοῦ, καὶ εἰς σύνεσιν ἀναδραμὼν τὴν ἀνθρώπῳ πρέπουσαν ἀποσκευάσοιτο μὲν φρόνημα τὸ κτηνοπρεπὲς, γένοιτο δὲ σοφὸς καὶ ἀρτίφρων ἀνὴρ, τότε δὴ ἐλπίδα καὶ καταφυγὴν ἑαυ τοῦ ποιήσει τὸν συνετίσαντα Θεόν· τότε κυκλωθή σεται καὶ αὐτὸς ἐλέῳ καὶ οἰκτιρμοῖς, καὶ ὑπὸ χεῖρα γενήσεται τοῦ σώζειν εἰδότος καὶ δυναμένου Θεοῦ. Εὐφράνθητε ἐπὶ Κύριον, καὶ ἀγαλλιᾶσθε, δίκαιοι. (, ) Ὡς ἄγαν σοφὸν τῆς ᾠδῆς τὸ συμπέρασμα! Ἀποτρέπει γὰρ ἐπί τινι τῶν κοσμι κῶν ἐπαγάλλεσθαι, ἐπὶ Θεῷ δὲ μᾶλλον χαίρειν παραι νεῖ. Εἶεν δ' ἂν ταῦτα χαρισμάτων δηλονότι πνευμα τικῶν διανομαὶ, καὶ γερῶν ἐλπίς. Πλὴν οὐχ ἅπασιν ἃν πρέποι χαίρειν ἐπὶ Θεῷ, ἁρμόσοι δ' ἂν μᾶλλον τοῖς δικαιοσύνης ἐρασταῖς. Τούτων ἐστὶ τὸ ἐπὶ μόνῳ Θεῷ ἀγαλλιᾶσθαι, καὶ ἐπ' αὐτῷ καυχᾶσθαι, κατὰ τὸν θεῖον Ἀπόστολον, \"Ὁ καυχώμενος, ἐν Κυρίῳ καυχάσθω,\" παρεγγυώμενον.\n\nΨΑΛΜΟΣ ΛΒʹ.\n\nΨαλμὸς τῷ Δαβὶδ ἀνεπίγραφος παρ' Ἑβραίοις. (, ) Καί γε ᾄδεσθαί φαμεν τὸν μετὰ χεῖρας ψαλμὸν ὡς ἐκ προσώπου τοῦ μακαρίου Δαβὶδ, εἴτουν εἰς τιμὴν καὶ δόξαν Χριστοῦ, ὃς καὶ ὠνομάσθη Δαβὶδ διὰ τὴν κατὰ σάρκα γέννησιν· ἐξέφυ γὰρ ἐξ αἵματος Ἰεσσαὶ καὶ Δαβίδ. Περιέχει δὲ τῆς προκειμένης ᾠδῆς ἡ δύναμις πρῶτον μὲν πρόκλησίν τινα καὶ προτροπήν· ἁγίοις γὰρ χρῆναι δοξολογεῖν, καὶ ᾠδὰς τὰς χαριστηρίους ἀνάπτειν Θεῷ σώσαντι τὴν ὑπ' οὐρανὸν, ἀνακεφαλαιωσαμένῳ τε τὰ πάντα ἐν Χριστῷ τά τε ἐν οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς, ὃς πάντας ἡμᾶς ἐξείλετο τῆς τοῦ διαβόλου τυραννίδος καὶ σκαιότητος.","english":"Direct. For if one should abstain from evil, and, running up to understanding, should put away the mindset befitting a human being—no, rather the brutish disposition—and should become a wise and sensible man, then indeed he will make God, who gave him understanding, his hope and refuge; then he too will be encircled with mercy and compassions, and will come under the hand of God, who knows how to save and is able. Rejoice in the Lord, and exult, you righteous. How exceedingly wise is the conclusion of the song! For it turns us away from exulting over any of the worldly things, and exhorts us rather to rejoice in God. And these things would be, clearly, distributions of spiritual gifts and the hope of rewards. Yet to rejoice in God would not befit all, but would suit rather the lovers of righteousness. It belongs to these to exult in God alone and to boast in him, according to the divine Apostle, who enjoins, \"Let the one who boasts boast in the Lord.\"\n\nPSALM 32.\n\nA psalm of David, without superscription among the Hebrews. And indeed we say that the psalm at hand is sung as from the person of the blessed David, or rather to the honor and glory of Christ, who was also named David because of his birth according to the flesh; for he sprang from the blood of Jesse and David. And the force of the present song contains first a certain summons and exhortation; for it is necessary for the saints to glorify and to kindle songs of thanksgiving to God, who saved what is under heaven, and who summed up all things in Christ, both the things in the heavens and the things on the earth, who delivered us all from the tyranny and perversity of the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Εἶτα πρὸς τοῦτο, λόγος εὐθὺς εἰσκομίζεται μυσταγωγικὸς, δι' οὗ μανθάνομεν ὡς ἄμαχον ἔχει τὴν χεῖρα Χριστὸς καὶ τὸ νεῦμα παναλκὲς, καὶ μὴν καὶ τὸ κατὰ πάντων κράτος, καὶ δόξαν θεοπρεπῆ, καὶ ὑπερκόσμιον ὑπεροχήν. Ἀποφαίνει γὰρ αὐτὸν Δημιουργὸν τῶν ὅλων· \"Τῷ γὰρ Λόγῳ, φησὶ, Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν.\" Διδάσκει δὲ πρὸς τούτοις ὡς ἔστι καὶ πανεπίσκοπος, καὶ πανδερκὲς τοῖς ἐπὶ τῆς γῆς ἀφίησιν ὄμμα, καὶ ἑκάστου τροχιὰς περι σκέπτεται. Ἐπιφέρει δὲ ὥσπερ χρήσιμόν τι καὶ ἀναγκαῖον τῇ προτεθείσῃ μυσταγωγίᾳ τὸ συμπέρασμα· καταδείκνυσι γὰρ ὅτι σαθρὰ μὲν καὶ εὐδιά κλαστος ἡ ἐπ' ἀνθρώποις ἐλπίς· καὶ οὐκ ἂν ἀρκέ σειέ τις τῶν ἐπὶ τῆς γῆς εἰς τὸ δύνασθαι σώζειν ἑαυτὸν, εἰ μὴ ἐπαμύνοι Θεός. Διακεῖσθαί τε οὕτω παρασκευάζει τοὺς ἀγαπῶντας αὐτὸν, ὡς τὰ αὐτοῦ φρονεῖν, καὶ τοῖς αὐτοῦ νεύμασιν ἐπείγεσθαι κατακο λουθεῖν, καὶ ἐπ' αὐτῷ πεποιθέναι, εἰδέναι τε βεβαίως ὅτι παντὸς ἔξω τίθησι πειρασμοῦ, καὶ ἀμογητὶ δια σώζει τοὺς ἐπ' αὐτῷ πεποιθότας. Ἄρχεται οὖν τῆς ᾠδῆς καί φησιν. Ἀγαλλιᾶσθε, δίκαιοι, ἐν Κυρίῳ. Ἐν αὐτῷ οὖν γενόμενοι τῷ Κυρίῳ, καὶ καθ' ὅσον ἐσμὲν δυνατοὶ κατοπτεύοντες αὐτοῦ τὰ θαυμάσια, οὕτως συναγάγωμεν ἐκ τῆς θεωρίας ταῖς καρδίαις ἡμῶν εὐφροσύνην. Καὶ ἵνα συνελὼν εἴπω, τοῦτό ἐστι τὸ ἀγαλλιᾶσθαι τοὺς δικαίους ἐν Κυρίῳ, τὸ φρονεῖν ἑλέσθαι μόνα τὰ αὐτῷ θυμήρη καὶ φίλα, καὶ γλίχεσθαι μὲν τῶν ἀρίστων ἐπιτηδευμάτων, ἀπο φοιτᾷν δὲ τῶν κοσμικῶν ἐπιθυμιῶν καὶ τῆς ἐν τῷδε τῷ βίῳ τύρβης. Ἐξομολογεῖσθε τῷ Κυρίῳ ἐν κιθάρᾳ, ἐν ψαλτηρίῳ δεκαχόρδῳ ψάλατε αὐτῷ.","english":"Then to this a mystical teaching is brought in directly, through which we learn that Christ has an invincible hand and an all-powerful nod, and indeed also dominion over all things, and glory befitting God, and preeminence beyond the world. For he declares him to be the Creator of all things: \"For by the Word of the Lord,\" he says, \"the heavens were established.\" And besides this he teaches that he is all-observant, and sends forth an all-seeing eye upon those on the earth, and surveys the paths of each one. And he adds, as something useful and necessary to the mystical teaching set before us, the conclusion; for he demonstrates that the hope placed in human beings is rotten and easily broken, and that no one of those on the earth would suffice to be able to save himself, unless God should come to his aid. And he disposes those who love him to be so affected as to think the things that are his, and to hasten to follow his nods, and to trust in him, and to know firmly that he places them outside every trial, and effortlessly preserves those who trust in him. He begins, then, the song and says: Rejoice, you righteous, in the Lord. Having then come to be in the Lord himself, and gazing upon his wonders as far as we are able, let us thus gather gladness into our hearts from the contemplation. And, to speak concisely, this is what it means for the righteous to rejoice in the Lord: to choose to think only the things that are pleasing and dear to him, and to strive after the best pursuits, but to turn away from worldly desires and from the turmoil in this life. Give thanks to the Lord with the lyre; with a ten-stringed harp sing to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Ἐν ἑτέροις γέγραπται ψαλμοῖς, πῆ μὲν, ὅτι \"Ἑκουσίως θύσω σοι·\" πῆ δὲ αὖ, \"Ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ·\" δι' ὦν ση μαίνει τὸ μὴ ἀβουλήτως μηδὲ οἷον ἐν κατηφείᾳ καὶ ὀκνηρῶς ποιεῖσθαι δεῖν τὰς εὐχὰς, ἀλλ' ἐκ διανοίας ἀγαθῆς καὶ ἐκ φρονήματος ἱλαροῦ. Τοῦτο κἀνθάδε παραδηλοῦσθαί φαμεν, ὡς ἐν τάξει παραδείγματος παρενεγκόντος τοῦ λόγου τοὺς κιθάρᾳ καὶ ψαλτηρίῳ κεχρῆσθαι κατειθισμένους. Οὐ γάρ τοι τὸ διὰ χορδῶν ἀνακρούειν μέλος ἐπιτάττει τὸ Πνεῦμα, οὔτε μὴν κοσμικῶν ἀθυρμάτων\n\nἅπτεσθαι κελεύει τοὺς τῆς νοητῆς εὐθύτητος ἐπιμελητὰς, ἀλλὰ μετὰ τῆς ἁγιοπρεποῦς θυμηδίας ποιεῖσθαι κελεύει τὰς δοξολογίας. Εἰκὸς δὲ ὅτι τοῖς ἀρχαίοις ἔθεσιν ἀκολουθῶν ὁ Ψάλ λων, ἐνταῦθα διαμέμνηται τῶν ὀργάνων. Ἔθος γὰρ Ἰουδαίοις καὶ λυροκτυπεῖν ἔσθ' ὅτε, κυμβάλοις τε καὶ νάβλαις καὶ ἑτέροις τισὶ κεχρῆσθαι τοιούτοις, καὶ ὑμνολογεῖν ἐν τῷ παρ' αὐτοῖς ὄντι ναῷ. Ἄθρει ὅπως οὐ βουθυτεῖν τοῖς ἁγίοις, εἴτουν τοῖς εὐθέσιν, ἐπιτάττει μᾶλλον, οὔτε μὴν καπνοῖς κεχρῆσθαι καὶ λιβάνῳ· τὸ ὑμνολογεῖν δὲ μᾶλλον, καὶ ἀναιμάκτους προσάγειν θυσίας, ὅπερ ἐστὶν τῆς ἐν Χριστῷ πολιτείας σύμβολον. Ἀποφήσας γὰρ τὰς δι' αἱμάτων θυσίας, διὰ τοῦ φάναι ὡς τὸν Ἰσραὴλ, \"Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδ' ἐκ τῶν ποιμνίων σου χιμάρους,\" εἰς ᾠδὰς καὶ μέλη προ τρέπει λέγων \"Θῦσον τῷ Θεῷ θυσίαν αἰνέσεως.\" Ἄσατε τῷ Κυρίῳ ᾆσμα καινὸν, καλῶς ψάλατε αὐτῷ ἐν ἀλαλαγμῷ.","english":"In other psalms it is written, in one place, \"I will sacrifice to you willingly,\" and in another place again, \"Of my own will I will give thanks to him,\" through which he signifies that prayers must not be made unwillingly, nor as it were in dejection and sluggishness, but from a good mind and from a cheerful disposition. This, we say, is hinted at here as well, the discourse having introduced by way of example those accustomed to use the cithara and the psaltery. For the Spirit does not command the striking of a melody through strings, nor indeed does he order those who attend to the intelligible uprightness to take up worldly playthings, but he commands that doxologies be made with a joy befitting holiness. It is likely that the Psalmist, following ancient customs, here makes mention of the instruments. For it is a custom among the Jews sometimes to strike the lyre, and to use cymbals and nabla and certain other such things, and to sing hymns in the temple that is among them. Observe how he does not command the saints, that is, the upright, to sacrifice oxen, nor indeed to use smoke and frankincense, but rather to sing hymns and to offer bloodless sacrifices, which is the symbol of the citizenship in Christ. For having rejected the sacrifices made through blood, by saying concerning Israel, \"I will not accept calves from your house, nor goats from your flocks,\" he urges them to songs and melodies, saying, \"Sacrifice to God a sacrifice of praise.\" Sing to the Lord a new song; sing well to him with a shout.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Ἴδοι τις ἂν κἀντεῦθεν, ὅτι μὴ τοῖς τὴν ἐν νόμῳ τελοῦσι λατρείαν προσδιαλέγεται νυνὶ τὸ Πνεῦμα διὰ τοῦ Ψάλλοντος, ἀλλὰ τοῖς ἐρασταῖς τῆς ἐν Χριστῷ πολιτείας, καὶ τὴν ἐν πίστει δικαίωσιν παρ' αὐτοῦ πεπλουτηκόσιν. Εἶεν δ' ἂν οὗτοι, περὶ ὧν ἔλεγεν ἐν ἀρχῇ τοῦ προλαβόντος ψαλμοῦ· \"Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι.\" Τίσι γὰρ ἀφῆκε τὰς ἁμαρ τίας, εἰ μὴ τοῖς εἰς καινότητα ζωῆς ἀναμορφωθεῖσι δι' ἁγιασμοῦ ἐν πνεύματι, οἳ καὶ πάντα μολυσμὸν ἀπελούσαντο διὰ τοῦ ἁγίου βαπτίσματος; Τούτοις ᾄδειν κελεύει, καὶ οὐχ ἁπλῶς, ἀλλὰ κατά τινα τρόπον τὸν ἀσυνήθη τάχα τοῖς πρὸ ἡμῶν. Δεῖν γὰρ εἶναί φησι τὸ ᾆσμα καινὸν, ὅπερ σαφῶς δηλοῖ ὅτι διὰ Μω σέως νόμος τέλος ἔσχηκε. Ψάλλειν δὲ καλῶς, τουτέστιν ἐμφρόνως ὡς ἐν ἀλαλαγμῷ. Τὸν δὲ ἀλαλαγμὸν, κραυγὴν ἐπινίκιον εἶναί φαμεν ἀναφωνουμένην ὑπὸ στρατιᾶς ἐπὶ πεσοῦσιν ἐχθροῖς. [Ὅτι εὐθὺς ὁ λόγος τοῦ Κυρίου. Ἐπεὶ, φησὶν, εὐθύς ἐστιν ὁ λόγος τοῦ Κυρίου, καὶ ἐν πίστει δὲ τὰ ἔργα αὐτοῦ, ἀγαλλιᾶσθε ἐν τῷ Κυρίῳ. Εὐθὺν δὲ τὸν λόγον τοῦ Κυρίου λέγων, διαμεμνῆσθαί μοι δοκεῖ τῶν εὐαγγελικῶν θεσπισμάτων, ὡς οὐδὲν ἐχόντων σκολιὸν, ἢ αἰνιγματῶδες, ἢ δυσκάτοπτον ὅλως, καὶ τῇ τοῦ γράμματος ἀσαφείᾳ κατημφιασμένον, καθὰ καὶ ὁ νόμος ὁ διὰ Μωσέως. Διὰ κύκλου γὰρ μακροῦ, καὶ περιόδου δυσχεροῦς, ἀμυδρῶς καὶ μόλις συνίεμεν τὰ Μωσέως. \"Ὁ δὲ τοῦ Κυρίου λόγος,\" τουτέστι τὸ μάθημα τὸ εὐαγγελικὸν, εὐθύς ἐστι, καὶ εὐσύνοπτος, καὶ ἀπευθύνειν δυνατὸς εἰς πᾶν εἶδος ἀρετῆς.] Τιθεὶς ἐν θησαυροῖς ἀβύσσους. Οὕτω που περὶ τῆς θαλάσσης φησίν·","english":"From this one may see that the Spirit, speaking now through the Psalmist, is not addressing those who perform the service of the Law, but those who are lovers of the citizenship in Christ and have been enriched by him with justification in faith. These would be the ones of whom he spoke at the beginning of the preceding psalm: \"Blessed are those whose iniquities have been forgiven.\" For to whom did he forgive their sins, if not to those who have been reformed unto newness of life through sanctification in the Spirit, who have also washed away every defilement through holy baptism? To these he commands to sing, and not simply so, but in a manner perhaps unusual to those before us. For he says that the song must be new, which clearly shows that the law through Moses has come to an end. And to sing well, that is, intelligently, as in a shout of triumph. And the shout of triumph, we say, is a victory cry raised by an army over fallen enemies. [Because the word of the Lord is straight. Since, he says, the word of the Lord is straight, and his works are in faith, rejoice in the Lord. And in calling the word of the Lord straight, he seems to me to have in mind the gospel ordinances, as having nothing crooked, or enigmatic, or wholly hard to discern, and cloaked in the obscurity of the letter, as was also the law through Moses. For through a long circuit and a difficult period we understand the things of Moses dimly and with difficulty. But \"the word of the Lord,\" that is, the gospel teaching, is straight and easy to survey and able to direct one toward every form of virtue.] Placing the deeps in treasuries. Thus he says somewhere concerning the sea:","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":132,"ref":"p132","source":"\"Ἐθέμην αὐτῇ ὅρια, ἐπιθεὶς κλεῖθρα καὶ πύλας, εἶπα δὲ αὐτῇ· Μέχρι τούτου ἐλεύσῃ, καὶ οὐχ ὑπερ βήσῃ, ἀλλ' ἐν σεαυτῇ συντριβήσεταί σου τὰ κύματα.\" Ἔφη δέ που καὶ πρός τινας τῶν ἀρχαιοτέρων δι' ἐνὸς τῶν ἁγίων προφητῶν· \"Μὴ ἐμὲ οὐ φοβηθή σεσθε, λέγει Κύριος, ἢ ἀπὸ τοῦ προσώπου μου οὐκ εὐλαβηθήσεσθε, τὸν τάξαντα ἄμμον ὄριον τῇ θαλάσσῃ, πρόσταγμα αἰώνιον, καὶ οὐχ ὑπερβήσεται αὐτό;\" Ὅτι γὰρ ὑποβρύχιον οὖσαν τὴν γῆν, νεῦμα θεῖον ἐξεκάλυψεν ἐν ἀρχαῖς, διεσάφησεν ὁ Μωσῆς, ὡς ἐκ προσώπου τοῦ Θεοῦ λέγων· \"Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά.\" Οὐκοῦν δυναμένην τὴν ἄβυσσον ὅλην καταχῶσαι τὴν γῆν, θεῖα περιέχουσα δύναμις, δίκην ἀσκοῦ συνέχει· καὶ οἷον ἀνασειράζουσα, τοὺς ἐκνεμηθέντας αὐτῇ τόπους ὑπεραίρειν οὐκ ἐᾷ. Φοβηθήτω τὸν Κύριον πᾶσα ἡ γῆ. Ὅτι μὴ μάτην, ὀνη σιφόρως δὴ μᾶλλον, καὶ ὑπέρ γε τοῦ πᾶσι χρησίμου καὶ ἀναγκαίου πρὸς σωτηρίαν, τοὺς περὶ τῆς θείας δόξης, καὶ τῆς κατὰ πάντα ὑπεροχῆς πρὸς ἡμᾶς πε ποίηται λόγους, ἡ τῶν προκειμένων ἡμῖν σαφηνιεῖ δύναμις. Συμβουλεύει γὰρ ἅπασαν τὴν ὑπ' οὐρανὸν μηκέτι τοῖς δαιμονίοις προσάγειν τὸ σέβας, ἀλλὰ τῷ θείῳ κατακαλλύνεσθαι φόβῳ, καὶ εἰσοικίσασθαι κατὰ νοῦν τὴν περὶ τοῦ πάντων κρατοῦντος ἔννοιαν, ὃς λόγῳ μὲν παρήγαγε τὰ πάντα εἰς ὕπαρξιν, ἐστερέωσε δὲ οὐρανοὺς, καὶ συνέχει πρὸς τὸ εὖ εἶναι καὶ ὑφεστάναι τὰ γεγονότα, διὰ τῆς ἐνεργείας τοῦ ἁγίου Πνεύματος. Διὰ τοῦτο γὰρ τοὺς περὶ τῆς θείας δόξης πεποίηται λόγους ὁ","english":"I set boundaries for it, placing bars and gates, and I said to it: 'You shall come this far, and you shall not go beyond, but your waves shall be broken within you.'\" And he said somewhere also to certain of the ancients through one of the holy prophets: \"Will you not fear me, says the Lord, or will you not be reverent before my face, I who appointed the sand as a boundary for the sea, an eternal decree, and it shall not go beyond it?\" For that the earth, being submerged, was uncovered by a divine nod in the beginning, Moses made clear, speaking as from the person of God: \"Let the water be gathered into one gathering, and let the dry land appear.\" Therefore the divine power, containing the whole abyss which is able to submerge the earth, holds it back like a wineskin; and as it were pulling it back by the rein, it does not permit it to overstep the places allotted to it. Let all the earth fear the Lord. That not in vain, but rather profitably, and indeed for the benefit and necessity of all for salvation, he has made these words to us concerning the divine glory and the supremacy in all things, the force of what lies before us will make clear. For he counsels all that is under heaven no longer to bring reverence to the demons, but to be adorned with divine fear, and to establish in the mind the thought concerning the ruler of all, who by his word brought all things into existence, and strengthened the heavens, and holds together what has come to be for their well-being and subsistence, through the working of the Holy Spirit. For this reason he has made these words concerning the divine glory, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Δαβὶδ, ἵνα τῆς ἐνούσης ὑπεροχῆς τὸ μέγεθος τῇ θείᾳ καὶ ἀποῤῥήτῳ φύσει μανθάνοντες, ἀποπεμψώμεθα μὲν ὡς ὀλέθριον χρῆμα τὸ ῥᾴθυμον εἰς ἀγαθουργίαν· ἐμβάλλοντες δὲ ταῖς ἑαυτῶν καρ δίαις τὸν τοῦ Θεοῦ φόβον, ἀντεχώμεθα παντὸς ἀγαθοῦ, καὶ οὕτως ἀναβαίνωμεν εἰς οἰκειότητα τὴν πρὸς αὐτόν. Ὅτι γὰρ σωτήριος τοῖς ἀγαπῶσιν αὐτὸν ὁ θεῖός ἐστι φόβος, διδάξει τὸ Γράμμα τὸ ἱερόν· \"Φόβος γὰρ Κυρίου, φησὶ, τέρψει καρδίαν, καὶ δώσει εὐφροσύνην καὶ χαρὰν καὶ μακροημέρευσιν. Ἀπ' αὐτοῦ δὲ σαλευθήτωσαν πάντες οἱ κατοι κοῦντες τὴν οἰκουμένην. (,, ) Ἀκούοντες, φησὶν, αὐτοῦ οἱ τὴν οἰκουμένην οἰκοῦντες ἄνθρωποι, ἀπὸ τῆς προτέρας στάσεως ἧς εἶχον, εἰδωλολατροῦντες δηλονότι, σαλευθήτωσαν, τῷ ἰδίῳ δημιουργῷ ὑπακούοντες. Τὸ γὰρ σαλευθῆναι ἐνταῦθα ὑποδηλοῖ οὐ κίνησίν τινα σωματικὴν ἢ κλόνον τοιοῦτον· ἐκεῖνο δὲ μᾶλλον ἔθος καὶ τῇ θεοπνεύστῳ Γραφῇ καὶ ἡμῖν αὐτοῖς ἐπὶ τῶν ἐπισήμως δρωμένων λέγειν, ὅτι ἐσα λεύθη. Οἷον ὅτε ἐποχούμενος τῷ πώλῳ μειρακίων ὑμνολογούντων αὐτὸν, ἀνέβη εἰς Ἱεροσόλυμα, τότε τὸ ἐπίσημον τῆς εἰσβολῆς διερμηνεύων ὁ εὐαγγελιστὴς γέγραφεν, ὅτι εἰσελθόντος αὐτοῦ εἰς Ἱεροσόλυμα, ἐσείσθη πᾶσα ἡ πόλις· ἀντὶ τοῦ, ἔγνω, καὶ ἔλαθεν οὐδένα, καὶ τεθαύμαστο παρὰ πάντων. Οὔτω καὶ ἐνθάδε νοήσεις τὸ σαλευθῆναι πάντας τοὺς κατοικοῦν τας τὴν οἰκουμένην, καταπληττομένους οἱονεὶ καὶ θαυμάζοντας, ὡς ἀγνοῆσαι παντελῶς οὐδένα τὴν τοῦ Θεοῦ δόξαν, καὶ τὸ ὑπερφερὲς ἀξίωμα τῆς ἐνούσης αὐτῷ δυνάμεως καὶ ὑπεροχῆς. Ὅτι αὐτὸς εἶπε, καὶ ἐγενήθησαν· αὐτὸς ἐνετείλατο, καὶ ἐκτίθησαν.","english":"...David, so that learning the magnitude of the excellence that is in the divine and ineffable nature, we may thrust away as a destructive thing slothfulness in doing good; and casting the fear of God into our own hearts, let us hold fast to every good thing, and thus ascend to familiarity with him. For that the divine fear is saving to those who love him, the sacred Scripture will teach: \"For the fear of the Lord,\" it says, \"shall delight the heart, and shall give gladness and joy and length of days. From him let all who dwell in the inhabited world be shaken.\" Hearing him, it says, the men who dwell in the inhabited world, let them be shaken from their former faction which they had—namely, idolatry—obeying their own Creator. For to be shaken here signifies not some bodily motion or such a jolt, but rather that custom which both the God-inspired Scripture and we ourselves have of saying, concerning things that are conspicuously done, that it was shaken. For example, when, riding on the foal while youths were hymning him, he went up to Jerusalem, then the evangelist, interpreting the conspicuousness of the entry, wrote that when he entered Jerusalem, the whole city was shaken—instead of: it knew, and it escaped no one, and it was marveled at by all. Thus here too you will understand that all who dwell in the inhabited world were shaken, being as it were struck with amazement and marveling, so that no one was wholly ignorant of the glory of God, and the surpassing dignity of the power and excellence that is in him. For he spoke, and they came to be; he commanded, and they were created.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"(, ) Ἦν μὲν καὶ ἔστιν αὐτὸς, ἡμεῖς δὲ ἐκτίσμεθα διὰ τοῦ ζῶντος αὐτοῦ καὶ ἐνυποστάτου Λόγου, ὅς ἐστιν αὐτοῦ καὶ σοφία καὶ δύναμις. Τὸ δὲ ἐνετείλατο μὴ νομίσῃς ἀνθρωποπρεπῶς, ἐννόει δὲ μᾶλλον ὅτι καὶ τῶν βαναυσικῶν τεχνῶν οἱ ἐπιστήμονες, ὅταν τι διατεκτήνασθαι βούλωνται τῶν ἐγνωσμένων αὐτοῖς, μονονουχὶ καὶ ἐντέλλονται τῇ ἑαυτῶν ἐπιστήμῃ καὶ τέχνῃ διά γε τοῦ ἐθέλειν ἐργά σασθαί τι· καὶ ἡ τοῦ νοῦ πρὸς τὰ ἔργα ῥοπὴ, δύνα μιν ἔχει προστάγματος καὶ αὐτοκελεύστου φορᾶς. Ἀλλ' ἐπὶ μὲν ἀνθρώπων, ἀνυπόστατος αὐτὴ καθ' ἑαυτὴν ἥ τε σοφία καὶ ἡ δύναμις αὐτῶν· ἐπὶ δὲ Θεοῦ οὐκέτι. Ὑφέστηκε γὰρ ὁ Λόγος δι' οὗ τὰ πάντα ἐργάζεται, διά γε, φημὶ, τῆς ἐνούσης αὐτῷ δυνάμεως καὶ σοφίας. Ὅρα δὲ ὅτι πρὸς δύο ταῦτα προάγοντα, τὸ \"Φοβηθήτω πᾶσα ἡ γῆ,\" καὶ τὸ \"Σαλευθήτωσαν πάντες οἱ κατοικοῦντες τὴν οἰκουμένην,\" δύο ἐπήγαγε· τὸ, \"Αὐτὸς εἶπε καὶ ἐγενήθησαν·\" καὶ τὸ, \"Αὐτὸς ἐνετείλατο καὶ ἐκτίσθησαν.\" Ἐπειδὴ γὰρ σύνθετος ὁ ἄνθρωπος ἔκ τε τοῦ γηΐνου πλάσματος καὶ ἐκ τῆς ἐνοικούσης ψυχῆς τῷ σώματι, γῆ μὲν λέγεται τὸ ἐκ τῆς γῆς πεπλασμένον· κατοικῶν δὲ τὴν οἰκουμένην, ἡ τὴν ἐν σώματι διαγωγὴν λαχοῦσα ψυχή. Καταλλή λως οὖν τῇ μὲν γῇ, ἤγουν τῷ πλάσματι ἡμῶν τῷ ἀπὸ τῆς γῆς, τὸ ἐγενήθη ἀποδέδοται· ἐπὶ δὲ τῆς κατ' εἰκόνα Θεοῦ κτισθείσης ψυχῆς, τὸ ἐκτίσθη.","english":"He was and is himself, but we were created through his living and subsistent Word, who is both his wisdom and his power. Do not think of \"he commanded\" in a human way, but rather consider that even the experts in the manual arts, whenever they wish to fashion something from the things known to them, all but command their own knowledge and skill by the very fact of willing to work something; and the inclination of the mind toward works has the force of a command and of a self-moved impulse. But in the case of humans, their wisdom and their power are themselves without subsistence in their own right; in the case of God, no longer so. For the Word subsists, through whom he works all things, I mean through the power and wisdom that is in him. Observe that to these two things that go before, \"Let all the earth fear,\" and \"Let all the inhabitants of the world be shaken,\" he has added two: \"He spoke and they came to be,\" and \"He commanded and they were created.\" For since man is composite, from the earthly formation and from the soul that dwells in the body, the thing formed from the earth is called earth; and the one dwelling in the world is the soul that has received its lot to live in a body. Fittingly, then, to the earth, that is, to our formation from the earth, \"they came to be\" has been assigned; but to the soul created in the image of God, \"they were created.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ἐπειδὴ δὲ ἡ κτίσις ἐπὶ τῆς μετακοσμήσεως καὶ βελτιώσεως πολλάκις λαμβάνεται, ὡς τὸ, \"Εἴ τις ἐν Χριστῷ καινὴ κτίσις·\" καὶ τὸ, \"Ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον·\" τάχα τὸ μὲν ἐγενήθη ἐπὶ τῆς πρώτης τοῦ ἀνθρώπου οὐσιώσεως λέγεται, τὸ δὲ ἐκτίσθη ἐπὶ τῆς δευτέρας διὰ τῆς χάριτος τοῦ Χριστοῦ ἀναγεννήσεως. Ὅσον δὲ λόγου ψιλοῦ ἐντολὴ Θεοῦ διαφέρει, τοσοῦτον κτίσεως πρὸς γένεσίν ἐστι τὸ διάφορον. Ἡ δὲ βουλὴ τοῦ Κυρίου εἰς τὸν αἰῶνα μένει. Ἀναπηδᾷ τοίνυν ἐνταῦθα εἰς ἔννοιαν τῆς μετὰ σαρκὸς οἰκονομίας τοῦ Μονογενοῦς, καὶ οἷα κατώρθωται δι' αὐτῆς περιαθρεῖ. Ὁ μὲν γὰρ νομι σθεὶς εἶναι Θεὸς τοῦ αἰῶνος τούτου, καὶ τὰ τῶν δαι μονίων ἔθνη, πικρὰ καθ' ἡμῶν ἐσκέπτοντο· πλείστη γὰρ ἦν ἡ τοῦ θανάτου πάγη πανταχοῦ, καὶ οἱ τῆς ἁμαρτίας βρόχοι διεῤῥιμμένοι. \"Ἐν ὁδῷ γὰρ, φησὶ, ταύτῃ ᾗ ἐπορευόμην ἔκρυψαν παγίδα μοι·\" καὶ οὐκ ἦν διαφυγεῖν τῆς ἐκείνων σκαιότητος τὰ ἐπιτηδεύ ματα. Προσεκύνουν μὲν γὰρ οἱ ἄνθρωποι αὐτοῖς τε τοῖς ἀκαθάρτοις πνεύμασι, καὶ μὴν καὶ ξύλοις, καὶ λίθοις,","english":"Since \"creation\" is often taken in the sense of transformation and improvement, as in \"If anyone is in Christ, he is a new creation,\" and \"that he might create the two in one new man,\" perhaps \"was made\" is said of the first bringing-into-being of man, while \"was created\" is said of the second rebirth through the grace of Christ. For as much as the command of God differs from a mere word, so much does creation differ from generation. But the counsel of the Lord endures forever. Here, then, he leaps up to the thought of the economy of the Only-Begotten with the flesh, and observes what has been accomplished through it. For he who was supposed to be the god of this age, and the nations of the demons, devised bitter things against us; for the snare of death was everywhere abundant, and the nooses of sin were cast far and wide. \"For in this way,\" he says, \"in which I walked they hid a trap for me\"; and there was no escaping the practices of their perversity. For men used to worship both the unclean spirits themselves and, indeed, wood and stones,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"καὶ τοῖς τοῦ κόσμου στοιχείοις· καὶ οὐκ ἦν ἐν αὐτοῖς ὁ ποιῶν χρηστότητα, οὐκ ἦν ἕως ἑνὸς, ἐν ταῖς οὕτω δειναῖς ἀῤῥωστίαις πεπιεσμένων ἁπάντων, καὶ ἰσχύοντος οὐδενὸς τῆς ἐκείνων πλεονεξίας ἀπο λῦσαι τὸν αὐχένα· ἤθελον γὰρ ἡμῶν κατάρχειν αὐ τοί. Διεσκέδασε δὲ αὐτῶν τὰς βουλὰς τῶν ἀρχόντων· ἐξείλετο γὰρ καὶ σέσωκεν, αἰχμαλώτους ὄντας ἐλυτρώσατο, καὶ τυραννικῶν ἀπαλλάξας βρόχων, τοῖς ἰδίοις ἐγκατέδησε ζυγοῖς. Ἀνεκεφαλαιώσατο γὰρ ἐν Χριστῷ τὰ πάντα, καὶ τῆς κατὰ πάντων ἀρχῆς ἀπεσόβησε τὸν Σατανᾶν. Καὶ οὐ μέχρι τινὸς, ἤτοι χρόνων μεμετρημένων, ἐν τούτοις ἐσόμεθα, ἀλλ' εἰς αἰῶνας παρατείνει μακρούς τε καὶ ἀπεράντους ἡ παρ' αὐτοῦ χάρις. \"Ἃ γὰρ ὁ Θεὸς ὁ ἅγιος βεβούλευται, φησὶ, τίς διασκεδάσει;\" Οὐκοῦν \"ἡ βουλὴ τοῦ Κυρίου μένει εἰς τὸν αἰῶνα, καὶ οἱ λογισμοὶ τῆς καρδίας αὐτοῦ εἰς γενεὰν καὶ γενεάν.\" Οὐ γὰρ ὑφ' ἑτέρῳ πάλιν ἐσόμεθα, ἀλλ' αὐτὸς καὶ μόνος ἡμῶν κατάρξει Χριστός· βασιλεύσει γὰρ εἰς τοὺς αἰῶνας· καὶ, ὡς ὁ Ψάλλων φησὶν, \"Αὐτὸς ποιμανεῖ ἡμᾶς εἰς αἰῶνας.\" Μακάριον τὸ ἔθνος οὗ ἐστι Κύριος ὁ Θεὸς αὐτοῦ. Μακάριος ὁ λαὸς, ὁ μηδένα μὲν τῶν ψευδωνύμων θεῶν εἰδὼς ἢ ὀνομάζων ἔτι, Κύριον δὲ καὶ Θεὸν ἐπιγραψάμενος τὸν φύσει καὶ ἀληθῶς, καὶ αὐτῷ τὴν οἰκείαν καταζεύξας ψυχήν· οὕτω τε ἐξειλεγμένος, ὥστε καὶ κλῆρον γενέσθαι καὶ μερίδα Θεοῦ Ἐξ οὐρανοῦ ἐπέβλεψεν ὁ Κύριος.","english":"and to the elements of the world; and there was no one among them who did good, there was not even one, while all were oppressed by such terrible weaknesses, and no one was strong enough to loose the neck from their greed; for they themselves wished to rule over us. But he scattered the counsels of their rulers; for he rescued and saved us, he ransomed us when we were captives, and having delivered us from tyrannical snares, he bound us to his own yokes. For he summed up all things in Christ, and drove away Satan from his rule over all. And we shall not be in these things only for a certain time, that is, for measured times, but his grace extends into ages long and endless. \"For what the holy God has purposed,\" it says, \"who shall scatter?\" Therefore \"the counsel of the Lord endures forever, and the thoughts of his heart to generation and generation.\" For we shall not again be under another, but he alone, Christ, shall rule over us; for he shall reign forever; and, as the Psalmist says, \"He himself shall shepherd us forever.\" Blessed is the nation whose God is the Lord. Blessed is the people that no longer knows or names any of the falsely named gods, but has inscribed as its own the Lord and God who is by nature and truly so, and has yoked its own soul to him; and has been so chosen as to become the lot and portion of God. From heaven the Lord looked down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"(, 102, ) Τοῦτο, οἶμαι, ἔστιν τὸ καὶ ἑτέρωθί που δι' ἑνὸς τῶν ἁγίων προφητῶν εἰρημένον, ὡς πρὸς ἡμᾶς τοὺς ἐν Χριστῷ κεκλημένους εἰς δικαίωσιν, \"καὶ ἐπισκέψαι ἡμᾶς ἀνατολὴ ἐξ ὕψους.\" Ἀκούω δὲ πάλιν καὶ τοῦ θεσπεσίου Δαβὶδ ψάλλοντός τε καὶ λέγοντος πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν· Ἐπίσκεψαι ἡμᾶς ἐν τῷ σωτηρίῳ σου. Σωτήριον δὲ τοῦ Θεοῦ καὶ Πατρὸς ὠνόμασταί τε καὶ ἔστιν ἀληθῶς ὁ Υἱός. Ἀλλ' ἔπεμψεν ἡμῖν ὁ Θεὸς καὶ Πατὴρ ἐξ οὐρανοῦ καθάπερ τι φῶς καὶ λαμπάδα τὴν δικαιοσύνην καὶ τὸ σωτήριον ἑαυτοῦ, τουτέστιν τὸν Υἱόν· δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ τὸ θεῖόν τε καὶ νοητὸν τεθεάμεθα φῶς. Οὐκοῦν ἡ ἐνανθρώπησις τοῦ Λόγου νοοῖτ' ἂν εἰκότως ἐπίσκεψις εἶναι τοῦ Θεοῦ καὶ Πατρὸς, ἤγουν ἐπίβλεψις ἐνθάδε λεγομένη. [Ἐπιτήρει δὲ ὅτι γενέσθαι δεῖ, φησὶ, τὴν ἐπίβλεψιν τὴν ἐξ οὐρανῶν οὐκ ἐπὶ μόνον τὸν Ἰσραὴλ, καθὰ καὶ πάλαι μεσιτεύοντος τοῦ πανσόφου Μωϋσέως, ἀλλ' ἐπὶ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων, τοὺς κατοι κοῦντας τὴν οἰκουμένην. Κέκληται γὰρ εἰς σωτηρίαν διά γε τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ τῶν ἐθνῶν ἡ πληθὺς, ἡ κατὰ πᾶσαν οὖσα τὴν γῆν· γενικωτάτη γὰρ, καὶ κατὰ παντὸς ἔθνους τε καὶ γένους ἀνθρώπων, ἡ διὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ κεχώρηκε χάρις.] Ἐξ ἑτοίμου κατοικητηρίου αὐτοῦ ἐπέβλεψεν ἐπὶ πάντας τοὺς κατοικοῦντας τὴν γῆν. Ἕτοιμον δὲ κατοικητήριον ἡ θεία Γραφὴ τὸν οὐρανὸν εἴωθεν ὀνομάζειν, ἤτοι τοὺς ἐν τῷ οὐρανῷ κατοικοῦντας ἁγίους ἀγγέλους·","english":"This, I think, is what was also said elsewhere by one of the holy prophets, as addressed to us who are called in Christ to justification: \"and let the dawn from on high visit us.\" And again I hear the inspired David singing and saying to the Father and God in the heavens: Visit us in your salvation. And the salvation of God the Father has been named, and truly is, the Son. But God the Father sent us from heaven, as it were a light and a lamp, his righteousness and his salvation—that is, the Son; for we have been justified in him, and we have beheld the divine and intelligible light. Therefore the incarnation of the Word may reasonably be understood to be the visitation of God the Father, that is, the looking-down that is spoken of here. [Observe that the looking-down from the heavens must come, he says, not upon Israel alone, as in former times when the all-wise Moses mediated, but upon all the sons of men who dwell in the inhabited world. For the multitude of the nations has been called to salvation through Christ, the Savior of us all, which multitude is throughout all the earth; for the grace that comes through Christ, the Savior of us all, has spread most universally, over every nation and race of men.] From his ready dwelling-place he looked down upon all who dwell on the earth. And Scripture is accustomed to call heaven the ready dwelling-place, or else the holy angels who dwell in heaven.","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":138,"ref":"p138","source":"διά τοι, καθάπερ ἐγᾦμαι, τὸ μὴ πόνῳ καθαίρεσθαι τὰς ἄνω δυνάμεις, καθάπερ ἡμεῖς, εἶναι δὲ μᾶλλον ἁγίας, ὥστε αὐταῖς καὶ ἐπαναπαύεσθαι τὸν Θεόν. Γεγόναμεν γὰρ καὶ ἡμεῖς κατοικητήριον τοῦ Θεοῦ· ναοὶ γοῦν αὐτοῦ χρηματίζομεν, πλὴν οὐχ ἑτοίμως πρὸς τοῦτον ἐρχό μεθα, ἀλλ' ἢ χάριτι καὶ δωρεᾷ Θεοῦ δικαιούμενοι· ἤγουν πόνῳ καὶ ἱδρῶτι τὸν οἰκεῖον διασμήχοντες νοῦν· ὥστε καὶ ἁγίους γεγονότας, ἔναυλον ἔχειν τὸν πάναγνόν τε καὶ ἄγιον ἀληθῶς. Ἐπιτήρει δὲ, ὅτι γενέσθαι φησὶ τὴν ἐπίβλεψιν ἐξ οὐρανοῦ οὐκ ἐπὶ μόνον τὸν Ἰσραὴλ, καθ' ἃ καὶ πάλαι μεσιτεύοντος τοῦ πανσόφου Μωσέως, ἀλλ' ἐπὶ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων τοὺς κατοικοῦντας τὴν οἰκουμένην. Κέκληται γὰρ εἰς σωτη ρίαν διά γε τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ τῶν ἐθνῶν ἡ πληθὺς, ἡ κατὰ πᾶσαν οὖσα τὴν γῆν. Γενικωτάτη γὰρ, καὶ κατὰ παντὸς ἔθνους τε καὶ γένους ἀνθρώπων, ἡ διὰ τοῦ πάντων ἠμῶν Σωτῆρος Χριστοῦ κεχώρηκε χάρις. Ὁ πλάσας κατὰ μόνας τὰς καρδίας αὐτῶν, ὁ συνιεὶς πάντα τὰ ἔργα αὐτῶν. (, ) Θεὸς οὖν ἄρα κατὰ ἀλήθειαν ὁ Υἱὸς, ὁ καὶ τὰς καρδίας ἡμῶν εἰδὼς, ὁ πλά σας αὐτὰς κατὰ μόνας· καὶ πάντα τὰ ἔργα συνιεὶς τῶν ἐπὶ τῆς γῆς, οὐ μαρτυροῦντός","english":"Therefore, as I judge, the powers above are not purified by labor, as we are, but are rather holy, so that God even rests upon them. For we too have become a dwelling place of God; at any rate, we are called his temples, except that we do not come to this readily, but only by being justified by the grace and gift of God—that is, by cleansing our own mind with labor and sweat—so that, having become holy, we may have within us him who is all-pure and truly holy. Observe, moreover, that he says the visitation from heaven came not upon Israel alone, as also of old when the all-wise Moses mediated, but upon all the sons of men who dwell in the inhabited world. For the multitude of the nations throughout all the earth has been called to salvation through Christ our Savior, who is Savior of us all. For the grace that comes through Christ, the Savior of us all, is most universal and has extended to every nation and race of men. He who formed their hearts individually, who understands all their works. Therefore the Son is truly God, who knows our hearts, who formed them individually, and who understands all the works of those upon the earth, while there testifies","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"τινος, ἤγουν ἀπαγγέλλοντος, ἀλλ' ὡς ἐπόπτης διανοιῶν, καὶ εἰς καρδίας ὁρῶν, καὶ γινώσκων τὰ ἐγκεκρυμμένα. Τὸ γὰρ φῶς μετ' αὐτοῦ ἐστιν, καθάπερ γέγραπται, μᾶλλον δὲ αὐτός ἐστιν τὸ φῶς. [Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν. \"Οὐ σώζεται, φησὶ, βασιλεὺς διὰ πολλὴν δύναμιν,\" τουτέστι, διὰ πολυχειρίαν τῶν ὑπ' αὐτῷ δορυφόρων. Ἀλλ' οὐδ' ἂν εἴ τις εἴη γίγας ἰσχυρὸς, δῆλον ὅτι καὶ μέγα πεφρονηκὼς ἐπ' εὐσθενείᾳ πολλῇ, καὶ ῥώμῃ σώματος, οὐδ' ἂν οὕτω σωθείη, καὶ κρείττων ἔσται χειρὸς τῆς τῶν μαχομένων αὐτῷ, μὴ οὐχὶ Θεοῦ κατανεύοντος τὸ νικᾷν.] Ψευδὴς ἵππος εἰς σωτηρίαν. Ἔσται δὲ ψευδὴς εἰς σωτηρίαν ἵππος, τουτέστιν ἱππικὴ παράταξις. Σφάλλεται γὰρ ἔσθ' ὄτε τῆς ἐλπίδος ὁ ἐπ' αὐτῇ πεποιθὼς, καὶ προέσεσθαι προσδοκῶν, ὑπὸ χεῖρα πέπτωκεν ἐχθρῶν. Ἐν γὰρ τῷ πλήθει τῆς δυνάμεως αὐτοῦ σωθήσεται τίς· οὐ σωθήσεται ὁ βασιλεὺς, ἤγουν ἡ παράταξις, ὡς ἔφην, ἡ ἱππική. Ἐφαρμόσεις γὰρ εὐτέχνως, ὅπερ ἂν ἕλοιο τῶν ὠνομασμένων, τοῦ στίχου τὴν δύναμιν. Θεὸς οὖν ἄρα ἐστὶν ὁ τῶν δυνάμεων Κύριος, καὶ παρ' αὐ τοῦ τὸ νικᾷν ἐστιν· ἐκρύεται δὲ καὶ ἀνασώζει ῥᾳδίως τοὺς ἐπ' αὐτῷ πεποιθότας· οἷς καὶ δι' ἑνὸς τῶν ἁγίων προφητῶν ὧδέ πή φησι· \"Καὶ ἔσται ὁ ἁπτόμενος ὑμῶν ὡς ὁ ἁπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὐ τοῦ.\" Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν. Ἀποδείκνυσιν ὅτι κήδεται Θεὸς τῶν τὴν πρὸς αὐτὸν οἰκειότητα πεπλουτηκότων, πνευματικὴν δηλονότι· καὶ μὴν ὅτι τὴν ἐξ ἀγάπης αὐτοῖς ἐποπτείαν ἐπιδιδοὺς, παντὸς ἐπέκεινα τίθησι κακοῦ. \"Ἰδοὺ\" γὰρ, φησὶν, τόδε·","english":"of someone, that is, announcing, but as an overseer of thoughts, and one who looks into hearts, and knows the things hidden within. For the light is with him, as it is written, or rather he himself is the light. [A king is not saved by much power. \"A king is not saved,\" he says, \"by much power,\" that is, by the multitude of hands of the guards under him. But not even if someone were a mighty giant, clearly one who has also thought greatly of his abundant strength and bodily vigor, not even such a one would be saved, and he will not be stronger than the hand of those who fight against him, unless God grants the victory.] A horse is false for salvation. And a horse will be false for salvation, that is, a cavalry formation. For sometimes the one who has trusted in it falls short of his hope, and expecting to go forth, has fallen under the hand of enemies. For in the multitude of his power someone will be saved; the king will not be saved, that is, the cavalry formation, as I said. For you will aptly apply whichever of the things named you choose to the force of the verse. God, then, is the Lord of the powers, and from him comes the victory; and he rescues and easily saves those who have trusted in him; to whom also through one of the holy prophets he says somewhere thus: \"And he who touches you shall be as he who touches the pupil of his eye.\" Behold, the eyes of the Lord are upon those who fear him. He shows that God cares for those who have enriched themselves with kinship toward him, clearly spiritual kinship; and indeed that, granting them oversight born of love, he places them beyond every evil. For \"behold,\" he says, this:","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":140,"ref":"p140","source":"Ἰδοὺ λέγων, μονονουχὶ καταδείκνυσιν ἀληθὲς ὂν τὸ χρῆμα, καὶ διὰ πείρας αὐτῆς ἐγνωσμένον. \"Οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν.\" Εἶτα τί τοῦτο τὸ ἰσοστατοῦν εἰς εὐημερίαν; Ἢ πῶς οὐκ ἁπάσης ἂν εἶεν ἔμπλεῳ θυμηδίας, οἷς ἂν ὑπάρχοι τὸ ἐποπτεύεσθαι παρὰ Θεοῦ; Καὶ γοῦν τὸ μὴ τούτου τυχεῖν δεδίασιν ἀναγκαίως οἱ τῆς εἰς αὐτὸν ἀγάπης ἀπηρτημένοι· οἳ καὶ τεθαρσήκασιν οὐκ ἐφ' ἑαυτοῖς μᾶλλον, ἀλλ' ἐπὶ τῶ κατοικτείροντι Θεῷ, ἐλπίδα τιθέντες τὸ ἔλεος αὐτοῦ. Ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν. (, ) Ἐφορᾷ γὰρ, φησὶν, ὥστε καὶ ῥύσασθαι ἐκ θανάτου τὰς ψυχὰς αὐτῶν, καὶ οὐ πάν τως σαρκικοῦ, νοητοῦ δὲ μᾶλλον. Ψυχῆς δὲ θάνατον εἶναί φαμεν, τὸ ἁλῶναι βρόχοις διαβολικοῖς, καὶ τοῖς τῆς ἁμαρτίας τέλμασιν περιπεσεῖν· καὶ πρός γε δὴ τούτοις, τὸ ἀσθενεῖν ἐν πειρασμοῖς, καὶ ὀκλάζειν ἐν δοκιμασίαις. Σκοπὸς οὖν ἄρα τῷ ἐπόπτῃ τῶν ἁγίων θεῷ, καὶ ἐκ θανάτου ῥύσασθαι τὰς τῶν φοβουμένων αὐτὸν ψυχὰς, καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ. Καὶ διαθρέψαι αὐτοὺς ἐν λιμῷ. ( 69) Ἐμπίπλησι γὰρ αὐτὰς νοητῶς τε καὶ ἱερῶς, ἄρτον αὐταῖς ἐπιδιδοὺς τὸν ἐξ οὐρανοῦ, τουτέστιν τὸ ζωοποιὸν ἀληθῶς καὶ σωτήριον μάθημα, καὶ παράκλησιν τὴν διὰ τοῦ ἁγίου Πνεύματος, δι' ἧς πρὸς πᾶν ὁτιοῦν τῶν ἀγαθῶν νευρούμεθα. Οὐ γὰρ λιμοκτονήσῃ Κύριος ψυχὴν δικαίαν. Ἔφη γοῦν, τὴν πνευματικὴν ἡμῖν ἁπλώσας τράπεζαν· \"Φάγετε, καὶ πίετε, καὶ μεθύσθητε, οἱ πλησίον.\" Ἡ δὲ ψυχή μου ὑπομένει τῷ Κυρίῳ.","english":"Behold, by saying this he all but demonstrates that the matter is true and has been known through actual experience: \"The eyes of the Lord are upon those who fear him.\" Then what is this that is equivalent to prosperity? Or how could they not be filled with every delight, those who have the privilege of being watched over by God? And indeed those who are attached by love toward him necessarily fear not obtaining this; and they have taken courage not in themselves rather, but in God who shows mercy, placing their hope in his mercy. To rescue their souls from death. For he watches over them, he says, so as also to rescue their souls from death—and not altogether a fleshly death, but rather an intelligible one. And we say that the death of the soul is to be caught in the snares of the devil and to fall into the mire of sin; and in addition to these things, to be weak in temptations and to falter in trials. The aim, then, of God who watches over the saints is both to rescue from death the souls of those who fear him and to nourish them in famine. And to nourish them in famine. For he fills them intelligibly and holily, giving them the bread from heaven, that is, the truly life-giving and saving teaching, and the consolation through the Holy Spirit, through which we are strengthened for every good thing. For the Lord will not starve a righteous soul. He said, then, having spread for us the spiritual table: \"Eat, and drink, and be drunk, you who are near.\" But my soul waits for the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Τὸ ὑπομένειν τῷ Κυρίῳ, οὐδὲν ἕτερον εἶναί φαμεν, πλὴν ὅτι τὸ ἑλέσθαι τληπαθεῖν ὑπέρ γε τῆς εἰς αὐτὸν ἀγάπης, καὶ ὀνησιφόροις ἱδρῶσιν ὁμι λεῖν, ἵνα τὸ αὐτῷ δοκοῦν κατορθώσειαν. Ὑπομονῆς γὰρ ἔχετε χρείαν, φησὶν, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες κομίσησθε τὴν ἐπαγγελίαν. Ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν. Ἆρ' οὖν ταῖς ἰδίαις δυνάμεσιν ψιλαῖς τε καὶ μόναις ἐπιθαῤῥήσαντες τὰ τοιάδε φασὶν, καὶ μέγα φρονοῦσιν ἐφ' ἑαυτοῖς; Οὐ μὲν οὖν· ἴσασι δὲ μᾶλλον ὅτι συνασπίζει Θεὸς, καὶ ὅτι συμπαραστάτην ἔχουσιν αὐτὸν ἐνισχύοντά τε καὶ σώζοντα. Τοιγάρτοι καὶ προσεπάγουσιν· \"Ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστιν. Οὐκοῦν ὑπομενοῦμεν διὰ τοῦτο, φασὶν, καὶ διὰ πάσης καρτερίας δοκιμωτάτους ἑαυτοὺς παραστήσομεν, καὶ τὸν τῆς γνησιότητος ἀναδησόμεθα στέφανον, ὡς ἐπίκουρον καὶ προασπιστὴν ἔχοντες αὐτόν. Γένοιτο τὸ ἔλεός σου, Κύριε, ἐφ' ἡμᾶς. Ἀκολουθείτω τὸ σὸν ἔλεος, ἤγουν ὑπαρξάτω\n\nτοῖς ἐλπίζουσιν ἐπὶ σέ. Γνησιότητος δὲ τοῦτο σημεῖον γένοιτο καὶ μάλα σαφές. Ὡς γὰρ ἐν αὐτῷ προσοικειωθέντες, καὶ ἐπ' αὐτῷ χαίροντες μόνῳ, καὶ τὰς ἐλπίδας ἔχοντες ἐπ' αὐτῷ, ζητοῦσι τὸ κατοικτεί ρεσθαι.","english":"We say that to wait upon the Lord is nothing other than to choose to endure hardship for the sake of love for him, and to engage in profitable labors, so that they may accomplish what seems good to him. For you have need of endurance, he says, so that when you have done the will of God you may receive the promise. For he is our helper and protector. Is it then by their own bare and unaided powers, trusting in them, that they say such things and think greatly of themselves? By no means; rather, they know that God fights alongside them, and that they have him as a companion standing by, strengthening and saving them. Therefore they also add: \"For he is our helper and protector.\" Consequently, they say, we shall endure for this reason, and through all endurance we shall present ourselves as most approved, and we shall bind on the crown of genuineness, since we have him as our ally and defender. May your mercy, O Lord, be upon us. Let your mercy follow, that is, let it be present to those who hope in you. And let this be a sign of genuineness, and indeed a very clear one. For as those who have been made near to him, and who rejoice in him alone, and who have their hopes in him, they seek to be shown mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"ΨΑΛΜΟΣ ΛΓʹ.\n\nΤῷ Δαβὶδ, ὁπότε ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ ἐναντίον Ἀβιμέλεχ· καὶ ἀπέλυσεν αὐτὸν, καὶ ἀπῆλθε. Τῶν ἐξ ἔθους οὐδὲν ἐπιγέγραπται τοῖς προκειμένοις· οὔτε γὰρ Ὠδὴν, οὔτε Ψαλ μὸν ὠνόμασεν αὐτά. Ἔοικε τοίνυν χαριστηρίου τρόπον ἐπέχειν ἀνακομισθέντος Θεῷ, ὡς ἐκ προσώπου μὲν τοῦ θεσπεσίου Δαβὶδ, ὄντος γε μὴν οὐκ ἀνωφελοῦς καὶ ἑτέροις οἵπερ ἂν διὰ Θεοῦ ῥυσθεῖεν ἐκ πει ρασμῶν, καὶ ἀπεκρούσαντο διὰ Θεοῦ τὰς τῶν διωκόν των αὐτοὺς καὶ τὰς λίαν ἀφορήτους οὔσας ἐπιβουλάς. Πότε δὲ ἠλλοίωσεν τὸ πρόσωπον αὐτοῦ, καὶ τίς ὁ Ἀβιμέλεχ, ἢ πῶς ἀπέλυσεν αὐτὸν, εἰπεῖν ἀναγκαῖον, ἐκ τῶν ἱερῶν Γραμμάτων ἐξυφαίνοντας τὴν ἀφήγησιν. Ἐδιώκετο τοίνυν κατὰ καιροὺς ὑπὸ τοῦ Σαοὺλ ὁ τρισμακάριος Δαβίδ· ἀντιφέρεσθαι δὲ οὔπω δυνάμε νος, διὰ τὸ ἕπεσθαι τέως τοῖς ἐκείνου νεύμασιν τὸ μάχιμον ἅπαν τὸ ἐξ Ἰσραὴλ, ἐβουλεύσατο φυγεῖν πρὸς Ἀγχοῦν βασιλέα Γὲθ, ἤτοι τῶν ἀλλοφύλων, συμβούλῳ τῷ Ἰωνάθαν χρησάμενος. Εἶτα τῆς ὁδοι πορίας ἐχόμενος, περιέτυχεν τῷ ἱερεῖ Ἀβιμέλεχ ἐν τῇ πόλει Νομβάν· καὶ ἔκρυψε μὲν τὴν φυγὴν, ἀπεστάλθαι δὲ εἴρηκεν ὑπὸ τοῦ βασιλέως, ὡς καὶ τὴν ῥομφαίαν αἰτῆσαι τοῦ Γολιάθ. Καὶ οὐχ ὡμολόγησεν μὲν ὡς αὐτὸς εἴη Δαβὶδ ὁ κεχρισμένος εἰς βασιλέα διὰ χειρὸς τοῦ θεσπεσίου προφήτου Σαμουὴλ, ἀλλ' ὡς εἷς τις τῶν ἀγελαίων, ἄρτους ἐζήτει παρ' αὐτοῦ· ὁ δὲ ἔφασκεν ἑτέρους οὐκ εἶναι παρ' αὐτῷ πλὴν μό νους τοὺς τῆς προθέσεως κατὰ τὸν Μωσέως νόμον.","english":"PSALM 33.\n\nOf David, when he changed his face before Abimelech, and he sent him away, and he departed. Nothing of the customary headings has been inscribed on the present [psalm]; for he named them neither an Ode nor a Psalm. It seems, then, to hold the character of a thanksgiving, rendered to God, as it were from the person of the divine David, though it is not without benefit also for others, whoever might be rescued by God from temptations and might have driven back by God the plots of those who persecute them, plots that are exceedingly unbearable. But when he changed his face, and who Abimelech is, or how he sent him away, it is necessary to say, weaving the narrative from the sacred Scriptures. The thrice-blessed David, then, was being persecuted at times by Saul; but since he was not yet able to resist, because all the fighting force of Israel was for a time following that man's commands, he resolved to flee to Achish king of Gath, that is, of the foreigners, having used Jonathan as counselor. Then, continuing on his journey, he encountered the priest Abimelech in the city of Nob; and he concealed his flight, but said he had been sent by the king, so as even to ask for the sword of Goliath. And he did not confess that he himself was David, who had been anointed as king through the hand of the divine prophet Samuel, but as one of the common sort he sought bread from him; and he said that there were no others with him except only the loaves of the presentation according to the law of Moses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Αἰτοῦντος δὲ καὶ αὐτοὺς τοῦ μακαρίου Δαβὶδ, καὶ τοῦ ἱερέως φάσκοντος μὴ ἄρα πώς ἐστιν ἐν μολυσμοῖς τὰ παιδάρια, ἔφασκεν ὅτι γυναικὸς ἀπέσχοντο τρίτην ταύτην ἡμέραν οἱ σὺν αὐτῷ πάντες τῆς ὁδοι πορίας ἐχόμενοι. Λαβὼν οὖν τοὺς ἄρτους ἔφαγεν. Ἐπεὶ τοίνυν ἄλλα μὲν εἶπεν, ἕτερα δὲ ἐφρόνει, ἠλλοιωκέναι αὐτὸν τὸ πρόσωπον αὐτοῦ φασιν. Εἶτα γεγονὼς ἐν Γὲθ, καὶ φοβηθεὶς τὰς τῶν ἐναντίων ἐπι βουλὰς, ὑπεπλάττετο μωρίαν, ὅτε, καθ' ἃ γέγραπται, καὶ σίελον κατέῤῥει κατὰ τοῦ πώγωνος, καὶ περιεφέρετο βαδίζων, ἔξω φρενὸς γεγονὼς καὶ κορυβαντιῶν. Καὶ τούτῳ τῷ τρόπῳ τῆς σωτηρίας τετύχηκεν. Ταυτησὶ τῆς ἱστορίας ποιεῖται μνήμην ἡ προγραφή. Ἰστέον δὲ ὅτι καὶ ὁ Κύριος ἡμῶν Ἰησοῦς Χριστὸς ἔφη πρός τινας τῶν Φαρισαίων κατηγοροῦντας τῶν μαθητῶν, ὅτι περιτρίβοντες στάχυας ἤσθιον ἐν Σαβ βάτῳ· \"Οὐ κατέγνωτε τί ἐποίησεν Δαβὶδ ὅτε ἐπείνα σεν αὐτὸς καὶ οἱ μετ' αὐτοῦ; πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ, καὶ τοὺς ἄρτους τῆς προθέσεως ἔφα γεν, οὓς οὐκ ἐξῆν αὐτῷ φαγεῖν εἰ μὴ μόνους τοὺς ἱερεῖς;\" Σεσωσμένος δὴ οὖν ὁ θεσπέσιος Δαβὶδ, καὶ πάντα πόλεμον διαφυγὼν, ἀνακομίζει τὸ χαριστήριον, καί φησιν· Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου. Οὐδεὶς τῶν κατὰ σάρκα ζώντων, ἀλλ' εἴ τίς ἐστι τῶν πνευματικῶν καὶ ζωῆς τῆς τεθαυμασμένης ἔγκριτος ἐραστὴς, ἐρεῖ· \"Τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχή μου.\" Οἱ γὰρ ψυχικόν τε καὶ γεῶδες ἔχοντες φρόνημα, \"τὴν δόξαν ἔχουσιν ἐν τῇ αἰσχύνῃ αὐτῶν.\" Οὐ γὰρ τοῦ βουλομένου τὸ ἔργον, ἀλλὰ τοῦ κατευθύνοντος ἡ χάρις. Ἀκουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν.","english":"But when blessed David asked them too, and the priest was saying, \"Perhaps the young men are in defilement?\" he said that all those with him had abstained from a woman for these three days, keeping to the journey. So taking the loaves, he ate. Since, then, he said one thing but thought another, they say that he changed his face. Then, having come to Geth and fearing the plots of his enemies, he feigned madness, when, as it is written, he also let spittle run down his beard, and he was carried about walking, having gone out of his mind and raving like a Corybant. And in this way he obtained safety. The heading makes mention of this history. But it must be known that our Lord Jesus Christ also said to some of the Pharisees who were accusing the disciples, because by rubbing the ears of grain they were eating on the Sabbath: \"Have you not read what David did when he was hungry, he and those with him? How he entered into the house of God, and ate the loaves of the setting forth, which it was not lawful for him to eat, but only for the priests?\" Having been saved, then, the wondrous David, and having escaped every war, brings back the thanksgiving, and says: In the Lord my soul shall be praised. No one of those living according to the flesh, but if anyone is of the spiritual and is an approved lover of the wondrous life, he will say: \"In the Lord my soul shall be praised.\" For those who have a psychic and earthly mindset \"have their glory in their shame.\" For the work is not of the one who wills, but the grace is of the one who directs. Let the meek hear and be glad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Εὐφρανθήτωσαν οἱ πραεῖς ἐπὶ τοῖς ψυχωφελέσι λόγοις, καὶ δὴ χαιρέτωσαν ἐπ' αὐτοῖς. Οἱ γὰρ σοφοὶ τὴν καρδίαν, σοφῶν ῥημάτων εἰσὶν ἐρα σταὶ, καὶ προβλήσεις δέχονται τὰς ἐπ' ἀγαθοῖς, με λισμοῦ τινος δίχα. Μεγαλύνατε τὸν Κύριον σὺν ἐμοί. Ἐπεὶ δὲ εἷς νοῦς, καὶ ἑνὸς ἀνδρὸς μελέτη, οὐδὲ πρὸς βραχὺ αὐταρκεῖ πρὸς τὴν τῶν μεγαλείων τοῦ Θεοῦ κατάληψιν, πάντας ὁμοῦ τοὺς πραεῖς εἰς τὴν κοινωνίαν\n\nταύτης τῆς ἐνεργείας παραλαμβάνει. Προσέλθατε πρὸς αὐτὸν, καὶ φωτίσθητε. ( 70) Οἱ θέλοντες λέγειν τι περὶ τῆς θείας τε καὶ ἀνωτάτης φύσεως, οὐδὲν τῶν κατεῤῥιμμένων, ἤτοι ἀνθρωποπρεπῶν ἢ καὶ ἑτέρως ἐοικότων, τῇ γενητῇ καὶ πεποιημένῃ φύσει φρονοῦσι περὶ αὐτῆς ἢ λέγουσι, ἀλλ' ὅσα μᾶλλόν ἐστιν ὑψοῦ τε ἠρμένα, καὶ οὐδενὶ τῶν ἄλλων ἐνόντα. –Ζητεῖται ὁ Θεὸς οὐ το πικῶς, ἐπεὶ μὴ ἐν τόπῳ [τὸ] Θεῖον, ἔξω δὲ πάσης περι γραφῆς, πληροῦν τὰ πάντα, κατὰ διάθεσιν δὲ δηλονότι, καὶ κατὰ τῆς λατρείας τὸν τρόπον· εὑρίσκεται γὰρ διά τε πρακτικῆς ἀρετῆς, καὶ δογματικῆς ὀρθό τητος, κατὰ τὸ κρῖμά τε καὶ δικαιοσύνην ποιεῖν.– Ἔως τίς ἐστιν ἐν τοῖς τῆς φαυλότητος τρόποις καὶ βορβόροις ἐμβεβηκὼς τῶν σαρκικῶν ἐπιθυμιῶν, οὔπω πρόσεισι τῷ Θεῷ· ἀποφοιτᾷ γὰρ αὐτοῦ. Ἐπ' ἂν δὲ γένηται λάτρης Θεοῦ, καὶ διψήσῃ τὸ ἀγαθὸν, καὶ πάσης ἀρετῆς ἐπιστήμονα τὸν νοῦν ἀποφήνῃ, τότε πρόσεισι Θεῷ. –Τοῖς καθημένοις ἐν σκότει καὶ σκιᾷ θανάτου παρακελεύεται προσελθεῖν τῷ Κυρίῳ, καὶ ἐγγίσαι αὐτοῦ ταῖς ἀκτῖσι τῆς θεότητος, ἵνα ἐκ τοῦ προσεγγισμοῦ ἐλλαμφθέντες, χάριτι τῶν φωτισμῶν αὐτοῦ εἰς ἑαυτοὺς χωρήσωσιν. Ὁ Κύριος εἰσήκουσεν αὐτοῦ.","english":"Let the meek rejoice in the soul-profiting words, and indeed let them take joy in them. For those wise in heart are lovers of wise words, and they receive propositions about good things without any defilement. Magnify the Lord with me. But since one mind, and the meditation of one man, is not sufficient even for a short time for the comprehension of the great things of God, he takes all the meek together into the fellowship of this activity. Draw near to him, and be enlightened. Those who wish to say something about the divine and most high nature think or say nothing of the things that are cast down, that is, things befitting human beings or otherwise resembling them, concerning the created and made nature, but rather as many things as are lifted on high and are present in no other thing. God is sought not in a local way, since the Divine is not in a place, but is outside all circumscription, filling all things, and is plainly found according to disposition and according to the manner of worship; for he is found through practical virtue and doctrinal correctness, according to doing judgment and righteousness. Until someone is in the ways and mire of baseness, having stepped into fleshly desires, he does not yet draw near to God; for he departs from him. But whenever he becomes a worshipper of God, and thirsts for the good, and makes his mind knowledgeable of every virtue, then he draws near to God. To those who sit in darkness and the shadow of death he exhorts them to draw near to the Lord and to come close to the rays of his divinity, so that, illuminated by their approach, by the grace of his enlightenments they may come to themselves. The Lord heard him.","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":145,"ref":"p145","source":"Εἴ τίς ἐστι μετριόφρων, τούτῳ ὁ Θεὸς ἀνευρύνει τὸ οὖς· χαρίζεται δὲ καὶ λίαν ἑτοίμως αὐτοῦ τὰ αἰτήματα, ὥστε ἐκ πασῶν αὐτὸν ῥύεσθαι τῶν αὐτοῦ θλίψεων. Παρεμβαλεῖ ἄγγελος Κυρίου, κ.τ.λ. Πειραζομένοις τοῖς ἁγίοις παρίστησιν ἀγγέλους ἀκονῶντας εἰς εὐανδρίαν, καὶ τὰς τῶν πλεονεκτούντων ἐφόδους ἀποσοβεῖν δυναμένους· οὐ γὰρ ἂν ἡ ἀνθρώπου διάνοια μόνη ἀντέσχε πρὸς τοσαύ την ἔφοδον ἐχθρῶν. [Γεύσασθε καὶ ἴδετε ὅτι χρηστὸς ὁ Κύριος. Ὥσπερ τῶν ὄψων αἱ γεύσεις σαφῶς παριστῶσι τῆς ἐνούσης αὐτοῖς ποιότητος μετ' αὐτοῦ ἡδέος τὸ γλυκὺ, οὕτω καὶ τῶν θείων χαρισμάτων ψιλαὶ οὐ μᾶλλον ἐπαγγελίαι τὴν δύναμιν ἑρμηνεύουσιν· ἀλλ' εἰ γένοιτό πώς τινας καὶ εἰς πεῖραν ἐλθεῖν, τότε δὴ μᾶλλον εἴσονται, καὶ μάλα σαφῶς τῆς ἐνούσης αὐτοῖς χάριτος τὴν ἐνέργειαν. Οὐκοῦν τοῖς ἀγεύστοις ἔτι τῆς τοῦ Θεοῦ γαληνότητος εὖ μάλα προσφωνητέον· \"Γεύσασθε καὶ ἴδετε, ὅτι χρηστὸς ὁ Κύριος.\"] Μακάριος ἀνὴρ ὃς ἐλπίζει ἐπ' αὐτόν. Τί οὖν ἄρα τὸ ἐπέκεινα πρὸς ἡμερότη τα καὶ φιλανθρωπίαν τοῦ παντάπασιν ὀρέγοντος τοῖς ἀγαπῶσιν αὐτόν; Ὁ γὰρ ἐπ' αὐτῷ θέμενος τὴν ἐλπίδα, πάντη τε καὶ πάντως τρισμακάριος εἴη. \"Ἀγαθὸν γὰρ τὸ ἐλπίζειν ἐπὶ Κύριον, φησὶν, ἢ ἐλπίζειν ἐπ' ἄρχοντας, οἷς οὐκ ἔστιν σωτηρία.\" Σαθρὰ μὲν καὶ εὐδιάκλαστος ἡ ἐπ' ἀνθρώπου ἐλπίς· ἀσφαλὴς δὲ καὶ μένουσα πάντη τε καὶ πάντως ἡ ἐπὶ τῷ τῶν ὅλων Θεῷ. Φοβήθητε τὸν Κύριον, πάντες οἱ ἅγιοι αὐτοῦ. (, 70 ) Τοῖς ἁγίοις ἤδη καὶ ἀγα θοῖς τὴν φρένα, καὶ τὸν τῶν ὅλων εἰδόσι Θεὸν, εἰκό τως ἐπιφωνεῖ τὸ, \"Φοβήθητε τὸν Κύριον, πάντες οἱ ἅγιοι αὐτοῦ.\" Ἀλλ' ἴσως ἐκεῖνο ἐρεῖ τις·","english":"If anyone is modest-minded, God enlarges his ear for him; and He grants his petitions very readily, so as to rescue him from all his afflictions. The angel of the Lord will encamp, etc. To the saints when they are tempted He stations angels, sharpening them for courage and able to drive off the assaults of those who take advantage; for the mind of man alone would not have withstood such an assault of enemies. [Taste and see that the Lord is good. Just as the tastes of foods clearly present the quality inherent in them, together with its pleasant sweetness, so also the bare promises of the divine gifts do not so much interpret their power; but if it should somehow come about that certain people also come to experience, then indeed they will know better, and very clearly, the working of the grace inherent in them. Therefore to those still untasted of God's calmness one must very well proclaim: \"Taste and see that the Lord is good.\"] Blessed is the man who hopes in him. What then is that which surpasses toward gentleness and love of mankind of the one who wholly reaches out to those who love him? For the one who has placed his hope in him would be altogether and in every way thrice-blessed. \"For it is good to hope in the Lord, he says, than to hope in rulers, in whom there is no salvation.\" Weak and easily broken is hope in man; but safe and abiding altogether and in every way is hope in the God of all things. Fear the Lord, all you his saints. To those already holy and good in mind, and who know the God of all things, he fittingly proclaims, \"Fear the Lord, all you his saints.\" But perhaps someone will say that:","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":146,"ref":"p146","source":"Εἶτα πῶς, εἰπέ μοι, τοῖς ἡγιασμένοις ἤδη τὸ, \"Φοβήθητε τὸν Κύριον,\" ἐπιφθέγγεται; Ἔστιν γὰρ ὅλως ἐφικτὸν ἁγίοις εἶναί τισιν, οὔπω τὸν θεῖον ἐν ἑαυτοῖς ἐσχηκόσι φόβον; Εἶτα πῶς τοῦτο οὐκ ἀμαθές; Πεφόβηνται γὰρ πρῶτον, εἶθ' οὕτω γεγόνασιν ἅγιοι. Καὶ ἡ τῶν πραγ μάτων τάξις ἀναγκαῖον ἔχει τουτονὶ τὸν λόγον. Τί οὖν ἄρα φαμέν; Τὸ, Φοβήθητε, τέθεικεν ἐν τούτοις ἀντὶ τοῦ Θαυμάσατε, ἤγουν καταπλάγητε. Καθάπερ ἀμέλει ὁ προφήτης Ἀμβακοὺμ τὰς τοῦ Σωτῆρος ἡμῶν θαυμάζων οἰκονομίας, \"Κύριε, φησὶν, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην· κατενόησα τὰ ἔργα σου, καὶ ἐξέστην.\" Πλούσιοι ἐπτώχευσαν καὶ ἐπείνασαν. Διαπίπτει ἐνίοτε τὰ ἀνθρώπινα, καὶ ἀδοκήτους δέχεται τὰς μεταβολὰς, ὡς τὸν χθὲς πλού σιον, ἐσχάτῃ πτωχείᾳ περιπεσεῖν· καὶ τὸν τρυφῶν τα, ἄρτου λείπεσθαι στενοῦ. Ἀσφαλὲς γὰρ ἢ βέβαιον ἐν ἀνθρωπίνοις οὐδέν. [\"Οἱ ζητοῦντες τὸν Θεὸν,\" τουτέστιν, οἱ ἀγαπῶντες αὐτὸν, καὶ τοῖς ἴχνεσιν αὐτοῦ κατακολουθεῖν σπουδάζοντες, καὶ κατορθοῦν ἐθέλοντες τὰ, οἷς αὐτὸς ἐπιγάννυται (δῆλον δὲ ὅτι πάντα τρόπον ἀρετῆς), οὐκ ἂν δεηθεῖεν πώποτε τῶν ἀναγκαίων εἰς ζωήν. Ἕψεται γὰρ αὐτοῖς, ὡς ἀγαθουργεῖν ᾑρημένοις, τὰ παρὰ Θεοῦ, καὶ χαρισμάτων τῶν ἄνωθεν","english":"Then how, tell me, does he address to those already sanctified the words \"Fear the Lord\"? For is it altogether possible for certain people to be holy who have not yet possessed the divine fear within themselves? Then how is this not ignorant? For they first feared, and then in this way became holy. And the order of things necessarily supports this account. What then do we say? He has set \"Fear\" in these words in place of \"Marvel,\" that is, \"be struck with amazement.\" Just as, to be sure, the prophet Habakkuk, marveling at the economies of our Savior, says, \"Lord, I have heard your report, and I feared; I considered your works, and I was astonished.\" The rich have become poor and have hungered. Human affairs sometimes fall away and undergo unexpected changes, so that the man who was rich yesterday falls into the utmost poverty, and the one living in luxury is left lacking plain bread. For nothing among human things is secure or stable. \"Those who seek God,\" that is, those who love Him and strive to follow in His footsteps, and wish to accomplish the things in which He Himself delights (clearly, every manner of virtue), would never lack the necessities for life. For the things that come from God, and gifts from above, will follow them, since they have chosen to do good.","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":147,"ref":"p147","source":"πλουσία δια νομὴ, καὶ τῶν ἐπιγείων ἡ μέθεξις· οὐκ εἰς τρυφὰς ἀποφέρουσα κοσμικὰς, ἐπιμετροῦσα δὲ μᾶλλον ταῖς τοῦ σώματος χρείαις τὸ ἀποχρὼν εἰς ζωήν.] Δεῦτε, τέκνα, ἀκούσατέ μου. Διδασκαλίαν ἐθνῶν περιτίθεται, ἧς πρῶ τον, τὸν φόβον τοῦ Θεοῦ εἶναί φησι· δεύτερον, τὸ μὴ καταλαλεῖν τῶν ἀδελφῶν· τρίτον, δόλου παντὸς παύειν τὰ χείλη· τέταρτον, ἀποχὴν παντὸς κακοῦ, καὶ ἐπιτήδευσιν ἀγαθοῦ· ἐπὶ πᾶσι τούτοις, εἰρήνης ἀντέχεσθαι· εἰρήνη δὲ ὁ Χριστός. Τούτων δὲ τὴν ἐπιτήδευσιν, ζωὴν εἶναι λέγει καὶ ἡμέρας ἀγαθάς. Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν; \"Τίς ἄρα, φησὶν, ἔστιν ἄνθρωπος,\" τουτέστιν λογικός τε καὶ συνετὸς, ὃς δὴ καὶ βούλε ται τὴν εἰς ἀπεράντους αἰῶνας ἀποκερδᾶναι ζωὴν, καὶ τυχεῖν εὐημερίας ἀκαταλήκτου καὶ μακρᾶς; Ἡκέτω τῶν ἐμῶν ἀκροασόμενος λόγων, ἁπλούτω τὸν νόμον, εἰσοικιζέσθω μάθημα τὸ σωτήριον. Ηὐτρέπισται γὰρ τοῖς τῆς ἐννόμου ζωῆς ἐρασταῖς ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη. Μόνον ἔστω ποιητὴς ἔργων ὁ διδασκόμενος. Ὁ γάρ τοι μεμαθηκὼς, εἶτα δρὰς τῶν ἀρίστων οὐδὲν, ἔοικε φαύλῃ τε καὶ ἁλμάδι γῇ, δεχομένῃ μὲν παρὰ τῶν γηπόνων σπέρματα, τικτούσῃ δὲ παντελῶς οὐδέν. Ὁ δὲ λόγων ἀκροατὴς καὶ ποιητὴς ἔργων, παρεικάζοιτο ἂν εἰκότως εὐκάρπῳ τε καὶ γονιμωτάτῃ γῇ. Τίς ἐστιν ἄνθρωπος οὐρανικός τε καὶ συνετὸς, ὁ θέλων ζωὴν, οὐ τὴν κοινὴν ταύτην, ἢν καὶ τὰ ἄλογα ζῇ, ἀλλὰ τὴν ὄντως ζωὴν, τὴν θανάτῳ μὴ διακοπτομένην; Ἔστι δὲ ἡ ὄντως ζωὴ, ὁ Χριστός· οὐκοῦν καὶ ἡ ἡμετέρα ἐν αὐτῷ διαγωγὴ, ζωή ἐστιν ἀληθινή. Παῦσον τὴν γλῶσσάν σου ἀπὸ κακοῦ.","english":"A rich pasture, and participation in earthly things—not leading away to worldly luxuries, but rather apportioning to the body's needs what is sufficient for life. Come, children, listen to me. He sets before us the teaching of the nations, of which he says the first thing is the fear of God; the second, not to speak evil of one's brothers; the third, to keep the lips from all deceit; the fourth, abstinence from every evil and the practice of good; and upon all these, to hold fast to peace—and peace is Christ. The practice of these things, he says, is life and good days. Who is the man who desires life? \"Who then,\" he says, \"is the man?\"—that is, one who is rational and understanding, who indeed also wishes to gain for himself life into endless ages, and to obtain unending and long prosperity. Let him come and hear my words, let him keep the law simply, let him make the saving teaching his dwelling. For for those who love the life according to the law there has been prepared what eye has not seen, and ear has not heard, and what has not entered into the heart of man. Let the one being taught be only a doer of works. For he who has learned and then does none of the best things resembles worthless and barren land, which receives seeds from the farmers but brings forth nothing at all. But he who is a hearer of words and a doer of works might reasonably be compared to land that is fruitful and most productive. Who is the heavenly and understanding man, who desires life—not this common life which even irrational animals live, but the true life, the one not cut off by death? And the true life is Christ; therefore our conduct in him is also true life. Restrain your tongue from evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Τὸ μὲν οὖν θύραν ἐπιθεῖναι τῇ γλώττῃ, καὶ μὴ ἐᾷν ἀσχημόνως τοὺς πρὸς ἡμῶν ἰέναι λόγους, κατόρθωμά ἐστι καὶ εὐκαρπία σοφῆς καὶ ἁγίας ψυχῆς. Χρὴ δὲ παραιτεῖσθαι καὶ πρό γε τῶν ἄλλων δυσφημίας τε καὶ ψευδορκίας, ψιθυρισμοὺς, καταλαλιὰς, λοιδορίας, αἰσχρολογίας, εἰκαιομυθίας, εὐτραπελίας· εὐλογεῖν δὲ μᾶλλον, καὶ μὴ καταρᾶσθαι, καὶ ταῖς εἰς Θεὸν ὑμνῳδίαις μονονουχὶ κατα ρυθμίζειν τὴν γλῶτταν, λαλεῖν ἀλήθειαν πρὸς τὸν πλησίον, ἀποπαύειν δὲ τὰ χείλη τοῦ μὴ λαλῆσαι δό λον. Δόλος δέ ἐστιν τὸ ψεῦδος, καὶ ἡ ἀπάτη, καὶ συκοφαντία, καὶ διαβολαὶ τὸ ἀληθὲς οὐκ ἔχουσαι. Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν. Ἐπειδὴ ἀρχὴ πρὸς τὴν ἀνάληψιν τῶν καλῶν, ἡ ἀναχώρησις τῶν κακῶν, ἔστιν ὅτε οὐ κακοποιεῖ μέν τις, οὐ μὴν οὐδὲ ἀγαθοποιεῖ. Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν. (,, ) Ἐφορᾷ μὲν τοὺς δι καίους ὁ Κύριος, καὶ τῆς ἄνωθεν ἐποπτείας ἀξιοῖ τοὺς τὰ αὐτοῦ [ αὐτῷ] φρονεῖν ᾑρημένους. Ἀνευρύνει δὲ καὶ τὸ οὖς ταῖς παρ' αὐτῶν ἱκετείαις. Ἐπιφέρει τε τὸ πρόσωπον ἐπὶ τοὺς τῶν φαύλων ἐργάτας, οὐχ ἵνα μᾶλλον ὠφελῇ διὰ τῆς ἐποπτείας αὐτοὺς, καθάπερ ἀμέλει καὶ ἐπὶ τῶν δικαίων ἐλέ γομεν, ἀλλ' ἵν' ἐκ γῆς ἐξολοθρεύσειεν αὐτῶν τὸ μνημόσυνον· γῆς δὲ οὐχὶ πάντως τῆς ὑπὸ πόδας ἡμῖν κειμένης, ἐκείνης δὲ μᾶλλον περὶ ἧς φησιν ὁ Σωτήρ· \"Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομή σουσιν τὴν γῆν.\" Οὐ γὰρ βάσιμος τοῖς πονηροῖς ἡ ἄνω πόλις, οὔτε μὴν τῶν ἁγίων ὁ κλῆρος ἐκνεμηθή σεταί τινι τῶν φιλαμαρτημόνων· μερὶς γὰρ οὐδεμία πιστῷ μετὰ ἀπίστου, καθ' ἃ γέγραπται.","english":"To put a door upon the tongue, then, and not to allow the words that come from us to go forth indecently, is a right achievement and good fruit of a wise and holy soul. But one must renounce—and before all else—blasphemy and false oaths, whisperings, slanders, revilings, foul speech, idle tales, and buffoonery; and rather to bless, and not to curse, and almost to attune the tongue to hymns to God, to speak truth to one's neighbor, and to restrain the lips from speaking guile. And guile is falsehood, and deceit, and sycophancy, and slanders that do not hold the truth. Turn away from evil, and do good. Since the beginning of the taking up of good things is the withdrawal from evil things, it is sometimes the case that someone does no evil, yet neither does he do good. The eyes of the Lord are upon the righteous, and his ears unto their supplication. The Lord looks upon the righteous, and deems worthy of the oversight from above those who have chosen to think the things that are his. And he broadens his ear to their supplications. And he brings his face upon the workers of evil things, not that he might rather benefit them through his oversight, as we said was certainly the case with the righteous, but that he might destroy their memorial from the earth—and not surely the earth that lies beneath our feet, but rather that earth of which the Savior says: \"Blessed are the meek, for they shall inherit the earth.\" For the city above is not walkable for the wicked, nor indeed will the lot of the saints be apportioned to any of those who love sin; for there is no portion for a believer with an unbeliever, according as it is written.","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":149,"ref":"p149","source":"Ἐφορᾷ τοίνυν, φησὶν, τοὺς δικαίους ὁ Κύριος ἱλαρῷ δηλονότι βλέμματι, καθ' ἃ καὶ φιλόπαις πατὴρ ἐπιτηρῶν πανταχοῦ μὴ ἄρα πως περιπταίσειαν σκανδάλοις βιωτικοῖς [ διαβολικοῖς], ἤγουν ἁλώσιμοι γέ νοιντο τοῖς ἐκείνου βρόχοις· διανευρούμενοι δὲ μᾶλλον τῇ παρ' αὐτοῦ χάριτι, ὡς πᾶν ὁτιοῦν τῶν ἀρί στων ἀμογητὶ διατρέχωσιν. Ἐπιφέρει δὲ τὸ πρόσωπον τοῖς πονηροῖς, ὡς ἂν νοοῖτο Δεσπότης πλημμε λοῦσιν οἰκέταις καὶ προσκεκρουκόσιν αὐτῷ πολυτρόπως, σκληρόν τε καὶ ἀμειδὲς ἐνερείδων τὸ ὄμμα καὶ οἷον ἀπειλοῦν αὐτοῖς, ὡς ὅσον οὐδέπω, ἤγουν παραυτίκα, τὰς ἐσχάτας ὑπομένουσι δίκας. [Ὅτι καὶ ἑτοιμότατα κατανεύει Θεὸς ταῖς τῶν ἀγαπώντων αὐτὸν ἱκετείαις, καὶ εἰς πέρας αὐτοῖς τὸ πολύευκτον ἐκβιβάζει τὰ αἰτήματα, διαδείκνυσι σα φῶς. Δύο γὰρ τίθησιν\n\nἰσάμιλλά τε καὶ ἰσοπαλῆ δωρή ματα, τό τε εἰσακοῦσαί φημι τὸν Θεὸν τῆς δικαίων εὐχῆς, καὶ τὸ ἀπαλλάττειν αὐτοὺς οὐκ ἐκ μιᾶς ἁπλῶς, ἀλλ' ἐξ ἁπάσης θλίψεως, αἵπερ ἂν αὐτοῖς συμβαίνουσιν. Ὀνίνησι δὲ διὰ τούτου σφόδρα. Καθ ίστησι γὰρ εἰς ἀγαθουργίαν εὐτολμωτάτως καὶ νεα νικῶς, οὐ παρέργως ἰόντας εἰς τοῦτο, οὔτε μὴν ἀτημελῶς καὶ ῥᾳθύμως, ἀλλὰ σπουδῆς τῆς προθυμοτά της ἀξιοῦντας τὸ σῶμα, καὶ πρὸς ἔφεσιν ἀναβαίνοντας τοῦ χρῆναι τληπαθεῖν ὑπέρ γε τοῦ κατορθοῦν ἅπερ ἂν ἀρέσκει Θεῷ.] Ἐκ πασῶν τῶν θλίψεων ἐῤῥύσατο αὐτούς. Οὐκ ἐκ μιᾶς ἀλλ' ἐξ ἁπάσης αὐτῶν θλίψεως αὐτοὺς ἐῤῥύσατο. Καθίστησι γὰρ εἰς ἀγαθουργίαν εὐτολμωτάτους, πρὸς ἔφεσιν ἀναβαίνοντας τοῦ τληπαθεῖν. Ἐγγὺς ὁ Κύριος.","english":"The Lord, then, he says, watches over the righteous with a cheerful gaze, evidently—just as a child-loving father keeps watch everywhere, lest perhaps they stumble on the snares of life [or of the devil], that is, lest they become captive to his traps; but rather, being strengthened by the grace that comes from him, so that they may run through every good thing without toil. But he sets his face against the wicked, so that he may be understood as a Master against servants who do wrong and have offended him in many ways, fixing upon them a harsh and unsmiling eye, and as it were threatening them, that in no time at all—that is, immediately—they will undergo the final penalties. [That God most readily assents to the supplications of those who love him, and brings their much-prayed-for petitions to fulfillment, he shows clearly. For he sets down two\n\ngifts equal and matched in strength: both that God hears the prayer of the righteous, I mean, and that he delivers them not from one affliction simply, but from every affliction that befalls them. And through this he greatly benefits them. For he establishes them in well-doing most boldly and with new vigor, not going into it carelessly, nor yet negligently and lazily, but deeming the body worthy of the most eager zeal, and rising to the desire of enduring hardship for the sake of accomplishing what pleases God.] Out of all their afflictions he delivered them. Not from one but from every affliction of theirs he delivered them. For he establishes them in well-doing most boldly, rising to the desire of enduring hardship. The Lord is near.","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":150,"ref":"p150","source":"Πειρᾶται ἐνταῦθα δεικνύειν, ὅτι οὐκ ἄπεστι τῶν ἁγίων ὁ Θεὸς, σύνεστι δὲ μᾶλλον αὐτοῖς διαπαντός. \"Θεὸς γὰρ ἐγγίζων ἐγώ εἰμι,\" λέγει. Πολλαὶ αἱ θλίψεις τῶν δικαίων. Ἀεὶ οἱ τῶν φαύλων ἐργάται τοὺς ὀδόντας ἐπιτρίζουσι τοῖς εὐαγγελικὴν κατορθοῦσι ζωὴν, καὶ θηριοπρεπῶς ἐπιμαίνονται. Παροτρύνει δὲ καὶ ὁ Σατανᾶς κατασωρεύειν τὰς τῶν ἁγίων θλί ψεις· πλὴν ἐξ αὐτῶν ῥύσεται αὐτοὺς ὁ Κύριος. Φυλάσσει Κύριος πάντα τὰ ὀστᾶ αὐτῶν. Ὀστᾶ τὰς τῆς ψυχῆς δυνάμεις λέγει, τὰς ἐπὶ παντὶ πράγματι καλῷ τε καὶ ἀγαθῷ. Ὡς γὰρ ὀστῶν δίχα τῶν αἰσθητῶν, οὐκ ἂν συσταίη τὸ ἀνθρώπινον σῶμα, οὕτως οὐδ' ἀνθρώπου ψυχὴ κα τορθώσειέ τι τῶν ἀγαθῶν, μὴ τὰς ἑαυτῆς ἐνεργείας ἐῤῥωμένας ἔχουσα, καὶ κατ' οὐδένα τρόπον συντε θραυσμένας. Ἐν μὲν τοῖς φιλαμαρτήμοσιν καὶ φιληδόνοις καὶ ταῖς τοῦ παρόντος βίου τύρβαις ἐνειλημμένοις [καὶ] συντετριμμένοις, πῶς ἔστιν ἤδη τὰ τῆς ψυχῆς ὀστᾶ; Τὰ δέ γε τῶν ἁγίων ὁ Κύριος φυ λάττει, ὡς μηδ' ὁτιοῦν ἐξ αὐτῶν ὑπομεῖναί τινα συντριβήν· ἢ τῆς τοῦ διαβόλου σκαιότητος ἐπενεχθείσης αὐτοῖς, ἢ ἀνθρώπων πονηρῶν κατεξανιστάν των αὐτοῖς θορύβους καὶ περιστάσεις καὶ διωγμούς. \"Οὐαὶ γὰρ τῷ κόσμῳ, φησὶν ὁ Σωτὴρ, ἀπὸ τῶν σκανδάλων· ἀνάγκη γὰρ τοῦ ἐλθεῖν τὰ σκάνδαλα.\" Καὶ οὐ μὴ πλημμελήσουσι πάντες οἱ ἐλπίζοντες ἐπ' αὐτόν. (, ) Τὸ μηδ' ὅλως πλημμελεῖν, οὐδενὶ τῶν ἐπὶ γῆς ἁρμόσειεν ἄν· \"Πολλὰ γὰρ πταίομεν ἅπαντες·\" καὶ, \"Ἀπὸ ῥύπου καθαρὸς οὐδεὶς, οὐδ' ἂν μία ἡμέρα ᾖ ὁ βίος αὐτοῦ ἐπὶ τῆς γῆς.\" Τετήρηται δὲ μόνῳ τῷ πάντων Σωτῆρι Χριστῷ· Θεὸς γὰρ ἦν ἐν εἴδει τῷ καθ' ἡμᾶς.","english":"Here he attempts to show that God is not absent from the saints, but is rather present with them at all times. \"For I am a God who is near,\" he says. Many are the afflictions of the righteous. Always the workers of wickedness gnash their teeth at those who live the gospel life uprightly, and they rage against them like wild beasts. And Satan too urges them on to heap up afflictions upon the saints; yet from them the Lord will deliver them. The Lord keeps all their bones. By \"bones\" he means the powers of the soul, those directed toward every noble and good thing. For just as the human body could not be constituted without the physical bones, so neither could a person's soul accomplish any of the good things unless it has its own energies strong and in no way crushed. But in the case of those who love sin and love pleasure and are entangled and crushed in the tumults of the present life, how can the bones of the soul still be [intact]? Yet the Lord guards those of the saints, so that they suffer not even the slightest crushing—whether from the malice of the devil brought against them, or from wicked men raising up against them tumults and crises and persecutions. \"For woe to the world,\" says the Savior, \"because of scandals; for it is necessary that scandals come.\" And all who hope in him shall surely not stumble. To stumble not at all would fit no one on earth; for \"we all stumble in many ways,\" and, \"No one is clean from filth, not even if his life on earth be a single day.\" This has been kept for the Savior of all, Christ, alone; for he was God in our own form.","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":151,"ref":"p151","source":"Ἔξω γε μὴν καὶ ἡμεῖς ἐσόμεθα τοῦ πλημμελεῖν, παραιτούμενοι τὰ φορτικὰ καὶ δύσοιστα καὶ πρὸς θάνατον ἄγοντα τῶν πλημμε λημάτων. Οὐ γὰρ πᾶσα ἁμαρτία πρὸς θάνατον ( αδδιτ κατὰ τὴν ἁγίου φωνήν).\n\nΨΑΛΜΟΣ ΛΔʹ.\n\n[Δίκασον, Κύριε. Δικάζεται πρὸς τοὺς Ἰουδαίους ὁ τῶν ὅλων κρι τὴς, καὶ οἷόν τινα μεσίτην τοῦ πράγματος γενέσθαι βούλεται τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν. Ἀλλ' ὅ γε θεσπέσιος Δαβὶδ δύσσοον ἀληθῶς τὸ χρῆμα εἰδὼς, προσέπιπτε Θεῷ λέγων· \"Μὴ εἰσέλθῃς εἰς κρίσιν μετὰ τοῦ δούλου σου.\" Νικᾷ γὰρ κρινόμενος, καὶ περιέσται ῥᾳδίως τῶν ἐγκαλουμένων, ἐνόχους ὄντας ἀποδεικνύς. Οἱ δὲ δὴ Χριστὸν ἀδικήσαντες, νοηθεῖεν ἂν, ὡς ἔφην, τῶν Ἰουδαίων οἱ δῆμοι. Ἀπέστειλεν μὲν γὰρ τὸν Υἱὸν ὁ Πατὴρ μετὰ τοὺς οἰκέτας, αἰτή σοντα παρ' αὐτῶν τοὺς τοῦ ἀμπελῶνος καρπούς· οἱ δὲ καίτοι τὸν κληρονόμον ἰδόντες, πονηρὰ ἀντὶ ἀγα θῶν ἀπεδώκασιν αὐτῷ.] Πολέμησον τοὺς πολεμοῦντάς με. Ἄθρει δὴ οὖν ὅπως πεπολεμήκασιν αὐ τῷ, καὶ τοῦ εἶναι Θεὸν, καὶ Υἱὸν Θεοῦ, τό γε ἧκον εἰς αὐτοὺς, ἐκπέμποντες. Καὶ πρὸς τούτοις ἕτι τῶν ὑπερόγκων θαυμάτων ἀποτελεστὴν ὁρῶντες αὐτὸν διασύρειν ἀπετόλμων Ἐν Βεελζεβοὺλ, λέγοντες, ἄρ χοντι τῶν δαιμόνων ἐκβάλλει τὰ δαιμόνια. Καὶ οὔτε πιστεύειν ἤθελον αὐτοὶ, γεγόνασι δὲ καὶ","english":"But we too shall be outside of transgression, refusing the burdensome and hard to bear and death-bringing sins. For not every sin is unto death, as the holy one says.\n\nPSALM 34.\n\n[Judge, O Lord. The judge of all things enters into judgment with the Jews, and wishes the Father and God in the heavens to become, as it were, a mediator of the matter. But the inspired David, knowing the matter to be truly hard to bear, fell down before God, saying: \"Do not enter into judgment with your servant.\" For when he is judged he prevails, and will easily overcome those who are accused, showing them to be guilty. And those who wronged Christ would be understood, as I said, to be the peoples of the Jews. For the Father sent the Son after the servants, to ask from them the fruits of the vineyard; but they, although they saw the heir, returned evil instead of good to him.] Fight against those who fight against me. Consider, then, how they fought against him, and, as far as it depended on them, cast him out from being God and Son of God. And besides these things, seeing him the accomplisher of surpassing wonders, they dared to deride him, saying, \"In Beelzebul, the ruler of the demons, he casts out the demons.\" And they themselves were unwilling to believe, and they have also become","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":152,"ref":"p152","source":"ἐμπόδιον ἑτέροις. Ἔφη γοῦν ὁ Χριστός· \"Καὶ ὑμῖν τοῖς νομι κοῖς οὐαὶ, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως, οὔτε ὑμεῖς εἰσέρχεσθε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε.\" Ἔφασκον δήπου καὶ τοῖς ὄχλοις περὶ αὐτοῦ· \"Δαιμόνιον ἔχει, καὶ μαίνεται· τί ἀκούετε αὐτοῦ;\" [Ἔκχεον ῥομφαίαν. Ὅτι γὰρ οὐκ ἔπεμψεν ἁπλῶς κατ' αὐτῶν ῥομφαίαν, ἀλλ' οἷον ἐξέχεεν ποταμίου νάματος δίκην, ἀνιδρωτὶ κατοψόμεθα, τὰς τῶν Ἰουδαίων ἀναμετρήσαντες συμφοράς. Μετὰ γάρ τοι τὸν τοῦ Σωτῆρος σταυρὸν, ἔργον γεγόνασι ῥομφαίας· δεδαπάνηνται γὰρ τοῖς ξίφεσι τῶν καταπιπράντων πόλεις τε ὁμοῦ καὶ κώμας. Καὶ τοῦτο αὐτοῖς προμεμήνυκεν ὁ Σωτὴρ λέγων· \"Ὅταν ἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, τότε ἐρεῖτε τοῖς ὄρεσι· Καλύ ψατε ἡμᾶς· καὶ τοῖς βουνοῖς· Πέσετε ἐφ' ἡμᾶς.\" Εἰς τοσοῦτον γὰρ ἀθλιότητος καὶ ἀνηκέστου συμφορᾶς τὰ τῶν Ἰουδαίων κατηνέχθη πράγματα, ὥστε πολὺ δή τι τὸ ἄμεινον ἦν αὐτοῖς ὑπὸ πετρῶν καὶ ὀρῶν συν θραύεσθαι μᾶλλον, ἢ τοῖς ἀνημέροις ξίφεσι τῶν φονώντων περιπεσεῖν. Ὅτι δὲ καὶ συνεκλείσθησαν, τουτέστι πεπολιόρκηνται, πάλιν ἡμᾶς ὁ τῆς ἐπ' αὐ τοῖς ἱστορίας διδάξει λόγος. \"Οὐκοῦν σύγκλεισον, φησὶν, ἐξ ἐναντίας τῶν καταδιωκόντων με.\"] Αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν οἱ ζητοῦντες τὴν ψυχήν μου. Τὴν οὕτω πικρὰν καὶ τό γε ἧκον εἰς αὐτοὺς ἀδιάφυκτον τῷ Σωτῆρι στήσαντες πάγην, οἷα τοῖς τοῦ θανάτου βρόχοις περιβαλόντες αὐτὸν, ᾐσχύνθησαν καὶ ἐνετράπησαν, ὅταν κατασείσας ὡς Θεὸς τοῦ θανάτου τὸ κράτος, ἤγειρεν τὸν ἑαυτοῦ ναόν. Ἀνεβίω γὰρ ἐκ νεκρῶν, καὶ ἀνέβη πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεόν.","english":"a hindrance to others. At any rate, Christ said: \"And woe to you, the lawyers, because you have taken away the key of knowledge; you do not enter in yourselves, and you hindered those who were entering.\" And they were surely saying to the crowds about him: \"He has a demon, and he is mad; why do you listen to him?\" [Pour out the sword. For that he did not simply send a sword against them, but as it were poured it out like a river-stream, we shall see without toil, having measured out the calamities of the Jews. For after the cross of the Savior, they became the work of the sword; for they were consumed by the blades of those who sold cities and villages alike. And the Savior foretold this to them, saying: \"When you see Jerusalem surrounded by armies, then you will say to the mountains: Cover us; and to the hills: Fall on us.\" For the affairs of the Jews were brought to such a depth of wretchedness and incurable calamity that it was far better for them to be crushed by rocks and mountains rather than fall into the savage swords of those who slew them. And that they were also shut in, that is, besieged, the account of the history concerning them will again teach us. \"Therefore shut them in, it says, opposite those who pursue me.\"] Let them be ashamed and put to shame who seek my soul. Those who set for the Savior that trap so bitter and, as far as they were concerned, inescapable, as having cast around him the snares of death, were ashamed and put to shame, when as God he shook down the power of death and raised up his own temple. For he came back to life from the dead, and ascended to the Father and God in the heavens.","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":153,"ref":"p153","source":"Τότε δὴ τότε κατῃσχύνθησαν μὲν καὶ ἐνετράπησαν, ὡς ἔφην· ἀπεστράφη σαν δὲ καὶ εἰς τὰ ὀπίσω. Ἀποστραφήτωσαν εἰς τὰ ὀπίσω. Ἑπεὶ δὲ οὐ προσήκαντο τὴν πίστιν, ἀλλ' ἔκ τε τῶν ἐναντίων ἐζήτησαν αὐτοῦ τὴν ψυχὴν, ἀπεστράφησαν εἰς τὰ ὀπίσω· γεγόνασι γὰρ ἀπόβλητοι, καὶ θεοστυγεῖς ἐκπεπτώκασι τῆς πρὸς Θεὸν οἰκειό τητος, ἄγευστοι τῶν τῆς ἐπιδημίας μεμενήκασιν ἀγαθῶν, καὶ πρὸς τούτοις πᾶν εἶδος ἀνηκέστου συμ φορᾶς αὐτοῖς ἐπενήνεκται. Καὶ πεπλήρωτο τὸ γε γραμμένον ἐπ' αὐτοῖς· \"Καθὼς ἐποίησας, οὕτως ἔσται σοι τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς κεφαλήν σοι·\" καὶ πάλιν, \"Οὐαὶ τῷ ἀνόμῳ, πονη ρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐ τῷ.\" Ἃ γὰρ συνέβη παθεῖν αὐτοὺς, εἰδόσι λέγειν περιττὸν οἶμαί που. Αἰσχυνθῆναι δὲ καὶ ἐντραπῆναι συνέβη, καὶ μὴν καὶ ὀπίσω πεσεῖν καὶ αὐτοῖς τοῖς ἀκαθάρτοις πνεύμασιν καὶ πρό γε τῶν ἄλλων τῷ Σα τανᾷ, οὗ τοῖς στρατηγήμασιν ἀκολουθήσαντες οἱ Ἰου δαῖοι, σταυρῷ παρέδοσαν τὸν ἀρχηγὸν τῆς ζωῆς. Φαίη δ' ἂν, οἶμαι, τὶς καὶ οὐκ ἀπὸ σκοποῦ, καὶ τοῖς ἀνοσίοις αἱρετικοῖς πρέπον ὅτι μάλιστα, τὴν τῶν προ κειμένων στίχων ἁρμόσαι δύναμιν. [Γενηθήτωσαν ὡσεὶ χνοῦς. Εἴρηταί που παρὰ Θεοῦ δι' ἑνὸς τῶν ἁγίων προφη τῶν περὶ τῶν ἐξ αἵματος Ἰσραὴλ, ὅτι \"Διασπερῶ αὐτοὺς εἰς πάντα ἄνεμον.\" Οὐ γάρ τοι μεμενήκασιν ἐν ταῖς αὐτῶν πόλεσί τε καὶ χώραις· ἐσκορπίσθησαν δὲ μᾶλλον, καὶ ἐπηλύται γεγόνασι ξένοι καὶ πάροικοι, καὶ διαριπτούμενοι πανταχοῦ. Οὐκοῦν εἶεν ἂν ὡς χνοῦς, ὁ παντὶ πνεύματι παράφορος καὶ εὐρίπιστος. Οὕτω γάρ που καὶ ὁ Ψάλλων ἑτέρωθί που περὶ αὐτῶν φησιν·","english":"Then indeed at that time they were put to shame and felt disgraced, as I said; and they were turned back and went backward. Let them be turned back. Since they did not accept the faith, but even sought his life from those who opposed him, they were turned backward; for they have become rejected, and, hated by God, they have fallen away from kinship with God, they have remained without a taste of the good things of his visitation, and in addition to these things every kind of incurable misfortune has been brought upon them. And what was written was fulfilled in them: \"As you have done, so shall your recompense be; it shall be repaid upon your head;\" and again, \"Woe to the lawless man; evil things shall befall him according to the works of his hands.\" For what they suffered, I think it is superfluous to say to those who know. But it happened that they were put to shame and felt disgraced, and indeed also that they fell backward, along with the unclean spirits themselves and before all others with Satan, whose schemes the Jews followed when they handed over to the cross the author of life. And someone might say, I think, and not without reason, that the force of the present verses fits most especially also the impious heretics. [Let them be like chaff. It has been said somewhere by God through one of the holy prophets concerning the Israel of blood, that \"I will scatter them to every wind.\" For they have not remained in their own cities and lands; rather, they have been dispersed, and have become strangers and sojourners, tossed about everywhere. Therefore they would be like chaff, which is carried about by every wind and easily blown away. For thus somewhere also the Psalmist says concerning them:","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":154,"ref":"p154","source":"\"Οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως, ἀλλ' ἢ ὡσεὶ χνοῦς, ὃν ἐκρίπτει ἄνεμος ἀπὸ προσώπου τῆς γῆς.\"] Καὶ ἄγγελος Κυρίου ἐκθλίβων αὐτούς. Καὶ τὸ ἔτι τούτου φορτικώτερον· ἀγγέ λου γὰρ ἐπιπίπτοντος, καὶ πᾶσαν αὐτῶν ἐπισωρεύοντος θλίψιν, ταῖς ἁπασῶν ἐσχάταις ὑποκείσονται συμφοραῖς. Οὕτως ἀνῃρῆσθαί φαμεν καὶ τὰ τῶν Αἰγυπτίων πρωτότοκα· καὶ μὴν καὶ τὰς τῶν Ἀσσυρίων ἑκατὸν ὀγδοήκοντα πέντε χιλιάδας, ὅτε Ῥαψάκης παλιμφήμους ἠφίει φωνὰς, καὶ τῆς θείας ὑπεροχῆς ἀνοσίως κατεθρασύνετο. \"Ἐξῆλθεν γὰρ ἄγγελος Κυρίου, φησὶν, καὶ ἀνεῖλεν ἐκ τῆς παρεμ βολῆς τῶν ἀλλοφύλων ρπεʹ χιλιάδας.\" Γενηθήτω ἡ ὁδὸς αὐτῶν σκότος. Εὑρήσομεν πλεισταχοῦ τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐν τοῖς εὐαγγελικοῖς προστάγ μασιν τῆς αὐτοῦ παρουσίας, τῆς ἐν τῷδε τῷ κόσμῳ φημὶ, τὴν ὄνησιν ἐναργῆ\n\nκαθιστῶντα καὶ λέγοντα· \"Ἐγὼ φῶς εἰς τὸν κόσμον τοῦτον ἐλήλυθα.\" Ἀπειθήσαντες τοίνυν οἱ Ἰουδαῖοι τῷ ἀληθινῷ, καὶ τὸν τῆς ἑαυτῶν διανοίας καμμύοντες ὀφθαλμὸν μεμενήκασιν ἐν σκότῳ. Καὶ τοῦτο ἡμῖν προφητικῶς ἄνωθεν ἀνεκεκράγει λόγος· \"Ὑπομεινάντων γὰρ αὐτῶν, φησὶν, φῶς ἐγένετο αὐτοῖς σκότος· μείναντες αὐγὴν, ἐν ἀωρὶ περιεπάτησαν.\" Τὸ δὲ, ὑπομεινάντων, φησὶν ἀντὶ τοῦ, προσδοκησάντων. Καὶ ἅγγελος Κυρίου καταδιώκων αὐτούς. Περιολισθαίνουσιν τοίνυν, καὶ ἐν σκότῳ βαδίζουσιν, συνελαύνοντος καὶ εἰς τοῦτο αὐ τοὺς ἀγγέλου Θεοῦ. Οὐ γὰρ δὴ συμπράττουσιν αὐτοῖς, ὡς ἔφην, αἱ λογικαί τε καὶ ἅγιαι δυνάμεις· ἀνταν ίστανται δὲ μᾶλλον ὡς μεμισημένοις παρὰ Χριστοῦ, καὶ τῆς πρὸς αὐτὸν οἰκειότητος ἐκσεσοβημένοις. Ὅτι δωρεὰν ἔκρυψάν μοι διαφθοράν.","english":"Not so the ungodly, not so, but rather like the chaff that the wind drives away from the face of the earth. And the angel of the Lord afflicts them. And what is even more burdensome than this: for when the angel falls upon them and heaps up every affliction upon them, they will be subjected to the last of all calamities. It is in this way, we say, that the firstborn of the Egyptians were also destroyed; and indeed also the hundred and eighty-five thousand of the Assyrians, when Rabshakeh uttered his reviling words and impiously grew bold against the divine supremacy. For an angel of the Lord went out, it says, and slew a hundred and eighty-five thousand from the camp of the foreigners. Let their way become darkness. We shall find our Lord Jesus Christ in very many places in the gospel commandments establishing clearly the benefit of his coming—I mean his coming in this world—and saying: I have come as a light into this world. The Jews, therefore, having disobeyed the true light and closed the eye of their own mind, have remained in darkness. And the prophetic word cried out this very thing to us from of old: For while they waited, it says, the light became darkness to them; though they awaited brightness, they walked in the gloom of night. And the phrase while they waited, it says, is used in place of while they expected. And the angel of the Lord pursuing them. They slip and stumble, therefore, and walk in darkness, with the angel of God driving them on to this as well. For the rational and holy powers do not, as I said, cooperate with them; rather they oppose them, as those hated by Christ and driven out from familiarity with him. For without cause they hid corruption for me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"( 114 ) Ἐγκαλεῖν ἔχοντες μηδὲν, εἰς τοσοῦτο καὶ σκαιότητος ἐννοιῶν καὶ μὴν καὶ θράσους καὶ ἀνοσίων καθήκοντο τολμημάτων, ὥστε καὶ θανάτου καὶ φθορᾶς αὐτῷ διαπῆξαι πάγην· καίτοι λέγοντι σαφῶς· \"Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;\" Ἔνθα δὲ ὅλως οὐκ ἦν ἁμαρτίας εὕρεσις, ἐκεῖ που πάντως ἐστὶν τῶν διωκόντων τὸ μῖσος ἀπροφάσιστον παντελῶς. Ἕδραν δὲ καὶ βάσιν ἤγουν, ἀφορμὴν, τὸ φονᾷν οὐκ ἔχει. Μάτην ὠνείδισαν τὴν ψυχήν μου. Ἆρ' οὐ δωρεὰν, οὐ μάτην αὐτοῦ τὴν ψυχὴν ὠνείδιζον, ποτὲ μὲν Σαμαρείτην καὶ φιλοπότην εἶναι διαβεβαιούμενοι, ποτὲ δὲ καὶ δαιμόνιον ἔχειν λέγοντες, καὶ πλανᾷν τοὺς ὄχλους, καὶ μὴν καὶ ἐν τῷ Βεελζεβοὺλ ἐργάζεσθαι τὰς θεοσημείας; Οὐκ οῦν ἁλοῖεν ἂν εἰκῆ καὶ μάτην ἐπ' αὐτῷ θρασυστο μήσαντες Ἰουδαῖοι, καὶ λαλήσαντες κατὰ τοῦ Θεοῦ ἀδικίαν, ἄραντές τε τὸ κέρας εἰς ὕψος, κατὰ τὴν τοῦ Ψάλλοντος φωνήν. [Ἐλθέτω αὐτῷ παγὶς ἢν οὐ γινώσκει. Ἣν γὰρ οὐκ ἐγίνωσκον παγίδα, οὐκ ἃν πώποτε προσεδόκησαν, αὐτοῖς συμβήσεσθαι συμφορὰς, αὗται κατέλαβον αὐτούς. Ἐκβέβληνται γὰρ τοῦ καθηγεῖσθαι λαῶν, μᾶλλον δὲ συνδιολώσασιν αὐτοῖς, ἔργον γεγονότες ἐχθρῶν ἥλωσαν, καὶ πεπόρθηνται, καὶ τί γὰρ οὐχὶ τῶν ἐσχάτων αὐτοῖς συνέβη κακῶν;] Καὶ ἡ θήρα ἣν ἔκρυψαν, συλλαβέτω αὐτούς. Ἡ θήρα ἣν ἔκρυψαν τῷ Χριστῷ, αὕτη συνέλαβεν αὐτοὺς, καὶ τῇ ἰδίᾳ παγίδι συνεπε πτώκασιν. Τεθήρανται γὰρ, ὡς ἔφην, ὑπενηνεγμένοι ταῖς δίκαις, καὶ πεπτώκασιν ὑπὸ τὸ λίνον τῆς θείας ὀργῆς· ὡς γάρ φησιν ὁ Παροιμιαστὴς, \"Οὐκ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς·","english":"(114) Having nothing to accuse him of, they had come to such a pitch of perversity of thought, and indeed of recklessness and unholy daring, that they even fixed a snare of death and destruction for him; although he says plainly: \"Which of you convicts me of sin? If I speak the truth, why do you not believe me?\" But where there was no finding of sin at all, there surely the hatred of the persecutors is entirely without excuse. And it has no seat or foundation—that is, no occasion—for murderous rage. They reproached my soul in vain. Was it not for nothing, not in vain, that they reproached his soul, at one time asserting that he was a Samaritan and a glutton, at another saying that he had a demon, and that he was deceiving the crowds, and indeed that he performed the divine signs in Beelzebul? Therefore the Jews would be caught, having recklessly and in vain devised bold things against him, and having spoken iniquity against God, and having lifted up their horn on high, according to the voice of the Psalmist. [Let a snare come upon him which he does not know. For the snare which they did not know, which they never expected—that calamities would befall them—these things overtook them. For they have been cast out from leading the peoples, or rather, having been destroyed together with them, having become a work for their enemies, they were captured and laid waste, and what of the last evils did not happen to them?] And the hunt which they hid, let it seize them. The hunt which they hid for Christ, this seized them, and they have fallen together in their own snare. For they have been hunted, as I said, having been brought under judgment, and they have fallen under the net of divine wrath; for as the writer of Proverbs says, \"Not unjustly are nets spread for birds.","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":156,"ref":"p156","source":"αὐτοὶ γὰρ οἱ φό νου μετέχοντες θησαυρίζουσιν ἑαυτοῖς κακά· ἡ δὲ καταστροφὴ ἀνδρῶν παρανόμων κακή.\" Γέγραπται δὲ πάλιν· \"Ὁ κυλίων λίθον, ὑφ' ἑαυτῷ κυλίει.\" Ἡ δὲ ψυχή μου ἀγαλλιάσεται ἐπὶ τῷ Κυρίῳ. Χρῆναί φημι διαμεμνῆσθαι τῶν λόγων ὧν ἐποιησάμην ἐν ἀρχαῖς τοῦ ψαλμοῦ. Ἔφην γὰρ ὅτι τὸ Χριστοῦ πρόσωπον εἰσκεκόμισται τῆς Ἰουδαίων ἀνοσιότητος, μονονουχὶ κατακεκραγὸς, πλὴν τοὺς τῇ κακώσει πρέποντας οὐ παραιτούμενον λόγους, ἀνθρωπίνως δὲ μᾶλλον ἢ θεοπρεπῶς διαλεγόμενον πλεισταχοῦ διὰ τὸ τῆς μετὰ σαρκὸς οἰκονομίας μυ στήριον. Ἰδοὺ γὰρ ἰδοὺ κἀνθάδε ἐπὶ τῷ σωτηρίῳ τοῦ Πατρὸς εὐφραίνεσθαί φησιν, ὡς παρ' αὐτοῦ δηλονότι σεσωσμένος. Εὑρήσομεν δὲ καὶ αὐτοὺς τοὺς ἁγίους ἀποστόλους, οἲ καὶ αὐτόπται καὶ ὑπηρέ ται γεγόνασι τοῦ Λόγου, καὶ ταμίαι γνήσιοι τῶν ἱερῶν κηρυγμάτων, ἐγηγέρθαι λέγοντες αὐτὸν παρὰ τοῦ Θεοῦ καὶ Πατρὸς, δόξαν τε καὶ κυριότητα λα βεῖν, ὑποταγέντων αὐτῷ τῶν ἐχθρῶν αὐτοῦ. Πάντα τὰ ὀστᾶ μου ἐροῦσι, κ.τ.λ. ( 115) Ὅταν τί λέγῃ Χριστὸν ἀνθρωπίνως, τοῦτο ἡμεῖς ἁρπάζομεν εἰς ὄνησιν ἑαυτῶν. Τί δὲ δὴ καί φησιν; \"Πάντα τὰ ὀστᾶ μου ἐροῦσι· Κύριε, Κύριε, τίς ὅμοιός σοι;\" Ὅμοιον ὡσεὶ καὶ ἔφη τυχόν· Ἐξ ὅλης δυνάμεως καὶ ἰσχύος καὶ ἐξ αὐτῶν ὥσπερ τῶν ἐκ βάθους μυελῶν ποιήσομαι τὴν ὁμολογίαν· ἀπαράβλητον εἰς ἡμερότητα καὶ φιλανθρωπίαν ἀνα τίθησιν [οἱ] τῷ τῶν ὅλων κρατοῦντι καὶ βασιλεύοντι. Ῥυόμενος πτωχὸν ἐκ χειρὸς στερεωτέρων αὐτοῦ. (, ) Γενικὸς ὁ λόγος καὶ ἀληθὴς κατὰ πάντων. Τὸν γὰρ πτωχὸν τῷ πνεύματι. καὶ συνεσταλμένον ἔχοντα τὸ","english":"For those who share in murder store up evils for themselves, and the downfall of lawless men is evil. And again it is written: \"He who rolls a stone rolls it upon himself.\" But my soul will exult in the Lord. I say that one must remember the words I made at the beginning of the psalm. For I said that the person of Christ has been introduced [speaking] against the impiety of the Jews, all but crying out against them, yet not declining words suited to reproach, but rather conversing in a human way rather than in a way befitting God in many places, because of the mystery of the economy with the flesh. For behold, behold, even here he says that he rejoices in the salvation of the Father, as one clearly saved by him. And we shall find that the holy apostles themselves, who were both eyewitnesses and servants of the Word, and genuine stewards of the sacred proclamations, say that he was raised by God the Father, and received glory and lordship, his enemies having been subjected to him. All my bones shall say, etc. (115) Whenever he says something of Christ in a human way, we seize it for our own benefit. And what indeed does he say? \"All my bones shall say: Lord, Lord, who is like you?\" Perhaps he said something like: With all my power and strength, and as it were from the very marrow deep within, I will make the confession; he ascribes incomparable gentleness and love of humanity to the one who rules and reigns over all things. Rescuing the poor man from the hand of those stronger than he. The statement is general and true concerning all. For the poor in spirit, and him who has the","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":157,"ref":"p157","source":"φρόνημα, καὶ πᾶσαν ἐπὶ Θεῷ θέμενον τὴν ἐλπίδα, καταβιάζονταί τε καὶ διαρπάζουσιν, βαρβάρων ἀγρίων ἐπιπηδῶντες δίκην, ἄνδρες ἀλιτήριοι καὶ διαβολικῶν σκεμμάτων ὑπουρ γοὶ, καὶ δαιμονιώδους μανίας ἐκμεμεστωμένοι· καὶ προσέτι τούτοις καὶ αὐτὴ τῶν ἀκαθάρτων πνευμάτων ἡ ἀπηνεστάτη πληθύς. Ἐπιτρίζουσι γὰρ τοὺς ὀδόν τας τοῖς εὐδοκιμεῖν ἐθέλουσιν, καὶ τοῖς θείοις νόμοις εὐήνιον ὑπέχουσι τὸν αὐχένα. Πλὴν οὐ κατὰ τὸ αὐ τοῖς δοκοῦν πάντως τὸ τῶν πραγμάτων ἔρχεται πέ ρας· σώζει γὰρ τοὺς δικαίους ὁ πανσθενὴς τοῦ Θεοῦ Λόγος. Ἀναστάντες μοι μάρτυρες ἄδικοι, ἂ οὐκ ἐγίνωσκον ἠρώτων με. Ἐνταῦθα σαφῶς τῆς Ἰουδαϊκῆς ἀνοσιότητος διαμνημονεύει Χριστὸς, καὶ τῶν εἰς αὐτὸν πεπαρῳνημένων ποιεῖται κατάλογον. Σεσυκοφαντή κασιν μὲν γὰρ αὐτὸν Πιλάτῳ προσάγοντες οἱ τῶν Ἰουδαίων καθηγηταί. Εἰσεκόμισαν γὰρ ψευδομαρτυ ροῦντάς τινας· \"Οὗτος ἔφη, ὅτι Δύναμαι καταλῦσαι τὸν ναὸν τοῦ Θεοῦ, καὶ ἐν τρισὶν ἡμέραις οἰκοδομῆσαι αὐτόν.\" Καὶ αὐτοὶ δὲ τὰς αἰτίας εἰπεῖν ἐξαιτούμενοι δι' ἃς ἐπεφωνοῦντο, \"Ἆραι, ἆραι, σταυροῦ αὐ τὸν,\" κατεψεύδοντο λέγοντες, ὅτι \"Κωλύει φόρους διδόναι Καίσαρι, καὶ ὅτι ἀνασείει τοὺς ὄχλους.\" Σεσυκοφαντήκασι δὲ καὶ πρὸ τοῦ τιμίου σταυροῦ, καὶ καθ' ἑτέρους τρόπους· ἔφασκον γὰρ τοῖς ὑπὸ χεῖρα λαοῖς· \"Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἂν ἔλυεν τὸ Σάββατον.\" Διετείνοντο δὲ ὅτι καὶ δαιμόνιον ἔχει καὶ μαίνεται, φάγον τε καὶ οἰνοπότην, ἐνεργοῦντά τε διὰ τοῦ Βεελζεβοὺλ, ὠνόμαζον αὐτόν. [Ἀνταπεδίδοσάν μοι πονηρά.","english":"and every hope set on God, they violently oppress and plunder, leaping upon them like savage barbarians—men of sin and servants of diabolical schemes, and filled with demonic madness; and besides these, the most cruel multitude of unclean spirits themselves. For they gnash their teeth at those who wish to be held in good repute and who submit a docile neck to the divine laws. Nevertheless, the outcome of affairs does not at all come about according to what seems good to them; for the almighty Word of God saves the righteous. Unjust witnesses rose up against me; they questioned me about things I did not know. Here Christ clearly makes mention of Jewish impiety and draws up a list of those who had behaved outrageously against him. For the leaders of the Jews slandered him by bringing him before Pilate. For they brought in certain false witnesses: \"This man said, 'I am able to destroy the temple of God, and in three days to build it.'\" And they themselves, when asked to state the charges for which they were crying out, \"Away, away, crucify him,\" lied, saying, \"He forbids giving tribute to Caesar, and that he stirs up the crowds.\" They slandered him also before the precious cross, and in other ways as well; for they said to the peoples under their hand, \"If this man were from God, he would not break the Sabbath.\" And they kept insisting that he had a demon and was mad, and they called him a glutton and a wine-drinker, and one working through Beelzebul. They repaid me evil.","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":158,"ref":"p158","source":"Εὐεργετοῦντα γὰρ ἐλοιδόρουν, παρακαλοῦντα πρὸς σωτηρίαν, λίθοις ἔβαλλον αὐτὸν, νουθετοῦντα πανσόφως, καὶ ἐμβιβάζοντα ταῖς εἰς εὐσέβειαν ἀποκο μιζούσαις τρίβοις, ὕβριζον οἱ τάλανες, καὶ προσέτι καὶ ἐπεβουλεύοντο, ὥστε καὶ ἀτεκνίαν αὐτῷ κατασκευά ζειν.] Καὶ ἀτεκνίαν τῇ ψυχῇ μου. Ἔθος τῇ θείᾳ Γραφῇ υἱοὺς ὀνομάζειν κατὰ μαθητείαν τῶν μυσταγωγεῖν εἰωθότων τοὺς μυσταγωγουμένους. Καὶ γοῦν ὁ θεσπέσιος Παῦλος ἐπιστέλλων τισίν· \"Ἐν γὰρ Χριστῷ Ἰησοῦ, φησὶν, διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα·\" καὶ μὴν καὶ Γαλάταις· \"Τεκνία, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.\" Ὠνομάζοντο δὲ καὶ υἱοὶ τῶν ἁγίων προφητῶν, οἱ κατὰ διάθεσίν τε καὶ μάθησιν οἰκεῖοι καὶ προσεδρεύοντες αὐτοῖς. Ὅτι γὰρ οὐ συνεχώρουν ὑπὸ Χριστοῦ μαθητεύεσθαί τινας οἱ καθηγεῖσθαι λαχόντες τῶν Ἰουδαϊκῶν ταγμάτων, σαφὲς ἂν γένοιτο κἀντεῦθεν ἀκονιτί. Προσεφώνουν μὲν γὰρ, ὡς ἔφην, τοῖς ὄχλοις, ὅτι \"Δαιμόνιον ἔχει καὶ μαίνεται;\" τί ἀκούετε αὐτοῦ, Ἔτυπτον δὲ καὶ τοὺς ἁγίους ἀποστόλους ἐν συνεδρίῳ πολλάκις, ἐγκαλοῦντες αὐτοῖς τὴν μυσταγωγίαν. [Ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν. Ὁποῖος δέ ἐστιν ὁ πένθους τρόπος, παρά γε τοῖς τὴν ἁγίαν κατορθοῦν εἰωθόσι ζωὴν, οὗτος ὁ στίχος εὗ μάλα διατρανοῖ. \"Ἐταπείνουν γὰρ ἐν νηστείᾳ τὴν ψυχήν μου,\" φησί. Καὶ ἐντεῦθεν τὸν τοῦ πέν θους παραχρῆμα δεικνύει καρπὸν, καὶ τῶν ἁγιοπρεπῶν ἱδρώτων τὴν ὄνησιν.] Ἡ προσευχή μου εἰς κόλπον μου ἀποστραφή σεται.","english":"For they reviled him who did good, him who exhorted them to salvation, they stoned him, him who admonished them with all wisdom and set them on the paths that lead to godliness—the wretched men outraged him, and moreover they even plotted against him, so as to bring about childlessness for him. And childlessness for my soul. It is the custom of the divine Scripture to call sons those who are disciples, in the manner of those who are accustomed to initiate the initiated. And indeed the inspired Paul, writing to certain people, says: \"For in Christ Jesus I begot you through the Gospel\"; and again to the Galatians: \"My little children, for whom I am again in travail, until Christ is formed in you.\" And the sons of the holy prophets were also so named—those who by disposition and learning were close to them and attended upon them. For that those who had obtained the leadership of the Jewish orders did not permit certain people to be made disciples by Christ would be clear even from this, without effort. For they proclaimed to the crowds, as I said: \"He has a demon and is mad; why do you listen to him?\" And they also often beat the holy apostles in the council, accusing them of initiation. They humbled my soul with fasting. What kind of thing mourning is among those accustomed to practice the holy life, this verse makes very clear. \"For they humbled my soul with fasting,\" he says. And from this he immediately shows the fruit of mourning, and the benefit of the holy and fitting labors. My prayer will be turned back into my bosom.","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":159,"ref":"p159","source":"\"Ἡ προσευχή μου γὰρ, φησὶν, εἰς κόλπον μου ἀποστραφήσεται, τουτέστιν οὐκ ἄπρακτος οὐδὲ ἀνήνυτος γέγονεν παρὰ Θεῷ, δεκτὴ δὲ μᾶλλον, καὶ οἷον εἰς κόλπον δοθεῖσα τοὺς ἐμούς. Εἰθί σμεθά πως ἐν κόλπῳ δέχεσθαι τὰ παρ' ὅτου οὖν προσ φερόμενα δῶρα. Ὅτι γὰρ τὰς τῶν ὁσίων ἱκετηρίας προσίεται Θεὸς, πῶς ἂν ἐνδοιάσειέ τις; αὐτοῦ λέγον τος ἐναργῶς ποτὲ μὲν, ὅτι, \"Κέκραξον πρός με καὶ εἰσακούσομαί σου·\" ποτὲ δὲ πάλιν ἑκάστῳ τῶν προσ αγόντων τὰς ἱκετηρίας· Ἔτι σοῦ λαλοῦντος ἐρῶ· Ἰδοὺ πάρειμι. Ἀντὶ τοῦ, Προσευχόμενος, ἐδεχόμην παρὰ τοῦ Θεοῦ τὰς αἰτήσεις, καὶ τὸν κόλπον μου ἐπλήρουν. Τοῦτο σημαντικὸν ἂν εἴη τοῦ ἐναπομεῖναι ἐκείνους τῇ ἁμαρτίᾳ· οὐδὲν γὰρ ὠφελήθησαν, φησὶ, τῇ ὑπερβολῇ τῆς ἀνοίας τὴν προσευχὴν ὥσπερ εἰς ἑαυτὸν ἐπανακάμψαι ποιήσαντες. [Ὡς πλησίον, καὶ ὡς ἀδελφόν. Ἑκάστῳ, φησὶν, οὕτως ἀρέσειν ἐσπούδαζον, ὥστε δοκεῖν εἶναί τινα τῶν ἀγχιστέων καὶ τῶν τεταγμένων εἰς ἀδελφούς.] Διεσχίσθησαν, καὶ οὐ κατηνύγησαν.","english":"For my prayer,\" he says, \"will return into my bosom\"—that is, it has not become ineffective or unaccomplished before God, but rather acceptable, and as it were given into my bosom. For we are somehow accustomed to receive into our bosom the gifts brought by anyone at all. For that God accepts the supplications of the holy, how could anyone doubt? Since he himself says clearly, at one time, \"Cry out to me and I will hear you\"; and at another time again to each of those who bring supplications: \"While you are still speaking, I will say: Behold, I am present.\" In place of: \"While praying, I was receiving my petitions from God, and I was filling my bosom.\" This would be significant of their remaining in sin; for they were helped nothing, he says, by making their prayer, through the excess of their folly, return as it were upon themselves. [As a neighbor, and as a brother. For each one, he says, I strove to be so pleasing, as to seem to be one of the near kin and of those reckoned as brothers.] They were divided, and they were not pricked to the heart.","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":160,"ref":"p160","source":"Τουτέστιν ἀκαμπὴς ἀπομεμένηκεν καὶ ἀφιλοικτίρμων ὁ νοῦς αὐτοῖς. Πλὴν ἐγὼ, φησὶν, οὐκ ἔγνων. Τί δὲ οὐκ ἔγνων; Τὴν αἰτίαν δηλονότι δι' ἣν αἱ μὲν μάστιγες κατεῤῥήγνυντο· οἱ δὲ οὐ κατηνύγησαν. Οὐδὲν γὰρ, ὡς ἔφην, ἐγκαλεῖν ἔχοντες, ἐπεμαίνοντο τῷ Χριστῷ. Καὶ γοῦν ἔφασκεν ἐναργῶς· \"Τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; Εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι;\" Οὐκοῦν ἁμαρτίαν ἐμαυτοῦ, φησὶν, οὐδεμίαν ἔγνων. Ἐπείρασάν με, ἐξεμυκτήρισάν με μυκτηρισμόν. Ὁ τοῖς εὐαγγελικοῖς συγγράμμασιν ὁμιλῶν, εὑρήσει καὶ τοῦτο τολμήσαντας Ἰουδαίους κατὰ τοῦ καλέσαντος εἰς ζωὴν, δῆλον δὲ ὅτι Χριστοῦ. Μυρίας γὰρ καὶ πικρὰς ἐπεσώρευον αὐτῷ τὰς θλί ψεις· καὶ προσεῖσαν πλεισταχοῦ, διδάσκαλον μὲν ἀποκαλοῦντες αὐτὸν, ἀρτύοντες δὲ παγίδας καὶ βρόχους. Ἐπέπεμψαν γὰρ ὁμοῦ τοῖς ἰδίοις μαθηταῖς τοὺς Ἡρωδιανοὺς λέγοντες· \"Οἴδαμεν ὅτι ἐν ἀλη θείᾳ τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις, καὶ οὐ μέλει σοι περὶ οὐδενός· οὐ γὰρ βλέπεις εἰς πρόσωπον ἀν θρώπου. Ἔξεστι δοῦναι φόρους Καίσαρι, ἢ οὔ;\" Ποτὲ δὲ καὶ νομικὰς προτάσεις προσάγοντες καὶ φιλομαθείας δόκησιν ἑαυτοῖς περιπλάττοντες ἐζήτουν τι θηρεῦσαι ἐκ τοῦ στόματος αὐτοῦ, καθ' ἃ γέγραπται. Ἀλλ' ἤκουον τότε· \"Τί με πειράζετε, ὑποκρι ταί;\" Οὐ γὰρ ἦν δύνασθαι λαθεῖν τὸν εἰς καρδίαν ὁρῶντα καὶ νεφροὺς, καὶ εἰδότα τὰ κεκρυμμένα. Ὅτι δὲ καὶ ἐξεμυκτήρισαν αὐτὸν, χαλεπὸν οὐδὲν ἐκ τῶν περὶ αὐτοῦ γεγραμμένων ἰδεῖν. Ὁ μὲν γὰρ τῶν ὅλων Σωτὴρ καὶ Κύριος· \"Ἀμὴν, ἀμὴν, φησὶν, λέγω ὑμῖν·","english":"That is, their mind remained inflexible and unmerciful. \"But I,\" he says, \"did not know.\" What did I not know? Clearly the reason for which the scourges broke out, while they were not pricked to compunction. For, as I said, having nothing with which to accuse him, they raged against Christ. And indeed he said plainly: \"Which of you convicts me of sin? If I speak truth, why do you not believe me?\" Therefore, he says, I knew no sin of my own. \"They tested me, they mocked me with mockery.\" Anyone who consults the Gospel writings will find that the Jews dared even this against the one who called them to life—clearly, that is, against Christ. For they heaped countless bitter afflictions upon him, and often drew near, calling him Teacher while preparing snares and nooses. For they sent the Herodians along with their own disciples, saying: \"We know that you teach the way of God in truth, and you care for no one; for you do not look at the face of a man. Is it lawful to give tribute to Caesar, or not?\" And sometimes, bringing forward legal questions and wrapping themselves in a pretense of love of learning, they sought to catch something from his mouth, as it is written. But they heard then: \"Why do you test me, hypocrites?\" For it was not possible to escape the one who sees into heart and reins, and who knows what is hidden. And that they also mocked him, it is no difficult thing to see from what is written about him. For the Savior and Lord of all says: \"Amen, amen, I say to you—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"ὁ τὸν λόγον μου ἀκούων καὶ πιστεύων τῷ πέμψαντί με, ἔχει ζωὴν αἰώνιον·\" προσετίθει δὲ ὅτι \"Θάνατον οὐ μὴ ἴδῃ εἰς τὸν αἰῶνα.\" Οἱ δὲ ὑπήντουν σκληροὶ καὶ ἀγέρωχοι, καὶ ἐκ πολλῆς ἄγαν ἀσυνεσίας οὐ συνιέντες τὸ εἰρημένον, ἀντανίσταντο λέγοντες· \"Ἀβραὰμ ἀπέθανεν, καὶ οἱ προφῆται ἀπέθανον, καὶ σὺ λέγεις· Ἐάν τις τὸν λόγον μου ἀκούσῃ, θάνατον οὐ μὴ ἴδῃ εἰς τὸν αἰῶνα; τίνα σεαυτὸν ποιεῖς;\" [Οὐκοῦν ποτὲ μὲν ἐπείραζον, ποτὲ δὲ καὶ ἐξεμυκτήριζον ἐπιβρύχοντες αὐτῷ τοὺς ὀδόντας, καὶ μανίας διαβολικῆς, καὶ δαιμονιώδους ὠμότητος ἐκμεμεστω μένην ἔχοντες τὴν καρδίαν. Ἀλλ', ὦ Κύριε, φησὶ, πότε ἐπόψῃ; Ἄθρει δέ μοι πάλιν κἀν τούτῳ τὸ τῆς ἀνθρωπότητος σχῆμα, καὶ τὸ τῆς κενώσεως μέτρον, εὖ μάλα τετηρημένον· ἵνα πάλιν ὑποτύπωσις ἐπιεικείας αὐτὸς εὑρίσκηται Χριστός· καίτοι γὰρ δυ νάμενος ὡς Θεὸς τὴν ἰσοπαλῆ τοῖς Ἰουδαϊκοῖς τολμήμασιν ἐπιμετρῆσαι δίκην, τὸ χρῆναι τοῦτο δρᾷν ἀνατίθησι τῷ Πατρὶ, ἵνα καὶ εἰς ἡμᾶς ὀρθῶς λέγηται τὸ διὰ τοῦ θεσπεσίου Παύλου· \"Μὴ ἑαυτοὺς ἐκδι κοῦντες, ἀγαπητοὶ, ἀλλὰ δότε τόπον ὀργῇ.\"] Ἀποκατάστησον τὴν ψυχήν μου ἀπὸ τῆς κακουργίας αὐτῶν. Τῆς Ἰουδαίων ἀνοσιότητος διαμνημονεύσας πανταχοῦ, πλεῖστά τε ὅσα περὶ τοῦ σωτηρίου πάθους εἰπὼν, εἰσκεκόμικεν ἀναγκαίως διὰ τῆς τῶν προκειμένων ἐννοίας καὶ τὸν περὶ τῆς ἐκ νεκρῶν ἀναστάσεως ἐπ' αὐτοῦ λόγον. Χάριτι μὲν γὰρ Θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου, κατὰ τὸ γεγραμ μένον. Πλὴν οὐ μεμήνηκεν τῷ θανάτῳ κάτοχος. Οὐκ οῦν κἂν εἰ ὁ Πατὴρ ἀποκατασταθῆσαι λέγοιτο, ἀλλ' ἐν Υἱῷ καὶ τοῦτο πεπρᾶχθαι φαμέν·","english":"The one who hears my word and believes in the one who sent me has eternal life; and he added, \"He shall not see death forever.\" But they came out hard and arrogant, and from great senselessness not understanding what was said, they opposed him, saying: \"Abraham died, and the prophets died, and you say, 'If anyone hears my word, he shall not see death forever'? Who do you make yourself?\" [So at one time they were testing him, and at another they were mocking him, gnashing their teeth at him, and having their heart filled full with devilish madness and demonic cruelty. But, O Lord, he says, when will you look upon it? And observe in this again, for my sake, the form of humanity and the measure of the kenosis, well and truly preserved, so that Christ himself may again be found as a model of gentleness. For although as God he was able to measure out the justice equal to the Jewish audacities, he commits the necessity of doing this to the Father, so that even for us it may be rightly said through the divine Paul: \"Not avenging yourselves, beloved, but give place to wrath.\"] Restore my soul from their wickedness. Having everywhere remembered the impiety of the Jews, and having said very many things about the saving passion, he has necessarily introduced through the meaning of the present words also the account of his resurrection from the dead. For by the grace of God he tasted death for everyone, according to what is written. Yet he has not remained held fast by death. Therefore, even if the Father is said to restore, we say that this too was accomplished in the Son.","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":162,"ref":"p162","source":"σοφία γάρ ἐστι Θεοῦ καὶ δύναμις τοῦ Πατρός. Ἀπὸ λεόντων τὴν μονογενῆ μου. Λέοντας φησὶν ἢ τὰς πονηρὰς καὶ ἀντικειμένας δυνάμεις, αἱ μονονουχὶ κατεβρυχήσαντο τοῦ Χριστοῦ· ἢ τάχα που καὶ αὐτοὺς τοὺς τῶν Ἰουδαίων καθηγητάς. Οὕτω γὰρ αὐτῶν διαμνημονεύει λέγων διὰ φωνῆς Ἡσαΐου· \"Ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ· ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς· διὰ τοῦτο ἐμίσησα αὐτήν.\" Μονογενῆ γε μὴν τὴν ἑαυτοῦ ψυχὴν ὀνομάζει, τὸ μονογενῆ τιθὲν ἀντὶ τοῦ ἠγαπημένην· ἀεὶ γάρ πώς ἐστιν ἐν ἀγάπῃ πλείστῃ τὸ μονογενὲς ἐν τέκνοις. Ἐξομολογήσομαί σοι ἐν Ἐκκλησίᾳ πολλῇ, ἐν λαῷ βαρεῖ αἰνέσω σε. Ἐκκλησίαν ἐν τούτοις μεγάλην τὴν ἐξ ἐθνῶν ὀνομάζει· καὶ μάλα εἰκότως, ὡς ἀναριθμήτῳ πληθύϊ κομῶσαν, καὶ τὸ τῶν Ἰουδαίων ἔθνος καὶ κατὰ τοῦτο ὑπερκειμένην. Μεγάλη δὴ καὶ ἑτέ ρως, ὡς τὴν ἐν Χριστῷ δικαιοσύνην ἔχουσα, καὶ διὰ πολιτείας εὐαγγελικῆς τελειουμένη πρὸς\n\nἁγιασμόν. Ἐν ὑπεροχῇ δὲ τῆς ἐν νόμῳ λατρείας ἡ πνευματικὴ, καὶ τῶν ἐν σκιαῖς ἡ ἀλήθεια· οὐκοῦν τὸ μέγα κατά τε πληθὺν νοοῖτ' ἂν εἰκότως, καὶ πρός γε τοῦτο κατὰ τὴν ἀρετήν. –Βαρὺς δὲ λαὸς ὀνομάζεται, ἅτε δὲ καὶ ἀπηλλαγμένος κουφότητος Ἰουδαϊκῆς, καὶ τὸ εὐ παράφορον οὐκ ἔχων, οὔτε μὴν παντὶ ἀνέμῳ περι φερόμενος, βεβηκὼς δὲ μᾶλλον, καὶ τὸ ἀκράδαντον ἐν πίστει τηρῶν· οὐκοῦν καὶ τὸν μέχρις αἵματος ἀγῶνα διήνεγκαν μαρτυροῦντι Χριστῷ, καὶ τετηρήκασιν τὸ γεγραμμένον· \"Ἕως θανάτου ἀγώνισαι περὶ τῆς ἀληθείας.\" Μὴ ἐπιχαρείησάν μοι οἱ ἐχθραίνοντές μοι ἀδίκως.","english":"For he is the wisdom of God and the power of the Father. From the lions, my only-begotten. By \"lions\" he means either the evil and opposing powers, which all but devoured Christ; or perhaps also the very teachers of the Jews. For thus he remembers them, saying through the voice of Isaiah: \"My inheritance has become to me as a lion in the thicket; it has given forth its voice against me; therefore I have hated it.\" But he calls his own soul \"only-begotten,\" putting \"only-begotten\" in place of \"beloved\"; for somehow the only-begotten among children is always in the greatest love. I will give thanks to you in a great church; in a heavy people I will praise you. In these words he calls the church from the Gentiles \"great\"; and very fittingly, as flourishing with an innumerable multitude, and surpassing the nation of the Jews even in this respect. Great indeed also in another way, as having the righteousness that is in Christ, and being perfected through the evangelical conduct unto sanctification. And in excellence over the worship in the law is the spiritual worship, and over the shadows the truth; so the \"great\" may reasonably be understood both in multitude and further in this respect, in virtue. And a \"heavy\" people is named, as having been freed from Jewish levity, and not having the easily swayed, nor being carried about by every wind, but rather standing firm and keeping the unshaken in faith; therefore they also endured the struggle even to blood, with Christ as witness, and have kept what is written: \"Struggle for the truth even to death.\" Let not those who hate me unjustly rejoice over me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Πῶς ἂν ἐπέχαιρον Ἰουδαῖοι Χριστῷ, ἢ ποίας ἂν ἐσχήκασιν ἀφορμὰς τῆς κατ' αὐτοῦ θυμηδίας, εἰ μεμένηκεν ἐν νεκροῖς; Δηλονότι εἰ καὶ αὐτὸς ἐν ἴσῳ τοῖς ἄλλοις κάτοχος ἐγεγόνει ταῖς ᾅδου πύλαις, καὶ μηδεὶς ἦν αὐτοῦ λόγος ἔτι μετὰ τὸ παθεῖν ὑπὲρ ἡμῶν τὰ ἐπὶ τῷ σταυρῷ πάθη. Οἱ μισοῦντές με δωρεὰν, καὶ διανεύοντες ὀφθαλμοῖς. Ἑπ' οὐδενὶ γὰρ ἐδίωκον τὸν Κύριον, τουτέστιν ἀφορμὴν οὐδεμίαν ἐσχηκότες κατ' αὐτὸν, δι' ἣν ἐχρῆν ὁρᾶσθαι μεμισηκότας τοὺς διανεύοντας τοῖς ὀφθαλμοῖς. Περιτυγχάνοντες γὰρ, ὡς ἔφην, αὐτῷ καὶ διδάσκαλον ὀνομάζοντες, καὶ τὴν ὁδὸν τοῦ Θεοῦ διδάσκειν ἐν ἀληθείᾳ λέγοντες, διέλεγον ἀλλήλοις κατειρωνευόμενοι πάντως που, καὶ τὴν ὑπόκρισιν ὑπεμφαίνοντες, εἰς ἀπολογίαν τοῦ μὴ δοκεῖν ἀληθές τι λέγειν περὶ αὐτοῦ, ὅτι διδάσκαλον ὀνομάζειν ἤθελον. Ὅτι ἐμοὶ μὲν εἰρηνικὰ ἐλάλουν. Προσιόντες γὰρ, ὡς ἔφην, τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ τῶν Φαρισαίων τινὲς, καὶ φιλομαθείας ὑπόληψιν περιτιθέντες ἑαυτοῖς, εὐφημεῖν ὑπεκρίνοντο, καὶ προσηνεστάτους αὐτῷ προσεκόμιζον λόγους, οὐκ εὐλογοῦντες κατ' ἀλήθειαν, ἀλλ' ἵνα παγιδεύσωσιν αὐτὸν καὶ θηρεύσωσίν τι ἐκ τοῦ στό ματος αὐτοῦ, κατὰ τὸ γεγραμμένον· ἀλλ' ἠλέγχοντο λέγοντος τοῦ Χριστοῦ· \"Τί με πειράζετε, ὑποκρι ταί;\" Εἶδες, Κύριε, μὴ παρασιωπήσῃς· Κύριε, μὴ ἀπο στῇς ἀπ' ἐμοῦ. Αἰτεῖ παρὰ τοῦ Πατρὸς κατὰ τῶν εἰς αὐτὸν πεπαρῳνημένων γενέσθαι τὴν κίνησιν. Καὶ μονονουχὶ διαμαρτύρεται λέγων·","english":"How would the Jews have rejoiced over Christ, or what occasions for delighting against him would they have had, if he had remained among the dead? Clearly, if he too had been held in equal measure with the others by the gates of Hades, and there were no account of him any longer after he suffered for us the sufferings on the cross. Those who hate me without cause, and wink with their eyes. For they persecuted the Lord for no reason—that is, they had no occasion against him for which those who wink with their eyes ought to be seen as having hated him. For encountering him, as I said, and calling him teacher, and saying that he teaches the way of God in truth, they conversed with one another, mocking him in every way, and hinting at their hypocrisy, as a defense for not appearing to say anything true about him, namely that they wished to call him teacher. For they spoke peaceably to me. For some of the Pharisees, as I said, approaching Christ our Savior, and putting upon themselves the reputation of a love of learning, pretended to speak well of him, and brought him the most agreeable words, not blessing in truth, but in order to ensnare him and catch something from his mouth, according to what is written; but they were refuted when Christ said: \"Why do you test me, hypocrites?\" You have seen, O Lord; do not keep silent; O Lord, do not depart from me. He asks the Father that the motion against those who have raged against him may come to pass. And he almost solemnly testifies, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"\"Εἶδες, Κύριε, μὴ παρασιωπήσῃς.\" Βούλεται γὰρ οὐκ ἕτι μὲν ἐπ' αὐ τοῖς ἀνεξικακῆσαι τὸν Θεὸν καὶ Πατέρα, κατεξαναστῆναι δὲ ὥσπερ, καὶ συστείλαντα τὴν μακροθυ μίαν, αἰτῆσαι δίκας αὐτοὺς τῶν εἰς αὐτὸν οὐχ ὁσίως πλημμελημένων. Καὶ ταῦτά φησιν οὐκ ἀεργὴς ὢν αὐτός· οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶ σαν τὴν κρίσιν δέδωκεν τῷ Υἱῷ.– Λέγων δὲ τὸ Μὴ ἀποστῇς ἀπ' ἐμοῦ, διαδείκνυσιν ἐναργῶς ὅτι πάμμεγα πρὸς σωτηρίαν ἐφόδιον τὸ μόνον ἔχειν παρεστηκότα καὶ συνασπίζοντα τὸν τῶν ὅλων Θεόν. Οἱ γὰρ τούτου λαχόντες τὴν μέθεξιν, πάντη τε καὶ πάντως περιέσονται τῶν ἐχθρῶν, καὶ τὰς τῶν πολεμούντων αὐτοῖς ἐφόδους διακρούσονται γεννικῶς, καὶ οὐκ ἀνελοῖεν πώποτε γεγονότες ὑπ' αὐτοῖς. Κρῖνόν με, Κύριε, κατὰ τὴν δικαιοσύνην σου. Ἐξήνεγκεν ὁ Θεὸς καὶ Πατὴρ ὅσιον ἐφ' Υἱῷ τὸ κρῖμα· οὐ γὰρ συγκεχώρηκεν ἀκαταλή κτως ἐπιχειρεῖν αὐτῷ τοὺς εἰς αὐτὸν δυσσεβήσαντας, ἔσβεσε δὲ μᾶλλον αὐτῶν τὸν γέλωτα. –Ὡς κρῖμα δίκαιον αἰτεῖ τῇ τοῦ Πατρὸς δικαιοσύνῃ πρεπωδέστατον τὸ μὴ ἀφεῖναι τοῖς ἀποκτείνασιν αὐτὸν ταῖς κατ' αὐτοῦ θυμηδίαις ἐντρυφᾷν, μήτε μὴν ἐπιγάννυσθαι πεπονθότι, καὶ τοῦτο μέχρι παντός. Μὴ εἴποισαν ἐν καρδίαις αὐτῶν· Εὖγε, εὖγε, τῇ ψυχῇ ἡμῶν· μηδὲ εἴποισαν· Κατεπίομεν αὐτόν. Διὰ τοῦτο ἔσβεσε τῶν Ἰουδαίων ὁ Θεὸς καὶ Πατὴρ τὸν γέλωτα, ἵνα μὴ λέγοιεν ἐν ταῖς ἑαυτῶν καρδίαις· \"Εὖγε, εὖγε, τῇ ψυχῇ ἡμῶν.\" Εἰ γὰρ μεμένηκεν ὁ Χριστὸς ἐν μόνῳ τῷ σταυ ρωθῆναι καὶ ἀποθανεῖν, ἔφασαν ἂν εἰκότως οἱ ἀπο κτείναντες αὐτόν·","english":"You have seen, O Lord; do not keep silent.\" For he wishes that God the Father no longer be forbearing toward them, but rather rise up against them, as it were, and, drawing in his long-suffering, ask for justice against them for the impious offenses they committed against him. And he says this, though he himself is not inactive; for neither does the Father judge anyone, but he has given all judgment to the Son. — And by saying \"Do not depart from me,\" he shows clearly that it is a very great provision for salvation simply to have the God of all things standing by and fighting alongside. For those who have obtained a share in him will prevail over their enemies in every way and altogether, and will nobly beat back the assaults of those who war against them, and will never be destroyed, having once come under his protection. \"Judge me, O Lord, according to your righteousness.\" God the Father brought forth a holy judgment upon the Son; for he did not permit those who acted impiously against him to assail him with impunity, but rather he quenched their laughter. — He asks as a just judgment, most fitting for the Father's righteousness, that he not allow those who killed him to revel in their delights against him, nor to exult over him in his suffering, and this forever. \"Let them not say in their hearts, 'Well done, well done, to our soul'; nor let them say, 'We have swallowed him up.'\" For this reason God the Father quenched the laughter of the Jews, so that they might not say in their hearts, \"Well done, well done, to our soul.\" For if Christ had remained only in being crucified and dying, those who killed him would reasonably have said—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"\"Εὖγε, εὖγε, τῇ ψυχῇ ἡμῶν,\" καὶ προσέτι τοῦτο τὸ, \"Κατεπίομεν αὐτόν.\" Ἐπειδὴ δὲ αὐτοὶ μὲν γεγόνασιν ἐν παντὶ κακῷ, κατεμπρη σθείσης αὐτῶν ἁπάσης τῆς χώρας καὶ πολέμου δαπανήσαντος τοὺς ἐν αὐτῇ· ὁ δὲ πεπονθὼς δοξάζεται λέγοντος αὐτῷ τοῦ Θεοῦ καὶ Πατρός· \"Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς·\" ἔτι τε πρὸς τοῦτο· \"Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς\n\nἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου·\" πέπτωκεν ἡ τῶν Ἰουδαίων ὀφρὺς, εἰς γῆν κατηνέχθη τὸ φρόνημα, καὶ οὐκ ἐπέχαρον αὐτῷ, οὔτε μὴν ἴσχυσαν εἰπεῖν· \"Κατεπίομεν αὐτόν.\" Ἀγαλλιάσθωσαν καὶ εὐφρανθείησαν οἱ θέλοντες τὴν δικαιοσύνην μου. Οὐδὲν ἧττον τῶν ἐννοιῶν ἡ δύναμις κατὰ παντὸς ὁτουοῦν ἔρχεται τοῦ θέλοντος αὐτοῦ τὴν δικαιοσύνην, καὶ τὴν πρὸς αὐτὸν ἀγαπῶντες εἰρήνην· οἷς καὶ ἀγαλλίασιν καὶ εὐφροσύνην δοθῆναι βούλεται, χορηγουμένην δηλονότι δι' αὐτοῦ παρὰ τοῦ Θεοῦ καὶ Πατρός. Γέγραπται γὰρ περὶ δικαίου παντός· \"Ἐπὶ γὰρ κεφαλῆς αὐτῶν αἴνεσις, καὶ εὐφροσύνη καταλή ψεται αὐτούς.\" Πλὴν ὁποία τίς ἐστιν ἡ δικαιοσύνη περὶ ἧς νῦν ὁ λόγος αὐτῷ, ζητητέον. Ἐδόκει μὲν γὰρ ὁ δι' ἀγγέλων τοῖς ἀρχαιοτέροις λαληθεὶς νόμος, μεσιτεύοντος τοῦ πανσόφου Μωσέως, διδάσκαλος ἡμῖν δικαιοσύνης, πλὴν οὐ τῆς τελεωτέρας. Τοιγάρτοι καὶ ὁ θεσπέσιος Παῦλος οὐκ ἄμεμπτον εἶναί φησιν αὐτὴν δευτέρας τύπον, τῆς ἐν Χριστῷ δηλονότι, ἣ διά γε τῶν εὐαγγελικῶν θεσπισμάτων εἰσφέρεται, καὶ ἔστιν τελεωτάτη. Ταύτην οὖν ἄρα τὴν δικαιοσύνην οἱ θέ λοντες ἀγαλλιάσαιντο, φησὶν, καὶ εὐφρανθήτωσαν.","english":"Well done, well done, to our soul,\" and moreover this: \"We swallowed him up.\" But since they themselves have come into every evil, all their land having been burned up and war having consumed those in it; while the one who suffered is glorified, as God the Father says to him: \"Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession;\" and further to this: \"Sit at my right hand, until I make your enemies a footstool for your feet;\" the brow of the Jews has fallen, their pride has been brought down to the ground, and they did not rejoice over him, nor were they able to say: \"We swallowed him up.\" Let those who desire my righteousness exult and be glad. No less does the power of these thoughts come against anyone at all who desires his righteousness, and those who love peace with him; to whom he wishes both exultation and gladness to be given, supplied, clearly, through him by God the Father. For it is written concerning every righteous man: \"For upon their heads is praise, and gladness shall overtake them.\" But what sort of righteousness is this about which the word now speaks to him, must be inquired into. For the law spoken to the more ancient by angels, with the all-wise Moses as mediator, seemed to be a teacher of righteousness for us, yet not of the more perfect kind. Therefore the inspired Paul also says that it is not blameless, being a type of the second, namely that in Christ, which is brought in through the gospel ordinances, and is most perfect. This righteousness, then, let those who desire it exult, he says, and be glad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Οἱ θέλοντες τὴν εἰρήνην τοῦ δούλου αὐτοῦ. Εἰ μὲν ἐξ αἵματος Ἰσραὴλ τίοιντό τινες τὴν πρὸς αὐτὸν εἰρήνην, οὗτοι τοὺς τύπους ἀπολελοιπότες καὶ τὰς ἐν τῷ νόμῳ σκιὰς, μετακεχωρήκασιν εἰς ἀλήθειαν, ἤτις ἐστὶν ἡ δικαιοσύνη. Τοῦτο διδάσκει λέγων ὁ ἱερώτατος Παῦλος· \"Ἡμεῖς φύσει Ἰουδαῖοι, καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί· εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐν αὐτῷ.\" Εἰ δὲ ἐξ ἐθνῶν νοοῖντο τυχὸν οἱ κεκλημένοι διὰ τῆς πίστεως, καί τοι τὴν εἰρήνην ἠσπάσαντο τὴν πρός γε μὴν, φησὶ, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὴν διιστῶσαν αὐτοῦ ἀπάτην διαπηδήσαντες καὶ καταλύ σαντες τὴν ἔχθραν, καὶ ἐκ μέσου ποιήσαντες τὸ μεσολαβοῦν, οἷς καὶ ὁ πάνσοφος Παῦλος προσπεφώνηκεν λέγων· \"Δικαιωθέντες οὖν ἐκ πίστεως.\" Εἰ δὲ δοῦλον ἑαυτὸν ὀνομάζει Χριστὸς, ταρασσέσθω μηδεὶς, ἐννοήσας ὅτι μορφὴν δούλου λαβὼν, καὶ σχήματι εὑρεθεὶς ὢν ἄνθρωπος, ἐταπείνωσεν ἑαυτόν. Καὶ ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου. Ἄθρει δή μοι πάλιν ἐν τούτοις τὸ τῆς ἀνθρωπότητος πρόσωπον εὖ μάλα διαμορφούμενον ἐν Χριστῷ. Ἐπειδὴ γὰρ γέγονεν καθ' ἡμᾶς, ταύτῃ τοι καὶ σφόδρα εἰκότως ὡς μέτροις ἐμβεβηκὼς τοῖς δου λοπρεπέσιν, ἀνθρωπίνην δικαιοσύνην πληροῦν ἐπαγ γέλλεται. Ἔργον δὲ δικαιοσύνης τῆς καθ' ἡμᾶς τὸ μελέτην ποιεῖσθαι καὶ τοῦτο διηνεκῆ τῷ Θεῷ πρέ πουσαν καὶ ὀφειλομένην δοξολογίαν.","english":"Those who desire the peace of his servant. If some of the blood of Israel were paying the peace toward him, these, having abandoned the types and the shadows in the Law, have passed over to the truth, which is righteousness. The most holy Paul teaches this, saying: \"We are Jews by nature, and not sinners from the Gentiles; but knowing that a man is not justified by works of the Law, unless through faith in Jesus Christ, we also believed in Christ Jesus, in order that we might be justified in him.\" But if perhaps those who have been called through faith are understood to be from the Gentiles, and yet they have embraced the peace toward our Lord Jesus Christ, having leaped over the deceit that separates from him and having destroyed the enmity, and having put the middle wall out of the way, to whom also the all-wise Paul has spoken, saying: \"Having been justified, therefore, by faith.\" But if Christ calls himself a servant, let no one be disturbed, having considered that, having taken the form of a servant and having been found in fashion as a man, he humbled himself. And my tongue will meditate on your righteousness, all the day long on your praise. Consider now again in these things the person of humanity well and truly formed in Christ. For since he has become as we are, for this reason also very fittingly, as one who has entered into servile measures, he promises to fulfill human righteousness. And the work of our righteousness is to make meditation and this continually, the fitting and due glorification to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"–Ἐπαγγέλλεται Χριστὸς καὶ καθάπερ τινὰ θυσίαν πνευματι κὴν ἀνακομίζειν τῷ Πατρὶ τὴν δοξολογίαν, κατὰ πᾶ σαν ἡμέραν τὸν ἔπαινον αὐτοῦ. Καί τοι τοῖς ἐξ αἵ ματος Ἰσραὴλ, εἰ τελεῖν ἕλοιντο χαριστήρια, βουθυ τὴν ἐκέλευεν ἡ τοῦ νόμου σκιὰ, ἢ μηλοσφαγίαις κεχρῆσθαι τυχὸν, ἢ τρυγόνας προσάγειν, ἢ δύο νεοττοὺς περιστερῶν, λάγανά τε καὶ σεμίδαλιν ἐλαιόδευτον· ἀλλ' οὐκ ἐν Χριστῷ τοὺς τύπους ἔδει κρατοῦντας ὁρᾶσθαι.\n\nΨΑΛΜΟΣ ΛΕʹ.\n\nΕἰς τὸ τέλος, τῷ δούλῳ Κυρίου τῷ Δαβίδ. Καὶ οὕτω μὲν ἱστορικώτερον, ὑψηλότερον δὲ κατηγορίαν ὁ ψαλμὸς περιέχει τῆς ὑπερηφανίας τοῦ λαοῦ Ἰουδαίων, καὶ τῆς κακίας ἔλεγχον, καὶ μὴν ὑμνολογίαν τῶν δικαίων κριμάτων, δι' ὧν ἔσωσε τὴν ὑπ' οὐρανὸν ὁ Κύριος· πρὸς δὲ τού τοις εὐχαριστίαν πρὸς τὸν Πατέρα ὑπὲρ ὧν εὐηργέτησε διὰ τοῦ Υἱοῦ· ἐφ' ἅπασι δὲ τούτοις εὐχὴν ἀσφαλιζομένην τοῦ μὴ πεσεῖν εἰς ὑπερηφανίαν. Τὸ μὲν οὖν εἰς τέλος, ὅ τί ποτέ ἐστι, πολλάκις εἴρηται, καὶ φορτικὸν ἴσως τὸ ταυτολογεῖν. Τό γε μὴν ἐπιγε","english":"Christ promises, and as it were brings up to the Father a certain spiritual sacrifice, the doxology, his praise every day. And yet for those of the blood of Israel, if they chose to offer thank-offerings, the shadow of the Law commanded oxen for sacrifice, or perhaps to make use of sheep-slaughter, or to bring turtle-doves, or two young pigeons, a hare and fine flour mixed with oil; but in Christ the types ought not to be seen still holding sway.\n\nPSALM 35.\n\nFor the end, to the servant of the Lord, to David. And thus, more historically, but more loftily, the psalm contains an accusation of the pride of the people of the Jews, and a refutation of their wickedness, and indeed a hymn of praise for the righteous judgments through which the Lord saved what is under heaven; and besides these, a thanksgiving to the Father for the benefits he bestowed through the Son; and above all these, a prayer securing that one not fall into pride. The \"for the end,\" then, whatever it is, has often been said, and perhaps it is burdensome to repeat the same thing. As for the inscription—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"γράφθαι \"Τῷ δούλῳ Κυρίου τῷ Δαβὶδ,\" διαδείκνυσιν ὅτι πρέποι ἂν τὴν ᾠδὴν ἀνακεῖσθαι τῷ προσώπῳ τοῦ θεσπεσίου Δαβὶδ, ἅτε δὴ καὶ ἁγίῳ γεγονότι καὶ τῆς ἑαυτοῦ διανοίας τὸν αὐχένα τοῖς θείοις ὑποτιθέντι ζυγοῖς. Ἔφη γὰρ περὶ αὐτοῦ πρὸς τὸν Σαμουὴλ ὁ Θεός· \"Εὗρον Δαβὶδ τὸν τοῦ Ἰεσσαὶ, ἄνδρα κατὰ τὴν καρδίαν μου, ὃς ποιήσει πάντα τὰ θελήματά μου.\" Εἰ δὲ δή τις εἴη καὶ ἕτερος δοῦλος Θεοῦ, καὶ πολιτείαν ἔχων ἁγιοπρεπῆ, κεχρήσεται καὶ αὐτὸς τῇ τοιᾷδε προσευχῇ πρὸς τὸν Θεόν· περιέχει γὰρ αὐτῆς ἡ δύναμις ψόγον μὲν τῶν ὁλοτρόπως κεκλικότων εἰς τὸ πλημμελεῖν. Εἶτα τὴν τοῦ Θεοῦ γαληνότητα τοῖς αὐτῇ πρέπουσιν ἐπαίνοις στεφανοῖ, καὶ καθίστησιν ἐραστὰς τῆς παρ' αὐτοῦ μεγαλοδωρεᾶς τοὺς μονοτρόπως αὐτῷ δουλεύοντας καὶ τὴν οἰκείαν αὐτῷ ζωὴν ἀνατεθεικότας. Πρὸς δὲ τῷ τέλει, τὰ τοῖς παρανόμοις συμβησόμενα δηλοῖ· συνελαύνων πανταχόθεν ἑαυτόν τε καὶ τοὺς ἐντευξομένους, εἰς ὁσίαν καὶ ἀβέβηλον ζωήν. Ἄρχεται δὲ οὕτως τῆς προσευχῆς. Φησὶν ὁ παράνομος τοῦ ἁμαρτάνειν ἐν ἑαυτῷ· οὐκ ἔστι φόβος Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν αὐτοῦ. (, ) Τουτέστιν ἡγεῖται μηδένα βλέπειν αὐτοῦ τὰ βουλεύματα· ἅπαξ δὲ προθέμενος τοῦ παρανομεῖν, ἔξω τῶν ὀφθαλμῶν αὐ τοῦ τὸν τοῦ Θεοῦ τίθεται φόβον. Φαμὲν δὲ εἶναι παράνομον τὸν τοῖς θείοις νόμοις εἰς ἅπαν ἀπειρηκότα, ὡς μηδὲ εἶναι θέλειν αὐτοὺς, ἀγέρωχον δὲ παντελῶς καὶ ἐξίτηλον διαβιῶναι ζωὴν, καὶ οἷον ἀμεταστρεπτὶ τρέχουσαν εἰς πέταυρον ᾅδου, καὶ εἰς παγίδα θανάτου. Τῶν οὕτω βιοῦν εἰωθότων μέμνηταί που τὸ Γράμμα τὸ ἱερὸν, οὕτω τέ φησιν περὶ ἑκάστου· \"Λέγει δὲ Κυρίῳ·","english":"It is written, \"To the servant of the Lord, to David,\" which shows that the song would properly be ascribed to the person of the inspired David, inasmuch as he was also holy and submitted the neck of his own mind to the divine yokes. For God said concerning him to Samuel: \"I have found David the son of Jesse, a man after my heart, who will do all my will.\" But if there should be also any other servant of God, having a conduct worthy of holiness, he too will use this kind of prayer to God; for its power contains blame for those who have wholly inclined to transgression. Then it crowns the serenity of God with praises fitting to it, and makes lovers of the munificence that comes from him of those who serve him single-mindedly and have dedicated their own life to him. And at the end, it declares the things that will befall the lawless, driving both himself and those who read everywhere toward a holy and undefiled life. And he begins the prayer thus: The lawless one says within himself, in his sinning: There is no fear of God before his eyes. That is, he thinks that no one sees his counsels; and once he has set himself to transgress, he places the fear of God outside his eyes. We say that the lawless one is he who has utterly renounced the divine laws, so as not even to wish them to exist, and who lives a life wholly arrogant and utterly dissolute, and as it were running without turning back to the precipice of Hades and into the snare of death. The sacred Scripture somewhere makes mention of those accustomed to live thus, and speaks concerning each one as follows: \"But he says to the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Ἀπόστα ἀπ' ἐμοῦ, εἰδέναι ὁδούς σου οὐ βούλομαι.\" Ὁ τοιοῦτος τετύφλωται, φησὶ, καὶ τοῖς τῆς διανοίας ὄμμασι τὸν τοῦ Θεοῦ φόβον οὐχ' ὁρᾷ, δι' οὗπερ ἂν γένοιτο θερμὴ μὲν ἔφεσις εἰς ἀγαθουργίαν, ἄμαχος δέ τις καὶ δυσάντητος προ θυμία πρός γε τὸ χρῆναι βιῶναι λαμπρῶς. Οἱ γὰρ ἀφοβίαν Θεοῦ νοσοῦντες, οὐδὲν μὲν εἶδος κακίας ὀκνοῦσι· κρύπτουσι δὲ ὑπὸ φόβου πολλάκις ἢ αἰσχύ νης τῷ πλησίον κωλυόμενοι ταύτην ἐξαγαγεῖν. Ὅτι ἐδόλωσεν ἐνώπιον αὐτοῦ. Ἑτέραν ἀποδίδωσι πρόφασιν τῆς ἀρτίως ἡμῖν εἰ ρημένης νόσου. Οὐ γὰρ πεπόρευται, φησὶ, μετὰ ἀληθείας ἐν ὀφθαλμοῖς τοῦ Θεοῦ. Τοῦτο γὰρ, \"Ἐδό λωσε,\" κατασημαίνειεν ἂν, οἶμαί που. Ἀκολουθεῖ δὲ πλειστάκις τοῦ παρανομεῖν εἰωθόσι, καὶ βούλεσθαί τινα δόξαν ἔχειν ἐπιεικείας ἐν ὀφθαλμοῖς ἀνθρώπων, καὶ ὑποκρίνεσθαι μὲν τὸ εἶναι χρηστοὶ, δόλον δὲ ὥσπερ καὶ ἀπάτην ἐργάζεσθαι, οὐχ ὅπερ εἰσὶ κατὰ ἀλήθειαν ὁρᾶσθαι ζητῶντες, ὑποκλέπτοντες δὲ μᾶλλον τῆς ἐπιεικείας τὴν δόξαν. Ἴδοι δ' ἄν τις τοιοῦτον καὶ δι' ὧν αἰσχύνεται τὸ δοκεῖν εἶναι κακὸς, τῆς ἑαυτοῦ ζωῆς τὸ ἀτερπὲς καθορίζοντα. Εἰ γὰρ οἶδεν ὅτι κοσμεῖ ἡ ἁμαρτία, πῶς αὐτὴν ἡγεῖται φευκτήν; Εἰ δὲ τοῖς ἰδίοις τρόποις ἐπερυθριᾷ, ψηφοφορεῖ καθ' ἑαυτοῦ τῆς παρανομίας τὰ ἐγκλήματα. Δεῖ δὴ οὖν ἄρα βιοῦν ἡμᾶς ἐν ὀφθαλμοῖς τοῦ Θεοῦ δίχα δόλου παντὸς, ἵν' εὑρεθῶμεν κατὰ τὸν μακάριον Ναθαναὴλ, περὶ οὗ φησιν ὁ Σωτήρ· \"Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν.\" Τοῦ εὐρεῖν τὴν ἀνομίαν αὐτοῦ καὶ μισῆσαι.","english":"Depart from me; I do not wish to know your ways.\" Such a person, he says, has been blinded, and with the eyes of his mind he does not see the fear of God, through which there would come a fervent desire for well-doing, and a certain unyielding and hard-to-confront eagerness toward living brightly. For those who are sick with a fearlessness of God shrink from no form of evil; but often, restrained by fear or shame before their neighbor, they hide it and are prevented from bringing it out. \"Because he dealt deceitfully before him.\" He gives another reason for the sickness just now described to us. For he has not, he says, walked with truth in the eyes of God. For this—\"he dealt deceitfully\"—would signify that, I suppose. And it follows most often for those accustomed to transgress the law, that they also wish to have some reputation for gentleness in the eyes of men, and to pretend to be good, and to work deceit, as it were, and deception, not seeking to be seen as they truly are, but rather stealing away the reputation of gentleness. One might see such a person also in the things he is ashamed of—namely, seeming to be evil—as he marks out the unpleasantness of his own life. For if he knows that sin adorns him, how does he consider it something to be fled? But if he blushes at his own ways, he casts his vote against himself for the charges of lawlessness. It is necessary, then, that we live in the eyes of God without any deceit, so that we may be found like the blessed Nathanael, of whom the Savior says: \"Behold, truly an Israelite, in whom there is no deceit.\" To find his lawlessness and hate it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Εἰ ἔσχεν ἐν ὀφθαλμοῖς τὸν τοῦ Θεοῦ φόβον, εὗρεν ἂν τὴν ἀνομίαν ἑαυτοῦ, καὶ ἐμίσησεν αὐτὴν, ὥστε καὶ ἀποφοιτῆσαι μὲν τῆς εἰς τὰ φαῦλα ῥοπῆς, μεθορμισθῆναι δὲ πρὸς ἀγαθουργίαν, καὶ οἷον ἐκ βυθοῦ κακῶν ἀνενεγκεῖν δύνασθαι πρὸς ἀγαθὴν καὶ φιλάρετον ἕξιν τε καὶ ζωήν. Οὐκ ἠβουλήθη συνιέναι τοῦ ἀγαθῦναι. Πάμμεγα πρὸς ἐγκλήματος δύναμιν τὸ μηδὲ ἀνασχέσθαι μαθεῖν τίνα τρόπον χρηστὸς ἂν καὶ ἀγαθουργός· καὶ ἀπόδειξις ἂν εἴη σαφὴς τοῦ κατολι σθῆναι εἰς πυθμένα φαυλότητος τὸν κατώτατον, μηδὲ ὅσον εἰπεῖν κἂν γοῦν ἄκρῳ δακτύλῳ θέλειν ἀποθίγειν μαθημάτων τῶν ἱερῶν, δι' ὧν ἄν τις ἐν ἑαυτῷ συλλέξαιτο τὴν ἐφ' ἅπασιν τοῖς ἀρίστοις ἡμᾶς ἀποκομίζουσαν ἐπιστήμην. Ἀπαίδευτος οὖν ὁ παράνομος, καὶ μαθημάτων τῶν εἰς σωτηρίαν καὶ ζωὴν ἀμέτοχος παντελῶς. Τὰ ῥήματα τοῦ στόματος αὐτοῦ ἀνομία καὶ δόλος. Οὐ γλώσσῃ κέχρηται σοφῇ τε καὶ ἐπιστή μονι, καὶ θύρας ἐχούσῃ καὶ μοχλὸν,\n\nἀθυροστομεῖ δὲ οὕτως καὶ κίβδηλον πανταχοῦ ποιεῖται τὸν λόγον, ὡς ἐπίμεστον ὁρᾶσθαι καὶ ἀνομίας καὶ δόλου· ἀνομίας μὲν, ὡς ἐπὶ τῶν Ἰουδαίων δι' ἃς ἐπήγαγον ὕβρεις Χριστῷ· δόλου δὲ, ὅτι καὶ παγιδεύειν αὐτὸν βουλόμενοι, χρηστοῖς προσῄεσαν λόγοις. Ἀνομίαν ἐλογίσατο ἐπὶ τῆς κοίτης αὐτοῦ. Οἱ μὲν γὰρ τοῖς ἱεροῖς εἴκοντες νό μοις, οἱ καυχήμασιν ἁγιοπρεπέσιν ἐνιδροῦν εἰωθότες, οἱ τὴν εὐκλεᾶ καὶ ἀκατάψεκτον διαβιοῦντες ζωὴν, καὶ ταῖς καθηκούσαις δοξολογίαις τὸν ἁπάντων Σωτῆρα καταγεραίρουσιν·","english":"If he had had the fear of God in his eyes, he would have found his own lawlessness and hated it, so as both to depart from the inclination toward base things and to shift his mooring toward well-doing, and, as it were, to be able to be brought up from the depth of evils to a good and virtue-loving state and life. He did not wish to understand how to do good. It is a very great matter for the force of an accusation that he did not even endure to learn in what way one might be good and a doer of good; and it would be a clear proof of having slipped down to the very lowest bottom of wickedness, that he did not wish even, so to speak, to touch with the tip of a finger the sacred teachings, through which one might gather in oneself the knowledge that carries us away to all the best things. The lawless man, then, is uneducated, and wholly without a share in the teachings that lead to salvation and life. The words of his mouth are lawlessness and deceit. He has not used a tongue that is wise and knowledgeable, and that has doors and a bolt, but he speaks with unbarred mouth in this way and makes his speech counterfeit everywhere, so as to be seen full of both lawlessness and deceit: of lawlessness, as in the case of the Jews, because of the insults they brought against Christ; of deceit, because, wishing even to ensnare him, they approached him with fair words. He devised lawlessness upon his bed. For those who yield to the sacred laws, those who are accustomed to be vigorous in boasts befitting holiness, those who live a life of good repute and beyond reproach, and who honor the Savior of all with the fitting doxologies—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"\"Μεσονύκτιον γὰρ, φησὶν, ἐξηγειρόμην τοῦ ἐξομολογεῖσθαί σοι ἐπὶ τὰ κρίματα τῆς δικαιοσύνης σου,\" ἤγουν ταῖς θείαις περιτυγχάνοντες Γραφαῖς, εὐωδίας πάσης πνευματικῆς τὸν οἰκεῖον ἀναπιμπλῶσι νοῦν, καὶ τὰς ἐφ' ἅπασιν τοῖς ἀγαθοῖς περιεργάζονται τρίβους, καὶ ἀναζητοῦσι λεπτῶς τίνα δὲ τρόπον γένοιντ' ἂν ἑαυτῶν ἀμείνους, τρέχοντες εἰς εἴδησιν ἐπιεικείας τε ὁμοῦ καὶ λαμπρότητος ἁγιοπρεποῦς. Οἱ δέ γε φαῦλοι καὶ παράνομοι τὸν τῆς ἡσυχίας καιρὸν δαπανῶσιν εἰς πονηρίας, καὶ ταῖς εἰς πᾶν ὁτιοῦν τῶν φαύλων διασκέψεσιν τὴν ἑαυτῶν καρδίαν καταμολύνοντες, τὸν τῶν ἐκτόπων ἐννοιῶν καρπὸν, μονονουχὶ διαυγαζούσης αὐτοῖς ἡμέρας, ἐκφέρουσιν· παρίστανται γὰρ ὁδῷ οὐκ ἀγαθῇ. Παρέστη πάσῃ ὁδῷ οὐκ ἀγαθῇ. Προήκει δὲ φαυλότητος εἰς τοῦτο αὐτοῖς ὁ νοῦς, ὥστε μηδὲ προσοχθῆσαι τῇ κακίᾳ πώποτε. Οὐ γὰρ γεγόνασιν μισηταὶ τῶν ἐκτόπων οἱ παρανομεῖν εἰωθότες· οὐ γὰρ ἂν ἔδρασαν αὐτὰ μισεῖν εἰρημένοι. Κύριε, ἐν τῷ οὐρανῷ τὸ ἔλεός σου, καὶ ἡ ἀλήθειά σου ἕως τῶν νεφελῶν. Τινὲς δὲ ἀκούσαντες ὅτι \"Ἡ ἀλήθειά σου ἕως τῶν νεφελῶν,\" καὶ ἀπατηθέντες ἐντεῦθεν, ἀπρονόητα τὰ ὑπὸ σελήνην ἀπεφῄναντο· ὧν ἐστι καὶ Ἀριστοτέλης. Ἀλλ' οὕτω μέν τινες τὸ τῆς ἱστορίας φεύγοντες πάχος, εἰς τροπολογίας ἀναβαίνουσιν, οὐρανοὺς μὲν λέγοντες τοὺς ἐν οὐρανοῖς ἀγγέλους, νεφέλας δὲ τοὺς προφήτας, ὄρη δὲ Θεοῦ λογικὰς καὶ ὑψηλὰς δυνάμεις, ἢ τοὺς ἠρμένους ὑψοῦ κατ' ἀρετὴν ἀνθρώπους. Ἀλλ' ἔν γε τοῖς προκειμένοις, οὐκ ἐπὶ καιροῦ τὰ τοιάδε νοηθεῖεν.","english":"For at midnight, he says, I arose to confess to you concerning the judgments of your righteousness,\" that is, encountering the divine Scriptures, they fill their own mind with all spiritual fragrance, and they busy themselves with the paths that lead to all good things, and they inquire minutely in what way they might become better than they are, running toward the knowledge of gentleness together with holy-fitting splendor. But the base and lawless spend the time of quiet in wickedness, and defiling their own heart with deliberations toward every evil thing whatsoever, they bring forth the fruit of outlandish thoughts, with the day, so to speak, shining clear upon them; for they stood in a way that is not good. He stood in every way that is not good. And their mind has advanced to such a degree of baseness that they never even felt loathing for wickedness. For those accustomed to transgress have not become haters of outlandish things; for they would not have done them, if they were said to hate them. Lord, in heaven is your mercy, and your truth reaches to the clouds. But some, having heard that \"your truth reaches to the clouds,\" and having been deceived by this, declared the things beneath the moon to be outside providence; among whom is also Aristotle. But in this way some, fleeing the crudeness of the historical sense, ascend to figurative interpretations, saying that the heavens are the angels in the heavens, and the clouds the prophets, and the mountains of God the rational and lofty powers, or men raised on high according to virtue. But in the present passages, such things would not be understood at the right time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"Οὐ γὰρ ἐν μόνοις τοῖς ἁγίοις ἀγγέλοις ἐστὶ τὸ ἔλεος τοῦ Θεοῦ, οὔτε μὴν ἐν μόνοις τοῖς ἐν ὕψει γενομένοις κατ' ἀρετὴν ἡ τοῦ Θεοῦ δικαιοσύνη γίνεται, ἀλλ' εἰς πάν τας ἀνθρώπους ἡ τῆς θείας ἡμερότητος ἐκτείνεται χάρις. Ἐν δὲ τῷ οὐρανῷ τὸ ἔλεος τοῦ Θεοῦ, καὶ ἕως τῶν νεφελῶν τὴν ἀλήθειαν ᾖρθαί φησιν, ἐοικέναι δὲ καὶ ὄρεσι τὴν δικαιοσύνην αὐτοῦ, ἵνα τὸ ὑψηλὸν καὶ ὑπερηρμένον καὶ ὑπερκείμενον νοῶμεν διὰ τῶν ὠνομασμένων. Τί γὰρ ὑψηλότερον οὐρανοῦ καὶ νεφῶν καὶ ὁρῶν; Ὃ δὲ κατασκευάζει, τοιοῦτόν ἐστιν· Ὁ ἐλεήμων, φησὶ, καὶ ἀληθινὸς καὶ δίκαιος οὐ κατοι κτείρειν ἐπίσταται μόνον, ἀλλὰ γὰρ καὶ ὡς ἀληθινὸς μισεῖ τοὺς δόλον ἔχοντας εἰς νοῦν, καὶ ἀπάτῃ συντεθραμμένους. Καὶ ὡς δικαιοσύνην ἔχων, ἥτις φιλονεικεῖ τοῖς λίαν ἠρμένοις τῶν ὀρῶν, ἐποίσει πάντως τοῖς μὲν ἀγαθοῖς τὴν αὐτοῖς πρέπουσαν τῶν χαρισμάτων διανομὴν, τοῖς δ' αὗ πονηροῖς τὴν ἰσόῤῥοπον δίκην. Ἀνθρώπους καὶ κτήνη σώσεις, Κύριε. (, 75 ) Καὶ ἐνταῦθα δέ τι ὅμοιόν ἐστι τοῦ Παύλου· ἐπειδὴ γὰρ ἔμελλε τῶν δύο λαῶν τὴν σωτηρίαν διηγήσασθαι, οἳ καὶ σημαίνονται διὰ τῶν ἀνθρώπων καὶ τῶν κτηνῶν, ἀνθρώπων μὲν τῶν ἐξ Ἰσραὴλ ὡς κατηχουμένων ἐκ τοῦ νόμου καὶ νοούντων τὰ διαφέροντα, κτηνῶν δὲ ὡς ἀλογωτέρων τῶν ἐξ ἐθνῶν. Παιδευθέντες γὰρ οἱ ἐξ Ἰουδαίων τὸ μυστή ριον διὰ νόμου καὶ προφητῶν, ἐξέπεσον· οἱ δὲ οὐδέ ποτε ἀκηκοότες οἱ ἐξ ἐθνῶν, προελήφθησαν. Τούτου χάριν εἴρηκεν ὁ Δαβίδ· \"Τὰ κρίματά σου ἄβυσσος πολλὴ,\" ἤγουν ἀκατάληπτα καὶ ἀζήτητα παντελῶς· τὸ γάρ τοι πολυπραγμονεῖν ἑλέσθαι τὰ ὑπὲρ νοῦν τὸν ἀνθρώπινον, ἐπισφαλὲς καὶ ἐπιζήμιον.","english":"For the mercy of God is not in the holy angels alone, nor again is the righteousness of God in those alone who have become exalted in virtue, but the grace of divine gentleness extends to all men. And he says that the mercy of God is in heaven, and that the truth has been lifted up even to the clouds, and that his righteousness is like the mountains, so that through the things named we may understand what is high and exalted and surpassing. For what is higher than heaven and clouds and mountains? And what he establishes is of this sort: The merciful, he says, and true and righteous one knows not only how to have compassion, but as true he also hates those who have deceit in their mind and are bred up with guile. And as one who has righteousness, which contends with the most lofty of the mountains, he will assuredly bring to the good the distribution of gifts that befits them, and to the wicked in turn the evenly balanced judgment. Men and beasts you will save, O Lord. And here too there is something similar to Paul; for since he was about to describe the salvation of the two peoples, who are also signified by the men and the beasts—by men, those from Israel, as being instructed from the law and understanding what differs, and by beasts, as being more irrational, those from the Gentiles. For those from the Jews, having been taught the mystery through the law and the prophets, fell away; but those from the Gentiles, who had never heard, were taken first. For this reason David said: \"Your judgments are a great deep,\" that is, incomprehensible and altogether unsearchable; for to choose to busy oneself with things beyond the human mind is precarious and harmful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Γέγραπται γοῦν· \"Βαθύτερά σου μὴ ζήτει·\" καὶ πάλιν· \"Μὴ σοφίζου περιττὰ, μήποτε ἐκπλαγῇς.\" Τῆς τοῦ Θεοῦ γαληνότητος τὸ ὑπερφερὲς, καὶ τῆς ἡμερότητος τὴν ἀπαράβλητον ὑπεροχὴν κὰν τούτῳ δὴ πάλιν ἔνεστιν ἰδεῖν. Καὶ γοῦν τὴν παρ' ἑαυ τοῦ φειδὼ νέμειν ἀξιοῖ πᾶσι τοῖς παρ' αὐτοῦ γεγονό σιν, καὶ οὐχὶ μόνον\n\nἀνθρώποις, ἀλλὰ γὰρ καὶ αὐτοῖς ἀλόγοις τῶν ζώων. Ἔφη γάρ που καὶ πρὸς τὸν θεσπέ σιον Ἰωνᾶν· \"Σὺ ἐφείσω ὑπὲρ τῆς κολοκύνθης, ὑπὲρ ἧς οὐκ ἐκακοπάθησας οὐδὲ ἐκοπίασας, ἣ ὑπὸ νύκτα ἀπώλετο· ἐγὼ οὐ φείσομαι ὑπὲρ Νινευῆ τῆς πόλεως τῆς μεγάλης, ἐν ᾗ κατοικοῦσιν πλείους ἢ δώδεκα μυριάδες ἀνδρῶν, οἵτινες οὐκ ἔγνωσαν δεξιὰν αὐτῶν ἢ ἀριστερὰν αὐτῶν, καὶ κτήνη πολλά;\" Θαυμάζεται δὲ καὶ διὰ τῆς τοῦ ψάλλοντος λύρας, ὡς ἐξανατέλλων χόρτον τοῖς κτήνεσιν καὶ χλόην τῇ δουλείᾳ τῶν ἀν θρώπων. Ναὶ μὴν τὸν ἐπὶ τῷ Σαββάτῳ τιθεὶς νόμον, καὶ τὴν τοῦ χρῆναι παντελῶς ἐργάζεσθαι μηδὲν, δια τρανῶν αἰτίαν, Ἵνα ἀναπαύσηται, φησὶν, ὁ παῖς σου, καὶ ἡ παιδίσκη σου, καὶ τὸ ὑποζύγιόν σου, καὶ πᾶν κτῆνός σου. Εἰ δὲ δοκεῖ πως τοῖς εἰρημένοις ἀντιφέρεσθαι τὸ διὰ τῆς τοῦ Παύλου φωνῆς εἰρημένον· \"Μὴ τῶν βοῶν μέλει τῷ Θεῷ;\" φαμὲν, ὅτι τὰς ἐν τῷ νόμῳ σκιὰς ἀναιρεῖν ἀκόλουθον ὠδινούσας τὴν ἀλήθειαν, οὔτε μὴν ἀφιλοικτίρμονα νομίζειν εἶναι τὸν τῶν ὅλων Δημιουργόν. Ὡς ἐπλήθυνας τὸ ἔλεός σου, ὁ Θεός. Ὅτε Θεὸς ὢν ὁ Λόγος ἐπέλαμψεν τοῖς ἐπὶ τῆς γῆς ἐν ὁμοιώματι ἀνθρώπων, καὶ τὸν ὑπὲρ τῆς ἁπάντων σωτηρίας ὑπέμεινε θάνατον, δῆλον δὲ ὅτι τὸν κατὰ σάρκα, τότε καὶ πεπλήθυνται τὸ ἔλεος τοῦ Θεοῦ.","english":"It is written, then: \"Seek not things too deep for you,\" and again: \"Be not wise in superfluous things, lest you be confounded.\" The surpassing excellence of God's serenity, and the incomparable preeminence of His gentleness, can be seen again even in this. For He deems it right to bestow His own sparing mercy on all things that have come to be from Him, and not only on men, but indeed also on the irrational animals. For He said somewhere even to the inspired Jonah: \"You had pity on the gourd, for which you did not labor nor toil, which perished in a night; shall I not spare Nineveh, the great city, in which dwell more than twelve myriads of men, who do not know their right hand or their left hand, and many cattle?\" And He is admired also through the lyre of the psalmist, as one who brings forth grass for the cattle and herb for the service of men. Indeed, in setting down the law concerning the Sabbath, and making clear the reason why one ought to do no work at all, He says, \"That your servant may rest, and your maidservant, and your beast of burden, and all your cattle.\" But if what was said through the voice of Paul seems somehow to conflict with these words—\"Does God care for oxen?\"—we say that it is fitting to do away with the shadows in the law, which are in travail with the truth, and certainly not to think the Creator of all things to be without compassion. As You have multiplied Your mercy, O God. When the Word, being God, shone upon those on the earth in the likeness of men, and endured death for the salvation of all—clearly the death according to the flesh—then also the mercy of God has been multiplied.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Οὐ γὰρ ἔτι μόνον ἐλυτρώσατο τὸν Ἰσραὴλ καθὰ πάλαι διὰ Μωσέως, ἀλλ' εἰς πάντας ἀνθρώπους ἡ τῆς σωτηρίας ἐκτέταται χάρις, σαγηνεύουσα διὰ τῆς πίστεως εἰς ἐπίγνωσιν ἀληθείας καὶ τοῦ κατὰ φύσιν ὄντος Θεοῦ, καὶ προσοικειοῦσα δι' ἁγιασμοῦ τῷ Θεῷ καὶ Πατρί. Ἐν σκέπῃ τῶν πτερύγων σου ἐλπιοῦσιν. Γεγόναμεν τοίνυν ὑπὸ πτέρυγας, ἤτοι σκέπην τὴν ὑπὸ Χριστῷ, ὥστε λέγειν ἡμᾶς τὸ ἐν τῷ Ἄσματι τῶν ᾀσμάτων· \"Ἐν τῇ σκιᾷ αὐτοῦ ἐπεθύμησα, καὶ ἐκάθισα.\" Καὶ αὐτὸς δή πού φησιν ὁ Σωτήρ· \"Ἐγὼ ὡς ἄρκευθος πυκάζουσα.\" Γεγόνασί γε μὴν ὑπὸ πτέρυγας αὐτοῦ. Πεπλήθυνται καὶ τὸ ἔλεος κατὰ τοὺς ἀρτίως ἡμῖν εἰρημένους τρόπους. Ἐν τῷ φωτί σου ὀψόμεθα φῶς. Εἰ φῶς ἐστιν ἐκ φωτὸς τοῦ Πατρὸς ὁ Υἱὸς, πότε οὐκ ἦν ἐν τῷ Πατρὶ τὸ φῶς αὐτοῦ; Ὡς γὰρ ἀχώριστον τοῦ πυρὸς τὸ φωτίζειν, οὔτω καὶ τοῦ Πατρὸς τὸ ἐξ αὐτοῦ γεννώμενον φῶς. Παράτεινον τὸ ἔλεός σου τοῖς γινώσκουσί σε. Λιτὴν ἀνατείνει τὴν ὑπὲρ τῶν ἀγαπώντων τὸν Κύριον καὶ τὴν αὐτοῦ ἐπεγνωκότων ἐπιφάνειαν. Οἷς καὶ πρέποι ἂν τὸ ἐν παντὶ γενέσθαι καλῷ καὶ τοῖς παρ' αὐτοῦ χαρίσμασιν ἐντρυφᾷν· τοῖς μὲν οὗν γινώσκουσιν αὐτὸν, παρατείνεσθαι τὸ ἔλεος παρακαλεῖ· τοῖς δὲ τὴν καρδίαν εὐθέσι, τὴν δικαιοσύνην αὐτοῦ καθ' ἣν αὐτοῖς τὰ πρὸς ἀξίαν ἀπονεμηθήσεται. Εἶεν δ' ἂν οὐχ' ἕτεροι παρὰ τοὺς πρώτους οἱ δεύτεροι· τουτέστι παρὰ τοὺς γινώσκον τας οἱ εὐθεῖς. Ἕπεται γὰρ τῇ παρὰ Θεοῦ γνώσει τὸ καὶ εὐθῆ τὴν διάνοιαν ἔχειν, τουτέστι κατ' οὐδένα τρόπον διεστραμμένην. Οἱ μὲν τὴν γνῶσιν μόνην ἔχοντες, τουτέστι τὴν πίστιν, ἐλέῳ δικαιοῦνται καὶ σώζονται·","english":"For he no longer redeemed Israel alone, as of old through Moses, but the grace of salvation has been extended to all men, catching them in its net through faith unto the knowledge of the truth and of the God who is by nature, and bringing them near to God and the Father through sanctification. \"In the shadow of your wings they will hope.\" We have therefore come to be under his wings, that is, under the shelter that is in Christ, so that we may say what is in the Song of Songs: \"In his shadow I desired and sat down.\" And somewhere the Savior himself says: \"I am like a spreading juniper.\" Surely they have come to be under his wings. And his mercy has been multiplied in the ways just now mentioned to us. \"In your light we shall see light.\" If the Son is light from the light of the Father, when was his light not in the Father? For as illuminating is inseparable from fire, so also is the light begotten of the Father inseparable from him. \"Extend your mercy to those who know you.\" He raises up a petition on behalf of those who love the Lord and have come to know his manifestation. For whom it would also be fitting to become engaged in every good thing and to delight in the gifts that come from him. So then, for those who know him, he asks that mercy be extended; but for those whose heart is upright, he asks for his righteousness, by which what is due to them will be apportioned. And the second would not be different from the first—that is, the upright from those who know. For knowledge from God is followed by having the mind upright as well, that is, in no way distorted. Those who have knowledge only, that is, faith, are justified and saved by mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"οἱ δὲ καὶ τὸ εὐθὲς ἐν ταῖς πράξεσι, τὸν τῆς δικαιοσύνης ἀπολαμβάνουσι στέφανον, ἤτοι τῆς ὁσίας ψήφου. Μὴ ἐλθέτω μοι ποῦς ὑπερηφανείας. Ἔξω τοῦ πάθους ἀξιοῖ γενέσθαι. Ὅμοιον ὡσεὶ λέγοι· Παρατείνοντός σου τὸ ἔλεος εἰς ἐμὲ τὸν γινώσκοντά σε, καὶ τὴν δικαιοσύνην ἤτοι τὴν ὁσίαν ψῆφον ὀρέγοντος, μὴ κατολισθήσαιμί ποτε πρὸς τοῦτο σκαιότητος ἐννοιῶν, ὡς μέγα φρονεῖν ἑλέσθαι καὶ βαδίζειν ἐν ὑπεροψίᾳ, καὶ τὴν οὕτως ἐπισφαλῶς ἔχουσαν ἰέναι τρίβον. Μὴ δὲ παρακινη σάτω με τῆς παρὰ σοὶ στάσεως πρᾶξις ἄτοπος. Καὶ χεὶρ ἁμαρτωλοῦ μὴ σαλεύσοι με. Χεὶρ ἁμαρτωλοῦ διαβολικὴ ἐνέργεια· χεὶρ ἁμαρτωλοῦ ἡ τοῦ πλεονέκτου· χεὶρ ἁμαρτωλοῦ ἡ τοῦ δῶρα διδόντος ἐπὶ φθορᾷ καὶ λαμβάνοντος· χεὶρ ἁμαρτωλοῦ ἡ τοῦ ἱερέως τοὺς ἀναξίους τῷ θυσιαστηρίῳ προσάγοντος. Ὑπὸ ταύτης τῆς χειρὸς μὴ σαλευθῆναι, τουτέστι μὴ παρατραπῆναι, καὶ ἡμεῖς προσευξώμεθα· χρὴ γὰρ ἑδραίους καὶ ἀσαλεύτους ἐν τῇ δικαιοσύνῃ, κἂν παρανομῶσιν ἄλλοι, τοὺς νήφοντας κτᾶσθαι. Ἐκεῖ ἔπεσον πάντες οἱ ἐργαζόμενοι τὴν ἀνο μίαν. (, Κυρίλλου καὶ Χρυσοστόμου.) Τὸ ἐκεῖ εἶπεν ἀντὶ τοῦ Ἀπὸ τούτου τοῦ πράγματος, τουτέστι τῆς ὑπερηφανίας· ἢ καὶ ἀντὶ τοῦ","english":"But those who also possess uprightness in their deeds receive the crown of righteousness, that is, the holy allotment. Let not the foot of pride come upon me. He deems it worthy to be free from the passion. It is as if he were saying: While you extend your mercy to me, who knows you, and offer righteousness, that is, the holy allotment, may I never slip down to this from the perversity of thoughts, so as to choose to be high-minded and to walk in contempt, and to go along the path that is so perilous. Nor let any improper deed of mine move me from my standing with you. And let not the hand of the sinner shake me. The hand of the sinner is the devil's working; the hand of the sinner is that of the covetous man; the hand of the sinner is that of the one who gives gifts for corruption and receives them; the hand of the sinner is that of the priest who brings the unworthy to the altar. Let us also pray not to be shaken by this hand, that is, not to be turned aside; for those who are sober ought to possess themselves steadfastly and unshaken in righteousness, even if others transgress the law. There they fell, all who work lawlessness. (Of Cyril and Chrysostom.) He said \"there\" instead of \"from this thing,\" that is, from pride; or also instead of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Ὅπου, ὡς εἶναι τὸ λεγόμενον τοιοῦτον· Μὴ γενοίμην ἐκεῖ ἔνθα οἱ σαλευθέντες πίπτουσι, καὶ πεσόντες ἐξωθοῦνται, καὶ ἐξωσθέντες οὐκέτι ἐπανελθεῖν δυνήσον ται. Ἢ ἐκεῖ, τουτέστιν ἐν τῷ μέλλοντι βίῳ, κατὰ τό· \"Ἐκεῖ ἔσται ὁ κλαυθμός.\" Ἐξώσθησαν, καὶ οὐ μὴ δύνωνται στῆναι. Δεῖ δὴ οὖν ἅρα προσιόντας Θεῷ τῶν μὲν ἀγαθῶν ποιεῖσθαι τὴν αἴτησιν, παραιτεῖσθαι δὲ καὶ τὸ ἁλῶναι ψυχικοῖς ἀῤῥωστήμασιν, καὶ τὸ ὑπὸ χεῖρα γενέσθαι δαιμονικὴν τὴν ἀεὶ σαλεύουσαν καὶ τοὺς ἑστάναι δοκοῦντας εἰ ῥᾳθυμοῦντες εὑρίσκοιντο, καὶ οὐκ ἐῶσαν στῆναι τοὺς διὰ πλείστην ὅσην ἀσέβειαν ἐξωσθέντας παρὰ Θεῷ· ὃ δὴ πέπονθεν ὁ κατὰ σάρκα Ἰσραὴλ πεπαρῴνηκεν γὰρ ἀφορήτως εἰς τὸν τῶν ὅλων Σωτῆρα Χριστόν.\n\nΨΑΛΜΟΣ Λς Ψαλμὸς τῷ Δαβίδ. Ἠθικός ἐστιν ὁ ψαλμὸς καὶ θεραπευ τικὴν ἡμῶν τῆς ψυχῆς διδασκαλίαν περιέχων, εἰσ ηγούμενος τῷ νέῳ λαῷ ἀποχὴν μὲν τῶν πονηρῶν, ἐπιτήδευσιν δὲ τῶν ἀγαθῶν, ἐξ ἑκατέρων πείθων ἔκ τε τῆς τοῖς ἀγαθοῖς ἀποκειμένης ἐλπίδος, ἔκ τε τῆς τοῖς πονηροῖς τεταμιευμένης κολάσεως. Ἀνακείσεται μέν τοι τῷ Δαβὶδ μονονουχὶ κατεπᾴδοντι τοῖς ὀρ θότητος ἐρασταῖς καὶ παροτρύνοντι αὐτοὺς εἰς τὸ μεταποιεῖσθαι προθύμως τῆς οὐκ ἀθαυμάστου ζωῆς. Ποιεῖ δὲ τοῦτο ἐπὶ καιροῦ· ἐν μὲν γὰρ τῷ τετελε σμένῳ ψαλμῷ πλείστη γέγονε κατάῤῥησις παντὸς παρανόμου· ἐν δὲ τῷ προκειμένῳ νουθεσίαν ἡμῖν εἰσ κομίζει, ἀποφέρουσαν μὲν τῆς πρὸς ἐκείνους ταυ τοεργίας, ἀναβιβάζουσαν δὲ πρὸς τὸ ἄμεινον. [Οὐ γάρ τοι φαίην ἂν εἶναί πως ἀξιοζήλωτα τοῖς ἐθέλουσι ζῇν ἁγιοπρεπῶς τὴν τῶν πονηρευομένων πρόσκαιρον εὐημερίαν.","english":"Where, as the saying goes, it is something like this: May I not be there where those who are shaken fall, and having fallen are thrust out, and having been thrust out can no longer return. Or there, that is, in the age to come, according to the text: \"There shall be weeping.\" They were thrust out, and they shall not be able to stand. It is necessary, then, that those who draw near to God make petition for good things, and also decline to be captured by weaknesses of the soul, and to come under a demonic hand that always shakes even those who seem to stand, if they are found to be careless, and does not allow those who have been thrust out from God's presence because of the greatest impiety to stand; which is precisely what the Israel according to the flesh has suffered, for it has raged insufferably against the Savior of all, Christ.\n\nPsalm 36. A Psalm of David. The psalm is ethical and contains a therapeutic teaching for our soul, leading the new people to abstain from evil things and to pursue good things, persuading them from both sides—both from the hope laid up for the good and from the punishment stored up for the evil. It will be recited to David, who all but charms those who love uprightness and urges them on to eagerly lay claim to the life that is not without wonder. And he does this at the right time; for in the preceding psalm there was a very great denunciation of every lawless person, but in the present one he brings us admonition, which carries us away from partnership in their deeds and leads us up to what is better. [For I would not say that the temporary prosperity of those who do evil is in any way enviable to those who wish to live in a manner befitting holiness.","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":177,"ref":"p177","source":"Ἐννοεῖν δὲ χρὴ μᾶλλον, εἰς οἷον αὐτοῖς ἐκβήσεται πέρας, τὸ διαβιοῦν ἑλέσθαι κακῶς, καὶ ἀπᾴδειν τῷ Θεῷ] Μὴ παραζήλου ἐν πονηρευομένοις, μηδὲ ζήλου τοὺς ποιοῦντας τὴν ἀνομίαν. Μήτε πάλιν μιμοῦ ἢ μακάριζε τοὺς τοιούτους εὐθηνοῦντας ὁρῶν· πρὸς ὀλίγον γὰρ ἀν θοῦντες, ξηραίνονται· πᾶσα γὰρ σὰρξ χόρτος. Τί οὖν ἔχουσι ζηλωτὸν οἵτινες πρὸς ὀλίγον ἀνθήσαντες, αὔριον εἰς κλίβανον βάλλονται, καθ' ἅ φησιν ὁ Σω τήρ; Οὐ γάρ τοι φαίην ἂν εἶναί πως ἀξιοζήλωτον τοῖς ἐθέλουσι ζῇν ἁγιοπρεπῶς τὴν τῶν πονηρευομένων πρόσκαιρον εὐημερίαν· ἐννοεῖν δὲ χρὴ μᾶλλον, εἰς οἷον αὐτοῖς ἐκβήσεται πέρας τὸ διαβιοῦν ἑλέσθαι κακῶς, καὶ ἀπᾴδειν τῷ Θεῷ. Μὴ τοίνυν ζήλου τοὺς τοιούτους, φησὶν, μὴ δὲ κατερεθίζου πρὸς μίμησιν τῶν φιλαμαρτημόνων. Κἂν εἰ δοκοῖεν ἔχειν τὰς ἐν τῷ παρόντι βίῳ τρυφὰς, κἂν ἴδῃς ἀσεβῆ εὐ πράττοντα, φεῦγε τὴν ἰσοτροπίαν, εἰς τὰ ἐσόμενα βλέπων· οὐ γὰρ ἐν τούτοις ἔσται διηνεκῶς τὰ πράγματα. Διὸ ἐπάγει· Ὅτι ὡσεὶ χόρτος ταχὺ ἀποξηρανθήσονται. Παραινεῖ φεύγειν πονηρίαν, ἔκπτωσιν εἷναι παντὸς ἀγαθοῦ, ταύτης ὑπογράφων τὸ τέλος. Τί δὲ οὕτως εὐμάραντον ὡς χόρτος ἀγροῦ, καὶ λαχάνου φύσις; Βραχὺ γάρ πως ἀνθήσαντα τὰ τοιάδε μαραίνεται. Οὕτω πού φησι περὶ τῶν ἐν κόσμῳ λαμπρῶν· Γενηθήτωσαν ὡσεὶ χόρτος δωμάτων· οἱ γὰρ ἐν δώμασι τικτόμενοι τῶν χόρτων, ῥίζαν οὐκ ἔχοντες, ἄκαρποί τέ εἰσι καὶ πρὸς μαρασμὸν ἑτοιμότεροι διὰ τοῦτο. –Οὐ δεῖ τοίνυν ταῦτα ζηλοῦν, ὧν τὰ μὲν ἐπ' ἀτιμίᾳ ῥίπτεται, τὰ δὲ πυρὶ παραδίδοται, τῆς ἀκμῆς τῆς προσκαίρου παυσάμενα, ὡς τὰ τῆς χλόης λάχανα, ἃ τὴν χρῆσιν ἐν τῷ χλοάζειν ἔχουσι·","english":"One must rather consider what end their choice to live wickedly and to be discordant with God will come to. Do not be envious of those who do evil, nor be jealous of those who commit lawlessness. Nor again imitate or call blessed such people when you see them prospering; for after blooming for a little while, they are dried up; for all flesh is grass. What then do they have that is enviable, who after blooming for a little while are tomorrow cast into the oven, as the Savior says? For I would not say that the temporary prosperity of those who do evil is in any way enviable to those who wish to live in a manner befitting holiness; but one must rather consider what end their choice to live wickedly and to be discordant with God will come to. Do not, then, be jealous of such people, he says, nor provoke yourself to imitate those who love sin. Even if they seem to have their pleasures in the present life, even if you see an impious man faring well, flee from treating them as equal, looking to what is to come; for their affairs will not remain in these things forever. Therefore he adds: For like grass they will quickly be dried up. He exhorts us to flee wickedness, which is a falling away from every good thing, outlining its end. For what is so easily withered as the grass of the field, and the nature of a vegetable? For such things, having bloomed for a short time, wither away. Thus he says somewhere concerning the splendid things in the world: Let them be like the grass of the housetops; for those born on the housetops, having no root, are both fruitless and for this reason more ready for withering. One must not, then, be envious of these things, of which some are cast out in dishonor, and others are handed over to fire, having ceased from their temporary prime, like the vegetables of the grass, which have their use in their being green.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"τούτοις γὰρ ἡ τῶν ἀνθρώπων εὐπραγία, διὰ τὸ σαθρὸν καὶ πρόσκαιρον ἔοικε· καὶ ὅτι πῦρ αὐ τὴν τὸ τῆς γεέννης ἐκδέχεται. Ἁγιοπρεπὲς δὲ ζη λοῦν ἐκείνους, οἷς ἂν ἕποιτο διηνεκὴς ἡ παρὰ Θεοῦ δόξα τῇ τῶν ἀνδραγαθημάτων φιλονεικοῦσα λαμπρότητι. Ἔλπισον ἐπὶ Κύριον, καὶ ποίει χρηστότητα, καὶ κατασκήνου τὴν γῆν. (,, ) Τουτέστιν Ἀγάπησον τὸ εὐδοκιμεῖν, δίψησον τῶν ἱερῶν χαρισμάτων τὴν κτῆσιν, ἀγάπησον τὰ τοῖς ἁγίοις\n\nτετηρημένα καὶ παρὰ Θεῷ τεθησαυρισμένα. Ἢ τὸ μὲν κατασκήνου τέθεικεν ἀντὶ τοῦ κατασκηνώσεις. Γῆν δὲ ἐκείνην λέγει τὴν τοῖς πραέσιν ἐπηγγελμένην δηλονότι, ἐν ᾗ γεγονὼς ποιμανθήσῃ, φησὶν, ἐπὶ τῷ πλούτῳ αὐτῆς. Πλοῦτος δὲ τῆς τῶν πραέων γῆς, ἤτοι τῆς ἄνω πόλεως ἐν τοῖς οὐρανοῖς, ἡ τῶν θείων χαρισμάτων ἀμφιλαφὴς χορηγία, καὶ τὸ τελείως ἔχον ἐν τούτοις. Τάχα δὲ σκηνῇ ἀπεικάζει τὸν πρόσκαιρον βίον, καὶ βούλεται ἡμᾶς χρᾶσθαι αὐτῷ ὡς σκηνῇ κατὰ πάροδον, κυριεύοντας αὐτοῦ οὐ κυριευομένους ὑπ' αὐτοῦ, καὶ πρὸς τὸ συμφέρον οὐ πρὸς ἡδονὰς ἀποχρωμένους· οὕτω γὰρ ποιμανθησόμεθα ὑπὸ ποιμένι καλῷ. Εἴ τις πλοῦτός ἐστιν ἐν ἀνθρώποις θείων δογμάτων, τοῦτον καρπούμενοι, ὥστε λέγειν· \"Κύριος ποιμαίνει με καὶ οὐδέν με ὑστερήσει.\" Κατατρύφησον τοῦ Κυρίου. Οἱ δὲ κατατρυφῶντες Χριστοῦ, καὶ τῶν παρ' αὐτοῦ χαρισμάτων ἔμπλεω τὴν διάνοιαν ἔχον τες, εἰς πέρας ἐνηνεγμένων τῶν ἀγαθῶν θελημάτων αὐτοῦ, γυμνὴν καὶ ἀναμφίεστον τῷ Θεῷ τὴν ἑαυ τῶν δεικνῦσιν ὁδὸν, τουτέστι τῆς πολιτείας τὸν τρόπον.","english":"For the prosperity of men resembles something rotten and temporary because of this, and the fire of Gehenna awaits it. But it is holy and fitting to be zealous for those whom the everlasting glory from God would follow, contending with the splendor of their noble deeds. Hope in the Lord, and do good, and dwell in the land. That is: Love to be well spoken of, thirst for the possession of the sacred gifts, love the things kept for the saints and treasured up with God. Or he has set \"dwell\" in place of \"you shall dwell.\" And by \"land\" he means that land promised to the meek, clearly, in which, having come to be there, you shall be shepherded, he says, upon its wealth. And the wealth of the land of the meek, that is, of the city above in the heavens, is the abundant supply of the divine gifts, and that which is perfectly present in these things. Perhaps he likens this temporary life to a tent, and he wishes us to use it as a tent in passing through, mastering it and not being mastered by it, and using it for what is beneficial, not for pleasures; for thus we shall be shepherded by the good Shepherd. If there is any wealth among men of divine doctrines, let us enjoy its fruit, so as to say: \"The Lord shepherds me, and nothing will be lacking to me.\" Delight in the Lord. But those who delight in Christ, and have their mind filled with the gifts from him, when his good wills have been brought to completion, show to God their path naked and unclothed, that is, the manner of their conduct.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"[Τρυφὴ τοιγαροῦν, ὡς ἔφην, τὸ ἔνοικον ἔχειν τὸν τὰ πάντα ζωογονοῦντα τοῦ Θεοῦ Λόγον, τὸν ἄρτον τῆς ζωῆς, τὸν ἐξ οὐρανοῦ καταβάντα, καὶ ζωὴν διδοῦντα τῷ κόσμῳ. Αὐτὸν ἔχοντες ἐν ἑαυτοῖς, λήψονται πάν τως τὰ αἰτήματα τῆς ἑαυτῶν καρδίας, τότε δυνή σονται καὶ ἀποκαλύπτειν αὐτῷ τὴν ὁδὸν αὐτῶν. Ἐποπτεύει μὲν γὰρ ὁ τῶν ὅλων Θεὸς τὴν τῶν σεβομένων αὐτὸν εὐαγῆ πολιτείαν, ἀποστρέφεται τὴν τῶν οὐκ ὀρθῶς διαζῇν ἑλομένων.] Ἀποκάλυψον πρὸς Κύριον τὴν ὁδόν σου, καὶ ἔλπισον ἐπ' αὐτὸν, κ.τ.λ. (, ) Ἔσο, φησὶ, φανερὸς τὴν ἀρέσκουσαν αὐτῷ βαδίζων ὁδὸν, τουτέστι γυμνὴν καὶ ἀναμφίεστον τῷ Θεῷ τὴν σεαυτοῦ δεικνὺς πολιτείαν. Αὐτὸς δὲ τί ποιήσει; Ἐν τῷ μέλλοντι αἰῶνι ἐμφανῆ καταστήσει. καὶ οἷον περίοπτον ἀποφανεῖ, λαθεῖν οὐκ ἐῶν τῆς σῆς εὐζωΐας τὸ κάλλος. Ἔσται γὰρ ἅπασιν ἐναργὴς ἡ δικαιοσύνη σου δίκην φωτὸς ἀνα λάμπουσα, φωτὸς μεσημβρινοῦ· μεσημβρία γε μὴν ὀνομάζεται τῆς ἡμέρας αὐτὸ τὸ μεσαίτατον· καί σε κρινεῖ ἄξιον εἶναι φωτὸς ἐκεῖ. Ὑποτάγηθι τῷ Κυρίῳ καὶ ἱκέτευσον αὐτόν. Αὐτὸς μέν σε ἄξιον φωτὸς ἀπο δείξει ἐν τῷ μέλλοντι αἰῶνι, σὺ δὲ ἐνταῦθα ὑποτάγηθι αὐτῷ. Δύο δὲ ταῦτα τίθησιν ἁγιοπρεπῆ κατορθώματα καὶ οἷον ἀλλήλων ἐχόμενα, τὸ ὑποτάσσεσθαί φημι τῷ Κυρίῳ, καὶ τὸ ἱκετεύειν αὐτόν· ἑκάτερον δὲ αὐτῶν πρέποι ἂν ταῖς ὅτι μάλιστα τῶν ἁγίων ἱκε τείαις, καὶ τοῖς τὴν χρηστότητα μελετᾷν εἰωθόσιν. Ἐν μὲν γὰρ τῷ ὑποτάττεσθαι Κυρίῳ ἁπάσης ἐντο λῆς νοεῖται πλήρωσις·","english":"Luxury, then, as I said, is to have dwelling within one the Word of God who gives life to all things, the bread of life, who came down from heaven and gives life to the world. Having him in themselves, they will certainly receive the petitions of their own heart; then they will be able to reveal their way to him. For the God of all things watches over the pure conduct of those who revere him, and turns away from the conduct of those who have chosen to live not rightly. Reveal your way to the Lord, and hope in him, etc. Be, he says, manifest in walking the way that pleases him, that is, showing to God your conduct naked and unclothed. But what will he do? In the age to come he will make it manifest and will render it, as it were, conspicuous, not allowing the beauty of your good living to escape notice. For your righteousness will be evident to all, shining forth like light, like the light of midday; and midday is the very middle of the day that is so named; and he will judge you worthy to be light there. Be subject to the Lord and entreat him. He himself will show you worthy of light in the age to come, and you here be subject to him. These two things he sets down as attainments befitting holiness and, as it were, closely linked to one another—I mean being subject to the Lord and entreating him; and each of them would be fitting especially for the entreaties of the saints and for those accustomed to practice goodness. For in being subject to the Lord is understood the fulfillment of every commandment.","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":180,"ref":"p180","source":"ἥκει [ εἴκει] γὰρ τοῖς αὐτοῦ νόμοις καὶ τρυφερὸν, καὶ εὐήνιον ὑποφέρει τὸν αὐχένα, ὁ θελήμασι τοῖς δεσποτικοῖς ἐνευδοκῶν, ἀλλὰ μὴ ἀπειθείας καταδεχόμενος ὑπομένειν γραφήν. Ἐν δὲ τῷ ἱκετεύειν αὐτὸν, τὸ δοξολογεῖν ἐστι, καὶ τὰς εὐρύθμους ἀναφέρειν ᾠδὰς συμπεπλεγμένης εὐχῆς, καὶ οἷόν τινος νοητοῦ θυμιάματος τῆς τῶν ἔργων φαιδρότητος, συνευοδιαζούσης παρὰ Θεῷ. Ὑποταγὴν οὖν ἐνταῦθα λέγει, τὴν τῶν κακῶν ἀναχώρησιν· οὐ δεὶς γὰρ ἁμαρτάνων ὑποτέτακται τῷ Κυρίῳ. Παῦσαι ἀπὸ ὀργῆς, καὶ ἐγκατάλιπε θυμόν. (, ) Ἐπωφελὲς τὸ παράγγελμα, καὶ τοῖς ὑποτεταγμένοις Θεῷ πρεπωδέστατον. Χρὴ γὰρ, φησὶ, πράους τε αὐτοὺς ὑπάρχειν καὶ εὖ μάλα καθεστηκότας, καὶ ἀταραξίαν ἔχοντας εἰς νοῦν, ἀγαπῶντάς τε διαπαντὸς τὴν ἀπό γε τῆς μακροθυμίας εὐδίαν, καὶ τῶν ἐξ ὀργῆς κυμάτων ἀποφοιτᾷν. Γέ γραπται γὰρ ὅτι Ὀργὴ ἀπόλλυσιν καὶ φρονίμους. Καὶ πάλιν· \"Ἀνὴρ δὲ θυμώδης οὐκ εὐσχήμων.\" Τῶν γὰρ παθῶν τινα μὲν οὐ πίπτει εἰς πολλοὺς, ἀλλὰ καὶ οἱ τυχόντες ἀπέβαλον αὐτὰ προκόπτοντες· τὸ δὲ μιαρὸν τοῦτο πάθος ἡ ὀργὴ, ἐκκαίει καὶ τοὺς δοκοῦν τας εἶναι φρονίμους· καὶ ταράσσει, οὐ τινὰ μὲν, τινὰ δὲ οὒ, ἀλλὰ κινδυνεύω λέγειν πάντας ἀνθρώπους, παρὲξ τοῦ τελείου, ἐάν που εὑρεθῇ τις τέλειος. Μὴ παραζήλου ὥστε πονηρεύεσθαι, ὅτι οἱ πονη ρευόμενοι ἐξολοθρευθήσονται. Λεγέσθω καὶ παρὰ Δαβὶδ τὰ τοῦ Παύ λου, ὅτι \"Τὰ αὐτὰ λέγειν ὑμῖν, ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ ἀσφαλές.\" Οὐ γὰρ ἔχει κόρον παρά","english":"For he yields to his own laws and, gentle and well-disposed, submits his neck, approving the master's will, and does not consent to endure the record of disobedience. And in supplicating him there is glorifying, and bringing up well-ordered songs, with prayer interwoven, and, as it were, a kind of intelligible incense of the brightness of works, joining in the same journey before God. He speaks of submission here, then, as the withdrawal from evils; for no one who sins is subject to the Lord. Cease from anger, and forsake wrath. The precept is profitable, and most fitting for those subject to God. For it is necessary, he says, that they themselves be gentle and very well settled, and have tranquility in mind, and love always the calm that comes from patience, and depart from the waves that come from anger. For it is written that anger destroys even the wise. And again: \"But a man given to wrath is not comely.\" For some of the passions do not fall upon many, but even ordinary people have cast them off as they progress; but this foul passion, anger, sets on fire even those who seem to be wise, and troubles them—not some and not others, but I risk saying all men, except the perfect, if ever someone is found perfect. Do not be jealous so as to do evil, because those who do evil will be utterly destroyed. Let the words of Paul be said also by David, that \"to say the same things to you is for me indeed not irksome, but for you it is safe.\" For it has no satiety in","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":181,"ref":"p181","source":"γε τοῖς φιλομαθέσι, τὸ πλειστάκις εἰς νοῦν τοὺς περὶ τῶν αὐτῶν ὀνησιφόρους εἰσοικίζεσθαι λόγους. Τοῦτό τοι καὶ νῦν ὁ Ψάλλων ἐργάζεται, ἄνω τε καὶ κάτω ἀνακυκλῶν τὸ σοφὸν δὴ τοῦτο καὶ ἀξιάκουστον ἄκου σμα· τὸ Μὴ παραζήλου, φημὶ, ὥστε πονηρεύεσθαι, ἵνα μὴ ὁλόῤῥιζος ἐκ γῆς ἀπολῇ· καὶ γὰρ οἱ πονηρευόμενοι ἐξολοθρευθήσονται ἐν τῷ αἰῶνι, δηλαδὴ τῷ μέλλοντι. Ἐξολοθρευθῆναι δέ ἐστι, τὸ ἐκπεσεῖν Θεοῦ. Ἴδιον μέν τοι κακόν ἐστιν ἡ πονηρία παρὰ τὰς λοι πὰς ἁμαρτίας· ἔνθεν θαυμασίως ὁ λόγος, ἄλλον μὲν εἶπε τὸν ἁμαρτωλὸν, ἄλλον δὲ τὸν πονηρόν· \"Σύν τριψον τὸν βραχίονα τοῦ ἁμαρτωλοῦ καὶ πονηροῦ.\" Ὡρίσαντο δέ τινες τὴν πονηρίαν οὐκ ἀγεννῶς εἶναι ἑκούσιον κακοποιΐαν· ἄλλο γάρ ἐστι κατὰ ἄγνοιαν κακοποιεῖν καὶ οἱονεὶ νικώμενον, καὶ ἄλλο αὐτὸ τοῦτο θέλειν κακῶς ποιῆσαι· ὅπερ ἐστὶ καὶ πονηρία, δι' ἢν καὶ ὁ διάβολος πονηρὸς λέγεται. Οἱ δὲ ὑπομένοντες τὸν Κύριον, αὐτοὶ κληρονο μήσουσι τὴν γῆν. (, ) Ἐπειδὴ εἰώθαμέν πως ἀεὶ τῶν μὲν πονηρῶν ἀφίστασθαι, τῷ τοῦ κολάζεσθαι δέει συνωθούμενοι πρὸς τὸ ἄμεινον, ἐφέσει δὲ τῶν παρὰ Θεοῦ χαρισμάτων συνελαύνεσθαι εἰς τὸ διαζῇν ἐννόμως, διὰ τοῦτο δείξας ὁ Ψάλλων ὀλέθριον τῶν πονηρευομένων τὸ τέλος, ἐπάγει ὅτι οἱ τὸν Κύριον ὑπομένοντες, τουτέστιν οἱ διὰ καρτερίας καὶ ὑπομο νῆς τὸν εὐδόκιμον κατορθοῦντες βίον, κληρονομή σουσι τὴν γῆν· ἥτις οὐκ ἔστι μέρος ταύτης τῆς γῆς τῆς ὑπὸ κατάραν γενομένης, ἣν ἐν λύπαις ἐσθίει πάσας τὰς ἡμέρας αὐτοῦ ὁ ἐργαζόμενος αὐτὴν, ἀλλὰ γῆν ἐκείνην τὴν τοῖς ἁγίοις ηὐτρεπισμένην.","english":"For it is beneficial to those who love learning that the profitable words concerning the same matters be brought to mind as often as possible. This is what the Psalmist does even now, turning over and over, up and down, this wise and truly worth-hearing utterance: \"Do not be jealous,\" I say, \"so as to do evil, lest you be destroyed root and branch from the earth; for those who do evil shall be utterly destroyed in the age,\" that is, the age to come. And to be utterly destroyed is to fall away from God. Indeed, wickedness is a peculiar evil compared with the other sins; hence the word wonderfully distinguished the sinner from the wicked one: \"Crush the arm of the sinner and the wicked one.\" And some have defined wickedness not ignobly as voluntary doing of evil; for it is one thing to do evil through ignorance and, as it were, being overcome, and another to will this very thing—to do evil—which is precisely wickedness, on account of which even the devil is called wicked. But those who endure the Lord, they shall inherit the earth. Since we are somehow always accustomed to depart from wicked things, driven toward the better by the fear of punishment, and to be impelled toward living lawfully by longing for the gifts that come from God, for this reason the Psalmist, having shown the destructive end of those who do evil, adds that those who endure the Lord—that is, those who through steadfastness and endurance accomplish the approved life—shall inherit the earth; which is not a portion of this earth that has come under a curse, which the one who works it eats in sorrows all his days, but that earth which has been prepared for the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Κλῆρος γὰρ αὐτοῖς ἡ τῶν ἁγίων καλλίπολις, ἡ ἱερά τε καὶ ἄνω. Ἐκεῖ γὰρ τοῖς τῶν ἀγγέλων συνέσονται χοροῖς, δοξολογοῦντες ἀκαταλήκτως τὸν κληροδοτήσαντα Θεὸν, καὶ τῶν ὑπὲρ λόγον αὐτοῖς χαρισμάτων χορηγὸν γε γονότα. Ὥσπερ δέ ἐστιν ὁ Σωτὴρ, σοφία, λόγος, εἰρήνη καὶ δικαιοσύνη, οὕτως καὶ ὑπομονή. Γέγραπται γάρ· \"Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ Κύριος;\" Ἀφ' οὗ ἀρύεσθαι ἔστι καὶ λαμβάνειν πάντα ἃ λέγεται εἶναι κατὰ τὰς Γραφὰς ὁ Χριστός. Ὡς γὰρ μετοχῇ αὐτοῦ δίκαιοι γινόμεθα καὶ σοφοὶ καὶ εἰρη νεύομεν, οὕτως καὶ μετοχῇ αὐτοῦ ὑπομένομεν· ἡσύχαζε οὖν ὑπομένων καὶ ἐκδεχόμενος τὸν Θεὸν, μὴ ταραττόμενος τοῖς παροῦσι. Καὶ ἔτι ὀλίγον καὶ οὐ μὴ ὑπάρξῃ ὁ ἁμαρτωλός. Ἔτι βραχὺ, καὶ οὐκ ἂν ἴδῃς ὑπάρχοντα τὸν ἁμαρτωλόν· καταληφθήσεται γὰρ τῷ τῆς ζωῆς τέλει, καὶ ὁμοῦ τῇ σαρκὶ συναπεμπολήσει ταῦτα, ὅσα περ ἐδόκει κεκτῆσθαι χρηστά. Βραχὺς γὰρ λίαν ὁ ἀνθρώπου βίος, καὶ ὁ τῆς ἐν σώματι ζωῆς συνέσταλται χρόνος. Οὐκοῦν οὔτε αὐτὸς ὁ τῷ τῆς ζωῆς τέλει κατειλημμένος τὸν ἑαυτοῦ τόπον ὄψεται· μεταχωρήσει γὰρ πάντως εἰς ᾅδου, οὔτε μὴν οἱ ζῶντες ἔτι τὸν αὐτοῦ ἐπιγνώσονται τόπον. Οἱ φρονοῦντες τὰ κοσμικὰ, καὶ τῇ τοῦ παρόντος βίου τύρβῃ τὸν ἑαυτῶν ἐνδήσαντες νοῦν, καὶ βρόχοις ἐνειλημμένοι τῆς ἐπαράτου φιλοσαρκίας, ἀεί πως ἐπιμεμήνασιν τοῖς τὸν εὐαγῆ καὶ ἀπόλεκτον διαβιοῦσι βίον, καὶ ἐχθρὸν ἡγοῦνται τῆς δικαιοσύνης τὸν ἐραστήν. Οἱ δὲ πραεῖς κληρονομήσουσι γῆν. Οἰκονομικώτατα δὲ λίαν ὁ Δαβὶδ ἀντιπαρεξάγει ταῖς τῶν παρανόμων κολάσεσι, τὰ τῶν ἀγίων γέρα.","english":"For their lot is the fair city of the saints, the holy and on-high one. For there they will join the choirs of the angels, glorifying without ceasing the God who gave them their inheritance and who became the provider of gifts beyond reason. And just as the Savior is wisdom, word, peace, and righteousness, so too is he endurance. For it is written: \"And now, what is my endurance? Is it not the Lord?\" From him one can draw and receive all the things that Christ is said to be according to the Scriptures. For just as by participation in him we become righteous and wise and are at peace, so too by participation in him we endure. Be still, then, enduring and waiting for God, not disturbed by present circumstances. And yet a little while, and the sinner will not exist. A little while yet, and you will not see the sinner existing; for he will be overtaken by the end of his life, and together with the flesh he will carry away all the good things he seemed to possess. For the life of man is very brief, and the time of life in the body is contracted. Therefore neither will the man himself, overtaken by the end of life, see his own place—for he will certainly depart to Hades—nor will those still living know his place. Those who set their minds on worldly things, and who have bound their own mind to the turmoil of the present life, and are entangled in the snares of accursed love of the flesh, always in some way rage against those who live the pure and chosen life, and they consider the lover of righteousness an enemy. But the meek will inherit the land. And David, with the greatest economy, sets over against the punishments of the lawless the rewards of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Ἀκονᾷ γὰρ διὰ τούτων αὐτοὺς εἰς ἔφεσιν εὐανδρίας πνευματικῆς, δι' ἧς ἂν γένοιτο κατορ θοῦν πάντα τρόπον ἀρετῆς. Ταύτῃ τοι φησίν· \"Οἱ δὲ πραεῖς κληρονομήσουσι γῆν,\" τὴν ἄνω δηλαδή. Καὶ κατατρυφήσουσιν ἐπὶ πλήθει εἰρήνης. Ποῖον ἂν νοοῖτο τῆς εἰρήνης τὸ πλῆθος τῆς τοῖς πραέσιν ἐπηγγελμένης, ἄξιον ἰδεῖν· Φαμὲν οὖν ὅτι ζῶντες μὲν ἔτι μετὰ σωμάτων ἐν τῷδε τῷ κόσμῳ οἱ ἅγιοι πλείστην ὅσην πολέμων ὑπομέ νουσιν ἔφοδον, τοῦτο μὲν τῆς σαρκὸς πανέμφυτον τῆς ἁμαρτίας ἀῤῥωστούσης νόμον, καὶ κατεξανισταμένης ἀεὶ τοῦ πνεύματος· ταῦτα γὰρ ἀντίκειται ἀλ λήλοις· \"Συνήδομαι γὰρ, φησὶ, τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον, βλέπω δὲ ἕτερον νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου·\" τοῦτο δὲ καὶ τῶν κοσμοκρατόρων τοῦ αἰῶνος τούτου, κατασω ρευόντων αὐτοῖς πολέμους ἀεὶ καὶ μάχας, τοῦτο δὲ καὶ τῶν\n\nἀνοσίων αἱρετικῶν ἀνθεστηκότων αὐτοῖς. Οὐκοῦν ἕως εἰσὶν ἐν τῷδε τῷ βίῳ οἱ ἅγιοι, πολλοὶ λίαν οἱ μαχόμενοι· γεγονόσι γε μὴν εἰς τὴν τοῖς πραέσιν ηὐτρεπισμένην γῆν, ὑπάρξει πλῆθος εἰρήνης. Νοήσεις δὲ πλῆθος εἰρήνης, ἀπάθειαν ψυχῆς μετὰ γνώσεως τῶν ὄντων ἀληθῶς. Παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον, καὶ βρύξει ἐπ' αὐτὸν τοὺς ὀδόντας αὐτοῦ, κ.τ.λ. (, ) Τοῦτο διδάσκει λέγων ὁ Ψάλλων ἐν τούτοις, ὅτι παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον, τουτέστιν φιλέχθρως διακείμενος ὁ φαῦ λος καιροφυλακήσει πολλάκις τάχα πως τὸν δίκαιον λοχήσας ἑλεῖν δυνηθῇ· ἐπιτρίζει γὰρ αὐτῷ τοὺς ὀδόν τας ἀεί. Πλὴν ὁ Κύριος γέλωτος ἄξιον ἀποφαίνει·","english":"For through these words he sharpens them to a desire for spiritual valor, through which one may succeed in every manner of virtue. Thus he says: \"But the meek shall inherit the earth,\" namely the earth above. And they shall delight themselves in abundance of peace. What the abundance of the peace promised to the meek might mean is worth seeing. We say, then, that while the saints still live with bodies in this world, they endure the greatest possible assault of wars, on the one hand because of the law of sin innate in the flesh, which is weak and always rises up against the spirit—for these things are opposed to one another; \"For I delight,\" he says, \"in the law of God according to the inner man, but I see another law warring against the law of my mind\"—and on the other hand because of the rulers of this world, who continually stir up wars and battles against them, and because of the\n\nimpious heretics who stand opposed to them. Therefore, as long as the saints are in this life, many indeed are those who fight against them; but once they have come to the earth prepared for the meek, there will be an abundance of peace for them. And you will understand abundance of peace as the soul's freedom from passion together with true knowledge of things that are. The sinner will watch the righteous man, and gnash his teeth at him, etc. The Psalmist teaches this by saying in these words that the sinner will watch the righteous man—that is, the wicked man, being disposed to strife, will often keep watch for an opportunity, hoping that by some ambush he may be able to catch the righteous man; for he always grinds his teeth at him. Nevertheless the Lord shows this to be worthy of laughter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"προβλέπει γὰρ ὅτι ἥξει ἡ ἡμέρα αὐτοῦ ἡ τελευταία πάντως, καθ' ἢν ἐκποδὼν ἔσται πεσὼν εἰς θάνατον. Ἢ τάχα που φορτικὸν αὐτοῖς καὶ δύσοιστον εἶναι δοκεῖ τὸ διὰ τῆς ἐκείνων ἐπιεικείας κατακρίνεσθαι δοκεῖν, ὅτι μὴ τῶν ἀρίστων καὶ αὐτοὶ γεγόνασιν ἐρασταί. Τὸ δὲ Βρύξει τοὺς ὀδόντας, οὐ πάντως ἐπὶ τοῦ σώματος ἀκουστέον, ἀλλὰ σιωπὴν μὲν ἀπὸ φωνῆς, κραυγὴν δὲ ἐν τῇ καρδίᾳ λογιζομένην κατὰ τοῦ δικαίου πονηρά. Πλὴν ὁ μὲν ἁμαρτωλὸς μέμηνε κατὰ τῶν δικαίων· ὁ δὲ Κύριος διαγελᾷ τὰς κατ' αὐτῶν ἐπιβουλὰς τῶν ἁμαρτωλῶν, εἰδὼς ὡς ἔστησεν ἡμέραν, καθ' ἣν τοῖς μὲν ἀποδώσει τὴν αἰώνιον ζωὴν, τοῖς δὲ τὴν αἰώνιον κόλασιν. Τοῦτο δὲ καὶ ἐπὶ τοῦ διαβόλου ληφθῆναι πρόσφορον. Αὐτὸς γάρ ἐστιν ὁ ἁμαρτωλὸς, ὁ βρύχων τοὺς ὀδόντας κατὰ τῶν ἁγίων, ὃς εἰς γέλωτα τέτακται· παίζεται γὰρ παρὰ τῶν δικαίων ἡττώμενος· ἥξει δὴ ἡ ἡμέρα καθ' ἣν εἰς τὸ ἡτοιμασμένον αὐτῷ πῦρ πεμφθήσεται. Τοῦ καταβαλεῖν πτωχὸν καὶ πένητα. Σκοπὸς τῷ ἁμαρτωλῷ οὐχ ἵνα τινὰ τῶν ἀδικησάντων αὐτὸν ἀμύνηται, ἢ κατά τι ὅλως προσκεκρουκότων αὐτῷ, καὶ προφάσεις τῷ πολέμῳ δεδωκότων εὐλόγους, ἀλλ' ἵνα καταβάλῃ πτωχὸν καὶ πένητα, καὶ ἀποσφάξει τοὺς εὐθεῖς τῇ καρδίᾳ. Πτω χὸν δὲ καὶ πένητά φησιν, τὸν ἐπιεικῆ καὶ μετριόφρονα καὶ φιλοκομπίας ἀμείνω, καὶ ταπεινὸν τῇ καρδίᾳ. Τὸν τοιοῦτον δὲ καὶ αὐτὸς ὁ Σωτὴρ πτωχὸν ἔφη τῷ πνεύματι, καὶ τῆς τῶν οὐρανῶν βασιλείας ἄξιον εἶναί φησιν· μάλιστα γὰρ κατὰ τῶν πενήτων οἱ συκοφάνται στρατεύονται.","english":"For he foresees that his last day will certainly come, on which he will be removed, having fallen into death. Or perhaps it seems burdensome and hard to bear for them to appear to be condemned by the equity of those men, because they themselves have not become lovers of the best things. But \"they will gnash their teeth\" must not be understood altogether of the body, but as silence from speech, and a cry in the heart devising evil against the righteous. Yet the sinner rages against the righteous; but the Lord laughs at the plots of the sinners against them, knowing that he has appointed a day on which he will render to some eternal life, and to others eternal punishment. This is also fittingly applied to the devil. For he is the sinner, the one gnashing his teeth against the saints, who is appointed for laughter; for he is mocked by the righteous when he is defeated; the day will surely come on which he will be sent into the fire prepared for him. \"To cast down the poor and needy.\" The aim of the sinner is not that he may avenge himself on any of those who have wronged him, or who have in any way at all offended him and given reasonable pretexts for war, but that he may cast down the poor and needy, and slay those who are upright in heart. He calls poor and needy the one who is equitable and modest and better than boastfulness, and humble in heart. Such a one the Savior himself also called poor in spirit, and says that he is worthy of the kingdom of heaven; for especially against the poor do the slanderers wage war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Ἔτι δὲ καὶ κατὰ τῶν δικαίων τῶν εὐθῆ τὴν γλῶσσαν ἐχόντων οἱ παράνομοι, βασκαίνοντες αὐτῶν τῇ δικαιοσύνῃ, καταδιαβολὰς καθάπερ ῥομφαίας ὁπλίζειν εἰώθασιν. Ἡ ῥομφαία αὐτῶν εἰσέλθοι εἰς τὰς καρδίας αὐτῶν. Ταῦτα, φησὶ, πεπόνθασιν οἱ πονηροὶ δαίμονες, ἃ ποιήσειν τοῖς ἁγίοις ἐπεβούλευσαν. Καὶ τοῖς ἁγίοις δὲ ἐπιμεμήνασι μὲν οἱ φιλαμαρτήμονες, καὶ τὸ τῆς βασκανίας τόξον ἐντείνουσι κατ' αὐτῶν, καὶ τὴν τῆς ἑαυτῶν σκαιότητος ἀπογυμνοῦσι ῥομφαίαν, οὐδένα τρόπον ἐπιβουλῆς ἐῶντες ἀνεπιτήδευτον· ἀλλ' οἷον διὰ πάσης ἐρχόμενοι δυσσεβείας, τὰς ὁσίας πολιορκοῦσι ψυχάς. Τίνα δὲ τρόπον αὐτοὺς ἀντ αμύνεσθαι χρὴ, καὶ ὅπως ὑπαντιάζειν, ἐντεῦθεν μα θησόμεθα. Τὰ ὅπλα ἡμῶν οὐ σαρκικά· καὶ ἐν σαρκὶ περιπατοῦντες, οὐ κατὰ σάρκα στρατευόμεθα. Ἀλλ' οὐδὲ τὴν τῶν ἁμαρτωλῶν ἀνοσιότητα μιμησόμεθα· οὐ γὰρ ὡς ἐκεῖνοι ἐντενοῦμεν τόξα καὶ ἡμεῖς, ἢ ξίφος ἀπογυμνώσομεν· ἐσόμεθα δὲ μαχομένων ἀμείνους καὶ τὴν βελτίω ψῆφον ἀποισόμεθα, Θεῷ προσφεύγοντες, καὶ χεῖρας ὁσίας ἀνατείνοντες, χεῖρά τε τὴν ἀεὶ σώζουσαν ὑποτρέχοντες, καὶ τὸν παναλκῆ καὶ ἄτρεπτον καλοῦντες εἰς ἐπικουρίαν, λέγοντες περὶ εἰσέλθοι εἰς τὰς καρδίας αὐτῶν.\" Κρεῖσσον ὀλίγον τῷ δικαίῳ, ὑπὲρ πλοῦτον ἁμαρ τωλῶν πολύν. Εὐτεχνέστατα καὶ νῦν ἐξυφαίνει τὴν ὑφήγησιν. Ἀντιπαρεξάγει γὰρ ὥσπερ καὶ ἐκ παραλλήλου τίθησι τά τε τῶν ἁμαρτωλῶν ἡττήματα καὶ τῶν δικαίων τὰ πλεονεκτήματα, πανταχοῦ τὴν ἀρετὴν ἀποφαίνων ἔγκαρπον, ἀνόνητον δὲ τὸν εἰκαῖον τοῦ βίου περισπασμὸν καὶ τὴν ἐπάρατον ζωήν.","english":"But also against the righteous, who have a straight tongue, the lawless, envying their righteousness, are accustomed to arm slanders like swords. Let their sword enter into their own hearts. These things, he says, the evil demons have suffered, which they plotted to do to the saints. And the lovers of sin have raged against the saints, and they bend the bow of envy against them, and they unsheathe the sword of their own perversity, leaving no manner of plot untried; but, as it were, going through every impiety, they besiege holy souls. But in what manner one must defend against them, and how to meet them, we shall learn from this. Our weapons are not carnal; and though we walk in the flesh, we do not wage war according to the flesh. But neither shall we imitate the unholiness of sinners; for we too shall not bend bows as they do, nor unsheathe a sword; but we shall be better than those who fight and shall carry off the better verdict, fleeing to God, and stretching out holy hands, and running under the hand that always saves, and calling upon the all-powerful and immutable one for aid, saying concerning \"Let it enter into their hearts.\" Better is a little for the righteous man than great wealth of sinners. Most skillfully even now he weaves his instruction. For he sets side by side, as it were, and places in parallel both the defeats of sinners and the advantages of the righteous, everywhere showing virtue to be fruitful, but the vain distraction of life and the accursed life to be unprofitable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Πλου τεῖ μὲν γὰρ, φησὶν, ὁ ἁμαρτωλὸς ἔσθ' ὅτε, καὶ ταῖς ἐντεῦθεν ἐμπλατύνεται τρυφαῖς, καὶ μεγαλοφρονεῖ δόξαν ἔχων εὐμάραντον, καὶ σάρκα πιαίνων, πλέον ἔχων οὐδὲν τοῦ τοῖς γηΐνοις ἐφήδεσθαι. Ὁ δέ γε πτω χὸς τῇ καρδίᾳ καὶ δικαιοσύνης ἐραστὴς, ἁπάντων τῶν τοιούτων ἀποφοιτᾷ, καὶ τὴν ἐπιεικῆ\n\nκαὶ σώφρονα πτωχείαν ἀγαπᾷ. Ἀλλὰ κρεῖττον τοῦτο αὐτῷ ὑπὲρ πλοῦτον ἁμαρτωλοῦ πολύν. Ὅτι βραχίονες ἁμαρτωλῶν συντριβήσονται, ὑπο στηρίζει δὲ τοὺς δικαίους ὁ Κύριος. Ὅτι ἄμισθον μὲν τοῖς φιλαμαρτήμοσι τὸ πλουτεῖν καὶ ὀλέθριον [ Ὅτι δὲ ἀνόνητον μὲν τοῖς φιλαμαρτήμοσι τὸ πλουτεῖν, ἢ καὶ ἄμεινον καὶ ἀληθὲς εἰπεῖν, τῆς ἐσχάτης πρόξενον δίκης], τό γε μὴν τῶν δικαίων ὀλιγαρκὲς ἔγκαρπον καὶ ἀρέσκον Θεῷ, ἐντεῦθεν δείκνυται. Καρπὸς μὲν γὰρ, φησὶ, τοῦ τῶν ἀνόμων πλούτου, συντριβὴ καὶ ἰσχύος ἁπάσης ἀπόθεσις· δηλοῖ γὰρ, οἶμαι, τοῦτο τῶν βραχιόνων ἡ συντριβὴ, τῆς γε μὴν αὐταρκείας τὸ ὑποστηρίζεσθαι παρὰ Θεοῦ· ἀνέχει γὰρ τοὺς δι καίους, καὶ ἀκράδαντον αὐτοῖς νέμει τὴν εὐθυμίαν, καὶ ἀκατάσειστον ἔχουσι τὸ εὐημερεῖν, παραλύοντος οὐδενὸς ἢ κομίσαι δυναμένου πρὸς τὸ ἐναντίον. \"Τὴν γὰρ χεῖρα τὴν ὑψηλὴν, τίς ἀποστρέψει;\" κατὰ τὸ γεγραμμένον. Γινώσκει Κύριος τὰς ὁδοὺς τῶν ἀμώμων. ( 196, ) Κατὰ τὰς Γραφὰς ὁ Κύριος μόνα τὰ καλὰ γινώσκει, ἀγνοεῖ δὲ τὰ κακὰ, ὡς ἀνάξια ὄντα τῆς γνώσεως αὐτοῦ. Διὸ ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, καὶ τὰς ὁδοὺς τῶν ἀμώμων ἀστείας οὔσας· τὸ δὲ γινώσκει, ἐνταῦθα εἴρηται ἀντὶ τοῦ Ἀποδέχεται καὶ τιμᾷ, εἴτουν ἀγαπᾷ, καὶ ἐφορᾷν ἀξιοῖ.","english":"For the sinner, he says, is sometimes rich, and is broadened out by the luxuries that come from this, and is proud, having a glory that easily slips away, and fattening his flesh, having nothing more than to delight in earthly things. But the poor in heart and lover of righteousness departs from all such things, and loves a gentle and temperate poverty. But this is better for him than the great wealth of a sinner. Because the arms of sinners will be crushed, but the Lord supports the righteous. Because wealth is without reward for those who love sin, and destructive [because wealth is unprofitable for those who love sin, or, to speak better and more truly, the cause of the last judgment], while the little-sufficiency of the righteous is fruitful and pleasing to God—this is shown from here. For the fruit, he says, of the wealth of the lawless is crushing and the putting away of all strength; for the crushing of the arms means this, I think, while being supported by God means self-sufficiency; for he upholds the righteous, and grants them unshaken cheerfulness, and they have undisturbed prosperity, with nothing either loosening it or able to bring it to the opposite. \"For the high hand, who will turn away?\" according to what is written. The Lord knows the ways of the blameless. According to the Scriptures, the Lord knows only good things, but is ignorant of evil things, as being unworthy of his knowledge. Therefore the Lord knew those who are his, and the ways of the blameless, that they are excellent; and \"knows\" is said here in place of \"receives and honors,\" or rather \"loves,\" and \"deems worthy to look upon.","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":187,"ref":"p187","source":"Ἐπεὶ πῶς οὐχ ἅπασιν ἐναργὲς, ὅτι καὶ τὰς τῶν φιλαμαρτημόνων εἶδεν ὁδοὺς, λανθάνει δὲ αὐτὸν παντελῶς οὐδέν; Οὐκοῦν ἡ γνῶσις ἐν τούτοις τὴν ἀνάκρασιν καὶ οἰκειότητα σημαίνει. Εἰώθαμεν δὲ καὶ ἡμεῖς τοῖς προσκρούουσι λέγειν τὸ, Οὐκ οἶδά σε, πολλάκις, οὐχ ὡς ἀγνοοῦντες πάντως, ἀλλ' ὡς τῆς πρὸς ἡμᾶς ἀγάπης καὶ σχέσεως ἀλλοτριοῦν ἐθέλοντες. Οἶδε τοίνυν τὰς τῶν ἁγίων ὁδοὺς καὶ πρά ξεις, τουτέστιν ἐφορᾷ αὐτὰς ἀσμένως· εἰσὶ γὰρ ἀγαθαὶ καὶ παντὸς ἐπαίνου μεσταί. Οὐ καταισχυνθήσονται ἐν καιρῷ πονηρῷ. (, ) Πονηρὸν ἐν τούτοις ὀνο μάζει καιρὸν τῶν διωγμῶν καὶ τῶν περιστάσεων ἤτοι τῶν πειρασμῶν. Οὕτω γάρ που καὶ ὁ πάνσοφος Παῦλος ἐπιστέλλει τισὶν, ποτὲ μέν· \"Ὅτι ὁ καιρὸς πονηρός ἐστιν·\" ποτὲ δὲ πάλιν· \"Ἐξαγοραζόμενοι τὸν καιρὸν, ὅτι αἱ ἡμέραι πονηραί εἰσιν.\" Ὅταν τοίνυν καιρῷ πονηρῷ περιπταίωσιν, φησὶν, οὐ καταισχυν θήσονται πεσόντες εἰς τὸ πλημμελὲς, καὶ τῆς πρε πούσης αὐτοῖς εὐκοσμίας ἐξολισθήσαντες· χαριεῖται γὰρ αὐτοῖς ὁ τῶν ὅλων Θεὸς τὴν ἁπάντων τῶν ἀρί στων μητέρα καὶ τροφὸν καρτερίαν καὶ ὑπομονήν. Ἢ τάχα Κληρονομήσουσι τὰς ἐπαγγελίας οἱ δίκαιοι. καὶ ἐν τῷ καιρῷ τῆς κρίσεως οὐ καταισχυνθήσονται, ὅταν οἱ μὲν εἰς ζωὴν ἀνίστανται, οἱ δὲ εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον. Καὶ ἐν ἡμέραις λιμοῦ χορτασθήσονται. Συνίεμεν δὲ καὶ τοῦτο κατὰ τοιόνδε τινὰ τρόπον. Ἔοικεν γάρ πως ὁ λόγος δι' αἰνίγματος ὑποδηλοῦν, ὅτι ἐν καιρῷ θλίψεως αὐτοὶ τὸ τῆς ἄνωθεν εὐημερίας ἕξουσι πλάτος· τὸ μὲν γὰρ Ἐν ἡμέραις λιμοῦ χορτάζεσθαι, κατασημαίνει τι τοιοῦτον.","english":"For how is it not clear to everyone that he has also seen the ways of those who love sin, and that nothing at all escapes him? Therefore knowledge in these matters signifies intimacy and familiarity. And we too are accustomed to say to those who offend us, \"I do not know you,\" often not as though we were wholly ignorant, but as wishing to alienate them from love and relationship with us. He knows, then, the ways and deeds of the saints—that is, he looks upon them with delight; for they are good and full of all praise. They shall not be put to shame in an evil time. In these words he calls the time of persecutions and hardships, or of temptations, an \"evil time.\" For thus somewhere the all-wise Paul also writes to certain people, at one time: \"Because the time is evil;\" and at another time again: \"Redeeming the time, because the days are evil.\" When, then, they fall into an evil time, he says, they shall not be put to shame by falling into wrongdoing and slipping away from the decorum that befits them; for God, the ruler of all, will graciously grant them endurance and patience, the mother and nurse of all good things. Or perhaps the righteous shall inherit the promises, and in the time of judgment they shall not be put to shame, when some rise to life, but others to reproach and eternal shame. And in the days of famine they shall be satisfied. We understand this too in some such way as this. For the word seems somehow to hint through a riddle that in a time of affliction they themselves will have the breadth of prosperity from above; for \"to be satisfied in the days of famine\" signifies something of this sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Πλὴν εἰ βούλοιτό τις καὶ ἑτέρως τὴν τοῦ στίχου διάνοιαν ἐκλαβεῖν, ἐκεῖνο συνήσῃς· εὑρήσομεν γὰρ τὸν τῶν ὅλων Θεὸν πλεισταχοῦ μὲν τοῖς τῆς ἀνο μίας ἐρασταῖς ἀποστρέφειν ἐπιφέροντα καὶ μαθημάτων λιμὸν ἱερῶν. Εἴρηται γοῦν παρ' αὐτοῦ, πεπα ρῳνηκότων οὐ φορητῶς τῶν ἐξ αἵματος Ἰσραήλ· \"Ἰδοὺ ἐγὼ ἐπάγω λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦ σαι λόγον Κυρίου.\" Ἀλλ' ἐπενήνεκται μὲν τοῖς προσκεκρουκόσιν ὁ τῶν ἱερῶν μαθημάτων λιμὸς, οὐ μὴν ἕτι καὶ τοῖς τῶν θείων ἐνταλμάτων ἐπιμεληταῖς· ἀλλὰ κατὰ τὸν καιρὸν τῶν διωγμῶν ἐκ λειπόντων τῶν διδασκάλων, αὐτὸς ὁ Κύριος τῷ ἑαυτοῦ πνεύματι θρέψει τοὺς εἰς αὐτὸν πεπιστευ κότας. Ὅτι οἱ ἁμαρτωλοὶ ἀπολοῦνται, οἱ δὲ ἐχθροὶ τοῦ Κυρίου ἅμα τῷ δοξασθῆναι αὐτοὺς καὶ ὑψω θῆναι, ἐκλείποντες ὡσεὶ καπνὸς ἐξέλιπον. ( 128 ) Ἀντιπαρατίθησι πάλιν ταῖς τῶν δικαίων τιμαῖς τὰ τοῖς φιλαμαρτήμοσι συμβησόμενα κατὰ καιροὺς ἐκ θείας ὀργῆς· εἶεν δ' ἂν οἶμαι ταυτὶ τὰ εἰς ἐσχάτην αὐτοὺς κατακομίζοντα συμφο ράν. Εἰ γὰρ καὶ δόξειαν ἔσθ' ὅτε πράττειν δεξιῶς κατά γε τὸν ἐνεστηκότα καιρὸν, τρυφῶντες δηλονότι καὶ ταῖς παρὰ πάντων εὐφημίαις","english":"Nevertheless, if someone should wish to understand the meaning of the verse in another way, you will understand this: for we shall find that the God of all things in many places turns away from the lovers of lawlessness, bringing upon them a famine of sacred teachings. For it has been said by him, when the descendants of Israel by blood had become hardened beyond bearing: \"Behold, I bring a famine upon the land, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord.\" But the famine of sacred teachings has been brought upon those who have offended, yet certainly not upon those who are careful keepers of the divine commandments; but in the time of persecutions, when teachers fail, the Lord himself by his own Spirit will feed those who believe in him. That sinners shall perish, but the enemies of the Lord, as soon as they are glorified and exalted, failing like smoke, have failed. (128) Again he sets in contrast to the honors of the righteous the things that shall befall the lovers of sin from time to time by divine wrath; and these, I think, would be the things that bring them down to final disaster. For even if they should seem at times to act rightly with respect to the present time, evidently living in luxury and enjoying the praises of all,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"στεφανούμενοι, καὶ δυναστείαις ἀξιωμάτων ἐπαυχοῦντες κοσμικῶν, ἀλλ' οὖν ἀπολοῦνται· καταστρέφει γὰρ αὐτοῖς τοῦ βίου τὸ πέρας εἰς ὄλεθρον καὶ ἀπώλειαν. Ἐχθροὺς δὲ εἶναί φαμεν τοῦ Κυρίου, καὶ τοὺς γεγονότας μὲν ὑπ' αὐτῷ διὰ τῆς πίστεως, ἀντενηνεγμένους δὲ ὥσπερ διὰ πολλῆς ἀπειθείας, καὶ τοῖς θείοις αὐτοῦ θεσπίσμασιν ἀκαταλήκτως μεμαχημένους. Εἶεν δ' ἂν ἐχθροὶ καὶ οἱ τῶν δαιμόνων θεραπευταὶ, καὶ οἱ προσκυνοῦντες τοῖς ἔργοις τῶν ἰδίων χειρῶν, ἤγουν τῇ κτίσει παρὰ τὸν κτίσαντα λατρεύοντες, καὶ ἔτι οἱ τῶν αἱρέσεων εὑρεταὶ, ἅτε δὴ τὸ ψεῦδος ἀντανιστᾷν εἰωθότες τῇ τῶν ἀληθῶν δογμάτων ὀρθότητι. Οὗτοι βραχὺ ἀνθήσαντες, καὶ χόρτοις ἐν ἴσῳ μεμαρασμένοι, πεσοῦνται πρὸς θάνατον, καὶ τὰς τῶν ἡμαρτημένων ἐκτίσουσι δίκας, ὡς ἐχθροὶ τοῦ Κυρίου κολαζόμενοι, καὶ καπνοῦ δίκην ἐκλείποντες. Λείψανον δὲ πυρός ἐστιν ὁ καπνὸς, καταμαρανθέντος ἤδη καὶ ἀπεσβηκότος, καὶ οἱονεὶ καταλήξαντος εἰς τὸ εἶναι τέφρα καὶ σποδός. Καπνῷ οὖν συγκρίνονται, ἐπειδὴ καθάπερ τοῦ πυρὸς σβεσθέντος ὁ καπνὸς ἀφανίζεται, οὕτω καὶ τῶν ἁμαρτωλῶν ἀποθανόντων, ἡ περὶ αὐτοὺς πᾶσα δόξα ἀπόλλυται. Δανείζεται ὁ ἁμαρτωλὸς καὶ οὐκ ἀποτίσει, ὁ δὲ δίκαιος οἰκτείρει καὶ δίδωσιν. Οὐκ ἀντιδίδωσι, φησὶν, ὁ ἁμαρτωλὸς εὐχαριστίαν ὑπὲρ ὧν εὐηργέτηται παρὰ Θεοῦ· ἀλλ' οὐδ' ἂν εἰ εὖ πάθοι παρά τινων, βελτίων ἔσται· οὔτε μὴν ἐκ τῶν εἰς αὐτὸν γεγονότων, τὴν τοῦ κατοικτείρειν διδάσκεται τρίβον· οὐδ' ἀνέχεται διὰ τῶν ἴσων ἀμείψασθαι τοὺς αὐτὸν ὠφελήσαντας·","english":"being crowned, and exulting in the dominions of worldly offices, nevertheless they shall perish; for the end of their life brings them down to destruction and ruin. And we say that enemies of the Lord are also those who have become his through faith, but have been set against him as if through much disobedience, and have fought endlessly against his divine ordinances. Enemies would also be the servants of demons, and those who worship the works of their own hands, that is, those who serve the creation rather than the Creator, and further the inventors of heresies, inasmuch as they are accustomed to set falsehood against the correctness of true doctrines. These, having flourished briefly and withered like grass, shall fall to death, and shall pay the penalties for their sins, being punished as enemies of the Lord, and vanishing like smoke. For smoke is the remnant of fire, when it has already been quenched and extinguished, and has as it were come to an end in being ashes and dust. They are therefore compared to smoke, since just as smoke disappears when the fire is extinguished, so too when sinners die, all their glory perishes. The sinner borrows and does not repay, but the righteous has compassion and gives. He does not repay, he says—the sinner does not return thanksgiving for the benefits he has received from God; but not even if he should be well treated by certain people will he be better; nor indeed is he taught the path of showing compassion by the things done to him; nor does he endure to requite with equal measure those who have benefited him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"ἀλλ' οἷά τις κλέπτης εὕρημα [ εὕρεμα] ποιεῖται τὸ δοθὲν, καὶ εἰς μόνον ὁρῶν τὸ κερδῆσαι, αὔχημα ποιεῖται τὸ κατατῆξαι ταῖς λύπαις τὸν δεδανεικότα. Ὁ δέ γε δίκαιος ἀντιδίδωσιν οἰκτιρμοὺς, τὸν ἑαυτοῦ Δεσπότην μιμούμενος· κἂν γὰρ μὴ λάβοιτο δοθὲν, ἀλλὰ καὶ οὕτω μένει φιλότιμος, καὶ κοινωνικὸς ὢν οὐ παύεται. Μιμεῖται γὰρ τὸν ἑαυτοῦ Πατέρα Θεὸν, ὃς ἀνατέλλει τὸν ἥλιον ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Ἕκαστος ἡμῶν δέχεται παρὰ Θεοῦ πλείστας τε ὅσας καὶ μεγάλας εὐεργεσίας αἰσθητάς τε καὶ νοητάς. Ἀλλ' εἴ τις ᾖ φιλαμαρτήμων καὶ ἀσχέτως ἀπονενευκὼς εἰς φιληδονίαν, καὶ τῇ τύρβῃ τῶν ἐν τῷδε κόσμῳ πραγμάτων τὸν ἑαυτοῦ καταχώσας νοῦν, πολλὰ παρὰ Θεοῦ οὐδὲν ἀποτίσει, τουτέστιν οὐ προσοίσει τὴν ὑπακοὴν, οὐ ταῖς αὐτοῦ ζεύγλαις ὑποθήσει τὸν αὐχένα, οὐχ ἕψεται τοῖς αὐτοῦ θελήμα σιν, οὐ καρποφορήσει τὴν ἀρετὴν, ἀλλ' οὐδὲ ὤσπερ τινὰ τόκον καταθήσει τῷ Θεῷ τὸ ἐπιεικὲς εἰς τρό πους, οὐ δογματικῆς εὐτεχνίας ἐπιμελήσεται, μένει δὲ σκληρὸς καὶ ἄκαρπος. Πλὴν κἂν εἰ οὕτω διατε θείη, φησὶν, ὁ δίκαιος καὶ ἀγαθὸς, δῆλον δὲ ὅτι Θεὸς οὐ παύσεται τοῦ κατοικτείρειν αὐτὸν, καὶ διδόναι τὰ παρ' ἑαυτοῦ· ἵνα λοιπὸν λέγηται πρὸς αὐτόν· \"Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχλῆς, καὶ τῆς μακροθυμίας καταφρονεῖς;\" καὶ τὰ ἐξῆς. Ὅτι οἱ εὐλογοῦντες αὐτὸν, κληρονομήσουσι γῆν. (, Κυρίλλου καὶ Ὠριγένους) Ὅμοιον τῷ εἰρημένῳ πρὸς Ἀβραάμ·","english":"But like some thief he treats what was given as plunder, and looking only to his own gain, he makes it his boast to wear down his creditor with griefs. The righteous man, however, repays with mercies, imitating his own Master; for even if he should not receive what is given, yet even so he remains generous, and being sharing he does not cease. For he imitates his own Father, God, who makes his sun rise on the evil and the good, and sends rain on the just and the unjust. Each of us receives from God benefits most numerous and great, both perceptible and intelligible. But if anyone is a lover of sin and has turned without restraint to the love of pleasure, and has buried his own mind in the turmoil of the affairs of this world, though he has received many things from God he will repay nothing—that is, he will not offer obedience, he will not put his neck under his yoke, he will not follow his wills, he will not bear fruit of virtue; no, nor will he deposit to God, as it were some interest, his gentleness in manners, nor will he take care for doctrinal skill, but he remains hard and unfruitful. Nevertheless, even if the righteous and good man should be so disposed, he says—and it is clear that God will not cease to have compassion on him and to give of his own—so that it may then be said to him: \"Or do you despise the riches of his goodness, and of his forbearance, and of his longsuffering?\" and the rest. For those who bless him shall inherit the earth. (Of Cyril and Origen.) Similar to what was said to Abraham:","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":191,"ref":"p191","source":"\"Τοὺς εὐλογοῦντάς σε εὐλογήσω, τοὺς δὲ καταρωμένους σε καταράσομαι.\" Οὐκοῦν εἰ μὲν ὁ Θεὸς εἴη ὁ κατοικτείρων καὶ διδοὺς, οἱ δοξολογοῦντες αὐτὸν διὰ τοῦτο, ἤγουν εὐλογοῦντες, ἔσονται κληρονόμοι τῆς ἐπηγγελμένης τοῖς ἁγίοις γῆς, καὶ λήψονται γῆν τὴν ἀγαθὴν τὴν πολλὴν, τὴν οὐ κέντρου καὶ σημείου λόγον ἔχουσαν. Κίνδυνος δὲ ἐν τῷ κατάραν ἡμᾶς τιθέναι τῷ δικαίῳ, ὀλέθρου τοῦ ἐσχάτου. Λέγει γὰρ πρὸς τὸν δίκαιον ὁ Κύριος· \"Ἐχθρεύσω τοῖς ἐχθροῖς σου, καὶ ἀντικείσομαι τοῖς ἀντικειμένοις σοι.\" Καὶ ὥσπερ λέγει· \"Τοῦτον ἔθρεψας, ἐμὲ ἔθρεψας,\" οὕτως ἀκόλουθον εἰπεῖν· Τοῦ τον ἐλοιδόρησας, ἐμὲ ἐλοιδόρησας. Καταρῶνται δὲ Θεὸν οἱ μὴ εἰδότες αὐτὸν εἰς τέλος ὀλοθρεύοντα, οἱ κατὰ τῆς αὐτοῦ δόξης παλιμφήμους ἔσθ' ὅτε ῥί πτοντες φωνάς· πρὸς τῷ μηδὲ ἑτέρους, ἐφ' οἷς εὖ πεπόνθασιν, ἀνέχεσθαι προσάγειν αὐτῷ τὰς εὐχα ριστίας. Χριστὸν μὲν οὖν εὐλογοῦσι τὰ ἔθνη, διὸ κληρονομοῦσι τὴν βασιλείαν· οἱ Ἰουδαῖοι δὲ βλασφημοῦντες αὐτὸν, εἰς τέλος ἀφανίζονται καὶ ὀλοθρεύονται. Καὶ τὴν ὁδὸν","english":"I will bless those who bless you, and I will curse those who curse you.\" If, then, God is the one who shows mercy and gives, those who glorify him—that is, who bless him—will be heirs of the land promised to the saints, and they will receive the good land, the abundant land, the one that has no need of a goad or a mark. But there is danger, in putting ourselves under a curse before the righteous one, of final destruction. For the Lord says to the righteous man: \"I will be hostile to your enemies, and I will oppose those who oppose you.\" And just as he says, \"You fed this one, you fed me,\" so it follows to say: You reviled this one, you reviled me. But those curse God who do not know him as one who destroys utterly in the end, who sometimes hurl blasphemous words against his glory—adding to this that they do not even endure to bring him thanksgivings from others for the benefits they have received. The nations, then, bless Christ, and therefore they inherit the kingdom; but the Jews, blaspheming him, are utterly wiped out and destroyed. And the way","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"αὐτοῦ θελήσει. (, ) Ἄμεινον δὲ ἴσως νοεῖν ὅτι ὁ Κύριος θελήσει τὴν ὁδὸν τοῦ ἀνθρώπου, τουτέστι, ποιήσει θελητὴν καὶ ἀποδέξεται. Ὥσπερ γὰρ ἀνεθελήτους ἔχει τὰς τῶν παρανόμων ὁδοὺς, οὕτω ποιεῖται θελητὰς τὰς τῶν ἀγαθουργεῖν ᾑρημένων. Ὃ δὲ ἀρέ σκει Θεῷ, τοῦτό που πάντως ἐστὶ καὶ ἐξαίρετον καὶ παντὸς ἐπαίνου μεστόν· οὐ γὰρ ἂν ἠθέλησε Θεὸς τὸ μὴ οὕτως ἔχον. Ὅταν πέσῃ οὐ καταῤῥαχθήσεται, ὅτι Κύριος ἀντιστηρίζει χεῖρα αὐτοῦ. (, ) Εἰ καὶ συμβῇ, φησὶν, ὀλίγον τι παρασφαλῆναι τὸν δίκαιον, οὐκ ἀδικηθήσεται· ἀλλ' οἷα γενναιότατος ἀθλητὴς ἐκβιασθεὶς, καὶ πρὸς ὀλίγον ἐνδοὺς, παραχρῆμα ἑαυτὸν ἀναλήψεται. Διὰ τί; Ὅτι ἔχει τὸν Θεὸν ἀντιστηρίζοντα· τοῦτο γὰρ τοῖς δικαίοις ἀεὶ ὁ Θεὸς κατανεύει, ταῖς ἀνθρωπίναις μικροψυχίαις ἀπονέμων τὸν ἔλεον. \"Ἑπτάκις γὰρ, φησὶ, πεσεῖται ὁ δίκαιος καὶ ἀναστήσεται·\" δεῖ γὰρ ὥσπερ ἐκ κυ μάτων ἀνανήχεσθαι φιλεῖν τοὺς πλεονεξίαν ἔσθ' ὅτε διαβολικὴν ὑπομείναντας, καί τι βραχὺ παραπταί σαντας. Οὐ γὰρ πᾶσα ἁμαρτία πρὸς θάνατον, καθ' ἂ γέγραπται. Οὐκοῦν εἴ τι πάθοι τοιοῦτον ὁ δίκαιος, ἀντιστηρίζει Θεὸς, τὴν αὐτοῦ χεῖρα προτείνων τὴν ἀνέχουσαν πρὸς τὸ εὖ εἶναι· ἧς οὐκ ἐπαμυνούσης, ἀτονήσει πᾶς νοῦς· ἀντιστηριζούσης δὲ καὶ διακρατούσης φιλαγάθως, εὐτονήσει πάντως τὸ ἀσθενὲς καὶ ἀνανήξεται τὸ βεβαπτισμένον. Νεώτερος ἐγενόμην, καὶ γὰρ ἐγήρασα, καὶ οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον.","english":"by his will. But perhaps it is better to understand that the Lord will make the way of a man willing by his will—that is, he will make it desired and acceptable. For just as he holds the ways of the lawless as unwilling, so he makes the ways of those who have chosen to do good to be willing. And what is pleasing to God is surely altogether excellent and full of all praise; for God would not have willed what was not so. When he falls, he shall not be dashed to pieces, because the Lord supports his hand. Even if it happens, he says, that the righteous man slips a little, he shall not be wronged; but like a most noble athlete who has been forced and has yielded for a little while, he will immediately recover himself. Why? Because he has God supporting him; for God always grants this to the righteous, apportioning mercy to human faint-heartedness. \"For seven times,\" he says, \"shall the righteous fall and rise again\"; for those who have sometimes endured diabolical greed and have stumbled a little must love to swim up again as from waves. For not every sin is unto death, according to what is written. Therefore, if the righteous man suffers anything of this sort, God supports him, extending his hand that sustains him toward well-being; and if this hand does not defend him, every mind will grow weak; but if it supports and holds him fast in love of good, the weak part will surely gain strength and what has been submerged will swim up again. I was young, and indeed I grew old, and I did not see a righteous man forsaken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Ἀξιόχρεως τῶν λεγομένων ὁ μάρτυς, ἄτε δὴ καὶ ὑπάρχων πνευματοφόρος, καὶ τῇ τῆς προφητείας χάριτι στεφανούμενος, καὶ ὡς ἐν μήκει χρόνου διὰ πολλῆς ἐλάσας πραγμάτων πείρας, ὃ μεμάθηκεν ἀκριβῶς, ταῖς παρ' αὐτοῦ ψήφοις δια κυροῦν εὖ μάλα βεβουλημένος· Ἐκ νεότητος, φησὶν, εἰς δεῦρο, γεγήρακα γὰρ, οὐκ εἶδον δίκαιον ἐγκαταλελειμμένον. Ὅλην τὴν ἡμέραν ἐλεεῖ καὶ δανείζει ὁ δίκαιος. Καὶ ἑτέρως δὲ δανείζει ὁ δίκαιος τὰ ἐν ἠθικαῖς ἐντολαῖς, ἐπὶ τῷ τοὺς εἰληφότας δι' ἔργων τὸν καρπὸν ἀποδοῦναι τοῦ δάνους. Καρποί γε μὴν τῶν ἀγαθῶν δανεισμάτων ἕψονται παρὰ Θεοῦ τοῖς δεδανεικόσιν αὐτῷ, τὸ μήτε αὐτοὺς ἐγκαταλειφθῆναι πώποτε διὰ τὸ εἶναι κοινωνικοὺς καὶ εὐμεταδότους, μήτε τὸ σπέρμα αὐτῶν, ἤτοι τοὺς ἐξ αὐτῶν υἱοὺς ἢ κατὰ σάρκα νοουμένους, ἢ κατὰ μαθητείαν καὶ ταυ τοεργίας, δεδεῆσθαι τῶν ἀναγκαίων εἰς ζωὴν, ἀλλὰ τῆς θείας αὐτοὺς εὐλογίας μετεσχηκέναι. Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθὸν, καὶ κατασκήνου εἰς αἰῶνα αἰῶνος. Πολιτείας ἡμῖν ἀκραιφνοῦς ἐξηγεῖται τρόπον, καὶ τοῖς εὐαγγελικοῖς οὐκ ἀπᾴδοντα νόμοις. Ὁ μὲν γὰρ παλαιὸς νόμος ἀπεσόδει μὲν τοῦ κακοῦ, οὐ μὴν εἰσεκόμιζε τοῖς παιδευομένοις τὸ τε λέως ἀγαθὸν, ἤγουν τῆς ἀμωμήτου ζωῆς τὴν εἴδησιν. Ἔσται δὲ τοῦτο ἡμῖν ἐναργὲς, εἰ τοῖς τοῦ Σωτῆρος λόγοις ἀκριβῶς τὴν διάνοιαν ἐπιστήσαιμεν. Ἔφη γὰρ ὡδὶ, τῆς νομικῆς πολιτείας ἐπέκεινα τιθεὶς τοὺς εἰς αὐτὸν πιστεύοντας· \"Ἐῤῥέθη τοῖς ἀρχαίοις· Οὐ φονεύσεις.\" Τοῦτό ἐστι τὸ Ἐκκλίνειν ἀπὸ κακοῦ· τὸ γὰρ μὴ φονᾷν, οὐκ ἐργάσασθαί τι τῶν ἀγαθῶν ἐστιν, ἀπέχεσθαι δὲ μᾶλλον ἁμαρτίας.","english":"The witness of these words is trustworthy, since he is also a bearer of the Spirit and is crowned with the grace of prophecy, and since in the length of his time he has advanced through much experience of affairs, he wishes very much to confirm by his own vote what he has learned accurately: From my youth, he says, until now—for I have grown old—I have not seen a righteous man forsaken. All the day long the righteous man shows mercy and lends. And in another way the righteous man lends what is contained in ethical commandments, so that those who have received it may repay the fruit of the loan through works. And the fruits of good loans follow from God for those who have lent to him: that they themselves are never forsaken, because they are generous and ready to share, and that their seed—that is, the sons born from them, understood either according to the flesh or according to discipleship and their works—does not lack the necessities for life, but has shared in the divine blessing. Turn away from evil, and do good, and dwell for ever and ever. He sets before us the manner of a pure way of life, and one not discordant with the evangelical laws. For the old law drove one away from evil, but it did not fully bring in the good to those being instructed—that is, the knowledge of blameless life. And this will be clear to us if we apply our mind accurately to the words of the Savior. For he said as follows, placing those who believe in him beyond the legal way of life: \"It was said to the ancients: You shall not murder.\" This is the \"turn away from evil\"; for not to murder is not to have done any of the good things, but rather to abstain from sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Ὁμοίως καὶ τὸ \"Οὐ μοιχεύσεις, οὐκ ἐπιορκήσεις, οὐ ψευδομαρτυρήσεις.\" Ποῦ δὲ τὸ Ποίησον ἀγαθόν; ἐν τῷ λέγειν, ὅτι \"Πᾶς ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῆ, ἔνοχος ἔσται τῇ κρίσει·\" καὶ ἐν τῷ, \"Πᾶς ὁ βλέπων γυναῖκα,\" καὶ τὰ ἑξῆς. Ὅταν οὖν, φησὶν, ἐκκλίνῃς ἀπὸ κακοῦ, ποιήσῃς δὲ τὸ ἀγαθὸν, τότε κατασκηνώσεις εἰς αἰῶνα αἰῶνος, καὶ εἰς ἑδραίαν καὶ ἀκράδαντον εἰσελάσεις ἐλπίδα, καθ' ἅ φησιν ὁ προφήτης Ἡσαΐας· \"Οἱ ὀφθαλμοί σου ὄψονται Ἱερουσαλὴμ, ἥτις ἐστὶν πόλις πλουσία, σκηναὶ αἳ οὐ μὴ σεισθῶσιν.\" Ὅτι Κύριος ἀγαπᾷ κρίσιν, καὶ οὐκ ἐγκαταλείψει τοὺς ὁσίους αὐτοῦ. (, ) Κρίσιν ἐνταῦθα τὴν Δικαιοκρισίαν φησὶ, κατὰ τὸ ἑτέρωθι ἐκ παραλλήλου ὑμνούμενον περὶ τοῦ τὰ δίκαια βραβεύοντος νόμον· \"Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας.\" Ἀγαπᾷ τοίνυν τὴν δικαιοσύνην ὁ Θεὸς, καὶ τοὺς ταύ της ἐργάτας ἀτελευτήτῳ χάριτι στεφανοῖ· καὶ οὐκ ἂν περιΐδοι ποτὲ τοὺς ὁσίους αὐτοῦ (Ι), ἤγουν τοὺς τὴν πρὸς αὐτὸν\n\nπλουτήσαντας οἰκειότητα, ἀλλ' ἐκδι κήσει αὐτούς. Ὅπερ δηλοῖ, ὅτι κατὰ τὸν παρόντα βίον οὐκ ἐν εὐδίᾳ πάντως ὁ τῶν ἁγίων ἐστὶν χορὸς, ἀλλ' οἷον ἐν ἀγῶσι καὶ πόνοις καὶ διωγμοῖς, τοῦ Σα τανᾶ τοὺς ἰδίους ὑπασπιστὰς ἐπ' αὐτοὺς καταθήγοντος· ὥστε καὶ μέχρις αἵματος ἀντικαθίστασθαι τῇ ἁμαρτίᾳ μαχομένους. Πλὴν οὐκ ἀνεκδίκητοι μενοῦσι· τοῦτο γὰρ δηλοῖ τὸ, Οὐκ ἐγκαταλείψει τοὺς ὁσίους αὐτοῦ, ἀλλ' ἐποίσει Θεὸς τὴν χεῖρα τοῖς πολεμοῦσιν αὐτοῖς. Φυλαχθῆναί γε μὴν εἰς τὸν αἰῶνά φησιν αὐ τούς·","english":"Likewise also the words \"You shall not commit adultery, you shall not swear falsely, you shall not bear false witness.\" But where is \"Do good\"? In the saying, \"Everyone who is angry with his brother without cause will be liable to judgment,\" and in the saying, \"Everyone who looks at a woman,\" and what follows. When, then, he says, you turn away from evil and do good, then you will dwell forever and ever, and you will enter into a steadfast and unshaken hope, according to what the prophet Isaiah says: \"Your eyes will see Jerusalem, which is a wealthy city, tents that shall never be shaken.\" For the Lord loves judgment, and he will not forsake his holy ones. Here he calls judgment the righteous judgment, according to what is elsewhere sung in parallel concerning the law that awards just things: \"You have executed judgment and righteousness in Jacob.\" God, therefore, loves righteousness, and he crowns those who work it with unending grace; and he would never overlook his holy ones—that is, those who have grown rich in their kinship with him—but he will avenge them. This makes clear that in the present life the choir of the saints is by no means altogether in calm weather, but as it were in struggles and toils and persecutions, since Satan sharpens his own underlings against them, so that they even resist sin to the point of blood as they fight. Nevertheless they will not remain unavenged; for this is what \"He will not forsake his holy ones\" makes clear, but God will bring his hand upon those who war against them. He says, at any rate, that they are kept for the age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"οὐ γὰρ πρόσκαιρος ἡ ἐπ' αὐτοῖς χάρις, οὔτε μὴν εἰς καιροὺς περιωρισμένους ἡ τῆς ἐλπίδος φιλο τιμία τοῖς ἀγαθοῖς ἐκνεμηθήσεται παρὰ Θεοῦ, ἀλλὰ καὶ μακρὰ καὶ διηνεκῶς, τοῖς ἀπεράντοις αἰῶσι συνεκτεινομένη τε καὶ οἱονεὶ συνεκτρέχουσα. Ἄμωμοι δὲ ἐκδικηθήσονται, καὶ σπέρμα ἀσε βῶν ἐξολοθρευθήσεται. (, ) Σκοπὸς τῷ Ψάλλοντι καὶ διὰ τῶν προκειμένων στίχων πληροφορεῖν, ὅτι πλεῖ στα μὲν τῶν ἁγίων τὰ γέρα, κόλασις δὲ καὶ πᾶν ὁτιοῦν τῶν ὀλοθρεύειν εἰδότων τῆς τῶν φιλαμαρτημόνων καταρτηθήσεται κεφαλῆς. Ἐκδικηθήσονται μὲν γὰρ οἱ δίκαιοι, φησὶν, ὀλέθρῳ δὲ περιπεσοῦνται οἱ ἀσεβεῖς, καὶ ὁλόῤῥιζοι ἀπολοῦνται, ἐκδιωκόμενοι ἀπὸ βασιλείας εἰς γέενναν, ἀπὸ τῶν χωρίων τοῦ φωτὸς εἰς τὸ σκότος τὸ ἐξώτερον. Χρησίμως δὲ ὁ Ψαλμῳδὸς καὶ τὰς τῶν δικαίων ἀφηγεῖται τιμὰς, καὶ τὰς τῶν φιλαμαρτημόνων ποινὰς παραδείκνυσι· τῷ μὲν φόβῳ τοῦ κολάζεσθαι τοὺς πονηροὺς ἀφιστὰς τῶν ἐν χερσὶν ἐπιχειρημάτων, τῇ δὲ τῶν δώρων ἐπι θυμίᾳ πρὸς ἀκμαιοτέραν ἔφεσιν τοῦ ἀγαθοῦ τοὺς εὖ βιοῦν ᾑρημένους ἀνακομίζων ἀστείως. Τὸ δέ γε σπέρμα τῶν ἀσεβῶν, ὃ δὴ καὶ ἐξολοθρευθήσεσθαί φησιν, ἢ τὰ ἔργα αὐτῶν χρὴ νοεῖν· Ὃ γὰρ ἐὰν σπεί ρει ἄνθρωπος, φησὶ, τοῦτο καὶ θερίσει· ἢ τοὺς ἐξ αὐτῶν ἐσομένους υἱοὺς, ἢ κατὰ σάρκα τυχὸν, ἢ καθ' ἔτερον τρόπον, εἰ πατρῴζειν ἕλοιντο, καὶ προγονικῆς σκαιότητος γένοιντο μιμηταί. Ὅτι Κύριος ἀγαπᾷ κρίσιν. Κρίσιν ἀεί πως τὸ Γράμμα τὸ ἱερὸν τὴν Δικαιο σύνην ὀνομάζει· κατά γε τὸ ἑτέρωθί που πρὸς Θεὸν ὑμνούμενον περὶ τοῦ τὰ δίκαια βραβεύοντος νόμου·","english":"For the grace that rests upon them is not temporary, nor will the honor of hope be apportioned to the good by God for limited seasons, but it is both long and continuous, extending and, as it were, running alongside the boundless ages. But the blameless will be vindicated, and the seed of the ungodly will be utterly destroyed. The aim of the Psalmist, even through the verses set before us, is to assure us that the rewards of the saints are very great, while punishment and whatever else is able to destroy will be brought down upon the head of those who love sin. For the righteous will be vindicated, he says, but the ungodly will fall into destruction, and they will perish root and branch, driven out from the kingdom into Gehenna, from the places of light into the outer darkness. Usefully indeed does the Psalmist both recount the honors of the righteous and set forth the penalties of those who love sin: by the fear of being punished he turns the wicked away from the undertakings at hand, and by the desire for gifts he cleverly rouses those who have chosen to live well to a more fervent longing for the good. But the seed of the ungodly, which he says will also be utterly destroyed, one must understand either as their works—for whatever a man sows, he says, that he will also reap—or as the sons who will come from them, whether perhaps according to the flesh or in some other way, if they choose to take after their father and become imitators of their ancestral perversity. For the Lord loves judgment. The sacred Scripture always, in some way, names righteousness \"judgment,\" according to what is elsewhere sung to God concerning the law that judges righteous things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"\"Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας.\" Κρίσιν γὰρ καὶ δικαιοσύνην ἐκ παραλλήλου τίθησι, τὴν κρίσιν οὐδὲν ἕτερον οὖσαν ἀποφαίνων πλὴν ὅτι δικαιοσύνην. Τὴν κρίσιν οὖν, ἤτοι τὴν δικαιοσύνην ἀγαπᾷ ὁ Θεὸς, καὶ τοὺς ταύτης ἐργάτας ἀτελευτήτῳ χάριτι στεφανοῖ, καὶ οὐκ ἂν περιΐδοι ποτὲ τοὺς ὁσίους αὐτοῦ. Δίκαιοι δὲ κληρονομήσουσι γῆν. Ἀλλ' οὗτοι μὲν κακοὶ κακῶς ὀλοῦνται, δίκαιοι δὲ τὴν τῶν πρᾳέων κληρονομήσουσι γῆν, ἧς πολλάκις ἐμνήσθημεν, καὶ εἰς αἰῶνα ἐπ' αὐτῆς κατασκηνώσουσιν· ἤγουν ἀσάλευτον παραλήψονται βασιλείαν, καὶ διηνεκῶς ἐντρυφήσουσι τοῖς ἄνωθεν ἀγαθοῖς οἱ διὰ τῆς ἀρετῆς δικαιωθέντες, καὶ τὰς ἐν οὐρανοῖς εἰληφότες κληρονομίας τὰς αἰωνίους καὶ ἀνωλέθρους. Ἡ γλῶσσα αὐτοῦ (δικαίου) λαλήσει κρίσιν. Κρίσιν εἶναί φαμεν ἤτοι τὴν ἐφ' ἑκάστῳ τῶν πραγμάτων ὀρθὴν καὶ ἀδιαβλήτως ἔχουσαν ὑφήγησιν, καὶ εὐθὺ τοῦ πρέποντος ἀποφέρουσαν τοὺς παιδευομένους, ἤγουν τὸν τοῦ Θεοῦ νόμον· κέκτηται γὰρ οὕτω πλεισταχοῦ. Γέγραπται γοῦν περί τε Θεοῦ καὶ τοῦ Ἰσραὴλ, ὅτι \"Ἐκεῖ ἔθετο αὐτῷ δικαιώματα καὶ κρίσιν.\" Ὁ νόμος τοῦ Θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ, καὶ οὐχ ὑποσκελισθήσεται τὰ διαβήματα αὐτοῦ. (, ) Οὐκ εἰς μακρὰν ἀποφαίνει τὴν ἐκ τοῦ πράγματος ὄνησιν, ἀλλ' οἷον κατὰ πόδας δείκνυσι τὸν καρπὸν τοῦ λαλεῖν τὴν σοφίαν καὶ με λέτην ποιεῖσθαι τὴν δικαιοσύνην. Τὸν γὰρ τοῦ Θεοῦ νόμον εἰσοικισάμενος, καὶ οἷον ἀπόθετον ἔχων εἰς νοῦν καὶ καρδίαν, τὸ μηδένα τρόπον ὑποσκελισθήσεσθαι κερδανεῖ, ἥξει δὲ μᾶλλον εὐθὺ παντὸς ἀγαθοῦ πράγματος·","english":"You executed judgment and righteousness in Jacob.\" For he places judgment and righteousness side by side, showing that judgment is nothing other than righteousness. God therefore loves judgment, that is, righteousness, and crowns its workers with unending grace, and he would never overlook his holy ones. \"The righteous shall inherit the land.\" But these wicked men shall perish miserably, while the righteous shall inherit the land of the meek, which we have often mentioned, and they shall dwell upon it forever; that is, they shall receive an unshakable kingdom, and those who have been justified through virtue and have received in the heavens their eternal and imperishable inheritances shall forever delight in the good things from above. \"His tongue\" (the righteous man's) \"shall speak judgment.\" We say that judgment is the right and irreproachable guidance concerning each of the affairs of life, which directs those being instructed straight toward what is fitting, that is, the law of God; for it is thus understood in very many places. At any rate, it is written concerning God and Israel, that \"There he set for him ordinances and judgment.\" \"The law of his God is in his heart, and his steps shall not be tripped up.\" He does not declare the benefit of the matter to be far off, but as it were shows the fruit of speaking wisdom and practicing righteousness at one's very heels. For having taken the law of God into himself, and as it were having it stored away in his mind and heart, he will gain that he shall in no way be tripped up, but will rather come straight to every good thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"καὶ παραποδίζοντος οὐδὲν ἢ κατασείοντος, τὴν βασιλικὴν καὶ εὐθείαν διελάσει τρίβον. Ὃν γὰρ τρόπον αἱ νῆες ᾄττουσιν δὴ πάντως ὀρθῶς καὶ ἀδιαστρόφως εὖ μάλα πηδαλιουχούμεναι, καὶ μὴν καὶ ἵππος ὁ δρομικώτατος εὐτάκτῳ χρήσεται δρόμῳ, χαλινῷ πρὸς τοῦτο διοικούμενος, οὕτω καὶ ἡ τοῦ δικαίου ψυχὴ πηδαλίου δίκην τὸν θεῖον ἔχουσα νόμον, ὀρθὰς ποιεῖται τὰς\n\nτροχιὰς, καὶ τὰ ἐκ τῶν περιστά σεων διαπερᾷ κύματα, καὶ τοῦ παρόντος βίου τὸν κλύδωνα διανήχεται· δέδοται γὰρ εἰς βοήθειαν [ ἐπικουρίαν] ὁ νόμος. Ταύτῃ τοι καὶ ὁ θεσπέσιος Δαβὶδ ψάλλει που πρὸς τὸν Θεὸν, καί φησιν· \"Εἰ μὴ ὅτι ὁ νόμος σου μελέτη μού ἐστι, πάλαι ἂν ἀπωλόμην ἐν τῇ ταπεινώσει μου.\" Ἐπαινετὸς οὖν ὁ τοῖς ἱεροῖς λόγοις ἐφηδόμενος, καὶ τὸν τοῦ Θεοῦ νόμον εἰς νοῦν ἕχων ἀεὶ οἷά τι λύχνον ἐν νυκτὶ φαίνοντα. Τί δὲ τὸ ἐντεῦθεν ὄφελος; τὸ μὴ ὑποσκελίζεσθαι τὰ διαβή ματα. Κατανοεῖ ὁ ἁμαρτωλὸς τὸν δίκαιον, καὶ ζητεῖ τοῦ θανατῶσαι αὐτὸν, κ.τ.λ. ( 201, ) Ὅτι τοίνυν οἱ τῶν εἰς εὐσέβειαν ἀνδραγαθημάτων ἐπιμεληταὶ πικρὰν ἐν τῷδε τῷ βίῳ καὶ οὐκ ἀφθόνητον ἔχουσι τὴν ζωὴν, ἀλλὰ δυσάρεστον σφόδρα τοῖς οὐκ οὖσιν ἀγαθοῖς, διαδείκνυσιν εὖ μάλα, κατανοεῖν λέγων τὸν ἁμαρτω λὸν αὐτοὺς, καὶ ζητεῖν τοῦ θανατῶσαι αὐτούς. Τίς δ' ἃν νοοῖτο πάλιν ὁ ἁμαρτωλός; ὁ δράκων ὁ ἀποστά της, ὁ φαυλότητος ἁπάσης εὑρετὴς καὶ πατὴρ πρέ ποι γὰρ ἂν αὐτῷ κυρίως ἡ τοιάδε κλῆσις. Οὗτος ἐπιτρίζει τοῖς ἁγίοις τοὺς ὀδόντας καὶ τῷ τῆς βασκα νίας ἐπ' αὐτοῖς καταφλέγεται πυρὶ, καὶ διακυκᾷ θανατῶσαι ζητῶν τοὺς εὐαρεστεῖν ἐθέλοντας τῷ Θεῷ.","english":"and nothing trips it up or shakes it, it will pass through the royal and straight path. For just as ships dart along altogether rightly and without deviation when they are very well steered, and indeed even the swiftest horse will keep an orderly course, managed for this purpose by the bridle, so too the soul of the righteous man, having the divine law as a rudder, makes its tracks straight, and passes through the waves that arise from circumstances, and swims across the surge of the present life; for the law has been given for help [assistance]. Hence indeed the inspired David also sings somewhere to God, and says: \"Unless your law had been my meditation, I would long ago have perished in my lowliness.\" Praiseworthy, then, is the one who delights in the sacred words, and keeps the law of God always in his mind as a lamp shining in the night. And what is the benefit from this? That his steps not be tripped up. The sinner observes the righteous man, and seeks to put him to death, etc. (201.) Since, therefore, those who devote themselves to deeds of piety have a life in this world that is bitter and not free from envy, but exceedingly displeasing to those who are not good, he shows this very clearly, saying that the sinner observes them, and seeks to put them to death. And who again would be understood as the sinner? The dragon, the apostate, the inventor and father of all wickedness; for such a name would properly apply to him. This one gnashes his teeth at the saints and is set ablaze against them with the fire of envy, and rages, seeking to put to death those who wish to please God.","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":198,"ref":"p198","source":"Ἐπιπηδᾷ δὲ ὡς ὄφις, τὸν τῆς ἁμαρτίας ἐκχέων ἰὸν, ἡδονὰς ἐνσπείρων αἰσχρὰς, καὶ κατερεθίζων ἀεὶ πρὸς ἐκτόπους ἐπιθυμίας, καὶ οἷον μέλιτι καταχρίων τοὺς τῆς φαυλότητος τρόπους, ἵνα παγιδεύῃ πολλούς. Ὁ δὲ Κύριος οὐ μὴ ἐγκαταλίπῃ αὐτὸν εἰς τὰς χεῖρας αὐτοῦ, κ.τ.λ. (, ) Ἀλλ' ὁ Κύριος, φησὶν, οὐ μὴ ἐγκαταλίπῃ αὐτὸν εἰς χεῖρας αὐτοῦ· παραδεί ξας τὴν ἔφοδον, οὐκ ἐᾷ καταπίπτειν τῶν ἁγίων τὸν νοῦν, παραστήσας εὐθὺς τὸν ἐπίκουρον, τῆς ἐκείνου σκαιότητος τὴν ἔφοδον ἀφανίζοντα· Θεοῦ γὰρ προεστηκότος, τίς ὁ κακώσων ἐστί; Καὶ ψῆφος μέν τοι ὀρθὴ καὶ ἀδέκαστος ἐξενεχθήσεται πάντως παρὰ Θεοῦ, κατακρίνουσα μὲν τοὺς βεβήλους καὶ πονηροὺς, ἀπαλλάττουσα δὲ καὶ κινδύνου καὶ φόβου πάντας τοὺς ἀνακειμένους αὐτῷ, καὶ τὸν ἱερὸν αὐτοῦ νόμον εἰς νοῦν ἔχοντας καὶ καρδίαν, καὶ μελέτην ποιουμένους τὴν δικαιοσύνην· ἐν γὰρ τῷ κρίνεσθαι, φησὶ, τὸν δίκαιον, οὐ μὴ καταδικάσηται αὐτόν. Ὑπόμεινον τὸν Κύριον, καὶ φύλαξον τὴν ὁδὸν αὐτοῦ. Χρῆμα ἄριστον ἡ ὑπομονὴ, τίκτει γὰρ τὴν δοκιμὴν, ἡ δὲ δοκιμὴ τὴν ἐλπίδα, ἡ δὲ ἐλπὶς οὐ καταισχύνῃ. Ψάλλει γοῦν καί φησιν ὁ θεσπέσιος Μελῳδός· \"Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι.\" Καὶ ἕτερος τῶν ἁγίων· \"Ὑπομονῆς γὰρ, φησὶ, χρείαν ἔχετε, ἵνα τὸ θέλημα τοῦ Θεοῦ ποιήσαντες, κομίσησθε τὴν ἐπαγγελίαν.\" Εὑρήσομεν δὲ διὰ πάσης θεοπνεύστου Γραφῆς, ὡς παντὸς ἀγαθοῦ προμνήστριαν ᾀδομένην τὴν ὑπομο νήν.","english":"But it leaps upon him like a serpent, pouring out the venom of sin, sowing shameful pleasures, and ever provoking him toward disordered desires, and, as it were, smearing the ways of wickedness with honey, so that it may ensnare many. But the Lord will not by any means abandon him into his hands, etc. But the Lord, he says, will not by any means abandon him into his hands; having shown the assault, He does not permit the mind of the saints to fall, having straightway set before him the helper, who destroys the assault of that one's perversity. For when God stands before him, who is there that will harm him? And indeed a right and impartial verdict will certainly be brought forth by God, condemning the profane and the wicked, but delivering from both danger and fear all who are devoted to Him, and who have His sacred law in mind and heart, and who make righteousness their study. For when the righteous man is judged, he says, he will not by any means be condemned. Wait for the Lord, and keep His way. Patience is an excellent possession, for it gives birth to proven character, and proven character to hope, and hope does not put to shame. At any rate, the inspired Melodist sings and says: \"Waiting, I waited for the Lord, and He attended to me.\" And another of the saints: \"For you have need of patience, he says, so that having done the will of God, you may receive the promise.\" And we shall find throughout all divinely inspired Scripture that patience is hymned as the matchmaker of every good thing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Τὸ δὲ \"Φύλασσε τὴν ὁδὸν Κυρίου,\" εἴη ἂν, οἶμαί που, τὸ τοῖς θείοις πηδαλιουχεῖσθαι νόμοις πρὸς τὸ ἀμωμήτως ἔχον, καὶ εἰς ἐξαίρετόν τινα καὶ τεθαυ μασμένην ζωὴν ἀναφέρεσθαι, προθυμίαις ἀσχέτοις εἰς τοῦτο διᾴττοντα. Εἴη δ' ἂν τληπαθείας τῆς ἐπ' ἀγαθοῖς καὶ ἱδρώτων ἁγιοπρεπῶν πέρας, τὸ ὑψοῦσθαι παρὰ Θεοῦ, ὥστε τῶν γηΐνων ὑψοῦ γενέσθαι περισπασμῶν. Γέγραπται γάρ· \"Ὅτι τοῦ Θεοῦ οἱ κραταιοὶ, τῆς γῆς σφόδρα ἐπήρθησαν.\" Ἐπιτείνων δὲ τὴν παράκλησιν ὁ Ψάλλων· Σὺ μὲν, φησὶν, ὑψω θήσῃ, ὥστε κατακληρονομῆσαι τὴν ἄνω που ἱδρυμένην καὶ ἐν ὕψει κειμένην γῆν τῶν πρᾳέων. Δῆλον γὰρ ὅτι οὐκ ἐπὶ τῷ τὴν ἐν ποσὶ κληρονομῆσαι γῆν ὑψοῦταί τις, ἀλλὰ τὴν οὕτως ὑψηλὴν οὖσαν, ὡς Θεοῦ δεῖσθαι τοῦ ἐπ' αὐτὴν ἀναβιβάζοντος ὥστε αὐτὴν κληρονομῇ. Τούς γε μὴν παρανόμους τοὺς ἐπὶ σοὶ βρύχοντας τοὺς ὀδόντας, ἐκκοπτομένους θεάσῃ· ἐξολοθρευθήσονται γὰρ, καὶ τοῦτο αὐτὸς ὄψει. Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου, κ.τ.λ. ( Κυρίλλου καὶ Βασιλείου) Θεασάμενος, φησὶν, ἄνδρας πονηροὺς εὐημεροῦντας, ἐνενόουν πῶς τούτου ἐπέτυχον. Εἶτα τοιαῦτα ἐννοῶν καὶ θαυμάζων ἐν ἐμαυτῷ, δεύτερον βουλόμενος αὐ τοὺς θεωρῆσαι, ἐπῇρα τοὺς ὀφθαλμοὺς, οἱ δὲ ἦσαν οὐδαμοῦ. Εἶτα μνημεῖον αὐτῶν βουληθεὶς καταλαβεῖν, οὐδὲ τὸν τόπον ἐν ᾧ ἑστάναι ἐδόκουν εὑρεῖν δεδύνημαι. Ὁρᾷς πῶς τὰ τοῖς ἀσεβέσι συμβαίνοντα, μονον","english":"But “Guard the way of the Lord” would be, I think, being guided by the divine laws toward what is blameless, and being led up into a certain exceptional and wondrous life, pressing on toward this with unremitting zeal. And the end of endurance in good things and of holy labors would be to be exalted by God, so as to be far above earthly distractions. For it is written: “For the mighty ones of God have been greatly lifted up from the earth.” And intensifying the exhortation, the Psalmist says: You, then, shall be exalted, so as to inherit the land that is established somewhere above and lies in the height, the land of the meek. For it is clear that one is not exalted for inheriting the land at his feet, but the land that is so high that it needs God to bring him up to it so that he may inherit it. But the lawless, those who gnash their teeth against you, you will see cut off; for they will be utterly destroyed, and this you yourself will see. I saw the impious one highly exalted and lifted up like the cedars of Lebanon, etc. (Of Cyril and Basil.) Having observed, he says, wicked men prospering, I considered how they obtained this. Then, pondering such things and marveling within myself, wishing a second time to observe them, I lifted up my eyes, and they were nowhere. Then, wishing to reach their tomb, I was not even able to find the place where they seemed to stand. You see how the things that happen to the impious, only","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"ουχὶ καὶ ἐν ὄψει τῇ πάντων κεῖσθαί φησιν, ἀγνοεῖν δὲ αὐτὰ παντελῶς οὐδένα; Τὸ γὰρ ἴδιον, κοινὸν ὥσπερ ποιεῖται τοῖς ἄλλοις· οὐ γάρ που μόνος αὐτὸς τεθεᾶσθαί φησιν, ἀλλὰ τὸ πᾶσιν εἰς θέαν ἐκκείμενον κατασημαίνει ἐνταῦθα τὸ εἶδον. Τεθέαμαι οὖν, φησὶ, τὸν ἀσεβῆ τοῖς τῶν κέδρων ἀναστήμασι φιλονεικοῦντα συμμετεωρίζεσθαι, καὶ ἐν ἴσῳ τοῖς ἄγαν εὐμηκεστάτοις τῶν φυτῶν ὑψούμενον, ἐξ ὑπεροψίας δηλονότι καὶ διακένου φυσήματος καὶ δοξαρίων κοσμικῶν καὶ τῆς ἑτέρας ἐξιτηλίας. [Ἀλλ' οὗτος διὰ βραχέως] καιροῦ γέγονεν ἐκ μέσου, καὶ εἰς τοῦτο κατεβιβάσθη ταλαιπωρίας, ὡς μὴ εὑρίσκεσθαι τὸν τόπον αὐτοῦ· διὰ δὲ τοῦ τόπου, τὴν μνήμην ἐδήλωσεν. Φύλασσε ἀκακίαν, καὶ ἴδε εὐθύτητα, ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. Καὶ ἡ τιμωρία, φησὶ, τῶν ἀσεβῶν, καὶ τὸ ἐγκατάλειμμα ἤτοι ἡ κληρονομία τῶν ἀγαθῶν, παρασκευαζέτω σε ἐπιτηδεύειν ἁπλότητα· ἀκακίαν γὰρ ἐνταῦθα τὴν ἁπλότητα νοητέον, καθ' ἣν ἄδολόν τε καὶ ἀκραιφνῆ καὶ ὑποκρίσεως δίχα καὶ οἶον διπλόης ἀπηλλαγμένην ζῶμεν ζωήν· ὁποῖός τις ἦν ὁ θεσπέσιος Ναθαναὴλ, περὶ οὗ φησιν ὁ Χριστός· \"Ἴδε ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν.\" Ἔφη δέ που καὶ τὸ Γράμμα τὸ ἱερὸν, ὅτι Καὶ ἦν Ἰακὼβ ἀνὴρ ἄπλαστος, οἰκῶν οἰκίαν. Οὐκοῦν τὸ μὲν ἁπλοῦν ἐν τρόποις καὶ ἀκακόηθες, τοῦτο εἶναί φαμεν τὴν ἀκακίαν. Εὐθύτητα δὲ οὐκ ἄλλο τι νοήσομεν, ἢ τὸ ἐν γνώσει τῶν θείων δογμάτων οἷον εὐθυτενὲς καὶ ἀδιάστροφον, ὀρθοτομεῖσθαι γὰρ χρὴ τῆς ἀληθείας τὸν λόγον, ἢ τὸ ἐν ἀρετῇ τῇ πρακτικῇ κατ' οὐδένα τρόπον διεστραμμένον.","english":"Does he not say that these things lie in the sight of all, and that no one is wholly ignorant of them? For he makes what is his own, as it were, common to others; for he surely does not say that he alone has beheld it, but here by \"I have seen\" he signifies what is set forth for all to see. \"I have seen,\" he says, \"the impious man striving to be lifted up with the heights of the cedars, and raised equally with the tallest of plants,\" evidently from contempt and empty inflation and worldly vainglories and the other fleeting vanity. But he passed from the midst in a brief time, and was brought down to such wretchedness that his place was not found; and by \"place\" he indicated his memory. \"Guard innocence, and see uprightness, for there is a remnant for a peaceful man.\" And let the punishment of the impious, he says, and the remnant—that is, the inheritance of the good—prepare you to practice simplicity; for here innocence must be understood as simplicity, according to which we live a life guileless and pure and without hypocrisy and, as it were, freed from duplicity; such a one was the divinely inspired Nathanael, of whom Christ says: \"Behold, truly an Israelite, in whom there is no guile.\" And somewhere the sacred Scripture also said: \"And Jacob was a man without guile, dwelling in a house.\" Therefore we say that innocence is this guilelessness in character and simplicity. And by \"uprightness\" we will understand nothing other than what is, as it were, straight and untwisted in the knowledge of divine doctrines—for the word of truth must be rightly divided—or what is in no way distorted in practical virtue.","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":201,"ref":"p201","source":"Εἴρηται γάρ που περὶ τῶν ἁμαρτωλῶν, Ὧν αἱ τρίβοι σκολιαὶ, καὶ καμπύλαι αἱ τροχιαὶ αὐτῶν. Φύλασσε δὴ οὖν, φησὶ, τὴν ἀκακίαν καὶ τὴν εὐθύτητα· καὶ τί τὸ ἐντεῦθεν; ὅτι ἐστὶν ἐγκατάλειμμα ἀνθρώπῳ εἰρηνικῷ. Ἐπειδὴ γὰρ ὁλόῤῥιζον ἐκ γῆς ὄλλυσθαι τὸν ἀσεβῆ φησιν, ὡς μηδὲ εὑρίσκεσθαι τὸν τόπον αὐτοῦ, τετήρηκε τοῖς φιλοθέειν ᾑρημένοις καὶ φυλάττουσι τὴν ἀκακίαν τὸ κατά λειμμα. Τὸν δὲ τοιοῦτον, εἰρηνικὸν ὀνομάζει· εἰρη νεύει γὰρ καὶ πρὸς Θεὸν καὶ πρὸς ἀνθρώπους ἁγίους ὁ εὐθής τε καὶ ἄκακος. Οἱ δὲ παράνομοι ἐξολοθρευθήσονται ἐπὶ τὸ αὐτό. Ἐξολοθρευθήσονται δὲ, φησὶν, οἱ παράνομοι· καὶ τοῦτο, οἶμαι, ἔστι, τὸ μὴ εὑρίσκεσθαι τὸν τόπον αὐτῶν. Τὸ δὲ ἐπὶ τὸ αὐτὸ, ἀντὶ τοῦ εὐθὺς [ εὐθὺ] καὶ παραχρῆμα· ὡς δοκεῖν ἕνα καὶ τὸν αὐτὸν εἶναι καιρὸν, καὶ τῆς ὑψώ σεως αὐτῶν, καὶ τοῦ καταβιβασθῆναι πρὸς ὄλεθρον· οὐ γάρ τοι μακρὸς μεταξὺ διϊππεύσει χρόνος, ἔσται δὲ μᾶλλον ἀκαριαῖος καὶ βραχύς. Ἅμα γὰρ ὑψώθη, καὶ πέπτωκεν· ὤφθη, καὶ συνεστάλη· ἤνθη, καὶ μεμάρανται. Καὶ τοῦτό ἐστι τὸ, ἐπὶ τὸ αὐτό. Σωτηρία δὲ τῶν δικαίων παρὰ Κυρίου. Ἐκρύεται μὲν τοὺς ἀνακειμένους αὐτῷ Θεὸς, καὶ τῆς τῶν φαύλων σκαιότητος ἄπρακτον ἀποφαίνει τὸ βέλος. Οὐ γὰρ ἀφίησιν πλήττεσθαι τοὺς ἁγίους, ἀλλ' ἔξω σκοποῦ πέμπουσιν οἱ κατ' αὐτῶν· καὶ πᾶν αὐτῶν ἐπιχείρημα στρέφεται κατὰ τῆς αὐτῶν κεφαλῆς.","english":"For it has been said somewhere concerning sinners, “Whose paths are crooked, and their tracks are bent.” Keep watch, then, he says, on guilelessness and uprightness; and what follows from this? That there is a remnant for a peaceful man. For since he says that the impious man is destroyed root and branch from the earth, so that not even his place is found, he has preserved the remnant for those who have chosen to love God and who keep guilelessness. And such a man he calls peaceful; for the upright and guileless man is at peace both with God and with holy men. But the lawless shall be utterly destroyed together. The lawless, he says, shall be utterly destroyed; and this, I think, is that their place is not found. And “together” is instead of “immediately” and “at once,” so that the time of their exaltation and of their being brought down to destruction seems to be one and the same; for no long time will ride through between them, but it will be rather instantaneous and brief. For at the same moment he was exalted, and he has fallen; he was seen, and he has been brought low; he flourished, and he has withered. And this is “together.” But the salvation of the righteous is from the Lord. God rescues those who are devoted to him, and renders the arrow of the wicked men’s crookedness ineffective. For he does not allow the saints to be struck, but those who shoot against them send their arrows outside the mark; and their every attempt is turned against their own head.","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":202,"ref":"p202","source":"ΨΑΛΜΟΣ ΛΖʹ.\n\nΨαλμὸς τῷ Δαβὶδ εἰς ἀνάμνησιν περὶ τοῦ Σαββάτου. (, ) Ἀνατίθεται μὲν καὶ ὁ ἐν χερσὶ ψαλμὸς ὥσπερ τῷ προσώπῳ τοῦ θεσπεσίου Δαβὶδ ἀλύοντος καὶ τεταραγμένου διὰ τὸ πλημμελείαις περιπεσεῖν, καὶ ἰδεῖν μὲν οὐχ ὁσίοις ὄμμασι τὴν Οὐρίου γαμετὴν, ἐπιβουλεῦσαι δὲ αὐτῷ καὶ θανάτου ψῆφον ἀδίκως ἐπενεγκεῖν· εἶτα ταύτης ἕνεκα τῆς αἰτίας παρὰ Θεοῦ παιδεύεσθαι, φροντίσι καὶ λύπαις κατατήκοντος αὐτοῦ τὴν καρδίαν, καὶ τοῖς ἐντεῦθεν πόνοις αὐτὴν διασμήχοντος. Γέγραπται γὰρ ὅτι Ἐκπλυνεῖ Κύριος τὸν ῥύπον τῶν υἱῶν καὶ τῶν θυγατέρων Σιὼν ἐν πνεύματι κρίσεως καὶ ἐν πνεύματι καύσεως. Καὶ πάλιν· \"Ὃν ἀγαπᾷ Κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέ χεται.\" Διόλωλε τοίνυν\n\nτῷ Δαβὶδ ὁ υἱὸς Ἀμνών· ὁ Ἀβεσσαλὼμ ἐπανέστη, οὐ τῆς βασιλείας μόνον, ἀλλὰ καὶ αὐτοῦ τοῦ ζῇν ἐξελάσαι κρίνων τὸν γεγεννηκότα. Τούτων δὴ εἰς αἴσθησιν ἐλθὼν, καὶ τοῖς τοῦ συνειδότος ἐλέγχοις καταπαιόμενος, ἐννενοηκὼς δὲ καὶ τὴν παναλκῆ τοῦ Θεοῦ χεῖρα μαχομένην αὐτῷ, προσ άγει τὴν ἱκετηρίαν, ὁμολογεῖ τὸ πλημμέλημα. καὶ ὡς ἰατρῷ πνευμάτων τὸ τραῦμα γυμνοῖ, καὶ θερα πείας τυχεῖν ἀξιοῖ. Καί γε ᾄδει τὸν ψαλμὸν ἀνα μιμνήσκων ἑαυτὸν τῆς συνεχούσης ταλαιπωρίας ἧς ὑπέμεινε διὰ τὴν ἁμαρτίαν, καὶ ἀξιοῖ δι' ἑαυτοῦ τὸν Θεὸν, σαββατισμὸν αὐτῷ δοῦναι ἤτοι ἀνάπαυσιν τῶν συμφορῶν·","english":"PSALM 37\n\nA psalm of David for remembrance concerning the Sabbath. This psalm also is assigned, as it were, to the person of the inspired David, when he was distraught and troubled because he had fallen into transgressions, and had looked with unholy eyes upon the wife of Uriah, and had plotted against him and unjustly brought upon him a sentence of death; and then for this cause was being disciplined by God, who consumed his heart with cares and griefs, and washed it clean through the pains that came from them. For it is written, “The Lord shall wash away the filth of the sons and daughters of Zion in a spirit of judgment and in a spirit of burning.” And again: “Whom the Lord loves he disciplines, and he scourges every son whom he receives.” Therefore David’s son Amnon has perished; Absalom has risen up against him, judging it right to drive out not only from the kingdom but even from life itself the one who begot him. Having come to a sense of these things, then, and being beaten down by the reproaches of conscience, and having understood also that the all-powerful hand of God was fighting against him, he brings his supplication and confesses his transgression, and as to a physician of spirits he lays bare the wound and deems himself worthy to obtain healing. And indeed he sings the psalm, reminding himself of the unremitting misery which he endured because of his sin, and he entreats God through himself to grant him a sabbatizing, that is, a rest from his calamities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"ἢ τάχα ἐπειδὴ τὸ Σάββατον ἐν διπλῷ τὰ τῆς θυσίας προσκομίζεσθαι δεῖν ὁ νόμος διεκελεύετο, ἀνεφέρετο δὲ πᾶσα θυσία παρὰ τῶν υἱῶν Ἰσραὴλ εἰς ἀνάμνησιν, τουτέστιν ἵνα ἐν μνήμῃ γέ νοιτο τῇ παρὰ Θεῷ πᾶς ὁ προσάγων αὐτὴν, διὰ τοῦτο πνευματικὸς ὢν Δαβὶδ, καὶ προεγνωκὼς ὅτι κατὰ καιροὺς ἡ σκιὰ παυθήσεται, εἰσκεκριμένης τῆς ἀληθοῦς λατρείας τῆς διὰ τοῦ Χριστοῦ, ἀντὶ τῆς κατὰ τὸν νόμον ἐν τοῖς Σάββασι διατεταγμένης θυσίας, ποιεῖται τὴν ἐξομολόγησιν. Ἁρμόσει δὲ ἡ ᾠδὴ καὶ ἡμῖν αὐτοῖς, ἤγουν ἀνθρώπῳ παντὶ πληττομένῳ μὲν ὑπὸ τοῦ συνειδότος ἐφ' οἷς ἂν εἰδείη πεπαρῳνηκὼς εἰς τὸν τοῦ Θεοῦ νόμον, πολλὰ γὰρ πταίομεν ἅπαντες, αἰτοῦντι δὲ παρ' αὐτοῦ τὸν ἔλεον, καὶ τὸ ἐκ μετα νοίας δάκρυον τῶν ὀμμάτων ἐκθλίβοντι. Εἰ γὰρ μὴ οὕτως ἔχει, πῶς εἰς δεῦρο καὶ πρὸς ἡμῶν ὁ ψαλμὸς ἀναφέρεται; Τί γὰρ πρὸς ἡμᾶς ἑτέρου τυχὸν ἐξομολόγησις, εἴπερ ἐκείνῳ μόνῳ, καὶ οὐδενὶ τῶν ἑτέ ρων, ἥρμοσε; Πρόκειται δὴ οὖν τοῖς ἐφ' ἁμαρτίαις ταῖς ἑαυτῶν δακρυῤῥοεῖν ᾑρημένοις, τὸ προσάγειν Θεῷ τὸν προκείμενον ψαλμὸν ἤτοι τὴν ἐξομολόγησιν ὡς θυσίαν τὴν ἐν Σαββάτῳ, ἥτις ἦν ἐν διπλῷ, καὶ εἰς ἀνάμνησιν ἄγουσα τὴν παρὰ Θεῷ τοὺς προσάγον τας. Τὰ μέν τοι τοῦ ἕκτου ψαλμοῦ ῥήματα, συγ γενῆ τυγχάνει τοῖς ἐν τῷ προκειμένῳ φερομένοις. Ἀλλ' ἐν τῷ ἕκτῳ ἡ προγραφὴ εἶχεν, \"εἰς τὸ τέλος, ἐν ὕμνοις, ὑπὲρ τῆς ὀγδόης·\" ἐν δὲ τῷ παρόντι, τούτων μὲν οὐδὲν, μόνον δὲ \"Ψαλμὸς τῷ Δα βὶδ εἰς ἀνάμνησιν\" ἐπιγέγραπται. Καὶ ἔοικεν ἡ προσθήκη ἀναπέμπειν ἡμᾶς εἰς ἀνάμνησιν τῆς ἐν τῷ ἕκτῳ προγραφῆς·","english":"Or perhaps because the law commanded that the things of sacrifice be offered on the Sabbath in double measure, and every sacrifice was offered by the sons of Israel for a remembrance—that is, so that everyone who offers it might be in remembrance before God—for this reason David, being spiritual and having foreknown that in due time the shadow would cease, once the true worship through Christ had been introduced, makes his confession in place of the sacrifice appointed by the law on the Sabbaths. And the song will suit us as well—that is, every man who is struck by his conscience for the things in which he knows he has transgressed against the law of God (for we all stumble in many things), and who asks mercy from him and squeezes out from his eyes the tear of repentance. For if this were not so, how is the psalm offered by us too up to the present? For what concern is another's confession to us, if it suited him alone and none of the others? Therefore, for those who have chosen to weep over their own sins, what lies before them is to offer to God the present psalm—that is, the confession—as the sacrifice on the Sabbath, which was in double measure and led those who offer it into remembrance before God. Now the words of the sixth psalm happen to be akin to those set forth in the present one. But in the sixth the superscription had, \"For the end, among the hymns, concerning the eighth\"; in the present one, however, none of these things, but only \"A psalm of David for remembrance\" is inscribed. And the addition seems to send us back to the remembrance of the superscription in the sixth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"ὥστε εἶναι καὶ τὰ παρόντα, εἰς τέλος καὶ ἐν ὕμνοις ὑπὲρ τῆς ὀγδόης. Δοκεῖ δέ μοι ὁ Δαβὶδ, διαφόρως ἐν πολλοῖς περὶ τοῦ πραχθέντος αὐτῷ πλημμελήματος ἐξομολογησάμενος, ἰδίως τὸν παρόντα ψαλμὸν ἀφορίσαι εἰς ἀνάμνησιν ὡς ἀεὶ φέρειν αὐτὸν ἀνὰ στόμα· κε χρῆσθαι δὲ αὐτῷ ἀντ' ἐπῳδῆς ἐπὶ θεραπείᾳ τῆς ἑαυ τοῦ ψυχῆς. Ἱκετηρίαν γοῦν ἀναφέρει τῷ Θεῷ, δι' ἧς ἀποστρέφει μὲν τὴν ὀργὴν τὴν πᾶσιν ἁμαρτάνου σιν ἐπηρτημένην, ἱλάσκεται δὲ τὸν ἀγαθὸν Κύριον ταῖς μεθ' ὑπερβαλλούσης ἐξομολογήσεως φωναῖς. Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. (, ) Ὡς εἰ καὶ ἰατρῷ τις τὰ διὰ καυτῆρος καὶ σιδήρου καὶ πικρῶν ἀντιδότων προσφέροντι βοηθήματα ἐπὶ θεραπείᾳ πάθους ὑπο κειμένου, λέγει· μὴ διὰ πυρός με θεραπεύσῃς, μὴ διὰ καυτῆρος καὶ τομῶν, διὰ δὲ ἠπίων καὶ πρᾳοτέ ρων φαρμάκων. Ὁ γὰρ τοιοῦτος, οὐ τὴν θεραπείαν ἀρνεῖται, ἀλλὰ τὸ ἐπίπονον τῶν βοηθημάτων. Ὥστε ἀγάσαιτο ἂν, οἶμαι, τὶς καὶ σφόδρα εἰκότως τῆς τῶν ἁγίων ψυχῆς τὸ ἐπιεικές. Ἐν γάρ τοι τοῖς ὀλισθήμασιν, ἅπερ ἂν αὐτοῖς συμβαίνει παθεῖν, ἅτε δὴ καὶ τῆς ἀνθρωπίνης ἀσθενείας οὐκ εἰς ἅπαν ἀπηλλαγ μένοις, οὔτε δυσφοροῦντας ἄγαν κατίδοι τις ἂν αὐτοὺς, οὔτε μὴν ὁλοτρόπως κατενηνεγμένους εἰς ἀδικίαν, ἀλλ' οὐδὲ τὸ παιδεύεσθαι παρὰ Θεοῦ φεύγοντάς τε καὶ ἀποσειομένους, αἰτοῦντας δὲ μᾶλλον τὸ μὴ ἐν ὀργῇ τοῦτο παθεῖν, μήτε μὲν ἐλέγχεσθαι πικρῶς· τοῦτο γάρ ἐστι τὸ κολάζεσθαι. Ἅπασι μὲν γὰρ ἀνθρώποις καὶ ἀβουλήτως ἔσθ' ὅτε συμβαίνει τοῦ τοῖς θείοις προσκρούειν νόμοις·","english":"So that the present [psalm] also is \"for the end\" and \"in hymns for the eighth.\" And it seems to me that David, having confessed in many places in various ways concerning the transgression he committed, set apart this present psalm specifically for remembrance, so as always to carry it on his mouth and to use it as an incantation for the healing of his own soul. At any rate, he brings a supplication to God, through which he turns away the wrath that hangs over all who sin, and propitiates the good Lord with words of exceeding confession. O Lord, do not reprove me in your anger, nor discipline me in your wrath. As if someone were to say to a physician who is applying remedies through cautery and iron and bitter antidotes for the healing of an underlying ailment: Do not heal me through fire, not through cautery and incisions, but through gentle and milder medicines. For such a person does not refuse the healing, but the painfulness of the remedies. So that one might marvel, I think, and very reasonably, at the gentleness of the souls of the saints. For in the slips that it happens for them to suffer, since they are not entirely free from human weakness, one would see them neither greatly disquieted, nor yet wholly carried away into injustice, nor indeed fleeing and shaking off being disciplined by God, but rather asking that this not happen to them in anger, nor that they be reproved bitterly—for this is to be punished. For it happens to all human beings, sometimes even involuntarily, to stumble against the divine laws.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"ἀλλ' ἔτι ἀνορθοῖ τὸ συμβὰν ὁ τῶν πνευμάτων ἰατρὸς συμμέτροις ἔσθ' ὅτε κινήσεσιν. Γράφει γάρ που ὁ Σολομῶν· \"Παίδευε υἱόν σου, οὕτω γὰρ ἔσται εὔελπις· σὺ μὲν γὰρ πατάξεις αὐτὸν ῥάβδῳ, καὶ οὐ μὴ ἀποθάνῃ, τὴν δὲ ψυχὴν αὐτοῦ ἐκ θανάτου ῥύσῃ.\" Ὅτι τὰ βέλη σου ἐνεπάγησάν μοι, καὶ ἐπεστήριξας ἐπ' ἐμὲ τὴν χεῖρά σου. (,\n\n) Ἐμπεπῆχθαι δὲ οὖν φησιν αὐτῷ τὰ βέλη τοῦ Θεοῦ, καὶ τὴν χεῖρα ἐπεστηρίχθαι αὐτῷ δηλονότι τὴν νύττουσαν, καὶ τοῦτο ἐνδελεχῶς καὶ ἀδιαστάτως· ἄλλο γὰρ ἐπ' ἄλλῳ συμ βαίνει πολλάκις τῶν καταλυπεῖν εἰωθότων τοῖς παι δευομένοις παρὰ Θεοῦ ἢ τοῖς πειραζομένοις· καθ' ἃ καὶ τῷ Ἰὼβ συμβέβηκεν, ἄλλα γὰρ ἐπ' ἄλλοις συχνῶς ἀπηγγέλλετο, εἰ καὶ ἀκλόνητος ἦν. Εἰ δὲ δή τις ἕλοιτο νοεῖν τὸ Ἐπεστήριξας ἐπ' ἐμὲ τὴν χεῖρά σου τὴν παιδευτικὴν, ἀντὶ τοῦ Βεβάρημαι σφόδρα καὶ δυσαχθεστάτην ἥγημαι τὴν πληγὴν, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος. Ὁ γὰρ ἐπιστηρίζων τὴν ἑαυτοῦ χεῖρά τινι, δυσδιακόμιστον ἄχθος ἐπιτίθησιν αὐτῷ. Μὴ οὖν τῷ θυμῷ σου, φησὶ, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. Διὰ τί; \"Ὅτι τὰ βέλη σου ἐνεπάγησάν μοι·\" παραλαβόντα γὰρ τὸν θυμὸν καὶ τὴν ὀργὴν τὰ παρὰ σοῦ καθικνούμενα βέλη, ἤγουν αἱ τιμωρητικαὶ δυνάμεις, ἱκανῶς με τιμωρεῖται· διὸ ἱκετεύω μὴ ὀργῆς ἑτέρας πειραθῶ. Οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου ἀπὸ προσ ώπου τῆς ὀργῆς σου, οὐκ ἔστιν εἰρήνη τοῖς ὀστέοις μου. Ἁπλούστερον δὲ ἐπιτείνει τὴν ἐξήγησιν τῆς ἐπενεχθείσης αὐτῷ πληγῆς ἀπὸ τῶν θείων βελῶν, καὶ τοῦ ἐπεστηρίχθαι αὐτῷ τὴν χεῖρα·","english":"But the physician of spirits still sets right what has happened, sometimes by measured motions. For Solomon somewhere writes: \"Discipline your son, for so he will be of good hope; for you will strike him with a rod, and he shall certainly not die, but you shall rescue his soul from death.\" For your arrows have been fixed in me, and you have set your hand upon me. He says, then, that the arrows of God have been fixed in him, and that the hand has been set upon him—clearly the hand that pierces—and this continually and without interval; for often one thing after another befalls those who are accustomed to be left behind by God for discipline, or those who are being tested; which is what also happened to Job, for one report after another came frequently, even if he was unmoved. But if someone should choose to understand \"you have set your hand upon me\" as the disciplinary hand, in the sense of \"I have been heavily burdened and have considered the blow most grievous,\" he would not miss what is fitting. For he who sets his own hand upon someone lays upon him a burden hard to carry. Do not, then, he says, discipline me in your fury, nor in your anger. Why? \"For your arrows have been fixed in me\"; for fury and anger, taking up the arrows that come from you—that is, the punitive powers—punish me sufficiently; therefore I beseech that I may not experience another anger. There is no healing in my flesh because of the face of your anger; there is no peace in my bones. But more simply he intensifies the explanation of the blow brought upon him by the divine arrows, and of the hand being set upon him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"καί φησιν ὅτι οὐδεὶς ἂν ἐπινοηθείη τρόπος ἰάσεως παντελῶς ἀρκέσαι δυνάμενος τῇ κακώσει τῆς σαρκὸς, ἤγουν τῇ κοπώσει τῶν μονονουχὶ καὶ ἐξαρμοσθέντων ὀστῶν. Τὸ γὰρ μὴ ἔχειν αὐτὰ πρὸς ἄλληλα τὴν εἰ ρήνην, δηλοῖ τὸ ἐξηρμόσθαι καὶ οἷον ἀποφοιτᾷν τῆς κατὰ φύσιν ἁρμονίας αὐτά. Ἐν δέ γε ταῖς σφοδρο τέραις τῶν κακώσεων κατειθίσμεθά πως καὶ τοῦτο λέγειν, ὅτι Ἐξηρμόσθη τὰ ὀστᾶ μου. Οὐκοῦν ἐγγὺς ἀνιάτων αὐτῷ φησι γενέσθαι τὸ ἀῤῥώστημα τῆς σαρκὸς, ἢ φροντίσιν ἐκτρυχωμένης καὶ πικραῖς μερίμναις ἐκτηκομένης, ἢ καὶ καθ' ἕτερον τρόπον μαραινομένης διά τε νηστείας καὶ μακρῶν ἀσιτιῶν καὶ ἀϋπνίας. Ἄτοπον δὲ οὐδὲν ὀστᾶ τοὺς οἰκείους ἀπο καλεῖν. Εἰ γάρ ἐσμεν ἀλλήλων μέλη, καὶ ὡς ἓν οἱ πάντες κατελογίσθημεν σῶμα, τί τὸ ἀπεῖργον ὀστᾶ τοὺς κατὰ μέρος καὶ χρειωδεστάτους μάλιστα λέ γειν; ὥστε δυσφοροτέρας εἶναι τοῦ παρ' ἐχθρῶν πολέμου, τὰς τῶν οἰκείων ἐπαναστάσεις, οὓς καὶ ὀστᾶ φαμεν ὠνομάσθαι τροπικῶς. Ὅτι αἱ ἀνομίαι μου ὑπερῇραν τὴν κεφαλήν μου. (, ) Διδάσκει δὲ ἡμᾶς ὁ λόγος μὴ κρύπτειν τὰ ἑαυτῶν κακὰ, μήδε ὥσπερ τινὰ μελανίαν καὶ σῆψιν κατὰ βάθους τῆς ψυχῆς συνέχειν τὰ ἁμαρτήματα, τὴν συνείδησιν καυτηριαζομένους. Ὥσπερ γὰρ ἐπὶ τῶν πυρεττόντων, εἴσω μὲν κατὰ βάθους χωρῶν ὁ πυρετὸς, μείζονα τὴν νόσον ἐργά ζεται, προκόψας δὲ εἰς τὸ ἐμφανὲς, ἐλπίδα παρακμῆς ὑποφαίνει, οὕτω καὶ ἐπὶ τῆς ψυχῆς ἂν γένοιτο. Καὶ τοῦτο εἶναί φημι τὸ ὑπὸ τοῦ Σοφοῦ εἰρημένον·","english":"And he says that no manner of healing could be conceived that would be wholly sufficient for the affliction of the flesh, that is, for the distress of the bones that have, so to speak, been dislocated. For their not having peace with one another shows that they have been dislocated and, as it were, have departed from their natural harmony. And in the more violent afflictions we are somehow accustomed to say this too: \"My bones have been dislocated.\" Therefore he says that the sickness of the flesh has come near to being incurable for him, either because it is worn away by cares and consumed by bitter anxieties, or because it withers in another way through fasting and long abstinences and sleeplessness. And it is nothing strange to call one's own people bones. For if we are members of one another, and we have all been reckoned as one body, what prevents us from calling the individual and most necessary members bones? So that the uprisings of one's own people are more grievous than war from enemies, and these we say have been named bones by a figure. That my iniquities have lifted up my head. And the word teaches us not to hide our own evils, nor to keep our sins like some blackness and rot in the depths of the soul, searing the conscience. For just as in those who have fever, when the fever goes within into the depths it makes the disease greater, but when it advances into the open it shows a hope of abatement, so also it would be in the case of the soul. And this, I say, is what was spoken by the Wise Man:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"\"Μὴ αἰσχυνθῇς ὁμολογῆσαι ἐφ' ἁμαρτίαις σου,\" καὶ \"Λέγε σὺ τὰς ἀνομίας σου πρῶτος, ἵνα δικαιωθῇς.\" Καὶ γάρ ἐστιν τῶν ἀτοπωτάτων τοὺς μὲν τῶν ἰατρῶν ὀφθαλμοὺς μὴ αἰσχύνεσθαι, γυμνοῦν δὲ αὐτοῖς καὶ τὰ κεκρυμμένα τῶν παθῶν ὑπέρ γε τοῦ ἀλγῆσαι μειζόνως, ἀλλ' ἐκκοπήν τινα σχεῖν τὴν εἰς τὸ πρόσω πάροδον τῶν παθῶν, μὴ ἀνέχεσθαι δὲ τῷ τῶν πνευ μάτων ἰατρῷ τὰ ἐν ψυχαῖς γεγονότα δεικνύναι πάθη, καί τοι πάντα εἰδότι, κἂν μή τις ἕλοιτο τοῦτο δρᾷν. Ὑπερῆρθαι τοίνυν φησὶ τῆς ἑαυτοῦ κεφαλῆς τὰς ἁμαρτίας· τοῦ ὑπερῆρθαι σημαίνοντος τὸ οἷον φορ τίου δίκην ἐπενηνέχθαι δυσαχθεστάτου. Τουτὶ γὰρ ἡμῖν καὶ ὁ γείτων εὐθὺς διερμηνεύει στίχος, βεβαρύνθαι λέγων αὐτὰς ὡς φορτίον βαρύ· δυσδιακόμιστον γὰρ φορτίον νοῦ καὶ φρενὸς, ἔλεγχος ὁ ἐφ' ἁμαρτίαις. Πλὴν ἀπαλλάττει τοῦ κακοῦ τοὺς ἠῤῥωστηκότας ὁ Κύριος, λέγων· \"Δεῦτε πρός με, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.\" Καὶ ἄλλο δέ τι διδάσκει περὶ ἑαυτὸν γεγονὸς ὁ Δαβὶδ λέγων· \"Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ.\" Ἐβάρει γὰρ αὐτοῦ τὴν συνείδησιν τὰ τετολμημένα αὐτῷ, ὡς μὴ δύνασθαι βαστάζειν αὐτὰ, δι' εὐγένειαν καὶ εὐγνωμοσύνην ψυχῆς. Ὁ μὲν γὰρ ἀτεράμων καὶ ἀπόσκληρος, κατὰ τὴν σκληρότητα ἑαυτοῦ θησαυρίζει ἑαυτῷ ὀργὴν, αὔξων τὰ ἑαυτοῦ κακά· \"Ὅταν γὰρ ἔλθῃ ἁμαρτωλὸς εἰς βάθη κακῶν, καταφρονεῖ·\" ὁ δὲ εὐγνώμων, εἰ καὶ ἅπαξ ποτὲ","english":"Be not ashamed to confess your sins,\" and \"Be the first to speak of your lawless deeds, that you may be justified.\" For it is among the most absurd things that people are not ashamed before the eyes of physicians, but lay bare to them even the hidden things of their ailments for the sake of greater pain, so that the ailments' passage forward may suffer some cutting off—yet they do not endure to show to the physician of spirits the ailments that have come to be in their souls, although he knows all things, even if one should not choose to do this. He says, then, that his sins have been lifted up above his head; \"lifted up\" signifying that they have been brought upon him, as it were, in the manner of a most hard-to-bear burden. For the neighboring verse immediately interprets this to us, saying that they have been made heavy as a heavy burden; for a burden hard to carry for the mind and heart is the conviction of sins. Nevertheless the Lord delivers the sick from the evil, saying: \"Come to me, all you who labor and are burdened, and I will give you rest.\" And David teaches something else as well that happened in his own case, saying: \"As a heavy burden they have been made heavy upon me.\" For the things he had dared weighed down his conscience, so that he could not bear them, through the nobility and good sense of his soul. For the stubborn and hardened man, according to his own hardness, stores up wrath for himself, increasing his own evils; \"for when a sinner comes into the depths of evils, he despises\"; but the man of good sense, even if once","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"ὀλισθήσειε κατά τινα τοῦ διαβόλου συναρπαγὴν, δεινῶς βαρεῖται τὴν συνείδησιν, ὡς μὴ δύνασθαι σιγᾷν, μηδὲ κρύπτειν τὸ ἑαυτοῦ κακόν. \"Ἐκ περισσεύματος γοῦν τῆς καρδίας τὸ στόμα λαλεῖ.\" Ὅθεν μὴ φέρων σιωπᾷν, ἐξέφῃνε τὰ συνέχοντα αὐτὸν, λέγων· \"Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμὲ,\" δηλονότι αἱ ἀνομίαι μου. Οὐκ ἔστι δὲ τοῦτο εἰπεῖν τοὺς μὴ τῶν ἰδίων ἁμαρτημάτων αἰσθανομένους. Τινὲς γοῦν καὶ ἥδονται καὶ ἐγκαυχῶνται τοῖς αὐτῶν πλημμελήμασιν, ὡς ἡδέως ταῦτα βαστάζοντες. Κε φαλὴν δὲ λέγει τὸ ἡγεμονικόν. Φύσει δὲ τῆς κακίας κατωφεροῦς οὔσης καὶ βαρυτάτης ὡς ταλάντῳ μολίβδου παραβάλλεσθαι, μόνος ὁ μετανοῶν τοῦ βάρους αὐτῆς αἰσθάνεται. Προσώζεσαν καὶ ἐσάπησαν οἱ μόλωπές μου. (, ) Πληγῶν δὲ καὶ τραυμάτων λείψανα φαίη τις ἂν εἶναι τοὺς ἐναπομένοντας τῇ σαρκὶ μώλωπας, εἰ συμβαίη πλήττεσθαι παρ' ὁτουοῦν. Πλὴν εἰ μὴ καὶ οὗτοι θεραπεύοιντο, καταλγύνουσιν οὐ μικρῶς· ἀνευρύνονται δὲ καὶ εἰς ἑλκώσεις ἔσθ' ὅτε, καὶ παλινδρομοῦσιν εἰς τὸ ἐν ἀρχαῖς. Τοιοῦτον καὶ ἐν ταῖς τῶν ἀνθρώπων ψυχαῖς ὁρᾶται συμβαῖνον· πλήττει μὲν γὰρ ἡ ἁμαρτία, καὶ τραύματος δίκην αὐτοῖς ἐμφύεται τὸ κακὸν, εἰ διεξάγοιτό πως εἰς πέ ρας. Ἀλλ' εἰ καὶ παύσαιτό πως ἐνεργῶν τις τὸ πλημμέλημα, ἤγουν τῆς ἐκτόπου καὶ βδελυρᾶς ἡδονῆς τὴν ἀπόλαυσιν, ἕως ἐστὶν ἐν αὐτῷ τῆς ἐπιθυ μίας ἡ δύναμις κρατυνομένη τε καὶ ἰσχύουσα, εἰ καὶ ἀνακόπτοιτό πως τοῖς εἰς τὸ ἄμεινον ἐπιλογισ μοῖς, τοὺς τῶν τραυμάτων μώλωπας ἔχει·","english":"if he should slip through some snare of the devil, he is grievously weighed down in conscience, so that he cannot keep silent or hide his own evil. \"For out of the abundance of the heart the mouth speaks.\" Therefore, unable to bear silence, he disclosed what was pressing upon him, saying: \"They have weighed upon me like a heavy burden,\" clearly meaning my lawless deeds. But this cannot be said by those who do not perceive their own sins. For some even take pleasure and boast in their own transgressions, as though gladly carrying them. And he calls the governing faculty the head. Since evil is by nature downward-tending and exceedingly heavy, so as to be compared to a talent of lead, only the penitent perceives its weight. My bruises have festered and rotted. One might say that the bruises remaining in the flesh are remnants of blows and wounds, if it should happen that one is struck by anyone at all. Unless these too are healed, they cause no small pain; and sometimes they widen into sores and return to their original state. Such a thing is seen to happen also in the souls of men: sin strikes, and evil is implanted in them like a wound, if it should somehow run its course. But even if one should somehow cease from committing the transgression—that is, from the enjoyment of the unnatural and abominable pleasure—as long as the power of desire remains in him, strengthened and prevailing, even if he should somehow be checked by better reasonings, he has the bruises of the wounds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"εἰ δὲ δὴ συμβαίνοι καὶ ἐγχρονίζειν αὐτοὺς, μεταφοιτήσειεν ἂν ἴσως, ὡς ἔφην, καὶ εἰς ἑλκώσεις ἔσθ' ὅτε, τῆς εἰς τὸ φαῦλον ἡδονῆς διεξαγομένης εἰς πέρας. Οἱ μὲν οὖν τοῖς ἁμαρτήμασιν ἐπιμένοντες, χαίροντες ἐπ' αὐτοῖς καὶ ἐνηδόμενοι, χοίροις ἐοίκασιν ἐγκυλιομέ νοις βορβόρῳ· ὁ δ' εἰς ἄπαξ ὀλισθήσας, ἔπειτα ἀνα λαβὼν ἑαυτὸν, καὶ τὴν χοιρώδη ζωὴν καὶ, ἴν' οὕτως ὀνομάσω, αἴσθησιν ἀποθέμενος, ἀναλαβὼν δὲ θείαν αἴσθησιν ὡς αἰσθάνεσθαι τῆς δυσωδίας τῶν ἰδίων ἁμαρτημάτων, τὴν μιαρὰν ἐκείνην πρᾶξιν ὡς δυσώδη καὶ ἀκάθαρτον βδελύσσεται. Τοιοῦτόν τι πεπονθὼς ὁ Δαβὶδ ὑπὸ συναισθήσεως ὑγιοῦς, ὁμολογεῖ λέγων· Ὅσα πεποίηκα δι' ἀφροσύνην, ταῦτά μοι ἐσάπη μὴ ἀνακαινιζόμενα παρ' ἐμοῦ καὶ πάντα μοι ἥξει μετανοοῦντι. Ἐπεὶ τοίνυν ὑπερήρθησαν αἱ ἀνομίαι μου πληθυνθεῖσαι, καὶ τῆς κεφαλῆς ἀνώτεραι γενόμεναι, ἐβαρύνθησαν ἐπ' ἐμὲ, καὶ προσώζεσαν καὶ ἐσάπησαν, τούτου χάριν ἰατρεύων ἐμαυτόν. Ἐταλαιπώρησα καὶ κατεκάμφθην ἔως τέλους, ὅλην τὴν ἡμέραν σκυθρωπάζων ἐπορευόμην. Ἐνταῦθα σαφῶς ἀπαριθμεῖται τὰ ὡς ἀπό γε τοῦ συνειδότος ἀνθρώπῳ παντὶ συμβαί νοντα, ὅταν ἔχῃ πολὺ τὸ κατηφὲς ἐφ' ἁμαρτίαις δὲ δηλονότι καὶ πράξεσιν οὐκ ὀρθαῖς. Ἐπιπίπτει γὰρ καρδίαις φορτίου δίκην, καὶ ἀνανεύειν οὐκ ἐᾷ, ἀλλὰ τὴν ἐσχάτην αὐτὰς ὑπομένειν παρασκευάζει ταλαιπωρίαν, ὥστε καὶ κατάγχεσθαι [ κατεάγνυσθαι] δοκεῖν καὶ συγκαλύπτεσθαι, καὶ σκυθρωπάζειν ἀεὶ, καὶ οὐχ ἑκούσας καταβιάζεται·","english":"But if it should happen that they linger in them, it would perhaps pass over, as I said, even into wounds at times, when the pleasure directed toward what is base is carried through to its end. Those, then, who persist in their sins, rejoicing and taking delight in them, are like swine wallowing in mire; but the one who has slipped once, and then has recovered himself, and has put off the swinish life and, so to speak, the swinish perception, and has taken up a divine perception so as to perceive the stench of his own sins, loathes that foul deed as stinking and unclean. David, having suffered something of this kind from a healthy self-awareness, confesses, saying: \"As many things as I have done through folly, these have become putrid to me, not being renewed by me, and all things will come to me as I repent.\" Since, therefore, my transgressions were lifted up, having been multiplied, and having become higher than my head, they were heavy upon me, and they stank and became putrid, for this reason I was healing myself. I was wretched and bowed down to the end; all the day long I went about with a gloomy face. Here he clearly enumerates the things that befall every man, as it were, from conscience, when he has much gloom over sins and, evidently, over deeds that are not right. For it falls upon hearts like a burden, and does not allow them to look up, but makes them endure the utmost wretchedness, so that they seem even to be broken down and covered over, and to be always gloomy, and it is forced upon them unwillingly.","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":210,"ref":"p210","source":"καὶ τοῦτο μέ χρι παντὸς, τουτέστιν εἰς ἔσχατον τοῦ πάθους, ἄχρις ἂν ἐλεήσῃ Θεὸς καὶ ἀπαλλάξῃ τοῦ κακοῦ, κατανεύσας τὴν ἀμνηστίαν, καὶ διανευρώσας τὸν νοῦν εἰς τὸ ἀνακύψαι λοιπὸν, καὶ ἀποσείσασθαι μὲν τὸ κατηφὲς, ἀναθαρσῆσαι δὲ εἰς τὸ δύνασθαι κρατεῖν καὶ ἀντιφέρεσθαι γεννικῶς ταῖς τῆς ἁμαρτίας ἐφόδοις· ὑφ' ἧς καὶ ἠνάγκασται ταλαιπωρῆσαί τε καὶ κατακαμφθῆναι, καὶ κατὰ πᾶσαν ἡμέραν σκυθρωπάζων πορεύε σθαι. Καρδίας γὰρ, φησὶν, εὐφραινομένης θάλλει πρόσωπον, ἐν δὲ λύπαις οὔσης σκυθρωπάζει. Εὐφραίνει δὲ πάντως ἐφ' ἅπασι τοῖς ἀρίστοις τὸ συνειδὸς, μαρτυροῦν αὐτοῖς ἀστειότητα βίου λαμπρὰν καὶ εἰλικρινῆ καὶ ἀξιεπαινετάτην ζωήν· καταλγύνει δὲ οὐ μικρῶς καὶ σκυθρωπὸν αὐτοῖς ἀποφαίνει τὸ πρόσωπον, ὅταν ἐπὶ πταίσμασι κατηγορῇ καὶ πικροῖς ἐλέγχοις κατατιτρώσκῃ τὸν νοῦν. Ὅτι αἱ ψύαι [ ψῶαι, ψόαι] μου ἐπλή σθησαν ἐμπαιγμάτων, καὶ οὐκ ἔστιν ἴασις ἐν τῇ σαρκί μου. (, ) Ἑτέραν τινὰ πρὸς τούτοις ἀθλιότητα δηλοῖ πλημμελοῦσι συμβαίνουσαν. Ἡ γὰρ ψυχή μου, φησὶν, ἐπλήσθη ἐμπαιγμῶν. Ἐμπαιγ","english":"And this not forever, that is, to the utmost extent of the passion, until God has mercy and delivers from the evil, having granted amnesty and having reinvigorated the mind so as to recover thereafter, and to shake off the gloom, and to take courage so as to be able to prevail and to withstand the assaults of sin nobly—by which it has also been compelled to suffer misery and to be bowed down, and to walk every day with a sullen face. For, he says, when the heart rejoices, the face flourishes, but when it is in sorrows, it is sullen. And the conscience gladdens above all with the best things, testifying to them a bright and sincere and most praiseworthy life of conduct; but it grieves no little and makes the face sullen for them, when it accuses them of faults and wounds the mind with bitter reproofs. Because my jaws were filled with mockings, and there is no healing in my flesh. He reveals yet another misery besides these, which befalls those who err. For my soul, he says, was filled with mockings. Mockings","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":211,"ref":"p211","source":"μὸν δέ φησιν ἡ θεόπνευστος Γραφὴ τὴν παρά τινων χλευασίαν, ἤτοι τὸν γέλωτα τὸν παρ' ἐχθρῶν. Εἰσὶ γὰρ, εἰσί τινες τῶν ἐν ἡμῖν σκαιοί τε καὶ φιλοσκώμμονες, φιλεγκλήμονές τε καὶ δεινοί· καὶ τῶν μὲν ἰδίων πλημμελημάτων οὐδ' ὅσον εἰπεῖν τίθενταί τινα λόγον, ἐπιτωθάζουσι δὲ τοῖς ἄλλοις, εἰ δήπου συμ βαίνοι παρολισθεῖν καὶ ὑπενεχθῆναι. Διὰ τοῦτο ταῖς τῶν ἀθυροστομεῖν εἰωθότων συκοφαντίαις ἤγουν λοιδορίαις τῶν τοιούτων ἐμπαιγμῶν ἐμπεπλῆσθαί φησιν τὴν ἑαυτοῦ ψυχὴν, κατηγορούντων πάντως που τῶν ὠνομασμένων. Καὶ τοῦτο, φησὶν, οὐκ οὔσης ἰάσεως ἐν τῇ ἐμῇ σαρκὶ, τουτέστιν ἀγρίως οὕτω δε δαμασμένης ὑπό γε τῶν τῆς ἀσκήσεως πόνων, ὡς πέρα γενέσθαι λαβεῖν τὴν ἴασιν. Ὠρυόμην ἀπὸ στεναγμοῦ τῆς καρδίας μου. Κακοῦσθαί φησιν ὠρύεσθαί τε ἀπὸ στεναγμοῦ τῆς ἑαυτοῦ καρδίας. Μαστίζον γὰρ τὸ συνειδὸς τὴν καρδίαν στεναγμοὺς ἀφιέναι ποιεῖ. Ὁ γὰρ ἁλοὺς ὅλως ἐπὶ πταίσματι, καὶ ὑπὸ τοῦ συνει δότος κατηγορούμενος, συνεὶς δὲ ὅτι προσκέκρουκε τῷ Θεῷ, οὐ ῥᾳθυμεῖν ὀφείλει, λύπῃ δὲ μᾶλλον μονονουχὶ καταμεθύουσαν ἔχειν τὴν διάνοιαν, καὶ τὴν καρδίαν κεκακωμένην ὡς ἀπό γε πικρᾶς ὀδύνης, ὥστε καὶ ὠρύεσθαι δοκεῖν ἀνιεμένων ἐκ βάθους τῶν στεναγμῶν, καὶ ἐκ τῶν κατωτάτω τῆς καρδίας μυ χῶν βαρείας καὶ ἀλαλήτου πεμπομένης ἠχῆς. Οὐ γὰρ ἵνα, φησὶ, τοῖς πολλοῖς φανερὸς γένωμαι, τοῖς χείλεσιν ἐξομολογοῦμαι, ἐν αὐτῇ δὲ τῇ καρδίᾳ τὸ ὄμμα μύων σοι μόνῳ τῷ βλέποντι τὰ ἐν κρυπτῷ τοὺς ἐμαυτοῦ στεναγμοὺς ἐπεδείκνυον, ἐν ἐμαυτῷ ὠρυόμενος.","english":"But the God-inspired Scripture calls it the mockery of certain people, that is, the laughter of enemies. For there are, there are some among us who are crooked and fond of jesting, fond of fault-finding and clever; and they take no account whatsoever, not even so much as to mention it, of their own offenses, but they jeer at others, if it should happen that they slip and are carried away. For this reason he says that his soul has been filled with the slanders, that is, the insults, of those who are accustomed to open their mouths without restraint—with such mockeries as these, since those named are of course accusing him. And this, he says, when there is no healing in my flesh, that is, when it has been so savagely subdued by the labors of asceticism as to be past receiving healing. I roared because of the groaning of my heart. He says that he is afflicted and roars because of the groaning of his own heart. For the conscience, scourging the heart, makes it send forth groanings. For the one who has been wholly caught in a fault, and is accused by his conscience, and has understood that he has stumbled against God, ought not to be slack, but rather to have his mind all but drunk with grief, and his heart afflicted as if from bitter pain, so as even to seem to roar, with groanings released from the depths, and a heavy and unutterable sound sent up from the lowest recesses of the heart. For, he says, it is not in order that I may become manifest to the many that I confess with my lips, but hiding the eye in my very heart, to you alone, who see what is in secret, I was showing my groanings, roaring within myself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Οὐδὲ γὰρ μακρῶν μοι λόγων χρεία ἧν πρὸς τὴν ἐξομολόγησιν, ἀλλ' ἤρκουν πρὸς ταύτην οἱ τῆς καρδίας στεναγμοὶ, καὶ οἱ ἀπὸ βάθους τῆς ψυχῆς πρὸς τὸν Θεὸν ἀναπεμπόμενοι ὀδυρμοί. Κύριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου. Ἡδοναὶ μὲν γὰρ αἱ πρὸς τὰ τῆς φαυλότητος ἔργα τὴν τοῦ ἀνθρώπου διάνοιαν καταφέ ρουσαι, ἐξ ὀφθαλμῶν εἰσι τοῦ πανάγνου Θεοῦ· οὐ γὰρ ἂν ἐπισκέψαιτο τὸ ἀπηχθημένον αὐτῷ. Ἐπιθυ μία δὲ πᾶσα καλοῦσα πρὸς ἀρετὴν ἐφορᾶται παρ' αὐτοῦ. Ἀναθετέον δὴ οὖν τῷ Θεῷ αὐτὴν, οἱονεί πως ἁπάσης ἡμῶν ἐπιθυμίας τὴν πηγὴν, ὥστε ὅλον τὸ ἐπιθυμητικὸν προσφέροντας δύνασθαι λέγειν· \"Κύ ριε, ἐναντίον σου πᾶσα ἡ ἐπιθυμία μου.\" Ὁ δὲ Δα βὶδ καὶ τοιοῦτόν τι λέγει· \"Ὁ τῆς ἐμῆς πόθος με τανοίας, στήτω ἐναντίον σου.\" Καὶ ὁ στεναγμός μου ἀπὸ σοῦ οὐκ ἀπεκρύβη. Προστίθησι δὲ ὁ Ψάλλων ὅτι Οὐκ ἐκρύβη ἀπὸ σοῦ ὁ στεναγμός μου, ἵνα τι τοιοῦτον ἐννοῶμεν καταδηλοῦν αὐτόν· σὲ γὰρ, φησὶ, τὸν παντεπόπτην, τὸν ἐτάζοντα καρδίας καὶ νεφροὺς, ποιοῦμαι μάρτυρα τῶν ἐμῶν στεναγμῶν. Οὐ γὰρ ἐφ' ἑτέρῳ, φησὶ, πέπρακται παρ' ἐμοῦ, πλὴν ὅτι ἐπὶ μόνῳ τῷ λελυπῆσθαι καὶ κλαίειν, ὅτι τοῖς σοῖς προσκέκρουκα νόμοις. Ἔθος δὲ τοῖς ἀνατείνουσι λιτὰς τὸ ἀναβράττειν ἐκ βάθους, ὡς ἔφην, τοὺς στεναγμοὺς, Θεοῦ καὶ τοῦτο δόντος ἀνθρώποις εἰς ἄκεσιν καὶ ἀνακωχὴν τοῦ καταβρίθοντος πόνου. Ἡ καρδία μου ἐταράχθη, ἐγκατέλιπέ με ἡ ἰσχύς μου. (, ) Ἀπαριθμεῖται πάλιν τὰ συμβαίνειν εἰωθότα τοῖς ἔσθ' ὅτε νενικημένοις ἐκ πικρᾶς ἡδονῆς, καὶ καταληϊζομένης τρόπον τινὰ τὸν νοῦν, καὶ ἐφ' ἃ μὴ προσῆκε κατακομιζούσης αὐτόν.","english":"For I had no need of lengthy words for confession, but the groans of the heart sufficed for it, and the lamentations sent up from the depth of the soul to God. Lord, all my desire is before you. For the pleasures that draw a person's mind down to the works of baseness are from the eyes of the all-holy God; for he would not look upon what is hateful to him. But every desire that calls to virtue is watched over by him. Therefore this desire must be dedicated to God, as it were the very fountain of all our desire, so that offering the whole faculty of desire we may be able to say: \"Lord, all my desire is before you.\" And David also says something like this: \"Let the longing of my repentance stand before you.\" And my groaning was not hidden from you. And the Psalmist adds that my groaning was not hidden from you, so that we may understand him to be declaring something like this: for you, he says, the all-seeing one, who searches hearts and reins, I make the witness of my groans. For it has not been done by me, he says, for any other reason except that I have grieved and wept only because I have offended against your laws. And it is the custom of those who stretch out prayers to stir up groans from the depth, as I said, God also having given this to humans for the healing and relief of the pain that weighs them down. My heart was troubled, my strength left me. He again enumerates the things that customarily happen to those who have at some time been conquered by bitter pleasure, which in a manner makes a prey of the mind and carries it off to what is not fitting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Τίνα γὰρ τρόπον συμβέβηκεν αὐτῷ τὸ παρολισθεῖν, διαδείκνυσιν εὖ μάλα. Θόρυβος γὰρ ἤτοι ταραχὴ τὴν ἐμὴν εἰσέδυ καρδίαν, κατεσκοτίσθη δὲ καὶ ὁ νοῦς· ἕως μὲν γὰρ ἀνάλωτός ἐστι ταῖς εἰς τὸ φαῦλον ἡδο ναῖς, καὶ ἱδρυμένην ἔχει τὴν στάσιν εἰς τὸ βούλε σθαι διὰ πάσης ἐπιεικείας τὴν εὐφυᾶ καὶ ἐξαίρετον διᾴττειν τοῦ βίου τρίβον εὐδίαν ἔχει καὶ γαλήνην καὶ πλείστην ὅσην ἐν ἑαυτῷ τὴν ἀταραξίαν· καὶ πρός γε τούτῳ, καθαρὸν αὐτῷ τῆς παρὰ Θεοῦ νή ψεως ἐναστράπτει τὸ φῶς. Ὡς γὰρ ὁ πάνσοφος γράφει Παῦλος· \"Ἡ εἰρήνη τοῦ Χριστοῦ, ἡ ὑπερέχουσα πάντα νοῦν, φρουρήσει τὰς καρδίας ὑμῶν καὶ τὰ νοήματα ὑμῶν.\" Ἐπὰν δὲ μονονουχὶ καὶ δορύληπτος ἡ καρδία γένηται, τῆς ἐκτόπου καὶ πονηρᾶς ἡδονῆς ἐπιχεομένης αὐτῇ, ἐμπίπλησι μὲν αὐτὴν θορύβων ὁ Σατανᾶς, καὶ λογισμοὺς ἐντίκτει πονηροὺς, καταθολοῖ δὲ, καὶ σκότους τοῦ νοητοῦ\n\nμεμεστωμένην εὐθὺς ἀποφαίνει, καὶ μονονουχὶ πολέμου καὶ μάχης ἀναμεστοῖ, τοῦτο μὲν λογισμῶν ἀγαθῶν ἀπεχόντων αὐτῆς εἴς γε τὸ δεῖν τῆς ἀρετῆς ἀντέχεσθαι, τοῦτο δὲ τοῦ τῆς ἁμαρτίας νόμου καθέλκοντος εἰς τὸ πλημμελές. Τάχα δὲ καὶ τοῦτο αἰνίττεται, ὅτι καὶ μεσούσης ἡμέρας, ὡς ἐν σκότῳ διῆγον ὑπὸ τῆς ἀθυμίας, καὶ τῷ πολλῷ θρήνῳ τὴν ἐμὴν ἰσχὺν ἀπολώλεκα. Οἱ φίλοι μου καὶ οἱ πλησίον μου ἐξ ἐναντίας μου ἤγγισαν καὶ ἔστησαν, κ.τ.λ. Ἕτερόν τί φησιν ἁγίοις εἰωθὸς ἐπισυμβαίνειν ἔσθ' ὅτε, καὶ ἁπλῶς τοῖς ἐκ Θεοῦ δι' ἁμαρ τίας παιδευομένοις· ἀφίστησι γὰρ αὐτῶν τὴν ἑαυτοῦ χάριν, ὥστε καὶ εἰς τοῦτο ἀφικέσθαι ταλαιπωρίας αὐτοὺς, ὡς μηδένα παντελῶς εὑρεῖν δύνασθαι τὸν παραστάτην ἢ φιλαλλήλως συναλγοῦντα·","english":"For he shows very clearly in what manner it happened to him to slip. For turmoil, or rather confusion, entered into my heart, and my mind was darkened. For as long as it is unconsumed by the pleasures that lead to what is base, and keeps its stance firmly fixed in choosing to pass through the whole course of life by all uprightness on the noble and excellent path, it has calm and tranquility and the greatest freedom from disturbance within itself; and in addition to this, the pure light of the watchfulness that comes from God shines brightly upon it. For as the all-wise Paul writes: \"The peace of Christ, which surpasses all understanding, will guard your hearts and your thoughts.\" But whenever the heart becomes, so to speak, taken by the spear, when the unnatural and evil pleasure is poured out upon it, Satan fills it with tumults and begets evil thoughts in it, and muddies it, and straightway makes it full of intelligible darkness, and, so to speak, fills it with war and battle—on the one hand, good thoughts withdrawing from it so that it must cling to virtue, and on the other, the law of sin dragging it down to transgression. Perhaps this too is hinted at: that even at midday, as though in darkness, I passed my time in despondency, and by much lamentation I have lost my strength. My friends and my neighbors drew near and stood against me, etc. He says something else that is accustomed to happen at times to the saints, and simply to those who are disciplined by God on account of sin: for he withdraws his grace from them, so that they come to such wretchedness that no one at all can be found to stand by them or to grieve with them in mutual love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"ἐν τάξει δὲ μᾶλλον ἐχθρῶν γεγονότας, καὶ τοὺς ἐγγὺς κατὰ γένος ἢ κατὰ διάθεσιν ἢ καθ' ἔτερόν τινα φιλίας καὶ οἰκειότητος τρόπον. Τῶν οὖν φίλων μου, φησὶ, καὶ τῶν πλησίον, οἱ μὲν καὶ φανερῶς ἐξ ἐναντίας ἤγγι σαν καὶ ἔστησαν, τουτέστιν ἀντέστησάν μοι, ὡς ὁ Ἀβεσσαλὼμ καὶ ὁ Ἀχιτόφελ· οἱ δὲ τὸ φιλανθρωπότατον, ἀπὸ μακρόθεν ἔστησαν, τῆς πρὸς ἐμὲ διαθέ σεως ὡς ἀπωτάτω δραμόντες. Καὶ ἐξεβιάζοντο οἱ ζητοῦντες τὴν ψυχήν μου. Πρός γε τούτοις οἱ ζητοῦντές μου τὴν ψυχὴν ἐξεβιάσαντο· καὶ ἐθέλοντές μοι τὰ κακὰ, ματαιότητας ἐλάλησαν, καὶ δολιότητας ὅλην τὴν ἡμέραν ἐμελέτησαν. Ἐπαμύνοντος γὰρ οὐδενὸς ἢ κατοικτείροντος ἤγουν συμπαρεστῶτος, οἱ ἐχθροὶ κατεβιάζοντο καὶ συνέτριβον, τοῦτο μὲν συκοφαντίαις, τοῦτο δὲ καταλαλιαῖς ταῖς κατεψευσμέ ναις, προσεπάγοντες καὶ δόλους, τουτέστι παγίδα ἀρτύοντες. Καὶ τί γὰρ οὐχὶ ποικίλως ἐκμηχανώμε νοι τῶν κακοῦν εἰωθότων; Καὶ ταύτῃ μὲν πλείστοις τῶν ἁγίων συνέβη παθεῖν. Ἰστέον δὲ ὅτι καὶ αὐτὸς ταῦτα πρὸ ἡμῶν δι' ἡμᾶς τε καὶ ὑπὲρ ἡμῶν ὑπομεμένηκεν ὁ Χριστός. Ἐγὼ δὲ ὡσεὶ κωφὸς οὐκ ἤκουον, κ.τ.λ. Ἐπεὶ οὖν εἰς σὲ ἤλπισα, ἡ δὲ ἐλπὶς οὐ καταισχύνει, διὰ τοῦτο εἰσακούσῃ, ὅτι θελητὴς ἐλέους εἶ σὺ, καὶ οὐ βούλει τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν αὐτοῦ. Οὐκοῦν ἐγὼ, φησὶν, ὡσεὶ κωφὸς οὐκ ἤκουον, γέγονα δὲ παραπλή σιος τοῖς μὴ λόγον ἔχουσιν ἐν γλώσσῃ, μήτε μὴν ἀκούουσιν ὅλως, ἢ γοῦν ἔχειν δυναμένοις ἐλέγχους ἐν τῷ στόματι.","english":"But rather as those who have become in the rank of enemies, and those near by kinship or by disposition or by some other manner of friendship and intimacy. My friends, then, he says, and my neighbors, some both openly came near from the opposite side and stood, that is, stood against me, as Absalom and Ahithophel; but others, in the most humane way, stood from afar, running as far as possible from their disposition toward me. And those seeking my soul were violent. In addition to these things, those seeking my soul used violence; and those wishing evils for me spoke vanities, and all day long they meditated deceits. For since no one was helping or showing pity, that is, standing by, the enemies were violently pressing and crushing, now by false accusations, now by slanderous calumnies, bringing on plots besides, that is, preparing a snare. And what did those accustomed to doing evil not contrive in various ways? And in this way it happened to very many of the saints to suffer. But one must know that Christ himself also endured these things before us, both for us and on our behalf. But I, like a deaf man, did not hear, etc. Since, then, I hoped in you, and hope does not put to shame, for this reason you will hear, because you are a lover of mercy, and you do not will the death of the sinner, as rather his repentance. Therefore I, he says, like a deaf man, did not hear, and I became like those who have no word in their tongue, nor indeed hear at all, or at least are able to have reproofs in their mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Οἱ γὰρ τοῖς συκοφαντοῦσιν ἀντιλέ γειν ἐθέλοντες, ὡς ψεύστας ἐλέγχουσιν, ἐφ' ἑκάστῃ τῶν λοιδοριῶν ἀπολογούμενοι δηλονότι, καὶ τὰ τῆς φιλοψογίας ἐγκλήματα παραλύοντες. Ἀλλ' ἐγὼ, φησὶν, οὐ γέγονα τοιοῦτος· σεσίγηκα δὲ διακαρτερῶν, ἵνα μὴ κατ' ἐμαυτοῦ πικροτέρους τοὺς μισοῦντας ἐργάσωμαι. Χρὴ γὰρ ἐν πειρασμοῖς εἴκειν μᾶλλον, ἀλλὰ μὴ ἐν ἴσῳ τρόπῳ τοῖς διώκουσιν ἀντιφέρεσθαι. Ὅτι δὲ τὸ κεκωφῶσθαι δοκεῖν ἐν καιρῷ πειρασμῶν, καὶ ἀλάλους ἐοικέναι, οὐ κτηνοπρεποῦς ἀναισθησίας ἔργον ἐστὶ, καρτερίας δὲ μᾶλλον ἐπαινουμένης καρ πὸς, ἐνταῦθα διαδείκνυσι· σεσίγηκα γὰρ, φησὶ, διὰ μόνον τὸ ἐπὶ σοὶ τὰς τῆς σωτηρίας ἔχειν ἐλπίδας, καὶ ὅτι σε τῶν ἁπάντων ἐπέκεινα ἐπεγραφόμην ἐκδικητὴν, ὃς καὶ τοῖς ἐπεμβαίνουσι τῷ Ἰὼ ίλοις ἐπιτιμήσας, ὡς ἀπηνῶς προσλαλοῦσιν ἀνδρὶ δοκιμα ζομένῳ καὶ πυρουμένῳ, ἔδειξας ὅτι ἀπήχθηταί σοι τὸ κατεπιφύεσθαί τινας τῶν ἐν περιστάσει καὶ πειρα σμοῖς. Σὺ μὲν οὖν, ὦ Δέσποτα, ἀκούσῃ τοὺς ἐπ' ἐμοὶ γενομένους παρὰ τῶν ἐχθρῶν τωθασμοὺς, ἤγουν τὰ τῶν λοιδοριῶν εἴδη, ὄψει δὲ καὶ ἅπερ ἐξεμηχανή σαντο κατ' ἐμοῦ· ἐγὼ δὲ καὶ λόγους καὶ θυμοὺς ἀνακόψας, καὶ μονονουχὶ κεκωφωμένος, ἐπὶ σοὶ πᾶσαν ἐθέμην τὴν ἐλπίδα, εἰδὼς ὅτι σὺ ἀκούεις, κἂν ἐγὼ κωφεύω πρὸς τὰς κατ' ἐμοῦ βλασφημίας. Ὅτι εἶπα· Μήποτε ἐπιχαρῶσί μοι οἱ ἐχθροί μου, κ.τ.λ.","english":"For those who wish to contradict the slanderers expose them as liars, obviously making their defense against each of the insults and dissolving the charges of captiousness. But I, he says, have not become such a person; rather I have kept silent, enduring to the end, so that I might not make those who hate me more bitter against myself. For in temptations one must yield rather than in equal measure set oneself against the persecutors. And that to seem to have been made deaf in the time of temptations, and to resemble the mute, is not the work of brutish insensibility but rather the fruit of praiseworthy endurance, he shows here: For I kept silent, he says, only because I had the hopes of salvation in you, and because I inscribed you above all things as my avenger, you who, having rebuked those who trample upon the people of Israel, as they speak harshly to a man being tested and tried by fire, showed that it is hateful to you that any of those in circumstances and temptations should fasten themselves upon them. You, then, O Master, will hear the mockeries that came upon me from my enemies, that is, the kinds of insults, and you will see also the things they devised against me; but I, having checked both words and rages, and all but made deaf, placed all my hope in you, knowing that you hear, even if I play the deaf toward the blasphemies against me. Because I said: Lest at any time my enemies rejoice over me, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"(, ) Ἐγὼ, φησὶν, ἐπὶ σοὶ ἐλπί σας, τὰ μὲν ἄλλα κεκωφῶσθαι ἐδόκουν, πλὴν ἐκεῖνο μόνον ἐζήτουν, τὸ μὴ ὑπὸ χεῖρα γενέσθαι τῶν ἐχθρῶν, μήτε μὴν ἐφησθῆναί μοί τινας τῶν πολεμεῖν εἰωθότων, ὥς γε τὸν εἰς ἅπαν ὑπομείναντι κλόνον, καὶ ἀνατετραμμένῳ παντελῶς, καὶ ἐξωσθέντι παρὰ σοῦ, καὶ ἀλλοτρίωσιν ὑπομείναντι τὴν ἐξ ἀκράτου θυμοῦ. Ἐδεδίην δὲ πρὸς τούτῳ, μὴ ἄρα πως σεσα λευμένους ὁρῶντες τοὺς ἐμοὺς πόδας, ὑπέρκομπόν\n\nτι καὶ ἀπηχὲς, κατὰ τῆς σῆς λέγωσι δόξης. Τοῦτο γὰρ σημαίνει, καὶ ἕτερον οὐδὲν, τὸ μεγαλοῤῥημονῆ σαί τινας δοκιμαζομένων ἁγίων. Οἴονται γὰρ ἔσθ' ὅτε, μὴ διαρκέσειν δύνασθαι πρὸς σωτηρίαν αὐτοῖς τὴν τοῦ διασώζοντος χεῖρα, ὡς ἀτονήσαντος πρὸς τὰς παρ' αὐτῶν ἐφόδους τοῦ ἐφ' ᾧ πεποίηνται τὴν ἐλπίδα. Καθάπερ ἀμέλει καὶ Ῥαψάκης ὁ Βαβυλώνιος ἀμετρήτῳ γλωσσαλγίᾳ κατὰ Θεοῦ χρώμενος ἔφα σκεν· \"Μὴ ἐῤῥύσαντο οἱ θεοὶ τῶν ἐθνῶν ἕκαστος τὴν ἑαυτοῦ χώραν ἐκ χειρός μου;\" Ὅτι ἐγὼ εἰς μάστιγας ἔτοιμος, καὶ ἡ ἀλγηδών μου ἐνώπιόν μου διὰ παντός. Ταύτην ἰάσασθαι καὶ Δαβὶδ φροντίζων, αὐτὸς ἑαυτοῦ κατηγόρει διὰ τῶν πρὸς τὸν Θεὸν ἐξομολογήσεων. Διό φησιν· \"Ἡ ἀλγηδών μου ἐνώπιόν μού ἐστι διὰ παντός·\" ἀλγηδόνα ἴσως τὴν τοῦ ἀλγεῖν ὀνομάζων πρόφασιν, τουτέστι τὴν ἁμαρτίαν ἢν καὶ τραῦμα νοῦ καὶ καρδίας πληγὴν, οὐκ ἄκομψον εἰπεῖν. Τό γε μὴν ἀεὶ μεμνῆσθαι τῆς ἰδίας ἁμαρτίας πρέποι ἂν ἁγίοις. Ἐνταῦθα μέν τοι σαφῶς ἐκεῖνό φησι, τὸ διὰ φωνῆς τοῦ Δαβὶδ ἐν βίβλῳ Βασιλειῶν·","english":"I, he says, having hoped in you, seemed in other respects to have been made deaf, except that I sought only this one thing: not to come under the hand of my enemies, nor that any of those accustomed to wage war should rejoice over me, as over one who has endured every kind of tumult, and been utterly overturned, and thrust away by you, and endured alienation from unmingled wrath. And in addition to this I feared lest perhaps, seeing my feet have been shaken, they speak something arrogant and discordant against your glory. For this, and nothing else, is what it means that certain ones among the tested saints speak great things. For they think sometimes that the hand of the one who saves cannot suffice for their salvation, as though the one in whom they have placed their hope had grown weak against their assaults. Just as indeed Rapsakes the Babylonian, using immeasurable loquacity against God, said: \"Did the gods of the nations each rescue his own land from my hand?\" For I am ready for scourges, and my pain is before me continually. David too, taking thought to heal this, accused himself through his confessions to God. Therefore he says: \"My pain is before me continually,\" perhaps calling the cause of grieving \"pain,\" that is, the sin which one might not inelegantly call a wound of the mind and a blow of the heart. And indeed to remember one's own sin always would befit saints. Here, certainly, he says clearly that which was spoken through the voice of David in the book of Kingdoms:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"\"Ἐμπε σούμεθα εἰς χεῖρας Κυρίου, καὶ οὐκ εἰς χεῖρας ἀν θρώπων·\" ὁ μὲν γάρ ἐστιν ἀγαθὸς καὶ φιλοικτίρμων καὶ θᾶττον μετανοῶν ἐπὶ ταῖς κακίαις, κατὰ τὴν Γραφὴν, οἱ δὲ τραχεῖς καὶ ἀνήμεροι, καὶ εἰς ἄμετρον πολλάκις ἐκτείνοντες τὰς ὀργάς. Φεύγει μὲν οὗν ὁ Δαβὶδ τὸ ἐπιχαρῆναί τινας τῶν ἐχθρῶν αὐτῷ σαλευομένῳ τε καὶ πίπτοντι· τοῦτο γὰρ ὑπεμφαίνει τὸ, σαλευθῆναι τοὺς πόδας. Τό γε μὴν Θεοῦ πλήττοντος ὑπενεχθῆναι τῇ μάστιγι, καὶ ἀσπαστὸν ἡγεῖ ται, καί τοι πικρὸν ὂν, διὰ τὸ ἐκ τοῦ παιδεύεσθαι χρήσιμον· ἑαυτὸν γὰρ ὑποφέρει τῇ μάστιγι, ἑτοι μότατά τε πρὸς τοῦτο ἰέναι διισχυρίζεται. Ἀποχρῶσα δὲ τοῦτο φιλαρέτου ψυχῆς ἀπόδειξις, δυσφορούσης μὲν λίαν ἐφ' οἷς ἂν ἀῤῥωστήσειε παρενεχθεῖσα πρὸς ἃ μὴ θέμις, ἐνομιλούσης δὲ τοῖς ἀγαθοῖς σπουδάσμασιν ἥδιστά τε καὶ προθυμότατα. Τουτὶ γὰρ, οἶμαι, καὶ μάλιστα σαφῶς ἐκδείξειε, τὸ ἑτοίμως ἔχειν εἰς μάστιγας, καὶ ἐν ὀφθαλμοῖς ἀεὶ τὴν ἀλγηδόνα φέρειν, τουτέστι τὴν ἁμαρτίαν τὴν τοῦ ἀλγεῖν αἰτίαν. Ὅτι τὴν ἀνομίαν μου ἐγὼ ἀναγγελῶ, καὶ μερι μνήσω ὑπὲρ τῆς ἁμαρτίας μου. Πιστῆς ψυχῆς καὶ ἀκριβῶς πεπει σμένης περὶ τῆς κρίσεως τοῦ Θεοῦ τυγχάνουσιν αἱ τοιαῦται φωναί. Τὸ μέν τοι Ἀναγγελῶ τέθεικεν ἐν ταῦθα ἀντὶ τοῦ Ἀνήγγειλα· ὁμοίως δὲ καὶ τὸ Μερι μνήσω, ἀντὶ τοῦ Ἐμερίμνησα ἤτοι Πεφρόντικα· ἀδιαφορεῖ γὰρ ἔσθ' ὅτε περὶ τὴν τῶν χρόνων προφορὰν ἡ θεία Γραφή Οὐ γέγονα τοίνυν, φησὶ, μελλητὴς εἰς μετάγνωσιν, οὐ βραδὺς εἰς δάκρυον, οὐδὲ ὀκνηρὸς εἰς ἐξομολόγησιν, ἀλλ' οἷον εὐθὺ κατ' ἴχνος τῶν πεπλημμελημένων, ἡ ὑπὲρ αὐτῶν γέγονεν ἱκε τεία πρὸς Θεόν.","english":"Let us fall into the hands of the Lord, and not into the hands of men.\" For he is good and merciful and repents quickly of evils, according to the Scripture; but they are harsh and savage, and often stretch out their anger beyond measure. David, then, flees from being made a laughingstock to any of his enemies when he is shaken and falling; for this is what is hinted at by \"my feet were shaken.\" Yet when God strikes, to be brought under the whip he considers welcome, even though it is bitter, because of the benefit that comes from being disciplined; for he submits himself to the whip, and he stoutly maintains that he goes to this most readily. And this is a sufficient proof of a soul that loves virtue, one that is greatly distressed at the things in which it has grown weak, having been carried aside toward what is not lawful, yet dwells among good endeavors most sweetly and most eagerly. For this, I think, would show most clearly of all: to be ready for whips, and always to bear the pain before one's eyes—that is, the sin that is the cause of pain. \"Because I will declare my lawlessness, and I will be anxious concerning my sin.\" Such utterances belong to a faithful soul and one precisely convinced concerning the judgment of God. Now he has put \"I will declare\" here in place of \"I declared\"; and likewise \"I will be anxious\" in place of \"I was anxious,\" that is, \"I have taken thought\"; for divine Scripture sometimes makes no distinction in the expression of tenses. I have not, then, he says, been a delayer unto repentance, nor slow unto tears, nor sluggish unto confession, but, as it were, straight upon the track of my transgressions, the supplication on their behalf has been made to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Ὀνίνησι δὲ καὶ τοῦτο ἡμᾶς οὐ μετρίως, τὸ εἰδέναι φημὶ τοὺς τῆς μεταγνώσεως τρό πους. Οἱ ἐχθροί μου ζῶσι, καὶ κεκραταίωνται ὑπὲρ ἐμὲ, καὶ ἐπληθύνθησαν οἱ μισοῦντές με ἀδίκως. (, 13) Εἰ δὲ τοὺς ἐχθροὺς αἰσθητοὺς νοήσεις, οὕτως ἐπιβαλεῖς· ὅτι Ἐγὼ μὲν οὗν, φησὶν, δεδάκρυκα καὶ πεφρόντικα, καὶ τὸ ἐπὶ ταῖς μεταγνώσεσι προσεκόμισα δάκρυον, ὅτι πεπαρ ῴνηκα μὲν, καὶ τοῖς ἱεροῖς προσκέκρουκα νόμοις· οἱ δὲ τὰ ἐχθρά μοι φρονοῦντες ζῶσι καὶ κεκραταίωνται ὑπὲρ ἐμέ. Τὸ ζῶσιν ἐν τούτοις θετέον ἀντὶ τοῦ, Ἐν ἀκμαῖς εἰσιν τοῦ δύνασθαι κατορθοῦν ἅπερ ἂν βούλοιντο κατ' ἐμοῦ. Οὕτω καὶ ἡμεῖς αὐτοὶ κατειθίσμεθα πολλάκις περί τινος τῶν εὐζωνοτάτων καὶ εὐδρανὲς ἐχόντων τὸ κίνημα λέγειν, ὅτι ὁ δεῖνα τυχὸν ζῶν ἐστιν ἄνθρωπος· οὐ γὰρ ἂν ᾔτησεν ὁ δίκαιος παρὰ Θεοῦ θάνατον τῶν ἰδίων ἐχθρῶν, ἀπα θεῖ δὲ τοῦτο τῷ φιλαγάθῳ Θεῷ. Οὐκοῦν τὸ ζῶσιν ἐνταῦθα ἀντὶ τοῦ, Ἐν ἀκμαῖς εἰσι δυνάμεως καὶ εὐημερίας. Ἐπιφέρει γοῦν εὐθὺς ὅτι καὶ κεκραταίωνται ὑπὲρ αὐτόν· πληθυνθῆναι δέ φησι τοὺς μισοῦντας αὐτὸν, καὶ τοῦτο ἀδίκως, ἐκ θείας ἀποστροφῆς δηλαδὴ καὶ τούτου συμβαίνοντος τοῖς πλημμελημάτων ἔνεκεν διασμηχομένοις, πόνοις τε ὁμιλοῦσι καὶ πειρασμοῖς. Εἰ γὰρ γένοιτό τινα παθεῖν ἀποστροφὴν Θεοῦ, καὶ ἐξ ὀφθαλμῶν εὑρεθῆναι τοῦ πᾶσαν νέμειν εἰδότος ἀσφά λειαν καὶ ἐπικουρίαν, οὗτος ἔσται μεμισημένος καὶ τοῖς πάλαι φίλοις, κἂν μηδὲν εἴη τὸ διακόπτον τὴν φιλίαν, καὶ ποιοῦν τὴν διαφοράν·","english":"And this also benefits us not a little—I mean, knowing the ways of repentance. My enemies live, and they have prevailed over me, and those who hate me unjustly have multiplied. (13) But if you understand the enemies as perceptible, you will apply it thus: \"I, then,\" he says, \"have wept and been anxious, and I have offered the tear that belongs to repentance, because I have gone astray and stumbled against the sacred laws; but those who think hostile things against me live and have prevailed over me.\" The word \"they live\" in these words must be taken in place of \"They are at the peak of being able to accomplish whatever they might wish against me.\" In this way we ourselves also have often been accustomed to say concerning one of the most vigorous and those having a strong movement, \"So-and-so, perhaps, is a living man\"; for the righteous man would not have asked from God the death of his own enemies, and he attributes this to the God who loves goodness. Therefore \"they live\" here means \"They are at the peak of power and prosperity.\" At any rate, he immediately adds that they have also prevailed over him; and he says that those who hate him have multiplied, and this unjustly—this happening, clearly, from divine withdrawal even for those who are stained because of their transgressions and who associate with toils and temptations. For if it should happen that someone suffers a withdrawal of God and is found out of the eyes of him who knows how to dispense all safety and help, this man will be hated even by his former friends, even if there is nothing that breaks the friendship and makes the difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"τοῦτο γὰρ, οἶμαι, ἐστὶ τὸ μισεῖσθαι μάτην, ἤγουν ἀδίκως. Τίνες δ' ἂν εἶεν οἱ μισοῦντες ἀδίκως, διαλευκαίνει πάλιν ἐν τού τοις· \"Οἱ ἀνταποδιδόντες μοι γὰρ, φησὶν, ἀντὶ ἀγα θῶν κακὰ,\" κατηγόρευόν μου, καὶ οὐκ ἐπί τινι τῶν ἀτόπων, ἀλλ' ἐφ' οἷς ἔδει καὶ ἐπαινεῖσθαι ὅτι γέγονα τῆς δικαιοσύνης ἐραστής. Οἱ γὰρ Θεῷ προσκρούοντες, ὡς ἔφην, καὶ τοὺς πάλαι φίλους εὑρίσκουσι πολε μίους, εἰκῆ κατατεθηγμένους καὶ ἐπ' οὐδενὶ καὶ εἰς μάτην λελυττηκότας, πονηρά τε ἀντὶ ἀγαθῶν ἀποτιννύναι σπουδάζοντας. Ἀπογυμνώσας οὖν τὰ τραύματα τῷ τῶν ὅλων Θεῷ, λύσιν ἐπιζητεῖ τῶν συμβεβηκότων, καὶ μότωσιν αἰτεῖ τὴν ἀπὸ τοῦ πατάξαντος. Γέγραπται γὰρ, ὅτι \"Ὁ πλήξας καὶ μοτώσει.\" Ἡ δὲ μότωσις καὶ ἀπαλλαγὴ τῶν συμβεβηκότων, εἴη ἂν τὸ μὴ εἰς ἅπαν ἐγκαταλειφθῆναι παρὰ Θεοῦ, προσέχειν δὲ μᾶλλον εἰς τὸ στῆναί τε καὶ ἐπαμῦναι καὶ σώζειν αὐτόν. Κύριον δὲ τῆς σωτηρίας ἀποκαλεῖ τὸν Θεόν· τοῖς γὰρ αὐτοῦ νεύμασι, καὶ ἡ τῆς σωτηρίας ὁδὸς εὐήλατος ἔσται καὶ ὁμαλή. ΨΑΛΜΟΣ ΛΗʹ. Ὠδὴ τῷ Δαβίδ· εἰς τὸ τέλος, τῷ Ἰδιθούμ. Ἱεροψάλτης ὑπάρχων ὁ Ἰδιθοὺμ καὶ προφητικῇ χάριτι κατεστεμμένος, ᾠδὴν ἀναβάλλεται, προσωποποιΐαν εἰσφέρων αὐτοῦ τοῦ Δαβὶδ ἐξομολογουμένου ἐπὶ τῇ ἁμαρτίᾳ. Ἢ τὴν μὲν ᾠδὴν ὁ Δαβὶδ συνέταξε, δέδωκε δὲ τῷ Ἰδιθοὺμ εἰς τὸ ψάλλειν· εἰς τὸ τέλος δὲ παραπέμπει ἡμᾶς, ἐπειδὴ τῆς ἀνθρωπείας φύσεως τραγῳδεῖ τὴν εὐτέλειαν, καὶ τὸ ταύτης ὑποδείκνυσι τέλος. Εἶπε δὲ τὸν ψαλμὸν ὁ Δαβὶδ ὑπὸ Ἀβεσσαλὼμ διωκόμενος, καὶ ὑπὸ Σεμεεὶ λοιδορούμενος. Ἐμφέρεια δὲ πλείστη τῆς παρούσης ᾠδῆς πρὸς τὸν προλαβόντα ψαλμόν·","english":"For this, I think, is what it means to be hated in vain—that is, unjustly. And who those are who hate unjustly, he makes clear again in what follows: \"For those who repay me,\" he says, \"evil for good,\" were accusing me, and not for any of the absurd things, but for those things for which I ought even to be praised, because I became a lover of righteousness. For those who offend God, as I said, also find their former friends to be enemies, sharpened against them to no purpose and raging for nothing and to no end, and eager to repay evil for good. Having therefore laid bare his wounds to the God of all, he seeks release from what has befallen him, and he asks for healing from the one who struck him. For it is written, that \"He who struck will also heal.\" And the healing and release from what has befallen him would be not to be abandoned wholly by God, but rather to attend to his standing and defending and saving him. And he calls God the Lord of salvation; for by his nod, the path of salvation will be easy to travel and smooth. PSALM 38. An ode to David; for the end, to Jeduthun. Jeduthun, being a sacred singer and crowned with prophetic grace, takes up an ode, introducing a personification of David himself confessing his sin. Or rather, David composed the ode, but gave it to Jeduthun to sing; and he sends us to the end, since he laments the lowliness of human nature and shows its end. And David spoke the psalm when he was being pursued by Absalom and reviled by Shimei. And there is very great resemblance of the present ode to the preceding psalm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"ἀλλ' ἐκεῖνον μὲν ὁ Δαβὶδ εἰς ἀνάμνησιν συνέταξεν ἑαυτῷ, ταύτην δὲ παρέδωκεν ἑτέροις, ὡς ἡμαρτηκότας μετάνοιαν τὴν ἴσην ζηλοῦν. Εἶπα· Φυλάξω τὰς ὁδούς μου, τοῦ μὴ ἁμαρτάνειν με ἐν γλώσσῃ μου, κ.τ.λ., ἐσίγησα ἐξ ἀγαθῶν. (, ) Ἀπόδειξις σαφὴς ἱδρυμένης καρδίας. Ἐπειδὴ γὰρ πολύτροπος ἁμαρτία ἡ διὰ γλώσσης ἐνεργουμένη, καὶ σχεδὸν πάσης ἁμαρτίας ἀρχὴ διὰ λόγου γίνεται, συνθήκας, φησὶ, πρὸς ἐμαυτὸν ἐποιησάμην, ὅπως μὴ ἁμάρτω τῇ γλώσσῃ, διὰ τὸ καὶ ὑπὲρ ἀργοῦ λόγου μέλλειν λόγους ὑπέχειν, καὶ ἐκ τῶν λόγων τῶν οἰκείων ἢ δικαιοῦσθαι ἢ κατακρίνεσθαι. Ἀλλὰ φαίη τις ἄν· Καὶ πῶς ἦν ἁμαρτάνειν, τὸ τοῖς ὀνειδίζουσιν ἀντιφέρεσθαι; Πρὸς τοῦτο ἐροῦμεν ὡς ὁ σοφὸς διδάσκει Πέτρος· \"Ὥστε μὴ οὐδενὶ κακὸν ἀντὶ κακοῦ ἀποδιδόναι, ἢ λοιδορίαν ἀντὶ λοιδορίας.\" Ἔφη δὲ Παῦλος, ὅτι \"Καὶ καταρώμενοι εὐλογοῦμεν, δυσφημούμενοι παρακαλοῦμεν.\" Καὶ περὶ τοῦ Σωτῆρος δὲ ὁ Πέτρος φησίν· \"Ὃς λοιδορούμενος οὐκ ἐλοιδόρει, πάσχων οὐκ ἠπείλει, παρεδίδου δὲ τῷ κρίνοντι δικαίως.\" Τὸ δὲ ἐξ ἀγαθῶν, εὐφήμως ἀντὶ τῶν κακῶν τὰ ἀγαθὰ τέθεικεν· καθ άπερ ἀμέλει καὶ τοὺς τὰς ὄψεις ἠδικημένους, βλέπον τας πολλάκις κατονομάζειν ἔθος ἐστίν. Καὶ καθ' ἕτερον νοήσεις τρόπον. Οὐ γάρ τοι, φησὶν, εἷς ὑπάρχων κἀγὼ τῶν ἐξ ἔθους ἀτιμάζεσθαι πεφυκότων, οἷς καὶ οὐχ ἑκοῦσιν τοὺς τῶν κρατούντων [ἀνάγκη] φέρειν ὀνειδισμοὺς, ἀλλ' εἷς ὑπάρχων τῶν ἐν πᾶσι τοῖς ἀγα θοῖς, ἅτε δὴ καὶ βασιλικῇ δόξῃ κατεστεμμένος, τὴν ἀτιμίαν ὅμως ὑπήνεγκα, καὶ φυλακὴν ἐθέμην τῷ στόματί μου.","english":"But David composed that for his own remembrance, and handed this down to others, so that those who had sinned might pursue an equal repentance. I said: I will guard my ways, that I may not sin with my tongue, etc., I was silent from good things. A clear proof of a steadfast heart. For since sin through the tongue is manifold, and the beginning of almost every sin comes about through speech, he says, I made a covenant with myself, that I might not sin with my tongue, because even for an idle word we are going to give an account, and by our own words we are either justified or condemned. But someone might say: And how was it sin to answer those who reproach? To this we will say, as the wise Peter teaches: \"So as to repay no one evil for evil, or insult for insult.\" And Paul said, \"And being cursed, we bless; being slandered, we exhort.\" And concerning the Savior Peter says: \"Who, when he was insulted, did not insult in return; when he suffered, he did not threaten, but handed himself over to the one who judges justly.\" And by \"from good things,\" he has euphemistically set \"good things\" in place of \"evil things,\" just as indeed it is customary to call those whose eyes have been injured \"seeing.\" And you will understand it in another way as well. For he says, I, though I am one of those who by custom are naturally dishonored, who even unwillingly must bear the reproaches of rulers, but I am one of those who are in all good things, inasmuch as I am also crowned with royal glory, nevertheless I endured the dishonor, and I set a guard on my mouth.","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":221,"ref":"p221","source":"Ἀλλ' οὔτε ἐξ ἀναισθησίας τοῦτο παθὼν, ἀλλ' ἐκ τοῦ φιλοσοφεῖν ἑλέσθαι, καὶ ταπεινοῦν ἑαυτὸν ἐν ὀφθαλμοῖς τοῦ Θεοῦ. Ἐθερμάνθη ἡ καρδία μου ἐντός μου. (, ) Ἡ μνήμη, φησὶ, τῆς ἁμαρτίας, οἷα πῦρ εἰς τὴν καρδίαν μου ἐγένετο. Ἢ ἐπειδὴ ἔθος τοῖς ὀργιζομένοις ἀνά πτεσθαι, τοῦ περικαρδίου αὐτοῖς αἴματος περιζέοντος, Ἐθερμάνθη, φησὶν, ἡ καρδία μου ἐφ' οἷς ἐλοιδορούμην. Ἀκολούθως δὲ εἴρηκε τὸ ἐπὶ τοῦ πυρὸς συμβαῖνον· προηγεῖται γὰρ τοῦ πυρὸς ἡ τῆς φλογὸς θέρμη· πρῶ τον οὖν ἐθερμάνθη, εἶτα ἐξήφθη. Μελετῶν τὴν ἀρε τὴν, δῆλον δὲ ὅτι τὴν ἀνεξικακίαν, ἐν τοῖς ἐμοῖς σπλάγχνοις ἐξεκαύθη πῦρ· καταφλέγουσι γὰρ αἱ λύπαι καὶ αὐτὰς τῶν ἁγίων ψυχὰς, ἀλλ' οὐκ εἰς πέρας ἄγεταί τι τῶν ἐκ θυμοῦ καὶ ὀργῆς. Καὶ τοῦτο, οἶμαι, ἐστὶ τὸ, \"Ὀργίζεσθε, καὶ μὴ ἁμαρτάνετε.\" Τὸ μὲν γὰρ μηδ' ὅλως εἰσδέξασθαι τὴν ὀργὴν, μηδὲ\n\nθερμανθῆναι, κρεῖττον ἴσως ἢ καθ' ἡμᾶς καὶ οὐκ ἐφ' ἡμῖν τάχα που· τὸ δὲ ἀνακόπτειν δύνασθαι τοῖς εἰς τὸ ἄμεινον λογισμοῖς, ἐφικτὸν ἁγίοις. Ἐθερμάνθη οὖν, φησὶν, ἐντὸς ἡ καρδία μου, οὐ μὴν καὶ εἰς τὸ ἔξω τὴν ὀργὴν προήνεγκα, ἀλλ' ἐν ἐμαυτῷ ταύτην κατ έσχον καὶ οἷον ἀπέπνιξα, μηδὲν μήτε εἰπὼν μήτε δρά σας ἀπὸ θυμοῦ, ἀλλ' ἢ μόνον ἐν τῷ μελετᾷν καὶ ἀνα λογίζεσθαι τὴν λοιδορίαν, ἐκκαιόμενος ἔνδον ὑπὸ τῆς λύπης. Ὅτι δ' ἐστὶ τοῦτο κατορθωμάτων ἄριστον, διδάξει λέγων ὁ Σολομών· \"Ὁ κρατῶν ὀργῆς, κρείσσων τοῦ καταλαμβανομένου πόλιν.\" [Ἐλάλησα ἐν γλώσσῃ μου.","english":"But he suffered this not from insensibility, but from choosing to philosophize and to humble himself in the eyes of God. My heart grew hot within me. The remembrance, he says, of sin became like fire in my heart. Or, since it is customary for those who are angered to be inflamed, the blood around their heart boiling over, My heart, he says, grew hot at the things for which I was reviled. And he has spoken in accordance with what happens with fire; for the heat of the flame precedes the fire; first, then, it grew hot, then it was kindled. Meditating on virtue—clearly, on forbearance—fire was kindled in my inward parts; for griefs set ablaze even the very souls of the saints, but nothing that comes from rage and anger is brought to completion. And this, I think, is the meaning of \"Be angry, and do not sin.\" For not to admit anger at all, nor\n\nto grow hot, is perhaps better than what is in our power and not perhaps within our control; but to be able to check it by better reasonings is attainable by the saints. My heart, then, he says, grew hot within me, yet I did not bring the anger out, but I restrained it within myself and, as it were, stifled it, saying and doing nothing out of rage, but only in meditating on and reckoning up the reviling, being inflamed within by grief. And that this is the best of achievements, Solomon will teach, saying: \"He who controls his anger is better than he who captures a city.\" I spoke with my tongue.","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":222,"ref":"p222","source":"Περὶ ὧν ἐσίγησα, φησὶν, οὐχ ὡμολογημένην τὴν δικαίωσιν ἔχων, ἐξεζήτησα παρὰ Κυρίου πληροφορίαν λαβεῖν ἀναμφίβολον παρὰ τῆς τοιαύτης σιγῆς καὶ κωφεύσεως, καὶ παρὰ πάντων ἄλλων τῶν κατὰ τὸν βίον πρακτέων, ἵνα διαγνῶ μετὰ βεβαιώσεως, ὁποῖόν τί ἐστι τὸ ὑστέρημα τῆς κατ' ἀρετὴν τελειότητος, πρὸς τὸ, κατὰ τὴν ἀναλογίαν τοῦ πλημμελήματος, ἐπι δείξασθαι καὶ τὴν μετάνοιαν καὶ διόρθωσιν.] Ἵνα γνῶ τί ὑστερῶ ἐγώ. Ἐγὼ οἶμαι τὸ ἀπίθανον ἐνεῖναι τοῖς τοιοῖσδε λόγοις τῶν οὕτως ἑρμηνευσάντων. Ἦν μὲν γὰρ ἅγιος καὶ προφήτης ὁ Δαβίδ. Ἀλλ' οὖν ἐπείπερ ὑπὲρ ἀφέσεως πλημμελημάτων ἐναργῶς ἐποιεῖτο τὴν ἱκετηρίαν, οὐκ ἐν καιρῷ τάχα που διαμαθεῖν ἠπείγετο τί τὸ λεῖπον αὐτῷ κατὰ ἀρε τήν. Ἔδει δὲ μᾶλλον ἔλεον αἰτεῖν ἐφ' οἷς ᾔδει πεπαρ ωνηκὼς εἰς τοὺς ἱεροὺς καὶ θείους νόμους, ἀλλ' οὐκ ἀκριβῆ ποιεῖσθαι κατάσκεψιν τῶν αὐτῷ κατωρθωμένων. Τί οὖν ἐστιν ὅ φησιν; Διακαρτερήσας ἐν πόνοις, καὶ παρατεινομένης τῆς ἐπ' ἐμοὶ πληγῆς, λοιπὸν τὰ ἐξ ἀνθρωπίνης μικροψυχίας ἐλάλουν, πλὴν οὐκ ἐναργῶς, ἀλλ' ἠρέμα καὶ ἐν γλώσσῃ· ἔφην τε· \"Ὦ Δέσποτα, γνώρισόν μοι τῆς ἐμῆς ζωῆς τὸ πέρας, καὶ τῶν ἐτῶν μου τὸν ἀριθμόν.\" Ἀντιπαραθήσει γὰρ τῆς σῆς ὑπάρξεως, τοῦ ἀεὶ ὄντος, γνωσθήσεται τί ὑστερῶ ἐγὼ, τουτέστιν ὅσον ἀπολιμπάνομαι τῆς σῆς δόξης καὶ ὑπεροχῆς, ὁ χόρτοις ἐν ἴσῳ τοῖς ἐν ἀγρῷ, βραχὺ μὲν ἀνθήσας, μαραινόμενος δὲ διὰ τοῦ πίπτειν εἰς θάνατον. [Ἰδοὺ παλαιστὰς ἔθου. Ἄγαν σοι, φησὶν, εὐπετὲς καὶ ῥᾷστον γνωρίσαι μοι, Κύριε, τῶν ἡμερῶν τὸν ἀριθμόν· οἶδα γὰρ μεμετρημένας ἔχεις ταύτας ἐπὶ τῆς γῆς.","english":"Concerning the things I kept silent about, he says, since I did not have a confessed justification, I sought from the Lord to receive unhesitating assurance from such silence and dumbness, and from all the other things to be practiced in life, so that I might know with certainty what sort of thing is the deficiency of perfection in virtue, in order to display, in proportion to the offense, both repentance and correction. That I may know what I lack. I think the implausible element is present in such words of those who have interpreted in this way. For David was holy and a prophet. But then, since he was clearly making supplication for the forgiveness of offenses, he was perhaps not eager at the right time to learn thoroughly what was lacking to him in virtue. Rather, he ought to have asked for mercy for the things he knew he had transgressed against the sacred and divine laws, and not to make a precise inspection of the things he had accomplished rightly. What then is it that he says? Having persevered in labors, and the blow upon me being prolonged, for the rest I was speaking things that come from human faint-heartedness, yet not clearly, but gently and with my tongue; and I said: \"O Master, make known to me the end of my life, and the number of my years.\" For by comparison with your existence, of you who always are, it will be known what I lack, that is, how far I fall short of your glory and preeminence, I who am like the grass of the field, having bloomed briefly, and withering away by falling into death. Behold, you have set spans. It is, he says, altogether easy and very simple for you to make known to me, Lord, the number of our days; for I know that you have these measured out upon the earth.","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":223,"ref":"p223","source":"Ἐπειδὴ πᾶσά μου τῆς ζωῆς ἡ ὑπόστασις ὡσεὶ οὐθὲν ἐνώπιόν σου λελόγισται καὶ διέγνωσται. Ταύτην γὰρ ὑπόστασιν προσηγόρευσεν, ἢ κατὰ τὸν Σύμμαχον τὴν ἀναστροφὴν καὶ διατριβήν· βίωσιν γὰρ ἐκεῖνο εἶπεν. Καὶ τοιοῦτον εἶναι σαφῶς τὸ λεγόμενον· \"Γνώρισόν μοι, Κύριε, τῶν ἡμερῶν μου τὸν ἀριθμὸν,\" τουτέστι τὸν ἐπίλοιπον τῆς παρούσης ζωῆς μου καιρὸν, ἵνα διερευνήσας κἀγὼ τὸ ἴδιον συνειδὸς, γνῶ πόσον ἐλλείπω πρὸς τὴν κατ' ἀρετὴν τελειότητα, καθάπερ σὺ πολλῷ πρώην γινώσκεις, ἐπειδὴ μετρητὰς ἔθου τὰς ἡμέρας μου, καὶ πᾶσαν ἐπίστασαι τὴν ἐμὴν ἀναστροφὴν καὶ διατριβήν.] Καὶ ὑπόστασίς μου ὡσεὶ οὐθὲν ἐνώπιόν σου. (, ) Ἢ καὶ οὕτως· Ἡ ὑπόστασίς μου ὡσεὶ οὐθὲν ἐνώπιόν σου, ὅτι χίλια ἔτη ἐν ὀφθαλ μοῖς σου ὡσεὶ ἡμέρα ἡ ἐχθὲς ἥτις παρῆλθεν, ἢ φυλακὴ ἐν νυκτὶ, τουτέστιν ὧραι τρεῖς ἢ τέσσαρες. Οὐκοῦν ἐπειδήπερ αὐτὸς μὲν ὑπάρχεις ἀεὶ, ἡ δ' ἐμὴ ὑπόστασις ὀλίγη παντελῶς ἐστιν καὶ συνεσταλμένη, καὶ ὡς οὐδὲν ὅλως ἐν τοῖς ὀφθαλμοῖς, μὴ ἀφῇς κολά ζεσθαι μακρὰ τὸν ἐξ ἀσθενείας ὠλισθηκότα, μήτε μὴν τῷ παντὶ τοῦ βίου μήκει σύνδρομον ἔχοιμι τὴν πλη γήν. Ἀντὶ δὲ τοῦ ὑπόστασις, ὁ μὲν Ἀκύλας κατάδυσις εἶπεν· ὁ δὲ Σύμμαχος βίωσις. Ὁ γὰρ ἀνθρώπινος βίος οὐδέν ἐστιν, ὡς πρὸς τὴν θείαν ἀϊδιότητα· κατὰ τὸ, \"Σὺ δὲ αὐτὸς εἶ· ἀλλὰ καὶ πᾶσα ἡ παρ' ἀνθρώποις σπουδὴ, ματαιότης ματαιοτήτων.\" Ἰδοὺ παλαιστὰς ἔθου τὰς ἡμέρας μου. Ἀνθ' οὗ ὁ Σύμμαχος· \"Ὡς σπιθαμὴν ἔδωκας τὰς ἡμέρας μου.\" Ἢ καὶ παλαιστὰς τὸ πλήρης εἶναι τοῦ ἐκ τῶν πειρατηρίων ἀγῶνος. Μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσεται, κ.τ.λ.","english":"Since the whole substance of my life has been reckoned and judged as nothing before you. For he called this \"substance,\" or according to Symmachus, \"conduct and manner of life\"; for that translator called it \"manner of living.\" And what is said is clearly this: \"Make known to me, Lord, the number of my days,\" that is, the remaining time of my present life, so that I too, having searched my own conscience, may know how far I fall short of perfection in virtue, just as you knew it long beforehand, since you have set my days as measured, and you know all my conduct and manner of life. And my substance is as nothing before you. Or also in this way: My substance is as nothing before you, because a thousand years in your eyes are as yesterday, which has passed, or a watch in the night, that is, three or four hours. Therefore, since you yourself exist forever, but my substance is altogether small and contracted, and as nothing at all in your eyes, do not let him who has slipped through weakness be punished for long, nor let my stroke run alongside the whole length of my life. Instead of \"substance,\" Aquila said \"foundation\"; but Symmachus said \"manner of living.\" For human life is nothing compared to the divine eternity, according to the text, \"But you are the same; and all the zeal among men is vanity of vanities.\" Behold, you have made my days as handbreadths. In place of which Symmachus says: \"As a span you have given my days.\" Or \"handbreadths\" means that the contest from trials is complete. Surely man passes through in an image, yet he is troubled in vain, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"(, Κυρίλλου καὶ Ἀθανασίου) Κατὰ δὲ τοὺς πάνυ Ἀθανάσιον καὶ Κύριλλον, ἐπειδὴ ἐν εἰκόνι καὶ οὐκ ἐν ἀληθείᾳ νῦν διαπορεύεται ὁ ἄνθρωπος (ἡ γὰρ ἀληθὴς ζωὴ κατὰ τὸν μέλλοντα αἰῶνά ἐστιν),\n\nεἰκότως ὁ Ψάλλων τὴν εἰκόνα ματαιότητα προσεῖπεν· ἐπειδὴ οὐ τὴν ἀληθινὴν νῦν ζῶμεν ζωὴν, ἀλλὰ τὴν ὡς ἐν εἰκόνι, οὐδὲ περὶ τὰ ὄντως ἀγαθὰ ποιούμεθα τὴν σπουδήν. Διὸ μάτην ταρασσόμεθα περὶ κοσμικὰς ἐπιθυμίας στρεφόμενοι καὶ συνάγοντες θησαυροὺς, ὧν οὐκ ἴσμεν τοὺς διαδόχους. (, Κυρίλλου καὶ Θεοδωρήτου) Τῶν ἐν εἰκόνι γεγραμμένων οἱ ζῶντες οὐδὲν διαφέρουσιν ἄνθρωποι, ἀπανθοῦντες ὡς χρώ ματα· ὁμοίως γὰρ καὶ τούτων κἀκείνων ἡ φύσις ὑποῤῥεῖ τῷ χρόνῳ καὶ διαφθείρεται. Ἀλλ' ὅμως οὐδὲν ἧττον διαταράττονται, φιλονεικοῦντες, διαμαχόμενοι, πολεμοῦντες, ἐμπορευόμενοι. Καὶ ζάλης ἅπας ὁ βίος μεστὸς, τέλος ἔχων τὸν θάνατον· σὺν πόνῳ δὲ πολλῷ καὶ ἱδρῶτι τὸν πλοῦτον ἀθροίζοντες, τὸν ἐσόμενον οὐκ ἴσασιν κληρονόμον. Τοῦτο δὲ ὁ μακάριος Δαβὶδ καὶ ἐκ τῶν καθ' ἑαυτὸν κινούμενος γέγραφεν. Τοῖς γὰρ ἐκ τῶν πολέμων λαφύροις, καὶ τῷ παρὰ τῶν ἀλλοφύλων φερομένῳ δασμῷ, μεγίστην καὶ περι φανῆ λίαν ἀποφήνας τὴν βασιλείαν, ἠγνόει τοῦ παιδὸς τὴν δυσσεβῆ καὶ παράνομον γνώμην. Εἶτα θεασάμενος αὐτὸν ἐγκρατῆ τῶν βασιλείων γενόμενον, καὶ τὸν ἀποκείμενον σφετερισάμενον πλοῦτον, τὴν θαυμασίαν ἀφῆκεν φωνήν· \"Πλὴν μάτην ταράσσεται· θησαυρίζει, καὶ οὐ γινώσκει τίνι συνάξει αὐτά.\" Καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ Κύριος; Καὶ ἡ ὑπόστασίς μου παρὰ σοί ἐστιν. Εἰκότως ἐπὶ τὸν Χριστὸν τὴν ἐλπίδα ἔχειν φησὶν, ἅτε καταγνοὺς τῶν ἐν βίῳ περισπασμῶν.","english":"According to the great Athanasius and Cyril, since man now passes his life in an image and not in the truth (for the true life is in the age to come), the Psalmist rightly called the image vanity, because we do not now live the true life, but the life that is as in an image, nor do we direct our zeal toward the things that are truly good. Therefore we are vainly troubled, turning about after worldly desires and gathering treasures whose heirs we do not know. According to Cyril and Theodoret, living men differ in nothing from things painted in an image, fading like colors; for the nature of both these and those alike flows away with time and is corrupted. Nevertheless they are none the less disturbed, striving, fighting, warring, trading. And all of life is full of storm, having death as its end; and gathering wealth with much toil and sweat, they do not know who will be its heir. This the blessed David wrote, being moved also by what happened in his own case. For having made his kingdom greatest and very illustrious by the spoils of war and the tribute brought from the Philistines, he did not know the impious and lawless mind of his child. Then, when he saw him become master of the palace and seize the wealth that had been laid up, he uttered that wondrous saying: \"Surely he is vainly troubled; he treasures up, and does not know for whom he will gather them.\" And now, what is my endurance? Is it not the Lord? And my substance is with you. Rightly he says that we should have our hope in Christ, since he has condemned the distractions of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Τίς γάρ μοι, φησὶ, δέδωκε τὸ δύνα σθαι καρτερεῖν, καὶ νεανικῶς διακεῖσθαι ἐν καιρῷ πληγῆς, καθυφεῖναι δὲ κατ' οὐδένα τρόπον εἰς τὸ δεῖν δρᾶσαί τι τυχὸν ἢ καὶ εἰπεῖν ἑλέσθαι τῶν ἐξ ἀνθρωπί κης μικροψυχίας; οὐχὶ Κύριος; Τίς δέ μου ἡ ὑπό στασις; τουτέστι τίς ὁ ἐνισχύσας ὑφίστασθαί με καὶ φέρειν τὰ ἐξ ὀργῆς ἐπενηνεγμένα τῆς ἄνωθεν, Θεοῦ παιδεύοντος φιλόπαιδος ἐν τάξει πατρὸς ἐπὶ τῷ ἐκλέ γεσθαι τὰ βελτίω; Οὐκοῦν κἂν εἰ παιδεύοι Θεὸς διὰ συμμέτρου κινήσεως, ἀλλ' οὖν αὐτὸς εὑρίσκεται χορηγὸς τοῖς πάσχουσι καρτερίας καὶ ὑπομονῆς· τοῦτο γὰρ δηλοῖ ἡ ὑπόστασις. Εἰ δέ τις εἴποι καὶ τὴν ὕπαρ ξιν καὶ κατασκευὴν τῆς φύσεως ἢ καὶ τὴν καραδοκίαν δηλοῦσθαι διὰ τῆς ὑποστάσεως, οὐδ' οὕτω κακῶς· παρὰ Θεοῦ γὰρ καὶ εἰς τὸ εἶναι ὑπέστημεν, καὶ αὐτὸν προσδοκίαν καὶ ἐλπίδα ἔχομεν. Ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με. Σύ μοι τὸ δύνασθαι φέρειν κεχάρισαι, τὸ μηδὲν ἐξ ἀνθρωπίνης ἀσθενείας εἰπεῖν ἢ δρᾶσαι· σὺ δὲ καὶ παιδεύσας ὑποστῆναί με ταῦτα, καὶ δύνασθαι φέρειν ἐποίησας. Ἡ δὲ σύνταξις τοῦ προκειμένου ῥητοῦ τοιαύτη ἐστίν· Ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με, ὅτι σὺ ἐποίησας, τουτέστιν ἔπλασας, καὶ ὡς δημιουργὸς τὴν ἐνοῦσαν ἀσθένειαν τῇ ἀνθρωπείᾳ φύσει ἐπίστασαι. Γέγραπται δὲ καὶ ἑτέρωθι, ὅτι \"Φθαρτὸν σῶμα βαρύνει ψυχὴν, καὶ βρίθει τὸ γεῶδες σκῆνος νοῦν πολυφρόντιδα.\" Εὑρή σομεν δὲ καὶ τὸν τληπαθέστατον Ἰὼβ τοιαύταις χρη σάμενον λέξεσιν· \"Μνήσθητι γὰρ, φησὶν, ὅτι χοῦν με ἔπλασας.\" Καὶ πάλιν·","english":"For who, he says, has given me the ability to endure and to be stout-hearted in the time of affliction, and in no way to yield to the point of needing to do or even choose to say anything that comes from human faint-heartedness? Is it not the Lord? And what is my confidence? That is, who is the one who strengthened me to withstand and to bear the things brought upon me by the wrath from above, when God, in the manner of a father who loves his child, disciplines for the choosing of better things? Therefore, even if God disciplines by a measured motion, nevertheless he himself is found to be the provider of endurance and patience to those who suffer; for this is what \"confidence\" signifies. But if someone should say that through \"confidence\" is signified also the substance and constitution of nature, or even the waiting expectation, not even so is it badly said; for it is from God that we have our being, and we have him as our expectation and hope. From all my transgressions deliver me. You have granted me the ability to bear, to say or do nothing out of human weakness; and you, having disciplined me, made me to withstand these things and to be able to bear them. And the construction of the present saying is as follows: From all my transgressions deliver me, because you have made me, that is, formed me, and as Creator you know the weakness that is inherent in human nature. And it is written also elsewhere, that \"a corruptible body weighs down the soul, and the earthy frame burdens the much-caring mind.\" And we shall find also the much-suffering Job using such expressions: \"Remember, he says, that you formed me from dust.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"\"Ἢ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύρασας δέ με ἴσα τυρῷ, δέρμα καὶ κρέας με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνεῖρας;\" Καὶ πάλιν ὁ αὐτὸς Δαβίδ· \"Μνήσθητι ὅτι χοῦς ἐσμεν· ἄνθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ· ὠσεὶ ἄνθος τοῦ ἀγροῦ, οὕτως ἐξανθήσει· ὅτι πνεῦμα διῆλθεν ἐν αὐτῷ καὶ οὐχ ὑπάρξει.\" Τοιαύταις γὰρ φωναῖς οἱ ἅγιοι κέχρηνται, ἀμνηστίας ἁμαρτιῶν τυχεῖν ἐφιέμενοι παρὰ τοῦ τῶν ὅλων Θεοῦ, τὴν ἀνθρωπίνην ἀσθένειαν ἐνδεικνύμενοι. Καί γε πάντες τὸ τῆς φύσεως εὐόλισθον πρὸς ἁμαρτίας εἰς συγγνώμην προτείνουσι. Αἰτεῖ τοίνυν συγγνώμην ὡς ἀποχρώντως ἤδη πεπαι δευμένος. Ἐκωφώθην, καὶ οὐκ ἤνοιξα τὸ στόμα μου. Φέρω, φησὶν, ὀνειδιζόμενος νῦν, καὶ οὐδὲν ἀντιφθέγγομαι, ὡς παρὰ σοῦ τοῦτο εἰδὼς βουλομένου με τοῖς ὀνείδεσι ἐγγυμνάζεσθαι. Ἄνες μοι ἵνα ἀναψύξω πρὸ τοῦ με ἀπελθεῖν. Τάχα δὲ καὶ τὰ λυπηρὰ καὶ δακρύων αἴτια, ἤδη ποτὲ παυθῆναι παρακαλεῖ· οὐχ ὅσον εἰς μακαριότητα παντελῆ (οὐ γάρ ἐστιν αὕτη νῦν), ἀλλ' ὅσον εἰς ἀνάψυξιν καὶ παραμυθίαν, ἣν ἐν τῷ βραχεῖ βίῳ ζητοῦμεν, ὃν ἐν γῇ ζῶμεν, ὥσπερ","english":"Or did you not milk me like milk, and curdle me like cheese, and clothe me with skin and flesh, and knit me together with bones and sinews?\" And again the same David: \"Remember that we are dust; a man's days are like grass; like a flower of the field, so shall he flourish; for a spirit passed through him and he shall not exist.\" For the saints have used such utterances, desiring to obtain forgetfulness of sins from the God of all things, demonstrating human weakness. And indeed all put forward the slippery nature of our constitution toward sins as a plea for forgiveness. He asks for forgiveness, then, as one already sufficiently instructed. I was deaf, and I did not open my mouth. I endure, he says, being reproached now, and I say nothing in reply, knowing that this is from you, who wish me to be exercised by reproaches. Relax me, that I may be refreshed before I depart. Perhaps he also entreats that the painful things and the causes of tears may at some point cease—not insofar as it concerns complete blessedness (for that is not now), but insofar as it concerns the refreshment and consolation that we seek in this brief life, which we live on earth, just as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"ξένοι καὶ πάρ οικοι, ἐκ πατέρων ἔχοντες τὸ ὑφ' ἁμαρτίας εἶναι, καὶ ταῖς δι' ἁμαρτίας κακώσεσι κατεχόμενοι καὶ τῷ ἐξ Ἀδὰμ θανάτῳ· ὃν πρὶν ἐπιπεσεῖν, ἀξιοῦμέν τινα καὶ ἀνάπαυσιν τῶν πόνων γενέσθαι.\n\nΨΑΛΜΟΣ ΛΘʹ.\n\nΕἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. (, ) Τινὲς ἐκ προσ ώπου τοῦ Δαβὶδ εἰρῆσθαί φασι τὸν προκείμενον ψαλμὸν, ὡς ἐξῃρημένου λοιπὸν θλίψεώς τε πάσης καὶ τῶν ἐκ θείας ὀργῆς ἐπενηνεγμένων αὐτῷ διὰ τὴν εἰς Οὐρίου γυναῖκα, καὶ αὐτὸν τὸν Οὐρίαν, ἁμαρ τίαν· καὶ εἶναί γε αὐτὸν χαριστήριον ἐπὶ τῇ τῶν συσχόντων αὐτὸν πειρασμῶν [ τιμωριῶν] ἀπαλλαγῇ. Ἀλλ' εὑρήσομεν, φησὶν, ἐν τῷ μεταξὺ καὶ τοῦ Σωτῆρος τὸ πρόσωπον εἰσκεκομισμένον, τῆς τε ἐνανθρωπήσεως ἀπαγγέλλον τὴν οἰκονομίαν, καὶ ὅτι ἀνακηρύξει τοῖς ἀνὰ πᾶσαν τὴν γῆν τὴν διὰ πίστεως χάριν. Εἶτα μετὰ τοῦτο πρόσωπον ἕτερον ἀνδρὸς εἰσκομίζεται κατοικτείρεσθαι γλιχόμενον παρὰ Θεοῦ, καὶ ὁμολογοῦν ὅτι μονονουχὶ κατακέχωσται τοῖς ἰδίοις παθήμασιν. Εἶτα πῶς ἥρμοσεν αὐτῷ θεσπεσίῳ Δαβὶδ, ἢ πῶς ἂν τοῦ Σωτῆρος ἔφη φωνὰς, ἢ ἑτέρῳ τινὶ τῶν καθ' ἡμᾶς ὡς σεσωσμένῳ παρὰ Θεοῦ καὶ ᾠδὰς ἀνάπτοντι χαριστηρίους; Ἡμεῖς δ' εἰρῆ σθαι αὐτὸν νομίζομεν ἐκ προσώπου τοῦ νέου λαοῦ, καὶ εὐδοκιμήσαντος ἐν πίστει τῇ ἐν Χριστῷ, καὶ ἀνακομισθέντος ἀληθῶς ἐκ λάκκου ταλαιπωρίας, τουτέστιν ἐκ βάθους ἁμαρτιῶν, ἐκ πηλοῦ τε ἰλύος Εἰσβάλλει γὰρ μεταξὺ καὶ οὐκ ἔξω σκοποῦ τοῦ αὐ τοῦ πρόσωπον τοῦ Χριστοῦ, τοῖς εὐχαριστοῦσιν οἱονεί πως ἀνοιγνύντος τοῦ μυστηρίου βάθος, καὶ τῆς οἰ κονομίας διδάσκοντος τὸν τρόπον, δι' οὗ καὶ σεσώσμεθα.","english":"Strangers and not natives, having from our fathers the state of being under sin, and held fast by the afflictions that come through sin and by the death from Adam—before this falls upon us, we deem it right that there be some rest from our labors.\n\nPSALM 39.\n\nFor the end, a psalm of David. Some say that the present psalm was spoken from the person of David, as one who had by then been delivered from all affliction and from the things brought upon him by divine wrath because of the sin against the wife of Uriah, and against Uriah himself; and that it is a thanksgiving for his release from the trials [punishments] that beset him. But we shall find, he says, that in between the person of the Savior has also been introduced, proclaiming the economy of the incarnation, and that he will proclaim to all the earth the grace that comes through faith. Then after this another person is introduced, a man longing to be pitied by God, and confessing that he has been all but overwhelmed by his own passions. Then how did this fit the divine David, or how could he speak the words of the Savior, or of any other of those among us as one saved by God and kindling songs of thanksgiving? But we think it was spoken from the person of the new people, who have been approved in the faith that is in Christ, and truly brought up out of the pit of misery, that is, out of the depth of sins, and out of the mire of the mud. For the person of Christ also comes in between, not outside the purpose, opening up, as it were, the depth of the mystery to those who give thanks, and teaching the manner of the economy through which we have also been saved.","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":228,"ref":"p228","source":"Εἶτα μετά γε τοὺς παρ' αὐτοῦ λόγους, πάλιν τὸ τοῦ λαοῦ πρόσωπον εἰσφέρεται, ὁμολογοῦντος οὐ δὲν ἧττον τὰ ἐν οἷς ἦν κακὰ, καὶ τὸ πλῆθος τῶν αἰτιαμάτων, ἵνα καὶ ἔτι μειζόνως δοξάζηται Χριστὸς ὁ ἐκ βάθρων αὐτοὺς ἁρπάσας, καὶ τῶν τῆς ἀπ ωλείας τελμάτων ἔξω τιθεὶς, διὰ πίστεως δηλονότι. Ἀξιοῦσι γὰρ οἱ ἐξ Ἰσραὴλ πιστεύσαντες ῥυσθῆναι τῆς διὰ τὴν ἀπείθειαν ἁμαρτίας, ἅμα δὲ καὶ δι-ηγοῦνται τὰ συμβεβηκότα αὐτοῖς διὰ τὴν ἀπιστίαν κακά. Ἄλλοι δὲ καὶ εἰς τοὺς ἐν Βαβυλῶνι τὴν ᾠδὴν ἀναφέρουσιν, ὠφεληθέντας τῇ ἐκεῖσε θλίψει καὶ ἐπαναχθέντας. Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι, κ.τ.λ. (, ) Ἀλλὰ φαίη τις· Πῶς ἂν ὑπομεμενήκασιν οὗτοι τὸν Κύριον, ἢ πῶς εἰσηκούσθησαν ὅλως οἱ τάχα που μηδὲ βοήσαντες πρὸς αὐτὸν, ἀφεστηκότες δὲ καὶ αὐτοῦ τοῦ εἰ δέναι τίς ὁ φύσει τῶν ὅλων ἐστὶ γενεσιουργὸς καὶ δεσπότης; Φαμὲν οὖν ὅτι σεσαγήνευκεν ὁ Σωτὴρ διὰ τῆς πίστεως τοὺς ἀνὰ πᾶσαν τὴν γῆν, καταργήσας τοῦ διαβόλου τὸ κράτος, καὶ τῶν πονηρῶν δυνάμεων τὴν σκαιότητα καταλύσας, πνευματικῇ τετίμηκεν ἐλευθερίᾳ τοὺς διὰ πίστεως τῆς εἰς αὐτὸν κεκλημέ νους εἰς ἐπίγνωσιν αὐτοῦ. Πλὴν οὐχὶ μόνη τῶν ἐθνῶν ἡ πληθὺς εἰσβέβηκε διὰ πίστεως, ἀλλὰ γὰρ καὶ πρὸ αὐτῶν οἱ ἐξ αἴματος Ἰσραήλ. \"Ἀνέκτισε γὰρ ὁ Χριστὸς τοὺς δύο λαοὺς, εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων ἀμφοτέρους ἐν ἑνὶ σώματι πρὸς τὸν Πατέρα,\" καθ' ἃ γέγραπται. Ἄμφω δὴ οὖν εἷς γεγόνασι λαὸς, κατὰ τὴν αὐτοῦ Σωτῆρος φωνήν. Καὶ ἄλλα γὰρ, φησὶν, \"ἔχω πρόβατα, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα δεῖ με ἀγα γεῖν·","english":"Then, after the words from him, again the person of the people is brought in, confessing none the less the evils in which they were, and the multitude of their accusations, so that Christ may be glorified even more greatly, who snatched them from the foundations and set them outside the defilements of destruction, evidently through faith. For those from Israel who believed ask to be delivered from the sin that came through disobedience, and at the same time they recount the evils that befell them through unbelief. But others refer the song to those in Babylon, who were benefited by the affliction there and were brought back. \"I waited patiently for the Lord, and he attended to me,\" etc. But someone might say: How could these have waited for the Lord, or how were they heard at all, who perhaps did not even cry out to him, but were estranged even from knowing who is by nature the creator and lord of all things? We say, then, that the Savior has caught in his net through faith those throughout all the earth, having abolished the power of the devil and destroyed the crookedness of the evil powers, and has honored with spiritual freedom those called through faith in him to the knowledge of him. Yet it was not only the multitude of the Gentiles that entered in through faith, but also before them those of the blood of Israel. \"For Christ created the two peoples, making peace, into one new man, and reconciling both in one body to the Father,\" as it is written. So then both have become one people, according to the voice of the Savior himself. For he says, \"And other sheep I have, which are not of this fold; those also I must bring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"καὶ γενήσονται μία ποίμνη, εἷς ποιμήν.\" Οὐκοῦν ὅπερ ἂν ἐξ ἑνὸς λέγηται προσώπου, τοῦτο πάντως ἁρμόσειεν ἂν τούτοις τε κἀκείνοις, διὰ τὸν τῆς ἑνότητος σύνδεσμον τῆς ἐν Χριστῷ διὰ Πνεύμα τος. Ὅτι δὲ τὸ Χριστοῦ μυστήριον προαπηγγέλλετο τοῖς ἐξ Ἰσραὴλ διά τε νόμου καὶ προφητῶν, εἴη ἂν οὐκ ἀσυμφανὲς τοῖς τῶν ἱερῶν Γραμμάτων ἐπιστή μοσιν. Ἔφη γάρ που Χριστὸς Ἰουδαίοις προσδιαλεγόμενος· \"Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί· περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.\" Προσεδόκων\n\nγὰρ αὐτὸν ἀφίξεσθαι κατὰ καιροὺς Ἰουδαῖοι Σωτῆρα καὶ Λυτρωτὴν, οὐχὶ μόνων ἑαυτῶν, ἀλλὰ καὶ ἁπάν των τῶν ἐθνῶν. Καὶ γοῦν Συμεὼν ὁ δίκαιος, ὅτε βρέφος ὄντα Χριστὸν ἐν τῷ θείῳ τεθέατο ναῷ, \"Νῦν ἀπολύεις, ἔφη, τὸν δοῦλόν σου, Δέσποτα, κατὰ τὸ ῥῆμά σου, ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπόν σου· φῶς εἰς ἀπο κάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ Ἰσραήλ.\" Ἀλλὰ καὶ τὸ ἐκ Σαμαρείας γύναιον, ὅτε Χριστῷ διελέγετο, διωμολόγηκεν ἐναργῶς. Ἔφη γάρ· \"Οἴδαμεν ὅτι Μεσσίας ἔρχεται, ὁ λεγόμενος Χριστός· ὅταν ἔλθῃ ἐκεῖνος ἀπαγγελεῖ ἡμῖν πάντα.\" Εἴρηται δὲ καὶ δι' ἑνὸς τῶν ἁγίων προφητῶν τοῖς Ἰουδαίων δήμοις, ἐπαγγελλο μένου τοῦ Χριστοῦ τὴν ἑαυτοῦ πρὸς ἡμᾶς ἄφιξιν· \"Διὰ τοῦτο ὑπόμεινόν με, λέγει Κύριος, εἰς ἡμέραν ἀναστάσεώς μου εἰς μαρτύριον, διότι τὸ κρῖμά μου εἰς συναγωγὰς ἐθνῶν.\" Οὐκοῦν φαῖεν ἃν εἰκότως, ὅτι τὴν τοῦ Σωτῆρος ἄφιξιν ὡς ἕσται κατὰ καιροὺς προσδοκήσαντες· \"Ὑπομένων ὑπέμεινα τὸν Κύριον,\" ἀντὶ τοῦ, Προσδοκῶν προσεδόκησα· \"καὶ προσέσχεν μοι,\" τουτέστιν, Ἐπεσκέψατό με.","english":"And they shall become one flock, one shepherd. Therefore whatever is spoken from one person would certainly fit both these and those, because of the bond of unity in Christ through the Spirit. And that the mystery of Christ was foretold to those of Israel through both law and prophets would not be unclear to those knowledgeable in the sacred Scriptures. For Christ said somewhere, conversing with the Jews: \"If you believed Moses, you would believe me; for he wrote about me.\" For the Jews expected him to come in due time as Savior and Redeemer, not of themselves only, but of all the nations. And indeed Simeon the righteous, when he had seen Christ as an infant in the divine temple, said: \"Now you are releasing your servant, Master, according to your word, because my eyes have seen your salvation, which you prepared before the face of all people: a light for revelation to the nations, and glory of the people of Israel.\" But also the woman from Samaria, when she was conversing with Christ, confessed clearly. For she said: \"We know that the Messiah is coming, the one called Christ; when that one comes, he will announce all things to us.\" And it was also said through one of the holy prophets to the peoples of the Jews, when Christ was promising his own arrival to us: \"Therefore wait for me, says the Lord, for the day of my resurrection, for a testimony, because my judgment is for the assemblies of the nations.\" Therefore they would reasonably say that, having expected the arrival of the Savior to be in due time: \"Waiting, I waited for the Lord,\" instead of, Expecting, I expected; \"and he attended to me,\" that is, He visited me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Θεὸς γὰρ ὣν Κύριος ἐπέφανεν ἡμῖν, καὶ ἀνήγαγεν ἡμᾶς ἐκ λάκκου ταλαιπωρίας τῶν τοῦ θανάτου πυλῶν καὶ τῆς ἐκεῖσε φθορᾶς, ἧς καὶ ἀπηλλάγμεθα διὰ Χριστοῦ μεταμορφοῦντος εἰς ἀφθαρσίαν ἐν ἑαυτῷ καὶ πρώτῳ τὴν ἀνθρώπου φύσιν, καὶ ἀναπλάττοντος εἰς τὸ ἐν ἀρχαῖς, καὶ ἀπὸ πηλοῦ ἰλύος τῶν τοῦ κόσμου περισπασμῶν, καὶ τῆς δυσώδους ἁμαρτίας. Ἐκ τούτων γὰρ ἀνίμησεν ἡμᾶς διὰ τῆς ἀῤῥήτου χειρὸς καὶ τῆς ἀφράστου δυνάμεως τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Καὶ ἔστησεν ἐπὶ πέτρᾳ τοὺς πόδας μου, κ.τ.λ. Στερεὸς γὰρ νοῦς τοῖς ἐν Χριστῷ, καθ' ἅ φησιν ὁ Παῦλος· \"Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχο μεν.\" Πέτρα δὲ καὶ ἑτέρως νοεῖται Χριστὸς, τὸ πάν των ἔρεισμα, ὁ ἐκλεκτὸς λίθος, ὁ εἰς τὰ θεμέλια Σιὼν τεθειμένος παρὰ τοῦ Θεοῦ καὶ Πατρὸς, ἐφ' ᾧ πάντες οἰκοδομούμεθα, οἶκος πνευματικὸς καὶ ναὸς ἅγιος εἰς κατοικητήριον Θεοῦ ἐν πνεύματι. Κατεύθυνεν δὲ καὶ τὰ διαβήματα ἡμῶν· ἐδιδάχθημεν γὰρ ὀρθὰς ποιεῖσθαι τροχιὰς οἱ πάλαι καμπύλας ποιοῦντες καὶ διεστραμμένας ὁδούς. Καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν. ( 200 ) Ἐν μοίρᾳ καὶ τοῦτο θετέον τῶν παρὰ Χριστοῦ χαρισμάτων. Οὐ γάρ τοι πᾶσιν ἀδιακρίτως ἕποιτο ἂν τὸ ἐξεῖναι δοξολογεῖν· ἀλλ' οὐδ' ἂν γένοιτό τις δεκτὸς παρὰ Θεῷ τοῦτο δρᾷν ἐθέλων, εἰ μή τις εἴη τῶν εὖ βιοῦν εἰωθότων· ὅτι \"Οὐχ ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ.\" Καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινὸν, ἀντὶ τοῦ παλαιοῦ τοῦ διὰ Μωσέως· ἐπὶ καινοῖς γὰρ κατορθώμασιν, καινόν που πάντως εἴη ἂν καὶ τὸ ᾆσμα, καὶ οὐ τοῖς ἀρχαίοις ὕμνοις προσεοικός.","english":"For the Lord, being God, has appeared to us, and has brought us up out of the pit of misery, from the gates of death and the corruption there, from which we have also been delivered through Christ, who transforms man's nature into incorruption in himself, and first of all, and fashions it anew into what it was in the beginning, and from the clay and mire of the world's distractions, and from stinking sin. For out of these he drew us up by the ineffable hand and the unutterable power of Christ our Savior, who is over all. And he set my feet upon a rock, etc. For the mind is steadfast in those who are in Christ, according as Paul says: \"But we have the mind of Christ.\" And the rock is understood in another way as Christ, the support of all things, the chosen stone, laid by God the Father into the foundations of Zion, upon which we are all built, a spiritual house and a holy temple for a dwelling place of God in the Spirit. And he directed our steps also; for we have been taught to make straight paths, who formerly made crooked and perverse ways. And he put a new song into my mouth. This too must be reckoned among the gifts that come from Christ. For the ability to glorify would not follow indiscriminately upon all; nor would anyone who wishes to do this be acceptable to God, unless he were one of those accustomed to live well; because \"praise is not comely in the mouth of a sinner.\" And he put a new song into my mouth, instead of the old one given through Moses; for in the case of new achievements, the song too would surely be in some way new, and not like the ancient hymns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Καὶ ἀντὶ δὲ τοῦ τοῖς πονηροῖς δαίμοσίν τε καὶ εἰδώλοις προσαγομένου ᾄσματος, τοὺς διὰ τοῦ ἁγίου Πνεύματος ἀναφωνεῖν ἐδιδάχθημεν ὕμνους. Ὄψονται πολλοὶ καὶ φοβηθήσονται, καὶ ἐλπιοῦσιν ἐπὶ Κύριον. (,, ) Ὑπόδειγμα, φησὶν, ἑτέροις ἔσομαι τοῦ κατὰ ζῆλον ἐμὸν παύσασθαι τῶν κακῶν, καὶ τὴν ὁμοίαν ἔχειν πρὸς τὸ κρεῖτ τον ἐλπίδα. Ἀεὶ γάρ πως οἱ μήπω πιστεύσαντες, τῶν ἤδη πεπιστευκότων ἀναδείκνυνται ζηλωταὶ, καὶ τῆς ἐκείνων πολιτείας καὶ ἐπιεικείας κατ' ἴχνος ἰέναι σπουδάζοντες ἀνανήφουσι πρὸς ἀλήθειαν, καὶ πρὸς τὸ τῆς ἀληθείας ἴασι φῶς. Εἶτα τί τὸ ἐντεῦθεν; Τὸν θεῖον εἰς νοῦν δέχονται φόβον, περὶ οὗ εἴρηται· \"Ἀρχὴ σοφίας φόβος Κυρίου·\" καὶ, \"Τῷ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ.\" Οἱ τοίνυν, φησὶ, ζηλωταὶ γενόμενοι τῶν πεπιστευκότων, καὶ ἤδη τὸν θεῖον ὠδινήσαντες φόβον, οὗτοι καὶ τὰς ἑαυτῶν ἐλπίδας ἱδρύσαντες ἐπὶ Θεῷ, παρ' αὐτοῦ καὶ μόνου τὰς τῶν ἀγαθῶν ζητοῦσι χορηγίας, καίτοι πάλαι τύχῃ τινὶ καὶ γενέσει καὶ εἱμαρμένῃ τὰς τῶν καθ' ἡμᾶς πραγμάτων ἡνίας ἀνάπτοντες. Καὶ ἄλλως δὲ τὸ ὄψονται, ἀντὶ τοῦ Ἀναβλέψουσιν εἴρηται. Ἔφη γάρ που Θεὸς διὰ φωνῆς Ἡσαΐου περὶ τῶν ἐθνῶν ἐν Ἡσαΐᾳ· \"Ἄξω τυφλοὺς ἐν ὁδῷ ᾗ οὐκ ἔγνωσαν, καὶ τρίβους ἃς οὐκ ᾔδεισαν πατῆσαι ποιήσω αὐτούς.\" Λέγει δὲ καὶ τοῖς Ἰουδαίοις ὁ Χριστός· \"Ἐγώ εἰμιτὸ φῶς.\" Ἀλλὰ καὶ ἀνοῖξαι ὀφθαλμοὺς τυφλῶν ἀπεστάλη παρὰ τοῦ Πατρός. Ὄψονται δὴ οὖν, τουτέστιν ἀναβλέψουσιν, καὶ τὰ ἑξῆς.","english":"And instead of the song that is offered to the evil demons and idols, we have been taught to utter hymns through the Holy Spirit. Many shall see and fear, and shall hope in the Lord. He says, I shall be an example to others of ceasing from evils according to my zeal, and of having the same hope toward what is better. For always, in some way, those who have not yet believed are shown to be imitators of those who have already believed, and striving to follow in the footsteps of their conduct and gentleness, they come to their senses toward the truth, and toward the light of the truth they are healed. Then what follows from this? They receive the divine fear into their mind, concerning which it has been said: \"The beginning of wisdom is the fear of the Lord;\" and, \"By the fear of the Lord everyone turns away from evil.\" Those, then, he says, who have become imitators of those who have believed, and have already been in travail with the divine fear, these also, having established their own hopes upon God, seek from Him alone the supplies of good things, although formerly they attached the reins of our affairs to some chance and birth and fate. And in another way, \"they shall see\" is said instead of \"they shall look up.\" For God said somewhere through the voice of Isaiah concerning the nations in Isaiah: \"I will bring the blind in a way they did not know, and paths they did not know I will make them tread.\" And Christ also says to the Jews: \"I am the light.\" But He was also sent by the Father to open the eyes of the blind. They shall see, then, that is, they shall look up, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Μακάριος ἀνὴρ, οὗ ἐστι τὸ ὄνομα Κυρίου ἐλπὶς αὐτοῦ, κ.τ.λ. Ἡμεῖς ἐσμεν πάντως οἱ τὸν τοιοῦτον λαχόντες μακαρισμόν· ὠνομάσμεθα γὰρ Χριστιανοί· καὶ τοῦτό ἐστιν τὸ καλὸν ὄνομα τὸ ἐπικληθὲν ἐφ' ἡμᾶς. Εἰ δὲ δή τις βούλοιτο πρὸς τοῖς εἰρημένοις, ματαιότητάς τε καὶ μανίας ψευδεῖς εἶναι λέγειν τὴν Ἑλληνικὴν λατρείαν, καὶ τὰ δοκοῦντα αὐτοῖς εἶναι τίμια, φημὶ δὴ μαντικὴν πᾶσαν, ἢ καὶ πάσας τὰς ἑτεροδιδασκαλίας, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος. Γέγραπται γοῦν περί τινων, ὅτι \"Μανίαν ἐν οἴκῳ Κυρίου κατέπηξαν·\" μανίαν δὲ τὴν μαντείαν φησίν. Τετολμήκασι γὰρ, φησὶ, τινὲς τῶν ἐξ Ἰσραὴλ τὰ ἀπὸ καρδίας αὐτῶν λαλεῖν, καὶ οὐκ ἀπὸ στόματος Κυρίου· καὶ πλεῖστοι γεγόνασι ψευδοπροφῆται παρ' αὐτοῖς. Ἀλλ' ἧν ἴσως φορητὸν, εἰ ἐν τοῖς τῶν εἰδώ λων τεμένεσι τετόλμητό τι τοιοῦτον· ἐπειδὴ δὲ ἐν αὐτῷ τῷ οἴκῳ Κυρίου γέγονε, πῶς οὐ παγχάλεπον εἴη ἄν; Πολλὰ ἐποίησας σὺ, Κύριε ὁ Θεός μου, τὰ θαυμάσιά σου, κ.τ.λ. (, Κυρίλλου καὶ Θεοδωρήτου) Καθ' ἑτέραν δὲ διάνοιαν νοήσεις καὶ οὕτως· Ἃ πέπραχας, φησὶν, ἐν τῷ τῆς οἰκονομίας καιρῷ, πολλά ἐστι καὶ θαυμάσια· ταῦτα καὶ τοῖς ἑτέροις ἀπήγγειλα, ἡ δὲ ἀπαγγελία ὅλην διέδραμε τὴν ὑπ' οὐρανόν. Εὐφημοῦσι διὰ τούτων τὸν ὅλων Σωτῆρα Χριστὸν, μόνον δὲ οὐχὶ καὶ ἀληθὲς ὂν ἀπο φαίνουσιν οἱ διὰ πίστεως τῆς εἰς Χριστὸν σεσωσμένοι, ὡς ἔλαβον ᾆσμα καινὸν, ὕμνον τε τὸν πρέποντα αὐτῷ.","english":"Blessed is the man whose hope is the name of the Lord, etc. We are certainly those who have obtained such a blessing; for we have been named Christians, and this is the good name that has been called upon us. But if someone, in addition to what has been said, should wish to say that the Greek worship is vanities and false madnesses, and that the things that seem honorable to them—I mean all divination, or all the false teachings—he would not miss what is fitting. For it is written concerning certain people, that \"they have set up madness in the house of the Lord\"; and he calls divination madness. For some of those from Israel, he says, have dared to speak from their own heart, and not from the mouth of the Lord; and very many false prophets have arisen among them. But perhaps it would have been bearable if such a thing had been dared in the precincts of idols; but since it has happened in the very house of the Lord, how could it not be utterly grievous? Many things you have done, O Lord my God, your wonderful works, etc. (of Cyril and Theodoret). But in another sense you will understand it also as follows: The things you have accomplished, he says, in the time of the economy are many and wonderful; these I also announced to others, and the announcement ran through the whole world under heaven. Through these they praise Christ the Savior of all, and those who have been saved through faith in Christ show forth, almost as it were, that it is true that they have received a new song, and a hymn fitting for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ἰδοὺ γὰρ, ἰδοὺ πολλὰ πεποιῆσθαι παρ' αὐτοῦ φησι τὰ θαυμάσια, καὶ ἀριθμοῦ κρείττονα γενέσθαι τερατουργήματα, καὶ τὰ ὑπὸ τῆς αὐτοῦ προμηθείας οἰκονομούμενα, τὰ ἐν Αἰγύπτῳ, τὰ ἐν τῇ ἐρήμῳ, τὰ ἐπὶ Ἰησοῦ, τὰ ἐπὶ τοῦ Σαμουὴλ, καὶ τὰ τούτων πρεσβύτερα, τὰ κατὰ τὸν Ἀβραὰμ καὶ τοὺς ἐξ αὐ τοῦ πατριάρχας, ἵνα μὴ καθ' ἕκαστον διεξέρχωμαι· ἀλλὰ τὸ νῦν γεγενημένον τούτων ἁπάντων θαυμασιώτερον. Οὐ γὰρ ἑνὸς ἀνδρὸς, οὐδὲ ἑνὸς ἔθνους, ἀλλὰ τῶν ἐθνῶν ἁπάντων ἐπραγματεύσω τὴν σωτηρίαν· καὶ τὴν νομικὴν λατρείαν καταπαύσας, τῇ Ἰουδαίων ἀσθενείᾳ συμβαίνουσαν, τὴν καινὴν ἔδωκας χάριν, τὴν λογικὴν λατρείαν νομοθετοῦσαν, δι' ἧς οἱ τυφλοὶ τὴν καρδίαν τὸ θεῖον καὶ νοητὸν εἰσεδέξαντο φῶς, ὀρθοποδεῖν ἔμαθον οἱ πάλαι χωλεύοντες, καὶ τρανὴ γέγονε γλῶσσα μογιλάλων, ὦτα κωφῶν ἤκουσαν, κατηργήθη θάνατος, ἐξῄρηται δὲ καὶ ἡ πάντων ἁμαρ τία, ἀνέλαμψεν ἀφθαρσίας ἡ χάρις· καὶ ταῦτα πάντα διώρθωται διὰ Χριστοῦ. Τοιγάρτοι φασὶν ὅτι πλεῖστα πεποίηκεν τὰ θαυμάσια. Τοῖς γε μὴν αὐτοῦ διαλογισμοῖς οὐκ ἔστι τίς ὁμοιωθήσεται. Τίνες δὲ ἄρα γεγόνασιν οἱ τοῦ Θεοῦ διαλογισμοὶ, καὶ τὸ ἐφ' ἡμῖν εὐτεχνές; Θεὸς ὢν φύσει, γέγονεν ἄνθρωπος, καὶ μεμένηκεν ὅπερ ἦν. Καὶ ποία τις ἧν τοῦ γενέσθαι καθ' ἡμᾶς ἡ πρό φασις, σαφηνιεῖ λέγων ὁ τῶν αὐτοῦ μυστηρίων ἱερουργός·","english":"For behold, behold, he says that many wonderful things have been done by him, and that miracles have come to be beyond number, and the things administered by his providence—the things in Egypt, the things in the wilderness, the things in the time of Joshua, the things in the time of Samuel, and those older than these, the things concerning Abraham and the patriarchs who came from him, so that I may not go through each one in detail—but the thing that has now come to pass is more wonderful than all of these. For you worked out the salvation not of one man, nor of one nation, but of all the nations; and having brought the legal worship to an end, which was suited to the weakness of the Jews, you gave the new grace, which legislates the rational worship, through which those blind in heart received the divine and intelligible light, those who were long lame learned to walk uprightly, and the tongue of the slow of speech became clear, the ears of the deaf heard, death was abolished, and the sin of all was removed, the grace of incorruption shone forth; and all these things have been set right through Christ. Therefore they say that he has done very many wonderful things. But to his thoughts, there is no one who shall be likened. And who, then, have become the thoughts of God, and the skill that is in our regard? Being God by nature, he became man, and he remained what he was. And what was the pretext for his becoming as we are, the celebrant of his mysteries will make clear, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"\"Ἐπειδὴ τὰ παιδία κεκοινώνηκεν αἵματος καὶ σαρκὸς, καὶ αὐτὸς παραπλησίως μετέσχεν τῶν αὐτῶν, ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, τουτέστι τὸν διάβολον, καὶ ἀπαλλάξῃ τούτους ὅσοι φόβῳ θανάτου διὰ παντὸς τοῦ ζῇν ἔνοχοι ἦσαν δουλείας.\" Ταῦτα, φησὶν, ἀπήγ γειλα καὶ ἐλάλησα μαρτυρῶν, ὅτι παντός εἰσιν ἐπ έκεινα λόγου. Ταῦτα πεπραχότας εὑρίσκομεν τοὺς ἁγίους ἀποστόλους καὶ εὐαγγελιστάς. Καὶ γοῦν ὁ πάνσοφος Ἰωάννης πρὸς οἷς ἔφη τερατουργήμασι προσεπενεγκὼν εὑρίσκεται· \"Ἔστι δὲ καὶ ἕτερα πολλὰ, ἃ ἐποίησεν ὁ Ἰησοῦς, ἃ οὐκ ἔστιν γεγραμμένα ἐν τῷ βιβλίῳ τούτῳ· καὶ μὴν ὅτι ἅτινα ἐὰν γράφηται, οὐδὲ αὐτὸν οἶμαι χωρήσειν τὸν κόσμον τὰ γραφόμενα βιβλία.\" Ἐπειδὴ ἐκ μέρους γινώσκομεν, καὶ ἐκ μέ ρους προφητεύομεν· καὶ οὔτε τὰ εἰς Χριστὸν δόγ ματα, οὔτε τὰ θαύματα χωροῦμεν διηγήσασθαι· ἀλλὰ κἂν πολλὰ ὦσι τὰ λαληθέντα, πλεῖον τὸ περιττεῦον καὶ μὴ λαληθὲν εὑρίσκεται. Ὑπὲρ ἀριθμὸν γὰρ τὰ τοῦ Χριστοῦ, ἤτοι ὡς μὴ ὄντα τῇ φύσει ἀριθμητὰ, ἢ ὡς ὑπερβαίνοντα διὰ τὸ πλῆθος τὴν φύσιν τοῦ ἀριθμοῦ. Θυσίαν καὶ προσφορὰν οὐκ ἠθέλησας, σῶμα δὲ κατηρτίσω μοι. (, ) Προφητικῇ χάριτι στεφανούμενος ὁ τὸν προκείμενον συνθεὶς ψαλμὸν ὡς ἐξ ἀγαθοῦ θησαυροῦ τῆς καρδίας ἑαυτοῦ λόγους","english":"Since the children have shared in blood and flesh, he himself likewise partook of the same, so that through death he might destroy the one who holds the power of death, that is, the devil, and set free those who through fear of death were throughout their whole life subject to slavery.\" These things, he says, I announced and spoke, bearing witness, that they are beyond every account. We find the holy apostles and evangelists having done these things. And indeed the all-wise John, in addition to the wonders he mentioned, is found to have added: \"There are also many other things which Jesus did, which are not written in this book; and indeed, if they were written, I suppose not even the world itself could contain the books written.\" Since we know in part and prophesy in part, we are unable to recount either the doctrines concerning Christ or his wonders; but even if many things have been spoken, the remainder—what has not been spoken—is found to be greater. For the things of Christ are beyond number, either as not being by nature numerable, or as surpassing by their multitude the nature of number. Sacrifice and offering you did not desire, but a body you prepared for me. Crowned with prophetic grace, the one who composed the present psalm, as from the good treasure of his own heart, words","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"ἀνίησιν ἀγαθοὺς, οἵπερ ἂν εἶεν οὐκ ἀνάρμοστοι τῷ προσώπῳ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, τὴν πρὸς ἡμᾶς ὁμοίωσιν ὑποδεδυκότι, σαρκωθέντι τε καὶ ἐνανθρωπήσαντι, καὶ τὴν τοῦ δούλου λαβόντι μορ φήν. Ἐπειδὴ γὰρ, φησὶν, ὦ Πάτερ, τὰς κατὰ νόμον θυσίας οὐκ ἠθέλησας, ἀνάμνησιν μόνον ἐχούσας ἁμαρτιῶν καὶ ἔλεγχον, οὐ μὴν καὶ ἄφεσιν, ἥκω σῶμα λαβὼν ὅπερ μοι αὐτὸς κατηρτίσω. Πνεῦμα γὰρ ἅγιον καὶ Ὑψίστου δύναμις ἐπεσκίασε τῇ ἁγίᾳ Παρθένῳ. Ἥκω δὲ, ἵνα τὸ σὸν ποιήσω θέλημα· ὅπερ ἐστὶ τὸ, ἐμαυτὸν προσενεγκεῖν ὥσπερ ἄμωμον ἱερεῖον, ἴνα στήσω τὰ ἐν νόμῳ περιελεῖν ἁμαρτίας οὐ δυνάμενα. Τούτῳ φαμὲν ἐοικέναι τὸ δι' αὐτοῦ Χριστοῦ σαφῶς εἰρημένον, ὅτι \"Καταβέβηκα ἐκ τοῦ οὐρανοῦ οὐχὶ ἵνα ποιήσω τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με.\" Παρέσχεν οὖν ἀφορμὴν τοῦ ὅλον ψαλμὸν εἰρῆσθαι ὑπ' αὐτοῦ, τηροῦντα τὸ αὐτὸ πρόσωπον μέχρι τέλους τοῦ λέγοντος. Παρελθόντος τοίνυν τοῦ καιροῦ τῆς σκιᾶς, καθ' ὃν θυσία καὶ προσφορὰ προσήγετο, οὐκέτι τὴν διὰ τούτων λατρείαν βουληθεὶς ὁ Θεὸς, κατηρτίσατο ἐκ τῆς Παρθένου σῶμα τῷ Υἱῷ, ὡς μηκέτι εὐδοκεῖν ὁλοκαυτώματα· καὶ περὶ ἁμαρ τίας εἰπόντος τοῦ Σωτῆρος τῷ Πατρί· Ἰδοὺ ἥκω κατὰ τὸ θέλημά σου· καθ' ὃ θέλημα ἦρεν τὴν ἁμαρ τίαν τοῦ κόσμου, αὐτὸς τυθεὶς καὶ προσενεχθεὶς ὑπὲρ τῆς πάντων ἁμαρτίας· ἵνα ἀφέσεως γενομένης, μη κέτι χρεία ᾖ τῆς περὶ ἁμαρτιῶν θυσίας. Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ. (, ) Κεφαλίδα ἔφη τὴν οἱονεὶ περιοχὴν τῶν οὐσῶν ἐννοιῶν ἐν αὐτῇ· αὖται δέ εἰσιν αἱ περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ.","english":"he dismisses the good, those who would not be unsuitable to the person of the only-begotten Son of God, who has put on likeness to us, being made flesh and made man, and having taken the form of a servant. For since, he says, O Father, you did not desire the sacrifices according to the law, which have only a remembrance of sins and a conviction, and certainly not forgiveness, I have come, having taken a body which you yourself prepared for me. For the Holy Spirit and the power of the Most High overshadowed the holy Virgin. And I have come, that I may do your will; which is, to offer myself as an unblemished victim, so that I may establish the things which the law could not remove—sins. We say that what was clearly spoken by Christ himself resembles this: \"I have come down from heaven, not to do my own will, but the will of the one who sent me.\" He therefore provided the occasion for the whole psalm to be spoken by him, keeping the same person until the end of the speaker. Since, then, the time of the shadow has passed, during which sacrifice and offering were brought, God no longer desiring the service through these things, he prepared a body for the Son from the Virgin, so that he no longer takes pleasure in whole burnt offerings; and when the Savior said to the Father concerning sin: Behold, I have come according to your will; according to which will he took away the sin of the world, himself being sacrificed and offered for the sin of all; so that, forgiveness having come, there should no longer be need of the sacrifice for sins. In the head of the book it is written concerning me. He called the head, as it were, the summary of the thoughts contained in it; and these are the things concerning Christ, the Savior of us all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Ἰστέον δὲ ὅτι καὶ αὐτὸς ὁ προφήτης Ἰεζεκιὴλ κεφαλίδα βιβλίου τὴν οἱονεὶ σύμπασαν περιοχὴν τῆς ἑαυτοῦ προφητείας ὀνομάσας εὑρίσκεται. Τὸ δὲ, \"Ἐν κεφαλίδι βιβλίου γέγραπται περὶ ἐμοῦ,\" οὕτω νοητέον· Βιβλίον μὲν πενταμερὲς ὅλον ἐστὶ τὸ Μωσέως σοφώτατον σύγ γραμμα, κεφαλὴ δὲ ὥσπερ καὶ ἀρχὴ τοῦ βιβλίου παντὸς ἡ ἐπίκλην Γένεσις, ἐν ᾗ τὰ κατὰ τὸν Ἰσαὰκ γέγραπται εἰς Χριστὸν ὀρθῶς ἀναφερόμενα. Ὅτι δὲ πάλιν ἡ κεφαλὴ τὴν ἀρχὴν παρὰ ταῖς θείαις σημαίνει Γραφαῖς, πληροφορηθήσῃ καλῶς ἐκεῖνο συνεὶς ὅπερ ὁ Παῦλός φησιν, ὅτι \"Παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστι, κεφαλὴ δὲ γυναικὸς ὁ ἀνὴρ, κεφαλὴ δὲ Χριστοῦ ὁ Θεός.\" Ἀρχὴ μὲν γὰρ τοῦ ἀνδρὸς ὁ Χριστὸς, ὡς ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγών. Ἀρχὴ δὲ πάλιν τῆς γυναικὸς ὁ ἀνὴρ, ὅτι ἐκ τοῦ ἀν δρὸς αὐτῆς ἐλήφθη· Χριστοῦ δὲ ἀρχὴ ὁ Θεὸς, ἐπείπερ ἐξ αὐτοῦ κατὰ φύσιν ἐστὶν ὁ Υἱὸς, καὶ ἀρχὴν ἄναρ χον ἔχει τὸν γεννήσαντα μετὰ καὶ τοῦ συνυπάρχειν ἀϊδίως αὐτῷ. Τούτους τοὺς στίχους καὶ Παῦλος ἐν τῇ πρὸς Ἑβραίους Ἐπιστολῇ, ἐκ προσώπου τοῦ Σωτῆρος εἰρῆσθαί φησιν. Εἰπὼν γὰρ ὅτι τὸ αἷμα τῶν ζώων ἀφελεῖν ἁμαρτίας οὐκ ἠδύνατο, ἐπάγει· \"Διὸ εἰσερχόμενος ὁ Χριστὸς εἰς τὸν κόσμον, λέγει πρὸς τὸν Πατέρα, ὅτι Οὐδένα τρόπον προσφορᾶς ᾑρετίσω τῆς κατὰ νόμον, οὐ περὶ σωτηρίας, οὐ περὶ ἁμαρτίας, ἐμοὶ δὲ σῶμα κατηρτίσω· καὶ ἀφῖγμαι, φησὶν, ἤγουν, ἔφην, ἥκω, ἵνα τὸ σὸν ποιήσω θέλημα.\" Εἶτα προστίθησιν· \"Ἀναιρεῖ τὸ πρῶτον, ἵνα τὸ δεύτερον στήσῃ·\" τουτέστιν ἐκβάλλει τὰς θυσίας, ἵνα κυρώσῃ τὴν ὑπ' αὐτοῦ προσενεχθεῖσαν θυσίαν·","english":"But it should be known that the prophet Ezekiel himself is found to have called the whole, so to speak, contents of his own prophecy the head of a book. And the phrase, \"In the head of the book it is written of me,\" must be understood thus: the whole most wise writing of Moses is a book in five parts, and the head, as it were the beginning, of the whole book is that which is titled Genesis, in which the things concerning Isaac are written, rightly referred to Christ. And that again the head signifies the beginning in the divine Scriptures, you will be well assured when you understand that saying of Paul, that \"the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God.\" For the beginning of the man is Christ, as having brought him from non-being into being. And again the beginning of the woman is the man, because she was taken from her man; and the beginning of Christ is God, since the Son is by nature from him, and has the unbegun beginning, the one who begot him, together with his coexisting with him eternally. These verses Paul also, in the Epistle to the Hebrews, says were spoken in the person of the Savior. For having said that the blood of animals could not take away sins, he adds: \"Therefore, when Christ enters into the world, he says to the Father, that in no way of offering did you choose that according to the law, neither concerning salvation nor concerning sin, but you prepared a body for me; and I have come, he says, that is, I said, I have come, that I may do your will.\" Then he adds: \"He takes away the first, that he may establish the second;\" that is, he casts out the sacrifices, that he may ratify the sacrifice offered by him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"ἀναβαίνει γὰρ εἰς ὀσμὴν εὐωδίας τῷ Θεῷ καὶ Πατρὶ διὰ τοῦ ἰδίου σώματος. Καὶ τὸν νόμον σου ἐν μέσῳ τῆς καρδίας μου. (, ) Ἔχων δὲ τὸ σὸν θέλημα κε κρυμμένον ἐν ἐμαυτῷ (τοῦτο γὰρ, οἶμαι, δηλοῖ τὸ, \"Ἐν μέσῳ τῆς κοιλίας μου\"), τοῖς γνησίοις αὐτὸ ἐναργὲς καταστήσω. Εἰδέναι γὰρ ἡμᾶς ἀναγκαῖον, ὅτι τὰ τῶν μαθημάτων ἐξῃρημένα τοῖς ἐξειλεγμένοις προσελάλει Χριστὸς, καὶ οὐχ ἅπασιν ἁπλῶς καὶ ἀδιακρίτως προσδιελέγετο. Καὶ γοῦν τοῖς μὲν Ἰου δαίοις ἐν παραβολαῖς ἐλάλει· τοῖς γε μὴν ἁγίοις ἀποστόλοις, ἅτε δὴ καὶ ἀκραιφνῆ τὴν διάνοιαν ἔχουσι καὶ τελεωτάτων μαθημάτων δεκτικὴν, Ὑμῖν δέδοται, φησὶ, γνῶναι τὰ μυστήρια τῆς βασιλείας, ἐκείνοις δὲ οὐ δέδοται. Καλὸν δὲ ἡμᾶς τὴν κοιλίαν καθαίρειν ὅτι μάλιστα καὶ ποιεῖν λεπτοτέραν, ὥστε τὸν νόμον Κυρίου ἐν μέσῳ δέχεσθαι. Ψυχῆς δὲ κοιλία, τὸ δοχεῖον τῶν πνευ ματικῶν τροφῶν, εἴτουν τὸ διανοητικόν. Εὐηγγελισάμην\n\nδικαιοσύνην ἐν ἐκκλησίᾳ με γάλῃ. (,, ) Μεγάλη ἐκκλησία ἡ ἐκ μεγάλων καὶ τελείων συμπληρουμένη, ἐν ᾗ εὐηγγελίζετο δικαιοσύνην τὴν διὰ πίστεως Ἰησοῦ· ἔγνω δὲ αὐτὸς ταύτην ὡς ἀποδεξάμενός τε καὶ οἰκειούμενος ὡς ἀδιαστάτως. Ὅτι δὲ τῶν εὐαγγελικῶν κηρυγμάτων ἡ δύναμις κατεβρόντησε τὴν ὑπ' οὐρανὸν, καὶ πεπλήρωκε τὴν μεγάλην Ἐκκλησίαν, τουτέστι τὴν δι' αὐτοῦ συστᾶσαν καὶ συναγηγερμένην πληθὺν τῶν ἐπεγνωκότων τὴν ἐπιφάνειαν αὐτοῦ, δῆλον ἂν εἴη δήπουθεν· οὐ γὰρ κεκώλυκεν ἑαυτοῦ τὰ χείλη· λαλεῖ γὰρ εἰς δεῦρο διὰ τῶν ἀγίων εὐαγ γελιστῶν καὶ τῶν κατὰ καιροὺς διδασκάλων. Τούτους καὶ Χριστοῦ χείλη καλεῖν, τῶν ἀπεοικότων οὐδέν. Γράφει γοῦν ὁ θεσπέσιος Παῦλος·","english":"For he ascends as a sweet-smelling odor to God the Father through his own body. And your law is in the midst of my heart. Having your will hidden within myself—for this, I think, is what \"in the midst of my belly\" means—I will make it clear to those who are genuine. For we must know that Christ spoke the things of the teachings that were set apart to those who were chosen, and he did not converse with all simply and without distinction. And indeed he spoke to the Jews in parables; but to the holy apostles, since they had a pure mind and were receptive of the most perfect teachings, he says, \"To you it has been given to know the mysteries of the kingdom, but to those it has not been given.\" It is good for us to cleanse the belly as much as possible and make it finer, so as to receive the law of the Lord in the midst. And the belly of the soul is the receptacle of spiritual foods, that is, the thinking faculty. I proclaimed righteousness in the great church. The great church is the one filled up from great and perfect people, in which he proclaimed the righteousness that is through faith in Jesus; and he himself knew this, as one who received it and made it his own inseparably. And that the power of the gospel proclamations has thundered throughout the whole world under heaven, and has filled the great Church—that is, the multitude gathered and assembled through him of those who have come to know his appearing—is surely clear; for he has not restrained his own lips; for he speaks to this day through the holy evangelists and the teachers of each time. These it is nothing unfitting to call the lips of Christ. At any rate, the inspired Paul writes:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"\"Εἰ δοκιμὴν ζη τεῖτε τοῦ ἐν ἐμοὶ λαλοῦντος Χριστοῦ.\" Ἐγνωκέναι δέ φησι τὸν Πατέρα τὴν δικαιοσύνην αὐτοῦ, τὴν κε κρυμμένην, τὴν ὑπὲρ νόμον καὶ σκιὰν, δῆλον δὲ ὅτι τὴν εὐαγγελικὴν, ἣν καὶ αὐτὸς ὁ Υἱὸς τῆς διὰ Μω σέως λαληθείσης τοῖς ἀρχαιοτέροις ἀποφαίνει κρείττονα, τοῖς ἁγίοις ἀποστόλοις παρεγγυῶν τε καὶ λέγων· \"Ἐὰν μὴ περισσεύσῃ ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν.\" [Ἐπληθύνθησαν ὑπὲρ τὰς τρίχας. Τὸν ποικίλον καὶ παντοδαπὸν ἐσμὸν τῶν λυπηρῶν ὁ προφητικὸς λόγος προκαταγγέλλει· ὧν τὴν πεῖραν ἡ τοῦ Χριστοῦ Ἐκκλησία δι' αὐτῶν εἴληφε τῶν πραγμάτων. Ὃ δέ φησι, \"Καὶ ἡ καρδία μου ἐγκατέλιπέ με,\" ἀντὶ τοῦ, Ὤκλασε καὶ κατωλιγώρησεν, εἶ πεν, ἵνα δείξῃ τὴν τῶν ἀθέων ἐπίνοιαν.]\n\nΨΑΛΜΟΣ Μʹ.\n\nΕἰς τὸ τέλος, ψαλμὸς τῷ Δαβίδ. ( Κυρίλλου καὶ Θεοδωρήτου) Τινὲς μὲν τῷ Δαβὶδ ἀνέθεσαν τὸν παρόντα ψαλμὸν, τινὲς δὲ τὰ κατὰ τὸν Ἐζεκίαν ἐν τούτῳ φασὶ προφητεύεσθαι, ὅπως τε δι' ἔπαρσιν ἐνόσησε, καὶ πῶς περὶ αὐτὸν οἱ φίλοι διετέθησαν, καὶ ὅτι διὰ τὴν εἰς τοὺς πένητας ἐπιμέλειαν τῆς ὑγείας ἔτυχεν. Οὐκ ἐᾷ δὲ ἡμᾶς τὸ θεῖον Εὐαγγέλιον οὐδέτερον δέξασθαι. Τοῦ γὰρ Κυρίου εἰπόντος· \"Ἵνα ἡ Γραφὴ πληρωθῇ, ὁ τρώγων μετ' ἐμοῦ τὸν ἄρτον, ἐπῆρεν ἐπ' ἐμὲ πτέρναν αὐτοῦ·\" καὶ δεικνύντος αὐτῷ καὶ οὐκ ἄλλῳ προσήκοντα τὸν ψαλμὸν, θρασὺ νομίζω καὶ τολμηρὸν ἄλλην αὐτῷ διαπλάσαι ὑπόθεσιν. Μακαρίζει τοίνυν ὁ προκεί μενος ψαλμὸς τοὺς πιστεύσαντας εἰς Χριστόν· καὶ μὴν καὶ ἀμοιβὰς αὐτοῖς τῆς πίστεως δίδωσι τὴν παρ' αὐτοῦ ἐπικουρίαν.","english":"If you seek proof of Christ who speaks in me.\" He says that the Father knows his righteousness—the righteousness that was hidden, that is beyond law and shadow, clearly the gospel righteousness—which the Son himself also shows to be better than that spoken through Moses to the ancients, when he enjoined and said to the holy apostles: \"Unless your righteousness abounds more than that of the scribes and Pharisees, you will not enter the kingdom of heaven.\" [They were multiplied beyond the hairs. The prophetic word foretells the varied and manifold swarm of sorrows, of which the Church of Christ has had experience through the very events themselves. And what he says, \"And my heart has forsaken me,\" means, It grew weak and utterly slackened, he said, in order to show the godless men's plot.]\n\nPSALM 40.\n\nFor the end, a psalm of David. (Of Cyril and Theodoret.) Some have attributed the present psalm to David, while others say that the events concerning Hezekiah are prophesied in it—how he fell sick through pride, and how his friends were disposed toward him, and that through his care for the poor he obtained health. But the divine Gospel does not allow us to accept either. For when the Lord said, \"That the Scripture might be fulfilled, he who eats bread with me has lifted up his heel against me,\" and was showing that the psalm belongs to him and to no other, I consider it rash and bold to fashion another subject for it. The present psalm, then, pronounces blessed those who have believed in Christ; and indeed it also gives them, as recompense for their faith, the assistance that comes from him.","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":239,"ref":"p239","source":"Εἰσφέρεται δὲ καὶ αὐτὸ τοῦ Κυρίου τὸ πρόσωπον καταλέγον τε τῶν ἀρχόντων τοῦ Ἰουδαίων λαοῦ, καὶ αὐτοῦ τοῦ προδότου ἐξαιρέτως· διὸ καὶ \"Εἰς τὸ τέλος\" ἐπιγέγραπται, ἀναπέμπων ἡμᾶς ἐπὶ τὴν συντέλειαν τοῦ αἰῶνος, καθ' ἣν ἐπληροῦτο τὰ γεγραμμένα. Μακάριος ὁ συνιὼν ἐπὶ πτωχὸν καὶ πένητα. Μακαρίζει τὸν δυνάμενον συνιέναι τὴν πτωχείαν, ἣν δι' ἡμᾶς ἀνείληφεν ὁ Χριστός. Τοῦτον γὰρ λέγει πτωχὸν, διότι πλούσιος ὢν, ἐπτώχευσε δι' ἠμᾶς, ἴν' ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. Κύριος διαφυλάξαι αὐτὸν καὶ ζήσαι αὐτὸν καὶ μακαρίσαι αὐτὸν ἐν τῇ γῇ. Αὗται τῆς εἰς Χριστὸν πίστεως αἱ ἀμοιβαὶ, ἡ παρὰ τοῦ Κυρίου φυλακὴ, ἡ μέθεξις τῆς αἰωνίου ζωῆς, ἡ ἐν τῇ γῇ τῶν πραέων μακαριότης, καὶ ἡ τῶν νοητῶν ἐχθρῶν ἀπαλλαγή. Αὗται καὶ τῆς φιλοπτωχίας· οὐ μόνον γὰρ τὰ μέλλοντα δίδωσι τῷ φιλοπτώχῳ ὁ Κύριος καὶ τὴν ἀληθινὴν ἐκείνην ζωὴν, ἀλλὰ καὶ ἐνταῦθα μακαριστὸν ἀποδείκνυσι. Ἐγὼ εἶπα· Κύριε, ἐλέησόν με, ἴασαι τὴν ψυχήν μου, ὅτι ἥμαρτόν σοι. (, Κυρίλλου καὶ Θεοδωρήτου) Καὶ ὑπὲρ τῆς ἰδίας ἁμαρτίας ὁ Δαβὶδ εὔχεται, ἅτε δὴ ἑαυτὸν εἰδὼς ἕνα τῶν συνιέντων ἐπὶ πτωχὸν καὶ πένητα. Ἀλλ' ὁ μὲν Δαβὶδ οὐ θαυμαστὸν εἰ καὶ νῦν ἐξομολογούμενος τοῦτό φησιν· ὁ δὲ Σωτὴρ ταῦτα ἂν λέγοι, τὰς ἁμαρτίας ἡμῶν οἰκειούμενος, ὡς ἀπαρχὴ τῆς φύσεως. Χριστὸς γὰρ ὑπὲρ ἡμῶν ἀπέθανε, γενό μενος","english":"The Lord's own person is also introduced, listing the rulers of the Jewish people, and especially the traitor himself; therefore it is also inscribed \"For the end,\" sending us up to the consummation of the age, at which the things written were fulfilled. Blessed is the one who understands concerning the poor and needy. He calls blessed the one able to understand the poverty that Christ took up for our sake. For he calls him poor because, being rich, he became poor for our sake, so that we might become rich by his poverty. The Lord shall preserve him and keep him alive and bless him in the land. These are the recompenses of faith in Christ: the preservation from the Lord, the participation in eternal life, the blessedness in the land of the meek, and the release from the spiritual enemies. These are also the recompenses of the love of the poor; for the Lord gives not only the future things to the one who loves the poor, and that true life, but here also he shows him blessed. I said: Lord, have mercy on me, heal my soul, for I have sinned against you. And David prays also for his own sin, since he knows himself to be one of those who understand concerning the poor and needy. But it is no wonder if David also now says this in confession; but the Savior would say these things, making our sins his own, as the firstfruits of the nature. For Christ died for us, having become","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"ὑπὲρ ἡμῶν κατάρα· καὶ τὸν μὴ γνόντα ἁμαρ τίαν, ὁ Θεὸς ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν· οἷς ἁρμόζει καὶ τὸ ἐλέους δέεσθαι. ( Κυρίλλου καὶ Διδύμου) Τὰ δὲ ἑξῆς κυρίως ἁρμόττειν τοῖς περὶ τοῦ πάθους τοῦ Σωτῆρος λόγοις, πάντες φασίν. Τὸ δὲ \"Ἥμαρτόν σοι,\" ὅτι εἰς τοὺς σοὺς, ὦ Δέσποτα, πεπαρῴνηκα νόμους· πᾶσα γὰρ ἡμῶν ἡ ἁμαρτία καταφωρᾶται τοιαύτη. Οἱ ἐχθροί μου εἶπον κακά μου πότε ἀποθανεῖται καὶ ἀπολεῖται τὸ ὄνομα αὐτοῦ; Ἐντεῦθεν τὸ πρόσωπον εἰσφέρεται τοῦ Χριστοῦ διηγούμενον τὰ παρὰ τῶν Ἰουδαίων αὐτῷ γεγενημένα, οὓς καὶ ἐχθροὺς καλεῖ, βασκαίνοντας αὐτῷ καὶ τὸν θάνατον καττύοντας· οἳ καὶ ὁρῶντες αὐτοῦ τὸ ὄνομα πολλῆς πεπληρωμένον δυνάμεως, ὡς δι' αὐτοῦ ἀπελαύνεσθαι ἀκάθαρτα πνεύματα καὶ πᾶσαν νόσον θεραπεύεσθαι, ἐνόμιζον αὐτὸ ὡς ἐπὶ τῶν λοιπῶν ἀνθρώπων μετὰ θάνατον σβέννυσθαι. Ἀλλ' ἡ Ἐκκλησία τἀναντία τοῖς ἐχθροῖς τοῦ Χριστοῦ φρονοῦσα, εἰς αὐτοῦ πρόσωπον ἀνεφώνει λέγουσα ἐν ὕμνοις· \"Μνησθήσομαι τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ·\" καὶ, \"Μύρον ἐκκενωθὲν ὅνομά σου.\" Πεπεισμένη κεχαρίσθαι αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Καὶ εἰ εἰσεπορεύετο τοῦ ἰδεῖν, μάτην ἐλάλει Περιΐστησι τὸν λόγον ἡ προφητεία εἰς τὸν Ἰούδαν, ὡς μαθητὴν μὲν εἰσιόντα, πονηρὰ δὲ κατὰ τοῦ Κυρίου διαλεγόμενον καὶ διανοούμενον, καὶ Ἰουδαίοις συνταττόμενον τοῖς τὰς πονηρὰς ἐπὶ τῷ Κυρίῳ βουλευομένοις βουλὰς, καὶ παρὰ τὸν νόμον ἀποκτεῖναι τὸν ἀθῶον ὄντως σπεύδουσα. Οἱ μὲν οὖν ἄλλοι, φησὶν, ἐχθροὶ μονονουχὶ λέγοντες, Βαρὺς ἡμῖν ἐστι καὶ βλεπόμενος, θάνατον αὐτῷ κατεσκεύαζον·","english":"For our sake he became a curse; and him who knew no sin, God made to be sin for our sake\" — to whom it also belongs to beg for mercy. (From Cyril and Didymus.) And all say that what follows fits strictly the words concerning the Savior's passion. The phrase \"I have sinned against you\" means: against your laws, O Master, I have acted madly; for every sin of ours is convicted as being of this kind. \"My enemies spoke evil things against me: When will he die, and his name perish?\" From this point the person of Christ is introduced, recounting what was done to him by the Jews, whom he also calls enemies — those who envied him and were stitching together his death; who, seeing his name filled with great power, so that through it unclean spirits were driven out and every disease healed, supposed that it would be extinguished after death, as is the case with the rest of men. But the Church, thinking the opposite of Christ's enemies, cried out in hymns in his person, saying: \"I will remember your name in every generation and generation\"; and, \"Your name is ointment poured out\" — persuaded that the name above every name has been graciously given to him. And \"if he came in to see,\" he spoke in vain. The prophecy turns its account to Judas, as one who enters as a disciple but speaks and thinks evil against the Lord, and takes his stand with the Jews who plot evil counsels against the Lord, and who hastens contrary to the law to kill the truly innocent one. The other enemies, then, he says, all but saying, \"He is burdensome to us even when seen,\" were preparing death for him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ὁ δὲ Ἰούδας εἰσεπορεύετο ὡς οἰκεῖος τοῦ κατασκοπῆσαι· ἐκαιροφυλάκει γὰρ τὸν προδοσίας καιρὸν, τοὺς ἀνόμους περὶ ταύτης ἀνακινῶν καὶ συνάγων λογι σμούς. Ἐκεκρίκει γὰρ τοῖς φονῶσι παραδοῦναι τὸν Κύριον, καὶ λανθάνειν αὐτὸν ᾤετο ἐν τῷ μάτην λα λεῖν, ἤγουν Ῥαββὶ αὐτὸν ὀνομάζειν καὶ διδάσκαλον. Ἐξεπορεύετο ἔξω, καὶ ἐλάλει ἐπὶ τὸ αὐτό. Ἔξω, φησὶ, προϊὼν συνετάττετο τοῖς Γραμματεῦσι καὶ ἀρχιερεῦσι καὶ Φαρισαίοις, οὐκ ἔτι ἐν τῇ καρδίᾳ λαλῶν, ἀλλὰ προδήλως διαλεγόμενος. Τί δὲ ἐλάλει; \"Τί θέλετέ μοι δοῦναι, κἀγὼ ὑμῖν παραδώσω αὐτόν;\" Κατ' ἐμοῦ ἐψιθύριζον πάντες οἱ ἐχθροί μου. Τὰς κατ' αὐτοῦ τῶν Ἰουδαίων συσκευὰς σημαίνει καὶ τὰ λεληθότα σκέμματα· εὐλαβούμενοι γὰρ τὸ πλῆθος, οὐκ ἐτόλμων φανερῶς ταῦτα τίθεσθαι, ἀλλὰ συμβούλιον λαθραίως ἐποιοῦντο. Ψιθυρισμὸς γάρ ἐστιν ἀπαῤῥησίαστον φθέγμα καὶ λαθραία κα κολογία, ὡς λοιδορία ἡ ἐν φανερῷ καὶ κατὰ πρόσωπον κακηγορία. Λόγον παράνομον κατέθεντο κατ' ἐμοῦ. Τὸ \"Αἷρε, αἷρε, σταύρωσον αὐτόν.\" Οὗτος δὲ ὅτι παράνομος ἦν ὁ λόγος, δῆλον ἐκ τοῦ εἰρημένου· \"Ἀθῶον καὶ δίκαιον οὐκ ἀποκτενεῖς.\" Οὐ μὴν ἀλλὰ καὶ τυραννίδος γραφὴν κατ' αὐτοῦ ἐποιήσαντο λέγοντες, ὅτι βασιλέα ἑαυτὸν ποιεῖ, καὶ κωλύει Καίσαρι φόρον δοῦναι. Ἀλλὰ καὶ ψευδομάρτυρας κατὰ Χριστοῦ ἐζήτουν, καὶ τὰ ψευδῆ ἐπλάττοντο. Μὴ ὁ κοιμώμενος οὐχὶ προσθήσει τὸ ἀναστῆναι; Διαγελᾷ τῶν Ἰουδαίων ὁ Σωτὴρ τὰ σκέμματα, ὡς οἰομένων διὰ τοῦ θανάτου θραύειν αὐ τὸν, ὡς ἕνα τῶν καθ' ἡμᾶς. Καί φησι· Πῶς νομίζετε θανάτῳ περιβαλεῖν τὴν ζωήν;","english":"But Judas would go in as one of his own to spy out; for he was watching for the opportune time of betrayal, stirring up the lawless men concerning this and gathering their reasonings. For he had decided to hand over the Lord to murderers, and he thought he would escape notice by speaking in vain, that is, by calling him Rabbi and Teacher. He would go outside and speak with them together. Going out, he says, he was arranging matters with the scribes and chief priests and Pharisees, no longer speaking in his heart, but conversing openly. And what did he say? \"What are you willing to give me, and I will hand him over to you?\" All my enemies whispered against me. He signifies the Jews' plots against him and their hidden schemes; for fearing the multitude, they did not dare to set these things openly, but took counsel secretly. For whispering is an unuttered sound and secret slander, as open abuse and reviling to one's face is a reproach. They laid up an unlawful word against me. The \"Away, away, crucify him.\" And that this word was unlawful is clear from what is said: \"You shall not kill the innocent and the righteous.\" Moreover, they also drew up a charge of tyranny against him, saying that he makes himself a king and forbids giving tribute to Caesar. But they were also seeking false witnesses against Christ, and fashioning falsehoods. Will he who sleeps not add to rise up? The Savior laughs at the Jews' schemes, since they thought to break him by death, as one of us. And he says: How do you think to encompass life with death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Ὕπνος γάρ ἐστιν ἐν ἐμοὶ τὸ θανεῖν, καὶ ὁ θάνατος οὐκ ἐπ' ἀναιρέσει τῆς ζωῆς, ἀλλ' ἐπὶ ἀναστάσει γίνεται. Εἰ γὰρ τριήμερος ἀνίσταμαι, πῶς οὐχ ὕπνος ὁ ἐμὸς θάνατος; Καὶ γὰρ ὁ ἄνθρωπος τῆς εἰρήνης μου, ἐφ' ὃν ἤλπισα, κ.τ.λ. (, ) Εἰρήνης ἄνθρωπον τὸν Ἰούδαν φησὶ, διά τοι τὸ δοκεῖν ἐν τοῖς εὐνοοῦσιν αὐτῷ τετάχθαι καὶ φίλοις, τό γε ἦκον εἰς τὸ εἶναι μαθητήν. Ὃ δὲ λέγει τοιοῦτόν ἐστι· Τί θαυμαστὸν εἰ οἱ ἐχθροὶ κατ' ἐμοῦ κατέθεντο τοιαῦτα, ὅπου γε ὁ οὕτως οἰκεῖος καὶ ὁμοτράπεζος ὤν μοι καὶ σύσσιτος, τὴν πτέρναν αὐτοῦ ὥσπερ λὰξ ἐντείνων κατ' ἐμοῦ ἐπῆρε, καὶ ὃν εἶχε δόλον ἐγύμνωσε, σκελίσαι με διὰ τῆς προδοσίας ἐπιχειρήσας; Πτέρναν γὰρ τὸν δόλον καὶ τὴν κακουρ γίαν ὠνόμασε, ἐκ μεταφορᾶς τῶν περὶ τάχους ἀγωνιζομένων, καὶ τῇ πτέρνῃ προσπταίειν καὶ πί πτειν παρασκευαζόντων\n\nτοὺς συνθέοντας. Σὺ δὲ, Κύριε, ἐλέησόν με, καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς. (, ) Ταῦτα ἁρμόττει τῷ Χριστῷ διὰ τὸ τῆς ἀνθρωπότητος μέτρον. Ἄθρει γάρ μοι πάλιν τὸν ὑπάρχοντα μὲν ἐν μορφῇ καὶ ἰσότητι τοῦ Θεοῦ καὶ Πατρὸς Θεὸν Λόγον, τὸν ἐκ τῆς οὐσίας αὐ τοῦ πεφηνότα, σύνθρονόν τε αὐτοῦ καὶ συγκατάρχοντα τῶν ὅλων, ὡς ἐν ὑφέσει τε ὄντα καὶ ἐν μείοσιν διά τοι τὴν πρὸς ἡμᾶς ὁμοίωσιν, καὶ ἀνθρωπίνως μᾶλλον διὰ τὴν κένωσιν, ἤγουν θεοπρεπῶς, τοὺς πρός γε τὸν ἑαυτοῦ Πατέρα ποιούμενον λόγους· \"Ἐλέησόν με γὰρ, φησὶν, καὶ ἀνάστησόν με.\" Καίτοι πῶς οὐχ ἅπασιν ἐναργὲς ὡς αὐτός ἐστιν κατὰ φύσιν τὸ ἔλεος τοῦ Θεοῦ καὶ Πατρός; αὐτὸς δὲ ὁμοίως ἡ ἀνάστασις καὶ ἡ ζωὴ, κατὰ τὴν αὐτοῦ φωνήν.","english":"For my death is a sleep, and death comes not to destroy life but for resurrection. For if I rise on the third day, how is my death not a sleep? And indeed the man of my peace, in whom I hoped, etc. He calls Judas a man of peace, because he seemed to be ranked among those well-disposed to him and among his friends, at least as far as being a disciple was concerned. What he means is this: What wonder is it if enemies plotted such things against me, when even the one so closely connected to me, who shared my table and ate with me, lifted up his heel against me as if driving it in with a kick, and laid bare the treachery he harbored, undertaking to trip me up through betrayal? For he called treachery and villainy a heel, by a metaphor drawn from those who contend in footraces and make those running alongside them stumble and fall by the heel. But you, Lord, have mercy on me, and raise me up, and I will repay them. These words befit Christ by reason of the measure of his humanity. For consider again, in my view, the God the Word who exists in the form and equality of God the Father, who has shone forth from his essence, who shares his throne and rules all things together with him—how, as one in lowliness and in lesser state by reason of his likeness to us, and speaking in a human way rather than in a manner befitting God because of his self-emptying, he makes his words to his own Father: \"Have mercy on me,\" he says, \"and raise me up.\" And yet how is it not clear to all that he himself is by nature the mercy of God the Father? And he himself is likewise the resurrection and the life, according to his own voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Ἀλλ' ἦν ἀναγ καῖον πᾶσαν αὐτὸν πληρῶσαι δικαιοσύνην· καὶ ἐπειδὴ γέγονεν ἄνθρωπος, τὸ τῆς ἀνθρωπότητος μὴ παραιτεῖσθαι σμικροπρεπὲς, μήτε μὴν τοὺς αὐτῇ πρέποντας ἀπαξιῶσαι λόγους, διὰ τὸ τῆς οἰκονομίας εὐτεχνές. Φαμὲν δὲ ὅτι τὸν ἔλεον, καὶ συνεζευγμένως αὐτῷ τὴν ἀνάστασιν, οὐχ ἑαυτῷ μᾶλλον, ἀλλ' ἡμῖν αἰτεῖ τοῖς ἐν χρείᾳ καθεστηκόσιν ἐλέου καὶ ἀναστά σεως. Ὥσπερ γὰρ εἰσελθούσης εἰς τὸν κόσμον τῆς ἁμαρτίας, συνεισήλατο καθάπερ ἰδίᾳ μητρὶ, καὶ ὁ δι' αὐτήν τε καὶ δι' αὐτῆς ἀναφὺς θάνατος· οὕτως ἐξωσθείσης ἐκ τοῦ κόσμου τῆς ἁμαρτίας, συνεξήλατο καὶ ὁ θάνατος. Δικαιούμεθα γὰρ ἐν Χριστῷ κατοικτείροντος ἡμᾶς τοῦ Θεοῦ καὶ Πατρός. Λύσιν οὖν ὁ θάνατος ἔχει τὴν ἀνάστασιν τοῦ Χριστοῦ, δι' οὗ καὶ ἐν ᾧ πρὸς ἀφθαρσίαν καὶ ζωὴν ἀνέθαλεν ἡ ἀνθρώπου φύσις. Ὅταν τοίνυν ἀναστήσῃς με, φησὶν, ὦ Πάτερ, τότε καὶ ἀνταποδώσω αὐτοῖς, δῆλον δὲ ὅτι τοῖς εἰς αὐτὸν πεπαρῳνηκόσιν. Ἐπιτήρει δ' ὅμως, ὡς ἐκ τῆς καθ' ἡμᾶς σμικροπρεπείας ἀναφοιτᾷ πάλιν.. [εἰς τὸ] θεοπρεπές. Οὐ γὰρ ἔφη πρὸς τὸν ἐν τοῖς οὐ ρανοῖς Πατέρα, ὅτι Ὅταν ἀναστήσῃς με, τότε καὶ ἀνταποδώσεις αὐτοῖς, ἀλλ' ὡς αὐτὸς ἐσόμενος τῶν ὅλων κριτὴς καὶ ἔστι καὶ νοεῖται Θεὸς, \"Ἀνταποδώσω, φησὶν, αὐτοῖς.\" Ὡς γὰρ αὐτός που πάλιν φησὶν, \"Ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν πᾶσαν κρίσιν δέδωκεν τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα.\" Ὅτι δὲ τοῦ Πατρὸς ἀναστῆσαι λεγο μένου τὸν Κύριον ἡμῶν Ἰησοῦν ἐκ νεκρῶν, δι' αὐ τοῦ καὶ τοῦτο κατώρθωται, πῶς ἂν ἐνδοιάσειέ τις; Αὐτὸς γάρ ἐστιν, ὡς ἔφην, ἀνάστασις καὶ ἡ ζωή·","english":"But it was necessary that he fulfill all righteousness; and since he became man, it is not petty to refuse what belongs to humanity, nor indeed to deem unworthy the words that befit it, because of the skillfulness of the economy. And we say that the mercy, and joined with it the resurrection, he asks not for himself but for us who stand in need of mercy and resurrection. For just as when sin entered the world, death, which sprang up through it and because of it, slipped in together with it as with its own mother; so when sin was driven out of the world, death was driven out together with it. For we are justified in Christ, God the Father having compassion on us. Death, then, has its dissolution in the resurrection of Christ, through whom and in whom the nature of man has sprouted again to incorruption and life. When, therefore, you raise me up, he says, O Father, then I will repay them—clearly those who have transgressed against him. Observe, however, how from the lowliness that pertains to us it ascends again to what is fitting for God. For he did not say to the Father in the heavens, \"When you raise me up, then you will repay them,\" but as one who himself will be judge of all things and is and is understood to be God: \"I will repay them,\" he says. For as he himself somewhere says again, \"The Father judges no one, but has given all judgment to the Son, that all may honor the Son just as they honor the Father.\" And that, when the Father is said to raise our Lord Jesus from the dead, this too has been accomplished through him—how could anyone doubt? For he himself is, as I said, the resurrection and the life.","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":244,"ref":"p244","source":"Τοιγάρτοι καὶ ἔφη πρὸς Ἰουδαίους περὶ τοῦ ἰδίου σώματος· \"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.\" Ὅτι δὲ δίκας ἐκτετίκασιν Ἰουδαῖοι τῆς εἰς αὐτὸν γενομένης δυσσεβείας, οὐ μακρῶν ἂν γένοιτο χρεία λόγων, αὐτῶν τοῦτο κεκραγότων τῶν συμβεβηκότων αὐτοῖς. Ἀνταπέδωκε γὰρ, Ῥωμαίοις αὐτοὺς παραδούς. Εἶτα πάλιν ἀνθρωπίνως φησίν· Ἐν τούτῳ ἔγνων ὅτι τεθέληκάς με. ( 225, ) Λαλεῖ πάλιν ὡς ἄνθρωπος, καὶ ὡς διὰ τοῦτο γενόμενος ἄνθρωπος, ἵν' ἡμᾶς ἐν ἑαυτῷ παραθῆται τῷ Θεῷ καὶ Πατρὶ ἐν ἀποστροφῇ, διὰ τὴν παράβασιν, καὶ τὴν καθ' ἡμῶν τυραννήσασαν ἁμαρτίαν. Ἐν Χριστῷ γὰρ ἐσχήκαμεν τὴν πρὸς αὐτὸν οἰκειότητα, καὶ τὸ ἀγαπᾶσθαι λοιπόν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, θύρα τε καὶ ὁδὸς πρὸς οἰκειότητα τὴν πνευματικήν. Ὅταν οὖν, φησὶν, ὧ Πάτερ, ἐλεήσας με ἀναστήσῃς, εἴσομαι δὴ τότε ὅτι τεθέληκάς με, ἀντὶ τοῦ, ἠγάπησας. Ἐν ἀγάπῃ γὰρ ὄντως πᾶν εἴ τί ἐστι θελητόν. Καὶ τότε οὐ μὴ ἐπιχαρῇ ὁ ἐχθρός μου ἐπ' ἐμέ. Ἐχθρὸν δὲ νοήσεις πάσης τῆς ἀνθρωπότητος τὸν διάβολον, τὸν εἰσαγαγόντα διὰ τῆς ἁμαρτίας τὸν θάνατον. Οὗτος τοίνυν καταλήξει τοῦ χαίρειν, ὅταν ἴδῃ μεταστοιχειουμένην εἰς ἀφθαρσίαν τὴν ἀνθρώπου φύσιν, καὶ ἀναμορφου μένην εἰς εἶδος τὸ ἐν ἀρχαῖς, ἐκποδὼν γεγενημένης τῆς ἁμαρτίας, καὶ σὺν αὐτῇ τῆς φθορᾶς. Ἰδικῶς δὲ καὶ καταμόνας ἐχθροὺς τοῦ Χριστοῦ νοητέον ἀρχιερεῖς, καὶ Γραμματεῖς, καὶ Φαρισαίους, τοὺς καταμισθωσα μένους τὸν Ἰούδαν, καὶ πρὸς Πιλάτον ἀπα[γαγόντας τὸν Ἰησοῦν.] Εὐλογητὸς Κύριος ὁ Θεὸς Ἰσραὴλ, κ.τ.λ.","english":"Therefore he also said to the Jews concerning his own body: \"Destroy this temple, and in three days I will raise it up.\" And that the Jews have paid the penalty for the impiety committed against him would require no long argument, since the very events that have befallen them cry this out. For he has repaid them, handing them over to the Romans. Then again he speaks in a human way: \"In this I knew that you have willed me.\" He speaks again as a man, and as one who became man for this reason, that he might present us in himself to God the Father, in our estrangement because of the transgression, and to the sin that tyrannized over us. For in Christ we have obtained our kinship with him, and henceforth to be loved. For he himself is our peace, both door and way to spiritual kinship. When, then, he says, O Father, having had mercy on me you raise me up, I shall know then that you have willed me—instead of, you have loved me. For in love truly is everything that is willed. And then my enemy shall not rejoice over me. And by enemy you will understand the devil, the enemy of all humanity, who brought death in through sin. He, then, will cease from rejoicing when he sees the nature of man transformed into incorruption, and re-formed into the form that was in the beginning, sin having been done away with, and with it corruption. And in a particular and individual sense, one must understand as enemies of Christ the chief priests, and scribes, and Pharisees, who hired Judas and led Jesus away to Pilate. Blessed is the Lord God of Israel, etc.","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":245,"ref":"p245","source":"Κατακλείει καὶ νῦν εἰς εὐχαριστίαν τὸν ψαλμὸν, ὡς ὑπὲρ πάντων τε καὶ παρὰ πάντων ἀναφερομένην τῷ Θεῷ καὶ Πατρί. Καὶ ἄξιος εἶ, φησὶ, τοῦ εὐλογεῖσθαι\n\nαἰωνίως, ἀπὸ μὲν τοῦ παρόν τος παρ' ἡμῶν ἀρχομένης τῆς εὐλογίας, τελειουμένης δὲ ἐν τῷ μέλλοντι ὄταν τὸ ἐκ μέρους καταργηθή σεται.\n\nΨΑΛΜΟΣ ΜΑʹ.\n\nΕἰς τὸ τέλος, εἰς σύνεσιν, τοῖς υἱοῖς Κορέ. (, ) Οἱ τοῦ πρώτου μέρους ψαλμοὶ τῷ Δαβὶδ ἦσαν οἱ τεσσαράκοντα· τὸ δὲ νῦν δεύτερον τμῆμα τριάκοντα περιέχει καὶ ἕνα, ὧν ὀκτὼ μὲν τοῖς υἱοῖς Κορὲ ἐπι γράφονται· εἷς δὲ τῷ Ἀσάφ· καὶ Σολομῶντος εἷς· οἱ δὲ λοιποὶ τῷ Δαβίδ. Πρῶτοι δὲ τούτων οἱ τῶν υἱῶν Κορέ. Ἱεροψάλται δὲ γεγόνασιν οὗτοι, καὶ τὴν ᾠδὴν ᾄδουσιν, οὐκ αὐτοὶ δὴ πάντως συνθέντες αὐτὴν, ἀλλ' ἐξ ἀνδρῶν πνευματοφόρων δεχόμενοι, οἷς ἡ τῶν ἐσομένων κατὰ καιροὺς ἐδέδοτο γνῶσις παρὰ τοῦ πάντα εἰδότος Θεοῦ. Λαβόντες τοίνυν τὸν ψαλμὸν παρὰ τοῦ συνθέντος αὐτὸν Δαβὶδ, τὰ ἐπ' ἐσχάτων σημαίνουσι τῶν καιρῶν. Εἰσφέρουσι δὲ τὸ αὐτοῦ τοῦ Ἰσραὴλ πρόσωπον ἐξομολογούμενον Χριστῷ διὰ τῆς μεταγνώσεως ἧς ποιήσονται ἐπὶ συντελείᾳ τῶν αἰώ νων. Διὸ καὶ \"Εἰς τὸ τέλος\" ἐπιγέγραπται, διὰ τὸ περὶ τῶν μελλόντων εἶναι τὸν λόγον. Καὶ εἰς σύν εσιν προτρέπεται τοὺς ἐντευξομένους ἡ προγραφὴ, ἐπεὶ θείας ἔδει συνέσεως τοῖς νοεῖν μέλλουσι τὰ μετὰ χρόνους ὅσους ἐσόμενα. Ἀλλὰ τίς ὁ Κορέ; Οὗτος γέγονε μὲν ἐπὶ Μωσέως, ἀπώλετο δὲ μεθ' ὧν συν έστη καταστασιάσας αὐτοῦ· οἱ δὲ τούτου παῖδες οὕτε τῆς δυσσεβείας οὔτε τῆς ἀπωλείας ἐκοινώνησαν τοῦ πατρός· τοσοῦτον δὲ γεγόνασιν εὐλαβεῖς, ὡς καὶ ψαλτῳδοὶ χρηματίσαι.","english":"He concludes the psalm now also with thanksgiving, as being offered up to God and the Father both on behalf of all and by all. And worthy are you, he says, to be blessed eternally, the blessing beginning here and now from us, but being perfected in the age to come, when what is in part will be done away.\n\nPSALM 41.\n\nFor the end, for understanding, to the sons of Korah. The psalms of the first part were David's, the forty; but now the second section contains thirty-one, of which eight are inscribed to the sons of Korah, one to Asaph, one of Solomon, and the rest to David. The first of these are those of the sons of Korah. These became temple singers, and they sing the ode, not themselves having composed it entirely, but receiving it from men borne by the Spirit, to whom the knowledge of things to come in their seasons had been given by God who knows all things. Having therefore received the psalm from David who composed it, they signify the things of the last times. They bring forward the person of Israel himself confessing Christ through the repentance which they will make at the consummation of the ages. Therefore it is also inscribed \"For the end,\" because the discourse concerns things to come. And the superscription exhorts those who will encounter it to understanding, since divine understanding was needed by those who are going to understand the things that will come to pass after however many years. But who is Korah? He lived in the time of Moses, but perished together with those with whom he conspired, having rebelled against him; but his children shared neither in the impiety nor in the destruction of their father; so reverent did they become that they were even called psalm-singers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ζῶντα, κ.τ.λ. (, ) Ἐπείπερ ἐν τῷ πρὸ τού του ψαλμῷ ἐκ τοῦ Σωτῆρος εἴρητο· \"Κύριε, ἐλέησόν με καὶ ἀνάστησόν με, καὶ ἀνταποδώσω αὐτοῖς,\" νῦν τὸ τῶν ἐσταυρωκότων ὑπόκειται πρόσωπον, οἳ πεπόνθασιν ἀνήκεστα, προδήλου ὄντος ὡς ὕστερον προσ ληφθήσονται. Καὶ διψῇν λέγουσι τὸν Θεὸν, καὶ τῆς παρ' αὐτῷ πηγῆς ἐπιθυμεῖν, περὶ ἧς εἴρηται, ὅτι \"Παρὰ σοὶ πηγὴ ζωῆς.\" Περὶ αὐτῶν γοῦν ὁ Παῦλος ἔφησεν· \"Εἰ γὰρ σὺ ἐκ τῆς κατὰ φύσιν ἐξεκόπης ἀγριελαίου, καὶ παρὰ φύσιν ἐνεκεντρίσθης εἰς καλλιέλαιον, πόσῳ μᾶλλον οὗτοι οἳ κατὰ φύσιν ἐγκεντρισθήσονται τῇ ἰδίᾳ ἐλαίᾳ;\" Ταῦτα τοίνυν Ἰσραὴλ μεταγινώσκων, φησὶ ποθεῖν ἐγγὺς γενέσθαι Θεοῦ κατὰ διάθεσιν καὶ ἁγιασμὸν τὸν διὰ πίστεως τῆς ἐν Χρι στῷ· καὶ ὃν ἀπεκτόνασιν ὡς ἄνθρωπον, τοῦτον Θεὸν ὀνομάζουσιν ζῶντα, πλάνην ὁμολογοῦντες καθ' ἣν τὸν ἀρχηγὸν τῆς ζωῆς τῷ θανάτῳ παρέδωκαν. Τὸ δὲ, \"Πότε ἥξω,\" γλιχομένων ἐστὶ τῆς εἰς ὕστερον κλή σεως, καὶ ζητούντων μαθεῖν τὸν καιρὸν καθ' ὃν καὶ αὐτοὶ ἐμφανεῖς ἔσονται τῷ προσώπῳ τοῦ Θεοῦ καὶ Πατρὸς, εἰ καὶ νῦν εἰσιν ἐν ἀποστροφῇ τοῦ Θεοῦ. Καθ' ἃ δι' Ἡσαΐου φησίν· \"Ὅταν τὰς χεῖρας ἐκτείνῃς πρός με, ἀποστρέψω τοὺς ὀφθαλμούς μου ἀφ' ὑμῶν, καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακού σομαι ὑμῶν· αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.\" Ὅταν δὲ κληθῶσιν, ὀφθήσονται τῷ προσώπῳ τοῦ Θεοῦ· γέγραπται γὰρ, ὅτι \"Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους.\" Ἐγενήθη τὰ δάκρυά μου ἐμοὶ ἄρτος ἡμέρας καὶ νυκτός. (, ) Ἐκ πεπτωκότα τὸν Ἰσραὴ ειδοῦς τῆς ἄνωθεν δειναὶ κατειλήφασι συμφοραί·","english":"My soul thirsted for God, the living one, etc. Since in the preceding psalm it was said by the Savior, \"Lord, have mercy on me and raise me up, and I will repay them,\" now the person of those who crucified him is presented, who have suffered incurably, though it is evident that they will later be received. And they say they thirst for God, and long for the fountain that is with him, concerning which it is said, \"With you is the fountain of life.\" Concerning them, at any rate, Paul said: \"For if you were cut from the wild olive tree according to nature, and contrary to nature were grafted into the cultivated olive tree, how much more will these, who are according to nature, be grafted into their own olive tree?\" These things, then, Israel, repenting, says it longs to be near to God in disposition and sanctification through faith in Christ; and him whom they killed as a man, they name the living God, confessing the error by which they handed over the author of life to death. And the phrase, \"When shall I come,\" belongs to those eager for the calling that comes later, and seeking to learn the time at which they too will be manifest before the face of God and the Father, even if now they are in estrangement from God. In accordance with which he says through Isaiah: \"When you stretch out your hands to me, I will turn my eyes away from you, and if you multiply your supplication, I will not hear you; for your hands are full of blood.\" But when they are called, they will be seen before the face of God; for it is written, \"The eyes of the Lord are upon the righteous.\" My tears became my bread day and night. Since Israel had fallen, terrible calamities from above have seized it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"πεπόρθηνται γὰρ αἱ τῆς Ἰουδαίας πόλεις ὑπὸ τῆς Ῥωμαίων στρατιᾶς. Καὶ ὅτι ταῦτα αὐτοῖς συμβήσεται, προκαταμεμήνυκεν ὁ Χριστός· \"Ὅτ' ἂν γὰρ ἴδητε, φησὶν, κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, τότε ἐρεῖτε τοῖς ὄρεσιν· Καλύψατε ἡμᾶς, καὶ τοῖς βουνοῖς· Πέσατε ἐφ' ἡμᾶς.\" Ταῦτα δὴ οὖν ὑπομένοντι τῷ Ἰσραὴλ ἐπετώθαζον, κατὰ τὸ εἰκὸς, τῶν ἀστυγειτόνων τινές· ἐπέχαιρον γὰρ ἀεὶ πολεμουμένοις καὶ κάμνουσιν τὰ περίοικα τῶν ἐθνῶν. Οὐκοῦν ἀντὶ τῶν ἡδίστων καὶ ἀναγκαίων, φησὶ, τουτέστι τραπέζης καὶ τροφῆς, γέγονέ μοι τὸ δακρυῤῥοεῖν καὶ\n\nκατολοφύρεσθαι πικρῶς τὴν ἀδόκητον τῶν πραγμάτων ἐπὶ τὰ χείρω φοράν. Ποίων δὲ ἄρα μνησθῆναί φησι; Πρῶτον μὲν, ὅτι Θεῷ προσκέκρουκε διὰ τῆς εἰς Χριστὸν παροινίας. Εἶτα, ὅτι τῆς δι' αὐτοῦ σωτηρίας ἠμοιρηκὼς, ἠχρειώθη τρόπον τινὰ, καὶ ἁπάσης ἐλπίδος ἀπώλισθεν ἀγαθῆς, ἥλω τε ταῖς οὕτω δειναῖς συμφοραῖς. Καὶ τρίτον, ὅτι ταυτὶ πεπονθότα ἐπετώθαζόν τινες, ἐπιφωνοῦντες ἀεὶ τὸ, \"Ποῦ ἐστιν ὁ Θεός σου;\" Ὅτι διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς, ἕως τοῦ οἴκου τοῦ Θεοῦ, ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως, ἤχου ἑορτάζοντος. (, 214) Οἱ ἐπὶ τοῖς τῶν ἐχθρῶν τωθασμοῖς ἀλύοντες, οὐ μετρίως τῇ τῶν ἀγαθῶν ἐλπίδι καταπιαίνονται, καὶ μεταπηδῶσιν ἐπὶ τὸ χαίρειν τε καὶ ἁπάσης δυσθυμίας ἀμείνω τὴν διάνοιαν ἔχειν, καὶ εὐαγγελίζονται ἑαυτοῖς ὡς ἐν καιρῷ τευξόμενοι τῆς διὰ Χριστοῦ σωτηρίας τε καὶ ζωῆς, καὶ ταῖς θείαις αὐλαῖς ὁμοῦ τοῖς ἄλλοις ἁγίοις ἐνδιαιτησόμενοι, καὶ συμμεθέξοντες τῆς ἑορτῆς τῆς ἐπί γε, φημὶ, ταῖς ἀκαταλήκτοις δοξολογίαις πρατ τομέναις εἰς Θεόν.","english":"For the cities of Judea were laid waste by the Roman army. And that these things would befall them, Christ foretold beforehand: \"For when you see,\" he says, \"Jerusalem surrounded by armies, then you will say to the mountains, Cover us, and to the hills, Fall on us.\" These things, then, as Israel was enduring, some of the neighboring peoples, in all likelihood, mocked them; for the surrounding nations always rejoiced over those who were warred against and in distress. Therefore, instead of the sweetest and most necessary things, he says—that is, a table and food—it has fallen to me to weep and bitterly lament the unexpected turn of affairs for the worse. And of what things, then, does he say he remembers? First, that he provoked God by his outrage against Christ. Then, that having been deprived of the salvation that comes through him, he was rendered useless in a manner, and slipped away from every good hope, and was taken captive by such terrible calamities. And third, that some mocked him as he suffered these things, ever crying out, \"Where is your God?\" Because I will pass through the place of the wondrous tabernacle, even to the house of God, with a voice of exultation and confession, the sound of those keeping festival. Those who are distressed by the mockeries of their enemies are not a little fattened by the hope of good things, and they leap over to rejoicing and to having their mind better than all despondency, and they bring good tidings to themselves that in due season they will obtain the salvation and life that comes through Christ, and will dwell in the divine courts together with the other saints, and will share in the festival—the one, I mean, that is celebrated with unceasing doxologies to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Ἁγιοπρεπὴς γὰρ ἡ τοιάδε πανήγυρις· καὶ πιστώσεται λέγων ἑτέρωθί που πάλιν ὁ θεσπέσιος Δαβίδ· \"Μακάριοι πάντες οἱ κατοικοῦν τες ἐν τῷ οἴκῳ σου· εἰς τοὺς αἰῶνας τῶν αἰώνων αἰνέσουσίν σε.\" Θαυμαστὴν δὲ σκηνὴν ὀνομάζει καὶ οἶκον Θεοῦ, τῆς ἐν οὐρανοῖς Ἐκκλησίας τὸ μίμημα τὴν ἐπὶ γῆς δηλονότι. Ἔτι δὲ ὑψηλότερον προσδοκῶσιν οἱ ἅγιοι, ὅτι μετὰ τὰς ἐνταῦθα κακοπαθείας διαδέξεται αὐτοὺς τὸ τρισμακάριον τέλος, ἡ θαυμαστὴ σκηνὴ τοῦ Θεοῦ ἡ ἄνω, καὶ ὁ ἐνδοτάτω αὐτῆς οἶκος, εἰς ὃν ὑπ' ἀγγελικῶν δυνάμεων αἰρόμενοι εἰσαχθήσονται, κατὰ τὸν Σύμμαχον εἰπόντα· Διαβασταχθή σομαι ἕως τοῦ οἴκου τοῦ Θεοῦ· ὄθεν καὶ τὸ, \"Ἁρπαγη σόμεθα ἐν νεφέλῃ.\" Πρὸς τὴν αἰσθητὴν δὲ διὰ Μωσέως σκηνὴν, τὴν νοητὴν ἐκάλεσε θαυμαστὴν, τὴν ἀληθινὴν, ἣν ἔπηξεν ὁ Κύριος, καὶ οὐκ ἄνθρωπος. Εἰ δὲ χαρὰ γίνεται ἐν τοῖς οὐρανοῖς τῶν ἀγγέλων τοῦ Θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι, πῶς οὐκ εἰκὸς, ψυχῆς μετὰ γυμνασίαν αὐτάρκη ἀναγομένης εἰς τὰ ἅγια τὰ ἐπουράνια, φωνὴν εὔφημον γίνεσθαι πλήθους τῶν πανηγυριζόντων ἐπὶ τῇ τῶν σωζομένων σωτη ρίᾳ; Ἔνθα φησίν· \"Ἀφίξομαι ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως, ἤχου ἑορταζόντων,\" ὑμνολογῶν δηλονότι, καὶ τοῖς ἑορτάζουσιν ἀναμὶξ ἀνάπτων τὰς ὑμνῳδίας τῷ σεσωκότι Χριστῷ. Ἵνα τί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἵνα τί συνταράσσεις με; Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογεύσομαι αὐτῷ· σωτήριον τοῦ προσ ώπου μου ὁ Θεός μου. Ἐπιτιμᾷ ταῖς λύ παις τῇ εἰς Χριστὸν ἐλπίδι χρώμενος ὁ σταυρωτὴς λαὸς, καί φησιν·","english":"For such a festival is holy and befitting God; and the divine David will confirm this, saying again somewhere else: \"Blessed are all who dwell in your house; they will praise you for ages of ages.\" And he calls the tabernacle wonderful and the house of God the imitation of the Church in the heavens—clearly meaning the one on earth. But the saints await something even higher, because after their hardships here the thrice-blessed end will succeed them: the wonderful tabernacle of God above, and the innermost house within it, into which they will be carried and brought in by angelic powers, as Symmachus said: \"I will be carried up to the house of God\"; whence also the saying, \"We will be caught up in a cloud.\" But compared with the perceptible tabernacle made through Moses, he called the intelligible one wonderful—the true one, which the Lord pitched, and not man. And if there is joy in the heavens of God's angels over one sinner who repents, how is it not fitting that, when a soul is led up after sufficient training into the heavenly holy places, there should be a cry of good omen from a multitude celebrating the festival over the salvation of those being saved? Where he says: \"I will come with a voice of exultation and confession, with the sound of those keeping festival,\" clearly singing hymns and, mingled among those who keep festival, kindling hymns of praise to Christ who saved him. Why are you deeply grieved, my soul? And why do you trouble me? Hope in God, for I will confess to him; my God is the salvation of my face. The people who crucified him rebuke their griefs, using hope in Christ, and say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Εἰ τετήρηται, ὦ ψυχὴ, καιρὸς, καθ' ὃν ἡ διὰ πίστεως ἡμῶν κλῆσις ἀγάγοι ἡμᾶς μετὰ τῶν ἑορταζόντων εἰς τὴν σκηνὴν, διὰ τί περίλυπος εἶ, καὶ κατατρύχῃ ταῖς λύπαις; Ἔλπισον ἐπὶ τὸν Θεόν· ἐξομολογήσομαι γὰρ αὐτῷ, καὶ αὐτὸς ἔσται σωτήριον τοῦ ἐμοῦ προσώπου. Τὸ δέ γε πρόσωπον ἔοικεν ἐν τούτοις ἀντὶ τοῦ κάλλους εἰπεῖν· τοῖς μὲν γὰρ πιστεύουσιν εἰς Χριστὸν τὸ θεῖον ἐμπρέπει κάλλος· μορφοῦται γὰρ ἐν αὐτοῖς δι' ἁγιασμοῦ τε καὶ δικαιοσύνης [ σωφροσύνης]. Τοῖς γε μὴν ἀπίστοις ἕψεται δὲ πάντως τὸ εἰδεχθές· οὐ γὰρ ἔχουσιν ἐμπρέπον ἑαυτοῖς τὸ θεῖόν τε καὶ ἀκήρατον κάλλος. Διὰ τοῦτο καὶ τοῖς τὴν ἐν νόμῳ δικαιοσύνην τετιμηκόσιν μετὰ τὴν πίστιν ὁ θεσπέσιος Παῦλος ἐπιστέλλει λέγων· \"Τεκνία, οὓς πάλιν ὠδίνω, ἄχρις οὗ μορφωθῇ Χριστὸς ἐν ὑμῖν.\" Οὐκοῦν ὅτε Χριστὸς ἐν ὑμῖν μορφοῦται, τότε τοῦ τῆς ψυχῆς προσώπου, τουτέστι τοῦ κάλλους αὐτῆς, τὴν σωτηρίαν ἐργάζε ται. Εὖ δὲ δὴ σφόδρα Θεὸν ὁμολογεῖ τὸν Ἐμμανουὴλ ὁ σταυρωτὴς λαὸς, καίτοι διώκων αὐτόν ποτε καὶ λέγων· \"Διὰ τί σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν;\" Ἀλλ' ὡς ἤδη καὶ ἐγνωκὼς τὴν ἐπιφάνειαν αὐτοῦ, καὶ προσενεγκὼν τὴν ἐξομολόγησιν, Θεὸν αὐτὸν ἑαυτοῦ φησιν, καὶ τὸ καλὸν ὅνομα μεθ' ἡμῶν ἐπιγράφεται, τὸ εἶναί τε καὶ καλεῖσθαι Χριστιανός. Πρὸς ἐμαυτὸν ἡ ψυχή μου ἐταράχθη· διὰ τοῦτο μνησθήσομαί σου ἐκ γῆς Ἰορδάνου καὶ Ἑρμωνιεὶμ ἀπὸ ὄρους μικροῦ. Ἐπειδὴ ἐταράχθη, φησὶν, ἡ ψυχή μου, ἀναμνήσας ἐμαυτὸν τῶν","english":"If the season has been kept, O soul, in which our calling through faith would lead us with those who celebrate into the tabernacle, why are you deeply grieved, and why are you worn down by sorrows? Hope in God; for I will give thanks to him, and he himself will be the salvation of my face. And here \"face\" seems to be said in place of \"beauty\"; for in those who believe in Christ the divine beauty shines forth, for it is formed in them through sanctification and righteousness [or chastity]. But upon the unbelievers there follows assuredly the shameful and ugly; for they do not have shining in themselves the divine and undefiled beauty. For this reason also to those who have honored the righteousness that is in the law, after faith, the inspired Paul writes, saying: \"My little children, for whom I am again in labor, until Christ is formed in you.\" Therefore, when Christ is formed in you, then he works the salvation of the face of the soul, that is, of its beauty. And very well indeed does the people who crucified him confess Emmanuel to be God, although once they persecuted him and said: \"Why do you, being a man, make yourself God?\" But as one who has now already known his manifestation, and has offered confession, he says that he is his own God, and he inscribes upon himself the good name with us—both to be and to be called a Christian. My soul was troubled within me; therefore I will remember you from the land of the Jordan and Hermoniem, from the little mountain. Since, he says, my soul was troubled, having reminded myself of the","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":250,"ref":"p250","source":"σῶν θαυμασίων, ὧν τε κατὰ τὸν Ἰορδάνην ἡμῖν ἔδειξας, ὧν τε κατὰ τὸ γειτονοῦν αὐτῷ ὄρος τὸ Ἀερμὼν, παραμυθήσομαι ἐμαυτόν. Ὑψηλῶς δὲ οὕτω φησί· Γενησόμενος ἐν τῷ Ἰορδάνῃ, τουτέστιν ἀξιωθεὶς τοῦ ἁγίου βαπτίσματος, τὸ τηνικαῦτά σου μνησθήσομαι διὰ τοῦ ῥήματος τῆς ὁμολογίας· μνησθήσομαι δὲ καὶ τοῦ Ἑρμωνιεὶμ, ὃ ἑρμηνεύεται ὁδὸς λύχνου, ὡς τοῦ ἁγίου βαπτίσματος ὁδὸν ἀνοίγοντος φωτισμοῦ. Δοκεῖ δέ μοι ἡ τῶν εἰρημένων διάνοια τοῦτον ἔχειν τὸν νοῦν, κατὰ τὸ ῥητόν. Μετὰ τὴν Μωσέως τελευτὴν, Ἰησοῦ τὸν λαὸν εἰς τὴν γῆν τῆς ἐπαγγελίας εἰσάγοντος, ὡς οἱ ἱερεῖς ἐπέβησαν τῷ Ἰορδάνῃ, τὴν κιβωτὸν ἐπ' ὤμοις φέροντες, ὁ Ἰορδάνης, ὥς φησιν ἡ Γραφὴ, ἐπληροῦτο καθ' ὅλην τὴν κρηπίδα αὐτοῦ. Καὶ ἔστη τὰ ὕδατα καταβαίνοντα ἄνωθεν πῆγμα ἕν· τὸ δὲ καταβαῖνον κατέβη εἰς τὴν θάλασσαν τῶν ἀλῶν. Καὶ πάντες οἱ υἱοὶ Ἰσραὴλ διέβησαν διὰ ξηρᾶς ἐν μέσῳ τοῦ Ἰορδάνου, τοῦ μὲν κάτω φερομένου ῥεύματος χωροῦντος εἰς τὴν θάλασσαν τὴν ἁλυκὴν, τοῦ δὲ ἄνωθεν κατιόντος, παραδόξως Θεοῦ δυνάμει ἀνα στελλομένου, καὶ εἰς τοὐπίσω χωροῦντος· καὶ δὴ τὰ ἀπὸ τῶν πηγῶν ἄνωθεν προχεόμενα τοῦ Ἰορδάνου ῥεύματα, μὴ ἔχοντα διέξοδον, ἐκυρτοῦτο, καὶ σωρὸς εἷς ἐγίνετο, ἐπαιρομένων τῶν ὑδάτων καταλλήλων, διὰ τὸ ἀποκεκλεῖσθαι αὐτοῖς τὴν διέξοδον. Ἀναπο λῶν οὖν, φησὶ, τῇ μνήμῃ τῆς τότε γενομένης τῷ λαῷ ἐπισκοπῆς τὴν χάριν, εἰκότως ἐπὶ τοῦ παρόντος τὴν ψυχὴν κατατήκομαι, μηδεμιᾶς τοιαύτης καὶ ἐφ' ἡμῶν γενομένης τοῦ Θεοῦ προνοίας. Οἱ μὲν γὰρ παραδόξως τὸν Ἰορδάνην διῆλθον, καὶ τὸ παρακείμενον ὄρος τὸ Ἀερμών·","english":"of your wonders, both those you showed us at the Jordan and those at Mount Hermon nearby, I will comfort myself. And he says this in a lofty sense: When I come to be in the Jordan, that is, when I am deemed worthy of holy baptism, at that time I will remember you through the word of confession; and I will remember Hermoniem, which is interpreted as the way of a lamp, since holy baptism opens the way of illumination. It seems to me that the meaning of what has been said has this sense, according to the literal text. After the death of Moses, when Joshua was leading the people into the land of promise, as the priests stepped into the Jordan carrying the ark on their shoulders, the Jordan, as the Scripture says, was filled up to its entire bank. And the waters coming down from above stood as one heap; and what was coming down went down into the sea of salt. And all the sons of Israel crossed through dry ground in the midst of the Jordan, the lower stream proceeding into the salt sea, while what came down from above was wondrously held back by the power of God and went backward; and indeed the streams of the Jordan poured out from the springs above, having no outlet, were heaped up and became one heap, the waters being raised correspondingly, because their outlet was shut off. Therefore, he says, recalling in memory the grace of the visitation that then came to the people, I am reasonably consumed in soul at the present time, since no such providence of God has occurred among us. For they crossed the Jordan wondrously, and the mountain of Hermon lying nearby;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"ἐπ' ἐμοῦ δὲ τοῦ ταῦτα λέ γοντος τοιοῦτον οὐδὲν πέπρακται. Ταῦτα τῶν αἰχμαλώτων τὰ ῥήματα. Ἄβυσσος ἄβυσσον ἐπικαλεῖται εἰς φωνὴν τῶν καταῤῥακτῶν σου. (, ) Ἄβυσσος δηλοῖ τὸ τῆς πολυπληθίας ἄπειρον· ἀντὶ τοῦ εἰπεῖν· Τὴν ἀλλήλων συμμαχίαν ἐπὶ τῇ καθ' ἡμῶν συγκαλοῦνται [ ἐγκαλ.] συνδρομῇ, διὰ τὸ τὴν συγχώρησιν τῆς ἐκεί νων συνδρομῆς [ ὁρμῆς] εἶναι διάβασιν· καταῤῥακτῶν γὰρ εἰκότως τὴν τοῦ Θεοῦ συγχώρησιν ὡς πρὸς τὰς ἀβύσσους ἐκάλεσεν. (, ) Οὐ μόνον τοῦ ἐν τῷ Ἰορδάνῃ γενομένου θαύματος ποιοῦνται μνήμην ἐπὶ σωτηρίᾳ τῶν ἐξ Ἰσραὴλ, ἀλλὰ καὶ ἑτέρων πάλιν θαυμάτων ποιοῦνται κατάλογον, τιθέντες ἐφεξῆς ἅπερ συνέβη γενέσθαι κατὰ καιρούς. Ἀλλόφυλοι μὲν γάρ ποτε κατεστρατεύοντο τῶν ἐξ Ἰσραὴλ εἰς Μασσηφάτ· γέγραπται γὰρ οὕτως ἐν ταῖς Βασιλείαις. Ὡς δὲ προσήγαγον εἰς μάχην, τὸν τοῦ πολέμου νόμον ἐξηρ τυμένοι, δεδιότες τὴν ἔφοδον οἱ ἐξ Ἰσραὴλ, προσῄεσαν τῷ θεσπεσίῳ Σαμουὴλ, καὶ τὰς ὑπέρ γε σφῶν αὐτῶν ποιεῖσθαι λιτὰς ἐλιπάρουν. Ὁ δὲ τέθυκεν ἄρνα γαλαθηνὸν, καὶ ὕδωρ ἐξέχεεν ἐπὶ τὴν γῆν, εἰς τύπον μυστηρίου τοῦ κατὰ Χριστόν. Καὶ τοιαύτης γενομένης ὑπὲρ αὐτῶν θυσίας, κατηνέχθη τῶν πολεμίων χάλαζα τοσαύτη, ὥστε σχεδὸν ἅπαντας οὐδενὸς αὐτοῖς ἀν θρώπου μαχομένου πεσεῖν. Ἔοικεν δὴ οὖν τὴν τῆς χαλάζης ἄσχετον φορὰν, ἄβυσσον ἐπ' ἀβύσσῳ τρέ χουσαν ὀνομάζειν· τὸ γὰρ ἐπικαλεῖται, ἀντὶ τοῦ ἐκκαλεῖταί [ ἀνακαλεῖται] φησιν. Ἀλλεπάλ ληλος γὰρ ἦν ἡ ταύτης φορὰ, καὶ ὥσπερ ἐξεκαλεῖτο τὴν δευτέραν ἡ πρώτη. Φωναὶ δὲ καταῤῥακτῶν αἱ τῆς χαλάζης καταφοραὶ νοηθεῖεν ἄν.","english":"But no such thing has been done in my case, who say these things. These are the words of the captives. Deep calls to deep at the voice of your cataracts. \"Deep\" signifies the boundlessness of the multitude; instead of saying: They summon one another's alliance for the assault against us, because the passing over of their assault is forgiveness; for reasonably he called God's forgiveness \"cataracts\" in relation to the deeps. Not only do they make mention of the wonder that took place at the Jordan for the salvation of those of Israel, but they also make a list of other wonders again, setting down in order the things that happened at various times. For the Philistines once campaigned against those of Israel at Massephat; for it is written thus in the Books of Kingdoms. And when they drew near for battle, having been drawn up according to the law of war, those of Israel, fearing the attack, approached the divine Samuel and begged him to make supplications on their behalf. And he sacrificed a suckling lamb and poured out water upon the ground, as a type of the mystery according to Christ. And when such a sacrifice had been made on their behalf, so great a hail was brought down upon the enemies that almost all fell, with no man fighting against them. It seems, then, that he calls the irresistible rush of the hail, running deep upon deep, \"deep\"; for \"calls,\" he says, is instead of \"summons forth.\" For its rush was successive, and as it were the first summoned the second. And the voices of the cataracts would be understood as the downpourings of the hail.","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":252,"ref":"p252","source":"Πάντες οἱ μετεωρισμοί σου καὶ τὰ κύματά σου ἐπ' ἐμὲ διῆλθον. (,, ) Εἶτ' εὐθὺς ἑτέρου διαμνημονεύουσι θαύματος· διῆλθον γὰρ διὰ τῆς Ἐρυθρᾶς θαλάσσης, τὴν τοῦ Φαραὼ φυγόντες μοχθηρίαν· καὶ οἷον ἐδόκουν μὲν οἱ τῶν κυμάτων μετεωρισμοὶ, τουτέστιν αἱ ὑψώσεις, φέρεσθαι κατ' αὐτῶν, ἀλλ' ἠδίκουν οὐδέν· τοῦτο οἶμαι, ἔστι τὸ, \"Πάντες οἱ μετεωρισμοί σου καὶ τὰ κύματά σου ἐπ' ἐμὲ διῆλθον·\" ἐπάγη γὰρ ὡσεὶ τεῖχος τὰ ὕδατα, καὶ ξηρὰ ἐφυλάχθη ἡ διάβασις. Ἡμέρας ἐντελεῖται Κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς ᾠδὴ αὐτῷ [ῃαρ. λεξτ. αὐτοῦ]. ( Κυρίλλου καὶ Θεοδωρήτου.) Καὶ μέντοι μεθ' ἡμέραν ὁ Θεὸς, τουτέστι φανερῶς καὶ οἱονεί πως ἐν φωτὶ, καθυπισχνεῖται τὸν ἔλεον διὰ φωνῆς ἁγίων· δηλοῖ δὲ αὐτὸν, τουτέστι\n\nκαθίστησιν ἐμφανῆ, καὶ εἰς πέρας ἄγει διὰ νυκτὸς, τουτέστι κατὰ τὸ ἀφανές. Ἴσως δὲ καὶ τὸ τάχος βούλεται εἰπεῖν τῆς τοῦ Θεοῦ βοηθείας. Ὥσπερ γὰρ βουληθεὶς κύ ματα πολεμίων ἐπήγαγές μοι, οὕτω βουληθεὶς ἀπαλ λάξαι με, ὀξυτάτην νεμεῖς τὴν ἐπικουρίαν, ὥστε ἅμα τῷ προστάξαι σε, μηδὲν κωλῦσαί με εὐχαριστῆσαί σοι, καὶ μηδὲν μέσον εἶναι τοῦ σοῦ προστάγματος καὶ τῆς ἀπολύσεως [ ἀπολαύσεως]. Τρίτον ἐπισυνάπτει τοῖς εἰρημένοις σημεῖον, ἡνίκα Ῥαψάκης πολιορκήσας τὴν Ἱερουσαλὴμ, τὸν τῶν ὅλων ὡς μὴ δυνάμενον αὐτοὺς σώζειν ἐβλασφήμει Θεὸν, ὅτε τῶν σὺν αὐτῷ διὰ μιᾶς νυκτὸς ὑπ' ἀγγέλου χιλιάδες ρπεʹ ἀνῄρηνται· τοῦ Θεοῦ τῇ πρὸ τῆς νυκτὸς ἡμέρᾳ τῷ Ἐζεκίᾳ προειρηκότος· \"Ὑπερασπιῶ ὑπὲρ τῆς πόλεως ταύτης δι' ἐμὲ καὶ διὰ Δαβὶδ τὸν παῖδά μου·\" ὡς ἐν ἡμέρᾳ μὲν γενέ σθαι τὴν ὑπόσχεσιν, ἐν νυκτὶ δὲ τὸ ἔργον.","english":"All your surgings and your waves passed over me. Then immediately they recall another wonder; for they passed through the Red Sea, fleeing the wickedness of Pharaoh; and as it seemed, the surgings of the waves—that is, their swellings—were borne against them, but they did them no harm. This, I think, is the meaning of \"All your surgings and your waves passed over me\": for the waters were congealed like a wall, and the crossing was kept dry. By day the Lord will command his mercy, and by night a song to him. And indeed by day God—that is, openly and, as it were, in the light—promises mercy through the voice of the saints; and he makes it clear—that is, he establishes it visibly—and brings it to completion by night, that is, in what is unseen. Perhaps he also means the swiftness of God's help. For just as, when you willed it, you brought the waves of enemies upon me, so when you willed to deliver me, you grant the most swift assistance, so that as soon as you command, nothing hinders me from giving thanks to you, and nothing stands between your command and the release. Third, he adds to what has been said a sign, when Rabshakeh, having besieged Jerusalem, blasphemed the God of all as though he could not save them, when of those with him, in a single night, a hundred and eighty-five thousand were slain by an angel; God having foretold to Hezekiah on the day before the night: \"I will shield this city for my sake and for the sake of David my servant\"; so that the promise came by day, but the deed by night.","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":253,"ref":"p253","source":"Ὃ δηλοῖ τὸ, \"Ἡμέρας ἐντελεῖται Κύριος τὸ ἔλεος αὐτοῦ, καὶ νυκτὸς δηλώσει.\" Ἐπὶ τοσαύτῃ τοίνυν προνοίᾳ Θεοῦ πῶς οὐκ ἄξιον ἀποθέσθαι τὴν λύπην, ἐπ' αὐτῷ θέμενον τὴν ἐλπίδα; Παρ' ἐμοὶ προσευχὴ τῷ Θεῷ τῆς ζωῆς μου. Ὁ δέ γε θεῖος Κύριλλος στί ζων εἰς τὸ, \"καὶ νυκτὸς ᾠδὴ αὐτῷ,\" εἶτα ἐπάγων τὸ, \"Παρ' ἐμοὶ προσευχὴ τῷ Θεῷ τῆς ζωῆς μου,\" οὕτως ἑρμηνεύει τὸν στίχον· ὅτι ὡς πιστὸς ἤδη ὁ ἀπόβλητος Ἰσραὴλ προσευχὴν ἔχειν ἐν ἑαυτῷ φησι τὴν ὑπέρ γε μόνης τῆς ἑαυτοῦ ζωῆς, καὶ μηδενὸς ἄλλου τῶν προσκαίρων. Ἢ ὅτι πάλαι μὲν κατὰ τὸν νόμον θυσίας ἐπηγγέλλοντο τῷ Θεῷ τὰς δι' αἱμάτων, μεταβαλούσης δὲ τῆς σκιᾶς εἰς ἀλήθειαν, τὴν ἑαυτῶν ζωὴν καθιε ροῦμεν αὐτῷ· κατὰ τὸ, \"Παραστήσατε τῷ Θεῷ τὰ σώματα ὑμῶν θυσίαν ζῶσαν ἁγίαν.\" Ἡ προσευχὴ τοίνυν ἐνταῦθα σημαίνει τὴν ὑπόσχεσιν· ὡς εἶναι τὸν νοῦν τοιοῦτον, ὅτι Παρ' ἐμοὶ τῷ Ἰσραὴλ ἡ τῆς ζωῆς μου εὐχὴ καὶ ἡ ὑπόσχεσις τῷ Θεῷ καθιέρωται. Εἶτα διδάσκει τῆς προσευχῆς τὰ ῥήματα. Ἐρῶ τῷ Θεῷ· Ἀντιλήπτωρ μου εἶ· διὰ τί μου ἐπελάθου; κ.τ.λ. Ἐπαναλαμβάνει πάλιν ὁ μεταγινώσκων λαὸς τὴν ἱκετηρίαν, ἐπὶ πλέον ἐκκαλούμενος εἰς ἔλεον τὸν Θεόν. Ἐγὼ μὲν γὰρ, φησὶν, οὐκ ἐπιλανθάνομαι τοὺς σοὺς εἰδὼς οἰκτιρμοὺς καὶ τὰς ἀποκειμένας ἐλπίδας· σὺ δὲ οὐκ οἶδα τίνος μου χάριν ἐπιλέλησαι. Λήθην δὲ ἐπὶ Θεοῦ μὴ πάθος εἶναι νόμιζε, ἀλλὰ τὴν ἐγκατάλειψιν. Ἡ γὰρ λήθη τὸ ἀνθρώπινον πάθος, μνήμης οὖσα ἀποβολὴ, θείας φύσεως οὐχ ἅπτεται· ἀπαθὲς γὰρ τὸ Θεῖον καὶ ἀμετάβλητον. Διὰ τοῦτο καὶ ἐρωτᾷ τὸ, \"Διὰ τί μου ἐπελάθου;\" Οὐδεὶς δὲ περὶ ἀκουσίου πάθους τῆς λήθης λέγει τὸ, Διὰ τί;","english":"This indicates the verse, \"By day the Lord will command his mercy, and by night it will be declared.\" With such great providence of God, then, how is it not right to set aside grief, having placed one's hope in him? \"My prayer is to the God of my life.\" But the divine Cyril, having come to the verse, \"and by night a song to him,\" then adding, \"My prayer is to the God of my life,\" interprets the verse thus: that Israel, now cast off, as already faithful, says that it has within itself a prayer for its own life alone, and for nothing else of the things that are temporary. Or that formerly, according to the law, they promised to God sacrifices made through blood, but when the shadow changed into truth, we dedicate our own life to him, according to the verse, \"Present your bodies to God as a living, holy sacrifice.\" Prayer, then, here signifies the promise, so that the meaning is this: that with me, Israel, the vow and promise of my life is dedicated to God. Then he teaches the words of the prayer. \"I will say to God: You are my helper; why have you forgotten me?\" and so on. The people who repent again take up the supplication, calling God further to mercy. For I, it says, do not forget, knowing your compassions and the hopes laid up; but you—I do not know for what reason you have forgotten me. Do not suppose that forgetfulness in God is a passion, but rather abandonment. For forgetfulness is a human passion, being a loss of memory, and does not touch the divine nature; for the Divine is impassible and unchanging. Therefore it also asks, \"Why have you forgotten me?\" But no one says \"Why?\" concerning an involuntary passion of forgetfulness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"ἀλλ' ἑκούσιον λήθην παρίστησι τὴν περὶ ἄνθρωπον ἀφρον τιστίαν, τὸν τῆς παρὰ Θεοῦ ἀνάξιον ἐπιμελείας. Ἐν τῷ καταθλᾶσθαι τὰ ὀστᾶ μου, ὠνείδισάν με οἱ θλίβοντές με. Ἐχθρῶν δὲ διαμνημονεύσας, διαβάλλει μὲν αὐτῶν τὸ ἀνήμερον καὶ ἀνηλεές· Συνέθλων γὰρ τὰ ὀστᾶ μου, φησὶν, τουτέστιν ἀφορήτως ἐπεπήδων, καὶ ἀδεῶς ἐναλλόμενοι πᾶσαν ἐπῆγον συντριβήν. Ἀλλ' ἦν μοι τοῦτο δυσφορητότερον τὸ κατονειδίζεσθαι παρ' αὐτῶν, ἀεὶ κεκραγότων· Ποῦ ἐστιν ὁ Θεός σου; ὅπερ ἐστὶ, Τίς δὴ ἄρα σε τῶν διωγμῶν ἐξαρπάσει; ποῦ δὲ καὶ ὁ πάλαι βοηθεῖν ὑπισχνούμενος, ἐφ' ᾧ πᾶσαν ἔθου τὴν ἐλπίδα; Οὐκ ἀνεκτὴ γὰρ τοῖς ἁγίοις ἡ κατὰ Θεοῦ γλωσσαλγία. Ἵνα τί περίλυπος εἷ, ἡ ψυχή μου, καὶ ἵνα τί συνταράσσεις με; Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ, κ.τ.λ. ( Κυρίλλου καὶ Θεοδωρήτου.) Ἴδιον τῶν πασχόντων τὸ συνεχεῖς λογισμοὺς στρέφειν ἐν ἑαυτοῖς, ποτὲ μὲν ἀπογνώσεως, ποτὲ δὲ ἐλπίδος. Τοῦτο κἀνταῦθα ὅ τε μεταγινώσκων ὁ Ἰσραὴλ, ὅ τε αἰχμάλωτος ποιεῖ· ἱκανῶς γὰρ τῇ συμφορᾷ ἑκάτερος ἐπι δακρύσας, πάλιν τῇ ἑαυτοῦ ψυχῇ ἐγκελεύεται μὴ κατατήκεσθαι τῇ λύπῃ μηδὲ ταράττεσθαι, ἀλλ' ἐλπίδα τὸν Θεὸν τίθεσθαι, καὶ αὐτῷ εὐχαριστεῖν· ὅστις δού λου μορφὴν ἀναλαβὼν, σωτηρία γέγονε τοῦ ἡμετέρου προσώπου, τουτέστι τοῦ κάλλους τῆς εἰρήνης ἣν ἐρυ πώσαμεν.– Εἶτα πάλιν εἰς εὐθυμίαν ἀναβιβάζων τὴν ἑαυτοῦ ψυχὴν, καὶ [οὐκ] ἐῶν εἰς ἅπαν ταῖς δυσθυμίαις καταμαραίνεσθαι, βλέπει σοφῶς εἰς ἐλπίδα τὴν παρὰ Θεῷ, καὶ δὴ καί φησιν· \"Ἵνα τί περίλυπος εἶ, ἡ ψυχή μου; καὶ ἵνα τί","english":"But it presents a voluntary forgetfulness—the senselessness concerning man, who is unworthy of God's care. \"When my bones were crushed, those who afflict me reproached me.\" And having made mention of his enemies, he exposes their savagery and ruthlessness; for \"they crushed my bones,\" he says—that is, they assailed me unbearably, and leaping upon me without fear, they brought every kind of crushing upon me. But this was more grievous to me—to be reproached by them, who were always crying out: \"Where is your God?\" which means: Who then will snatch you from these persecutions? And where is he who long ago promised to help, in whom you placed all your hope? For the railing against God is intolerable to the saints. \"Why are you deeply grieved, my soul, and why do you trouble me? Hope in God, for I will give thanks to him,\" etc. (Of Cyril and Theodoret.) It is characteristic of those who suffer to turn over continual thoughts within themselves—sometimes of despair, sometimes of hope. This is what Israel, repenting, does here, and what the captive does as well; for each, having wept sufficiently over his calamity, again commands his own soul not to waste away in grief nor to be troubled, but to place his hope in God and give thanks to him—who, having taken the form of a servant, became the salvation of our person, that is, of the beauty of the peace which we had guarded. Then again, lifting up his own soul to cheerfulness and not allowing it to be wholly withered away by despondencies, he looks wisely to the hope that is with God, and indeed says: \"Why are you deeply grieved, my soul? And why","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":255,"ref":"p255","source":"συνταράσσεις με· Ἔλπισον ἐπὶ τὸν Θεὸν, ὅτι ἐξομολογήσομαι αὐτῷ· ἡ σωτηρία τοῦ προσώπου μου ὁ Θεός μου.\" Τούτων δὲ τὴν ἑρμηνείαν φθάσαντες εἰρήκαμεν.\n\nΨΑΛΜΟΣ ΜΒʹ.\n\nΨαλμὸς τῷ Δαβίδ. (, ) Κύριλ λος ὁ θεῖός φησιν, ὡς ἐν μὲν τῷ πρὸ τούτου ψαλμῷ τὸ τοῦ Ἰσραὴλ εἰσεκομίσθη πρόσωπον, οἷα δὴ τὴν κλῆσιν ἑαυτοῦ τὴν ἐν ἐσχάτοις καιροῖς εἰδὸς, καὶ δε διψηκὸς δὲ οὕτω τὸ προσοικειοῦσθαι λοιπὸν διὰ πίστεως τῷ Θεῷ· ἐν δέ γε τῷ προκειμένῳ ψαλμῷ τὸ τῆς τῶν ἐθνῶν πληθύος εἰσκομίζεται πρόσωπον, σω θῆναι παρακαλούντων διὰ πίστεως τῆς εἰς Χριστόν. Βούλονται δὲ καὶ βασανισθῆναι τὴν αἰτίαν ὑφ' ἧς διολώλασιν· αὕτη δὲ ἦν ἡ τοῦ διαβόλου σκαιότης, καὶ ᾑ τῶν ἀκαθάρτων πνευμάτων πλεονεξία· τούτους γὰρ καὶ ἀνόσιον ἔθνος ὀνομάζουσιν· ἢ τάχα που καὶ τοὺς τῆς ἐκείνων ἀνοσιότητος ὑπουργοὺς, τοὺς Ἑλλήνων φημὶ λογάδας καὶ ποιητάς· τούτους δὲ καὶ ἀδίκους καὶ δο λίους ὀνομάζουσιν, ὡς ἀπαταιῶνας καὶ ψεύστας. Φησὶ γάρ· Κρῖνόν μοι, ὁ Θεὸς, καὶ δίκασον τὴν δίκην μου ἐξ ἔθνους οὐχ ὁσίου, κ.τ.λ. Σὺ, φησὶν, αὐτὸς γενοῦ μοι κριτὴς, Κύριε, ὁ μὴ ἐξ ἀκροάσεως δικάζων, ἀλλ' ἐξ ἐπιστήμης τὸ δίκαιον ἐπιφέρων, καὶ τῆς τοῦ Σατανᾶ πλεον εξίας καὶ τῶν ἀλλοτρίων [νυμ ἄλλων?] δαιμόνων ἀπάλλαξον. Ἄνθρωπον γὰρ τὸν διάβολον καὶ Ἡσαΐας ὀνομάζει λέγων· Αἰγύπτιον ἄνθρωπον, καὶ οὐ Θεὸν εἶπον βοηθῆσαι αὐτοῖς. Ὅτι σὺ εἶ, ὁ Θεὸς, κραταίωμά μου, κ.τ.λ. (, ) Καὶ οἱ ἐκ περι τομῆς μεταγινώσκοντες, κραταίωμα ἑαυτῶν τὸν Θεὸν ἐπιγράφονται· καὶ οἱ ἐξ ἐθνῶν πιστεύσαντες, τοῦτον ἰσχὺν ἑαυτῶν τίθενται·","english":"You trouble me. \"Hope in God, for I will give thanks to him; the salvation of my face is my God.\" But we have already stated the interpretation of these things.\n\nPSALM 42.\n\nA psalm of David. The divine Cyril says that in the psalm before this one the person of Israel was introduced, as one who indeed knew his calling in the last times, and who thus thirsted to be joined thereafter to God through faith; but in the present psalm the person of the multitude of the nations is introduced, entreating to be saved through faith in Christ. And they wish also to be tormented by the cause through which they were destroyed; and this was the perversity of the devil, and the greed of the unclean spirits; for these they also name an unholy nation; or perhaps also the servants of their unholiness, I mean the picked men and poets of the Greeks; these they also name unjust and deceitful, as deceivers and liars. For he says: \"Judge me, O God, and plead my cause against an unholy nation,\" and so on. You yourself, he says, become my judge, Lord, you who do not judge from hearsay, but bring forth the just verdict from knowledge, and deliver me from the greed of Satan and from the alien demons. For Isaiah also names the devil a man, saying: \"An Egyptian man, and not God, to help them.\" \"For you are, O God, my strength,\" and so on. And those of the circumcision who repent inscribe God as their strength; and those of the nations who have believed set him as their might.","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":256,"ref":"p256","source":"καὶ οἱ αἰχμάλωτοι παρ' ἄλλου λυτρωθῆναι οὐκ ἐλπίζουσιν. Ὅτ' ἂν δὲ οἱ μὴ πιστεύ σαντες Θεῷ λέγωσιν, ὅτι Σὺ εἶ, ὁ Θεὸς, κραταίωμά μου, φαμὲν ὅτι Θεός ἐστιν τῶν ὄλων δημιουργὸς, καὶ πάντα πρὸς τὸ εὖ εἶναι συνέχων· αὐτὸς κραταίωμα τῶν ὅλων, κατά γε τὴν ἐν ἀρχῇ τῇ κοινῇ φύσει δοθεῖσαν χάριν. Εἰ δὲ προσκεκρούκασίν τινες, ὄλισθον ὑπομείναντες προαιρετικὸν, καὶ μακρὰν γε γόνασι Θεοῦ, διά τε τῆς ἁμαρτίας, καὶ προσέτι τοῦ λατρεῦσαι παρ' αὐτὸν τῇ κτίσει.. οὐδὲν [κωλύει] κραταίωμα καὶ αὐτὸν εἶναι λέγειν τὸν Θεόν. Ἀλλ' ἐξώσθησαν διὰ τὴν μεταξὺ χωρήσασαν ἁμαρτίαν, καταθλίβοντος καὶ ἐγκειμένου τοῦ Σατανᾶ, καὶ σκυθρωπάζειν παρασκευάζοντος διὰ προσδοκίαν. Πῶς γὰρ ἦν ἔχειν δύνασθαι τὸ χρῆναι δὴ χαίρειν τοῖς ὅσον οὐδέπω κολασθησομένοις διὰ τὴν ἁμαρτίαν; Ἵνα τί ἀπώσω με, κ.τ.λ. Οἱ τῆς ἐν Χριστῷ ἐπιθυμοῦντες κλή σεως, ἐπιταχύνουσι ταύτην, καὶ τὴν τοῦ Θεοῦ ἀπο στροφὴν λυθῆναι παρακαλοῦσιν, ἵνα μὴ ἐπὶ πλέον ἐκθλίβῃ αὐτοὺς ὁ Σατανᾶς. Καὶ οἱ δορυάλωτοι εἰδότες ὡς παρὰ Θεοῦ ἦν αὐτοῖς τὸ κρατεῖν, εἰκότως ἀπωσμὸν Θεοῦ τὸ κρατεῖσθαι ὀνομάζουσι. Τὸ δὲ, ἵνα τί; οὐχ ὡς ἐγκαλοῦντες ἢ ἀποδυσπετοῦντες λέγουσιν, ἀλλ' ὡς τῆς κακοπαθείας πέρας ἔχειν ὀφειλούσης διὰ τὸν ἔλεον. Ἵνα τί γὰρ, φασὶ, Κύριε, τὸ σὸν οὐκ ἐπιτε λεῖται, ὅπερ ἐστὶν ὁ ἔλεος, ἀλλὰ τὸ ἐξ ἡμῶν πλεον έξει; Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου. Ἐναργῶς γὰρ ἐν τούτοις τὸν διὰ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ κατασημαίνουσι φωτισμόν. Τοῦτο γὰρ καὶ πάλαι Θεὸς διὰ φωνῆς Ἡσαΐου καθυπισχνεῖται λέγων·","english":"And the captives do not hope to be ransomed by another. But when those who have not believed in God say, \"You are my God, my strength,\" we say that God is the Creator of all things, and holds all things together for their well-being; he himself is the strength of all things, at least according to the grace given in the beginning to the common nature. But if some have stumbled, having undergone a voluntary slip, and have come far from God, both through sin and further through serving the creation instead of him, nothing prevents us from saying that God himself is also their strength. But they were driven out because of the sin that came in between, with Satan oppressing and pressing upon them, and making them sullen in expectation. For how could they be able to rejoice, when they were about to be punished for their sin at any moment? \"Why have you rejected me,\" etc. Those who long for the calling in Christ hasten it, and beseech that God's turning away be undone, so that Satan may not crush them further. And the captives of war, knowing that their power to prevail was from God, reasonably call being overpowered a rejection by God. And the \"why\" they say not as accusing or despairing, but as those who ought to have an end to their suffering through mercy. For why, they say, Lord, is your mercy not being fulfilled, but what is from us prevails? \"Send forth your light and your truth.\" For in these words they clearly signify the illumination that comes through Christ, the Savior of us all. For God long ago promised this also through the voice of Isaiah, saying:","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":257,"ref":"p257","source":"\"Ποιήσω αὐτοῖς τὸ σκότος εἰς φῶς, καὶ πάντα τὰ σκολιὰ εἰς εὐθεῖαν.\" Καὶ πρὸς αὐτὸν λέγεται τὸν Υἱόν· Ἰδοὺ δέδωκά σε εἰς διαθήκην, γενοῦ εἰς φῶς ἐθνῶν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν.\" Ἱκετεύουσι δὴ τὸν ἐν τοῖς οὐ ρανοῖς Θεὸν καὶ Πατέρα, τὸ ἴδιον αὐτοῖς ἀποστεῖλαι φῶς, τουτέστι τὸν ἐκ τῆς οὐσίας αὐτοῦ θεοπρεπῶς ἀπαστράψαντα Λόγον, ὃν δὴ καὶ ἀλήθειαν ὀνομάζουσιν, ἀντιδιαστέλλοντες τοῖς ψευδωνύμοις θεοῖς. Καὶ γὰρ ἦν ἀκόλουθον, ἀποπηδῶντας αὐτοὺς τῆς ἀρχαίας ἀπάτης, καὶ πρὸς τὸ φῶς τρέχοντας τὸ\n\nἀληθινὸν, ταῖς τοιαύ ταις κεχρῆσθαι φωναῖς. Καὶ αὐτὸς δὲ περὶ ἑαυτοῦ φησιν ὁ Χριστός· \"Ἐγώ εἰμι τὸ φῶς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή.\" Οὐχ ἕτερον δὲ τὸ φῶς τῆς ἀληθείας κατ' οὐσίαν (ἀμφότερα γάρ ἐστιν ὁ τοῦ Θεοῦ Υἱὸς), ἀλλ' ἐπινοίᾳ μόνῃ· καθ' ὃ γὰρ σκιᾶς καὶ ψεύδους ἐλευθε ροῖ, ἀλήθεια· καθ' ὃ δὲ πλάνης καὶ ἀγνοίας, φῶς ἐστιν. Ἀποσταλῆναι μέντοι αἰτοῦσι τὸ φῶς καὶ τὴν ἀλήθειαν, ὡς μὴ ἔχοντες ταῦτα δηλαδή. Οἱ δὲ αἰχμάλωτοι ὡς ἐν σκότει ταῖς συμφοραῖς διάγοντες καὶ ταῖς θλίψεσι, τὴν τούτων ἀπαλλαγὴν φῶς ὀνομά ζουσι, καὶ τὴν ἀληθινὴν καὶ βεβαίαν τοῦ Θεοῦ ἀντί ληψιν. Αὐτά με ὡδήγησαν, καὶ ἤγαγόν με εἰς ὄρος ἄγιόν σου καὶ εἰς τὰ σκηνώματά σου. (, ) Τὸ, ὡδήγησαν, φασὶν ἀντὶ τοῦ, ὁδηγήσουσιν, χρόνον ἀντὶ χρόνου λαβόντες. Οὐ γὰρ ὡς ἤδη τοῦ θείου φωτὸς ἐν μεθέξει γεγονότες, καὶ τῆς ἀληθείας ἐπιδραξάμενοι, δι' αὐτῶν ὁδηγεῖσθαι διατείνονται, ἐκεῖνο δὲ μᾶλλον ὡς εἰ ἐν μεθέξει γένοιντο φωτός τε καὶ ἀληθείας, ὁδηγηθήσονται εἰς τὸ ὄρος τὸ ἅγιον αὐτοῦ καὶ εἰς τὰ σκηνώματα αὐτοῦ.","english":"I will make darkness into light for them, and all crooked things into a straight way.\" And it is said to the Son himself: \"Behold, I have given you as a covenant, to become a light for the nations, to open the eyes of the blind.\" So they entreat God and Father in the heavens to send down to them his own light, that is, the Word who shone forth from his own essence in a manner befitting God, whom they also name truth, contrasting him with the falsely named gods. For it was fitting that they, leaping away from the ancient deception and running toward the true light, should use such words as these. And Christ himself says concerning himself: \"I am the light, and the truth, and the life.\" And the light is not other than the truth in essence (for both are the Son of God), but only in conception; for insofar as he frees from shadow and falsehood, he is truth; and insofar as he frees from error and ignorance, he is light. However, they ask that the light and the truth be sent, evidently as not having these things. But the captives, living as in darkness amid calamities and afflictions, call their release from these things light, and the true and firm help of God. They guided me, and brought me to your holy mountain and to your tabernacles. The word \"they guided,\" they say, stands for \"they will guide,\" taking one tense for another. For it is not as though they had already come to be partakers of the divine light and had laid hold of the truth that they insist on being guided by them, but rather as if they had come to be partakers of light and truth, they will be guided to his holy mountain and to his tabernacles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Ὅτι δὲ χρόνος ἀντὶ τοῦ χρόνου παρελήφθη, διδάξειεν ἂν εὐκόλως ἡ τῶν ἐφεξῆς στίχων ἀπόδοσις. Οἱ αὐτοὶ γάρ φασιν, ὅτι Καὶ εἰσελεύσομαι πρὸς τὸ θυσιαστή ριον τοῦ Θεοῦ, καὶ ἐξομολογήσομαί σοι. Ὁ δὲ νοῦς οὖτος· Ἐξαπόστειλον τὸ φῶς σου καὶ τὴν ἀλήθειάν σου, ἅτινα ὀδηγήσει με καὶ ἄξει με εἰς τὸ οὐράνιον ὄρος καὶ τὰ ἐν αὐτῷ σκηνώματα. Ἢ ὄρος ἅγιον Ἐκκλησίαν νοοῦμεν· οὕτω γὰρ αὐτὴν ὀνομάζειν ἔθος τοῖς ἁγίοις προφήταις, ἅτε δὴ καὶ ὑψοῦ κειμένην νοη τῶς, καὶ χθαμαλὸν ἔχουσαν οὐδέν. Ἡ γὰρ τῶν εἰς Χριστὸν πιστευσάντων πληθὺς οὐκ ἀξιοῖ φρονεῖν τὰ ἐπὶ τῆς γῆς, ἀλλ' ἐν οὐρανοῖς πολιτεύεται. κἂν ἐπὶ γῆς περιπατῇ. Καὶ εἰσελεύσομαι πρὸς τὸ θυσιαστήριον τοῦ Θεοῦ. (, ) Εἰ δὲ καὶ ἐκ τοῦ ἐξ ἐθνῶν εἴη προσώπου, προσεπάγουσι τοῖς ἄλλοις καὶ ταῦτα, ὡς οὔπω μὲν εἰσελάσαντες εἰς τὸ θυσιαστή ριον τοῦ Θεοῦ, εἰσελευσόμενοι δὲ κατὰ τὸν τῆς κλή σεως καιρὸν εἰς τὸ θεῖον καὶ πάναγνον τοῦ Σωτῆρος θυσιαστήριον, τουτέστι τὴν Ἐκκλησίαν, ἐν ᾗ τὴν ἁγίαν καὶ καθαρωτάτην καὶ ἀναίμακτον τελοῦμεν λατρείαν· καὶ ἀντὶ τοῦ λεπτοῦ καὶ συνθέτου θυμιάματος, προσ κομίζομεν τῷ Θεῷ τὰς δοξολογίας, οἷάπερ κιθάρᾳ χρώμενοι. Καὶ τὸν ἐκ τοῦ πράγματος δὲ καρπὸν, ὡς εὖ εἰδότες ὅποι ἔσται, φασὶ πρὸς τὸν Θεὸν τὸν εὐφραίνοντα τὴν νεότητά μου. Νεότητα δὲ οὐ σωματικὴν ἐν τούτοις νοοῦμεν, νοητὴν δὲ μᾶλλον, τὴν ὡς ἔν γε φημὶ, ἀνακαινώσει τοῦ νοὸς παρὰ Θεοῦ τελουμένην. Ἐκδύσασθε γὰρ, φησὶ, τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, καὶ ἐνδύσασθε τὸν νέον τὸν κατὰ Θεὸν κτισθέντα ἐν ὁσιό τητι καὶ δικαιοσύνῃ.","english":"That time is taken for \"time\" the rendering of the following verses will easily teach. For the same persons say, \"And I will go in to the altar of God, and I will give thanks to you.\" And the sense is this: \"Send out your light and your truth, which will guide me and lead me to the heavenly mountain and the tabernacles in it.\" Or we understand the holy mountain as the Church; for it is customary for the holy prophets thus to name her, inasmuch as she is set on high in a spiritual sense and has nothing lowly. For the multitude of those who have believed in Christ does not deign to think the things upon the earth, but conducts its life in the heavens, even if it walks upon the earth. \"And I will go in to the altar of God.\" But if it be also from the person of the Gentiles, they add these things to the others as well, as not yet having entered into the altar of God, but destined to enter at the time of the calling into the divine and all-holy altar of the Savior, that is, the Church, in which we perform the holy and most pure and bloodless worship; and instead of the fine and compounded incense, we offer to God the doxologies, as it were using a lyre. And the fruit from the matter, as those who well know where it will be, they speak to God who makes my youth glad. But by \"youth\" in these things we do not understand bodily youth, but rather spiritual, that which, as I say, is accomplished by God in the renewal of the mind. For \"put off,\" he says, \"the old man which is corrupted according to the desires of deceit, and put on the new man which was created according to God in holiness and righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Περὶ οὗ καὶ ὁ Ψάλλων φησίν· \"Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου,\" καθ' ἣν εὐφραίνεταί τις τὰ τῆς εὐσεβείας ἔργα πληρῶν. Ἐξομολογήσομαί σοι ἐν κιθάρᾳ, κ.τ.λ. ( Κυρίλλου καὶ Ἀθανασίου.) Κιθάραν τὸ σῶμα λέγει, δι' οὗ πέφυκεν ὁ νοῦς ἀνακρούεσθαι, καθάπερ διὰ χορδῶν τῶν αἰσθητηρίων μελῳδίαν ἀνα πεμπομένων Θεῷ. Δηλοῖ δὲ ἡ κιθάρα καὶ τὴν νέκρωσιν τοῦ σώματος, καὶ τὴν συμφωνίαν τῶν ἀρετῶν· τὴν μὲν γὰρ νέκρωσιν αἱ νευραὶ, τὴν δὲ συμφωνίαν αἱ ἁρμονίαι αἰνίττονται. Δέδειχε δὲ τὴν μὲν φαιδρό τητα τῇ τῆς κιθάρας προσθήκῃ, τὴν δὲ ἀγάπην ἐν τῇ προσφωνήσει τῇ δὶς ἐπαναλαμβανομένῃ· \"Ὁ Θεὸς γὰρ, φησὶν, ὁ Θεός μου,\" ἵνα μάθῃς ὅτι τὸν ἐπὶ πάντων Θεὸν, τοῦτον ἐξαίρετον Θεὸν διὰ ζῆλον καὶ πίστιν οἱ ἐκ περιτομῆς μεταγινώσκοντες, καὶ οἱ ἐξ ἐθνῶν πιστεύοντες ἐπιγράφονται· οἷς καὶ ἡ πνευμα τικὴ νεότης εὐφραίνεται, ἀντικειμένως ἔχουσα πρὸς τὸν παλαιὸν ἄνθρωπον. Μόνος γὰρ ὁ πνεύματι καὶ φρονήματι νεάζων, συγγενῶς τῷ καινῷ ἀνθρώπῳ καὶ τῇ καινότητι τοῦ πνεύματος, εἴσεισι πρὸς τὸν Θεὸν, τὸν εὐφραίνοντα τὴν τοιαύτην νεότητα. Ἔλπισον ἐπὶ τὸν Θεόν. Ἀντὶ τοῦ ἔλπισον, ἀνάμεινον εἶπεν ὁ Σύμμαχος. Οὕτω γάρ σοι λέγειν ἐξέσται. \"Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχε μοι.\" Καὶ, \"Ἡ ἐλπὶς δὲ οὐ καταισχύνει.\" Τί δὲ","english":"Concerning which the Psalmist also says: \"Your youth will be renewed like the eagle's,\" in accordance with which one rejoices as he fulfills the works of piety. I will give thanks to you on the lyre, etc. (Of Cyril and Athanasius.) He calls the body a lyre, through which the mind is naturally stirred to sound, as though through strings—the senses—sending up melody to God. The lyre also signifies the mortification of the body and the harmony of the virtues; for the sinews hint at the mortification, and the harmonies at the concord. And he has shown cheerfulness by the addition of the lyre, and love in the address repeated twice: \"For God, he says, my God,\" so that you may learn that the God over all—this God they take as their own in a special way, through zeal and faith—both those from the circumcision who come to repentance and those from the Gentiles who believe; and for them the spiritual youth rejoices, which stands in opposition to the old man. For only the one who is young in spirit and mind, akin to the new man and to the newness of the spirit, will enter in to God, who makes such youth glad. Hope in God. Instead of \"hope,\" Symmachus said \"wait.\" For thus it will be permitted you to say: \"Waiting, I waited for the Lord, and he attended to me.\" And, \"Hope does not put to shame.\" But why","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"δεῖ καὶ λυ πεῖσθαι, ἀγαθῶν τοιούτων ἐλπιζομένων; Ἔτι γὰρ μικρὸν ὅσον, καὶ ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ, ὅς ἐστι φῶς καὶ ἀλήθεια.\n\nΨΑΛΜΟΣ ΜΓʹ.\n\nΕἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν. Τῆς αὐτῆς οὔσης προγραφῆς τῆς τοῦ τεσσαρακοστοῦ πρώτου ψαλμοῦ, καὶ τὸν ἴσον περιεχούσης τῇ πρώτῃ λόγον, ὁποῖός τις ἄρα ἐστὶν ὁ τῶν ψαλλόντων σκοπὸς, εἰπεῖν ἀναγκαῖον. Περιθήσομεν τοίνυν αὐτοῖς τὸ πρόσωπον τῶν ἀμέμπτως ἐν νόμῳ πολιτευσαμένων, καὶ κατωρθωκότων εὖ μάλα τῆς ἐπαινουμένης τὸ τηνικάδε πολιτείας τὰ αὐχή ματα· ὁποῖός τις ἦν ὁ θεσπέσιος Παῦλος γράφων, ὅτι γέγονεν ἄμεμπτος κατὰ δικαιοσύνην τὴν ἐν νόμῳ. Εἰσὶ δὲ οἷς ἄμεινον εἶναι φαίνεται τὰ ῥηθέντα κατὰ τὴν πρώτην ἔκδοσιν, φημὶ δὴ ὑπὸ Εὐσεβίου τοῦ Και σαρείας. Οὐκοῦν πρέποι ἂν φέρεσθαι τὸν ψαλμὸν ἢ ἐκ προσώπου τῶν ἁγίων προφητῶν, ἤγουν παρὰ τῶν ἀδιαβλήτως τὴν ἐν νόμῳ λατρείαν κατωρθω κότων. Καὶ κατεφύτευσας αὐτούς. (, ) Ὡς ἐπὶ ἀμπέλου δὲ τὸ κατεφυτεύθησαν λέλεκται· ἄμπελος γὰρ εὐκληματοῦσα ὁ Ἰσραήλ. Καὶ ἄμπελον ἐξ Αἰγύπτου μετῆρας, ἐκάκωσας λαοὺς, καὶ ἐξέβαλες αὐτούς. Ἡ δεξιά σου, καὶ ὁ βραχίων σου, καὶ ὁ φωτι σμὸς τοῦ προσώπου σου. (, ) Προστιθέντες, φησὶν, ὅτι \"καὶ ὁ φωτισμὸς τοῦ προσώπου σου,\" τῆς τοῦ ἁγίου Πνεύματος ἐνεργείας, κατὰ τὸ εἰκὸς, διαμέ μνηνται. Πρόσωπον μὲν γὰρ τοῦ Θεοῦ καὶ Πατρός ἐστιν ὁ Υἱὸς, εἰκὼν ἀπαράλλακτος ὑπάρχων αὐτοῦ, καὶ τῆς ὑποστάσεως χαρακτήρ.","english":"Must one not also grieve, when such good things are hoped for? For yet a little while, and he who is coming will come and will not delay, who is light and truth.\n\nPSALM 43.\n\nFor the end, for the sons of Korah, for understanding. Since the superscription is the same as that of the forty-first psalm, and contains the same sense as the first, it is necessary to say what sort of aim the singers have. We shall therefore assign to them the person of those who have lived blamelessly in the law, and have very well set right the boasts of the citizenship that was praised at that time—such a one as the inspired Paul was, when he wrote that he had become blameless according to the righteousness that is in the law. There are some to whom the things said in the first edition—I mean by Eusebius of Caesarea—seem better. So it would be fitting for the psalm to be understood either from the person of the holy prophets, or from those who have blamelessly set right the worship in the law. And you planted them. The word \"they were planted\" is spoken as of a vine; for Israel was a vine flourishing with branches. And you brought a vine out of Egypt; you afflicted peoples, and you cast them out. Your right hand, and your arm, and the illumination of your face. Adding, he says, that \"and the illumination of your face,\" they make mention, as is likely, of the activity of the Holy Spirit. For the face of God the Father is the Son, being his unaltered image and the express character of his substance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Φωτισμός γε μὴν ὁ ἐξ αὐτοῦ πεμπόμενος εἰς νοῦν καὶ καρδίαν τῶν κα λουμένων εἰς ἀπολύτρωσιν, ἡ διὰ τοῦ ἁγίου Πνεύμα τος σύνεσις Θεῷ προσάγουσα τοὺς φωτιζομένους, Οὐκοῦν ἐνηργῆσθαί φασιν τήν τε λύτρωσιν Ἰσραὴλ, καὶ μὴν καὶ τὸ κατισχύσαι τῶν ἐθνῶν αὐτοὺς, ὡς ἐκ Θεοῦ Πατρὸς διὰ τῆς πανσθενοῦς αὐτοῦ χειρὸς, ἤτοι βραχίονος, τουτέστι τοῦ Υἱοῦ, καὶ ὡς ἔν γε φωτισμῷ τῷ διὰ τοῦ ἁγίου Πνεύματος. Τὸν αὐτὸν δὲ Σωτῆρα, Λόγον τὸν ἐν ἀρχῇ πρὸς τὸν Θεὸν ὄντα, διαφόροις ἐπινοίαις χεῖρα τοῦ Θεοῦ καὶ δεξιὰν καὶ βραχίονα ὀνομάζουσιν αἱ θεῖαι Γραφαὶ, ὡς καὶ σοφίαν Θεοῦ καὶ δικαιοσύνην καὶ ἁγιασμὸν καὶ δύναμιν· ὡς ὀνό ματα εἶναι διάφορα καθ' ἑνὸς ὑποκειμένου. Ἡσαΐας γοῦν φησι· \"Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;\" Δαβὶδ δὲ αὐτὸν ἐνταῦθα οὐ μόνον βραχίονα, ἀλλὰ καὶ δεξιὰν χεῖρα ὀνομάζει. Πρὸς δὲ διάνοιαν, τοῦ Ἰσραὴλ ἐκβεβλημένου μετὰ τὸ προδοῦναι τὸν Σωτῆρα, ἡμεῖς οἱ ἀπὸ τῶν ἐθνῶν κατηχήσει θείᾳ ταῖς θείαις Γραφαῖς ἐνεφυτεύθημεν. Καὶ ὁ βραχίων ἡμῶν καὶ ἡ ἐργασία οὐκ ἔσωσεν ἡμᾶς, χάριτι δὲ τὴν σωτηρίαν ἐσχήκα μεν. Οὐ γὰρ ἐξ ἔργων, ἀλλ' ἐκ πίστεως τῆς εἰς Χριστὸν ἐδικαιώθημεν. Σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ Θεός μου, ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακώ Σύμμαχος· \"Σὺ εἶ βασιλεύς μου, ὁ Θεός· ἔντειλαι περὶ τῆς σωτηρίας Ἰακώ \" Ταῦτα δὲ τοῖς ἐν τῷ λαῷ κατορθοῦσι καὶ τοῖς προ φήταις ἁρμόσει, μὴ οἰκείᾳ σώζεσθαι ὁμολογοῦσι δυνάμει. Νοήσεις δὲ καὶ οὔτως· ἐοίκασιν ὁμολογεῖν διὰ τοῦ, \"Σὺ εἶ αὐτὸς ὁ βασιλεύς μου καὶ ὁ Θεός μου,\" ὅτι ἀεὶ καὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχεις.","english":"The illumination sent from him into the mind and heart of those called to redemption, the understanding through the Holy Spirit that brings those who are enlightened near to God. Therefore they say that the redemption of Israel has been accomplished, and indeed also that they prevailed over the nations, as from God the Father through his almighty hand, that is, his arm—which is the Son—and as in the illumination through the Holy Spirit. The divine Scriptures name the same Savior, the Word who in the beginning was with God, by various conceptions: hand of God, right hand, and arm, as also wisdom of God, righteousness, sanctification, and power—so that these are different names for one subject. Isaiah, for instance, says: \"Lord, who has believed our report? And to whom has the arm of the Lord been revealed?\" And David here names him not only arm but also right hand. As for the meaning: when Israel was cast out after betraying the Savior, we who are from the nations were planted into the divine Scriptures by divine instruction. And our arm and our labor did not save us, but we have obtained salvation by grace. For we were justified not by works but by faith in Christ. You are himself my king and my God, who commands the salvations of Jacob. Symmachus: \"You are my king, O God; command concerning the salvation of Jacob.\" These things will fit those among the people who set things right and the prophets, who confess that they are not saved by their own power. You will also understand it thus: they seem to confess through the words \"You are himself my king and my God\" that you are always and in the same respects and in the same way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Οὐκοῦν ὁπότε, φησὶν, ἐπίκουρος τῶν ἐξ Ἰσραὴλ ὁ παναλκὴς καὶ ἀνίκητος, καὶ οὐκ ἔστιν ἡμᾶς ὑποπτεῦσαι τὴν αὐτοῦ ἐξατονῆσαι δύναμιν, λείπεται λοιπὸν οὐδὲν ἕτερον ἐννοεῖν, πλὴν ὅτι προσκεκρούκαμεν· ταύτῃτοι καὶ παρεωράμεθα καὶ πεπτώκαμεν, καὶ μόνην ἔχο μεν ἐλπίδα τὴν παρὰ τῆς σῆς γαληνότητος καὶ φιλ ανθρωπίας ἐπίδοσιν. Σὺ γὰρ εἶ ὁ ἐντελλόμενος τὰς σωτηρίας Ἰακὼ, ἀντὶ τοῦ, ὑπισχνούμενος· ἐπήγγελτο δὲ Θεὸς τοῖς περὶ τὸν θεσπέσιον Ἀβραὰμ καὶ τοῖς ἐξ αὐτοῦ, διασώσειν ἅπαν τὸ ἐξ αὐτῶν ἐσόμενον γένος. Γέγραπται γὰρ, ὅτι \"Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ\n\nδιαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου.\" Ἢ τὸ ἔντειλαι, νεῦσον μόνον, καὶ σωτηρίας ὁ σὸς λαὸς ἀπολαύ σηται. Ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν. Τὰ κερασφόρα ζῶα ὅπλον τὸ κέρας παρὰ τῆς φύσεως εἴληφε· ἡμεῖς δὲ κέρας σωτηρίας καὶ νικηφόρον ὅπλον τὸ σὸν ἔχομεν ὄνομα. Οὔτε γὰρ τόξῳ, οὔτε ἄλλοις ὅπλοις θαῤῥῶ· πεῖραν γὰρ τῆς σῆς δυνάμεως ἔλαβον, διὰ σοῦ τῶν ἐναντίων ἤδη κρα τήσας. Τῶν δὲ ἁγίων κέρας ὁ Κύριος. Παρὰ δὲ τῷ Δανιὴλ βασιλείας σημαίνει τὰ κέρατα. Καὶ ἀλλαχοῦ δέ φησιν· \"Ὑπερασπιστής μου καὶ κέρας σωτηρίας μου.\" Πῶς οὖν ἑτέρωθι λέγει, \"Καὶ ὑψώσει κέρας λαοῦ αὐτοῦ,\" ὡς ἑτέρου ὄντος τοῦ ὑψοῦντος παρὰ τὸ κέρας; Σαφῶς ἄρα τοῦ λαοῦ κέρας ὁ τοῦ Θεοῦ Λόγος ὑψούμενος ὑπὸ τοῦ Πατρὸς, ἐπεί περ ἐκένωσεν αὐτόν. Διὰ τοῦτο ὁ Θεὸς αὐτὸν ὑπερύψωσε, κατὰ τὸν Ἀπόστολον. Τούτῳ οὖν τῷ κέρατι αὐτῶν καὶ τῷ βασιλεῖ θαῤῥεῖν φασι πρὸς σωτηρίαν, ἀλλ' οὐ τῇ σφετέρᾳ δυνάμει. Διόπερ ἐπάγουσιν·","english":"Therefore, he says, since the all-powerful and invincible one is a helper of those from Israel, and it is not possible for us to suspect that his power has grown weak, nothing else remains to consider except that we have offended; for this reason we have been overlooked and have fallen, and we have as our only hope the help that comes from your serenity and love for humanity. For you are the one who commands salvation for Jacob—that is, who promises it; and God promised to those around the wondrous Abraham and to those from him that he would preserve whole the race that would come from them. For it is written, \"He will command his angels concerning you, to guard you in all your ways.\" Or, \"command\"—only nod, and your people will enjoy salvation. In you we will push back our enemies with the horn. Horned animals receive the horn as a weapon from nature; but we have as a horn of salvation and a victorious weapon your name. For I trust neither in the bow nor in other weapons; for I have had experience of your power, having already conquered the adversaries through you. And the Lord is the horn of the saints. And in Daniel the horns signify kingdoms. And elsewhere he says, \"My protector and the horn of my salvation.\" How then does he say elsewhere, \"And he will exalt the horn of his people,\" as though the one who exalts were other than the horn? Clearly, then, the horn of the people is the Word of God, exalted by the Father, since he emptied himself. For this reason God highly exalted him, according to the Apostle. In this horn, then, and in their king, they say they trust for salvation, and not in their own power. Therefore they add:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"\"Ἐν τῷ Θεῷ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν·\" ἣ κατὰ Ἀκύλαν, καυχησόμεθα· ἢ κατὰ Σύμμαχον, ὑμνοῦμεν. Λέγουσι δὲ καὶ ἐξομολογεῖσθαι αὐτῷ, συνήθως τῆς Γραφῆς ἀντὶ εὐχαριστίας ταττούσης ἐξομολόγησιν. Καὶ ἐν τῷ ὀνόματί σου ἐξουδενώσομεν τοὺς ἐπανισταμένους ἡμῖν. (,, ) Ὄνομα αὐτοῦ, ἐν ᾧ ἐξουδενῶσι τοὺς ἐπανισταμένους, τὴν δόξαν δηλοῖ· ἴνα γὰρ δοξάζηται Θεὸς, ἐδίδου τὸ δύνασθαι. Ἐλυτρώσατο γοῦν Θεὸς τὸν Ἰσραὴλ ἐκ χειρὸς Αἰγυπτίων, ταῖς θεοπρεπέσιν εὐκλείαις ἑαυτὸν στεφανῶν. Καὶ γοῦν ἔφη πρὸς Φαραὼ, ὅτι \"Δι' αὐτὸ τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.\" Ἔφη δέ που ὁ Θεὸς καὶ δι' ἑνὸς τῶν ἁγίων προφη τῶν· \"Τοὺς δὲ υἱοὺς Ἰούδα ἐλεήσω, καὶ σώσω αὐτοὺς ἐν Κυρίῳ Θεῷ αὐτῶν· καὶ οὐ σώσω αὐτοὺς ἐν τόξῳ, οὔτε ἐν ῥομφαίᾳ, οὔτε ἐν πολέμῳ, οὔτε ἐν ἅρμασιν, οὔτε ἐν ἵπποις, οὔτε ἐν ἱππεῦσιν.\" Νυνὶ δὲ ἀπώσω καὶ κατῄσχυνας ἡμᾶς. Ὡς ἰδίου σώματος ἀναλαμβάνουσιν εἰς ἑαυτοὺς οἱ ταῦτα λέγοντες προφῆται τὰ τοῦ ἀσεβοῦντος λαοῦ. Οἱ μὲν γὰρ πατέρες ἡμῶν ταῦτα, φησὶν, ἀνήγγειλαν ἡμῖν. Εἶτα μέσον διάψαλμα, εἰς παράστασιν τῆς μεταβολῆς. Νυνὶ δὲ τἀναντία πάρεστιν θεωρεῖν· ἀβοηθήτους γὰρ ἐν τῷ πολέμῳ κατέλιπες· οὐδὲ γὰρ συνεξῆλθες ταῖς δυνάμεσιν ἡμῶν. Καὶ οὐκ ἦν πλῆθος ἐν τοῖς ἀλαλάγμασιν ἡμῶν. (,, ) Ὁ μὲν οὖν ἀλαλαγμὸς ἐπινίκιός ἐστι φωνὴ τῶν νενικηκότων. Ἐπειδ' ἂν δὲ καὶ ὀλίγους εἶναι συμβαίνῃ τοὺς τοῦτο δρᾷν εἰωθότας, τότε φαμὲν μηδὲ εἶναι πλῆθος ἐν τοῖς ἀλαλάγμασιν αὐτῶν. Ἡττήμεθα οὖν καὶ διηρπάσθη μεν παρ' ἐχθρῶν, καὶ τούτων εὐαριθμήτων·","english":"In God we shall be praised all the day long\"—which according to Aquila is \"we shall boast,\" or according to Symmachus, \"we hymn.\" They also say \"to give thanks to him,\" Scripture customarily using \"confession\" in place of thanksgiving. \"And in your name we shall despise those who rise up against us.\" His name, in which they despise those who rise up, declares his glory; for in order that God might be glorified, he gave them the power to do so. At any rate, God redeemed Israel from the hand of the Egyptians, crowning himself with glories befitting God. And indeed he said to Pharaoh, \"For this very purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.\" And God said somewhere also through one of the holy prophets: \"But I will have mercy on the sons of Judah, and I will save them in the Lord their God; and I will not save them by bow, nor by sword, nor by war, nor by chariots, nor by horses, nor by horsemen.\" \"But now you have cast us off and put us to shame.\" Those prophets who say these things take up the words of the impious people as though they were their own body. For our fathers, he says, declared these things to us. Then comes a middle diapsalma, to set forth the change. But now the opposite is to be seen: for you left us without help in the war; indeed you did not go out with our forces. \"And there was no multitude in our shouts of triumph.\" Now the shout of triumph is the cry of those who have conquered. But whenever it happens that those accustomed to do this are few, then we say that there is no multitude in their shouts of triumph. We have been defeated, then, and we were plundered by our enemies, and these few in number.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"οὐ γὰρ ἦν πλῆθος ἐν τοῖς ἀλαλάγμασιν αὐτῶν. Ὡς ἂν εἰ ἔλεγεν· Εἰς τοῦτο ἥκομεν κακῶν καὶ ἀσυγκρίτου ταλαιπωρίας, ὡς ἁλῶναι κατὰ κράτος, καὶ οὐ πολλῇ τῶν μαχομένων πληθύϊ. Ἔθου ἡμᾶς εἰς παραβολὴν τοῖς γείτοσιν ἡμῶν. ( 23 ) Τί δέ ἐστι παραβολὴ νῦν; διήγημα, ὑπόδειγμα, καὶ ὀνειδισμός. Καὶ οἱ πόῤῥωθεν γὰρ τὰ ἡμέτερα διηγοῦνται. Αἰχμάλωτοι γὰρ γεγονότες οἱ ἐξ Ἰσραὴλ, καὶ ταῖς τῶν ἑλόντων πλεονεξίαις ἐνει λημμένοι, κεχρηματίκασιν ἐπάρατοι, φασκόντων ἡμῖν, κατά γε τὸ εἰκὸς, οὕτω· Μὴ γενοίμην ὡς οἱ Ἰσραηλῖται. Καὶ ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὀδοῦ σου. (,, ) Κατὰ τὸν ἄγιον Κύριλλον τὸ, \"Ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου,\" οὕτω νοήσεις· Ἀπειθήσας ὁ Ἰσραὴλ τοῖς διὰ Χριστοῦ κηρύγμασιν, προσαποβέβληκε καὶ τὸ εὐδοκιμεῖν δύνασθαι διὰ νομικῆς λατρείας· πέπαυται γὰρ ἡ τοῦ νόμου σκιὰ, καὶ μετεσκευάσθησαν οἱ τύ ποι πρὸς ἀλήθειαν. Τοῦτο διδάσκουσι λέγοντες, ὅτι \"Ἐξέκλινας τὰς τρίβους ἡμῶν ἀπὸ τῆς ὁδοῦ σου.\" Ἔφη δέ που καὶ δι' ἑνὸς τῶν προφητῶν περὶ τῆς Ἱερουσαλήμ· \"Ἰδοὺ ἐγὼ φράσσω τὴν ὁδὸν αὐτῆς ἐν σκόλοψι, καὶ ἀνοικοδομήσω τὰς ὁδοὺς αὐτῆς, καὶ τὴν τρίβον αὐτῆς οὐ μὴ εὕρῃ.\" Οὐ γὰρ οἶδεν ὅλως ἡ τῶν Ἰουδαίων Συναγωγὴ τοὺς τῆς κατὰ Θεὸν εὐδοκιμήσεως τρόπους. Ἀλλ' οὐδ' ἂν εἰ μάθοι τυχὸν, βάσιμον ἔχει τὸ χρῆμα· Χριστὸν γὰρ οὐκ οἶδεν τὸν","english":"For there was no multitude in their shouts of triumph. As if he were saying: We have come to such a depth of evils and incomparable misery as to be captured by force, and not by any great multitude of combatants. You have made us a byword among our neighbors. (23) But what is a byword now? A tale, an example, and a reproach. For those far off also recount our affairs. For the Israelites, having become captives and having been caught in the greed of those who took them, have been marked out as accursed, while they say to us, in all likelihood, thus: May I not become as the Israelites. And you have turned aside our paths from your way. According to Saint Cyril, you will understand the words \"You have turned aside our paths from your way\" thus: Israel, having disobeyed the proclamations through Christ, has also cast off the ability to be held in good repute through the legal worship; for the shadow of the law has ceased, and the types have been transformed toward the truth. This is what they teach when they say, \"You have turned aside our paths from your way.\" And he said somewhere also through one of the prophets concerning Jerusalem: \"Behold, I will block her way with thorns, and I will rebuild her roads, and she shall by no means find her path.\" For the Synagogue of the Jews does not at all know the ways of the good repute that is according to God. But not even if she should perhaps learn it does the matter remain passable for her; for she does not know Christ, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"ἐμφανίζοντα τὴν ὁδὸν, δι' ἧς ἄν τις εἰσελάσειε πρὸς ζωήν. Ταῦτα οὖν φασιν, ὅτι ἀσεβήσαντες εἰς Χριστὸν, καὶ τοῦ τελεῖν τὴν κατὰ νόμον λατρείαν ἐξώσθησαν. Ἤδη δὲ ἔφαμεν ὡς οἱ προφῆταί εἰσιν οἱ ἀναφέροντες τὴν ἱκετείαν ἐκ προσώπου τοῦ λαοῦ, οἰκειοποιούμε νοι τὰ διὰ τὰς αὐτῶν ἁμαρτίας συμβάντα κακά. Ἐπεὶ ἄλλως, πῶς ἐνταῦθά φησι μήτε ἐπιλαθέσθαι, μήτε μὴν ἀδικῆσαι ἐν τῇ διαθήκῃ αὐτοῦ, καὶ οἷον ἀνόπιν πέμψαι τὰς ἑαυτῶν καρδίας, εἶτα παθεῖν τὴν ἀποστροφὴν, καὶ τὰ ἐξ ὀργῆς ὑπομεῖναι βλάβη· Ἢ γὰρ ψεύσονται, μὴ ἀδικῆσαι λέγοντες ἐν τῇ διαθήκῃ αὐτοῦ, ἢ τῶν θείων κριμάτων οὐ μετρίαν ποιήσονται τὴν καταβοὴν, ὡς οὐκ ἐν δίκῃ παθόντες κεκολασμένοι. Οὐκοῦν οἱ προφῆται ὄντες δίκαιοι, καὶ νομοφύλακες γεγονότες, ὡς ἐξ αἵματος τοῦ Ἰσραὴλ, οἰκειοῦνται τὰ πάθη τῆς ἀγελαίου πληθύος, ἥτις καὶ πεπαρῴνηκεν εἰς Χριστόν· καὶ τὰς τῶν προσκεκρουκότων ποιοῦν ται λιτὰς, εὖ εἰδότες ὅτι κατοικτείρειν ἔθος τῷ πάν των Δεσπότῃ, καὶ πολλοὺς ἔσθ' ὅτε τῶν ἁμαρτωλῶν δι' ὀλίγους δικαίους. Καὶ ὥσπερ ἐν τῇ ἐρήμῳ ἀσε βήσαντός ποτε τοῦ λαοῦ, καὶ παραδοθέντος τῷ ὀλοθρευτῇ, λαβὼν Ἀαρὼν τὸ θυμιατήριον προσήνεγκεν ὑπὲρ αὐτοῦ τὸ θυμίαμα, καὶ ὁ Θεὸς ἱλάσθη τῷ πλήθει διὰ τὴν τοῦ ἱερέως ἀναφορὰν, οὕτως καὶ οἱ ἐν τῷ λαῷ κατορθοῦντες, τὴν λογικὴν αὐτῶν θυσίαν ἀνα πέμπουσιν ὑπερευχόμενοι τοῦ λαοῦ, καὶ τὰ οἰκεῖα προσάγοντες κατορθώματα. Τῷ γὰρ πλήθει ταῦτα λέγειν οὐχ ἥρμοζεν, ὅπερ ἀσεβῆσαν τοῖς ἐχθροῖς παραδέδοτο· ἀλλ' ὥσπερ εἰς ἑαυτοὺς ἀνέλαβον οἱ προ φῆται τὰ πάθη τοῦ πλήθους, οὕτω τὰ ἑαυτῶν ἐκοινο ποίησαν κατορθώματα.","english":"showing the way by which one might enter into life. They say these things, then, because having acted impiously toward Christ, they were also driven out from performing the worship according to the law. But we have already said that it is the prophets who offer the supplication on behalf of the people, appropriating to themselves the evils that befell them because of their sins. Since otherwise, how does he say here that they neither forgot nor indeed did they act unjustly in his covenant, and as it were sent their own hearts backward, and then suffered the turning away and endured the harms that come from wrath? For either they will lie, saying that they did not act unjustly in his covenant, or they will make no moderate condemnation of the divine judgments, as though they were punished not having suffered justly. Therefore the prophets, being righteous and having become guardians of the law, as from the blood of Israel, appropriate to themselves the sufferings of the herd-like multitude, which has also raged drunkenly against Christ; and they make the supplications of those who have offended, well knowing that it is the custom of the Master of all to have compassion, and sometimes to spare many sinners for the sake of a few righteous. And just as in the wilderness, when the people once acted impiously and were handed over to the destroyer, Aaron took the censer and offered the incense on their behalf, and God was propitiated to the multitude because of the priest's offering, so also those in the people who live rightly send up their rational sacrifice, praying on behalf of the people and presenting their own good deeds. For it was not fitting to say these things to the multitude, which having acted impiously was handed over to the enemies; but just as the prophets took upon themselves the sufferings of the multitude, so they made their own good deeds common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Ἀκόλουθον γὰρ, πάσχοντος μέλους ἑνὸς, συμπάσχειν πάντα τὰ μέλη, καὶ δοξα ζομένου συγχαίρειν. Οὐχὶ Θεὸς ἐκζητήσει ταῦτα; Αὐτὸς γὰρ γινώσκει τὰ κρύφια τῆς καρδίας. Αὐτὸν ποιεῖ μάρτυρα λόγων τε καὶ διανοημάτων, ὅτι μηδὲν αὐτοὺς τῆς εὐσεβείας μετέστρεψεν. Ἐν γὰρ τῷ σῷ ὀνόματι παῤῥησίαν ἔχοντες, φασὶν, ἐγκαυχώμεθα. Οἶσθα δὲ καὶ τοὺς λογισμοὺς αὐτοὺς, ἐν οἷς καθ' ἑκάστην ἡμέραν ἕνεκα τῆς εὐσεβείας ἐθανατούμεθα. Ὁ γὰρ τῇ προθέσει λογισάμενος ἐφ' ἑκάστῳ πειρασμῷ τὸν ὑπὲρ ἀλη θείας ἀναδέξασθαι θάνατον, δυνάμει τέθνηκεν· ὅπερ ἔφη καὶ Παῦλος, διαφόρους ὑφιστάμενος πειρασμοὺς, καὶ λέγων· \"Καθ' ἑκάστην ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν.\" Ἐν τοῖς οὖν κρυφίοις ἡμῶν ἐθανατούμεθα πᾶσαν ἡμέραν, καὶ παραδεδωκότες ἄπαξ ἑαυτοὺς θυσίαν ὑπὲρ τοῦ λαοῦ, τῷ λογισμῷ τοῦτο πεπόνθαμεν. Ὡς οὖν ταῦτα παθόντες ἐπιστρέ φομέν σε πρὸς ἡμᾶς, καὶ διεγείρομεν ὥσπερ καὶ καθεύδοντα εἰς τὰ φαῦλα. Ἀνάστα, Κύριε, βοήθησον ἡμῖν, καὶ λύτρωσον ἡμᾶς ἔνεκεν τοῦ ὀνόματός σου. ( 163 ) Τὴν ἐν ὑστέροις καιροῖς ἐσομένην τοῦ Ἰσραὴλ ἐπιστροφὴν καὶ κλῆσιν, διὰ τῶν προκειμέ νων ἡμῖν κατασημαίνουσι στίχων· προσεπάγοντες δὲ τοῖς ἑαυτῶν λόγοις, ἤτοι ταῖς πρὸς Θεὸν ἱκετείαις τὸ, \"ἕνεκεν τοῦ ὀνόματός σου,\" διαῤῥήδην ὁμολογοῦ σιν, ὡς οὐκ ἄξιοι μὲν τοῦ ἐλεεῖσθαι δεῖν, οἱ τῆς ἑαυ τῶν ἀγνοίας τὸ κέρας ἀκονήσαντες τῷ Χριστῷ. Πρέ πει γε μὴν τὸ ἐλεεῖν αὐτὸν, καὶ τοῖς ἀνθρωπίνοις πταίσμασιν μὴ συνεκτείνειν τὰ ἐξ ὀργῆς, κατοικτεί ρειν δὲ μᾶλλον δι' ἑαυτόν. Καὶ γοῦν ἔφη δι' ἑνὸς τῶν ἁγίων προφητῶν·","english":"For it follows that if one member suffers, all the members suffer with it, and if one is glorified, they rejoice together. Will God not inquire into these things? For he himself knows the hidden things of the heart. He makes him a witness of words and thoughts, because nothing turned them aside from piety. For, they say, in your name having boldness, let us boast. And you know also the very reasonings in which each day for the sake of piety we were being put to death. For he who in purpose has reckoned in each trial to accept death for the sake of truth has in power died; which Paul also said, enduring various trials, and saying: \"Each day I die, by your boasting.\" In our hidden things, then, we were being put to death every day, and having once handed ourselves over as a sacrifice for the people, in reasoning we have suffered this. Since, then, having suffered these things, we turn you toward us, and we rouse you as one sleeping toward base things. Arise, Lord, help us, and redeem us for the sake of your name. (163) They signify through the verses set before us the conversion and calling of Israel that will be in later times; and adding to their own words, that is, to their supplications to God, the phrase \"for the sake of your name,\" they openly confess that they are not worthy to be shown mercy—those who sharpened the horn of their own ignorance against Christ. Yet it is fitting that he show mercy and not extend the things of wrath to human failings, but rather have compassion for his own sake. And indeed he spoke through one of the holy prophets:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"\"Οὐ δι' ὑμᾶς ἐγὼ ποιῶ, λέγει Κύριος, ἀλλὰ διὰ τὸ ὄνομά μου.\"\n\nΨΑΛΜΟΣ ΜΔʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ ἀλλοιωθησομένων, τοῖς υἱοῖς Κορὲ, εἰς σύνεσιν, ὑπὲρ τοῦ ἀγαπητοῦ. Ἄδεταί γε μὴν ὁ ψαλμὸς εἰς τὸ τέλος· διήγησιν γὰρ, ἤγουν προαναφώνησιν, ἔχει τοῦ κατὰ Χριστὸν μυστηρίου, ὂ γέγονεν ἐπὶ συντε λείᾳ τοῦ παρόντος αἰῶνος. Οὕτω γὰρ ἡμῖν ἐπέφανεν ὁ Υἱός. Ἡ δέ γε τῆς ᾠδῆς δύναμις, ὑπὲρ τῶν ἀλλοιωθησομένων, καὶ ὑπὲρ τοῦ ἀγαπητοῦ, συντεθεῖσθαι λέγεται.\n\nἨλλοιῶσθαι δέ φαμεν Ἰουδαίους τε καὶ Ἕλληνας, ὥστε καὶ εἰς ἕνα καὶ ἀγαπητὸν γενέσθαι λαὸν τοὺς ἐξ ἀμφοῖν κεκλημένους. Ὡς γὰρ ὁ Παῦλός φησιν, \"Τοὺς δύο λαοὺς ἔκτισεν ὁ Χριστὸς εἰς ἕνα καινὸν ἄνθρωπον.\" Ἐξηρεύξατο ἡ καρδία μου λόγον ἀγαθόν. Ἐνταῦθά μοι νόει τοῦ ἐκ τῆς οὐσίας τοῦ Θεοῦ καὶ Πατρὸς Θεοῦ Λόγου πρόοδον, ἤτοι γέννησιν, οὐχ ὡς σῶμα ἐκ σώματος, ἀλλὰ ἀσύν θετον, ἄϋλόν τε καὶ νοητὴν, ὡς λόγον ἐκ νοῦ, οὐ κατὰ μερισμὸν ἢ διαίρεσιν. Τίς γὰρ ἀποστήσει καρδίας ἤτοι νοῦ λόγον, τὸν ἐν αὐτῷ τε καὶ ἐξ αὐτοῦ καὶ ἀεὶ σὺν αὐτῷ; ἀποστήσει δὲ οὕτως, ὡς ἔξω γενέσθαι παντελῶς αὐτοῦ; Δοκεῖ μὲν γάρ πως ὁ ἐν προφορᾷ καὶ διὰ γλώττης προϊέμενος λόγος, ἕτερος εἶναί τις παρὰ τὴν ἀναβράττουσαν αὐτὸν καρδίαν· πρόεισί γε μὴν ἐξ αὐτῆς, καὶ ἔστιν ἐν αὐτῇ, καὶ οὐκ ἀλλότριος αὐτῆς. Οὐ γὰρ ἐνδέχεται νοῦν, ἤτοι καρδίαν, ἄλογον εἶναί ποτε· οὔτε μὴν λόγον, ὃς οὐκ ἔστιν ἐκ νοῦ καὶ εἰς νοῦν, ἤτοι καρδίαν καὶ ἐν καρδίᾳ.","english":"Not for your sake do I act, says the Lord, but for my name's sake.\"\n\nPSALM 44.\n\nFor the end, concerning those who shall be changed, for the sons of Kore, for understanding, concerning the beloved. The psalm is indeed sung for the end; for it contains a narrative, that is, a fore-announcement, of the mystery according to Christ, which has come to pass at the consummation of the present age. For thus the Son has shone upon us. And the force of the ode is said to have been composed concerning those who shall be changed, and concerning the beloved.\n\nNow we say that both Jews and Greeks have been changed, so that those called from both have become one and a beloved people. For as Paul says, \"The two peoples Christ created into one new man.\" My heart has uttered a good word. Here understand for me the procession, that is, the generation, of the Word from the essence of God and the Father, not as a body from a body, but uncompounded, immaterial, and intelligible, as a word from a mind, not by partition or division. For who shall separate a word from the heart, that is, the mind—the word that is in it and from it and always with it? And shall separate it in such a way that it becomes wholly outside of it? For the word that is uttered in speech and brought forth through the tongue seems in some way to be something other than the heart that boils it up; yet it proceeds from it, and is in it, and is not alien to it. For it is not possible that a mind, that is, a heart, should ever be without reason; nor indeed a word that is not from a mind and in a mind, that is, a heart, and in a heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Οὐκοῦν ὡς ἐν τάξει πα[ραδείγματός τινος] ἐπὶ Θεοῦ δεξάμενοι καρδίαν καὶ λόγον, τὸν τῆς ἑαυτῶν διανοίας ὑπερτεί νωμεν ὀφθαλμὸν εἰς τὸ ἐπέκεινα τῶν αἰσθητῶν, καὶ θεοπρεπῆ τοῦ Θεοῦ Λόγου τὴν γέννησιν γενέσθαι πιστεύωμεν· ὃν ὡς λόγον ὁ Πατὴρ ἐκ καρδίας ἐξηρεύξατο. Ἀγαθὸν δὲ αὐτὸν ἀποκαλεῖ, καὶ μάλα εἰκότως, ἔν γε δὴ μάλιστα τῷ προκειμένῳ σκοπῷ. Ἐπειδὴ γὰρ τῆς τοῦ κόσμου σωτηρίας ἔνεκα καὶ ζωῆς εἴλετο παθεῖν τὴν ἑκούσιον κένωσιν, ἐξ ἡμερότητος ἐμφύτου καὶ γαλη νότητος τῆς θεοπρεποῦς, ἀναγκαῖον ἦν ἀγαθὸν ὀνο μάζεσθαι νυνὶ μάλιστα, καίτοι καὶ φῶς ὄντα καὶ ζωὴν καὶ σοφίαν καὶ δύναμιν. Ὡς ἤδη δὲ προειρημέ νης διὰ τοῦ προλαβόντος στίχου τῆς ἀφράστου γεννή σεως τοῦ Μονογενοῦς, ὁ περὶ τῆς ἐνανθρωπήσεως εἰσφέρεται λόγος· ἔστι μὲν γὰρ, ὡς ἔφην, ἐν ὑπεροχῇ καὶ δόξῃ θεότητος ὁ Υἱός· ἐπειδὴ δὴ [δὲ] ἅπαξ κεκένωκεν ἑαυτὸν, τῶν τῆς ἀνθρωπότητος ἀνέχεται μέ τρων. Ἐοικὸς δὲ ἀνθρώπῳ τὸ διδακτῶς ἔχειν ἅπερ οὐκ οἶδεν. Ἧ γὰρ Θεὸς εἰς νοῦν ἐνήχει τὴν παντὸς εἴδησιν ἀγαθοῦ, ἤγουν.. παραινέσεις ἀποτελοῦσιν σοφούς. Ἄθρει δὴ οὖν ἐν τούτοις, ὡσπερεὶ ἐνανθρωπή σαντος τοῦ Υἱοῦ, λέγοντα τὸν Πατέρα· \"Λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ.\" Μόνον γὰρ οὐχὶ καθυπισχνεῖται διδάσκειν αὐτὸν ὁποίοις τισὶν κεχρήσεται λόγοις, ἐμβιβάζων ἡμᾶς εἰς τὸ δρᾷν ἐθέλειν τὰ ἔργα αὐτοῦ. Ἔργα δὲ Θεοῦ εἶναί φαμεν τὴν εὐσεβῆ πολι τείαν, καὶ τῶν ἁγιοπρεπῶν ἀνδραγαθημάτων τὴν δύναμιν, ἣ διὰ τῶν εὐαγγελικῶν κηρυγμάτων γέγονεν ἡμῖν ἐμφανής. Ἔφασκε γὰρ ὁ Σωτήρ·","english":"Therefore, having received in God, as it were in the manner of an example, a heart and a word, let us stretch out the eye of our mind beyond things perceptible, and let us believe that the generation of the Word of God is fitting to God; which the Father uttered from the heart as a word. And he calls him good, and very reasonably, especially in the present context. For since for the sake of the salvation and life of the world he chose to suffer the voluntary emptying, from innate gentleness and serenity befitting God, it was necessary that he be called good now especially, although he is also light and life and wisdom and power. And since the ineffable generation of the Only-begotten has already been foretold through the preceding verse, the account concerning the incarnation is introduced; for the Son is, as I said, in the pre-eminence and glory of divinity; but since he once emptied himself, he accepts the measures of humanity. And it is like a man to possess in a teachable manner what he does not know. For inasmuch as God instilled into the mind the knowledge of every good, that is, his exhortations make men wise. Observe then in these things, as if the Son had become man, the Father saying: \"I speak my works to the king.\" For he all but promises to teach him with what kind of words he will use, leading us into the willingness to do his works. And we say that the works of God are the pious conduct of life, and the power of the deeds befitting the saints, which has become manifest to us through the gospel proclamations. For the Savior said:","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":269,"ref":"p269","source":"\"Ἀπ' ἐμαυτοῦ οὐ ποιῶ οὐδὲν, ἀλλ' ὁ πέμψας με Πατὴρ, αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω.\" Καὶ πάλιν· \"Τὰ ῥήματα ἃ ἐγὼ λαλῶ, οὐκ ἔστιν ἐμὰ, ἀλλὰ τοῦ πέμψαντός με.\" Γράφει δὲ καὶ ὁ σοφὸς Ἱωάννης περὶ αὐτοῦ, ὅτι \"Ὁ πιστεύων εἰς τὸν Υἱὸν, ἐσφράγισεν ὅτι ὁ Θεὸς ἀληθής ἐστιν· ὃν γὰρ ἀπ έστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ.\" Ἐπειδὴ γὰρ παρωσάμενος τὴν ἐν νόμῳ σκιὰν, ἑαυτὸν ἔφα σκεν εἶναι τὴν ἀλήθειαν, ἐδίδασκε δὲ τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ προσκύνησίν τε καὶ λατρείαν, ὡς ἂν μὴ τοῖς Ἰουδαίοις παρά γε τὸ τῷ Θεῷ δοκοῦν τοὺς περὶ τῶν τοιούτων γίνεσθαι λόγους, τῷ προσώπῳ τοῦ Θεοῦ καὶ Πατρὸς οἰκονομικῶς, ὡς ἔφην, ἀνατί θει τὰς ἑαυτοῦ φωνάς. Μεμνήμεθα δὲ, ὅτι καὶ ἐν τῷ ὄρει Χωρὴβ συναγηγερμένῳ τῷ Ἰσραὴλ ἐπαγγελίαν ἐδίδου Θεὸς τὴν περὶ Χριστοῦ, λέγων πρὸς τὸν ἱεροφάντην Μωσέα, ὅτι \"Προφήτην αὐτοῖς ἀναστήσω ἐκ τῶν ἀδελφῶν αὐτῶν, ὥσπερ σέ· καὶ δώσω τὰ ῥήματά μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς κατὰ πάντα ὅσα ἂν ἐντείλωμαι αὐτῷ.\" Ἔφη δέ που καὶ αὐτὸς ὁ Χριστός· \"Ὁ Πατὴρ ἀγαπᾷ τὸν Υἱὸν, καὶ πάντα δείκνυσιν αὐτῷ ἃ αὐτὸς ποιεῖ· καὶ μείζονα τούτων δείξει αὐτῷ ἔργα, ἵνα ὑμεῖς θαυμάζητε.\" Τὸ γὰρ δείκνυσθαι τὰ ἔργα τοῦ Πατρὸς τῷ Υἱῷ, οὐκ ἀπηλ λάχθαι μὲν ἴσως φαίη τις ἂν ἀνθρωπίνης σμικροπρεπείας, ἔοικέ γε μὴν τῷ τῆς κενώσεως σκοπῷ. Εὖ δὲ δὴ σφόδρα βασιλέα τὸν Υἱὸν ὁ Πατὴρ ἀποκαλεῖ, ἵνα μὴ τῷ τῆς ἐνανθρωπήσεως μέτρῳ τὸ μυστήριον ἀποφέρειν αὐτόν πως δοκῇ τῆς ἐνούσης αὐτῷ κατὰ φύσιν ἀξίας καὶ τῆς κατὰ πάντων ὑπεροχῆς.","english":"I do nothing of myself, but the Father who sent me has himself given me a commandment what to say and what to speak.\" And again: \"The words that I speak are not mine, but belong to the one who sent me.\" And the wise John also writes concerning him, that \"The one who believes in the Son has set his seal that God is true; for the one whom God sent speaks the words of God.\" For since, having set aside the shadow that was in the law, he declared himself to be the truth, and taught the worship and service that is in spirit and in truth, so that the discussions concerning such matters might not come to the Jews contrary to what seems good to God, he economically, as I said, attributes his own utterances to the person of God the Father. And we remember that also on Mount Horeb, when Israel was gathered together, God was giving a promise concerning Christ, saying to Moses the hierophant, \"I will raise up for them a prophet from their brothers, like you; and I will put my words in his mouth, and he shall speak to them according to all that I command him.\" And Christ himself also said somewhere: \"The Father loves the Son and shows him all things that he himself does; and he will show him greater works than these, so that you may marvel.\" For the showing of the Father's works to the Son, one might perhaps say, is not altogether foreign to human smallness, yet it resembles the purpose of the kenosis. And indeed the Father very well calls the Son a king, so that he might not seem in some way, by the measure of the incarnation, to bring the mystery down from the dignity that is in him by nature and from his preeminence over all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Εἰ γὰρ καὶ γέγονεν ἐν τῇ [γῇ ἄνθρωπος,] οὐδὲν ἧττον ὡς ἐκ βασιλέως γεννηθεὶς τοῦ Πατρὸς, μεμένηκε βασιλεὺς καὶ ἐν τοῖς κατὰ φύσιν ὑψώμασιν, θεοπρεπέσιν δὲ δηλονότι καὶ τοῖς ὑπὲρ πᾶσαν τὴν κτίσιν. Ἡ γλῶσσά μου κάλαμος γραμματέως ὀξυ γράφου. (, ) Ἑτεροίως ἡμῖν ὁ Θεὸς καὶ Πατὴρ τὸν ἐκ τῆς οὐσίας ἑαυτοῦ κατασημαίνει Λόγον. Γλῶσσαν γὰρ ἰδίαν αὐτὸν ὀνομάζει, οὐχ ὡς ἕτερόν τι λαλοῦντα, πλὴν ὅτι τὰ ἐν αὐτῷ· δρᾷ γὰρ τοῦτο καὶ ἐν ἡμῖν ἡ γλῶττα τὰ εἰς νοῦν καὶ καρδίαν τοῖς ἔξω διαπορθμεύουσα. Καὶ ὀξυγράφου δὲ κάλα μον αὐτὸν εἶναί φησιν· ὁ γὰρ τοῦ ὀξυγράφου κάλα μος ὀξέως ταῖς δέλτοις ἐναποσημαίνεται τάς τινων φωνάς. Ὁ δέ γε μονογενὴς τοῦ Θεοῦ Λόγος αὐτὸ δὴ τουτὶ πληροῖ, ταῖς τῶν πιστευόντων καρδίαις νοη τῶς ἐγχαράττων τὸ μέγα καὶ σοφὸν καὶ ἀληθὲς βού λημα τοῦ Πατρός. Τί δὲ τὸ θέλημα τοῦ Πατρὸς, αὐ τὸς ἐν Εὐαγγελίοις διασαφεῖ λέγων· \"Ἵνα πᾶν ὃ δέδωκέν μοι, μὴ ἀπολέσω ἐξ αὐτοῦ, ἀλλ' ἀναστήσω αὐτὸ τῇ ἐσχάτῃ ἡμέρᾳ.\" Καὶ καθ' ἕτερον τρόπον· ἐγγράφει γὰρ ἡμῖν τὸ θέλημα τοῦ Πατρὸς τὸ ἀγα θὸν καὶ εὐάρεστον. Ὀξὺς δὴ οὖν λίαν ὁ τοῦ Πατρὸς κάλαμος. Ὁ μὲν γὰρ νόμος ὁ διὰ Μωσέως διὰ κύκλου μακροῦ καὶ περισκελίας πολλῆς, τῆς κατὰ τὸ γράμ μα φημὶ, ἀμυδρῶς καὶ μόλις ὑπεδήλου τὰ χρήσιμα· ὁ δέ γε τῶν ὅλων Σωτὴρ καὶ Κύριος, περιαγωγῆς ἁπάσης δίχα, συντόμως ἡμῖν, ὡς ἔφην, ἀπεκάλυψεν τὸ θέλημα τοῦ Πατρός. Ἔστι γὰρ μεγάλης βουλῆς Ἄγγελος.","english":"For even if he has become a man on the earth, nonetheless, since he was begotten as from a king—the Father—he has remained a king, both in his natural exaltations and, clearly, in those that are fitting for God and beyond all creation. My tongue is the pen of a swift-writing scribe. In another way, God and the Father signifies to us the Word who is from his own essence. For he calls him his own tongue, not as though he were speaking something other than what is in him; for the tongue does this also in us, conveying the things of the mind and heart to those outside. And he says that he is the pen of a swift writer; for the pen of a swift writer swiftly stamps the utterances of certain people onto the tablets. And the only-begotten Word of God fulfills this very thing, engraving intelligibly on the hearts of believers the great and wise and true will of the Father. And what is the will of the Father, he himself makes clear in the Gospels, saying: \"That of all that he has given me, I should lose nothing of it, but raise it up on the last day.\" And in another way: for he writes in us the will of the Father, which is good and well-pleasing. Swift, then, is the pen of the Father. For the law given through Moses, by a long circuit and much tediousness—I mean that according to the letter—indicated useful things dimly and with difficulty; but the Savior and Lord of all, without any circuit at all, briefly, as I said, revealed to us the will of the Father. For he is the Angel of great counsel.","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":271,"ref":"p271","source":"Ἔφη δέ που καὶ δι' ἑνὸς τῶν ἁγίων προφητῶν περὶ τῶν κεκλημένων ἐν πίστει, ὅτι \"Ταῖς ἡμέραις ἐκείναις, λέγει Κύριος, διδοὺς δώσω νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐ τῶν ἐπιγράψω αὐτούς.\" Γράφει δὲ πρὸς αὐτοὺς καὶ ὁ πάνσοφος Παῦλος· \"Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀν θρώπων· φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ' ἡμῶν, γεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος.\" Ἀλλ' οὗτος ὁ κάλαμος πρὸς τῷ εἶναι ταχὺς καὶ ὀξὺς, ἔχει καὶ τὸ ὡραῖον ἐν κάλ λει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Προσπεφώνηκε μὲν γὰρ τοῖς ἀρχαιοτέροις ὁ θεσπέσιος Μωσῆς τὸν δι' ἀγγέλων διακονηθέντα νόμον· προσελάλουν δὲ καὶ οἱ προφῆται τὰ ἐξ ἀποκαλύψεως Θεοῦ τοῖς ἀρχαιο τέροις· ἀλλ' ὡραῖος ἐν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ὁ τοῦ Πατρὸς κάλαμος. Τίς γὰρ τῶν ἁγίων ἁμιλλήσεται τῷ Χριστῷ; Οὐδεὶς παντελῶς. Διὰ γάρ τοι τοῦτο καὶ ἡ ἐν τῷ Ἄσματι τῶν ᾀσμάτων εἰσφερομένη νύμφη, τὸ τῆς Ἐκκλησίας φοροῦσα πρόσωπον, καίτοι προκείμενον αὐτῇ ταῖς τοῦ πανσόφου Μωσέως ἐντυγχάνειν συγγραφαῖς, καὶ ταῖς τῶν ἁγίων προφητῶν, τὸν παρὰ Χριστοῦ δεδίψηκε λόγον καὶ δὴ καὶ ἔφασκεν· \"Δεῖξόν μοι τὴν ὄψιν σου, καὶ ἀκούτισόν με τὴν φωνήν σου· ὅτι ἡ φωνή σου ἡδεῖα, καὶ ἡ ὄψις σου ὡραία.\" Τὰ ὅμοια κατὰ διάνοιαν πρὸς τοῖς ἤδη ῥηθεῖσιν, ἐν δευτέρᾳ Ἐξηγήσει Εὐσέβιος ὁ Καισαρεύς φησιν· εἰ καὶ μὴ μετὰ τοσαύτης τῶν Γραφικῶν μαρτυρίας.","english":"He said somewhere also through one of the holy prophets concerning those who have been called in faith: \"In those days, says the Lord, I will surely give my laws into their mind, and I will write them upon their hearts.\" And the all-wise Paul also writes to them: \"You are our letter, known and read by all men, making it clear that you are a letter of Christ, ministered by us, written not with ink, but with the Spirit of the living God.\" But this pen, besides being swift and sharp, has also beauty in comeliness beyond the sons of men. For the inspired Moses addressed the older generations with the law that was ministered through angels; and the prophets also spoke to the older generations things that came from the revelation of God; but beautiful in comeliness beyond the sons of men is the pen of the Father. For which of the holy ones will rival Christ? None at all. For this very reason the bride introduced in the Song of Songs, bearing the person of the Church, although the writings of the all-wise Moses and those of the holy prophets lay before her to read, thirsted for the word that comes from Christ, and indeed said: \"Show me your face, and let me hear your voice; for your voice is sweet, and your face is beautiful.\" Eusebius of Caesarea says things similar in meaning to what has already been said, in his second Commentary—even if not with so great a testimony of the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Νοήματα δὲ ἡμῖν ἐγγράφει τὸ Πνεῦμα κατὰ τὴν ἀναλογίαν τοῦ πλάτους τῆς καρδίας, καὶ πλείονα ἢ ἐλάττονα, ἢ ἐμφανῆ πᾶσιν ἢ ἀμυδρότερα κατὰ τὴν προπαρασκευὴν τῆς καθαρότητος. Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Τοῦ Θεοῦ καὶ Πατρὸς διὰ τῶν προλαβόντων στίχων τὰ πρῶτα εἰπόντος, ἁρπάζει τὴν ἀποκάλυψιν τῶν ἁγίων προφητῶν ὁ χορὸς, καὶ οἱονεὶ ἐπικροτεῖ τοῖς τοῦ Πατρὸς λόγοις, καὶ τῇ συναινέσει τιμᾷ τὸ μυστήριον, καὶ οἷον ἐκ πολλῆς ἄγαν φιλοθεΐας ἀναφωνεῖ· Ἐπειδή σοι πρόσεστιν τὸ ὡραῖον ἐν κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ὁμολο γοῦμεν ὅτι ἐξεχύθη ἡ χάρις ἐν χείλεσίν σου, καὶ διὰ τοῦτο ηὐλόγησέν σε ὁ Θεὸς εἰς τὸν αἰῶνα. Τὸ δὲ, ηὐ λόγησεν, ἀντὶ τοῦ, ηὐλογημένον ἐποίησεν. Δοξολο γοῦμεν γὰρ ἀκαταλήκτως αὐτὸν οἱ πιστεύσαντες· δοξασθήσεται δὲ καὶ εἰς ἀεὶ, Θεὸς ὢν ἀληθινὸς καὶ Υἱὸς τοῦ ἐπὶ πάντας Θεοῦ, καὶ αὐτὸς ὑπάρχων ὁ τῆς δόξης Κύριος. Εἰ δὲ δή τις λέγοι δοτὸν γενέσθαι τῷ Υἱῷ παρὰ τοῦ Πατρὸς τὸ εὐλογεῖσθαι πρὸς ἡμῶν, διενθυμείσθω κἀκεῖνο· ὥσπερ γὰρ, ἐπειδὴ γέγονεν ἄνθρωπος, δέδωκεν αὐτῷ ὁ Πατὴρ \"τὸ ὄνομα τὸ","english":"The Spirit inscribes thoughts in us in proportion to the breadth of the heart, more or fewer, either manifest to all or fainter, according to the prior preparation of purity. Fair in beauty beyond the sons of men. Since God and the Father, through the preceding verses, has spoken the first things, the chorus of the holy prophets seizes the revelation, and as it were applauds the words of the Father, and by its assent honors the mystery, and as it were out of great love of God cries out: Because the beauty of fairness is present in you beyond the sons of men, we confess that grace was poured out on your lips, and for this reason God blessed you forever. And \"he blessed\" is instead of \"he made blessed.\" For we who have believed glorify him without ceasing; and he will be glorified forever, being true God and Son of the God over all, and himself being the Lord of glory. But if anyone should say that the being blessed by us was given to the Son by the Father, let him also consider this: just as, since he became man, the Father gave him \"the name that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"ὑπὲρ πᾶν ὄνομα, ἵν' ἐν τῷ ὀνόματι αὐτοῦ πᾶν γόνυ κάμψῃ ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται ὅτι Κύριος Ἰησοῦς Χριστός·\" οὕτω καὶ εὐλογητὸς [ὑπὸ τοῦ Θεοῦ δοτὸν αὐτῷ] λέγεται τὸ εὐλογεῖσθαι παρὰ πάντων. Καὶ τοῦτό ἐστιν ἡ κένωσις· ἃ γὰρ ἔχει ὡς Θεὸς φυσικῶς, ταῦτα λέγεται λαβεῖν ἀνθρωπίνως. Καὶ καθ' ἕτερον δὲ τρόπον ἔδει τὸν Υἱὸν γενόμενον ἄνθρωπον χρηματίσαντα δεύτερον Ἀδὰμ, καὶ εἰς ῥίζαν τοῖς ἐπὶ τῆς γῆς τεθέντα δευτέραν, εὐλογηθῆναι παρὰ τοῦ Πα τρὸς ὡς ἄνθρωπον, ἵνα παύσηται λοιπὸν ἡ τῆς ἀρᾶς δύναμις τῆς ἐπενεχθείσης τῷ ἐκ γῆς τε καὶ χοϊκῷ, ἤτοι τῇ πρώτῃ ῥίζῃ τῆς ἀνθρωπότητος, τουτέστιν Ἀδάμ. Ὥσπερ γὰρ ἐν ἐκείνῳ γεγόναμεν ἐπάρατοι, οὕτως ηὐλογήθημεν ἐν Χριστῷ· πέμποντος εἰς ἅπαν τὸ γένος τὴν ὡς ἀνθρώπῳ δοθεῖσαν αὐτῷ χάριν. Καὶ ἐπ' αὐτῷ δὴ τούτῳ χαίρων ὁ Μελῳδὸς ἀνεφώνει· \"Εὐλογημένοι ὑμεῖς τῷ Κυρίῳ τῷ ποιήσαντι τὸν οὐ ρανὸν καὶ τὴν γῆν.\" Περίζωσαι τὴν ῥομφαίαν σου ἐπὶ τὸν μηρόν σου, δυνατὲ, τῇ ὡραιότητί σου καὶ τῷ κάλλει σου. Ὦ Δέσποτα, φασὶ, πρὸς τῷ κάλλει σου τῷ ὑπὲρ πάντας καὶ ἀπαραβλήτῳ, περίζωσαι καὶ ῥομφαίαν, καὶ οὔ τί που ἀλλοτρίαν, τὴν σὴν δὲ μᾶλλον. Οὐδὲν γὰρ τῶν ἔξωθεν ἢ εἰσκεκριμένον προσεῖ ναί φαμεν τῷ Χριστῷ, ἀλλ' ἴδια αὐτῷ τὰ θεοπρεπῆ νοοῖντ' ἂν εἰκότως... δυνατὸς γάρ ἐστιν, τουτέστι τῶν δυνάμεων Κύριος· οὐ παρ' ἑτέρου τὸ δύνασθαι λα βὼν, ἀλλ' ἴδιον καὶ ἐμπεφυκὸς οὐσιωδῶς μετὰ τῶν ἑτέ ρων θεοπρεπεστάτων ἀξιωμάτων.","english":"above every name, so that at the name of Jesus every knee should bow, of those in heaven and on earth and under the earth, and every tongue should confess that Jesus Christ is Lord;\" thus also he is called blessed [by God, given to him] — the being blessed by all. And this is the kenosis: for the things he has naturally as God, these he is said to receive humanly. And in another way too it was necessary that the Son, having become man and having been designated the second Adam, and having been placed as a second root for those on the earth, should be blessed by the Father as a man, so that the power of the curse brought upon the one from the earth and dust, that is, the first root of humanity, namely Adam, might cease. For just as in that one we became accursed, so we were blessed in Christ, who sends to the whole race the grace given to him as a man. And rejoicing in this very thing, the Melodist cried out: \"Blessed are you by the Lord, who made heaven and earth.\" Gird your sword upon your thigh, O mighty one, in your beauty and your comeliness. O Master, they say, in addition to your beauty, which is beyond all and incomparable, gird on also a sword — and not some foreign one, but rather your own. For we say that nothing of things from outside or brought in belongs to Christ, but the things befitting God are reasonably understood as his own... for he is mighty, that is, Lord of the powers, not receiving the power from another, but having it as his own and implanted in his essence along with the other most God-befitting dignities.","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":274,"ref":"p274","source":"Ἔστι γε μὴν ὡραῖος μὲν τοῖς ἀγαπῶσιν αὐτὸν, καὶ τοῖς ἐπεγνωκόσιν τὴν ἐπι φάνειαν αὐτοῦ, καὶ τοῖς τῆς διανοίας ὄμμασιν καταθρεῖν δυναμένοις τὸ ἐξαίσιον αὐτοῦ καὶ ὑπερκόσμιον κάλλος. Τῷ δὲ μηρῷ τὴν ῥομφαίαν ἡρμοσμένην ἔχων, ἵνα τὰς τῶν ἀντικειμένων φάλαγγας θορυβῇ, ἢ καὶ τὰς τῶν ἀπειθούντων ἀπονοίας καταπτοῇ, δίκην αὐ τοῖς καὶ κόλασιν ἀπειλῶν. Τοῦτο γάρ που καὶ ἑτέ ρωθί φησιν ὁ Ψάλλων· \"Ἐὰν μὴ ἐπιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει· τὸ τόξον αὐτοῦ ἐνέτεινεν καὶ ἡτοίμασεν αὐτὸ, καὶ ἐν αὐτῷ ἡτοίμασεν σκεύη θανάτου, τὰ βέλη αὐτοῦ τοῖς καιομένοις ἐξειργάσατο.\" Καὶ ἔντεινον, καὶ κατευοδοῦ, καὶ βασίλευε, ἔνεκεν ἀληθείας καὶ πραΰτητος καὶ δικαιοσύνης. (,, ) Τὸ κατευοδοῦ, ἀντὶ τοῦ, Παντὸς ἀγαθοῦ πράγματος εὐθὺ κέλευε τρέ χειν τοὺς τὰ σὰ φρονεῖν ἑλομένους, οὕτω τε βασίλευε τῶν κατευοδουμένων. Ἔνεστί γε μὴν τῷ λόγῳ πλεί στην τε ὅσην ἰδεῖν ἐνοῦσαν ἀκολουθίαν. Οὐ γὰρ ἦν ὅλως ἰσχύσαι τινὰς δι' εὐθείας ὥσπερ ᾄττειν ὁδοῦ πρὸς τὸ αὐτῷ δοκοῦν, ἐγκειμένου τοῦ Σατανᾶ· ταύτῃ τοι καὶ μάλα εἰκότως πρῶτον ἐντείνει τὸ τόξον· ἵν' ἐκ μέσου γεγονότος ἐκείνου, καὶ σὺν αὐτῷ τῶν ἑτέρων, οἳ ταῖς τῶν ἁγίων εὐδοκιμήσεσιν ἐπιμαίνονται, δυνηθῶσιν εὐοδοῦσθαι λοιπὸν, καὶ διὰ ψιλῆς ὥσπερ ἰέναι τρίβου, μαχομένου τε καὶ ὑπαντιάζον τος οὐδενὸς, πρός τε τὸ χρῆναι τῆς ὑπ' αὐτῷ βασι λείας ὑπελθεῖν τὸν ζυγόν. Ὀρθῶς οὖν ἄρα φασὶ πρῶτον μὲν τὸ Ἔντεινον, εἶτα τὸ Κατευοδοῦ, καὶ τρίτον εὐθὺς τὸ Βασίλευε.","english":"Yet he is beautiful to those who love him, and to those who have recognized his epiphany, and to those who are able with the eyes of the mind to behold his surpassing and supercosmic beauty. But he has the sword fitted at his thigh, so that he may throw into confusion the phalanxes of the adversaries, or also terrify the follies of the disobedient, threatening judgment and punishment against them. For this is what the Psalmist says somewhere else too: \"Unless you turn, he will polish his sword; he has bent his bow and prepared it, and in it he has prepared vessels of death; he has wrought his arrows for those who are burning.\" And: \"Bend [the bow], and prosper, and reign, for the sake of truth and gentleness and righteousness.\" \"Prosper\" stands for: Command those who have chosen to think your thoughts to run straight in every good matter, and so reign over those who are prospered. Indeed, it is possible to see the greatest possible coherence in the passage. For it was not at all possible for some to rush as it were along a straight road toward what seems good to him, while Satan presses upon them; and so very reasonably he first bends the bow, so that, once that one is out of the way, and with him the others who rage against the good reputations of the saints, they may be able thereafter to prosper and to walk as it were along a bare path, with no one fighting or opposing, and to submit to the yoke of the kingdom under him. Rightly, then, they say first \"Bend,\" then \"Prosper,\" and third, immediately, \"Reign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"Προσεπάγουσι δὲ τὸ, \"ἕνε κεν ἀληθείας καὶ πραότητος καὶ δικαιοσύνης.\" Πραό τητα, καθάπερ ἐγᾦμαι, καὶ μὴν καὶ ἀλήθειαν καὶ δικαιοσύνην, οὐδὲν ἕτερον εἶναι λέγοντες, πλὴν ὅτι τὸ κήρυγμα τὸ εὐαγγελικὸν δι' οὗ γεγόναμεν ὑπὸ Χρι στῷ· βεβασίλευκε γὰρ δι' αὐτοῦ τῆς ὑπ' οὐρανόν. Ἔστι δὲ ἀλήθεια μὲν, ὅτι τύπων ἐπέκεινα καὶ σκιᾶς ἐστιν τῆς κατὰ τὸν Μωσέα, γυμνῶς τε καὶ ἀπημφιεσμένως τὸ Χριστοῦ μυστήριον διδάσκει. Πραότητος δὲ πάλιν· οὐ γὰρ ἔχει τὴν ἀποτομίαν τὴν ἔν γε τῷ νόμῳ. Ὡς γὰρ ὁ Παῦλός φησιν· \"Ἀθετήσας τις νόμον Μωσέως, χωρὶς οἰκτιρμῶν ἐπὶ δυσὶν ἢ τρισὶν μάρτυσιν ἀποθνήσκει.\" Πραότητος δὲ καὶ ἑτέρως τὸ εὐαγγελικόν ἐστι κήρυγμα· πράους γὰρ ἀποτελεῖ τοὺς πιστεύοντας εἰς Χριστὸν, οὐκ ἀμυντικοὺς καὶ ὀργίλους, οὔτε μὴν ἀπαιτεῖν ἐθέλοντας ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ, καὶ πόδα ἀντὶ ποδὸς, καὶ χεῖρα ἀντὶ χειρὸς, ἀλλὰ τῷ παίοντι τὴν δεξιὰν σιαγόνα, στρέφοντας καὶ τὴν ἄλλην· ἑπομένους τε αὐτῷ λέγοντι· \"Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ","english":"They add, \"for the sake of truth and gentleness and righteousness.\" Gentleness, as I judge, and indeed truth and righteousness too, they say are nothing other than the evangelical proclamation, through which we have come to be under Christ; for he has reigned through it over all that is under heaven. And it is truth, because beyond types and the shadow according to Moses, it teaches the mystery of Christ nakedly and unclothed. And again it is of gentleness; for it does not have the severity that is in the law. For as Paul says: \"Anyone who has set aside the law of Moses dies without mercies on two or three witnesses.\" And in another way the evangelical proclamation is of gentleness; for it makes those who believe in Christ gentle, not defensive and prone to anger, nor willing to demand an eye for an eye, and a foot for a foot, and a hand for a hand, but turning the other also to the one who strikes the right cheek, and following him who says: \"Learn from me, that I am gentle and humble in heart, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν.\" Εἰ δὲ δή τις προσεῖναι λέγοι καὶ αὐτῷ τῷ Χριστῷ τό τε ἀληθὲς ἐν πᾶσιν (οὐδὲν γὰρ ἐψευσμένον ἐν αὐτῷ τῶν θεοπρεπῶν), καὶ μὴν καὶ τὴν εἰς ἄκρον πραότητα καὶ δικαιοσύνην, οὐκ ἂν ἔξω γένοιτο τοῦ εἰκότος. Ἀληθὲς γὰρ καὶ ταυτὸ ἔνεστί γε μὴν τοῖς εὐαγγελικοῖς θεσπίσμασιν καὶ ἡ δικαιοσύνη. Ὁσίους γὰρ καὶ ἀμώμους ἀποτελεῖ. Καὶ ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου. (, ) Ὁ θεσπέσιος Παῦλος τὸν τῆς διανοίας ἑαυτοῦ ὀφθαλμὸν ἀνατείνων εἰς θεο πτείαν, \"Ὦ βάθος, φησὶ, πλούτου, καὶ σοφίας, καὶ γνώσεως Θεοῦ! ὡς ἀνεξερεύνητα τὰ κρίματα αὐτοῦ καὶ ἀνεξιχνίαστοι αἱ ὁδοὶ αὐτοῦ! Τίς γὰρ ἔγνω νοῦν Κυρίου; ἢ τίς σύμβουλος αὐτοῦ ἐγένετο;\" Δεῖται γὰρ τὸ σύμπαν οὐδενὸς εἴς γε τὸ εἰδέναι καλῶς τε καὶ ἀμωμήτως τὸ τελοῦν εἰς ὄνησιν τοῖς ὑπ' αὐτῷ γενομένοις, ἀλλ' οἷόν τινα ποδηγὸν εἰς ἕκαστα τῶν πρακτέων αὐτὸς ἑαυτὸν ἔχει. Μόνος τὰ πάντα γὰρ οἶδε, καὶ τὸ φῶς μετ' αὐτοῦ ἐστι, καὶ ἐν αὐτῷ πάν τες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι. Τί δὴ οὖν ἄρα φασὶν οἱ ἅγιοι τῷ Χριστῷ; \"Ὁδηγήσει σε θαυμαστῶς ἡ δεξιά σου.\" Βλέποντι γὰρ, φησὶν, τὰ εἰς κατόρθωσιν σωτηρίας τῶν ἐπὶ τῆς γῆς, σύμβουλος ἔσται τῶν καθ' ἡμᾶς, ἤγουν ἕτερός τις τῶν ἐπέκεινα παντελῶς οὐδείς· ἀρκέσει γὰρ πρὸς τοῦτο ἡ σὴ δεξιά. Καὶ οὐχ ὡς ἑτέραν τινὰ παρ' αὐτὸν οὖσαν τὴν δεξιὰν αὐτοῦ, ἤτοι τὴν δύναμιν, ἐν τούτῳ κατασημαίνουσιν, ἀλλ' οἷον ὡσεὶ ἔλεγον, \"ἡ δεξιά σου,\" ἤγουν ἡ μεγαλοπρέπειά σου, οὐχ ἕτε ρόν τινα παρ' αὐτὸν ἔδει νοεῖν.","english":"You will find rest for your souls. But if someone should say that truth in all things belongs also to Christ himself (for nothing among the things befitting God in him is false), and indeed also gentleness and righteousness to the utmost, he would not be outside what is reasonable. For truth is present also in the evangelical oracles, and righteousness as well. For it makes people holy and blameless. And your right hand will guide you wondrously. The inspired Paul, lifting up the eye of his mind to the contemplation of God, says, \"O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways! For who has known the mind of the Lord? Or who has been his counselor?\" For the universe needs no one in order to know well and blamelessly what contributes to the benefit of those who have come under him, but he himself has himself, as it were, as a guide for each of the things that must be done. For he alone knows all things, and the light is with him, and in him all the treasures of wisdom and knowledge are hidden. What then do the saints say to Christ? \"Your right hand will guide you wondrously.\" For, he says, to one who looks to what leads to the right accomplishment of salvation for those on the earth, he will be a counselor for our affairs—that is, no other one at all beyond him; for your right hand will suffice for this. And they do not here signify his right hand, that is, his power, as though it were some other thing besides him, but it is as if they were saying, \"your right hand,\" that is, your majesty—one ought not to understand it as some other thing besides him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"Οὕτω κἂν εἰ λέγοιεν ἡ δεξιὰ, τουτέστιν ἡ δύναμις, αὐτὸν δὴ μόνον ὡς ἐν περιφράσει σημαίνουσιν. Οἶδε γὰρ, οἶδεν ἡ δεξιά σου, φασὶ, τίσι μὲν ἂν πρέποι τὴν ῥομφαίαν ἐπενεγ κεῖν, ἢ καὶ κατὰ τίνων τὸ ἀδιάφυκτον ἐντεῖναι τόξον, τίνας δὲ αὖ καὶ κατευοδοῦσθαι πρέποι ἂν καὶ τοῖς σοῖς ὑποφέρεσθαι ζυγοῖς, ἵνα σὲ καὶ μόνον ὁμολογῶ σιν Θεόν τε καὶ βασιλέα, Σωτῆρα καὶ Λυτρωτήν. Τὰ βέλη σου ἠκονημένα, δυνατέ· λαοὶ ὑποκάτω σου πεσοῦνται, ἐν καρδίᾳ τῶν ἐχθρῶν τοῦ βα σιλέως. Οὐδεὶς δὲ θεομάχος ἢ ἀλαζὼν ὑπο κάτω πίπτει τοῦ Θεοῦ, ἀλλ' οἱ τὴν ἐκ πίστεως ὑπο ταγὴν καταδεξάμενοι. Βέλη οὖν τοῦ δυνατοῦ, τουτέστι τοῦ Χριστοῦ, οἱ ἀπόστολοι· ἐχθροὶ δὲ τοῦ βασιλέως, ἤγουν τοῦ Θεοῦ καὶ Πατρὸς, ὁ Σατανᾶς, καὶ ἁπλῶς οἱ τοῖς θείοις δόγμασιν ἀντεξάγοντες. Κατατοξευθέντος οὖν τοῦ Σατανᾶ, καὶ τρωθείσης τῆς καρδίας τῶν νοητῶν ἐχθρῶν διὰ τῶν βελῶν τοῦ δυνατοῦ, ὑποπεπτώκασι λαοὶ ὑπὸ πόδας Χριστοῦ, καὶ τοῖς ζυγοῖς τῆς αὐτοῦ βασιλείας ὑπέπεσον καὶ ὑπετάγησαν. Οἱ γὰρ μυσταγωγοὶ πλήττουσι τοὺς πεπλανημένους καὶ τὸν φύσει Θεὸν οὐκ εἰδότας, πλὴν οὐκ εἰς θάνατον, ἀλλ' εἰς ἀγάπην αὐτοὺς ἀποφέροντες τὴν ἐν Χριστῷ, ἵνα ὑποκάτω πίπτοιεν αὐτοῦ, καὶ λέγοιεν· \"Τετρωμένη ἀγάπης ἐγώ.\" Εἶδες τοῦ πολέ μου τὸ κατόρθωμα, τὴν προσαγωγὴν τῶν πρὸ τούτου στασιαζόντων; Ἡ γὰρ πρόσπτωσις αὕτη ὕψους ἐστὶν ὑπόθεσις καὶ ῥίζα. Ὁ θρόνος σου, ὁ Θεὸς, εἰς αἰῶνα αἰῶνος· ῥάβδος εὐθύτητος ἡ ῥάβδος τῆς βασιλείας σου. (, ) Ἄθρει τοίνυν ὅτι Θεὸν τὸν ἐνανθρωπήσαντα καλεῖ, καὶ θρόνον αὐτῷ νέμει τὸν ἀνωτάτω.","english":"Thus even if they should say \"his right hand\"—that is, his power—they signify him alone by way of circumlocution. For your right hand knows, they say—it knows against whom it is fitting to bring the sword, and against whom to stretch the unescapable bow, and whom again it is fitting to prosper and to be borne under your yokes, so that they may confess you alone as God and King, Savior and Redeemer. Your arrows are sharpened, O Mighty One; peoples shall fall beneath you, in the heart of the king's enemies. But no one who fights against God or is arrogant falls beneath God, but those who have accepted the subjection that comes from faith. The arrows, then, of the Mighty One—that is, of Christ—are the apostles; and the enemies of the King—that is, of God and the Father—are Satan, and simply those who array themselves against the divine doctrines. When Satan has therefore been shot through, and the heart of the spiritual enemies has been wounded by the arrows of the Mighty One, peoples have fallen beneath the feet of Christ, and have been subjected and subordinated to the yokes of his kingdom. For the mystagogues strike those who have gone astray and do not know the God who is by nature, yet not unto death, but leading them to the love that is in Christ, so that they may fall beneath him and say: \"I am wounded by love.\" You have seen the success of the war, the bringing near of those who before this were in revolt; for this falling forward is the basis and root of exaltation. Your throne, O God, is for ever and ever; a rod of uprightness is the rod of your kingdom. Consider, then, that he calls the one who became man God, and assigns to him the highest throne.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"Θεὸς γὰρ ἦν ἐν εἴδει τῷ καθ' ἡμᾶς, καὶ οὐκ ἔξω γεγονὼς διὰ τοῦτο τοῦ εἶναι ὃ ἦν, μεμενηκὼς δὲ μᾶλλον ἐν ταῖς ἰδίαις ὑπεροχαῖς, καὶ τὴν τῆς εὐθύτητος ἔχων ῥάβδον. Ῥάβδος δὲ, καὶ βα σιλείας σύμβολον· βασιλεύει γὰρ ἐν δικαιοσύνῃ Χριστός. Ἔφη γάρ τις τῶν ἁγίων προφητῶν περί τε αὐτοῦ καὶ τῶν ἁγίων μυσταγωγῶν· \"Ἰδοὺ δὴ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρί σεως ἄρξουσιν.\" Οὐκοῦν ὡς ἐκ παραδείγματος τῶν ἐπὶ γῆς βασιλέων σκηπτροφορεῖν εἰωθότων, τὸ τοῦ λόγου γέγονε σχῆμα. Ἰστέον δὲ ὅτι καὶ αὐτὸς ὁ Χρι στὸς ῥάβδος ὠνομάσθη πολλαχοῦ τῆς θεοπνεύστου Γραφῆς. Ἐπειδὴ δὲ μικτός ἐστιν ὁ περὶ τοῦ Σωτῆρος λόγος, διά τε τὴν φύσιν τῆς θεότητος καὶ τὴν οἰκο νομίαν τῆς ἐνανθρωπήσεως, πάλιν εἰς τὸ ἀνθρώπι νον τοῦ Χριστοῦ ἀποβλέψας ὁ Δαβὶδ φησί· Ἠγάπησας δικαιοσύνην καὶ ἐμίσησας ἀνομίαν, διὰ τοῦτο ἔχρισέ σε ὁ Θεὸς, κ.τ.λ. (,, ) Εὑρίσκεται παρὰ τῇ θείᾳ Γραφῇ\n\nπερὶ τοῦ Θεοῦ καὶ Πατρὸς κείμενα τοιαῦτα πολλὰ, ὅτι Δίκαιος Κύριος καὶ δικαιοσύνην ἠγάπησεν. Καὶ πάλιν· \"Ἐμίσησας πάντας τοὺς ἐργαζομένους τὴν ἀνομίαν.\" Καὶ πάλιν· \"Ἐγώ εἰμι Κύριος ἀγαπῶν δικαιοσύνην, καὶ μισῶν ἁρπάγματα ἐξ ἀδικίας.\" Ἆρ' οὖν, εἴπερ καὶ διὰ ταῦτα λέγει μέγας ὁ Κύριος ἡμῶν, ὅτι τὴν μὲν δικαιοσύνην ἀγαπᾶ, μισεῖ δὲ τὴν ἀδικίαν, μισθὸς ἔσται τῷ Θεῷ καὶ Πατρὶ τὸ μέγας; καὶ ἀρετῆς ἀνταπόδοσις, ὅτι τάδε μὲν ἀγαπᾷ, μισεῖ δὲ ἐκεῖνα; Ἀλλ' οὐκ ἄν τις τοῦτο μανείη ποτέ. Ὥσπερ οὖν ἐπὶ τοῦ Πατρὸς εὐσε βῶς νοεῖται τὰ τοιῶσδε λεγόμενα, ὡσαύτως ἐκληφθείη καὶ ἐφ' Υἱοῦ· πρὸς γὰρ τὸ ἀρχέτυπον ἡ εἰκὼν, καὶ τὸ ἀρχέτυπον πρὸς τὴν εἰκόνα.","english":"For he was God in our form, and he had not ceased by this to be what he was, but rather had remained in his own excellences, and held the rod of uprightness. And a rod is also a symbol of kingship; for Christ reigns in righteousness. For one of the holy prophets said concerning him and the holy mysteries: \"Behold, a righteous king shall reign, and rulers shall rule with judgment.\" Therefore, as from the example of earthly kings who are accustomed to bear scepters, the figure of speech has arisen. But it must be known that Christ himself is also called a rod in many places of the divinely inspired Scripture. And since the account concerning the Savior is mixed, both because of the nature of the divinity and because of the economy of the incarnation, David again, looking toward the human aspect of Christ, says: \"You loved righteousness and hated lawlessness; therefore God has anointed you,\" etc. It is found in the divine Scripture\n\nthat many such things are said concerning God the Father, that the Lord is righteous and loved righteousness. And again: \"You hated all those who practice lawlessness.\" And again: \"I am the Lord who loves righteousness and hates robberies from injustice.\" Is it then the case that, if for these reasons our Lord is called great—because he loves righteousness and hates injustice—greatness will be a reward for God the Father, and a recompense of virtue, because he loves these things and hates those? But no one would ever be so mad as to think this. Therefore, just as in the case of the Father such statements are piously understood, so too they may be taken in the case of the Son; for the image is toward the archetype, and the archetype toward the image.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Εἶτ' ἐπειδὴ, φησὶ, Θεὸς ὢν πλημμελεῖν οὐκ οἶσθα (δικαιοσύνην γὰρ ἀγαπᾷς, καὶ ἀποστρέφῃ ἀνομίαν, ἄβατον, ἵν' οὕτως εἴπω, τὴν σαυτοῦ φύσιν ἔχων παντὶ πονηρῷ), \"διὰ τοῦτο ἔχρισέν σε ὁ Θεὸς, ὁ Θεός σου.\" Κέχρισται γὰρ εἰς ἀρχιερέα καὶ ἀπόστολον τῆς ὁμολογίας ἡμῶν, γενόμενος ἄνθρωπος ὁ Υἱὸς, ἵν' ἡμᾶς προσαγάγῃ τῷ Θεῷ καὶ Πατρὶ τὴν εἰς αὐτὸν πίστιν εὐωδιάζοντας. Χρίεται δὲ τῷ ἐλαίῳ τῆς ἀγαλλιάσεως, ἵνα τὴν διὰ τοῦ ἁγίου Πνεύματος ἐννοήσωμεν χάριν, πρὸς εὐθυ μίαν ἡμᾶς καὶ ἀγαλλίασιν ἀναφέρουσαν διηνεκῆ. Εἰ γὰρ καὶ ἐπὶ Χριστῷ πεπράχθαι λέγεται, ἀλλ' οἰκονο μίας ἧν τὸ χρῆμα μεστόν. Ἔστι μὲν γὰρ ὁ Υἱὸς, τοῦ ἁγίου Πνεύματος χορηγός· ἔνεστι γὰρ αὐτῷ φυσικῶς πάντα τοῦ Πατρός. Δέχεται δὲ ἀνθρωπίνως μεθ' ἡμῶν τὸ Πνεῦμα καὶ αὐτὸς, ὅτε γέγονε καθ' ἡμᾶς, οὐχ ἑαυτῷ τι προστιθεὶς καθ' ὃ νοεῖται καὶ Θεὸς καὶ Λόγος, ἀλλ' ἐν ἑαυτῷ καὶ πρώτῳ τῇ τοῦ ἀνθρώ που φύσει προξενῶν τὸ τῆς ἀγαλλιάσεως Πνεῦμα. Ὅπου γὰρ θείας φύσεως μέθεξις, καὶ χάρις υἱοθε σίας, καὶ ζωῆς ὑπόσχεσις τῆς εἰς μακρὸν αἰῶνα καὶ οὐρανῶν βασιλείαν, ἐκεῖ που πάντως τὸ ἀγαλλιᾶσθαί ἐστιν. Πλὴν παρὰ τοὺς μετόχους αὐτοῦ κέχρισται Χρι στός· ἡμεῖς μὲν γὰρ τὸν ἀῤῥαβῶνα τοῦ Πνεύματος ἐν ἑαυτοῖς ἐσχήκαμεν· ὡς δὲ ὁ Παῦλός φησι, πᾶν τὸ πλήρωμα τῆς θεότητος ἐν Χριστῷ νοεῖται σωματι κῶς. Διὰ τοῦτο οὐδὲ ἐκ μέρους αὐτὸν διδόναι φασὶ τὸ Πνεῦμα οἱ ἅγιοι, ὁμολογοῦσι δὲ μᾶλλον ὅτι ἐκ τοῦ πληρώματος αὐτοῦ λαμβάνουσιν Πότε δὲ ἐχρίσθη ὁ Χριστός; Ὅτε ὡς ἐν εἴδει περιστερᾶς τὸ Πνεῦμα ἦλθεν ἐπ' αὐτόν.","english":"Then, since, he says, being God you do not know how to transgress (for you love righteousness and turn away from lawlessness, having your own nature, so to speak, untrodden by any evil), \"therefore God, your God, has anointed you.\" For the Son has been anointed as high priest and apostle of our confession, having become man, so that he might bring us to God the Father, as we give forth the sweet fragrance of faith in him. And he is anointed with the oil of gladness, so that we may understand the grace that comes through the Holy Spirit, which brings us to uprightness and to unceasing gladness. For even if this is said to have been done in the case of Christ, still the matter was full of the economy. For the Son is the provider of the Holy Spirit; for all things of the Father are naturally in him. But he too, in a human way, together with us, receives the Spirit, when he became as we are, not adding anything to himself in respect of what he is understood to be, both God and Word, but rather, in himself and first, procuring for human nature the Spirit of gladness. For wherever there is participation in the divine nature, and the grace of adoption, and the promise of life unto the long age and the kingdom of heaven, there surely is gladness. Moreover, Christ has been anointed beyond his fellows; for we have received the earnest of the Spirit in ourselves, but, as Paul says, the whole fullness of the Godhead is understood to be in Christ bodily. Therefore the saints do not say that he gives the Spirit in part, but rather confess that they receive from his fullness. And when was Christ anointed? When the Spirit came upon him as in the form of a dove.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"Τότε καὶ τὸ καινὸν ὄνομα ἐδέξατο, κατὰ τὴν τοῦ προφήτου φωνήν. Ἔφη γὰρ ὅτι καὶ καλέσουσι τὸ ὄνομα αὐτοῦ τὸ καινὸν, ὃ Κύριος ὀνομάσει αὐτῷ. Πρὸ μὲν γὰρ τῆς ἐνανθρωπήσεως γυμνὸς ἔτι καὶ ἄσαρκος ὁ λόγος ὢν, θεοπρεπῶς ὠνομάζετο φῶς καὶ ζωὴ καὶ τὰ τοιαῦτα. Μετὰ δὲ τὴν ἐνανθρώπησιν, ἧς τὴν οἰκονομίαν ἡ τοῦ κεχρίσθαι δύναμις εἰσφέρει, ὡς κεχρισμένος ἤδη παρὰ τοῦ Πατρὸς τὸ καινὸν ὄνομα δέχεται, τουτέστι τὸ Χριστός. Αὐτὸς γὰρ ὢν ὁ τοῖς ἄλλοις ἁγιασμοῦ χορηγὸς ὡς Θεὸς, μεθ' ἡμῶν ἁγιάζεται κατὰ τὸ ἀν θρώπινον· περὶ ὃ καὶ ἡ χάρις, καὶ τῆς σαρκὸς ὁ ἁγιασμὸς, τῆς οὐ κατὰ φύσιν ἁγίας, ἀλλ' ὡς ἐν μεθ έξει τῇ παρὰ Θεῷ. Τοὺς δὲ μαθητὰς ἀδελφοὺς ὠνό μασε, καὶ μετόχους ἑαυτοῦ κατεστήσατο. Ἁγιάζει γὰρ ὡς Θεὸς, τῷ ἰδίῳ καταχρίων Πνεύματι τοὺς ἐν μεθέξει γεγονότας αὐτοῦ διὰ πίστεως. Σμύρνα καὶ στακτὴ καὶ κασία ἀπὸ τῶν ἱματίων σου, ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν ηὔφρανάν σε θυγατέρες βασιλέων ἐν τῇ τιμῇ σου. Ἰμάτια Χριστοῦ νοητέον τοὺς ἐγγὺς αὐτοῦ γεγονότας, καὶ οἱονεί πως ἐν χρῷ καὶ περὶ αὐτὸν, διά τε πίστεως καὶ ἁγιασμοῦ καὶ οἰκειό τητος τῆς πνευματικῆς. Βάρεις γε μὴν ἐλεφαντίνας, τὰς Ἐκκλησίας ἐν τούτοις φασί. Βάρις μὲν γὰρ καλεῖται πύργος ἅπας· πεπυργῶσθαι δέ φαμεν τὰς Ἐκκλησίας τῇ τοῦ Χριστοῦ δυνάμει καὶ χάριτι· τεθεμελίωνται γὰρ ἐπὶ τὴν πέτραν· Ἐλεφαντίνας δὲ, ἀντὶ τοῦ λαμπρὰς καὶ τιμίας καὶ περικαλλεστάτας· ἔνεστι γὰρ καὶ τοῦτο αὐταῖς, καθάπερ ἀμέλει καὶ τοῖς ἐξ ἐλέφαντος κατεσκευασμένοις τῶν σκευῶν. Αὗται δὲ αἱ ἐξ ἐλέφαντος βάρεις, καὶ βασιλέων εἰσὶ θυγατέρες. Πῶς ἢ τίνα τρόπον;","english":"Then also he received the new name, according to the voice of the prophet. For he said that they shall call his name the new one, which the Lord shall name for him. For before the incarnation, the Word being yet naked and without flesh, he was named in a God-befitting way light and life and the like. But after the incarnation, whose economy the power of having been anointed brings in, as one already anointed by the Father he receives the new name, that is, Christ. For he himself, being the provider of sanctification to others as God, is sanctified with us according to the human nature; and concerning this is the grace, and the sanctification of the flesh, which is not holy by nature, but as by participation in what is from God. And he called the disciples brothers, and made them partakers of himself. For he sanctifies as God, anointing with his own Spirit those who have come to be in participation of him through faith. Myrrh and stacte and cassia are from your garments, from ivory towers, from which the daughters of kings made you glad in your honor. By garments of Christ one must understand those who have come near to him, and as it were in close contact and around him, through faith and sanctification and spiritual kinship. But ivory towers, they say, are the Churches in these things. For every tower is called a baris; and we say that the Churches have been made towers by the power and grace of Christ; for they have been founded upon the rock. And ivory, instead of bright and precious and most beautiful; for this too is present in them, just as indeed also in the vessels constructed of ivory. And these towers of ivory are also daughters of kings. How, or in what manner?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Υἱοὶ γὰρ ὅντες τῆς βασιλείας οἱ θεσπέσιοι μαθηταὶ, ὀνομάζοιντο ἂν καὶ βασιλεῖς εἰκότως. Γεγόνασι δὲ καὶ πατέρες τῶν Ἐκ κλησιῶν· ἐγέννησαν γὰρ αὐτὰς διὰ τοῦ Εὐαγγελίου καὶ τῶν ἱερῶν\n\nκηρυγμάτων. Τοῦτο γάρ φησι καὶ ὁ μακάριος Παῦλος· \"Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.\" Οὐκοῦν ἀπὸ τῶν ἱματίων σου, καὶ ἀπὸ τῶν βάρεων τῶν ἐλεφαντίνων, τουτέστι τῶν περικαλλεστάτων ἐκκλησιῶν, ἐκδίδοται σμύρνα καὶ στακτὴ καὶ κασία, τουτέστι τρόπος ἅπας εὐωδίας πνευματικῆς. Τούτοις γάρ σε τοῖς ἀρώμασιν, ἤτοι ταῖς νοηταῖς εὐοσμίαις, αἱ τῶν βα σιλέων ηὔφραναν θυγατέρες ἐν τῇ τιμῇ σου, τουτέστιν ἐν καιρῷ καθ' ὃν ἔδει τιμηθῆναί σε παρ' αὐτῶν. Ὅτε γὰρ κέκληνται, τότε καὶ τετιμήκασιν. Ἰστέον δὲ ὅτι, κατά γε τὸν Μωσέως νόμον, ἡ τοῦ ἁγίου ἐλαίου σύνθεσις, ὑφ' οὗ κατεχρίοντο καὶ ἡ σκηνὴ καὶ σκεύη τὰ ἱερὰ καὶ οἱ καλούμενοι πρὸς ἱερουργίαν, διὰ τῶν ὠνομασμένων ἀρωμάτων ἐδέχετο τὴν κατασκευήν. Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου. Τὰς κατὰ πᾶσαν τὴν οἰκουμέ νην Ἐκκλησίας, μίαν νῦν ὀνομάζει, διὰ τὸ ἑνὸς εἶναι Δεσπότου καὶ μίαν εἶναι τὴν πίστιν ἐν αὐταῖς, ἔν τε ὁμοίως τὸ σωτήριον βάπτισμα. Οὐ γὰρ μερίζονται πρὸς διχόνοιαν· ὥστε καὶ ἀναριθμήτους οὔσας, μίαν εἶναί τε καὶ ὀνομάζεσθαι. Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου. Μυσταγωγοῦσι τὴν βασιλίδα καὶ σοφωτάτην ἀποτελεῖν σπουδάζουσιν οἱ νυμφαγωγοὶ, καὶ τὰ δι' ὧν ἔσται τῷ νυμφίῳ θυμηρεστάτη παραφωνοῦσιν αὐτῇ. Πρόεισί γε μὴν ἐν κόσμῳ τῷ δέοντι καὶ νῦν ὁ λόγος αὐτοῖς.","english":"For being sons of the kingdom, the divine disciples would reasonably be called kings as well. And they have become fathers of the Churches; for they begot them through the Gospel and the sacred proclamations. For this is what the blessed Paul also says: \"For in Christ Jesus I begot you through the Gospel.\" Therefore from your garments, and from the ivory palaces, that is, from the most beautiful churches, myrrh and stacte and cassia are given forth, that is, every manner of spiritual fragrance. For by these aromas, that is, by the intelligible sweet scents, the daughters of the kings gladdened you in your honor, that is, at the time when it was fitting that you be honored by them. For when they were called, then they also honored you. And it should be known that, according to the law of Moses, the composition of the holy oil, with which both the tabernacle and the sacred vessels and those called to the priesthood were anointed, received its preparation through the aromas that were named. The queen stood at your right hand. The Churches throughout the whole inhabited world he now calls one, because there is one Master and one faith among them, and likewise one saving baptism. For they are not divided into dissension; so that even though they are innumerable, they are and are called one. Hear, O daughter, and see, and incline your ear. The bridesmaids initiate the queen and strive to make her most wise, and they counsel her concerning the things by which she will be most pleasing to the bridegroom. And indeed the discourse now proceeds in the adornment that is fitting for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Δεῖ γὰρ πρῶτον ἡμᾶς ἀκοῦσαι, τουτέστιν εἰς οὖς δέξασθαι τὸ λαλούμενον, καὶ ἀνασχέσθαι μυσταγωγίας· εἶθ' οὕτως ἐν κατα νοήσει γενέσθαι τῶν εἰρημένων· κατακλίνεσθαι τὸ οὖς μετὰ τοῦτο, τουτέστιν προσκομίσαι λοιπὸν τὸ εἰς ἅπαν εὐήκοον. Θυγατέρα γε μὴν καλοῦσι τὴν Ἐκ κλησίαν, ἅτε δὴ δι' αὐτῶν προσκεκοσμημένην τῷ ἄνωθεν καὶ ἐξ οὐρανῶν νυμφίῳ, τουτέστι Χριστῷ. Θεοῦ γὰρ γεγόνασι συνεργοὶ Θεοῦ διάκονοι, καταλλάσσοντες αὐτῷ διὰ τῆς πίστεως καὶ τοῦ ἁγίου βα πτίσματος τὴν ὑπ' οὐρανόν. Καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου· καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου· ὅτι αὐτός ἐστιν κύριός σου· καὶ προσκυνήσουσιν αὐτῷ. Ἐν τούτοις εὖ μάλα καὶ ἐναργῶς τὴν ἐξ ἐθνῶν Ἐκκλησίαν ὁ τῶν ἁγίων προφητῶν αἰνίττεται λόγος. Οὐ γὰρ ἂν εἶπεν τὸ Πνεῦμα τὸ ἅγιον τοῖς ἐξ Ἰσραὴλ τὸ, \"Ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου·\" τοῖς δ' ἐξ ἐθνῶν προσιοῦσιν ταῦτα ἂν λέγοιτο εἰκότως, ἐπειδήπερ ἦμέν ποτε ἀνόητοι καὶ τέκνα ὀργῆς, πατέρα τὸν διάβολον ἐπιγραφόμενοι, λαός τε ἡμῶν ἦν πᾶς τε ἄθεος καὶ εἰδωλολάτρης. Ἐπεὶ οὖν ἐκ τοιούτων μεταβέβληται ἡ ἐπὶ γῆς Ἐκκλησία, εἰκότως ὁ λόγος προσφωνεῖ φάσκων αὐτῇ· \"Ἐπιλάθου τοῦ λαοῦ σου καὶ τοῦ οἴκου τοῦ πατρός σου.\" Οὕτω ποτὲ καὶ τῷ Ἀβραὰμ ἐλέγετο· \"Ἔξελθε ἐκ τῆς γῆς σου καὶ ἐκ τῆς συγ γενείας σου, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, καὶ δεῦρο εἰς γῆν ἣν ἄν σοι δείξω.\" Τετήρηται δὲ καὶ εἰς δεῦρο παρ' ἡμῖν, τὸ χρῆναι τοὺς ἐπιστρέφοντας εἰς τὴν τῆς ἀληθείας ἐπίγνωσιν, ἐπιλανθάνεσθαι τρόπον τινὰ τοῦ οἴκου τοῦ πρώτου πατρὸς καὶ τοῦ λαοῦ αὐτοῦ.","english":"For it is necessary for us first to hear, that is, to receive into our ears what is being spoken, and to submit to the mystical instruction; then, after this, to come to an understanding of what has been said; and after that to incline the ear, that is, to bring it to complete readiness to hear. Indeed, they call the Church a daughter, since through them she has been adorned for the bridegroom from above and from the heavens, that is, Christ. For they have become God's fellow workers, God's ministers, reconciling to him through faith and holy baptism the whole world under heaven. And forget your people and your father's house; and the king will desire your beauty; for he is your lord; and they will worship him. In these words the utterance of the holy prophets very well and clearly hints at the Church from the Gentiles. For the Holy Spirit would not have said to those from Israel, \"Forget your people and your father's house\"; but these things would reasonably be said to those coming from the Gentiles, since we were once foolish and children of wrath, claiming the devil as our father, and our people was every godless and idolatrous one. Since, then, the Church on earth has been changed from such things, reasonably the word addresses her, saying: \"Forget your people and your father's house.\" So once it was also said to Abraham: \"Go out from your land and from your kindred and from your father's house, and come into the land that I will show you.\" And it has been observed even to this day among us, that those who turn to the knowledge of the truth must in some manner forget the house of their first father and his people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Εἰσιόντας γοῦν ἐπὶ τὸ σωτήριον βάπτισμα, εἶτα στραφέντας πρὸς δυσμὰς, βοᾷν ἀναπείθομεν· \"Ἀποτάσσομαί σοι, Σατανᾶ, καὶ πᾶσι τοῖς ἔργοις σου, καὶ πᾶσι τοῖς ἀγγέλοις σου, καὶ πάσῃ τῇ πομπῇ σου, καὶ πάσῃ τῇ λατρείᾳ σου. Ὁποῖον δ' ἕξει μισθὸν ἡ Χριστοῦ θυγάτηρ ταῦτα ποιοῦσα, ἑξῆς παρ ίστησι λέγων· \"Καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου, ὅτι αὐτός ἐστιν κύριός σου.\" Ἐὰν γὰρ, φησὶν, καθαρθεῖσα λήθην ποιήσαιο τῶν προτέρων κακῶν, καὶ τὸ φυσικὸν κάλλος τῆς ψυχῆς τὸ κατ' εἰ κόνα Θεοῦ πεποιημένον ἀναλαβοῦσα, τὸν ἀγαπητὸν τοῦ Θεοῦ ἕξεις ἐρώμενον· αὐτὸς γὰρ ὁ μέγας βασιλεὺς ἐπιθυμήσει τοῦ κάλλους σου· οὐκ ἀπαξιώσει ἀξιώσει τε Κύριός σου χρηματίζειν, καίπερ ὢν ἁπάντων τῶν ἁγίων αὐτοῦ βασιλεύς. Ἀντὶ δὲ τοῦ \"Προσκυνήσουσιν αὐτῷ,\" ὁ μὲν Ἀκύλας, Καὶ προσεκύνησεν αὐτῷ, ἑρμήνευσεν· ὁ δὲ Σύμμαχος, Καὶ προσκύνει αὐτόν· ἀξίαν σεαυτὴν παραστήσασα τῆς αὐτοῦ προσκυνήσεως, προσκαλούμενος δὲ αὐτὴν ἐπὶ τὴν ἀκρόασιν. –Ἕτεροι δὲ κατὰ πρόγνωσιν οὕτω αὐτὴν καλεῖσθαί φασιν. Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως","english":"When people come to the saving baptism, then turn toward the west, we persuade them to cry out: \"I renounce you, Satan, and all your works, and all your angels, and all your pomp, and all your worship.\" What reward, then, will the daughter of Christ have for doing these things? He sets it out next, saying: \"And the king will desire your beauty, because he is your lord.\" For if, he says, having been purified, you make yourself forgetful of former evils, and having recovered the natural beauty of the soul that was made according to the image of God, you will have the beloved of God as your lover; for the great king himself will desire your beauty; he will not deem you unworthy, and he will be called your Lord, though he is king of all his saints. Instead of \"They will worship him,\" Aquila translated, \"And he worshiped him\"; and Symmachus, \"And worship him\"—having presented yourself worthy of his worship, and he calls her to the hearing. But others say that she is called according to foreknowledge in this way. All the glory of the daughter of the king","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"ἔσω θεν ἐν κροσσωτοῖς χρυσοῖς. Κρυπτὸς, φησὶν, ὁ κόσμος τῆς Ἐκκλησίας εἰς νοῦν καὶ διάνοιαν. Κροσσοὶ δὲ, εἴτουν σειραὶ, αἱ πολυειδεῖς ἀρεταὶ, μονονουχὶ καὶ ἀπηρτημέναι τῆς τῶν ἁγίων πληθύος. Ἀντὶ τῶν πατέρων σου ἐγεννήθησάν σοι υἱοὶ, καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Νοήσεις δὲ καὶ οὕτως. Πάλαι μὲν ἐβασίλευον τῆς Ἱερουσαλὴμ οἱ ἐκ τῆς Ἰούδα φυλῆς· τετάχαντο δὲ πρὸς τὸ κρίνειν οἱ ἐν τῇ ἁγίᾳ σκηνῇ προσεδρεύοντες· \"Χείλη γὰρ, φησὶν, ἱερέως φυλάξεται κρίσιν, καὶ νόμον ἐκζητήσουσιν ἐκ στό ματος αὐτῶν.\" Ἐπεὶ δὲ τῆς σκιᾶς συνεσταλμένης, καὶ τῆς ἐν πνεύματι λατρείας λαμψάσης, ἔδει τῷ κόσμῳ λαμπροτέρων κριτῶν, εἰσκέκληνται πρὸς τοῦτο λοιπὸν οἱ θεσπέσιοι μαθηταί. Διὸ πρὸς τὴν Ἰουδαίων μητέρα τὴν Ἱερουσαλήμ φησιν· \"Ἀντὶ τῶν πατέρων σου ἐγεννήθησαν υἱοὶ,\" τουτέστι τὴν τῶν πατέ ρων τάξιν διέλαχον. Πρὸς δὲ τὸν Κύριον· \"Καταστή σεις αὐτοὺς ἄρχοντας·\" ὃ καὶ ἐξέβη· ἄρχοντας γὰρ πεποιήμεθα, καὶ κριτὰς ἐσχήκαμεν οἰκουμενικοὺς τοὺς ἁγίους μαθητὰς, ὧν ταῖς ὑποθήκαις καὶ αὐτὸ τὸ τοῦ Χριστοῦ λαλεῖται μυστήριον. Ἐπείπερ εἰσὶν αὐ τοὶ καὶ ταμίαι τοῦ σώζοντος λόγου, καὶ τῶν πρακτέων εἰσηγηταὶ, τὸ μὲν κίβδηλον ἀποκρίνοντες, τὸ δ' ὠφέ λιμον συμβουλεύοντες. Οὐκοῦν οὕτως συντακτέον, οἱ υἱοὶ ἀντὶ πατέρων σου γεννήσονται. (, ) Ἔκτισεν ὁ Χριστὸς τοὺς δύο λαοὺς εἰς ἕνα καινὸν ἄνθρωπον, ποιῶν εἰρήνην καὶ ἀποκαταλλάξας τοὺς ἀμφοτέρους ἐν ἑνὶ σώματι πρὸς τὸν Πατέρα. Ἐκ τούτων τε κἀκείνων τὸ τῆς Ἐκκλησίας νοεῖται πλήρωμα. Φασὶ δὴ οὖν πρὸς αὐτὴν οἱ προφῆται·","english":"Within, with fringes of gold. The adornment of the Church, he says, is hidden in the mind and understanding. And the fringes, that is, the braided cords, are the manifold virtues, all but hanging from the multitude of the saints. Instead of your fathers, sons were born to you; you shall appoint them rulers over all the earth. You may also understand it in this way. Formerly the kings of Jerusalem were of the tribe of Judah, and those who sat in the holy tabernacle were appointed to judge; for \"the lips of a priest,\" he says, \"shall guard judgment, and they shall seek the law from his mouth.\" But when the shadow had been drawn together and the worship in the Spirit had shone forth, the world needed brighter judges, and so the inspired disciples have now been summoned to this. Therefore he says to Jerusalem, the mother of the Jews: \"Instead of your fathers, sons were born,\" that is, they obtained the rank of fathers. And to the Lord: \"You shall appoint them rulers\"—which also came to pass; for we have the holy disciples made rulers and have received them as ecumenical judges, by whose instructions the very mystery of Christ is proclaimed. For they are themselves stewards of the saving word and introducers of what must be done, rejecting what is counterfeit and counseling what is profitable. Therefore it must be construed thus: the sons shall be born instead of your fathers. Christ created the two peoples into one new man, making peace and reconciling both in one body to the Father. And from these and those the fullness of the Church is understood. So then the prophets say to her:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"\"Ἀντὶ τῶν πατέρων σου ἐγεννήθησάν σοι υἱοί·\" ἐοίκασι δὲ διὰ τουτωνὶ τῶν ἁγίων ἀπο στόλων τε καὶ εὐαγγελιστῶν ποιεῖσθαι μνήμην. Ἦσαν μὲν γὰρ πατέρες τῆς Ἰουδαίων Συναγωγῆς Ἀβραάμ τε καὶ Ἰσαὰκ καὶ Ἰακὼ, καὶ οἱ μετ' ἐκείνους πατριάρχαι τε καὶ προφῆται· ἐπεὶ δὴ δὲ Θεὸς ὢν Κύριος ἐπέφανεν ἡμῖν, κεχειροτόνηνται παρ' αὐτοῦ τῆς Ἐκκλησίας Πατέρες, καὶ ἐν τάξει γεγόνασι τῶν πρώτων οἱ θεσπέσιοι μαθηταί. Ὅτι γὰρ ἐθνῶν τε καὶ Ἰουδαίων πατὴρ ἦν ὁ θεσπέσιος Ἀβραὰμ, πῶς ἔστιν ἀμφιβαλεῖν; Τοῦ μὲν γὰρ Ἰσραὴλ, κατὰ σάρκα γέ γονε πατήρ· τοῖς γε μὴν ἐξ ἐθνῶν, δι' ἐπαγγελίας· εἴρηται γὰρ πρὸς αὐτὸν, ὅτι \"Πατέρα πολλῶν ἐθνῶν τέθεικά σε·\" ἠκολούθησαν γὰρ τοῖς ἴχνεσιν αὐτοῦ δικαιωθέντες ἐκ πίστεως, καὶ ἐπειδὴ γεγόνασι πιστοὶ, ηὐλογήθησαν σὺν αὐτῷ. Ἐν τάξει δὴ οὖν πατέρων τέθεινται τῇ Ἐκκλησίᾳ οἱ πάνσοφοι μαθηταί. Ἔστι γοῦν [ἀληθὲς τὸ τοῦ Παύλου, \"Ὥστε κἂν] μυρίους παιδαγωγοὺς ἔχητε ἐν Χριστῷ, ἀλλ' οὐ πολλοὺς πα τέρας· ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.\" Ναὶ μὴν καὶ ὁ σοφὸς Ἰωάννης ὡς τέκνοις ἄνω τε καὶ κάτω τοῖς εἰς Χριστὸν πιστεύ σασι διαλέγεται. Μνησθήσονται τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ. Εἰ γὰρ καὶ τῶν καθ' ἡμᾶς ἀπηλλάχθη σαν πραγμάτων, ἔτι διαμέμνηνται καὶ οὕτω Χριστοῦ, Βίβλοις τε ἱεραῖς ἐναπέθεντο τὰς μυσταγωγίας, καὶ εἰς δεῦρο κηρύττουσι Θεὸν αὐτόν.","english":"Instead of your fathers, sons were born to you.\" And by these holy apostles and evangelists he seems to make mention. For the fathers of the Synagogue of the Jews were Abraham and Isaac and Jacob, and after them the patriarchs and prophets; but since the Lord, being God, has appeared to us, the Fathers of the Church have been appointed by him, and the divine disciples have taken the rank of the first. For that the divine Abraham was father of both Gentiles and Jews, how can one doubt? For he was father of Israel according to the flesh; but of those from the Gentiles, through promise; for it was said to him, \"I have made you a father of many nations\"; for they followed in his footsteps, being justified by faith, and since they became faithful, they were blessed with him. So then the all-wise disciples have been placed in the rank of fathers for the Church. At any rate, true is what Paul says: \"Even if you have ten thousand guardians in Christ, yet not many fathers; for in Christ Jesus through the Gospel I begot you.\" Indeed, the wise John also addresses as children those who believe in Christ, both above and below. They shall remember your name in every generation and generation. For even if they have departed from the things of our time, they still remember Christ, and they have deposited their teachings in the sacred Books, and to this day they proclaim him God.","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":286,"ref":"p286","source":"ΨΑΛΜΟΣ ΜΕʹ.\n\nΔιὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν. ( Κυρίλλου καὶ Βασιλείου.) Κἂν εἰ πᾶσα, φησὶ, ταραχθείη καθ' ἡμῶν ἡ γῆ, τουτέστιν οἱ κατοικοῦντες ἐν αὐτῇ, κἂν εἰ τοσαῦτα πως ἰσχύσειαν οἱ παρ' ἡμῶν κηρύγμασιν τὴν ἑαυτῶν σκαιό τητα κατεξανιστᾷν ἐθέλοντες, ὥστε καὶ ὄρη δύνασθαι μεθιστᾷν, καὶ εἰς θάλασσαν ἐμβαλεῖν, ἀλλ' ἡμῖν εἰς ἐπικουρίαν ἀρκέσει ἡ παναλκὴς δεξιὰ, καὶ θορύβου πέρα τιθεῖσα παντὸς τοὺς ἀνακειμένους Θεῷ· καὶ τὰ ἀνάντη καταλειαίνουσα, καὶ τὰ δυσχερῆ μεθιστᾶσα πρὸς εὐχέρειαν, καὶ βάσιμον ἀποφαίνουσα ἠρμένον ὑψοῦ, καὶ τὴν τῶν ὑπερηφάνων ὀφρὺν καταφέρουσα. Ἤχησαν καὶ ἐταράχθησαν τὰ ὕδατα αὐτῶν, ἐταράχθησαν τὰ ὄρη ἐν τῇ κραταιότητι\n\nαὐτοῦ. Ὕδατα δὲ ἠχοῦντα καὶ τα ραττόμενα νοήσεις τὴν τῶν ἐθνῶν πληθύν· οὕτω γὰρ εἴωθεν ἡ θεόπνευστος Γραφὴ ταῦτα καλεῖν· οὕτω γάρ πού φησι καὶ περὶ τῆς Νινευὴ, ὅτι Νινευὴ ὡς κολυμβήθρα ὕδατος τὰ ὕδατα αὐτῆς.\" Ἔφη δέ τις καὶ ἕτερος τῶν ἁγίων προφητῶν· \"Τάδε λέγει Κύριος κατάρ χων ὑδάτων πολλῶν,\" ἀντὶ τοῦ ἐθνῶν. Βεβασίλευκε γὰρ ἐπὶ πάντα τὰ ἔθνη Χριστός.–(, Κυρίλλου καὶ Βασιλείου) Ἀλλὰ \"καὶ τὰ ὄρη, φησὶν, ἐταράχθησαν ἐν τῇ κραταιότητι αὐτοῦ.\" Ὄρη δέ φησι τοὺς τῶν ἐν κόσμῳ τάχα που φανερω τέρους, καὶ ἐπὶ κενοῖς δοξαρίοις [ ἐπὶ δόξῃ κενῇ] φρονοῦντας μέγα. Ἀλλὰ καὶ οὗτοι ἐταράχθη σαν καὶ κατεξανέστησαν τῶν ἁγίων μυσταγωγῶν. Ἠδίκησε δὲ αὐτοὺς οὐδὲν ὁ ἀλιτήριος Σατανᾶς· οἱ γὰρ ἐν ἀρχαῖς τοῖς ἁγίοις ἐπιπηδῶντες μυσταγω γοῖς...τητα τὴν ἐν Χριστῷ, καὶ τῶν εὐαγγελικῶν θεσπισμάτων γεγόνασιν ἐρασταί. Ὃ δὴ κατεθαύμακεν ὁ μακάριος Δαβίδ·","english":"PSALM 45.\n\nTherefore we shall not fear when the earth is troubled. (Of Cyril and Basil.) Even if, he says, the whole earth be troubled against us—that is, those who dwell in it—and even if those who wish to raise up their own perversity against our preaching should prevail to such a degree as to be able to remove mountains and cast them into the sea, yet the all-powerful right hand will suffice for our aid, setting a limit to every disturbance for those who are devoted to God; and it smooths the steep places, and brings the difficult things to ease, and makes the elevated path walkable, and brings down the brow of the proud. Their waters roared and were troubled, the mountains were troubled at his strength.\n\nBy waters roaring and troubled you will understand the multitude of the nations; for thus the God-inspired Scripture is accustomed to call these things; for thus somewhere it says also concerning Nineveh, that Nineveh is like a pool of water, her waters. And another of the holy prophets also said: \"Thus says the Lord, who rules over many waters,\" instead of \"over the nations.\" For Christ has reigned over all the nations. —(Of Cyril and Basil.) But \"also the mountains,\" he says, \"were troubled at his strength.\" And by mountains he means those who are perhaps the more conspicuous among those in the world, and who think great things on the basis of empty glories [on empty glory]. But these too were troubled and rose up against the holy mystagogues. Yet the accursed Satan did him no injury; for those who at first rushed upon the holy mystagogues... the things in Christ, and have become lovers of the evangelical ordinances. This indeed the blessed David has marveled at.","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":287,"ref":"p287","source":"ἔφη γὰρ· \"Τοιαύτη ἡ ἀλ λοίωσις τῆς δεξιᾶς τοῦ Ὑψίστου.\" Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Ὅτι δὲ ποταμὸς καὶ ὁ Χριστὸς ὠνομά σθη πλεισταχοῦ τῶν ἱερῶν Γραμμάτων, οἶδέ που πάντως ὁ φιλομαθής. Ἔφη μὲν γὰρ αὐτὸς περὶ ἡμῶν δι' ἑνὸς τῶν ἁγίων προφητῶν· \"Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν.\" Εὖ δὲ δὴ σφόδρα τὸἐκκλίνω φησίν· ἦν μὲν γὰρ ἡ πορεία, φησὶν, ἤτοι ἡ ὁδὸς αὐτῷ πρὸς τοὺς ἐξ αἵματος Ἰσραήλ· ἐπειδὴ δὲ ἀπεώσαντο τὴν πίστιν, καὶ τῶν ἱερῶν αὐτοῦ ναμάτων τὴν μέθεξιν οὐδενὸς ἠξίωσαν λόγου, ταύτῃ τοι καὶ μάλα εἰκότως ἐγκέκλικεν εἰς ἡμᾶς τοὺς ἐξ ἐθνῶν κεκλημένους, καὶ γέγονεν ἡμῖν ποταμὸς εἰρήνης καὶ χείμαῤῥος ἐπικλύζων– \"Ἡγίασεν τὸ σκήνωμα αὐτοῦ ὁ Ὕψιστος·\" σκήνωμα δὲ οὐδὲν ἧττον αὐτὴν εἶναί φαμεν τὴν Ἐκκλη σίαν. Κατοικεῖ γὰρ ἐν ἁγίαις καὶ ὁσίαις ψυχαῖς, ἁγίας αὐτὰς ἀποφαίνων, διὰ τοῦ μετόχους ἀποτελεῖν τοῦ ἁγίου Πνεύματος. Βοηθήσει αὐτῇ ὁ Θεὸς τὸ πρὸς πρωΐ. ( Κυρίλλου καὶ Διδύμου.) Ἐπειδὴ ὄρθρου βαθέως ἡ ἀνάστασις Κυρίου, αὐτὴν καλεῖ τὴν βοήθειαν. Βοηθεῖται ἡ πόλις τοῦ Θεοῦ ἐγγυζούσης ἡμέρας. Ἑτέρα δ' ἔστιν γραφὴ ἡ λέγουσα· \"Βοηθήσει αὐτῇ ὁ Θεὸς τῷ προσ ώπῳ·\" σώζει γὰρ αὐτῆς τὸ κάλλος ἄτρωτόν τε καὶ ἀπαράφθορον, τὸ νοητὸν δηλονότι, ὅταν ταραχὴν δέ ξηται ἀπὸ τῶν ἀντικειμένων. Ἕως μὲν γὰρ ἀδιά βλητον ἔχει τὴν πίστιν ἐν ἑαυτῇ ψυχὴ, καὶ τοὺς ἐξ ἁπάσης ἀρετῆς ὡραϊσμοὺς ἑαυτῇ περιτίθησιν, κάλ λος ἕχει τὸ νοητὸν, ᾧ καὶ αὐτὸς ἐπιγάννυται Χρι στός.","english":"For he said: \"Such is the change of the right hand of the Most High.\" The rushings of the river gladden the city of God. That a river was also the name given to Christ is found in very many places of the sacred Scriptures, and the lover of learning surely knows it somewhere. For he himself spoke concerning us through one of the holy prophets: \"Behold, I turn aside upon them like a river of peace, and like a winter torrent flooding the glory of the nations.\" And very well indeed does he say \"I turn aside\"; for his course, he says—that is, his path—was toward those of the blood of Israel; but since they thrust away the faith and deemed the partaking of his sacred streams worthy of no account, for this reason, and very fittingly, he has turned aside to us who are called from among the nations, and has become for us a river of peace and a winter torrent flooding. \"The Most High has sanctified his tabernacle\"; and we say that the tabernacle is none other than the Church herself. For he dwells in holy and devout souls, making them holy by rendering them partakers of the Holy Spirit. God will help her toward the morning. (Of Cyril and Didymus.) Since the Lord's resurrection was at deep dawn, he calls that help itself. The city of God is helped when the day draws near. But there is another reading which says: \"God will help her with his countenance\"; for he preserves her beauty unwounded and uncorrupted—the intelligible beauty, clearly—whenever she seeks for trouble from those who oppose her. For as long as the soul keeps the faith within herself beyond assault, and arrays herself with the ornaments of every virtue, she has the intelligible beauty, in which Christ himself also rejoices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"Παρενεχθεῖσά γε μὴν τοῦ εἰκότος, παραχρῆμα τὸ εἰδεχθὲς καὶ ἀτερπὲς ἔχει. Ἀλλ' οὐ πείσεται τοῦτο, φησὶν, ἡ Ἐκκλησία· σώζει γὰρ αὐτῆς τὸ κάλλος. Πρόσωπον δὲ νοηθεῖεν ἂν Ἐκκλησίας οἱ ἡγούμενοι αὐτῆς, οὓς καὶ νευροῖ συντόνως πρὸς τὸ δύνασθαι ἀντιλαμβάνεσθαι τοῦ κηρύγματος. Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώ (,, ) Εἰ δὲ δή τις βού λοιτο καὶ καθ' ἕτερον ἐκδέχεσθαι τρόπον, οὐκ ἂν ἀμοιρήσειεν ἐννοιῶν ἀγαθῶν. Μεθ' ἡμῶν γὰρ γέ γονεν ὁ τῶν δυνάμεων Κύριος, ὅτε γέγονεν καθ' ἡμᾶς, μορφὴν δούλου λαβὼν, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος. Διὰ τοῦτο γὰρ καὶ Ἐμμανουὴλ ὠνό μασται, ὅ ἐστι μεθερμηνευόμενον, μεθ' ἡμῶν ὁ Θεός. Τότε γὰρ ἡμῶν ἀντελάβετο καὶ σέσωκε κεκινδυνευκότας· ἀπήλλαξε γὰρ ἁμαρτιῶν καὶ φθορᾶς, καὶ τοῦ καταδυναστεύεσθαι παρ' ἐχθρῶν, αἰσθητῶν τε καὶ νοητῶν. Εἶδεν οὖν ὁ Δαβὶδ τὸν ἐνανθρωπήσαντα Θεόν. Εἶδε τὸν ἐκ Παρθένου γεννηθέντα Ἐμμανουὴλ, καὶ διὰ τοῦτο προφητικῶς ἐβόα· \"Κύριος τῶν δυ νάμεων μεθ' ἡμῶν·\" δεικνὺς ὅτι οὗτός ἐστιν ὁ τοῖς ἁγίοις προφήταις καὶ πατριάρχαις ἐμφανισθείς. Ἀντιλήπτωρ ἡμῶν, φησὶ, οὐχὶ ἄλλος Θεὸς παρὰ τὸν ὑπὸ τῶν προφητῶν παραδιδόμενον, ἀλλ' ὁ Θεὸς Ἰα κὼ, ὁ ἐν τῷ χρηματισμῷ πρὸς τὸν ἑαυτοῦ θερά ποντα διαλεχθείς· \"Ἐγώ εἰμι ὁ Θεὸς Ἀβραὰμ καὶ ὁ Θεὸς Ἰσαὰκ καὶ ὁ Θεὸς Ἰακώ \" Ἴδετε τὰ ἔργα τοῦ Κυρίου, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς. Πλεῖστα γὰρ ὅσα γέγονε τὰ τερατουργήματα λαμπρά τε καὶ διαβόητα, καὶ οὔ τί που κατὰ","english":"But when it has been diverted from what is fitting, it immediately has the ugly and unpleasant. But the Church, he says, will not suffer this; for her beauty saves her. And the face of the Church would be understood as her leaders, whom he also strengthens intently so that they are able to lay hold of the proclamation. The Lord of hosts is with us, our helper is the God of Jacob. But if someone should wish to understand it in another way as well, he would not be devoid of good thoughts. For the Lord of hosts has come to be with us, when he came to be as we are, taking the form of a slave and being found in appearance as a man. For this reason he was also named Emmanuel, which, when translated, means God with us. For then he took hold of us and saved us when we were in danger; for he released us from sins and from corruption, and from being dominated by enemies, both sensible and intelligible. David therefore saw God become man. He saw Emmanuel born of the Virgin, and for this reason he cried out prophetically: \"The Lord of hosts is with us,\" showing that this is the one who appeared to the holy prophets and patriarchs. Our helper, he says, is not another God besides the one handed down by the prophets, but the God of Jacob, the one who spoke in the oracle to his own servant: \"I am the God of Abraham and the God of Isaac and the God of Jacob.\" Behold the works of the Lord, which he set as wonders upon the earth. For as many wondrous works as have come to be are splendid and renowned, and not anywhere in accordance with","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"μόνην τὴν Ἰουδαίαν, ἀλλὰ γὰρ καὶ πᾶσιν ἐγνωσμένα τοῖς ἐπὶ γῆς διὰ τῶν εὐαγγελικῶν κηρυγμάτων τῶν ἁγίων ἱερουργῶν, οἳ πᾶσαν φοι τῶντες τὴν ὑπ' οὐρανῶν, τὴν ἀξιάγαστον δύναμιν καὶ ὑπεροχὴν τοῦ Χριστοῦ κατέστησαν ἐναργῆ, τοῦτο μὲν τὰ δι' αὐτοῦ γεγονότα λέγοντες, τοῦτο δὲ καὶ ἐν ὀνόματι αὐτοῦ κατορθοῦντες. Εἰ δὲ δή τις λέγοι χρῆναι μαθεῖν τοὺς ἐξ ἐθνῶν καλουμένους τὰ ἔργα τοῦ Θεοῦ, τουτέστιν τὴν ὁρωμένην κτίσιν, πολὺ λίαν ἔχουσαν τὸ ἀξιοθαύμαστον καὶ τερατουργίας οὐ μακρὰν, ὥστε εἰδέναι σύμπαντας ὅτι τῶν ὅλων ἐστὶ δημιουργὸς, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος.\n\nΨΑΛΜΟΣ Μς ʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ τῶν υἱῶν Κορέ. (,, 124) Διακονοῦσί τινες τοῖς υἱοῖς Κορὲ ἱεροψάλται πάντως που, οἳ δὴ καὶ ἀναφέρουσιν τὴν λιτήν. Ἐπι γέγραπται γοῦν ὑπὲρ τῶν υἱῶν Κορὲ, οὐχ ὡς ὑπέρ γε πάντως ἐκείνων γενομένης τῆς ᾠδῆς, ἀλλ' ὡς δι' αὐτῶν ὑπηρετεῖν τεταγμένων τῇ ἀναφορᾷ τῆς ᾠδῆς. Ἔστι δὲ τῶν ἁγίων ἀποστόλων τὸ πρόσωπον, ὡς ἤδη κεκελευσμένων μαθητεῦσαι μὲν πάντα τὰ ἔθνη, βαπτί σαι τε αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος. Ἐπειδὴ δὲ πλείστων ὅσων αὐτοῖς καὶ μεγάλων ἀγαθῶν προμνήστρια γέ γονεν ἡ πίστις (κέκληνται γὰρ δι' αὐτῆς εἰς υἱοθε σίαν Θεοῦ, εἰς μέθεξιν τοῦ ἁγίου Πνεύματος θείας τε φύσεως γεγόνασι κοινωνοὶ, καὶ τὴν τῶν ἐξ οὐρα νοῦ χαρισμάτων πεπλουτήκασι χάριν, καὶ τῆς τῶν ἁγίων ἐλπίδος γεγόνασι κοινωνοὶ), ταύτῃ τοι καὶ μάλα εἰκότως πανηγυρίζειν αὐτοῖς ἐπιτάττουσι λέγοντες· Πάντα τὰ ἔθνη, κροτήσατε χεῖρας, ἀλαλάξατε τῷ Θεῷ.","english":"…not only Judea, but also known to all those on earth through the gospel proclamations of the holy priests, who, going through all the regions under heaven, made the wondrous power and preeminence of Christ evident, now by telling of the things done by him, and now by accomplishing things in his name. But if someone should say that those called from the nations ought to learn the works of God—that is, the visible creation, which possesses very greatly what is worthy of wonder and is not far from miraculous works—so that all may know that he is the creator of the universe, he would not miss what is fitting.\n\nPSALM 46.\n\nFor the end, concerning the sons of Korah. Some sacred singers surely serve the sons of Korah, who also bring up the petition. For it has been written, \"concerning the sons of Korah,\" not as though the song came from them altogether, but as though they were appointed to minister through the offering up of the song. And it is the person of the holy apostles, as already commanded to make disciples of all the nations, and to baptize them in the name of the Father and of the Son and of the Holy Spirit. Since faith has become the betrother of very many and great goods for them (for through it they have been called to adoption as sons of God, have become partakers of the Holy Spirit and sharers in the divine nature, and have been enriched with the grace of the gifts from heaven, and have become partakers of the hope of the saints), for this reason, very fittingly, they command them to celebrate, saying: All the nations, clap your hands, shout to God.","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":290,"ref":"p290","source":"Τὸ δ' αἴτιον τῆς πανηγύρεως, ὅτι τοῖς ἀνὰ πᾶσαν τὴν γῆν ἐγνώσθη Χριστὸς τοῦτο ὑπάρχων, ὅπερ ἐστὶ κατὰ ἀλήθειαν, βασιλεὺς δηλονότι καὶ Θεὸς ὕψιστός τε καὶ φοβερός· βασιλεὺς δὲ τῶν ἐθνῶν οὐκ ἀρχὴν ἕχων καὶ τῆς βασιλείας, ὅτε κεκράτηκεν αὐτῶν, ἀλλ' ὅτι Κύριος ὢν τῶν ὅλων καὶ βασιλεὺς ὡς Θεὸς, ὑπὸ σκῆπτρα τέθεικε τῆς ἑαυτοῦ βασιλείας καὶ αὐτὰ, τῆς τῶν πάλαι κρατούντων πλεονεξίας ἐξελών.–( 261) Ἐπινίκιος ᾠδή ἐστιν ὁ ψαλμός. Ὡς οὗν πεπτωκυιῶν τῶν ἀντικει μένων δυνάμεων, ᾄδειν τὰ ἔθνη παρακελεύεται. Ἀλαλάξουσι δὲ ὡς νικήσαντες ἐν Χριστῷ. Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν. Ἐξελέξατο ἡμῖν τὴν κληρονομίαν αὐ τοῦ, τὴν καλλονὴν Ἰακὼβ ἣν ἠγάπησεν. Δοκεῖ γε μὴν ἑτέροις τὸ, \"Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν,\" καὶ ἑτέρως χρῆναι νοεῖν· λαοὺς γὰρ δὴ καὶ ἔθνη τὰ ὑπὸ πόδας ἁγίων αὐτόν τε τὸν Σατανᾶν καὶ τὰς σὺν αὐτῷ πονηρὰς δυνάμεις εἶναί φασι. Περὶ ὧν ἔφη ὁ Χριστός· \"Ἰδοὺ δέδωκα ὑμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶ σαν τὴν δύναμιν τοῦ ἐχθροῦ.\" Καταθαυμάζουσι δὲ καὶ τὴν τοῦ Σωτῆρος φιλοτιμίαν, ὅτι ψήφῳ δικαίᾳ Θεοῦ πάντα τὰ γέρα τῶν ἐξ Ἰσραὴλ, καὶ τὰ ἐκείνοις ἐπηγγελμένα παρὰ Θεοῦ, δέδοται μᾶλλον τοῖς ἐξ ἐθνῶν, ἅτε δὴ προσηκαμένοις τὴν πίστιν, καὶ ἐπεγνωκόσι τὸν εὐεργέτην. Καὶ γοῦν περὶ αὐτοῦ τοῦ θείου κηρύγματος εἴρηταί που πρὸς τοὺς ἐξ αἵματος Ἰσραὴλ παρὰ τῶν ἁγίων μυσταγωγῶν· \"Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαλῆσαι τὸν λόγον τοῦ Θεοῦ· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ ἀναξίους ἑαυτοὺς κρίνετε τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη·","english":"The reason for the festal assembly is that Christ has been made known throughout all the earth as this very thing which He truly is—evidently King and God, both Most High and fearful. And He is King of the nations, not as having received a beginning of rule and kingdom when He gained mastery over them, but because, being Lord of all things and King as God, He has placed even them under the scepter of His own kingdom, having removed them from the greed of those who ruled of old. – (261) The psalm is a song of victory. Since the opposing powers have therefore fallen, he urges the nations to sing. And they will shout aloud as those who have conquered in Christ. He subjected peoples to us, and nations under our feet. He chose for us His inheritance, the beauty of Jacob which He loved. Yet it seems to others that \"He subjected peoples to us, and nations under our feet\" ought to be understood differently; for they say that the peoples and nations under the feet of the saints are Satan himself and the evil powers with him. Concerning these Christ said: \"Behold, I have given you to tread upon serpents and scorpions and upon all the power of the enemy.\" And they marvel also at the Savior's generosity, that by the just judgment of God all the privileges of those from Israel, and the things promised to them by God, have been given rather to those from the nations, inasmuch as they have accepted the faith and have come to know the Benefactor. And indeed, concerning the divine proclamation itself, it has been said somewhere to those of the blood of Israel by the holy mystagogues: \"It was necessary that the word of God be spoken first to you; but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"οὕτω γὰρ ἐντέταλται ἡμῖν ὁ Κύριος.\" Χαί ρουσι τοίνυν ὡς λαβόντες παρὰ Χριστοῦ τὸ εἶναι κλῆρος αὐτοῦ, καταλογισθῆναι δὲ ὥσπερ καὶ ἐν τῇ καλλονῇ Ἰακώ Πάλαι μὲν γὰρ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακὼ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ· ἐπειδὴ δὲ πεπαρῴνηκεν εἰς Χριστὸν, ἐξώσθη τοῦ εἶναι κλῆρος αὐτοῦ Σεσαγήνευται δὲ διὰ πίστεως τῶν ἐθνῶν ἡ πληθὺς, καὶ ἀνεκομίσθη παρὰ Θεοῦ εἰς τὸ\n\nεἶναι σχοίνισμά τε καὶ κλῆρος αὐτοῦ. Καὶ καθ' ἕτερον δὲ τρόπον νοήσεις, ὅτι πρὸς τῇ τῶν ἐθνῶν πληθύϊ, καὶ αὐτὸν ἐσχήκασιν ὑπὸ πόδας τὸν Ἰακὼ, ἤτοι τοὺς ἐξ αἵματος Ἰακώβ· εἰ γὰρ καὶ μὴ ἅπας πεπίστευκεν Ἰακὼ, ἀλλ' οὖν ἡ καλλονὴ παντὸς τοῦ λαοῦ δεδράμηκεν εἰς τοῦτο, ἵνα νοῇς τὸ κατάλειμμα. Ἐννοεῖν γὰρ ἀκόλουθον, ὅτι τῆς Ἰουδαίων ἀγέλης οἱ συνετώτεροι πεπιστεύκασιν εἰς Χριστὸν, ἔκ τε νόμου καὶ προφητῶν τὸ περὶ αὐτοῦ συνέντες μυστήριον, καὶ δι' ὧν ἔφη τε ὁμοῦ καὶ τεθαυματούργηκεν ὁ Χριστός. Καὶ γοῦν ὁ μὲν Φίλιππος ἔφη τῷ Ναθαναήλ· \"Ὃν ἔγραψεν Μωσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται, εὑρήκαμεν Ἰησοῦν υἱὸν Ἰωσὴφ τὸν ἀπὸ Ναζαρέθ.\" Εἶτα πρὸς ταῦτα ἐκεῖνος· \"Ἐκ Ναζαρὲθ δύναταί τι ἀγαθὸν εἶναι;\" Ἅμα γὰρ ἀκήκοεν τὴν Ναζαρὲθ, καὶ εἰς ἀρχὰς ἀνεπήδα τῆς ἐπὶ Χριστῷ γνώσεώς τε καὶ ἀκριβείας. Ταύτην εἶναί φαμεν τὴν καλλονὴν Ἰακώ Οἱ γὰρ οὕτω διατεθέντες, καθ' ἃ καὶ αὐτὸς ὁ Ναθαναὴλ ὁ ἀληθῶς Ἰσραηλίτης, καὶ ἐν ᾧ δόλος οὐκ ἦν, εἰκότως ἂν λέγοιντο καλλονὴ τοῦ Ἰακὼ, καὶ δὴ καὶ ἠγαπῆσθαι παρὰ Θεοῦ, οἳ δὴ καὶ ὁμοῦ τούτοις ὑπετάχθησαν τοῖς ἁγίοις μυσταγωγοῖς. Ἀνέβη ὁ Θεὸς ἐν ἀλαλαγμῷ, Κύριος ἐν φωνῇ σάλπιγγος.","english":"For thus the Lord has commanded us. They rejoice, then, as having received from Christ the privilege of being His lot, and of being reckoned as also in the beauty of Jacob. For of old His people Jacob became the portion of the Lord, and Israel the measuring-line of His inheritance; but since he went mad against Christ, he was thrust out from being His lot. But the multitude of the nations has been brought in through faith, and has been restored by God to be both a measuring-line and His lot. And you will understand it in another way also, that in addition to the multitude of the nations, they have also had Jacob beneath their feet—that is, those of the blood of Jacob. For even if not all Jacob has believed, nevertheless the beauty of all the people has run on to this, so that you may understand the remnant. For it is fitting to consider that the more discerning of the Jewish flock believed in Christ, having understood the mystery concerning Him from the law and the prophets, and through the things which Christ both said and wondrously performed. And indeed Philip said to Nathanael: \"We have found Jesus the son of Joseph, the one from Nazareth, of whom Moses wrote in the law and the prophets.\" Then to this that one replied: \"Can anything good be from Nazareth?\" For as soon as he heard \"Nazareth,\" he leaped up to the beginnings of knowledge and exactness concerning Christ. This, we say, is the beauty of Jacob. For those who have been so disposed—according to which also Nathanael himself, the true Israelite in whom there was no guile—would reasonably be called the beauty of Jacob, and indeed have been loved by God, who also together with these were subjected to the holy mystagogues. God has gone up with a shout, the Lord with the sound of a trumpet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"Ψάλατε τῷ Θεῷ ἡμῶν, κ.τ.λ. Συγχορευτὰς ἀποφαίνουσιν τῶν ἐν οὐ ρανοῖς ἁγίων ἀγγέλων τοὺς ἐπὶ τῆς γῆς, καὶ μίαν ὥσπερ ἁρμοσαμένους τὴν λύραν, εὔρυθμόν τε καὶ εὔηχον ἀνακρούειν μέλος, χαίροντας ὅτι τὴν καθ' ἡμᾶς πληρώσας οἰκονομίαν ἀνέβη πρὸς τὸν ἐν οὐ ρανοῖς Πατέρα καὶ Θεὸν, ἀπαρχή τις ὥσπερ ἀνθρω πότητος γεγονὼς ἀνανεωθείσης εἰς ἀφθαρσίαν· καὶ τοῦτο γὰρ ἐν Χριστῷ πεπλουτήκαμεν. Ψάλατε δὴ οὖν, φησὶ, καὶ ἔτι ψάλατε, καὶ ἀκατάληκτον ποιεῖσθε τὴν ὑμνῳδίαν. Ἀνέβη γὰρ ὁ Θεὸς ἐν ἀλαλαγμῷ, καὶ ὁ Κύριος ἐν φωνῇ σάλπιγγος, οὐχ ἕτερος ὢν ὁ Θεὸς, καὶ ἕτερος Κύριος, ἀλλ' εἷς τε καὶ ὁ αὐτός· ἕψεται γὰρ πάντως τῷ εἶναι Θεὸν ἡ τῆς κυριότητος δόξα, καθάπερ ἀμέλει καὶ τῷ κατὰ φύσιν ὄντι Κυρίῳ, τὸ εἶναι Θεόν. Ἐπειδὴ δὲ καὶ ἀλαλαγμοῦ ποιεῖται μνή μην καὶ σάλπιγγος φωνῆς, εἰς ἐννοίας ἄνιμεν τοιαύ τας οἱ τὰ Χριστοῦ φρονοῦντες καὶ λέγοντες. Ἀν έβη μὲν γὰρ ἐν τοῖς οὐρανοῖς νῦν ἐμφανισθῆναι τῷ προσώπῳ τοῦ Θεοῦ ὑπὲρ ἡμῶν, ἀλλ' ἦν τοῖς ἐν οὐ ρανῷ πνεύμασιν θέαμα ξένον θεοπρεπεῖ δόξῃ δια πρέπων ἄνθρωπος, καὶ ἐν ὑπεροχαῖς ὁρώμενος ταῖς ἐπέκεινα λόγου. Ἦν οὖν ἀναγκαῖον μυσταγωγεῖσθαι παρὰ τοῦ ἁγίου Πνεύματος τὰς ἄνω δυνάμεις, ὅτι Θεὸς ὢν φύσει, γέγονεν ἄνθρωπος ὁ τοῦ Θεοῦ Λόγος.","english":"Sing to our God, etc. They show those on earth to be fellow-dancers with the holy angels in the heavens, and as though they had tuned a single lyre, to strike up a melody well-rhythmed and sweet-sounding, rejoicing that, having completed the dispensation concerning us, He ascended to the Father and God in the heavens, having become as it were a first-fruit of humanity renewed into incorruption; for this too we have gained as wealth in Christ. Sing, then, he says, and sing yet more, and make your hymnody unceasing. For God has ascended with a shout, and the Lord with the voice of a trumpet, not being one God and another Lord, but one and the same; for the glory of lordship follows altogether upon being God, just as, to be sure, being God follows upon being Lord by nature. And since he makes mention both of a shout and of the voice of a trumpet, we ascend to such thoughts as these, we who think and speak the things of Christ. For He ascended into the heavens now to appear before the face of God on our behalf, but He was to the spirits in heaven a strange sight—a man befitting divine glory and seen in excellences beyond reason. It was necessary, then, that the powers above be initiated by the Holy Spirit into the mystery, that the Word of God, being God by nature, has become man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Ταύτῃτοι καὶ προσέταττεν αὐτοῖς αἴρειν τε τὰς ἄνω πύλας, καὶ μὴν τὸ εἰδέναι σαφῶς, τὸν ἐν εἴδει τῷ καθ' ἡμᾶς ἀναφοιτῶντα Θεὸν εἰς τὴν αὐτῷ καὶ μόνῳ πρέπουσαν καὶ οὐσιωδῶς ἐνυπάρχουσαν δόξαν Ἔφασκε γὰρ, ὅτι \"Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν, καὶ ἐπάρθητε, πύλαι αἰώνιοι, καὶ εἰσελεύσεται ὁ βασιλεὺς τῆς δόξης.\" Ἐρομένων δὲ τῶν ἄνω πνευμάτων ἢ καὶ ἐνδοιαζόντων ὑπό γε τοῦ μὴ εἰδέναι σαφῶς τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης, ἐμάν θανον ὅτι Κύριος ἦν τῶν δυνάμεων, καὶ Κύριος δυ νατὸς ἐν πολέμῳ. Γράφει δὲ καὶ ὁ πάνσοφος Παῦλος· \"Ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἡ πολυποίκιλος σοφία τοῦ Θεοῦ, κατὰ πρόθεσιν τῶν αἰώνων ἢν ἐποίησεν ἐν τῷ Χριστῷ.\" Ἐδιδάσκοντο τοίνυν ἀλαλάζειν αὐτῷ καὶ δυνάμεις αἱ νοηταὶ, καὶ οἷά τινος σάλπιγγος ἠχὴ διαπρύσιος ἡ διὰ τοῦ Πνεύματος ἀποκάλυψις ἐν αὐταῖς ἦν, τὸ βαθὺ τῆς ἐναν θρωπήσεως μυστήριον ἐκκαλύπτουσα. Ἦν οὖν ἀναγ καῖον τοῖς ἄνω πνεύμασιν συναλαλάζειν τοὺς σεσω σμένους, ψάλλειν τε διηνεκῶς, καὶ ἀκατεύνεστον αὐτῷ προσάγειν τὴν ὑμνῳδίαν. Πλὴν τὸ ἀνέβη λέ γοντες, διδάσκουσιν ὅτι κατέβη. Συνιεὶς γὰρ οὕτως καὶ ὁ πάνσοφος Παῦλός φησι· \"Τὸ δὲ Ἀνέβη, τί ἐστιν εἰ μὴ ὅτι καὶ κατέβη πρῶτον εἰς τὰ κατώτερα μέρη τῆς γῆς;\" Καὶ πάλιν· \"Ὁ καταβὰς, αὐτός ἐστιν καὶ ὁ ἀναβὰς ὑπεράνω τῶν οὐρανῶν, ἵνα πλη ρώσῃ τὰ πάντα.\" Ὅτι βασιλεὺς πάσης τῆς γῆς ὁ Θεὸς, ψάλατε συνετῶς. Οὐκ ἐπὶ μόνης τῆς Ἰουδαίας Θεός τε καὶ βασιλεὺς ὑπάρχων ὁ Υἱὸς γνωρίζεται, ἀλλὰ γὰρ ἤδη καὶ ἐν πάσῃ τῇ γῇ. Ὑποδεδράμηκε γὰρ τῆς ὑπ' αὐτῷ βασιλείας τὸν ζυγὸν ἡ","english":"For this reason he was also commanding them to lift up the gates above, and indeed to know clearly the God who in form like ours ascends to the glory that befits him alone and exists essentially in him. For he said, \"Lift up your gates, O you rulers, and be lifted up, you eternal gates, and the King of glory shall enter in.\" But when the spirits above asked, or even doubted, because they did not know clearly who this King of glory is, they learned that it was the Lord of hosts, and the Lord mighty in war. And the all-wise Paul also writes: \"That now the manifold wisdom of God might be made known to the principalities and powers, according to the purpose of the ages which he made in Christ.\" The intellectual powers, then, were being taught to raise a shout to him, and the revelation through the Spirit was in them like the far-piercing sound of a trumpet, unveiling the deep mystery of the incarnation. It was necessary, then, that those who have been saved should shout together with the spirits above, and sing continually, and bring to him an unceasing hymn. Moreover, by saying \"he ascended,\" they teach that he also descended. For the all-wise Paul, understanding it thus, says: \"But what does 'he ascended' mean, except that he also first descended into the lower parts of the earth?\" And again: \"He who descended is himself also he who ascended above the heavens, that he might fill all things.\" For God is king of all the earth; sing with understanding. The Son is recognized as God and King not over Judea alone, but now also in all the earth. For the yoke of his kingdom has run beneath","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"πολλὴ καὶ ἀμέτρητος τῶν ἐθνῶν πληθὺς τῶν ἀνὰ πᾶσαν ὅντων τὴν ὑπ' οὐρανόν. Ψάλατε δὴ οὖν συνετῶς, τουτέστιν ἁγιοπρεπεῖ συνέσει χρώμενοι, καὶ συνιέντες ὀρθῶς τοῦ Χριστοῦ μυστήριον· νοῦ γὰρ καὶ καρδίας δεῖται σοφῆς. Οὕτω γάρ που καὶ ὁ προφήτης φησί· \"Τίς σοφὸς, καὶ συνήσει ταῦτα; καὶ συνετὸς, καὶ ἐπι γνώσεται αὐτά;\" οἶμαι δὲ δεῖν καθ' ἑτέραν ἔννοιαν τοῖς προκειμένοις προσβαλεῖν. Ψάλατε γὰρ δὴ καὶ δοξολογεῖτε· βεβασίλευκε γὰρ ὁ Θεὸς συνετῶς ἐπὶ πάντα τὰ ἔθνη. Τὸ δὲ συνετῶς, ἀντὶ τοῦ μετὰ σοφίας καὶ ἀποῤῥήτου τινὸς οἰκονομίας. Καὶ γάρ ἐστιν ἀληθῶς σοφίας ἔμπλεων τὸ Χριστοῦ μυστήριον. Ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ. Θρόνον ὀνομάζει Θεοῦ τὸν οὐρανὸν ἡ θεόπνευστος Γραφή· καὶ οὐχ ἵνα τι νοῶμεν σωμα τικὸν (οὐ γὰρ ἐν τάξει τῇ καθ' ἡμᾶς τὸ Θεῖον· ἀσώματον γὰρ καὶ ἀπερινόητον παντελῶς), διὰ δὲ τοῦ θρόνου τὴν βασιλείαν ἔθος ὀνομάζειν αὐτῇ. Ὅταν οὖν θρόνον ἔχειν λέγηται τὸν οὐρανὸν, ἰστέον ὅτι τὴν κατὰ τῶν ἁγίων ἀγγέλων ἀρχὴν διὰ τούτου νοεῖ σθαι πρέπει. Γεγόνασι δὲ θρόνος αὐτοῦ καὶ οἱ πιστεύ σαντες εἰς αὐτὸν, οἳ καὶ εἰσὶν ἅγιοι, ἅτε δὲ καὶ ἀπόνιψιν μὲν ἐσχηκότες τῶν ἡμαρτημένων, κατα κεχριμένοι δὲ τὰς καρδίας τῇ τοῦ ἁγίου Πνεύματος ἐνεργείᾳ καὶ χάριτι. Γεγόνασι δὲ οὕτω καὶ τῆς θείας φύσεως αὐτοῦ κοινωνοί. Ὅτι τοίνυν ἐπανεπαύσατο καὶ ἡμῖν τοῖς ἐπὶ τῆς γῆς ὁ μονογενὴς τοῦ Θεοῦ Λόγος, χαίροντες οἱ πνευματοφόροι καὶ τοῦτό φασιν· ὅτι Κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ, τουτέστιν ἐπαναπαύεται τοῖς ἑαυτοῦ γνωρίμοις, καὶ ἔστιν ἐν ἡμῖν, καθάπερ ἀμέλει καὶ ἐν τοῖς ἄνω πνεύμασιν.","english":"Great and immeasurable is the multitude of the nations that are under the whole heaven. Sing therefore with understanding, that is, employing a holiness-befitting understanding, and rightly comprehending the mystery of Christ; for it needs a wise mind and heart. For thus somewhere the prophet also says: \"Who is wise, and will understand these things? and prudent, and will know them?\" But I think it necessary to approach what is set before us according to another sense. For sing and glorify; for God has reigned with understanding over all the nations. And \"with understanding\" is instead of \"with wisdom and a certain ineffable economy.\" For truly the mystery of Christ is full of wisdom. God sits upon his holy throne. The God-inspired Scripture names heaven the throne of God; and not that we should understand anything bodily (for the Divine is not in our order; for it is bodiless and wholly incomprehensible), but through the throne it is accustomed to name the kingdom. When, then, he is said to have heaven as a throne, it must be known that through this the rule over the holy angels ought to be understood. But those who have believed in him have also become his throne, who are also holy, inasmuch as they have obtained the washing away of their sins, and have been anointed in their hearts by the working and grace of the Holy Spirit. And they have thus also become partakers of his divine nature. Since, therefore, the only-begotten Word of God has also rested upon us who are on the earth, the Spirit-bearers, rejoicing, say this also: that He sits upon his holy throne, that is, he rests upon those who are his own, and is among us, just as indeed he is also among the spirits above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"Εἰ δὲ δὴ βούλοιτό τις διὰ τοῦ θρόνου τὸ ἱδρυμένον καὶ ἀκατάσειστον παντελῶς τῆς Χριστοῦ βασιλείας σημαίνεσθαι, συνήσει καὶ οὕτως ὀρθῶς. Διηνεκὴς γὰρ ἡ βασιλεία Χριστοῦ, καὶ εἰς ἀτελευτήτους αἰῶνας πέμπεται· οὐ γὰρ ἔσται τέλος τῆς βασιλείας αὐτοῦ, κατὰ τὴν τοῦ ἀγγέλου φωνήν. Ἄρχοντες λαῶν συνήχθησαν μετὰ [τοῦ Θεοῦ] Ἀβραὰμ, ὅτι τοῦ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν. Ἐοίκασιν ἐν τούτοις ἢ τὴν ἑαυτῶν ἀνάῤῥησιν καταδηλοῦν οἱ θεσπέσιοι μαθηταὶ, ἤγουν ὡς ἐν τάξει προφητείας τὴν τῶν ἐσομένων μετ' αὐτοὺς ποιμένων ἁγίων πληθὺν ὑπομένειν. Ἄρχοντες γὰρ γεγόνασι λαῶν πρῶτοι μὲν αὐτοὶ, μετ' αὐτοὺς δὲ καὶ καθ' ἑξῆς ἕτεροι πλεῖστοί τε ὅσοι καὶ σοφοὶ, καὶ τῆς αὐτῶν εὐσεβείας κατόπιν ἰέναι σπουδάζοντες, καὶ τὸ θεῖόν τε καὶ ἀγγελικὸν περιαγγέλ λοντες κήρυγμα τοῖς ἁπανταχοῦ. Οὗτοι δὴ οὖν συνήχθησαν, τουτέστι συνῆλθον, ἤτοι συνέβησαν εἰς ὁμοπιστίαν τε καὶ ὁμοψυχίαν, προσθείην δ' ἂν ὅτι καὶ ταυτοέπειαν· εἷς γὰρ Κύριος, μία πίστις, ἒν βάπτισμα, καὶ εἷς ὁ παρὰ πάντων ἐστὶ λόγος ἐπὶ Χριστῷ τῶν συνιέντων ὀρθῶς τὸ ἐπ' αὐτῷ μυστήριον. Εἰ δὲ παρασημαίνουσί τινες καὶ παρευθύνουσι τὴν ἀλήθειαν, ἀλλ' οὐδεὶς τῶν τοιούτων ἡμῖν ὁ λόγος, οἷς καὶ σύνεστιν ὁ Χριστός· καὶ οὐ πρόσφατος ὑπάρχων Θεὸς, ἀλλ' ἐκεῖνος αὐτὸς ὁ καὶ τοῦ προπάτορος Ἀβραάμ. Οὕτω συνήχθησαν οἱ ἄρχοντες, οἱ περὶ ὧν ἀρτίως γέγονεν ἡμῖν ὁ λόγος, μετὰ τοῦ Θεοῦ Ἀβραάμ.","english":"But if someone should wish the throne to signify the firmly established and utterly unshakeable nature of Christ's kingdom, he will understand correctly in this way too. For Christ's kingdom is continuous and extends into endless ages; for there will be no end to his kingdom, according to the voice of the angel. The rulers of the peoples were gathered together with the God of Abraham, because the mighty ones of the earth have been greatly exalted. In these words the divinely inspired disciples seem either to be making their own gathering clear, or, as it were in the manner of prophecy, to be awaiting the multitude of holy shepherds who would come after them. For they themselves first became rulers of peoples, and after them others in succession, as many and as wise as could be, striving to follow after their own piety and proclaiming the divine and angelic proclamation to all everywhere. These, then, were gathered together, that is, they came together, or came to agreement in unity of faith and unity of soul—and I would add also unity of persuasion; for there is one Lord, one faith, one baptism, and there is one word spoken by all concerning Christ, by those who rightly understand the mystery that is in him. But if some misrepresent and distort the truth, our account is not about such people, with whom Christ is present—and not as a recent God, but as that very one who was also the God of the forefather Abraham. Thus the rulers were gathered together, those about whom we have just now been speaking, with the God of Abraham.","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":296,"ref":"p296","source":"Ὅτι δὲ γεγόνασιν ἐπίσημοι καὶ ἀπόβλεπτοι τοῖς ἁπανταχοῦ, Χριστοῦ νέμοντος αὐτοῖς τὸ εἶναι τοιού τους, διασαφοῦσι λέγοντες, ὅτι \"Τοῦ Θεοῦ οἱ κραταιοὶ,\" τουτέστιν οἱ πνευματικὴν ἔχοντες εὐανδρίαν, οἱ εὐ σθενέστατοι μαχηταὶ, οἱ ταῖς τοῦ διαβόλου δυστρο πίαις ἀντιταττόμενοι, καὶ ταῖς τῶν φλυαρούντων κενοφωνίαις ἀντανιστάμενοι, τῆς γῆς σφόδρα ἐπήρθησαν· τουτέστιν οὐ χθαμαλοὶ καὶ ἄσημοι καὶ ἀπεῤῥιμμένοι νοηθεῖεν ἂν, ἀλλ' οἷον ὑψοῦ βεβηκότες κατὰ ἀρετὴν, καὶ ἀνῳκισμένην ἔχοντες ζωὴν, καὶ οὐ βά σιμον τοῖς πολλοῖς. Ἢ τάχα που καὶ τὸ ἐπῆρθαι λέγειν αὐτοὺς ἀπὸ τῆς γῆς, κατασημαίνειεν τὸ νοῦν ἔχειν αὐτοὺς οὐ τοῖς ἐπιγείοις ἐμπεπηγότα πράγμα σιν, ἀλλ' ὑπερορῶντα τῶν σαρκικῶν, καὶ ἄνω βλέ ποντα, διά τοι τὸ βούλεσθαι δογματικῆς εὐτεχνίας καὶ πρακτικῆς ἀστειότητος εἰς λῆξιν ἐλθεῖν.\n\nΨΑΛΜΟΣ ΜΖʹ.\n\nΜέγας Κύριος, καὶ αἰνετὸς σφόδρα ἐν πόλει τοῦ Θεοῦ ἡμῶν, ἐν ὄρει ἀγίῳ αὐτοῦ. Μέγας δὲ κυ ρίως, ἅτε δὴ καὶ ἐκ μεγάλου γεγεννημένος τοῦ Θεοῦ καὶ Πατρός. Ἔφη γὰρ, ὅτι \"Ὁ Πατὴρ ὃς δέδωκέν μοι, πάντων μείζων ἐστίν.\" Εἰ γὰρ κεχώρηκεν καθ' ἑτέρων ἡ κλῆσις, καί τινες εἴρηνται μεγάλοι καὶ τῶν ἐν οὐρανοῖς πνευμάτων, καὶ τῶν ἐπὶ γῆς, ἀλλ' οὖν κατὰ μέθεξιν καὶ μίμησιν τοῦ κυρίως τε καὶ ἀληθῶς καὶ φύσει μεγάλου, κεκερδάκασι καὶ αὐ τοὶ τὴν ἐπωνυμίαν. Οὐκέτι ἐπὶ τὴν Ἰουδαίαν μόνον μέγας ὁ Θεὸς, ἀλλὰ καὶ ἐπὶ τὸ ὄρος τὸ ἡγιασμένον, ἤγουν τὴν Ἐκκλη σίαν διὰ τὸ ὑψηλὸν τῶν περὶ Θεοῦ δογμάτων. Εὐρίζων ἀγαλλιάματι πάσης τῆς γῆς, ὄρη Σιὼν τὰ πλευρὰ τοῦ βοῤῥᾶ. ( 181,, ) Καὶ ἀγαλλίαμα δὲ τυγχάνει πάσης τῆς γῆς.","english":"But that they have become notable and looked upon by people everywhere, since Christ grants them to be such, they make clear when they say, \"The mighty ones of God\"—that is, those who possess a spiritual manliness, the strongest warriors, who set themselves against the perversities of the devil and stand against the empty babble of the foolish—\"have been greatly exalted over the earth.\" That is, they would not be understood as lowly and obscure and cast away, but as having gone up high in virtue, possessing a life lifted on high and not to be trampled by the many. Or perhaps saying that they have been exalted from the earth may signify that their mind is not fixed on earthly matters but despises fleshly things and looks upward, because they wish to attain the lot of doctrinal skill and practical refinement.\n\nPSALM 47\n\nGreat is the Lord, and greatly to be praised in the city of our God, in his holy mountain. He is great in the proper sense, inasmuch as he was begotten of the great God and Father. For he said, \"The Father who has given me is greater than all.\" For if the title has been applied to others, and certain ones among the spirits in heaven and among those on earth have been called great, yet they too have gained the name by participation in and imitation of the one who is properly and truly and by nature great. No longer is God great only over Judea, but also over the mountain that has been sanctified—that is, the Church—because of the loftiness of the doctrines concerning God. Well-rooted in the exultation of all the earth, the mountains of Zion, the sides of the north. And he is an exultation of all the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Οὕτω δὴ αὐτὸν ἑτέρωθί που κατωνόμασε λέγων ὁ θεσπέσιος Δαβίδ· \"Τὸ ἀγαλλίαμά μου λύτρωσαί με ἀπὸ τῶν κυκλωσάντων με.\" Εὐφροσύνη γὰρ καὶ ἀγαλλίαμα, καὶ τῆς ἀνωτάτω θυμηδίας ὑπόθεσις τοῖς ἀνὰ πᾶσάν ἐστιν τὴν γῆν Χριστὸς, πᾶσαν ἡμῖν κατήφειαν ἐξ ιστὰς, καὶ περιστέλλων τὸ δάκρυον, κατά γε τὴν Ἡσαΐου φωνήν. Ἔφη γὰρ, ὅτι \"Κατέπινεν ὁ θάνατος ἰσχύσας, καὶ πάλιν ἀφεῖλεν ὁ Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου.\" Καὶ ὅπως ἀγαλλίαμα τυγχάνει πάσης τῆς γῆς, σαφῶς εἴρηται. Ἐπισημήνασθαι δὲ ἀναγκαῖον, ὅτι καὶ ὁ νόμος ὁ διὰ Μωσέως ἀμνὸν ἐκέλευε σφάζεσθαι ἐκ πλαγίων τοῦ θυσιαστηρίου βλέποντα πρὸς βοῤῥᾶν, ὑποδηλοῦντος τοῦ τύπου ὅτι... γῆν ὁ Χριστὸς εἰς τὰ βόῤῥεια τῆς οἰκουμένης τετράψεται μέρη, καὶ ἐπ' αὐτὰ χωρήσει λοιπὸν, καὶ αὐτοῖς χαριεῖται τὴν ἐποπτείαν, κατά γε τὸ ἐν Ψαλμοῖς εἰρημένον· \"Οἱ ὀφθαλμοὶ αὐτοῦ εἰς τὸν πένητα ἀποβλέπουσιν.\" Ὁ Θεὸς ἐν ταῖς βάρεσιν αὐτῆς γινώσκεται. (, ) Νοήσεις δὲ καὶ οὕτως. Βά ρεις ὠνομάσθαι φαμὲν τοὺς ἐπισήμους μάλιστα τῶν πύργων, οἵπερ ἂν εἶεν ἐν τειχῶν περιβολαῖς. Οὐδὲν οὖν ἄρα ἀπεικὸς, ἅτε δὴ πόλεως ἅπαξ τῆς Ἐκκλησίας ὠνομασμένης, βάρεις αὐτῆς εἶναι λέγειν τοὺς ἁγίους ἀποστόλους, ἤγουν τοὺς καθάπαξ κατὰ και ροὺς τῶν ἁγίων Ἐκκλησιῶν διδασκάλους καὶ μυσταγωγούς. Οὗτοι πύργων δίκην ὑπερανεστήκασιν τῶν ἄλλων, καὶ εἰσὶν ἐπισημότεροι, καὶ οἷον ἔρεισμα τοῦ παντὸς τῆς Ἐκκλησίας σώματος.","english":"Thus indeed the divine David elsewhere names him, saying: \"Deliver me from those who surround me, my exultation.\" For Christ is joy and exultation, and the ground of the highest gladness, for all throughout the whole earth, setting aside all our dejection and covering over tears, according to the voice of Isaiah. For he said: \"Death, having prevailed, swallowed up, and again God has taken away every tear from every face.\" And how he becomes the exultation of all the earth has been clearly stated. But it is necessary to note that the law also, through Moses, commanded a lamb to be slaughtered, facing north, from the sides of the altar, the type signifying that... Christ will reach the northern parts of the inhabited world, its four quarters, and will proceed to them henceforth, and will grant them his visitation, according to what is said in the Psalms: \"His eyes look upon the poor.\" God is known in her strongholds. You will understand it also in this way. We say that the \"strongholds\" are the most notable of the towers, those which are in the circuits of walls. Nothing, then, is incongruous, since the Church has once been named a city, in saying that her strongholds are the holy apostles, or rather those who at various times were teachers and initiators of the holy Churches. These, like towers, stand above the others, and are more notable, and are, as it were, a support of the whole body of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Ἐν ταύταις δὴ οὖν ταῖς βάρεσιν, πᾶς ὅστις ἐστὶν εἰς εὐσθένειαν, ἐπι γινώσκεται Χριστὸς, ὅταν ἀντιλαμβάνηται αὐτῆς, δῆλον δὲ ὅτι τῆς Ἐκκλησίας ἀνωτάτω διανέμων ἀεὶ τοῖς προεστηκόσιν αὐτῆς καὶ δὴ καὶ ἀμείνους ἀποφαίνων ἀεὶ πανταχοῦ τῶν ἀνθεστηκότων. Δῆλον ἂν εἴη δήπουθεν παντὸς ἀξιῶν λόγου τὴν Ἐκκλησίαν. Ἰστέον γε μὴν κἀκεῖνο πρὸς τούτῳ· βάρεις γὰρ εἶ ναι λέγουσιν οὐ τοὺς ἐν τοῖς τείχεσι πύργους μόνον, ἀλλὰ γὰρ καί τινα τῶν πλοίων εὖ καὶ ἐντέχνως διηρ τισμένα. Παρεικαστέον δὲ πάλιν καὶ τούτοις αὐτοῖς τὰς τῶν ἁγίων κεφαλὰς, διά τοι τὸ πανταχοῦ μονονουχὶ διαπλεῖν, καὶ τὸν τῆς εὐσεβείας φόρτον διακο μίζειν τοῖς ἁπανταχοῦ· ὁποῖός τις ἦν ὁ θεσπέσιος Παῦλος, ἀπὸ Ἱερουσαλὴμ μέχρι τοῦ Ἰλλυρικοῦ διατρέχων καὶ κηρύσσων τὸ Εὐαγγέλιον τοῦ Χριστοῦ. Ἔφη δέ που καὶ ὁ θεσπέσιος Δαβὶδ, ἐν τῇ πλατείᾳ καὶ εὐρυχώρῳ θαλάσσῃ πλοῖά τε διαπορεύεσθαι· καὶ μὴν καὶ δράκοντα τὸν πεπλασμένον εἰς τὸ ἐμπαίζεσθαι· πλοῖα.. ἱερῶν κηρυγμάτων διακομιστάς· δράκοντά τε τὸν ἐφεδρεύοντα αὐτοῖς Σατανᾶν, ὃν καὶ νενικήκασιν οἱ πλοῖα χρηματίζοντες ἅγιοι, ἀντίληψιν αὐτοῖς τὴν ἀποχρῶσαν εἰς σωτηρίαν νέμοντος τοῦ Χριστοῦ. Τὰ δ' ἄλλα τῷ πρώτῳ ὁμοίως. Συντρίψεις πλοῖα Θαρσεῖς. Θαρσεῖς θαλάσσης· λέγεται δὲ μέρος τῆς Αἰθιοπίας. Καὶ Ταρσὸς ἡ πόλις, παρὰ Ἰωνᾶ Θαρ σεῖς καλεῖται. Καθάπερ ἠκούσαμεν, οὕτως καὶ εἴδομεν, ἐν πόλει Κυρίου τῶν δυνάμεων, ἐν πόλει τοῦ Θεοῦ ἡμῶν. (,, Κυρίλλου καὶ Θεοδώρου.) Συνέδραμον μὲν ὡς πολεμήσοντες οἱ τῆς Ἐκκλησίας ἐχθροί·","english":"In these very burdens, then, everyone who is in strength is recognized as Christ, when he takes hold of it—clearly meaning the Church—always distributing it to its leaders from on high, and indeed always and everywhere making them better than those who oppose them. It would surely be clear that he counts the Church worthy of every account. One must know this as well, in addition to this: for they say that \"burdens\" are not only the towers in the walls, but also certain of the ships well and skillfully equipped. One must liken to these also the heads of the saints, because they almost everywhere sail across and carry the cargo of piety to all places—such a one was the inspired Paul, running from Jerusalem as far as Illyricum and proclaiming the Gospel of Christ. The inspired David also said somewhere that in the broad and spacious sea ships pass through; and indeed also the dragon formed for mockery—ships, carriers of sacred proclamations; and the dragon, Satan, who lies in wait for them, whom the saints who are called ships have conquered, while Christ grants them sufficient help for salvation. The rest is similar to the first. You will crush the ships of Tarshish. Tarshish of the sea; it is said to be a part of Ethiopia. And the city of Tarsus is called Tarshish by Jonah. As we heard, so also we saw, in the city of the Lord of hosts, in the city of our God. (Cyril and Theodore.) The enemies of the Church ran together as if to make war;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"θεασάμενοι δὲ τῆς πολεμουμένης τὸ ἄμαχον κατεπλάγησαν, καὶ τοῦ πολεμεῖν καὶ βάλ λειν παυσάμενοι, βοῶσι· Καθάπερ\n\nἠκούσαμεν, οὕτω καὶ εἴδομεν· τὰς γὰρ περὶ αὐτῆς προῤῥήσεις οὐ βου λόμενοι δέχεσθαι, δι' ἑαυτῶν ἐθεασάμεθα τὴν ἐκείνων ἀλήθειαν. Πῶς δὲ λέγειν ἐδύναντο, \"Ἐν πόλει τοῦ Θεοῦ ἡμῶν,\" μὴ πιστοὶ γεγονότες; Οἱ γὰρ Θεόν τε ὁμοῦ καὶ τῶν δυνάμεων Κύριον ὁμολογοῦντες ὑπάρ χειν αὐτὸν, ἱδρυμένην πάντως που τὴν πίστιν ἐν ἑαυτοῖς [ἔχειν σημαίνουσιν.] Ποῦ δὲ τὴν ἐπαγγελίαν εἶδον πληρωθεῖσαν, ἢ ἐν τῇ Ἐκκλησίᾳ, ἥτις ἐστὶν πόλις τοῦ Θεοῦ; Ὅσον διὰ τῆς πίστεως ἀκούομεν Θεοῦ, ταῦτα διὰ τοῦ καθαροῦ βίου γινώσκομεν πεπιστευμένως, τὰς ἀποδείξεις διὰ τῆς ἀπαθείας λαμβά νοντες. Δείξας τῶν πολεμίων τὴν μεταβολὴν, προλέγει λοιπὸν ὁποίοις χρήσονται λόγοις οἱ τῆς σωτηρίας τετυχηκότες ὑμνοῦντες τὸν εὐεργέτην. Ὑπελάβομεν, ὁ Θεὸς, τὸ ἔλεός σου ἐν μέσῳ τοῦ ναοῦ σου, κ.τ.λ. (, 126 ) Τὸ ὑπελάβομεν ἐν τούτοις ἢ ἐκληπτέον ἀντὶ τοῦ Εἰκάσαμεν, ἐνενοήσαμεν, ἢ διετέθημεν βεβαίως ἀραρότως, ὅτι τὸ ἔλεός σου πάντη τε καὶ πάντως ὑπάρξει τοῖς ἐν μέσῳ γεγονόσι τοῦ ναοῦ. Οὐ γάρ τοί φαμεν τοῖς ἀπίστοις ὅτι ἡ τῶν παρὰ Θεοῦ χαρισμάτων ἐκνεμηθήσεται μέθ εξις, ἀλλὰ τοῖς ἤδη πιστεύσασιν. Εἴρηται γὰρ τοῖς ἀρχαιοτέροις, ὅτι \"Τὸ Πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν, θαρσεῖτε.\" Ὁμοίως δὲ καὶ ἐν τοῖς πρὸ τούτου, ὅτι \"Θεὸς ἐν μέσῳ αὐτῆς, οὐ σαλευθήσεται.\" Κατὰ τὸ ὅνομά σου, ὁ Θεὸς, οὔτως καὶ ἡ αἴνεσίς σου ἐπὶ τὰ πέρατα τῆς γῆς. Ὄνομα τὴν δόξαν ἔθος τῇ θείᾳ λέγειν Γραφῇ·","english":"But when they had seen the invincible strength of the city under attack, they were struck with amazement, and ceasing from war and from hurling weapons, they cry out: \"As we heard, so also we have seen.\" For though we were unwilling to receive the prophecies concerning her, through ourselves we beheld their truth. But how could they say, \"In the city of our God,\" not having become faithful? For those who confess that he is both God and Lord of the powers at once [indicate that] the faith is assuredly established in themselves. But where did they see the promise fulfilled, except in the Church, which is the city of God? As much as we hear of God through faith, these things we know with assurance through a pure life, receiving the proofs through impassibility. Having shown the change of the enemies, he now foretells with what words those who have obtained salvation will hymn the Benefactor. \"We have received, O God, your mercy in the midst of your temple,\" etc. In these words \"we have received\" must be taken either in place of \"we conjectured, we understood,\" or \"we were disposed firmly and steadfastly,\" that your mercy will wholly and entirely be present to those who have come to be in the midst of the temple. For we do not say to the unbelievers that the participation in the gifts from God will be distributed, but to those who have already believed. For it has been said to the ancients, \"My Spirit stands in your midst; take courage.\" And similarly also in the passages before this, \"God is in her midst; she shall not be moved.\" \"According to your name, O God, so also is your praise upon the ends of the earth.\" It is the custom of the divine Scripture to call glory \"name.","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":300,"ref":"p300","source":"ἕπε σθαι δὲ τῇ τοῦ Θεοῦ δόξῃ τὴν περὶ αὐτοῦ φησιν εὐ φημίαν, ἀναλόγως τε καὶ εἰκότως· ὑμνεῖται γὰρ πρὸς ἁπάντων τῶν ἐπὶ τῆς γῆς κατὰ τὸ ὕψος τῆς ὑπερ οχῆς αὐτοῦ. Τί γὰρ δὴ καί φαμεν ὑμνοῦντες αὐτόν· \"Ὁ Θεὸς, τίς ὁμοιωθήσεταί σοι;\" Καί· \"Τίς Θεὸς μέγας, ὡς ὁ Θεὸς ἡμῶν; Σοί εἰσιν οἱ οὐρανοὶ, καὶ σή ἐστιν ἡ γῆ· τὴν οἰκουμένην καὶ τὸ πλήρωμα αὐτῆς σὺ ἐθεμελίωσας. Σή ἐστιν ἡ ἡμέρα, καὶ σή ἐστιν ἡ νύξ· σὺ κατηρτίσω ἥλιον καὶ σελήνην.\" Καὶ ἁπλῶς ὡς Θεὸν τῶν ὅλων καὶ Κύριον ὑμνολογοῦμεν αὐτόν. \"Δικαιοσύνης πλήρης ἡ δεξιά σου.\" Τεθαυμάκασι μὲν τὴν αἴνεσιν τοῦ ἐπὶ πάντας Θεοῦ τὴν ἐξ ἁπάσης αὐτῷ γινομένην τῆς γῆς, ὡς ἀναλόγως ἔχουσαν τῇ αὐτοῦ δόξῃ καὶ ὑπεροχῇ. Θαυμάζουσι δὲ καὶ ἕτερόν τι πρὸς τούτοις· τὴν γάρ τοι τοῦ Θεοῦ καὶ Πατρὸς δεξιὰν πλήρη φασὶν εἶναι δικαιοσύνης, ἤτοι δικαιοκρισίας. Τίς δ' ἂν νοοῖτο πρὸς ἡμῶν ἡ δεξιὰ τοῦ Θεοῦ καὶ Πατρὸς, πλὴν ὅτι κατὰ ἀλήθειαν ὁ ἐξ αὐτοῦ πεφηνὼς μονογενὴς Θεοῦ Λόγος; Αὕτη ἡ μεγάλη καὶ ὑπερφυὴς καὶ πάντων ἐπέκεινα δεξιὰ τοῦ Πατρὸς δικαίᾳ ψήφῳ τὸν ἀλιτήριον Σατανᾶν ἀπεσόβησε μὲν τῶν ἐπὶ τῆς... πάλαι κεκρατημένους καὶ πεσόντας ὑπ' αὐτῷ. Δεδικαίωκε γὰρ διὰ τῆς πίστεως, καὶ τῶν ἀρχαίων ἐλευθερώσας αἰτιαμάτων, ἁγίους αὐτοὺς καὶ ἀμώμους προσεκόμισεν τῷ Θεῷ καὶ Πατρί. Πιστώσεται δὲ καὶ αὐτὸς ὁ Υἱὸς ὧδε λέγων· \"Νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου· νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω.","english":"He says that the praise concerning him follows the glory of God, proportionately and fittingly; for he is hymned by all upon the earth according to the height of his preeminence. For what indeed do we say when we hymn him? \"O God, who shall be likened to you?\" And: \"Who is a great God, as our God? Yours are the heavens, and yours is the earth; you founded the world and its fullness. Yours is the day, and yours is the night; you prepared the sun and the moon.\" And simply, as God of all and Lord, we hymn him. \"Your right hand is full of righteousness.\" They have marveled at the praise of the God over all, which is offered to him from all the earth, as being proportionate to his glory and preeminence. And they marvel at something else besides these things; for they say that the right hand of God and the Father is full of righteousness, that is, of righteous judgment. But what would be understood by us as the right hand of God and the Father, except truly the only-begotten Word of God who has appeared from him? This great and transcendent right hand of the Father, beyond all things, by righteous judgment drove away the accursed Satan from those upon the... who of old were held and had fallen under him. For he has justified them through faith, and having freed them from ancient charges, he presented them holy and blameless to God and the Father. And the Son himself will confirm this, saying thus: \"Now is the judgment of this world; now the ruler of this world will be cast out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Κἀγὼ ἐὰν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Οὐκοῦν ἐφ' ὁσιότητι καὶ δι καιοσύνῃ τεθαύμασται λίαν πρὸς ἁπάντων τῶν ἐθνῶν ἡ ἀξιάγαστος δεξιὰ τοῦ Θεοῦ καὶ Πατρὸς, ὡς ἐπαμύ νασα τοῖς ἠδικημένοις, καὶ ἀναστήσασα τοὺς κατεῤῥαγμένους, καὶ φωτίσασα τοὺς ἐσκοτισμένους. Εὐφρανθήτω τὸ ὄρος Σιὼν, ἀγαλλιάσθωσαν αἱ θυγατέρες τῆς Ἰουδαίας. (, ) Οἱ ἐξ ἁπάντων τῶν ἐθνῶν εἰς τὸ τῆς ἀληθείας διελάσαντες φῶς, χαίρουσι μὲν λίαν ἐπί γε σφίσιν αὐτοῖς, ὡς ἠλεημένοι καὶ ἐν μεθέξει παντὸς γεγονότες καλοῦ διὰ τῆς θείας καὶ πανσθενοῦς δεξιᾶς τοῦ Θεοῦ καὶ Πατρός. Ἐοίκασι δέ πως καὶ τῷ ἑτέρῳ συγχαίρειν λαῷ, φημὶ δὲ τῷ Ἰσραὴλ, ὡς κληθησομένῳ κατὰ καιροὺς εἰς ἐπίγνωσιν τῆς δόξης τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, καὶ εἰς μέθεξιν χαρισμάτων ὧν ἐσχήκασιν ἤδη προεισβαλόντες αὐτοί. Τοῦτο δὲ καὶ προφητικὸς ἐμπε δοῖ λόγος, \"Μετὰ ταῦτα, φήσας, ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσιν Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαβὶδ τὸν βασιλέα αὐτῶν, καὶ ἐκστήσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ' ἐσχάτου τῶν ἡμερῶν.\" Εὐφραινέσθω δὴ οὖν, φασὶ, τὸ ὄρος Σιὼν, τουτέστιν ἡ Ἱερουσαλὴμ, καὶ αἱ θυ γατέρες","english":"And I, if I be lifted up, will draw all to myself. Therefore on account of holiness and righteousness the wondrous right hand of God and the Father has been greatly admired by all the nations, as having succored the wronged, and raised up those who had fallen, and enlightened those who were in darkness. Let the mountain of Zion rejoice, let the daughters of Judea exult. Those from all the nations who have passed through into the light of the truth rejoice greatly in their own case, as having been shown mercy and having come to share in every good thing through the divine and all-powerful right hand of God and the Father. And they seem in some way also to rejoice together with the other people—I mean Israel—as destined to be called in due season to the knowledge of the glory of our common Savior Christ, and to a share in the gifts which those who came in first have already obtained. The prophetic word also confirms this, saying: After these things the sons of Israel shall return, and shall seek the Lord their God, and David their king, and shall be amazed at the Lord and at his good things in the last days. Let the mountain of Zion, then, they say—that is, Jerusalem—rejoice, and the daughters","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"τῆς Ἰουδαίας ἕνεκεν τῶν κριμάτων σου, Κύριε, τῶν ἀγαθῶν δηλονότι. Θυγατέρες δὲ τῆς Ἱερουσαλὴμ νοηθεῖεν ἂν αἱ περὶ αὐτήν τε καὶ ὑπ' αὐτὴν κείμεναι πόλεις. Νοήσεις δὲ καὶ οὕτως· Ὄρος μὲν Σιὼν τὴν Ἐκκλησίαν λέγων Χριστοῦ· θυγατέρας δὲ αὐτῆς, τὰς ἐν αὐτῇ τεθραμμένας τῶν ἁγίων ψυχὰς, ἤτοι τῆς Ἐκκλησίας τέκνα, τῆς τὴν ἐν πνεύματι λα χούσης περιτομὴν, ἣ καὶ ἀμείνων ἐστὶ τῆς πρώτης καὶ ἀληθεστέρα. Σκιὰ γὰρ ἦν νόμος, ἀλήθεια δὲ Χριστὸς, καὶ τὰ δι' αὐτοῦ. Κυκλώσατε Σιὼν, καὶ περιλάβετε αὐτὴν, διηγή σασθε ἐν τοῖς πύργοις αὐτῆς. ( Κυρίλλου καὶ Εὐσεβίου.) Τὸ Πνεῦμα τὸ ἅγιον προσφωνεῖ ταῖς θείαις δυνάμεσι τὴν Ἐκκλησίαν τοῦ Θεοῦ φρουρῆσαι, ὥστε πανταχόθεν αὐτὴν περιλαβεῖν καὶ φυλάττειν. Ἀντὶ δὲ τοῦ περι λάβετε, Περιτειχίσατε εἶπεν ὁ Σύμμαχος· ἀντὶ δὲ τοῦ διηγήσασθε, ὁ μὲν Ἀκύλας, Ψηφίσατε, φησὶ, τοὺς πύργους αὐτῆς· ὁ δὲ Σύμμαχος, Ἀριθμήσατε. (, ) Ἐπιβαλεῖς καὶ οὕτως· Χοροῦ κελεύει πλάττεσθαι σχῆμα, καὶ οἷον ἐχούσας μέσην ὡς μητέρα τὴν Σιὼν τὰς ἁγίας αὐτῆς θυγατέρας λέγειν εἰς εὐφημίαν Χριστοῦ. Τοῦτο γὰρ οἶμαι δηλοῦν τὸ, \"Διηγήσασθε ἐν τοῖς πύργοις αὐτῆς.\" Βάρεις μὲν οὖν, ἤτοι πύργους τῆς Ἐκκλησίας, τοὺς ἁγίους εἶναί φαμεν ἀποστόλους τε καὶ εὐαγγελιστάς. Δι ηγούμεθά γε μὴν ἐν αὐτοῖς ἀποστοματίζοντες, καὶ ταῖς αὐτῶν κεχρημένοι φωναῖς καὶ ἀκραιφνέσι μυσταγωγίαις, ἵν' ὦμεν, κατὰ τὸ εἰρημένον, ὡς Περιστεραὶ μελετητικαί. Μεμνήμεθα δὲ καὶ προφήτου λέ γοντος· \"Λάβετε μεθ' ἑαυτῶν λόγους,\" τοὺς ἐξ ἁγίου Πνεύματος δηλονότι, δι' ὧν ἔστι μαθεῖν τὸ Χριστοῦ μυστήριον.","english":"For the sake of Judaea, because of your judgments, O Lord—clearly the good ones. And the daughters of Jerusalem would be understood as the cities situated around her and under her. But you may also understand it in this way: calling Zion the mountain, he means the Church of Christ; and her daughters, the souls of the saints reared within her, that is, the children of the Church—of the Church that possesses the circumcision in the Spirit, which is also better than the first and truer. For the law was a shadow, but the truth is Christ, and the things that are through him. Go around Zion, and embrace her; tell among her towers. (Of Cyril and Eusebius.) The Holy Spirit addresses the divine powers, urging them to guard the Church of God, so as to embrace and protect her from every side. Instead of \"embrace,\" Symmachus said \"wall around\"; and instead of \"tell,\" Aquila says \"count her towers,\" and Symmachus, \"number them.\" You may also take it this way: he commands a choral figure to be formed, and, as it were, her holy daughters, having Zion in their midst as a mother, to speak in praise of Christ. For this, I think, is what \"Tell among her towers\" means. Now we say that the towers of the Church—that is, the strongholds—are the holy apostles and evangelists. And we tell among them, reciting and using their voices and their pure initiations into the mysteries, so that we may be, according to what is said, \"like meditative doves.\" And we remember also the prophet saying: \"Take with yourselves words\"—clearly those from the Holy Spirit—through which one may learn the mystery of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Χρῆμα γὰρ ὄντως σωτήριον τὸ μεμνῆσθαι Θεοῦ, καὶ ἐπὶ γλώττης ἔχειν τὰ εἰς δό Καὶ ἑτέρωθί πού φησιν ὁ Ψάλλων· \"Ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὴν σωτηρίαν σου.\" Ἔτι γε μὴν ἐπιφωνεῖ τὸ Πνεῦμα σαφῶς τοῖς ἐν Χριστῷ δεδικαιωμένοις, ἀνευρύνειν εὖ μάλα τῆς διανοίας τοὺς ὀφθαλμοὺς, καὶ ἀκριβῶς κατα σκέπτεσθαι τῆς Ἐκκλησίας τὸν Λυτρωτὴν, ὅς ἐστιν Χριστὸς Ἰησοῦς. Πᾶσα γὰρ ἡμῶν ἡ δύναμις αὐτός τε καὶ ἐν αὐτῷ. Καὶ γοῦν ἔφη πρὸς ἡμᾶς ὅτι, \"Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν.\" Ὀψόμεθα δὲ Χριστὸν μάλιστα μὲν ὡς ἀπό γε ἀοράτου καὶ ὁρατῆς κτίσεως (καὶ γάρ ἐστι τῶν ὅλων δημιουργὸς, Θεὸς ὢν καὶ Κύριος καὶ σύνθρονος τῷ γεννήσαντι Πατρὶ, καὶ ὡς ἀπό γε τῶν κατωρθωμένων κατὰ τὸν τῆς ἐπιδημίας αὐτοῦ καιρόν. Καθεῖλεν γὰρ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, σέσωκε τὴν ὑπ' οὐρανὸν, δικαιώσας τῇ πίστει τοὺς πεπλανημένους, καὶ καλέσας εἰς υἱοθεσίαν τοὺς ἀπ' ἐσχάτου τῆς γῆς, τοῦτο μὲν πανσόφοις μυσταγωγίαις, τοῦτο δὲ καὶ παραδόξοις θεοσημείαις, δι' ὧν ἦν δύνασθαι κατιδεῖν ὅσος.. οὐδὲν ἐλάττων τοῦ Θεοῦ καὶ Πατρός. Ὅπου δὲ ἰσχύος ἰσότης ἀπαραλλάκτως ὁρᾶται, ἐκεῖ δὲ πάντως ἂν εἴη καὶ ἡ τῆς οὐσίας ταυτότης. Βάρεις δὲ πάλιν ὠνο μάσθαι φαμὲν τοὺς ἐπισήμους μάλιστα τῶν πύργων· εἶεν δὲ βάρεις οἱ μεγάλοι καὶ ἐξαίρετοι τῆς τοῦ Θεοῦ πόλεως, οἱ ἐν αὐτῇ ὑπερέχοντες, ἐν οἷς γινώσκεται ὁ Θεὸς ἀντιλαμβανόμενος καὶ σώζων αὐτοὺς ἐκ τῶν πειρασμῶν.","english":"For remembering God is truly a saving thing, and having on the tongue the things that lead to glory. And elsewhere the Psalmist says: \"My tongue will meditate on your righteousness, your salvation all the day long.\" Moreover, the Spirit clearly proclaims to those who have been justified in Christ that they should open wide the eyes of their understanding and carefully contemplate the Redeemer of the Church, who is Christ Jesus. For all our strength is he himself and is in him. And indeed he said to us: \"Apart from me you are able to do nothing.\" But we shall see Christ especially from creation, both invisible and visible (for he is the creator of all things, being God and Lord and enthroned with the Father who begot him), and also from the things accomplished at the time of his visitation. For he cast down all the power of the enemy, he saved what is under heaven, he justified by faith those who had gone astray, and he called to adoption as sons those from the ends of the earth—now by all-wise mystical teachings, now by wondrous divine signs, through which one could behold how great he is, in no way less than God the Father. And where equality of power is seen without variation, there surely would also be the sameness of essence. And again we say that the notable ones among the towers are called baris; and the baris would be the great and distinguished men of the city of God, those who are preeminent in it, in whom God is known as he takes them by the hand and saves them from temptations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Τούτοις ἡμεῖς οἱ μετ' ἐκείνους μυσταγωγοὶ μονονουχὶ μεριζόμεθα, τὰ παρ' αὐτῶν ὀρθῶς τε καὶ ἀπλανῶς εἰρημένα δεχόμενοι πρὸς βεβαίωσιν ὧν ἂν ποιώμεθα λόγων, τοῖς τῆς ἀληθείας δόγμασι συναγορεύειν ἐθέλοντες, ἤγουν τοῖς ὑπὸ χεῖρα λαοῖς ὑφήγησιν ἐξυφαίνοντες ἠθικήν. Διηγούμεθα δὲ ταῦτα καὶ εἰς γενεὰν ἑτέραν παραπεμπομένης ἀεὶ τῆς μυσταγωγίας καὶ τοῖς μεθ' ἡμᾶς. Ἰσχυρίζεται δὲ τῶν μυσταγωγούντων ὁ λόγος, ἀεί τε καὶ ἐν παντὶ καιρῷ, ὅτι Θεὸς ὢν οὐ πεπαύσεται, βασιλεύσει δὲ μᾶλλον ἡμῶν διηνεκῶς.\n\nΨΑΛΜΟΣ ΜΗʹ.\n\nΕἰς τὸ τέλος, τοῖς υἱοῖς Κορέ. Διὰ τοῦ παρόντος ἠθικοῦ ψαλμοῦ τὰ περὶ τοῦ θείου δικαστηρίου τοῖς πᾶσιν ἀνθρώποις κηρύττεται, καὶ ἡ ἡμέρα ἐκείνη καθ' ἣν ἄξει ὁ Θεὸς τὸ ποίημα εἰς κρίσιν. Ἔχοιεν δ' ἂν οἱ υἱοὶ Κορὲ τῶν ἀποστόλων τὸ πρόσωπον τῶν μυσταγωγησάντων τὴν ὑπ' οὐρανόν· ὅθεν δι' ἀκολούθου ἐνταῦθα εἰς πᾶσαν τὴν γῆν διαφοιτᾷ τοῦ λόγου τὸ κήρυγμα· καὶ ὥσπερ ἦν πρὸ τῆς συγχύσεως τῶν γλωσσῶν χεῖλος ἓν πᾶσι καὶ μία φωνὴ, οὕτω καὶ νῦν πάντα ἔθνη καὶ ἡ οἰκουμένη πᾶσα καὶ πάντες ἄνθρωποι μία γίνονται ἀκοὴ καὶ καρδία μία, ἑνὸς τοῖς πᾶσιν ἐνηχοῦντος τοῦ λόγου. Βραδύγλωσσος μὲν γὰρ ὁμολογουμένως καὶ εὐστομεῖν οὐκ εἰδὼς ὁ πάλαι νόμος, διὰ κύκλου μόλις μακροῦ τοῦ κατὰ τὸ γράμμα μονονουχὶ καὶ ὑποψελί ζων ἡμῖν τὸ τῷ Θεῷ δοκοῦν. Στόμα δὲ Μωσέως τὸ εὐφωνότατον ὁ Χριστὸς, μεθιστὰς τοὺς τύπους εἰς ἀλήθειαν, καὶ προτιθεὶς ἑτοίμην ἁπανταχοῦ τῶν ἀναγκαίων τὴν εἴδησιν.","english":"We who come after them as teachers of the mysteries, so to speak, share in these things, receiving what has been said by them rightly and without error for the confirmation of the words we speak, wishing to speak in support of the doctrines of the truth—that is, weaving moral instruction for the peoples under our care. And we recount these things also to another generation, since the teaching of the mysteries is always being passed on to those after us as well. And the word of those who teach the mysteries is strong, always and at every time, that being God he will not cease, but will rather reign over us continually.\n\nPSALM 48.\n\nFor the end, for the sons of Korah. Through this present moral psalm the things concerning the divine judgment are proclaimed to all people, and that day on which God will bring his creation to judgment. And the sons of Korah may represent the person of the apostles who taught the mysteries under heaven; hence in what follows here the proclamation of the word travels through all the earth; and just as before the confusion of tongues there was one lip for all and one voice, so now too all nations and the whole inhabited world and all people become one hearing and one heart, since the one word sounds in all. For the old law was admittedly slow of tongue and did not know how to speak well, scarcely and, as it were, muttering to us through a long circuit the things pleasing to God according to the letter. But the mouth of Moses, most melodious, is Christ, who transfers the types into truth and sets before us the knowledge of necessary things ready everywhere.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Καὶ ὁ μὲν νόμος πεπαιδαγώγηκε μόνον τὸν κατὰ σάρκα Ἰσραὴλ, ὁ δὲ Χριστὸς τὸ τῆς ἡμερότητος ἁπλώσας λῖνον ὅλην σεσαγήνευκε τὴν οἰκουμένην. Εἰκότως οὖν ἄρα καὶ τοῖς ἀνὰ πᾶσαν τὴν γῆν συμβουλεύει· \"Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη,\" κ.τ.λ. Κλινῶ εἰς παραβολὴν τὸ οὖς μου, ἀνοίξω ἐν ψαλ τηρίῳ τὸ πρόβλημά μου. Ὅμοιον ὡσεὶ λέγοι· Κατείθισμαι μὲν φιλοζητητής τις εἶναι, καὶ ἥδιστα μανθάνω τὰ σκο τεινὰ καὶ ἀσυμφανέστατα τῶν θεωρημάτων. Εἰ δὲ δή τις γένοιτο χρεία καὶ ἀνοῖξαι ταῦτα, τουτέστιν ἐμφανῆ καταστῆσαι τοῖς πολλοῖς, μεθ' ἡδονῆς τοῦτο δρῶ. Οὐ γὰρ ἄχαρις ὁ παρ' ἐμοῦ γενήσεται λόγος, ἀλλ' οἷόν τις ᾠδὴ ψαλτηρίου. Τὸ δὲ πρόβλημα, φησὶν, ἅπερ ἂν πρόθωμαι λαλεῖν. Ἀεὶ δέ πως ἡδονῇ συγκέκραται τῶν ἁγίων ὁ λόγος. Οὕτω γάρ που καὶ ὁ πάν σοφος γράφει Παῦλος, ὅτι \"Ὁ λόγος ὑμῶν ἐν χάριτι ἅλατι ἠρτυμένος,\" ἵνα δῷ χάριν τοῖς ἀκούουσιν. Ἐνδοιάσειε δ' ἂν οὐδεὶς ὡς ἔσται που πάντως ἡδὺς καὶ φίλος ταῖς τῶν φιλαρέτων ψυχαῖς. Ἵνα τί φοβοῦμαι ἐν ἡμέρᾳ πονηρᾷ; κ.τ.λ. Οἱ πε ποιθότες ἐπὶ τῇ δυνάμει αὐτῶν, κ.τ.λ. Ἀδε ὸς οὐ λυτροῦται, κ.τ.λ. ( Κυρίλλου, Εὐσεβίου, Θεοδωρήτου.) Νοήσεις δὲ καὶ οὕτως. Ἐγὼ μὲν ὁ θεσπίζειν ἁγίῳ Πνεύματι τὰ θεῖα λόγια κατηξιωμένος, περίφοβός εἰμι, τὴν κρίσιν τοῦ Θεοῦ πεφρικώς· ὑμεῖς δὲ ἀκού σατε, οἱ ἄφοβοι, οἱ διὰ τὴν παροῦσαν τρυφὴν καθηδυ παθοῦντες τοῦ βίου, οἱ μὴ ἐπὶ Θεῷ, ἀλλ' ἐπὶ τῇ δυνάμει ἑαυτῶν πεποιθότες, καὶ ἐπὶ τῷ πλήθει τοῦ πλού του ὑμῶν καυχώμενοι. Γινώσκετε ὅτι ταῦτα ὑμῖν οὐ παραστήσεται ἐν τῇ προλεχθείσῃ ἡμέρᾳ. Οὔτε δὲ ἀδελφὸς ἀδελφὸν λυτρώσεται, οὔτε φίλος φίλον·","english":"The law has educated only the Israel according to the flesh, but Christ, having spread out the linen of his gentleness, has caught the whole inhabited world in his net. Reasonably, therefore, he also counsels those throughout all the earth: \"Hear these things, all you nations,\" etc. I will incline my ear to a parable, I will open my riddle on the psaltery. It is as if he were saying: I have been established as a lover of inquiry, and I most gladly learn the dark and most obscure of the contemplations. But if there should be any need also to open these things, that is, to make them manifest to the many, I do this with pleasure. For the word spoken by me will not be without grace, but will be like a song of the psaltery. And the riddle, he says, is whatever things I set forth to speak. For always in some way the word of the saints is mingled with pleasure. For thus also the all-wise Paul writes, that \"your word be seasoned with grace, with salt,\" so as to give grace to those who hear. And no one would doubt that it will certainly be pleasant and dear to the souls of those who love virtue. Why do I fear in the evil day? etc. Those who have trusted in their own power, etc. A brother does not redeem, etc. (Of Cyril, Eusebius, Theodoret.) But you will also understand it in this way. I, who have been deemed worthy to proclaim the divine oracles by the Holy Spirit, am fearful, having shuddered at the judgment of God; but you, the fearless ones, who are dissolved in pleasure through the present luxury of life, who have trusted not in God but in your own power, and who boast in the abundance of your wealth—hear. Know that these things will not stand by you in the day previously mentioned. Neither will a brother redeem a brother, nor a friend a friend.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Ἕκαστος γὰρ τὸν ἴδιον μισθὸν λήψεται· καὶ, \"Ἑκάστου τὸ ἔργον ποῖόν ἐστιν, τὸ πῦρ δοκιμάσει.\" Τίς οὖν ἄλλος ἀνθρώπων λυτρώσεται τὸν τοιοῦτον; Διὸ λέλεκται· \"Ἀδελφὸς οὐ λυτροῦται, λυτρώσεται ἄν θρωπος; Ἀλλ' οὐδὲ δώσει τις τῷ Θεῷ ἐξίλασμα ὑπὲρ ἑαυτοῦ κατ' ἐκείνην τὴν ἡμέραν, οὐδ' ὥσπερ ἐξωνούμενος ἑαυτὸν, τιμὴν ἀντὶ τῆς ἑαυτοῦ ψυχῆς καταθήσεται· ὥστε μάταιος ὁ πλοῦτος τῷ κεκτημένῳ, καὶ ματαία ἡ θνητὴ δύναμις τῶν ἐπ' αὐτῇ πεποιθότων. Εἰ μὲν γὰρ κατὰ τὸν παρόντα βίον καὶ τὴν ἐνεστῶσαν ζωὴν χρήσαιτό τις πλούτῳ καλῶς, ἐπιστημόνως χρώμενος αὐτοῦ τῇ κτήσει κατὰ τὴν σωτήριον παραγγελίαν, ἥ φησι· \"Τίς ἄρα ὁ πιστὸς καὶ φρόνιμος οἰκο νόμος, ὃς ἐν καιρῷ δώσει τὸ σιτομέτριον τοῖς συν δούλοις;\" ἐλπίδας ἕξει ἀγαθάς. Ἐντεῦθεν ἤδη σπεί ρας ἑαυτῷ εἰς δικαιοσύνην, τρύγησον δὲ τότε καρποὺς ζωῆς. Λύτρον γὰρ ἀνδρὸς, ᾗ φησιν ὁ σοφὸς, ἴδιος πλοῦτος. Εἰ δὲ μηδὲν τούτων πράξειε, ναυάγιον πεπονθὼς, σὺν αὐτῷ τῷ φόρτῳ τοῦ πλούτου, τὴν ἑαυτοῦ ψυχὴν ζημιωθήσεται, οὐκέτι χρῆσθαι δυνάμενος τῷ πλούτῳ μετὰ τὴν ἐνθένδε ἀπαλλαγήν. Διὸ ἐν τῇ προ λεχθείσῃ ἡμέρᾳ, οὔτε αὐτὸς ὑπὲρ ἑαυτοῦ ἐξίλασμα δώσει, οὐδὲ τιμὴν λυτρώσεως καὶ ἐλευθερίας τῆς ἑαυτοῦ ψυχῆς, οὔτε ὑπὸ ἀδελφοῦ καὶ συγγενέως ὠφεληθήσεται. Οἱ δὲ μήτ' ἐπὶ πλούτῳ πεποιθότες, μήτ' ἐπὶ δυνάμει ἀλαζονευόμενοι, ἔγκοπον δὲ καὶ ἐπίπονον τὸν παρόντα κτησάμενοι βίον, τῆς ὑπὸ τοῦ λόγου ἐπηγγελμένης ζωῆς καταξιωθήσονται. Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα. –Οὐκ ὄψεται καταφθορὰν, ὅταν ἴδῃ","english":"For each will receive his own wage, and, \"The work of each, what sort it is, the fire will test.\" Who then among men will ransom such a one? Therefore it has been said: \"A brother does not ransom; shall a man ransom? But neither will anyone give to God a propitiation for himself on that day, nor, as though buying himself back, will he pay a price in exchange for his own soul; so that wealth is vain for the one who possesses it, and vain is the mortal power of those who have trusted in it. For if in the present life and the life that now is someone should use wealth well, knowledgeably employing its possession according to the saving command, which says: \"Who then is the faithful and prudent steward, who will give the measure of grain to his fellow servants in due season?\" he will have good hopes. From here already sow for yourself unto righteousness, and then reap the fruits of life. For a man's ransom, as the wise man says, is his own wealth. But if he does none of these things, having suffered shipwreck, together with the very cargo of his wealth he will be deprived of his own soul, no longer able to use his wealth after his departure from here. Therefore on the aforementioned day, neither will he himself give a propitiation for himself, nor a price of ransom and freedom for his own soul, nor will he be helped by a brother and kinsman. But those who have trusted neither in wealth nor boasted in power, but have acquired the present life with toil and labor, will be deemed worthy of the life promised by the Word. And he labored forever. – He will not see corruption, when he sees","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"σοφοὺς ἀποθνήσκοντας. Ἀντὶ τοῦ, \"Καὶ ἐκοπίασεν εἰς τὸν αἰῶνα,\" ὁ Σύμμαχος, Ἀλλὰ παυσάμενος, φησὶ, τῷ αἰῶνι τούτῳ, ζῶν εἰς αἰῶνα διατελέσει· κατὰ δὲ τὸν Ἀκύλαν, Καὶ ἐπαύσατο εἰς αἰῶνα, καὶ ζήσεται εἰς νῖκος· ἡ δὲ πέμπτη ἔκδοσις, Καὶ ἐκοπίασεν, φησὶν, εἰς τὸν αἰῶνα, καὶ ζήσεται εἰς νῖκος. Ὁ γὰρ ἐν τῷ παρόντι αἰῶνι κοπιάσας ὑπὲρ εὐσεβείας καὶ δικαιο σύνης, τῆς πολλῆς τύρβης καὶ ταραχῆς παυσάμενος, ἤρεμον καὶ ἡσύχιον βίον διάξει, τευξόμενος ἐπὶ τέλει τῆς αἰωνίου ζωῆς. Ὁ τοιοῦτος οὐκ ὄψεται καταφθορὰν, ὅταν ἴδῃ σοφοὺς ἀποθνήσκοντας. Ἢ κατὰ τὸν Σύμ μαχον, Οὐκ ὄψεται τὴν διαφθορὰν ὅταν βλέπῃ σοφοὺς ἀποθνήσκοντας. Εἰς τοσοῦτον γὰρ μακρὰν τῶν ἀσε βῶν, ὡς μηδὲ πλησιάζειν αὐτῶν τῇ ἀπωλείᾳ, πόῤῥωθεν δὲ καὶ ἄνωθέν ποθεν ὡς ἀφ' ὑψηλοῦ σκοποῦ τὴν διαφθορὰν τῶν σοφῶν πεύσεται. Ποίων δὲ σοφῶν, ἢ ὧν ὁ Θεὸς ἐμώρανεν τὴν σοφίαν, Ἐν τῷ στόματι αὐτῶν εὐδοκήσουσιν. Ὅταν τοίνυν, φησὶν, ἡμεῖς οἱ τὴν σεπτὴν καὶ ἀβέβηλον ἀγαπῶντες ζωὴν, τοῖς οὐχ οὕτω ζῇν εἰωθόσιν ἐπιστυγνάζωμεν λέγοντες, ὅτι \"Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκε,\" καὶ τὰ ἑξῆς, τότε καὶ αὐτοὶ, εἰ καὶ μὴ νῦν ὁμολογεῖν ἀνέχονται ἕως εἰσὶν ἐν τῷδε τῷ κόσμῳ, ἀλλ' οὖν μετὰ ταῦτα τοῖς παρ' ἡμῶν εὐδοκήσουσι λόγοις· ὅτι γάρ εἰσιν ἀλη θεῖς, ἐξ αὐτῶν ἤδη τῶν συμβεβηκότων αὐτοῖς ἀνα πεπεισμένοι συννεύσουσι. ( 129. ) Ἑτέρα δὲ φέρεται γραφή· Μετὰ ταῦτα ἐν τῷ στόματι αὐ τῶν εὐλογήσουσιν, ἀντὶ τοῦ Καταράσονται ἑαυ τοῖς, μετανοοῦντες ἐφ' οἷς τοιαῦτα διεπράξαντο. Ἐν ἐκείνῃ γὰρ, φησὶ, τῇ ἡμέρᾳ ἀπολοῦνται πάντες οἱ διαλογισμοὶ αὐτῶν.","english":"the wise die. Instead of \"And he labored forever,\" Symmachus says, \"But having ceased in this age, he will continue living forever\"; and according to Aquila, \"And he ceased forever, and he will live for victory\"; and the fifth edition says, \"And he labored forever, and he will live for victory.\" For the one who has labored in the present age for piety and righteousness, having ceased from the great tumult and disturbance, will lead a calm and quiet life, obtaining eternal life at the end. Such a one will not see destruction when he sees the wise dying. Or according to Symmachus, \"He will not see destruction when he sees the wise dying.\" For he is so far from the impious as not even to approach their ruin, but from afar and from somewhere on high, as from a lofty vantage point, he will learn of the destruction of the wise. And of what wise men, if not those whose wisdom God has made foolish? \"In their mouth they will be well pleased.\" When, then, he says, we who love the venerable and undefiled life grieve over those who are not accustomed to live thus, saying, \"A man, while in honor, did not understand,\" and the rest, then even they, even if they do not now endure to confess it while they are in this world, yet afterward will agree with the words that are well pleasing from us; for they will assent, already convinced from the very events that have befallen them, that they are true. (129) But another reading is brought forward: \"After these things, in their mouth they will bless,\" instead of \"They will curse themselves,\" repenting over the things they have done. For in that day, he says, all their reasonings will perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Θάνατος ποιμανεῖ αὐτοὺς, καὶ κατακυριεύσουσιν αὐτῶν οἱ εὐθεῖς τοπρωΐ. (,, ) Θάνατον τοίνυν ποιμαίνοντα αὐτοὺς, τὴν ἐν θανάτῳ συνήσεις κόλασιν. Πᾶσαν γὰρ ἀποβαλόντες τὴν ἐνοῦ σαν αὐτοῖς ἰσχύν τε καὶ δόξαν, κατακυριευθήσονται τρόπον τινὰ παρὰ τῶν ἁγίων ὅταν γένηται πρωῒ, τουτέστιν ὅταν αὐτοῖς ὁ τῆς Χριστοῦ δόξης ἐπιλάμψῃ καιρός. Καταβήσεται γὰρ ἐξ οὐρανοῦ μετὰ τῶν ἁγίων ἀγγέλων, μετὰ τῆς δόξης τοῦ Πατρὸς αὐτοῦ, τοῖς μὲν ἁγίοις ἀποκαταστήσων τὰ ηὐτρεπισμένα τῶν γερῶν, τοὺς δὲ ἁμαρτωλοὺς κολάσεσι καὶ δίκαις ὑποτιθείς. Τότε καὶ ἡ τούτων βοήθεια παλαιωθήσεται, τουτέστιν ἀφανισθήσεται· τὸ γὰρ παλαιούμενον, φησὶ, καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. Ἀπὸ δέ γε τῆς ἑαυτῶν δόξης ἧς εἶχον ἐν τῷ κόσμῳ μετοιχήσονται πρὸς ἀτιμίαν. Πλὴν ὁ Θεὸς λυτρώσεται τὴν ψυχήν μου ἐκ χει ρὸς ᾅδου, ὅταν λαμβάνῃ με. (, 274 ) Αἱ γὰρ τῶν ἁγίων ψυχαὶ εἰς χεῖρας δραμοῦνται Θεοῦ· προὐξένησεν δὲ καὶ τοῦτο ἡμῖν ὁ τῶν ὅλων Σωτὴρ καὶ Κύριος ἐν καιρῷ τοῦ τιμίου σταυροῦ, πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεὸν εἰπών· \"Πάτερ, εἰς χεῖράς σου παραθήσομαι τὸ πνεῦμά μου.\" Καὶ βάσιμον ταῖς ἀνθρώπων ψυχαῖς ἀπένειμεν τὸν παράδεισον, πρῶτος εἰσελάσας, καὶ πρὸς τὸν συγκρεμάμενον αὐτῷ λῃστὴν εἰπών· \"Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.\" Ταύτῃτοι καὶ ὁ μακάριος Στέφανος λιθαζόμενος ἔλεγε· \"Κύριε Ἰησοῦ Χριστὲ, δέξαι τὸ πνεῦμά μου.\" Οὐκέτι γὰρ εἰς τὸν ᾄδην χωροῦσιν αἱ τῶν ἀγίων ψυχαὶ, ὥσπερ αἱ τῶν ἁμαρτωλῶν. Καὶ τοῦτο, οἶμαι, ἐστὶν ὅ φησι·","english":"Death will shepherd them, and the upright will rule over them in the morning. Therefore, by \"death shepherding them,\" you should understand the punishment that consists in death. For when they have cast off all the strength and glory that was in them, they will be ruled over in some manner by the saints when morning comes—that is, when the time of Christ's glory shines upon them. For he will come down from heaven with the holy angels, with the glory of his Father, restoring to the saints the rewards prepared for them, and subjecting sinners to punishments and judgments. Then also their help will grow old—that is, it will vanish; for what grows old, he says, and ages, is near to vanishing. And from the glory of their own which they had in the world, they will be changed over to dishonor. But God will redeem my soul from the hand of Hades, when he receives me. For the souls of the saints will run into the hands of God; and the Savior and Lord of all procured this for us as well at the time of the precious cross, when he said to his Father and God in the heavens: \"Father, into your hands I will commit my spirit.\" And he opened paradise as accessible to the souls of men, having entered it first, and said to the robber who was crucified alongside him: \"Today you will be with me in paradise.\" For this reason the blessed Stephen also, as he was being stoned, said: \"Lord Jesus Christ, receive my spirit.\" For the souls of the saints no longer go down into Hades, as do those of sinners. And this, I think, is what he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"\"Πλὴν ὁ Θεὸς λυτρώσεται τὴν ψυχήν μου ἐκ χειρὸς ᾅδου, ὅταν λαμβάνῃ με.\" Εἰσελεύσεται ἕως γενεᾶς πατέρων αὐτοῦ, ἕως αἰῶνος οὐκ ὄψεται φῶς. Ὁ τοιοῦτος ἐστέρηται φωτὸς, μετὰ τῶν καθ' ὁμοιοτροπίαν πατέρων αὐτοῦ. Οἱ γὰρ τὰ τοῦ σκότους πράξαντες ἔργα, εἰς σκότος χωροῦσι τὸ ἐξώτερον, οἵτινες ἔσχον τὴν κτηνώδη ζωήν.\n\nΨΑΛΜΟΣ ΜΘʹ.\n\nἘκάλεσε τὴν γῆν ἀπὸ ἀνατολῶν ἡλίου μέχρι δυσμῶν. (, ) Καλοῦνται ὑπὸ τοῦ Θεοῦ οἱ ἅγιοι, ὅτε ἐνανθρωπήσας ἐλάλησε καὶ πᾶσαν συνεκάλεσε τὴν γῆν. Τί δὲ ἐλάλησε; \"Μαθητεύσατε πάντα τὰ ἔθνη.\" Καὶ τὸ, Δεῖ κηρυχθῆναι τὸ Εὐαγ γέλιον τοῦτο ἐν ὅλῃ τῇ οἰκουμένῃ. Χριστὸς γὰρ ἡ μεγάλη τε καὶ διαπρύσιόν τι βοῶσα σάλπιγξ. Οὕτω γὰρ τῶν δι' αὐτοῦ κηρυγμάτων διαμνημονεύει λέγων ὁ προφήτης Ἡσαΐας· \"Καὶ ἔσται, ἐν τῇ ἡμέρᾳ ἐκείνῃ σαλπιοῦσιν τῇ σάλπιγγι τῇ μεγάλῃ.\" Κέκληκε τοίνυν οὐ κατά γε τὸν ἱεροφάντην μόνον Μωσέα τὸν Ἰσραὴλ, ἅπαντας δὲ μᾶλλον τοὺς ἐξ ἀνατολῆς ἡλίου μέχρι δυσμῶν.– Νοήσεις καὶ οὕτως· Μωσῆς ὁ θεσπέσιος μόνον ἐκάλει τὸν Ἰσραὴλ, ἅτε δὴ καὶ μέτρον ἔχων οἰκετικὸν, ἰσχνόφωνός τε καὶ βραδύγλωσσος ὤν. Ταύτῃτοι κατὰ τὴν Ψάλλοντος φωνὴν, \"Γνωστὸς ἦν ἐν τῇ Ἰουδαίᾳ ὁ Θεὸς, καὶ ἐν τῷ Ἰσραὴλ μέγα τὸ ὄνομα αὐτοῦ.\" Ὁ δέ γε τῶν ὅλων Σωτὴρ καὶ Κύριος, ἅτε δὴ καὶ ὑπάρχων ἐκ Θεοῦ Θεὸς, ἐπέ φανεν ἡμῖν, ἵνα πᾶσαν καλέσῃ τὴν οἰκουμένην, τοὺς ἀπὸ ἀνατολῶν ἡλίου καὶ μέχρι δυσμῶν. Ἔφη γάρ· \"Δεῦτε, πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.\" Ἐνετέλλετο δὲ καὶ πᾶσι τοῖς ἁγίοις μαθηταῖς καὶ ἀποστόλοις λέγων·","english":"But God will redeem my soul from the hand of Hades, when he receives me. He will enter into the generation of his fathers; he will not see light forever. Such a one is deprived of light, together with his fathers who are of like manner. For those who have done the works of darkness proceed into the outer darkness, who have held to a brutish life.\n\nPSALM 49.\n\nHe called the earth from the rising of the sun to its setting. The saints are called by God, when, having become man, he spoke and summoned all the earth. And what did he speak? \"Make disciples of all the nations.\" And also this: This Gospel must be preached in the whole inhabited world. For Christ is the great and far-resounding trumpet that cries aloud. For thus the prophet Isaiah recalls the things proclaimed through him, saying: \"And it shall be, in that day, that they shall sound with the great trumpet.\" Therefore he has called not Israel only, as did Moses the hierophant, but rather all those from the rising of the sun to its setting. — You may understand it also in this way: the divinely inspired Moses called Israel only, since he had a servile measure, being weak-voiced and slow of tongue. For this reason, according to the voice of the psalmist, \"God was known in Judea, and in Israel his name was great.\" But the Savior and Lord of all, being God from God, appeared to us, that he might call the whole inhabited world, those from the rising of the sun even to its setting. For he said: \"Come, all you who labor and are burdened, and I will give you rest.\" And he commanded all the holy disciples and apostles also, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"\"Πο ρευθέντες μαθητεύσατε πάντα τὰ ἔθνη.\" Ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐτοῦ. (, ) Ἦν μὲν γὰρ καὶ ἔστι Θεὸς ὁ Λόγος ὁμοούσιος τῷ Πατρὶ, καὶ τῇ κατὰ πᾶν ὁτιοῦν ἐμφερείᾳ διαπρεπής. Ἀλλ' ὧδε φύσεως ἔχων, καθῆκεν ἑαυτὸν εἰς κένωσιν, ἔλαβέν τε δούλου μορφήν. Ἐδόκει δὴ οὖν οὐκ ἐν τῷ τῆς ὡραιότητος ὁρᾶσθαι κάλλει, διά τοι τὸ ἐν ὁμοιώσει γενέσθαι τῇ πρὸς ἡμᾶς. Ὅτι τοίνυν κατίδοι τις ἂν οὐκ ἀπό γε τῶν τῆς ἀνθρωπότητος μέτρων τὸ θεῖον αὐτοῦ καὶ ἐξαίρετον κάλλος, ἀλλ' ἐξ ὧν ἐστι Θεὸς καὶ ἰσοσθενὴς τῷ Πατρὶ, διαδείκνυσι λέγων· \"Ἐκ Σιὼν ἡ εὐπρέ πεια τῆς ὡραιότητος αὐτοῦ·\" Τὸ δὲ, ἐκ Σιὼν, νοήσεις ἀντὶ τοῦ, ἐκ τῆς ἄνω Σιών· ἤγουν διὰ τῆς Σιὼν τὸ ἐξ οὐρανῶν καὶ ἄνωθεν. Οὐ γὰρ ἦν ἁπλῶς ἄνθρωπος ὁ Χριστὸς, ἐπουράνιός γε μᾶλλον· οὐχ ὡς ἐξ οὐρανοῦ τὴν σάρκα καταγαγὼν (γεγέννηται γὰρ ἐκ τῆς ἁγίας Παρθένου)· ἐπειδὴ δὲ ἦν ἐξ οὐρανῶν ὁ ἑνωθεὶς τῇ σαρκὶ Λόγος, οὐράνιος ἄνθρωπος ὠνομάσθη Χριστός· διὰ τοῦτο ἐκ Σιὼν ἡ εὐπρέπεια τῆς ὡραιότητος αὐ τοῦ. Συνέντας αὐτοῦ τὸ κάλλος τοὺς ἁγίους ἀποστό λους εὑρήσομεν. Ἔφη γὰρ ὁ πάνσοφος Παῦλος· \"Εἰ γὰρ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστὸν, ἀλλὰ νῦν οὐκέτι γινώσκομεν.\" Μετὰ γὰρ τὴν ἐκ νεκρῶν ἀναβίωσιν καὶ τὴν ἀναφοίτησιν τὴν εἰς οὐρανοὺς, οὐκ ἐκ τῶν τῆς κενώσεως μέτρων, ἀλλ' ἐκ λαμπρότητος τῆς θεοπρεποῦς ἐπιγινώσκομεν αὐτόν. Ὁ Θεὺς ἡμῶν ἐμφανῶς ἥξει, ὁ Θεὸς ἡμῶν, καὶ οὐ παρασιωπήσεται. (, ) Πότε ἦλθεν ἐμφανῶς, εἰ μὴ ὅτε γέγονε σὰρξ, κατὰ τὴν Ἰωάννου φωνήν; ὅτε τὴν καθ' ἡμᾶς ὁμοίωσιν ἀναλαβὼν, διὰ τῆς ἁγίας ἐγεννήθη Παρθένου καὶ τοῖς ἀνθρώ ποις συνανεστράφη.","english":"Go therefore and make disciples of all nations.\" Out of Zion comes the splendor of his beauty. For the Word was and is God, consubstantial with the Father, and distinguished by likeness in every respect. But being here of such a nature, he emptied himself and took the form of a slave. He seemed, then, not to be seen in the beauty of his splendor, because he became in likeness to us. Since, therefore, one might behold his divine and surpassing beauty not from the measures of his humanity, but from what he is as God and equal in power to the Father, he demonstrates this by saying: \"Out of Zion comes the splendor of his beauty.\" And by \"out of Zion\" you will understand it as meaning \"out of the Zion above,\" that is, through Zion, what is from the heavens and from above. For Christ was not simply a man, but rather heavenly; not as though he brought the flesh down from heaven (for he was born of the holy Virgin), but since the Word united to the flesh was from the heavens, Christ was named a heavenly man; therefore \"out of Zion comes the splendor of his beauty.\" We shall find the holy apostles understanding his beauty. For the all-wise Paul said: \"Even if we have known Christ according to the flesh, yet now we no longer know him so.\" For after the resurrection from the dead and the ascent into the heavens, we recognize him not from the measures of his emptying, but from the brightness befitting God. Our God will come openly, our God, and he will not keep silent. When did he come openly, if not when he became flesh, according to the voice of John? When, taking up the likeness that is ours, he was born of the holy Virgin and lived among men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Τότε γὰρ ὁρατὸς γέγονεν ὁ κατὰ φύσιν ἰδίαν οὐχ ὁρατὸς, ἁπτὸς ὁ ἀναφὴς, καθ' ἡμᾶς ὁ ὑπὲρ πᾶσαν τὴν κτίσιν. Ἀφίκετο τοίνυν ἐμφανῶς. Ἐλθὼν δὲ, φησὶν, οὐ παρασιωπήσεται, τουτέστιν ἐλέγξει τοῦ κόσμου τὴν ἁμαρτίαν, ἤγουν ὅτι τὴν τοῦ Πατρὸς βούλησιν ἀπαγγελεῖ· καλεῖται γὰρ τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς Ἄγγελος. Πῦρ ἐναντίον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐ τοῦ καταιγὶς σφόδρα. ( 281, ) Ἐπὶ δὲ τῆς προτέ ρας παρουσίας νοούμενον τὸ πῦρ, ἢ ἀντὶ τοῦ φωτὸς, ὡς φωτὸς γένεσιν ὀνομάζει τὸ πῦρ· ἵν' ἐννοῶμεν ὅτι φῶς προσελάσει τὸ νοητὸν τῆς ἐπὶ Χριστῷ γνώ σεως, δι' ἧς ἡ εἰς αὐτὸν πράττεται πίστις. Οὗ καὶ τύ πος ὁ τῆς Ἰουδαίων συναγωγῆς ἐν νυκτὶ προβιβάζων στύλος τοῦ πυρὸς, καὶ καταδεικνύων αὐτὸς τὴν ὁδόν. Ἢ τάχα που τοῦτο περινοεῖν ἀκόλουθον· ἀπεψυγμένους γὰρ ὥσπερ εἰς πολύτροπον ἁμαρτίαν τοὺς ἀνὰ πᾶσαν τὴν γῆν ὁ τοῦ Θεοῦ Λόγος εὑρὼν ἀνεζωπύρησεν εἰς ἔφεσίν τε καὶ προθυμίαν παντὸς ἀγαθοῦ πράγ ματος, πῦρ ὥσπερ τι νοητὸν ἐμβαλὼν αὐτῇ τὴν τοῦ ἁγίου Πνεύματος μέθεξιν. Ἔφη γοῦν, ὅτι \"Πῦρ ἦλθον βαλεῖν ἐπὶ τὴν γῆν, καὶ τί θέλω εἰ ἤδη ἀν ήφθη;\" Γεγόναμεν γὰρ τῷ πνεύματι","english":"For then the one who by his own nature is invisible became visible, the intangible became tangible, he who is above all creation became as we are. He came, therefore, openly. And having come, he says, he will not keep silent—that is, he will convict the world of sin, namely because he will declare the Father's will; for his name is called the Angel of great counsel. Fire shall be kindled before him, and round about him a very great tempest. But in the case of the former coming, the fire is understood either in place of the light—for he names the fire as the origin of light—so that we may understand that the intelligible light of the knowledge concerning Christ will come, through which faith in him is wrought. Of this the pillar of fire among the Jews' congregation, leading forward in the night and itself showing the way, is also a type. Or perhaps it is fitting to understand this: that the Word of God, finding those throughout all the earth grown cold, as it were, into manifold sin, rekindled them to desire and zeal for every good thing, casting into them as it were an intelligible fire, the participation of the Holy Spirit. For he said, \"I came to cast fire upon the earth, and how I wish it were already kindled!\" For we have become by the Spirit","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"ζέοντες ὅσοι τῆς τοιαύτης ἠξιώμεθα χάριτος· καὶ τῆς θείας φύσεως γεγόναμεν κοινωνοὶ διὰ τοῦ μεταλαχεῖν ἁγίου Πνεύματος. Ταύτῃτοι καὶ ἐν τῇ τοῦ ἁγίου Πνεύματος χάριτι πυρὸς δήλωσις συνεισφέρεται. Βαπτιζόμεθα γὰρ ἐν Χριστῷ, κατά γε τὴν Ἰωάννου φωνὴν, ἐν Πνεύματι ἁγίῳ καὶ πυρί. Ἔφη δέ πού τις περὶ αὐτοῦ τῶν ἁγίων προφητῶν, ὅτι \"Ἐξαίφνης ἥξει εἰς τὸν ναὸν αὐτοῦ Κύριος ὃν ὑμεῖς ζητεῖτε, καὶ ἄγγελος τῆς διαθήκης ὃν ὑμεῖς θέλετε. Ἰδοὺ ἔρχεται Κύριος, καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ; Ἢ τίς ὑπο στήσεται ἐν τῇ ὀπτασίᾳ αὐτοῦ; Ὅτι αὐτὸς εἰσπορεύεται ὡς πῦρ χωνευτηρίου, καὶ ὡς πόα πλυνόντων. Καὶ καθιεῖται χωνεύων καὶ καθαρίζων ὡς τὸ ἀργύ ριον καὶ τὸ χρυσίον.\" Ἐκτήκει γὰρ πάντα ῥύπον τὸν ἐν ἡμῖν ἡ τοῦ ἁγίου Πνεύματος ἐνέργειά τε καὶ δύναμις, πυρὸς δίκην τὸν τῆς ἁμαρτίας δαπανῶσα συρφετόν. Ὤνησέ γε μὴν τὴν τῶν Ἰουδαίων σκληροκαρδίαν οὐδὲν, ὅτι μὴ προσήκαντο τὴν χάριν. Ταύτῃ τοι καὶ διὰ τῆς Ἰερεμίου φωνῆς ἔφη περὶ αὐτῶν ὁ τῶν ὅλων Θεός· \"Ἐξέλιπεν φυσητὴρ ἀπὸ πυρὸς, ἐξέλιπεν μόλιβδος· εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ. Πονηρίαι αὐτῶν οὐκ ἐτάκησαν. Κύκλῳ δὲ αὐτοῦ καταιγίς.\" Ὅσοι γὰρ θέλουσιν εὐσεβῶς ζῇν ἐν Χριστῷ, διωχθήσονται. ( 12, ) Νοήσεις δὲ καὶ οὕτως. Ἑωρᾶτο μὲν γὰρ, ὥς φησιν, Χριστὸς ἐν εἴδει τῷ καθ' ἡμᾶς, τουτέστιν ἄνθρωπος, ἀλλ' ἦν καὶ οὕτως ἐν ἐξουσίᾳ τε καὶ δυνάμει θεότητος· καθάπερ τι πῦρ καὶ καταιγίδα σφοδρὰν ἐπαφιεὶς τοῖς ἀντικειμένοις τοῖς παρ' αὐτοῦ θεσπίσμασιν, καὶ καταφλέγων μὲν πᾶσαν ἰσχὺν διαβολικὴν, δαπανῶν δὲ τὰς πονηρὰς καὶ ἀντικειμένας δυνάμεις.","english":"All who have been deemed worthy of such grace are boiling hot, and we have become partakers of the divine nature through sharing in the Holy Spirit. For this reason also, in the grace of the Holy Spirit, a manifestation of fire is contributed. For we are baptized in Christ, according to John's voice, in the Holy Spirit and fire. And one of the holy prophets said somewhere concerning him: \"Suddenly the Lord whom you seek will come into his temple, and the messenger of the covenant whom you desire. Behold, the Lord comes, and who will endure the day of his entrance? Or who will stand in his appearance? For he enters in as a refining fire, and as the fuller's soap. And he will sit refining and cleansing as silver and gold.\" For the activity and power of the Holy Spirit melts away every filth within us, consuming the heap of sin like fire. Yet it benefited the hard-heartedness of the Jews not at all, because they did not accept the grace. For this reason also, through the voice of Jeremiah, the God of all things said concerning them: \"The bellows have failed from the fire, the lead has failed; in vain the silversmith smiths silver. Their wickednesses have not been melted. And round about him a storm.\" For all who wish to live piously in Christ will be persecuted. You will understand it also in this way. For Christ was seen, as it says, in our own form, that is, as a man, but even so he was in the authority and power of divinity, sending forth as it were fire and a violent storm upon those who oppose his ordinances, and burning up every diabolical strength, and consuming the evil and opposing powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Οὕτω γάρ που καὶ ἑτέρωθί φησιν ὁ Ψάλλων πρὸς αὐτὸν περὶ τῶν ἀνθεστηκότων αὐτοῦ τῇ δόξῃ· \"Ὁ Θεός μου, θοῦ αὐτοὺς τροχὸν, ὡς καλάμην κατὰ πρόσωπον ἀνέμου, ὡσεὶ πῦρ ὃ καταφλέξει δρυμοὺς, ὡσεὶ φλὸξ κατακαύσαι ὄρη· οὕτως καταδιώξεις αὐτοὺς ἐν τῇ καταιγίδι σου, καὶ ἐν τῇ ὀργῇ σου συνταράξεις αὐτούς.\" Προσκαλέσεται τὸν οὐρανὸν ἄνω, καὶ τὴν γῆν τοῦ διακρῖναι τὸν λαὸν αὐτοῦ. Ἐνταῦθα δὲ πάλιν τῆς τοῦ Σωτῆρος οἰ κονομίας τῆς ἐφ' ἡμῖν γενομένης εὑρήσεις τὸ εὐτεχνές. Πάλαι μὲν γὰρ οἱ ἐπὶ τῆς γῆς κτηνοπρεπῆ δια ζῶντες βίον διετέλουν, καὶ \"μερίδες ἀλωπέκων\" κατὰ τὴν τοῦ Ψάλλοντος φωνήν. Λελατρεύκασι γὰρ τοῖς ἀκαθάρτοις πνεύμασιν, κατὰ χώρας τε καὶ πόλεις σέβας ἔχοντες, καὶ θεὸν εἶναι νομίζοντες τὸ ἑκάστῳ δοκοῦν. Ἐπειδὴ δὲ Θεὸς ὢν Κύριος ἐπέφανεν ἡμῖν, ἐνέστραψεν ταῖς ἁπάντων καρδίαις τῆς ἀληθοῦς θεο γνωσίας τὸ φῶς, ἐπέστρεψε τὸ πεπλανημένον, κατέδησε τὸ ἠῤῥωστηκός· ἅτε δὴ ποιμὴν ὑπάρχων ἀγα θὸς, ἀπεσόβησε τοὺς θῆρας τῆς τῶν προβάτων αὐλῆς, ἡγίασε Πνεύματι, ἠσφαλίσατο δυνάμεσιν ἀγγελικαῖς, ἐπέστησε τοῖς ἀνὰ πᾶσαν τὴν γῆν ἁγίους μυσταγω γούς. Προσκαλέσεται τοίνυν, φησὶν, τὸν οὐ ρανὸν ἄνω, τουτέστιν τοὺς ὅντας ἄνω καὶ ἐν οὐρανοῖς ἁγίους ἀγγέλους, καὶ τὴν γῆν, ἤτοι τοὺς ἐξειλεγμένους ἐν αὐτῇ καὶ προχειρισθέντας εἰς ἀποστολὴν, πρὸς τὸ διακρῖναι τὸν λαὸν αὐτοῦ. Οἱ γὰρ τὸ θεῖον ἱερουργοῦντες κήρυγμα, τοὺς μὲν πειθηνίους προσεκόμιζον τῷ Θεῷ, τοὺς δὲ μὴ τοιούτους ἠφίεσαν τῷ Σατανᾷ, μονονουχὶ λέγοντες· Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν, καὶ τῇ φλογὶ ἐξεκαύσατε. Καὶ γοῦν Ἰου δαίοις προσελάλουν·","english":"For thus, somewhere else also, the Psalmist says to him concerning those who opposed his glory: \"O my God, make them like a wheel, as stubble before the face of the wind, as fire that shall burn up the thickets, as a flame that shall consume the mountains; so shall you pursue them in your tempest, and in your wrath you shall trouble them.\" He shall call the heaven from above, and the earth, to judge his people. But here again you will find the skill of the Savior's economy that came to be for our sake. For formerly those on the earth spent their lives living a life befitting beasts, and were \"portions of foxes,\" according to the voice of the Psalmist. For they served the unclean spirits, having reverence throughout regions and cities, and thinking to be a god whatever seemed right to each. But when the Lord, being God, appeared to us, the light of the true knowledge of God flashed into the hearts of all; he turned back what had gone astray, he bound up what was sick; being indeed a good shepherd, he drove off the wild beasts from the sheepfold, he sanctified by the Spirit, he secured with angelic powers, he set over the holy mystagogues throughout all the earth. He shall call, then, he says, the heaven from above—that is, the holy angels who are above and in the heavens—and the earth, that is, those chosen in it and appointed beforehand for apostleship, in order to judge his people. For those who minister the divine proclamation were bringing the obedient to God, but those who were not such they were leaving to Satan, almost saying: Go to the light of your fire, and you have kindled the flame. And indeed they spoke to the Jews:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"ἐπειδὴ δὲ τεθέανται σκληροὺς ὄντας, καὶ πολὺ βλέποντας εἰς τὸ ἐξήνιον, διαῤῥήδην ἔφασκον· \"Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαλῆσαι τὸν λόγον τοῦ Θεοῦ· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ ἀναξίους ἑαυτοὺς κρίνετε τῆς αἰωνίου ζωῆς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.\" Ἄθρει δὴ οὖν ὅπως δια κρίνουσι τὸν τοῦ Κυρίου λαόν. Ὅτι δὲ καὶ τοῖς ἁγίοις μυσταγωγοῖς ἐπικουροῦσιν ἄγγελοι, καὶ αὐτοῖς μυσταγωγουμένοις, σαφηνιεῖ Παῦλος λέγων περὶ αὐτῶν· \"Οὐχὶ πάντες εἰσὶν λειτουργικὰ πνεύματα εἰς δια κονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονο μεῖν σωτηρίαν;\" Οὕτω καὶ ὁ θεσπέσιος Ἰακὼβ τὴν κλίμακα τεθεᾶσθαί φησι τὴν ἐκ γῆς ἄνω διήκουσαν εἰς τὸν οὐρανὸν, καὶ ἐπεστηρίχθαι μὲν ἐπ' αὐτῇ τὸν Κύριον, ἄνω δὲ καὶ κάτω διαθεῖν τοὺς ἀγγέλους. Ἐν Κυρίῳ γὰρ τοῖς ἄνω συνήφθη τὰ κάτω, καὶ\n\nκοινωνία γέγονεν ἀνθρώποις καὶ ἀγάπης δεσμὸς πρὸς τοὺς ἁγίους ἀγγέλους. Ψάλλει δέ που καὶ ὁ θεσπέσιος Δαβίδ· \"Παρεμβαλεῖ ἄγγελος κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς.\" Συμπράττοντες τοίνυν τοῖς ἁγίοις μυσταγωγοῖς διακρίνουσι καὶ αὐτοὶ τὸν λαὸν Κυρίου. Συναγάγετε αὐτῷ τοὺς ὁσίους αὐτοῦ. Νοήσεις καὶ οὕτως, ἅπερ μοι δοκεῖ ἄμεινον εἰρῆσθαι. Τοῦτό ἐστιν ἐναργῶς τὸ δια κρίνεσθαι τὸν λαὸν Κυρίου παρά τε δυνάμεων λογι κῶν, καὶ παρὰ τῶν τεταγμένων ἱερουργεῖν τὸ εὐαγ γελικὸν καὶ σωτήριον κήρυγμα. Αὐτοῖς γὰρ δὴ τὸ Πνεῦμα διακελεύεται συναγείρειν Χριστῷ τοὺς ὁσίους αὐτοῦ. \"Οὓς προέγνω, φησὶ, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, τούτους καὶ ἐκάλεσεν· οὓς δὲ ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν·","english":"But since they had observed that they were stubborn and greatly inclined to rebellion, they said plainly: \"It was necessary that the word of God be spoken to you first; but since you reject it and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles.\" Consider, then, how they distinguish the people of the Lord. And that angels also assist the holy mystagogues, and are themselves initiated, Paul will make clear when he says concerning them: \"Are they not all ministering spirits sent forth for service for the sake of those who are to inherit salvation?\" Thus also the inspired Jacob says that he beheld the ladder extending from earth up to heaven, and that the Lord stood upon it, and that the angels went up and down. For in the Lord the things above were joined to the things below, and there came to be communion for humans and a bond of love toward the holy angels. And somewhere the inspired David also sings: \"The angel of the Lord will encamp around those who fear him, and will deliver them.\" Therefore, cooperating with the holy mystagogues, they also themselves distinguish the people of the Lord. Gather to him his holy ones. You will understand it also in this way, which seems to me to have been better said. This is clearly the distinguishing of the people of the Lord both by rational powers and by those appointed to minister the evangelical and saving proclamation. For the Spirit enjoins them to gather for Christ his holy ones. \"Those whom he foreknew,\" he says, \"and foreordained to be conformed to the image of his Son, these he also called; and those whom he called, these he also justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν.\" Οὐκοῦν ἐξ ἁπάσης τῆς γῆς τοὺς ἤδη προεγνωσμένους ὡς ἔσονται πιστοὶ καὶ γνήσιοι, συγκομίσατε, φησίν· οἱ δὲ καὶ διατίθενται, τουτέστι πληροῦν ἐπείγονται τὴν δια θήκην Χριστοῦ ἐπὶ θυσίαις οὐχὶ ταῖς δι' αἱμάτων καὶ καπνῶν, ἐπὶ πνευματικαῖς δὲ μᾶλλον. Γέγραπται γάρ· \"Θύσατε θυσίαν δικαιοσύνης, καὶ ἐλπίσατε ἐπὶ Κύριον.\" Ταῖς τοιαύταις θυσίαις ἐπιγάννυται Θεός· προσδέξεται δὲ πάλιν ἐν εὐωδίας τάξει τῆς νοητῆς τὴν δοξολογίαν. Ἔφη γοῦν ὁ θεσπέσιος Μελῳδός· \"Ἐκύκλωσα καὶ ἔθυσα ἐν τῇ σκηνῇ αὐτοῦ θυσίαν ἀλαλαγμοῦ.\" Πλεῖστα δ' ἄν τις καὶ ἕτερα τούτοις ἐπισωρεύσειεν εὐκόλως, δι' ὧν ἔνεστιν ἰδεῖν ὅτι τῆς δοξολογίας τὸ χρῆμα γένοιτ' ἂν εἰς θυσίαν εὐπαράδεκτον τῷ Θεῷ. Εἶτ' ἐφεξῆς φησι· Καὶ ἀναγγελοῦσιν οἱ οὐρανοὶ τὴν δικαιοσύνην σου, Κύριε. (,, ) Ὅτι πρό γε τῶν ἄλλων προὔθηκε τὸ σωτήριον κήρυγμα τοῖς ἐξ Ἰσραήλ· ἧσαν γὰρ αὐτῶν αἱ ἐπαγγελίαι, καὶ ἡ νομοθεσία, καὶ ἡ διαθήκη, καὶ οἱ πατέρες. Ἐπειδὴ δὲ γεγόνασι πονηροὶ καὶ ἀμείλικτοι, καὶ τῶν εὐαγγελι κῶν κηρυγμάτων ὀλίγα πεφροντικότες, τὴν τοῦ κα λοῦντος εἰς σωτηρίαν ἀπεώσαντο χάριν, μεταπεφοίτηκεν δὲ ἀναγκαίως ἐπὶ τὰς ἐθνῶν ἀγέλας, καὶ πᾶσαν ἐκτήσατο τὴν ὑπ' οὐρανόν. Καὶ ταύτης ἕνεκα τῆς ὁσίας ψήφου ἀναγγελοῦσιν οἱ οὐρανοὶ τὴν δικαιοσύ νην αὐτοῦ· κριτὴς γάρ ἐστι δίκαιος, ὅσιός τε καὶ ἀγαθός. Ἐδίκασε δὲ καὶ ἑτέρως τοῖς τε ἀνὰ πᾶσαν τὴν γῆν, καὶ τῷ πονηρῷ καὶ ἀποστάτῃ δράκοντι. Καὶ γοῦν ἔφασκεν ἐναργῶς· \"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκ βληθήσεται ἔξω·","english":"Whom he justified, these he also glorified.\" Therefore, he says, gather together from all the earth those already foreknown as they will be faithful and genuine. And some also make a covenant—that is, they are eager to fulfill the covenant of Christ with sacrifices, not those made through blood and smoke, but rather with spiritual ones. For it is written: \"Offer a sacrifice of righteousness, and hope in the Lord.\" God rejoices over such sacrifices; and again he will accept the doxology in the order of a sweet savor, the intelligible one. At any rate, the inspired Melodist said: \"I went around and offered in his tabernacle a sacrifice of shouting.\" And one could easily heap up very many other such passages, through which it is possible to see that the matter of doxology would become an acceptable sacrifice to God. Then next he says: And the heavens will declare your righteousness, O Lord. (,,) Because before all others he set the saving proclamation before those of Israel; for theirs were the promises, and the legislation, and the covenant, and the fathers. But since they became wicked and implacable, and cared little for the evangelical proclamations, they thrust away the grace of the one calling to salvation; and he has necessarily turned to the flocks of the Gentiles, and has gained all that is under heaven. And for the sake of this holy decision the heavens will declare his righteousness; for he is a righteous judge, holy and good. And he judged also in another way both those throughout all the earth and the wicked and apostate dragon. At any rate he said plainly: \"Now is the judgment of this world, now the ruler of this world will be cast out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"καὶ ἐγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Καίτοι φησὶν αὐτός· \"Οὐκ ἀπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ.\" Πῶς οὖν γέγονε κρίσις τοῦ κόσμου τούτου; Κατεψηφίσατο ὡς πλεονεκτοῦντος τοῦ Σατανᾶ καὶ σὺν αὐτῷ τῶν ἀλιτηρίων δαιμόνων· δεδικαίωκε δὲ τοὺς ἐπὶ τῆς γῆς ὡς ἠδικημένους. Ἐνταῦθα κριτὴν σαφῶς οἶδεν ὁ Δαβὶδ τὸν Χριστόν· καὶ ὅτι τὴν κρίσιν πᾶσαν παρὰ τοῦ Πατρὸς ἔλαβεν, οὐκ ἔκρυψεν εἰπὼν, ὅτι Ὁ Θεὸς κριτής ἐστι. Οὕτω δικάσας ἐδοξολογήθη παρὰ τῶν ἄνω καὶ ἐν οὐρανοῖς ἁγίων πνευμάτων, ὡς Θεὸς κριτὴς ὅσιος, καὶ ὀρθότητι τῇ κατὰ πᾶν ὁτιοῦν ἀδεκάστῳ χρώμενος. Διάψαλμα. Ἄκουσον, λαός μου, καὶ λαλήσω σοι· Ἰσραὴλ, καὶ διαμαρτύρομαί σοι· ὁ Θεὸς, ὁ Θεός σού εἰμι ἐγώ. Ἀναφανδὸν ἐν τούτοις τὸ τοῦ Θεοῦ πρόσωπον εἰσκεκόμισται, τοὺς ἐν νόμῳ τύπους μεθιστάντος εἰς ἀλήθειαν. Μέχρι γὰρ καιροῦ διορθώ σεως τεθεῖσθαί φησιν ὁ πάνσοφος Παῦλος τὴν διὰ Μωσέως ἐντολήν. Ὁ δέ γε τῆς διορθώσεως καιρὸς οὐχ ἕτερος ἦν παρ' ἐκεῖνον καθ' ὃν ἔλαμψεν τοῖς ἐπὶ τῆς γῆς ὁ Χριστὸς ἐναργέστατα λέγων· \"Ἐγώ εἰμι ἡ ἀλήθεια.\" Ἀνόνητα δὲ οὖν τὰ ἐν τύποις, τῆς ἀλη θείας παρούσης· αὐτὴν γὰρ ὠδίνουσιν αἱ σκιαὶ, καὶ τοῦ κατὰ Χριστὸν μυστηρίου τὴν μόρφωσιν ἐν τοῖς τοῦ νόμου γράμμασιν καταθρήσαι τις ἂν, εἴπερ εἴη πνευματικός. Οὐκοῦν ἐπειδήπερ ἔμελλεν ὁ Σωτὴρ τῆς ὑπὲρ νόμον μυσταγωγίας εἰσηγητὴς ἀναφαίνεσθαι τοῖς ἐπὶ τῆς γῆς, ἀναγκαίως διὰ τῆς τοῦ Ψάλλοντος λύρας προσεγγυᾷ καὶ διαμαρτύρεται τοῖς ἐξ Ἰσραὴλ λέγων· \"Ἄκουσον, λαός μου, καὶ λαλήσω σοι·","english":"And I, if I be lifted up from the earth, will draw all men unto myself.\" And yet he says himself: \"God did not send his Son into the world that he might judge the world, but that the world might be saved through him.\" How then has this world's judgment come about? He condemned it as Satan's, since he had the advantage, and with him the abominable demons; but he has justified those on the earth as having been wronged. Here David clearly knows Christ as judge; and that he received all judgment from the Father, he did not conceal when he said, that God is judge. Having thus judged, he was glorified by the holy spirits above and in the heavens, as God, a holy judge, and employing uprightness in every respect without partiality. A musical interlude. Hear, my people, and I will speak to you; Israel, and I testify to you: God, I am your God. Openly in these words the person of God has been introduced, as he transfers the types in the law into truth. For until the time of correction, the all-wise Paul says, the commandment through Moses was appointed. And the time of correction was none other than that in which Christ shone most clearly upon those on the earth, saying: \"I am the truth.\" Useless, then, are the things in types, when the truth is present; for the shadows travail with it, and one could discern the shaping of the mystery according to Christ in the letters of the law, if indeed he were spiritual. Therefore, since the Savior was about to appear to those on the earth as the introducer of the mystagogy beyond the law, necessarily through the lyre of the Psalmist he pledges and testifies to those of Israel, saying: \"Hear, my people, and I will speak to you:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Ἰσραὴλ, καὶ διαμαρτύρομαί σοι.\" Ἵνα δὲ μή τις\n\nὑπο λάβοι, μὴ τὰ ἀπὸ στόματος Κυρίου μᾶλλον, ἀλλ' ἐκ καρδίας τῆς ἑαυτοῦ τὸν Ψάλλοντα ποιεῖσθαι τοὺς λόγους, προσεπήνεγκεν· \"Ὁ Θεὸς, ὁ Θεός σού εἰμι ἐγώ.\" Ποῖος οὖν; Ἀγαθὸς, ὁ ἐκ καμίνου σιδηρᾶς ἀπαλλάξας τὸν Ἰσραὴλ τῆς Αἰγυπτίων πλεονεξίας, ὁ τὴν διὰ θαλάττης ὁδὸν δωρησάμενος, ὁ ἐν ἐρήμῳ διαθρέψας, ὁ τὸν νόμον ἐκεῖνόν σοι δεδωκώς. Μὴ γὰρ δὴ ἄλλον με νομοθέτην νομίσῃς, τῶν νόμων ὁρῶν τὸ διάφορον. Ἐὰν πεινάσω, οὐ μή σοι εἴπω. (,, ) Ὡς ἐν ἔθει δὲ ληπτέον τὸ, \"Ἐὰν πεινάσω, οὐ μή σοι εἴπω.\" Τὸ γὰρ ἀνέφικτον ὡς ἐφικτὸν ὑποτίθεται, διελέγχων τοὺς ἀνοήτους. Ὡς γὰρ ὁ προφήτης φησὶν Ἡσαΐας, \"Θεὸς αἰώνιος, Θεὸς ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς, οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδ' ἔστιν ἐξεύρεσις τῆς φρονήσεως αὐτοῦ.\" Τῷ ἁμαρτωλῷ εἶπεν ὁ Θεὸς, κ.τ.λ. ( 195.) Ὅτι μὴ τοῖς τῶν εἰδώλων θεραπευ ταῖς, καὶ τοῖς οὔπω τὸ θεῖον πλουτήσασιν φῶς τὰ τοιάδε προσδιαλέγεται Θεὸς, ἀλλὰ τοῖς ἐξ αἵματος Ἰσραὴλ, δῆλον ἂν εἴη δήπουθεν. Ποία γὰρ ἦν ὅλως παρ' ἐκείνοις τοῦ θείου νόμου μελέτη, οἳ μηδὲ ὅτι τέθειται διεγνώκασιν; Τίς δὲ παρ' ἐκείνοις ἦν ὁ τὴν θείαν διαθήκην ἀναλαβὼν ἐπὶ στόματος; Ἁμαρτω λὸν οὖν ἄρα φησὶν ἐν τούτοις τὸν ἀπειθῆ καὶ ἀλύτρω τον Ἰουδαῖον τὸν ἔτι δοῦλον τῆς ἁμαρτίας. \"Πᾶς γὰρ, φησὶν, ὁ ποιῶν τὴν ἁμαρτίαν, δοῦλός ἐστιν τῆς ἁμαρτίας.\" Οὐ γὰρ ἠλευθέρωσεν αὐτοὺς ὁ Υἱός. [Εἶτα ἐγὼ μὲν ἀνεξικακῶν σεσίγηκα, καὶ οὐχ ὑπήρτησά σοι παραχρῆμα πλημμελοῦντι τὰς δίκας, περιμένων τὴν μετάγνωσιν·","english":"Israel, and I testify against you.\" But lest anyone suppose that the Psalmist is uttering these words not from the mouth of the Lord rather than from his own heart, he added: \"O God, you are my God, I am he.\" Which one, then? The good God, who delivered Israel from the iron furnace of the Egyptians' greed, who granted the way through the sea, who fed them in the wilderness, who gave you that law. For do not suppose me to be another lawgiver, seeing the difference of the laws. \"If I hunger, I will not tell you.\" But the phrase \"If I hunger, I will not tell you\" must be taken as customary. For he sets forth the unattainable as though attainable, refuting the foolish. For as the prophet Isaiah says, \"God is eternal, God who made the ends of the earth, he will not hunger nor grow weary, nor is there any finding out of his understanding.\" \"To the sinner God said,\" etc. That God is not addressing such things to the worshippers of idols and to those who have not yet been enriched by the divine light, but to those of the blood of Israel, is surely clear. For what study of the divine law was there at all among those who have not even recognized that it was given? And who among them was the one who took up the divine covenant on his mouth? He calls the disobedient and unredeemed Jew, still a slave of sin, a \"sinner\" in these words. For, he says, \"everyone who commits sin is a slave of sin.\" For the Son did not set them free. Then I, in forbearance, have kept silent, and I did not immediately bring the penalties upon you when you transgressed, awaiting your repentance;","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":318,"ref":"p318","source":"ὑπέλαβες δὲ σὺ ὅτι ἔσομαί σοι ὅμοιος, τουτέστιν, ᾠήθης ὅτι οὐκ ἀνεξι κακῶν σεσίγηκα μᾶλλον, ἀλλ' ἐπαίνων τὸν σὸν ἀξιώσας βίον, ἢ τάχα που καὶ ἡσθεὶς ἐφ' οἷς ἔδρασας παρὰ νόμον. Ἐλέγξω δὴ οὖν σε, τὴν δίκην ἐπιθεὶς, καὶ τῶν ἐκτόπως βεβιωμένων πραττόμενος λόγους, καὶ οἷον κατὰ πρόσωπόν σου τὴν σὴν ἀνομίαν ἱστὰς, ἵνα σε κολάσῃ τὸ συνειδός· καὶ αὐτὸ συμμαχεῖται τὸ πλημμέλημα τὸ σὸν κατηγοροῦν σου καὶ κατακρί νον· δεινὸν γὰρ εἰς ἐλέγχους τὸ συνειδός.] Καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις. Καθήμενοι δὲ καὶ ἐν συνεδρίοις κατελάλουν Χριστοῦ λέγοντες· \"Τί ποιοῦμεν, ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα; Ἐὰν ἀφῶμεν αὐ τὸν οὕτως, ἐλεύσονται οἱ Ῥωμαῖοι καὶ ἀροῦσιν ἡμῖν καὶ τὸ ἔθνος καὶ τὴν χώραν.\" Τότε καὶ τὸ κατ' αὐ τοῦ σκάνδαλον ἐτεκτήναντο, καὶ τὴν τοῦ θανάτου πάγην ἐσκεύασαν· προσήγαγον γὰρ Πιλάτῳ καὶ σταυροῦσθαι παρεκάλουν. Εἰ δὲ ἀδελφὸν τῶν Ἰουδαίων καὶ υἱὸν τῆς μητρὸς αὐτῶν ὀνομάζει Χριστὸν, οὐκ ἔξω φέρεται τοῦ καθήκοντος τὸ χρῆμα λόγου. Γέγονεν γὰρ κατὰ σάρκα ἐξ Ἰουδαίων, καὶ υἱὸς ἂν λέγοιτο διὰ τοῦτο τῆς Συναγωγῆς. Καὶ ἐκεῖ ὁδὸς ᾗ δείξω αὐτῷ τὸ σωτήριον Θεοῦ. (, ) Ἐπιτήρησον γὰρ ὅτι, καί τοι πάλαι δοθέντος τοῦ νόμου, ὡς οὔπω δειχθείσης τῆς ὁδοῦ δι' ἧς ἄν τις ἐλάσαι πρὸς σωτηρίαν, ἐπιδεί ξειν αὐτὴν ἐπαγγέλλεται. Ἀσυγκρίτως δὴ οὖν ἐν ἀμείνοσι τῶν διὰ Μωσέως τὰ διὰ Χριστοῦ, εἴπερ ἐν αὐτοῖς ἡ τῆς σωτηρίας ὁδὸς, αὐτὸς ἂν νοοῖτο ὁ Χρι στὸς, καὶ τὰ δι' αὐτοῦ θεσπίσματα. Ἔφη γοῦν Ἡσαΐας μὲν ὁ θεσπέσιος· [\"Ἔσται ἐκεῖ ὁδὸς καθαρὰ, καὶ ὁδὸς ἁγία κλη θήσεται.\" Καὶ πάλιν Ἱερεμίας·","english":"But you supposed that I would be like you—that is, you thought that I had kept silent not out of forbearance toward evils, but rather because I deemed your manner of life worthy of praise, or perhaps even because I was pleased with the things you did contrary to the law. Therefore I will convict you, imposing the penalty, and bringing forward accounts of the things that were outrageously lived, and as it were setting your lawlessness before your face, so that your conscience may punish you; and the transgression itself joins the battle, accusing and condemning you; for the conscience is a fearful thing for conviction. You sat and slandered your brother. And they sat also in councils and slandered Christ, saying: \"What are we to do, because this man performs many signs? If we let him go on thus, the Romans will come and take away both our nation and our land.\" Then also they contrived the stumbling block against him, and prepared the snare of death; for they brought him to Pilate and asked that he be crucified. But if he calls Christ a brother of the Jews and a son of their mother, the matter of the argument is not carried outside what is fitting. For he became according to the flesh from the Jews, and for this reason he might be called a son of the Synagogue. And there is the way where I will show him the salvation of God. For observe that, although the law was given long ago, since the way through which one might drive on to salvation had not yet been shown, he promises to show it. Therefore the things through Christ are incomparably better than the things through Moses, if indeed the way of salvation is in them—Christ himself would be understood, and the ordinances through him. For the divine Isaiah said: \"There shall be there a pure way, and it shall be called a holy way.\" And again Jeremiah:","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":319,"ref":"p319","source":"\"Στῆτε ἐν ταῖς ὁδοῖς, καὶ ἐρωτήσατε τρίβους Κυρίου αἰωνίους, καὶ ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίζετε ἐν αὐ τῇ, καὶ εὐρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν.\" Ἑαυ τόν γε μὴν ὁ Σωτὴρ τὴν ὁδὸν ὄντα τὴν σωτήριον ἀπέφηνε, λέγων· \"Ἐγώ εἰμι ἡ ὁδός.\" Ὡς γὰρ ὁ αὐτοῦ φησι μαθητὴς, \"Οὐκ ἔστι ἕτερον ὄνομα ὑπὸ τὸν οὐρανὸν τὸ δεδομένον ἀνθρώποις, ἐν ᾧ δεῖ σωθῆναι ἡμᾶς·\" οὕτω καὶ ὁ θεῖος Δαβὶδ αὐτὸν εἶναί φησι τὸ ἀληθὲς καὶ μέγα καθάρσιον.]\n\nΨΑΛΜΟΣ Νʹ.\n\n[Ἐπακούσας ὁ Δαβὶδ προφητικοῦ Πνεύματος θεσπίσαντος διὰ τοῦ προλεχθέντος ψαλμοῦ περὶ τῆς κρίσεως τοῦ Θεοῦ, καὶ ὡς ἔλεγε τῷ ἁμαρτωλῷ· \"Εἰ ἐθεώρεις κλέπτην συνέτρεχες αὐτῷ, καὶ μετὰ μοιχῶν τὴν μερίδα σου ἐτίθεις·\" πληγεὶς ἐπὶ τῇ μνήμῃ τῆς κλεψιγάμου μοιχείας, φθάνει τοῦ Θεοῦ τὴν κρί σιν, ὥσπερ στήλην κατηγορίας καθ' ἑαυτοῦ τὸν προ κείμενον συνάψας ψαλμόν. Ἐφοβήθη γὰρ ἀκούσας· \"Ὡς Θεὸς ἐμφανῶς ἥξει, καὶ τὸ πῦρ ἐνώπιον αὐτοῦ καυθήσεται, καὶ κύκλῳ αὐτοῦ καταιγὶς σφόδρα.\" Διὸ πρὸς τὸν ἔλεον κατέφυγε τοῦ Θεοῦ. Καὶ πάλιν ἀκούσας· \"Τὸ στόμα σου ἐπλεόνασε κακίαν, καὶ ἡ γλῶσσά σου περιέπλεκε δολιότητα· καθήμενος κατὰ τοῦ ἀδελφοῦ σου κατελάλεις, καὶ κατὰ τοῦ υἱοῦ τῆς μητρός σου ἐτίθεις σκάνδαλον·\" εἰς ἔννοιαν ἦλθε τῆς κατ' Οὐρίου σκευωρίας, ἣν περὶ τοῦ δεῖν ἀναιρεθῆναι κατὰ πόλεμον ἔγραψε. Καί φησιν· \"Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω.\" Καὶ πάλιν· \"Ῥῦσαί με ἐξ αἱμάτων, ὁ Θεός.\" Καὶ πάλιν ἀκούσας, \"Ἐλέγξω σε καὶ παραστήσω κατὰ πρόσωπόν σου,\" φησίν· \"Ἀπό[σ]τρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρτιῶν μου.\" Ἦν δὲ πάλιν πυθόμενος·","english":"Stand in the ways, and ask for the eternal paths of the Lord, and see what the good way is, and walk in it, and you will find purification for your souls.\" But the Savior showed that he himself is the saving way, saying: \"I am the way.\" For just as his disciple says, \"There is no other name under heaven given to men, by which we must be saved,\" so too the divine David says that he is the true and great purification.\n\nPSALM 50.\n\nWhen David had heard the prophetic Spirit declaring through the previously mentioned psalm concerning the judgment of God, and how he said to the sinner: \"If you saw a thief, you ran with him, and with adulterers you set your portion\"; struck at the remembrance of his theft-joined adultery, he anticipates the judgment of God, having composed the present psalm as a kind of pillar of accusation against himself. For he was afraid when he heard: \"As God he will come openly, and fire will burn before him, and round about him a very great tempest.\" Therefore he fled to the mercy of God. And again, when he heard: \"Your mouth has abounded in evil, and your tongue has woven deceit; sitting you spoke against your brother, and against the son of your mother you set a stumbling block\"; he came to a realization of the plot against Uriah, which he wrote concerning the need for him to be killed in war. And he says: \"For I know my lawlessness.\" And again: \"Deliver me from bloodsheds, O God.\" And again, when he heard, \"I will reprove you and set it before your face,\" he says: \"Turn your face away from my sins.\" And again he had learned:","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":320,"ref":"p320","source":"\"Οὐ προσδέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάρους·\" πρὸς ὃ ἐπήγαγεν· \"Ὅτι εἰ ἐθέλησας θυσίαν, ἔδωκα ἄν.\" Τὰ δὲ κατὰ τὸν Οὐρίαν καὶ τὸν ἔλεγχον τοῦ Νάθαν, ἐν τῇ δευτέρᾳ γέγραπται τῶν Βασιλειῶν. Πρὶν δὲ τὸν Νάθαν ἐλθεῖν πρὸς αὐ τὸν οὐκ ἐξωμολογεῖτο, περὶ τῆς ἁμαρτίας, κεκρατη μένος ὥσπερ ὑπὸ κάρου καὶ μέθης. Ἀλλὰ οὐδὲ μετὰ τὴν ἁμαρτίαν εὐθὺς ὁ προφήτης ἀφίκετο. Τὸ γὰρ, \"Οὔπω ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων,\" καὶ ἐπὶ τοῦ Δαβὶδ ἦν εἰπεῖν. Οὐ γὰρ ἐχρῆν αὐτοῦ περικοπῆναι τὸ αὐτεξούσιον, καὶ χείρονα γενέσθαι κρυπτομένης ἐν βάθει τῆς μοχθηρίας. Ὅτε δὲ πᾶσαν εἰς τὸ ἐμφανὲς ἤγαγε τὴν κακίαν, καὶ ἡ νόσος χρόνου μεταξὺ γεγονότος παρήκμασε, κατάστασίν τε ἀνελάμβανεν, ἐν εὐσταθείᾳ τότε κατὰ και ρὸν ὁ προφήτης ἰατρικῶς ἐπάγει τὸ διὰ τῶν ἐλέγχων βοήθημα, οὐκ ὠμοῦ τοῦ πάθους ὄντος, οὐδὲ μὴν ἔτι φλεγμαίνοντος. Εἰκότως οὖν ἡ Γραφὴ καὶ τὸν χρόνον ἐπισημαίνεται λέγουσα· \"Καὶ συνήγαγε αὐτὴν μετὰ τὸν θάνατον τοῦ αὐτῆς ἀνδρὸς εἰς τὸν οἶκον αὐτοῦ ὁ Δαβὶδ, καὶ ἐγενήθη αὐτῷ εἰς γυναῖκα, καὶ ἔτεκεν αὐτῷ υἱὸν, καὶ ἐφάνη πονηρὸν τὸ ῥῆμα ὃ ἐποίησε Δαβὶδ ἐν ὀφθαλμοῖς Κυρίου. Καὶ ἀπέστειλε Κύριος τὸν Νάθαν πρὸς Δαβίδ.\" Ὡς εἶναι μεθ' ὅλον ἐνιαύσιον χρόνον. Πρὸ δὲ τούτου τῆς ψυχῆς ἔτι τεθολωμένης, ἢ καὶ οὐκ ἂν ἐνέσχετο τῶν ἐλέγχων, ἤ τι καὶ δεδράκει κατὰ τοῦ προφήτου δεινὸν, κατὰ τοὺς ἐν νόσῳ παρακόπτοντας, οἳ καὶ γονεῦσι καὶ φιλτάτοις καὶ αὐτοῖς ἰατροῖς ἐπανίστανται. Τί οὖν ἄρα τῆς τοσαύτης ἁμαρτίας ἀνδρὶ τοσούτῳ τὸ αἴτιον; αὐτὸς ἐδίδαξεν ὁ Νάθαν διὰ τοῦ παραδείγματος·","english":"I will not accept bulls from your house, nor he-goats from your flocks\"; to which he added: \"For if you had desired a sacrifice, I would have given it.\" The events concerning Uriah and Nathan's rebuke are written in the second book of Kings. But before Nathan came to him, he did not confess his sin, being overcome as if by torpor and drunkenness. Yet neither did the prophet arrive immediately after the sin. For the words \"the sins of the Amorites are not yet fulfilled\" could be said also in David's case. For it was not right that his free will should be cut off and that he should become worse while his wickedness lay hidden in the depths. But when he had brought all his evil into the open, and the disease, after time had passed, had abated and was recovering its settled state, then in calmness, at the right time, the prophet applies the remedy of rebuke in a healing manner, when the passion was no longer raw nor still inflamed. With good reason, then, Scripture also marks the time, saying: \"And David gathered her into his house after the death of her husband, and she became his wife, and she bore him a son, and the thing that David did appeared evil in the eyes of the Lord. And the Lord sent Nathan to David.\" So that it was after a whole year's time. But before this, while the soul was still muddied, either he would not have endured the rebukes, or he might have done something terrible against the prophet, like those who are delirious in sickness, who rise up against parents and dearest ones and the physicians themselves. What, then, was the cause of so great a sin in so great a man? Nathan himself taught it through the example.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Δύο φησὶν ἄνδρας γεγονέναι, τὸν μὲν πλούσιον, δηλαδὴ τὸν Δα βὶδ, τὸν δὲ πένητα, τὸν Οὐρίαν· εἶτα παροδίτην εἰσάγει ξένον ἐπιδημήσαντα τῷ πλουσίῳ, αἰνιττόμενος ξένον ἐπιδημῆσαι πνεῦμα τῇ ψυχῇ τοῦ Δαβίδ· χωρὶς γὰρ δυνάμεως διαβολικῆς οὐκ ἂν εἰς τοσαύτην ἀφρο σύνην ἤλασεν τοσοῦτος ἀνὴρ, ὁ καὶ ἐν ἀκμῇ τῆς ἡλι κίας γεγονὼς ἐγκρατής. Τοιγαροῦν ἐν τῷ τὸν Σαοὺλ ὑποφεύγειν εἶχε μὲν ἐπὶ τῆς ἐρήμου τὴν Ἀχιναάν· εἶχε δὲ τὴν Ἀβιγαίαν τελευτήσαντος τοῦ αὐτῆς ἀν δρός· ἀλλ' οὐδαμοῦ φαίνεται παρὰ τὴν φυγὴν πλησιάσας αὐταῖς· οὐδὲ γὰρ παῖδας ἔσχεν, εἰ μὴ μετὰ τελευτὴν τοῦ Σαούλ. Ἱκετηρίας γὰρ καὶ προσευχῶν ὁ τῆς φυγῆς ὑπῆρχε καιρός. Μετὰ δὲ τὴν βασιλείαν, φησὶν ἡ Γραφὴ, παῖδες αὐτῷ γεγόνασιν ἐν Χεβρών. Τὸ δὲ πνεῦμα τὸ καταστρέφον μεγάλας ψυχὰς εἰδὼς ὁ Σολομὼν ἔλεγεν· \"Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τόπον σου μὴ ἀφῇς.\"] Ἐλέησόν με, ὁ Θεὸς, κατὰ τὸ μέγα ἔλεός σου. (,, ) Οὐδὲν δὲ οὕτως εἰς ἔλεον ἐπισπᾶται Δεσπότην, ὡς ὁμολογία πλημμελήματος· διὸ καὶ ὁ Δαβὶδ ὅλον εἰς ἑαυτὸν ἱκετεύει χεθῆναι τὸν ἔλεον, πᾶσαν τῶν οἰκτιρμῶν τὴν πηγήν. Ὡς γὰρ ἐπὶ τοῦ ἐλέου τὸ μέγα ᾔτησεν, οὕτως καὶ ἐπὶ τῶν οἰκτιρμῶν τὸ πλῆθος ἐξῄτησεν, ὡς μεγάλου ὄντος τοῦ πλημμελήματος, καὶ μὴ δυναμένου ἄλλως ἐξαλειφθῆναι, εἰ μὴ ἀναλόγου τύχῃ","english":"He says that there were two men, the one rich, namely David, and the other poor, Uriah; then he introduces a passing stranger who came to stay with the rich man, hinting that a strange spirit came to stay in the soul of David; for without diabolical power such a man would not have been driven into such great folly, a man who even in the prime of life was self-controlled. Therefore, while he was fleeing from Saul, he had Ahinoam in the wilderness; and he had Abigail after her husband died; but nowhere is he shown to have come near them during the flight; for he did not have children except after the death of Saul. For the time of flight was for supplications and prayers. But after the kingdom, the Scripture says, children were born to him in Hebron. And Solomon, knowing the spirit that overthrows great souls, said: \"If the spirit of the ruler rises up against you, do not leave your place.\" Have mercy on me, O God, according to your great mercy. Nothing so draws the Master to mercy as the confession of a transgression; therefore David also entreats that the whole mercy, the entire fountain of compassion, be poured out upon himself. For just as in the case of mercy he asked for the great, so also in the case of compassion he asked for the abundance, since the transgression is great and cannot otherwise be wiped away unless it obtains a corresponding","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"φιλανθρωπίας. Μόνων γάρ ἐστιν τῶν τοῦ Θεοῦ οἰκτιρμῶν τῆς μιαι φονίας ἀπολοῦσαι τὰς χεῖρας. Ἐλεεῖ δὲ τὴν φύσιν ὁ πλάσας αὐτήν· οἶδε γὰρ ὅτι πολὺ νοσοῦσα τὸ ἀδρανὲς, κατασείεται προχείρως εἰς τὰ βέβηλα τῆς σαρκὸς πάθη. Καταληΐζεται γὰρ εὐκόλως τὸν ἀνθρώπι νον νοῦν ὁ τῆς ἁμαρτίας εὑρετὴς, συνεργὸν ἔχων τὸν ἐν τοῖς μέλεσι τῆς σαρκὸς ἀγριαίνοντα νόμον. Προσιτέον οὖν τῷ ἰατρῷ τῶν πνευμάτων, ἵνα τὸ εὐσθενὲς ἐργάσηται τῷ νῷ· πᾶσα γὰρ, ἰσχὺς παρ' αὐτοῦ. Τάχα δὲ προγνοὺς ὁ Δαβὶδ, ὅτι κατὰ καιροὺς ἐπιλάμψει τοῖς ἐπὶ γῆς ὁ Χριστὸς ἐξαλείφων πᾶσαν ἁμαρτίαν τοῦ κόσμου, ἔλεος μέγα τὴν οὕτων λαμπρὰν εἰκότως χάριν καλεῖ. Γέγραπται γὰρ ὅτι \"Πᾶσα ἁμαρτία ἐμφράξει τὸ στόμα αὐτῆς.\" Κατὰ γὰρ τὸν Ἀπόστολον· \"Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων;\" Ἀνόμημα δὲ τὸ πλημμέλημα, ὅτι διπλῆν ἔχει τοῦ νόμου παράβασιν. Ἐπιπλεῖον πλῦνόν με ἀπὸ τῆς ἀνομίας μου, κ.τ.λ. (,, ) Λέγων δὲ τὸ, \"Ἐπιπλεῖον πλῦνόν με,\" πάλιν ὅρα, κατὰ τὸ εἰκὸς, εἰς τοῦ Χριστοῦ μυστήριον. Εἶχεν μὲν γὰρ καὶ ὁ νόμος τὴν δι' ὕδατος κάθαρσιν, ἧς καὶ ὁ πάνσοφος Παῦλος διαμνημονεύει λέγων· \"Εἰ γὰρ τὸ αἷμα ταύρων καὶ τράγων, καὶ σποδὸς δαμάλεως ῥαντίζουσα τοὺς κεκοινωμένους ἁγιάζει πρὸς τὴν τῆς σαρκὸς καθαρότητα.\" Πλὴν ὁ τύπος ἦν ἀδρανὴς εἰς ἀπόνιψιν ἁμαρτίας, ἐπράττετο δὲ μόνον πρὸς τὴν καθαρότητα τῆς σαρκός· ἡ δέ γε διὰ Χριστοῦ καὶ ἡ διὰ τοῦ ἁγίου βαπτίσματος χάρις καὶ δύναμις, ὑπερ βαίνουσα τὴν ἐν νόμῳ κάθαρσιν, ἐπιπλεῖον ἐκπλύνει· μᾶλλον δὲ καὶ τὸν εἰς ἅπαν ἐργάζεται καθα ρισμὸν καὶ αὐτῆς τῆς ψυχῆς. Σοὶ μόνῳ ἤμαρτον, κ.τ.λ.","english":"of loving-kindness. For it belongs to the mercies of God alone to wash away the hands of bloodguilt. And the One who formed nature has mercy on it; for he knows that, being much diseased, it is weak and is easily shaken down into the profane passions of the flesh. For the inventor of sin easily takes captive the human mind, having as a fellow-worker the law that rages in the members of the flesh. We must therefore come to the physician of the spirits, so that he may work strength in the mind; for all power is from him. And perhaps David, foreknowing that in due seasons Christ would shine upon those on earth, blotting out every sin of the world, rightly calls his great mercy a bright grace. For it is written that \"every sin shall stop its mouth.\" For according to the Apostle: \"God is the one who justifies; who is the one who condemns?\" And lawlessness is the transgression, because it has a double transgression of the law. Wash me more abundantly from my lawlessness, etc. And in saying \"Wash me more abundantly,\" again observe, as is likely, the mystery of Christ. For the law also had the cleansing through water, which the all-wise Paul also mentions, saying: \"For if the blood of bulls and goats, and the ashes of a heifer sprinkling those who have been defiled, sanctify for the purity of the flesh.\" Nevertheless the type was weak for the washing away of sin, and was performed only for the purity of the flesh; but the grace and power through Christ and through holy baptism, surpassing the cleansing in the law, washes more abundantly; or rather it works the cleansing unto completeness even of the soul itself. Against you alone have I sinned, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"(, ) Ἀσεβὴς ὁ λέγων βασιλεῖ· Παρανομεῖς, ἔφη που ἡ θεία Γραφή. Ἐπειδὴ τοίνυν οὐδεὶς ἦν ὁ ἐλέγχειν με δυνάμε νος ἡμαρτηκότα, ἐπηνώρθωσας δὲ σὺ μόνος, \"Σοὶ καὶ μόνῳ ἥμαρτον.\" Καλῶς δὲ προστέθεικε· \"Καὶ τὸ πονηρὸν ἐνώπιόν σου ἐποίησα·\" τοῦτο γὰρ καὶ ἐν τῇ ἱστορίᾳ τέθειται· ὤφθη γὰρ, φησὶ, τὸ γεγονὸς πονηρὸν ἐνώπιον Κυρίου. Ὅπως ἂν δικαιωθῇς ἐν τοῖς λόγοις σου, καὶ νικήσῃς ἐν τῷ κρίνεσθαί σε. [Ἐγὼ] μὲν, φησὶ, πρόξενος ἐγενόμην κακῶν, τὸ δὲ σὸν δίκαιον ἀναλάμπει καὶ οὕτως. Κρί σεως γὰρ γενομένης, καὶ τῶν παρὰ σοῦ εἰς ἐμὲ γενο μένων φερομένων εἰς μέσον, καὶ τῶν παρ' ἐμοῦ τετολμημένων παρεξεταζομένων ἐκείνοις, σὺ μὲν ἀπο φανθήσῃ δίκαιος καὶ φιλάνθρωπος, ἐγὼ δὲ παράνο μος ὀφθήσομαι καὶ ἀχάριστος. Τὸ τοίνυν ὅπως οὐκ ἔστιν αἰτίας ἐνταῦθα δηλωτικόν· οὐ γὰρ διὰ τοῦτο ἥμαρτεν ὁ Δαβὶδ ἵνα ὁ Θεὸς δικαιωθῇ, ἀλλὰ τοὐναν τίον καὶ ὑπὸ τῆς ἁμαρτίας τούτου, τοῦ Θεοῦ τὸ δί καιον ἀναδείκνυται. Πάντων γὰρ ἀνθρώπων πεποίη ται πρόνοιαν. Ἰδοὺ γὰρ ἐν ἀνομίαις συνελήφθην. Τοῦτο δὲ λέγει οὐχ ὅτι φυσικὴ ἡ τῆς ἁμαρτίας ἐνέργεια (ἀτιμώρητος γὰρ ἂν ἦν), ἀλλ' ὅτι τὸ εὐόλισθον τῇ φύσει συγκεκλήρωται· νικᾷ δὲ ὅμως γνώμῃ καὶ πόνοις, ἀλλ' οὐκ ἀνάγκῃ κρατεῖται διὰ τὸ αὐτεξούσιον. Λέγοιεν δ' ἂν καὶ οἱ ἐν Βαβυλῶνι κατά τινας πρὸς Θεόν· Εἰ δίκας με ἀπαιτῆσαι βούλει ὧν ἐπλημμέλησα εἰς σὲ, ὥρα σοι καὶ τοὺς προγόνους εἰσπράττεσθαι· οὐδὲ γὰρ ἐκεῖνοι εὐγνώμονες ὤφθη σαν. Τρόπον οὖν τινα, τὴν τῶν πατέρων ἀγνωμοσύνην ἐκληρονόμησα, καὶ ἐξ ἐκείνων τὸ ἁμαρτάνειν ἐπισύρομαι.","english":"An impious man is he who says to the king, 'You act lawlessly,'\" as the divine Scripture says somewhere. Since, then, there was no one able to convict me when I had sinned, but you alone set me right, \"Against you and you alone have I sinned.\" And well did he add: \"And I did what is evil before you\"; for this is also set down in the history: for the deed, it says, appeared evil before the Lord. \"So that you may be justified in your words, and prevail when you are judged.\" I, he says, became the cause of evils, but your righteousness shines forth even so. For when judgment takes place, and the things done by you to me are brought into the midst, and the things I have dared are set alongside them for comparison, you will be shown to be just and loving toward humanity, while I will be seen to be lawless and ungrateful. The word \"so that,\" then, is not here indicative of cause; for David did not sin for this reason, that God might be justified, but the opposite: even by his sin, God's righteousness is displayed. For he has made provision for all men. \"For behold, I was conceived in iniquities.\" He says this not because the working of sin is natural (for then it would be unpunished), but because the tendency to slip easily is allotted to nature; yet it is overcome by choice and toil, and is not held by necessity, because of free will. Those in Babylon, according to some, might also say to God: If you wish to exact punishment from me for the offenses I committed against you, it is time for you also to exact it from my forefathers; for neither were they shown to be well-disposed. In some way, then, I have inherited the folly of my fathers, and from them I am drawn on to sin.","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":324,"ref":"p324","source":"(, ) Ἔθος τοῖς ἁγίοις ἐκμειλίσσεσθαι Θεὸν καὶ καλεῖν εἰς ἔλεον διὰ πλείστων μὲν ὅσων ἔσθ' ὅτε φωνῶν, πλὴν καὶ διά γε τοῦ κατηγορεῖν ἐπείγεσθαι τῆς ἐνούσης ἀσθενείας τῇ ἀνθρώπου φύσει. Ἔστι γοῦν ἀκοῦσαι βοώντων· \"Μνήσθητι ὅτι χοῦς ἐσμεν· ἄνθρωπος ὡσεὶ χόρτος αἱ ἡμέραι αὐτοῦ.\" Καὶ πάλιν· \"Μνήσθητι τίς μου ἡ ὑπόστασις.\" Ἐναργέστερον δὲ τοῦτο τιθεὶς ὁ τληπαθέστατος Ἰὼ, ἀνεφώνει πρὸς Θεόν· \"Ἢ οὐχ ὥσπερ γάλα με ἤμελξας, ἐτύ ρασας δέ με ἴσα τυρῷ; Δέρμα καὶ κρέα με ἐνέδυσας, ὀστέοις δὲ καὶ νεύροις με ἐνείρας; ζωὴν δὲ καὶ ἔλεος ἔθου παρ' ἐμοί.\" Τοσοῦτον δή τοι καὶ νῦν διὰ τῶν προκειμένων στίχων ὑποδηλοῦσθαί φαμεν. Αὐτὴν γὰρ ἡμῶν τῆς γενέσεως τὴν ἀρχὴν οὐ δίχα ῥύπου φιλοσαρκίας γενέσθαι φησί. Τίμιος μὲν γὰρ ὁμολογου μένως ὁ γάμος καὶ πέρα διαβολῆς τὸ χρῆμα παρὰ Θεῷ. Πλὴν εἴ τις\n\nπεριεργάσαιτο τῆς συνόδου τὴν πρόφασιν, ὄρεξιν εὑρήσει σαρκὸς... αὐτὴν, κἂν μὴ ἐπαμύνηται ὡς ἁμαρτία τὸ δρώμενον. Κολάζεται γοῦν ἡ σύνοδος, ἐὰν μὴ νόμον ἔχῃ τὸν βραβευτὴν, καὶ παιδοποιίας ἔφεσιν τὴν ἀληθῆ τοῦ πράγματος ἀφορμήν. Οὐκοῦν, τό γε ἧκον εἰς ὀρέξεις μόνας καὶ κίνημα σαρκικὸν, ἐν ἀνομίαις ἡμῶν ἡ σύλληψις, καὶ ἐν ἁμαρτίαις κισσῶσιν αἱ μητέρες. Εἰ δὲ ῥίζαν ἔχει τὴν φιλοσαρκίαν τῶν σωμάτων ἡ γένεσις, νοσεῖ που πάντως αὐτὴ, καὶ τὰ ἐξ αὐτῆς γεννώμενα. Καὶ γοῦν ὁ ἱερώτατος Παῦλος πλείστην ὅσην τὴν καταβοὴν τῶν σαρκικῶν ἐποιήσατο κινημάτων οὕτω λέγων· \"Συν ήδομαι γὰρ τῷ νόμῳ τοῦ Θεοῦ κατὰ τὸν ἔσω ἄνθρωπον·","english":"It is the custom of the saints to propitiate God and to call him to mercy, sometimes through as many voices as there are, but also through hastening to accuse the weakness inherent in human nature. At any rate, one can hear them crying out: \"Remember that we are dust; a man's days are like grass.\" And again: \"Remember what my substance is.\" Setting this forth more vividly, the much-suffering Job cried out to God: \"Did you not pour me out like milk, and curdle me like cheese? You clothed me with skin and flesh, and knit me together with bones and sinews; and you set life and mercy before me.\" We say that something of this sort is also indicated now through the verses set before us. For he says that the very beginning of our generation does not come to be without the stain of fleshly love. For marriage is confessedly honorable, and the matter is beyond reproach before God. However, if one\n\nwere to examine closely the pretext for union, he will find fleshly desire... itself, even if the deed is not counted as sin. At any rate, the union is punished if it does not have the law as its arbiter, and the desire for childbearing as the true cause of the matter. Therefore, as far as it depends on desires alone and fleshly motion, our conception is in lawless deeds, and mothers conceive in sins. But if generation has its root in the love of the flesh belonging to bodies, then it is surely sick, and so are the things begotten from it. And indeed the most sacred Paul made the greatest possible denunciation of fleshly motions, saying thus: \"For I delight in the law of God according to the inner man...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"βλέπω δὲ ἕτερον νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου, καὶ αἰχμαλωτίζοντά με τῷ νόμῳ τῆς ἁμαρτίας, τῷ ὄντι ἐν τοῖς μέλεσίν μου. Ταλαίπωρος ἐγὼ ἄνθρωπος· τίς με ῥύσεται ἐκ τοῦ σώμα τος τοῦ θανάτου τούτου;\" Χάρις δὲ τῷ Θεῷ διὰ Ἰη σοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν, δι' οὗ καὶ τῆς ἁμαρ τίας ἐτιθασσεύθη νόμος, καὶ τῶν σαρκικῶν κινημάτων ἡ προσβολὴ τοῖς..αν νεύμασι, καὶ οὐχ ἐκου... χωρεῖ. Κατώρθωκε... καὶ τοῦτο μετὰ τῶν ἄλλων ὁ μονογενὴς τοῦ Θεοῦ Λόγος γενόμενος ἄνθρωπος. Καὶ πιστώσεται [πάλιν ὁ] θεσπέσιος Παῦλος· \"Τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκὸς, ὁ Θεὸς τὸν ἑαυτοῦ Υἱὸν πέμψας ἐν ὁμοιότητι σαρκὸς ἁμαρτίας, καὶ περὶ ἁμαρτίας, κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκὶ, ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν, τοῖς μὴ κατὰ σάρκα περιπατοῦσιν, ἀλλὰ κατὰ πνεῦμα\" Ἰδοὺ γὰρ ἀλήθειαν ἠγάπησας, τὰ ἄδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι. Ἔδειξεν ὡς ἐξ ἀρχῆς ἡ ἀν θρώπων φύσις ὑπὸ τὴν ἁμαρτίαν πέπτωκεν ἀπὸ τῆς ἐν Εὔᾳ παραβάσεως, καὶ ὑπὸ κατάρᾳ ἡ γένεσις γέγονεν. Ἄνωθεν δὲ ὑφαίνει τὸν λόγον ἵνα δείξῃ τὸ μέγεθος τῆς τοῦ Θεοῦ δωρεᾶς, ὡς τῆς οὕτω μακρᾶς κατάρας διὰ λουτροῦ τῆς παλιγγενεσίας ῥυσαμένου. Ἔοικε μέντοι ἐνταῦθα ἀλήθειαν ὀνομάζειν τὸν ἐν ἀληθείᾳ καὶ δικαιοσύνῃ ἀνυπόκριτον βίον· ὁ γὰρ μὴ οὕτω ζῇν ᾑρημένος, ψεύδεται τῷ Θεῷ. Ὁ γὰρ ἐπὶ ἔργοις ἀγαθοῖς παρενεχθεὶς εἰς γένεσιν, καθ' ἅ φησιν ὁ σοφώτατος Παῦλος, εἰ πονηρὸς γένοιτο, ψεύδεται τῷ Δημιουργῷ, τοὺς τῆς δικαιοσύνης οὐκ ἔχων καρ πούς.","english":"But I see another law waging war against the law of my mind, and taking me captive to the law of sin, which is in my members. Wretched man that I am! Who will rescue me from this body of death? But thanks be to God through Jesus Christ our Lord, through whom both the law of sin has been tamed and the assault of fleshly impulses yields to his nod, and no longer proceeds of its own accord. The only-begotten Word of God has accomplished this too, along with the other things, by becoming man. And the divinely inspired Paul will again confirm it: \"For what the law could not do, in that it was weak through the flesh, God, having sent his own Son in the likeness of sinful flesh, and concerning sin, condemned sin in the flesh, so that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.\" For behold, you have loved truth; you have made known to me the hidden and secret things of your wisdom. He has shown that from the beginning human nature has fallen under sin from the transgression in Eve, and that our birth has come under a curse. And from of old he weaves his argument to show the greatness of God's gift, since he has rescued us from so long a curse through the washing of regeneration. Here, however, he seems to call \"truth\" the life that is genuine and unfeigned in truth and righteousness; for the one who has not chosen to live in this way lies to God. For the one who was brought into existence for good works, as the most wise Paul says, if he should become wicked, lies to the Creator, not having the fruits of righteousness.","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":326,"ref":"p326","source":"Οὕτω φησὶ καὶ ἑτέρωθι ὁ θεῖος Δαβὶδ ἐκ προσ ώπου τοῦ Χριστοῦ περὶ τῶν ἐξ Ἰσραήλ· \"Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι.\" Τοιοῦτον καὶ τὸ, \"Ψεύσε ται ἔργον ἐλαίας.\" Καὶ ἑτέρως δὲ προσβαλεῖς· ὅτι ἀδρανὴς ὁ νόμος πρὸς ἀποκάθαρσιν ἁμαρτίας, ὕδατι περιῤῥαίνων εἰς ἔκπλυσιν τῆς σαρκός. Ἔνεστι δὲ τὸ ἄμεινον ἀσυγκρίτως τῇ διὰ Χριστοῦ χάριτι πάντα ῥύπον ἀφανίσαι δυναμένῃ. Μαρτυρεῖ τοίνυν ὅτι τὴν ἀλήθειαν ἀγαπᾷ ὁ Θεός. Ἀλήθεια δὲ ὁ Χριστὸς καὶ τὰ δι' αὐτοῦ, ὥσπερ οὖν ὁ νόμος, τύποι καὶ σκιαί. Σὺ οὖν, φησὶ, Κύριε, ἡ ἀλήθεια ὢν καὶ ἀλήθειαν ἀγαπῶν, βουλόμενος ἡμᾶς ἐν ἀληθείᾳ διάγειν, ἀπο καθαριεῖς ἡμᾶς τῆς ἀρχαίας ἁμαρτίας καὶ ὥσπερ χιόνα λευκανθῆναι. Τὸ δὲ, \"Τὰ κρύφια ἐδήλωσάς μοι,\" ὡς πάντα αὐτῷ τὰ ἐσόμενα, ἃ ἐν τῇ ἰδίᾳ σοφίᾳ ἔθετο ὁ Θεὸς, διὰ τοῦ ἁγίου Πνεύματος ἀπεκάλυψεν. Ἴσως δὲ καὶ ὀγκοῖ τὴν ἑαυτοῦ ἁμαρτίαν πρὸς ἐντροπὴν, δει κνὺς ὅτι οὐ κατὰ ἄγνοιαν ἥμαρτεν, ἀλλ' ἔχων τὴν γνῶσιν ἀπὸ τοῦ νόμου, καὶ μετὰ τῆς βασιλείας καὶ προφητείᾳ τετιμημένος. Δείξας οὖν ἐντεῦθεν τὸ κραταιὸν τῆς ἁμαρτίας, τὴν λύσιν ἐν τοῖς ἑξῆς αἰτεῖ, λέγων· Ῥαντιεῖς με ὑσσώπῳ, καὶ καθαρισθήσομαι. (,, 99 ) Ὑσσώπῳ τὴν τοῦ ἁγίου Πνεύματος ἐνέργειαν ἀφομοιοῖ, ἅτε θερμαίνουσαν, καὶ πάντα τὸν ἐν ἡμῖν ῥύπον ἀποσμήχουσαν. Ἡ ἀποκάθαρσις οὖν δι' ὑσσώπου γενήσεται, ἤτοι διὰ τοῦ ἁγίου Πνεύματος. Τὴν γὰρ ὕσσωπον πόαν εἶναί φασι θερμοτάτην καὶ συνεκτικὴν ἔχουσαν τὴν ἐνέργειαν·","english":"Thus also the divine David says elsewhere, in the person of Christ, concerning those of Israel: \"Foreign sons have lied to me.\" Such too is the saying, \"The work of the olive will lie.\" And you may take it in another way as well: that the law is powerless for the cleansing of sin, sprinkling with water for the washing of the flesh. But what is incomparably better is present in the grace through Christ, which is able to make every stain disappear. He testifies, then, that God loves the truth. And the truth is Christ and the things that come through him, just as the law is types and shadows. You, then, he says—Lord, being the truth and loving the truth, wishing us to live in truth—will cleanse us from the ancient sin and make us white as snow. And the phrase, \"You have made known to me the hidden things,\" means that all things that are to be, which God set in his own wisdom, he revealed to him through the Holy Spirit. Perhaps too he magnifies his own sin to his shame, showing that he sinned not through ignorance, but having knowledge from the law, and being honored besides with kingship and prophecy. Having shown from this the strength of sin, he then asks for its release in what follows, saying: You will sprinkle me with hyssop, and I shall be cleansed. He likens the working of the Holy Spirit to hyssop, inasmuch as it warms and wipes away every stain within us. The cleansing, then, will come about through hyssop, that is, through the Holy Spirit. For they say that hyssop is a plant most hot and possessing a binding power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"καὶ δὴ καὶ ἰατρῶν παῖδες ταύτην θαυμάζουσιν, ὡς δυναμένην τὴν ἐν σπλάγχνοις ἐκτή κειν ἀκαθαρσίαν καὶ καταλεπτύνειν εὖ μάλα τὰ τῶν φλεγμάτων συμπεπηγότα, καὶ τὴν ἐξ ἑτέρων χυμῶν σύστασιν καὶ παχύτητα, διὰ τὸ τῆς ἐνούσης αὐτῇ φυσικῆς θερμασίας εὐσθενές. Πλαγίως οὖν ὑπεμ φαίνει τὴν ἐν ἡμῖν γινομένην τοῦ ἁγίου\n\nΠνεύματος ἐνέργειαν, οὖ ἡ χάρις ζέοντας ἡμᾶς ἀποτελεῖ τῷ πνεύματι, καὶ πάντα ῥύπον ἐκτήκει τὸν ἐν ἡμῖν, πυρὸς δίκην ἀοράτως εἰσχεομένη. Διὰ γάρ τοι τοῦτο βαπτίζεσθαί φασιν ἡμᾶς οἱ πνευματοφόροι παρὰ Χριστοῦ Πνεύματι ἁγίῳ καὶ πυρί. Καὶ τὸ τίμιον δὲ αἷμα Χριστοῦ οὐ μόνον ἡμᾶς ἀπαλλάττει φθορᾶς, ἀλλὰ γὰρ καὶ ἁπάσης ἀκαθαρσίας τῆς εἰς τὸ ἔσω κεκρυμμένης, καὶ ἀποψύχεσθαι οὐκ ἐᾷ πρὸς ῥᾴθυμον. Ἀκουτιεῖς μοι ἀγαλλίασιν καὶ εὐφροσύνην, κ.τ.λ. Ἀκουστὴν, φησὶ, γενέσθαι μοι παρασκευάσεις διὰ τοῦ Πνεύματος τὴν ἐν ἐσχάτοις και ροῖς ἐσομένην ἀγαλλίασιν. Τίς δὲ ἂν εἴη αὕτη, ἢ ἐκείνη ἡ γνῶσις ἡ περὶ τῆς ἀναστάσεως; Ἣν καὶ ἔδειξεν εἰπών· \"Ἀγαλλιάσονται ὀστέα τεταπεινωμένα.\" Πότε δὲ ἄλλοτε ἀγαλλιάσονται τὰ σεσημμένα ἡμῶν ὀστᾶ, ἢ κατὰ τὸν τῆς ἀναστάσεως καιρὸν, καθ' ὃν, ὡσεὶ προφητεία, \"Τὰ ὀστᾶ ἡμῶν ὡς βοτάνη ἀνατελεῖ;\" Εἰκότως δὲ μετὰ τὸ, \"Ῥαντιεῖς με,\" ταῦτα ἐπήγαγεν· ἕπεται γὰρ τῇ τοῦ ἁγίου βαπτίσμα τος χάριτι ἡ τῆς ἀναστάσεως ἐλπὶς, εἰς ἀρχὰς ἀνα φέρουσα τοὺς πιστεύοντας εἰς Χριστὸν ἀτελευτήτου καὶ τρισμακαρίας ζωῆς. Τότε γὰρ οἱ δίκαιοι ἐκλάμ ψουσιν ὡς ὁ ἥλιος, καὶ τοῖς ὑπὲρ νοῦν ἐντρυφῶντες ἀγαθοῖς ἀκατάληκτον ἕξουσι τὴν εὐφροσύνην.","english":"And indeed even the sons of physicians marvel at this, as being able to dissolve the uncleanness in the inward parts and to thin out very well the congealed matter of the phlegms, and the composition and thickness from other humors, because of the vigorous strength of the natural heat that is in it. Obliquely, then, it hints at the activity of the Holy Spirit that comes to be in us, whose grace makes us boiling in spirit and melts away every filth that is in us, being poured in invisibly like fire. For indeed, for this reason, those who are bearers of the Spirit say that we are baptized by Christ with the Holy Spirit and fire. And the precious blood of Christ not only releases us from corruption, but also from all uncleanness that is hidden within, and does not allow us to grow cold toward sluggishness. You shall make me hear gladness and joy, etc. He says: You shall prepare that the gladness that is to be in the last times be made heard to me through the Spirit. And what would this be, except that knowledge concerning the resurrection? Which he also showed, saying: \"The bones that have been humbled shall rejoice.\" And when else shall our bones, which have rotted, rejoice, except at the time of the resurrection, when, as it were by prophecy, \"Our bones shall spring up like grass\"? And reasonably, after \"You shall sprinkle me,\" he added these things; for the hope of the resurrection follows the grace of holy baptism, leading those who believe in Christ back to the beginnings of unending and thrice-blessed life. For then the righteous shall shine forth as the sun, and those who delight in goods beyond understanding shall have unending gladness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"Οὐκοῦν ἡ μὲν διὰ τοῦ ἁγίου βαπτίσματος κάθαρσις πράττεται παραχρῆμα· δίδοται γὰρ ἡ χάρις ἐν Χριστῷ, τοῦ ἁγίου Πνεύματος ἁγιάζοντος καὶ διασμήχοντος τὰς τῶν πιστευόντων καρδίας. Ἀκούεται δὲ, καὶ τέως ἐστὶν ἐλπὶς οὐκ ἐψευσμένη, ἡ ἐπὶ τοῖς ἐσομένοις ἀγαθοῖς ἀγαλλίασίς τε καὶ εὐφροσύνη. Δοκεῖ δέ τισι τῶν ἐξηγητῶν ἀγαλλίασις καὶ εὐφροσύνη, ἀκοαῖς θείαις ἐνηχουμένη, οὐχ ἑτέρα τις εἶναι παρὰ τὸν ταύτης πάροχον, φημὶ δὴ Χριστὸν, ὃς ἀνανεώσει καὶ ἀναστήσει τῆς ἑκάστου ψυχῆς τὰς δυνάμεις παθού σας τὴν συντριβήν. Ὀστᾶ γὰρ νοητέον ἐνταῦθα τὰς εὐτονίας τοῦ νοῦ. Ἁπλούστερον δέ φημι· Ἀκούσαιμι, φησὶ, τὴν φωνὴν τῆς ἀγαλλιάσεως, ὅτι ἀφεῖταί μοι καὶ συγκεχώρηται ἡ διπλῆ ἁμαρτία. Ἀπόστρεψον τὸ πρόσωπόν σου ἀπὸ τῶν ἁμαρ τιῶν μου, κ.τ.λ. Μὴ εἴδῃς, φησὶ, τὰς ὑπ' ἐμοῦ τετολμημένας ἀνομίας, ἀλλ' ἐμὲ τὸν ταύτας ὀλοφυρό μενον. –Τὸ δὲ ταῦτα αἰτεῖν, οὐδὲν ἦν ἕτερον, πλὴν ὅτι τὴν ἐν Χριστῷ βούλεσθαι δοθῆναι χάριν τοῖς ἐπὶ τῆς γῆς. Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός. Κτίσις ἐν τῇ Γραφῇ λέγεται οὐ μόνον ἡ ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγὴ, ἀλλὰ καὶ ἡ ἐκ τοῦ ὄντος ἐπὶ τὸ βέλτιον μεταβολή. Ἔκτισεν ὁ Θεὸς τὸν οὐρανὸν, τοῦτό ἐστιν ἐκ τοῦ μὴ ὄντος ἐργάσασθαι. Κτίζει δὲ καὶ ὅταν τὸν πονηρὸν ἄνθρωπον καλὸν ἀπεργάσηται· ἐνταῦθα τὸ κτίζειν πραγμάτων ἐστὶ μεταβολὴ πρὸς τὸ βέλτιον. Καὶ ἄκουσον τοῦ Δαβίδ·","english":"Therefore the purification through holy baptism is accomplished at once; for grace is given in Christ, the Holy Spirit sanctifying and cleansing out the hearts of those who believe. But the exultation and gladness over the good things to come is heard, and for now is a hope not made false. And to some of the interpreters, exultation and gladness, sounding in divine hearings, seems to be no other than the one who provides it, I mean Christ, who by renewal will restore the powers of each soul that have suffered crushing. For bones here must be understood as the vigors of the mind. But I say it more simply: Let me hear, he says, the voice of exultation, that my double sin has been remitted and forgiven. Turn your face away from my sins, etc. Do not know, he says, the lawless deeds I have dared, but me who lament them. —And to ask these things was nothing other than to wish the grace in Christ to be given to those on the earth. Create a clean heart in me, O God. Creation in Scripture is said not only of the bringing forth from non-being into being, but also of the change from what is to the better. God created the heaven—that is, to make it from non-being. But he also creates when he makes the wicked man good; here creating is a change of things toward the better. And hear David:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"ἐπειδὴ γὰρ ἦν αὐτὸς καὶ ἡ καρδία αὐτοῦ ἐκτισμένη, συνεπεώθη δὲ τῇ μοιχείᾳ καὶ τῷ φόνῳ, καὶ πρὸς φθορὰν κατεφέρετο, \"Κτίσον, φησὶν, ἐν ἐμοὶ καρδίαν καθαράν·\" οὐχ ὅτι πρότερον οὐκ εἶχε καρδίαν, οὐδὲ περὶ τῆς οὐσίας τῆς ψυχῆς λέγων, ἀλλὰ περὶ τῆς ἀρίστης πολιτείας.–(, ) Τάχα δὲ καὶ ὡς ῥυπώσης τῆς ἁπάντων καρ δίας, διὰ τῆς ἐν Ἀδὰμ παραβάσεως καὶ τῆς εἰς τὸ φαῦλον παρατροπῆς, ἀναστοιχείωσίν τινα τῶν καθ' ἡμᾶς γενέσθαι πραγμάτων οἱ ἅγιοι παρακαλοῦσι παρὰ τοῦ πάντων δημιουργοῦ τοῦ καὶ εἰδότος τὸ πλάσμα ἡμῶν καὶ πάντα ποιεῖν ἰσχύοντος, ὃ δὴ καὶ πεποίηκεν. Ἀνεκτίσθημεν γὰρ ἐν Χριστῷ τῇ ἀνακαινώσει τοῦ νοὸς ἡμῶν, καὶ καρδίαν ἐσχήκαμεν καθαρὰν, μεθορμισθέντες εἰς ἔφεσιν ἀρετῆς. Μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ Πνεῦμα τὸ ἄγιόν σου μὴ ἀντανέλῃς ἀπ' ἐμοῦ. Ἐκ τῶν καθ' ἑαυτὸν κινηθεὶς ὁ Δαβὶδ, τὸ κοινὸν τῆς ἀνθρωπότητος πρόσωπον ἀναλαβὼν, τὰς ὑπὲρ τῆς ὑπ' οὐρανὸν ποιεῖται λιτάς. Ἀπὸ γὰρ τῆς ἐν Ἀδὰμ παραβάσεως, ὥσπερ ἐν ἀπαρχῇ τοῦ γένους, ἐν ἀποστροφῇ τοῦ Θεοῦ γέγονεν ἡ ἀνθρώπου φύσις· καὶ γοῦν ἔξω τέθειται τοῦ παρα δείσου, καὶ ἐπάρατος ἦν ἡ πάλαι ὑπὸ τοῦ Δημιουργοῦ εὐλογηθεῖσα. Ἐκτεινομένου δὲ τοῦ γένους εἰς πλῆθος, καὶ τυραννούσης κατὰ πάντων τῆς ἁμαρτίας. ἀπέπτη καὶ τὸ ἐν ἀρχαῖς ἐμφυσηθὲν ἡμῖν ἅγιον Πνεῦμα Θεοῦ, καὶ τὸ τῆς εἰκόνος παρεχαράττετο κάλλος. Ἔφη γὰρ ὁ τῶν","english":"For since he himself and his heart were created, but it had been defiled by adultery and murder and was being dragged down to corruption, he says, \"Create in me a clean heart\"—not because he did not previously have a heart, nor speaking about the substance of the soul, but about the best manner of life. Perhaps also, since the heart of all had been defiled through the transgression in Adam and the turning aside to what is base, the saints entreat from the Creator of all—who also knows our frame and is able to do all things—that some reconstitution of our affairs might take place, which indeed he has also accomplished. For we were re-created in Christ by the renewal of our mind, and we have obtained a clean heart, having been brought to anchor in the desire for virtue. Cast me not away from your face, and take not your Holy Spirit from me. Moved by his own circumstances, David, taking up the common person of humanity, makes entreaties on behalf of those under heaven. For from the transgression in Adam, as in the firstfruits of the race, the nature of man came to be in estrangement from God; and so it was placed outside paradise, and that which had once been blessed by the Creator was accursed. But as the race was extended into a multitude, and sin tyrannized over all, the Holy Spirit of God that was breathed into us at the beginning also flew away, and the beauty of the image was defaced. For he said, the...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"ὅλων Θεὸς, ὅτι \"Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις. διὰ τὸ εἶναι αὐτοὺς σάρκας.\" Λέγων τοίνυν· \"Μὴ ἀποῤῥίψῃς με ἀπὸ τοῦ προσώπου σου, καὶ τὸ Πνεῦμά σου τὸ ἄγιον μὴ ἀντανέλῃς ἀπ' ἐμοῦ,\" δύο κατὰ ταυτὸν αἰτεῖ, ἀπόλυσιν μὲν τῆς συμβάσης ἀποστρο φῆς, τοῦ γε μὴν ἁγίου Πνεύματος ὑποστροφὴν εἰς ἡμᾶς. Ὅτι γὰρ ἀπεφοίτησεν εἰκότως, ἅτε δὴ τῆς ἁπάντων καρδίας ἐγκειμένης ἐπὶ τὰ πονηρὰ ἐκ νεό τητος, διαδείκνυσιν εὖ μάλα τὸ, \"Μὴ ἀντανέλῃς,\" εἰπών. Πλὴν ἐξ ἡμερότητος Θεοῦ, τῶν ἀδοκήτως συμβεβηκότων τὴν λύσιν γενέσθαι παρακαλεῖ· αὕτη δ' ἦν ἡ ἀπόδοσις τοῦ ἀποπτάντος ἡμῶν ἁγίου Πνεύματος, ὃ δὴ καὶ γέγονεν ἐν Χριστῷ· τὴν γὰρ πρὸς ἡμᾶς ὁμοίωσιν λαβὼν, ἔλυσε τὴν ἀποστροφὴν, κα θαρὰν καὶ ἄμωμον ἐν ἑαυτῷ τὴν ἀνθρώπου φύσιν παραστήσας τῷ Θεῷ καὶ Πατρί. Ἔλαβε δὲ καὶ τὸ Πνεῦμα· καίτοι καθ' ὃ νοεῖται, αὐτός ἐστιν ὁ τοῦ Πνεύματος χορηγὸς, καὶ δι' αὐτοῦ τοῖς ἁγίοις ἐνίησιν αὐτὸ ὁ Πατήρ. Ἐνεφύσησε γοῦν τοῖς ἀποστόλοις εἰ πών· \"Λάβετε Πνεῦμα ἅγιον.\" Οὕτω γὰρ ἐδόθη καὶ ἐν ἀρχαῖς τῇ ἀνθρώπου φύσει. Ἀπόδος μοι τὴν ἀγαλλίασιν τοῦ σωτηρίου σου. Ὑπάρξαι δὲ καὶ τῇ τοῦ ἀνθρώπου φύσει παρακαλεῖ τῶν ἐν ἀρχαῖς ἀγαθῶν τὴν μέθεξιν, ὃ καὶ γέγονεν αὐτῇ μεσιτεύοντος τοῦ Χριστοῦ, ὅς ἐστιν ἀγαλλίαμα καὶ σωτήριον. Ἠλευθερώθημεν γὰρ τῆς ἐπὶ τῷ φθείρεσθαι κατηφείας, καθῃρημένου θανάτου· σεσώσμεθα δὲ, τὸ τῆς ἁμαρτίας φορτίον ἀποπεμψάμενοι διὰ τοῦ ἁγίου βαπτίσματος, καὶ ἐστη ρίχθημεν τῷ ἡγεμονικῷ Πνεύματι, ὅπερ ἐστὶν ἡ διὰ τοῦ ἁγίου Πνεύματος εὐανδρία·","english":"God of all, because \"My Spirit shall not remain among these men, for they are flesh.\" Saying therefore, \"Do not cast me away from your face, and do not take your Holy Spirit from me,\" he asks two things at once: release from the turning away that had befallen him, and the return of the Holy Spirit to us. For that he departed justly, since the heart of all is set upon evil from youth, he shows very clearly by saying, \"Do not take away.\" Yet from the gentleness of God he entreats that the dissolution of what unexpectedly happened may come to be; and this was the restoration of the Holy Spirit who had flown from us, which indeed has happened in Christ. For having taken likeness to us, he dissolved the turning away, presenting human nature pure and blameless in himself to God and the Father. And he also received the Spirit—although, in the sense in which it is understood, he himself is the provider of the Spirit, and through him the Father instills it in the saints. At any rate, he breathed on the apostles, saying, \"Receive the Holy Spirit.\" For thus it was given also in the beginning to human nature. Restore to me the joy of your salvation. And he entreats that participation in the good things of the beginning may also belong to human nature, which indeed has happened to it through the mediation of Christ, who is joy and salvation. For we were freed from the dejection that comes with corruption, death having been destroyed; and we have been saved, having sent away the burden of sin through holy baptism, and we have been established by the governing Spirit, which is the manliness that comes through the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"ἢν εἴπερ τις ἕλοιτο καὶ ἐνοικίσαιτο κατὰ νοῦν, ἄρξει πάντως τῶν ἑαυτοῦ θελημάτων, καὶ πλεονεξίας ἀμείνων ἔσται διαβολικῆς, ἡγεμονοῦν ἔχων ἐν ἑαυτῷ τὸ Πνεῦμα. \"Ὅσοι γὰρ, φησὶ, Πνεύματι Θεοῦ ἄγονται, οὗτοί εἰσιν υἱοὶ Θεοῦ.\" Καὶ πάλιν· \"Πνεύματι περιπατεῖτε, καὶ ἐπιθυμίαν σαρκὸς οὐ μὴ τελέσητε.\" Ἀγαλλιάσεται ἡ γλῶσσά μου τὴν δικαιοσύνην σου. Ἢ καὶ οὕτως· Πρόφασιν πνευματικῆς ἑορτῆς τὴν σὴν ποιήσεται δικαιοσύνην, διὰ πίστεως χάριν δικαιοῦσαν τὸν ἀσεβῆ· ἤγουν αὐτὸν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ὃς γέγονεν ἡμῖν παρὰ τοῦ Θεοῦ τε καὶ Πατρὸς δικαιοσύνη καὶ ἁγιασμὸς καὶ ἀπολύτρωσις. Κύριε, τὰ χείλη μου ἀνοίξεις. Ἡ ἁμαρτία πέφυκε τὴν γλῶσσαν δεσμεῖν καὶ ἐμφράττειν τὸ στόμα. Ἐπεὶ οὖν καὶ τοῦ Δαβὶδ κεκλεισμένα τὰ χείλη διὰ τὴν ἁμαρτίαν ἐτύγχανεν, εὔχεται ταῦτα ἀνοιγῆναι, καὶ τῆς προτέρας παῤῥησίας μεταλαχεῖν. \"Τὰ χείλη μου ἀνοίξεις·\" θεόσδοτον γὰρ τὸ χρῆμά ἐστιν· \"Οὐ γὰρ ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ.\" Ἀνοίγεται δὲ διὰ μετα νοίας, καὶ τοῦ Θεοῦ διηγεῖσθαι τὴν αἴνεσιν ἄρχεται. Καὶ οἱ δορυάλωτοι δὲ διὰ τὸ μὴ ἐξεῖναι αὐτοῖς ᾄδειν τὴν ᾠδὴν Κυρίου ἐπὶ γῆς ἀλλοτρίας, ἢ θυσίας ἐπιτε λεῖν, εὔχονται τὴν ἐπάνοδον. Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον. Τῆς πνευματικῆς λατρείας ἡ δύναμις οὐ διὰ ψιλῆς καὶ μόνης διανοίας ἔρχεται, συνδρομὴν δὲ ἀεί πως δέχεσθαι φιλεῖ καὶ τὴν ἐξ ἔργων ἀγαθῶν εὐοσμίαν, ἢν δὴ κατορθοῦντες τὴν δι' ὑπακοῆς καὶ εὐπειθείας. Τὴν δέ γε ὑπακοὴν καρπὸν εἶναί φαμεν τρυφερᾶς καὶ εὐαφοῦς καρδίας καὶ οὐδὲν ἐχούσης τὸ ἀπηνές·","english":"If someone were to choose this and make it his dwelling in his mind, he will certainly rule over his own willings, and he will be better than demonic greed, having the Spirit ruling within him. \"For as many as are led by the Spirit of God,\" he says, \"these are sons of God.\" And again: \"Walk in the Spirit, and you shall not fulfill the desire of the flesh.\" My tongue shall rejoice in your righteousness. Or also in this way: he will make your righteousness the occasion of a spiritual feast, the righteousness that justifies the ungodly through the grace of faith—that is, our very Lord Jesus Christ, who became for us from God and the Father righteousness and sanctification and redemption. Lord, you shall open my lips. Sin naturally binds the tongue and blocks the mouth. Since therefore David's lips also happened to be closed because of sin, he prays that they be opened and that he may share in his former boldness. \"You shall open my lips\"—for this is a God-given thing: \"For praise is not comely in the mouth of a sinner.\" And it is opened through repentance, and he begins to recount the praise of God. And those taken captive by the spear, because it is not permitted them to sing the song of the Lord on foreign soil, or to offer sacrifice, pray for their return. A sacrifice to God is a broken spirit. The power of spiritual worship does not come through bare and mere thought alone, but it is always somehow accustomed to receive also the good fragrance from good works, which we accomplish through obedience and compliance. And we say that obedience is the fruit of a tender and gentle heart, one that has nothing harsh in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"ὁποία τις ἦν ἡ τῶν ἀτέγκτων Ἰουδαίων σκληρὰ καὶ δυσάγωγος. Καὶ γοῦν τὸ αὐτῶν πρόσωπον ἀναλαβὼν ἔφη τις τῶν ἁγίων προφητῶν· \"Τί ἐπλά νησας ἡμᾶς, Κύριε, τῆς ὁδοῦ σου; ἐσκλήρυνας ἡμῶν τὰς καρδίας τοῦ μὴ φοβεῖσθαί σε;\" Σκληραῖς δὲ καρδίαις ἀπαράδεκτος παντελῶς ὁ τοῦ Θεοῦ λόγος. Οὐκοῦν εἴη ἂν καὶ μάλα εἰκότως εἰς θυσίαν τῷ Θεῷ καὶ εἰς ἀφιέρωσιν πνευματικῆς εὐοσμίας πνεῦμα συντετριμμένον, τουτέστι ψυχὴ τρυφερὰ καὶ τοῖς θείοις εἴκουσα λόγοις. Ἀγάθυνον, Κύριε, ἐν τῇ εὐδοκίᾳ σου τὴν Σιών. ( Κυρίλλου καὶ Εὐσεβίου.) Κατὰ δὲ ἀναγωγὴν, ὅταν, φησὶν, ἀγαθύνῃς τὴν Σιὼν, εἴτουν τὴν Ἐκκλησίαν, εὐδοκήσας ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Υἱῷ, καὶ ὅταν οἰκοδομηθῇ τὰ τείχη τῆς Ἐκκλησίας, ἅπερ εἰσὶν οἱ ταύτην περιφράττοντες ἱερουργοὶ καὶ μυσταγωγοὶ, τότε καὶ ἀνενεχθήσονται θυσίαι οὐχὶ δι' αἱμάτων, ἀλλ' αἱ τῆς δικαιοσύνης, εἴτουν αἱ τῆς αἰνέσεως. Ὁμοίως\n\nκαὶ ἀναφορὰ καὶ ὁλοκαυτώματα, καὶ ταῦτα δικαιοσύνη. Τότε ἀνοίσουσι ἐπὶ τὸ θυσιαστήριόν σου μόσχους. (, ) Ἱερὸν μὲν ζῶον καὶ κατὰ νόμον ὁ μόσχος· προσκομίζεται γὰρ εἰς θυσίαν ὡς καθαρὸν, μεῖζόν γε μὲν καὶ αἰγὸς καὶ προβάτου· μεγέθει σώματος εἰς τύπον καὶ αὐτὸ τῆς τελεωτάτης θυσίας, καὶ τῆς εἰς λῆξιν ἰούσης εὐοσμίας, δῆλον δὲ ὅτι τῆς νοητῆς. Ὁ γὰρ τοῦ σώματος ὄγκος εἰκὼν ἂν εἴη τῆς πνευματικῆς ποσότητος τῆς ὡς ἔν γε ταῖς ἀρεταῖς νοουμένης. \"Ἀνοίσουσι δὴ οὖν, φησὶ, μόσχους ἐπὶ τὸ θυσιαστήριόν σου,\" τουτέστι τε λεωτάτας θυσίας.","english":"How hard and intractable was the stubbornness of the unyielding Jews. And indeed, one of the holy prophets, taking up their own person, said: \"Why did you make us wander from your way, O Lord? You hardened our hearts so as not to fear you?\" But to hard hearts the word of God is altogether unacceptable. Therefore it would be very reasonably a sacrifice to God and a dedication of spiritual fragrance—a contrite spirit, that is, a soul tender and yielding to the divine words. Do good, O Lord, in your good pleasure to Zion. (Of Cyril and Eusebius.) And by way of spiritual interpretation, he says, when you do good to Zion—that is, to the Church—having been well pleased to sum up all things in the Son, and when the walls of the Church are built, which are the priests and mystagogues who fence it about, then sacrifices will also be offered up, not with blood, but the sacrifices of righteousness, that is, of praise. Likewise also the offering and the whole burnt offerings, and these too are righteousness. Then they shall offer up calves upon your altar. The calf is a sacred animal also according to the law; for it is brought for sacrifice as clean, and greater indeed than both a goat and a sheep; by its bodily size it is itself also a type of the most perfect sacrifice, and of the fragrance that comes to its appointed lot—clearly, that is, the intelligible fragrance. For the bulk of the body would be an image of the spiritual quantity that is understood in the virtues. \"They shall offer up,\" then, he says, \"calves upon your altar,\" that is, the most perfect sacrifices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"Ἢ τάχα που μόσχους, τοὺς τῶν λαῶν ἡγουμένους αἰνιγματωδῶς ἐνθάδε ὀνομάζει, διὰ τὴν πνευματικὴν καὶ νοητὴν εὐανδρίαν, ὧν ἐστι καὶ ἱερὸς βίος. Ἐφίστησι δὲ ἡμᾶς τοιαύταις ἐννοίαις ὁ πάνσοφος Παῦλος εἰπὼν γεγράφθαι ἐν τῷ νόμῳ· \"Οὐ φιμώσεις βοῦν ἁλοῶντα.\" Εἶτα τούτοις ἐπενεγκών· \"Μὴ τῶν βοῶν μέλει τῷ Θεῷ; Ἢ δι' ἡμᾶς πάντως λέγει;\" Κυρίλλου, ἐκ τῆς εἰς τὸν νʹ ψαλμόν. Ἐνταῦθά μοι θαύμαζε τὸν μακάριον Δαβίδ. Οὐ νενίκηται παντελῶς ταῖς εἰς ἡδονὴν ἐπιθυμίαις, οὐδὲ φορτικὸν ἡγήσατο τὸν προφήτην, οὐ δεδυσφόρηκε περὶ τὸν ἔλεγχον· ἥρπασεν ὡς δῶρον τὸν ἐπανορθοῦντα λόγον· ὡμολόγηκεν εὐθὺς τὸ πλημμέλημα· τεθρήνηκεν ὑπὲρ τῆς ἁμαρτίας. Καὶ ὥσπερ τις ἡνίοχος εὐσθενὴς καὶ τεχνίτης, ταῖς τῶν ἵππων ἀκαθέκτοις ὁρμαῖς ἔξω τοῦ σταδίου παρενηνεγμένος, ἐρυθριᾷ καὶ αἰσχύνεται· οὕτω καὶ ὁ μακάριος Δαβὶδ παρηνέχθη μὲν ἠρέμα τοῦ πρέποντος, ἀλλ' ὡς ἔφην, ἥρπασε τὴν ὑπόθεσιν, τεθρήνηκεν ὑπὲρ τῆς ἁμαρτίας.\n\nΨΑΛΜΟΣ ΝΑʹ.\n\nΤί ἐγκαυχᾷ ἐν κακίᾳ ὁ δυνατὸς ἀνομίαν; ( Κυρίλλου καὶ Θεοδωρήτου.) Δυνατὸν καλεῖ τὸν Δωὴκ ὡς τῷ Σαοὺλ προσῳκειωμένον, ἢ καὶ ὡς ἐν τῇ κακίᾳ πολύν· ἢ τὸν Ῥαψάκην ὡς στρατηγεῖν πεπιστευμένον κατὰ τῆς Ἱερουσαλὴμ, ἀφ' ἧς ὡρμημένος ὑπὸ τῶν Ἀσσυρίων ᾐχμαλωτίσθη. Θαυμάζοντος δὲ καὶ ἀποροῦντος, ὡς εἰκὸς, τὸ προοίμιον, ὅτι τοσοῦτόν τινες εἰς κακίαν προέκοψαν, ὥστε ἐφ' οἷς ἔδει πενθεῖν, ἐπὶ τούτοις καυχῶνται. Πλὴν ὅτι τὸν μὲν Δωὴκ ἡ ἱστορία περιέχει, Ἰούδαν δὲ τὸν προδό την αἰνίττεται, δυνατὸν λίαν ἐν κακίᾳ γενόμενον, ὡς τὸν εὐεργέτην προδοῦναι. Ὡσεὶ ξυρὸν ἠκονημένον ἐποίησας δόλον.","english":"Or perhaps here he allegorically calls the leaders of the peoples \"calves,\" on account of their spiritual and intelligible vigor, whose life is also holy. The all-wise Paul brings us to such thoughts when he says that it is written in the law: \"You shall not muzzle an ox while it treads out grain.\" Then, applying to this: \"Is it for oxen that God cares? Or does he say it altogether for our sake?\" Of Cyril, from the commentary on the fiftieth psalm. Here marvel with me at the blessed David. He was not wholly conquered by desires for pleasure, nor did he regard the prophet as burdensome, nor was he vexed at the reproof; he seized as a gift the word that corrected him; he confessed his transgression at once; he lamented over his sin. And just as a strong and skilled charioteer, carried outside the course by the unrestrained rush of his horses, blushes and is ashamed, so too the blessed David was gently carried aside from what was fitting, but, as I said, he seized the matter and lamented over his sin.\n\nPSALM 51.\n\nWhy do you boast in evil, O mighty man, of lawlessness? (Of Cyril and Theodoret.) He calls Doeg \"mighty,\" as one closely attached to Saul, or as one great in evil; or else Rabsaces, as one entrusted with command against Jerusalem, from which, having set out, he was taken captive by the Assyrians. The opening expresses wonder and perplexity, as is likely, that some advanced so far in evil that they boast of the very things over which they ought to mourn. Moreover, history contains Doeg, but it hints at Judas the betrayer, who became very mighty in evil, so as to betray his benefactor. You made deceit like a sharpened razor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Τοῦτο περὶ μὲν τοῦ Δωὴκ εἴρηται διὰ τὸ ξυρῆσαι καὶ ἐκκόψαι πᾶσαν τῶν ἱερέων τὴν πόλιν, οὕτως ὀξεῖα ἦν ἡ διαβολή· περὶ δὲ τοῦ Ῥαψάκου, ὡς ἀπατῆσαι βουλομένου τὸν λαὸν, ὥστε προδοῦναι τὴν πόλιν. Ὀξὺς δὲ ἦν καὶ ἀνεπαισθήτως τέμνων καὶ ὁ τοῦ Ἰούδα δόλος. Τί γὰρ τοῦ δόλου ἐκείνου ὀξύ τερον, ὃν τῇ γλώσσῃ τῆς προδοσίας ἀκονήσας πρὸς τοὺς συλλαβόντας τὸν Ἰησοῦν συνέθετο· \"Ὃν ἂν φιλήσω, αὐτός ἐστι, κρατήσατε αὐτόν;\" Ἠγάπησας κακίαν ὑπὲρ ἀγαθωσύνην, ἀδικίαν ὑπὲρ τὸ λαλῆσαι δικαιοσύνην. ( Κυρίλλου καὶ Θεοδωρήτου.) Ἠδίκει ὁ Δωὴκ καταψευδόμενος τοῦ ἱερέως καὶ τὰ μὴ πρα χθέντα κατ' αὐτοῦ λέγων· τὸ γὰρ εἰπεῖν ὡς ἐπηρώ τησε τὸν Θεὸν περὶ τοῦ Δαβὶδ, ψεῦδος ἦν καὶ οὐκ ἀλήθεια. Ἐξῆν δὲ αὐτῷ λαλῆσαι δικαιοσύνην, διδάξαντι τὸν Σαοὺλ, ὅτι τὴν μὲν αἰτίαν τῆς ἀναχωρήσεως τοῦ Δαβὶδ ἠγνόει ὁ ἱερεὺς, ὡς φίλον δὲ αὐτὸν ὑπεδέχετο τοῦ βασιλέως, καὶ ὡς ἀπεσταλμένον ἐπὶ διακο νίᾳ βασιλικῇ, εἰς τιμὴν τοῦ πέμψαντος ἐδεξιοῦτο. Ταῦτα καὶ τοῦ Σατανᾶ ἰδιώματα, τὸ κακίᾳ χαίρειν, φημὶ, καὶ ἀδικίᾳ. Ἐπιτιμᾷ οὖν καὶ τοῖς Ἰουδαίοις τὴν ἐν Χριστῷ δικαιοσύνην οὐ προσιεμένοις. Ἠγάπησας πάντα ῥήματα καταποντισμοῦ, γλῶσ σαν δολίαν. Λέγοιτο δ' ἂν ταῦτα δικαίως καὶ ἐπὶ τῶν ἀρχόντων τῶν Ἰουδαίων καὶ αὐτοῦ τοῦ Ἰούδα· δεδυσφημήκασι γὰρ κἀκεῖνοι ἀκαθέκτως εἰς τὸν Κύριον, καὶ ὁ προδότης δὲ ῥήμασιν ἐκέχρητο δόλου μεστοῖς καὶ ὑποκρίσεως. Εἶεν δ' ἂν ῥήματα καταποντισμοῦ τὰ εἰς","english":"This has been said concerning Doeg, because he shaved and cut off the whole city of the priests—so sharp was the slander; and concerning Rabshakeh, as one wishing to deceive the people, so as to betray the city. And the deceit of Judas was also sharp and cut imperceptibly. For what is sharper than that deceit, which, having sharpened with the tongue of betrayal, he arranged with those who seized Jesus: \"Whomever I kiss, he is the one; seize him\"? You loved wickedness above goodness, injustice above speaking righteousness. Doeg was doing injustice by falsely accusing the priest and saying against him things that were not done; for to say that he inquired of God concerning David was falsehood and not truth. But it was possible for him to speak righteousness, by teaching Saul that the priest did not know the reason for David's departure, but received him as a friend of the king, and as one sent on royal service, he welcomed him in honor of the one who sent him. These things are also the peculiar traits of Satan: rejoicing in evil, I say, and in injustice. He therefore also rebukes the Jews for not accepting the righteousness in Christ. You loved all words of destruction, a deceitful tongue. These things might justly be said also of the rulers of the Jews and of Judas himself; for they too have blasphemed against the Lord unrestrainedly, and the traitor used words full of deceit and hypocrisy. And words of destruction would be those unto","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"θάνατον καὶ εἰς ᾅδην καταφέροντα τὴν τοῦ ἀνθρώπου ψυχὴν, ψιθυρισμοὶ, καταλαλιαὶ, καὶ ἡ κατὰ τοῦ Θεοῦ βλασφημία. Μεταναστεύσαι σε ἀπὸ σκηνώματος, καὶ τὸ ῥίζωμά σου ἐκ γῆς ζώντων. Καὶ ἀπὸ τῆς σκηνῆς, τουτέστιν ἀπὸ τοῦ τόπου τῆς μαθητείας μετέστησε, καὶ τὴν ῥίζαν ὡς ἀκανθώδους φυτοῦ ἐκ τῆς τῶν ζώντων γῆς καὶ τοῦ γεωργίου τῶν ἀποστόλων ἐξέτιλε. Καὶ τοῖς Ἰουδαίων δὲ λαοῖς ταῦτα συνέβη, τὴν ἐν Χριστῷ μὴ προσιεμένοις δικαίωσιν. Ὅμοιον δὲ τοῦτο τῷ, \"Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων.\" Μετετέθησαν δὲ καὶ τῆς ἱερατικῆς σκηνῆς, γεγονότες αἰχμάλωτοι διὰ τὸν τοῦ Κυρίου σταυρόν [προ σταύρωσιν]. Ἤλπισα ἐπὶ τὸ ἔλεος τοῦ Θεοῦ εἰς τὸν αἰῶνα. Ἐγὼ, φησὶν, οὐδενὶ τῶν ματαίων καὶ χαμαιριφῶν ἐπεποίθησα, ἀλλ' εἰς τὸ καταδιῶκον τοὺς ἀδικουμένους θεῖον ἔλεος. Ἀναγωγικῶς δὲ ἔλεος τοῦ Θεοῦ αἱ θεῖαι Γραφαὶ τὸν Χριστὸν ὀνομάζουσι, διὰ τὸ γεγενῆσθαι ἡμῖν δι' αὐτοῦ ἔλεος. Ἀνεκεφαλαιώσατο γὰρ ἐν ἑαυτῷ τὰ πάντα καὶ ἀνεστοιχείωσεν ὁ Πατήρ. Καὶ ὁ ἐλεημοσύνας δὲ καρποφορήσας, ἐλπίζει ἐπὶ τὸ ἔλεος τοῦ Θεοῦ, εἰδὼς ὅτι οἱ ἐλεήμονες ἐλεηθήσονται. Ἕχει δὲ τὴν ἐλπίδα οὐκ ἐφ' ἕνα αἰῶνα, ἀλλὰ καὶ τὸ ὑπὲρ τούτων διάστημα, οὗ μέτρον ἐστὶν ἡ ἀπειρία, ὅπερ αἰώνων ὀνομάζει αἰῶνα.","english":"bringing the human soul down to death and to Hades—whisperings, backbitings, and blasphemy against God. \"That you may migrate from your tent, and your root from the land of the living.\" And from the tent—that is, from the place of discipleship—he removed them, and the root, as of a thorny plant, he plucked out from the land of the living and from the field of the apostles. And these things happened also to the peoples of the Jews, who do not accept the justification that is in Christ. And this is similar to \"Let them be blotted out of the book of the living.\" And they were also removed from the priestly tent, having become captives because of the cross of the Lord [before the crucifixion]. \"I hoped in the mercy of God forever.\" I, he says, trusted in none of the vain and earth-cast things, but in the divine mercy that pursues those who are wronged. And in the anagogical sense, the divine Scriptures name Christ the mercy of God, because mercy has come to be for us through him. For the Father summed up all things in himself and restored them to their elements. And the one who has brought forth fruits of almsgiving hopes in the mercy of God, knowing that the merciful will be shown mercy. And he has his hope not for one age only, but also for the interval beyond these things, whose measure is boundlessness, which he calls the age of ages.","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":336,"ref":"p336","source":"ΨΑΛΜΟΣ ΝΒʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ μαελὲθ, συνέσεως τῷ Δαβίδ. ( Κυρίλλου καὶ Θεοδωρήτου.) Διὰ τῶν αὐτῶν ῥημάτων σχεδὸν τῷ τρισκαιδεκάτῳ καὶ ὁ παρὼν ψαλμὸς ἔρχεται, καὶ τὴν αὐτὴν ὑπόθεσιν ἔχει τὴν εἰς τὸν Ῥαψάκην καὶ τὰ τότε γενόμενα, καὶ τὴν περὶ τῆς σωτηρίου θεοφανείας προφητείαν. Βραχεῖαι δὲ λέξεις τὴν ἐν ἀμφοτέροις διαφορὰν ἐργάζονται· ὁ μὲν γὰρ τρισκαιδέκατος, \"Εἰς τὸ τέλος τῷ Δαβὶδ\" ἐλέγετο· ὁ δὲ παρὼν ἔχει μὲν καὶ τὴν \"Εἰς τὸ τέλος\" ἐπιγραφὴν, πλεονάζει δὲ ἐν τῷ λέγειν· \"Ὑπὲρ μαελὲθ,\" συνέσεως· ὅπερ σημαίνει ἐπινίκιον εἶναι τὸν ψαλμὸν, διὰ χορείας ἐν συνέσει γενόμενον. Τέρψις μὲν γὰρ, ἤτοι χορεία, τὸ μαελὲθ ἑρμηνεύεται. Ἀντὶ δὲ τοῦ \"Εἰς τὸ τέλος,\" ἕτεροι τῶν ἑρμηνέων, Ἐπινίκιον, ἐκδεδώκασι. Καὶ ἵνα τὴν ἐπιγραφὴν πᾶσαν ἰσχνῶς θεωρήσωμεν, τὸ μὲν \"Εἰς τέλος\" σημαντικὸν ἂν εἴη τοῦ χρόνου καθ' ὃν ἔμελλε πληροῦσθαι τὰ προφητευόμενα, τά τε κατὰ τὸν Ῥαψάκην καὶ τοὺς Ἀσσυρίους, τά τε κατὰ τὴν Χριστοῦ παρουσίαν. Ὅ τε γὰρ τῶν Ἀσσυρίων παράδοξος ὄλεθρος χρόνοις πολλοῖς ὕστερον ἐγένετο μετὰ τὸν Δαβὶδ (οὗ χάριν καὶ \"Ὑπὲρ χορείας\" ἐπιγράφεται ἣν ἐποιήσαντο οἱ τῆς σωτηρίας τετυχηκότες,) τό τε σωτήριον τοῦ Θεοῦ κατὰ τὴν συντέλειαν τοῦ αἰῶνος ἐπιφανὲν τοῖς ἐπὶ γῆς. χορείαν συνεστήσατο τὴν ἐξ ἁπάντων ἐθνῶν ἐν τῇ Ἐκκλησίᾳ αὐτοῦ συγκεκροτημένην. Καίτοιγε πεποίη ται ὁ ψαλμὸς ἐπὶ τέρψεσι καὶ χορείαις ταῖς ἐν ἐσχά τοις τοῦ αἰῶνος καιροῖς γεγενημέναις, ὅτε κεχρημάτικεν ἄνθρωπος ὁ Μονογενής.","english":"PSALM 52.\n\nFor the end, concerning Maeleth, of understanding, to David. (Of Cyril and Theodoret.) This present psalm comes through nearly the same words as the thirteenth, and has the same subject—the matter concerning Rabshakeh and the events of that time—and the prophecy concerning the saving manifestation of God. But brief phrases produce the difference between the two; for the thirteenth was entitled \"For the end, to David,\" while the present one has indeed the inscription \"For the end,\" but adds in saying \"Concerning Maeleth, of understanding,\" which signifies that the psalm is a victory song, having come about through choral dance in understanding. For Maeleth is interpreted as delight, that is, choral dance. And instead of \"For the end,\" other translators have rendered it \"Victory song.\" And so that we may observe the whole inscription concisely: \"For the end\" would be significant of the time in which the things prophesied were to be fulfilled—both the matters concerning Rabshakeh and the Assyrians, and those concerning the coming of Christ. For both the wondrous destruction of the Assyrians came to pass many years after David (on which account it is also inscribed \"For choral dance,\" which those who obtained salvation performed), and the saving manifestation of God appeared to those on earth at the consummation of the age, establishing the choral dance formed in His Church out of all nations. And indeed the psalm was composed for the delights and choral dances that came to be in the last times of the age, when the Only-begotten was proclaimed as man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Τὸ δὲ συνέσεως ἀναγ καίως πρόσκειται, ἐπειδήπερ συνέσεως ἡμῖν δεῖ πρὸς τὸ νοῆσαι τὴν τῆς ψαλμῳδίας διάνοιαν. Ὁ Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων. Ὀστᾶ τὰς δογματικάς φησι δυνάμεις τῶν ἀσεβῶν, ἃ ταῖς ἰδίαις ἐνέθηκαν συγγραφαῖς, προσκυνεῖν ἀναπείθοντες τῇ κτίσει παρὰ τὸν κτί σαντα.\n\nΨΑΛΜΟΣ ΝΖʹ.\n\nΚαὶ γὰρ ἐν καρδίᾳ ἀνομίας ἐργάζεσθε ἐν τῇ γῇ. Οὐ μάτην δὲ πρόσκειται τὸ \"ἐν τῇ γῇ·\" κἂν γὰρ ἐν καρδίᾳ τίς ἀνομίαν ποιήσῃ, ἐν τῇ γῇ ἐνεργεῖ αὐτὴν, τουτέστι περὶ τὰ ὑλικά. Ἀκούσαιεν δ' ἂν καὶ Ἰουδαῖοι· Κρίνατε εὐθεῖα, καὶ λογίσασθε παρ' ἑαυτοῖς εἰ τοῖς ὑμετέροις λόγοις συμφωνεῖ τὰ ἔργα· δείκνυσθε\n\nγὰρ ἀδικίαν ἐν τῇ καρδίᾳ λογιζόμε νοι, καὶ ἕτερα μὲν διανοούμενοι, ἕτερα δὲ τῷ στό ματι λαλοῦντες. Εἰ γὰρ καὶ οἱ λόγοι χρηστοὶ, δι' ὧν ἐκδικεῖν βούλεσθε τὸν νόμον, ἀλλ' ἡ καρδία πικρίας ἐστὶ πλήρης, καὶ αἱ πράξεις δὲ ὁμοίως ἀδικίας πεπλήρωνται, ἔλεγχος οὖσαι τῶν ἐν καρδίᾳ νοημάτων, ἄπερ ἐν γῇ δύνανται λανθάνειν, οὐ μὴν καὶ ὅταν πάντα γυμνὰ κρίνηται. Εἶτα ἐπάγει, σχετλιάζων ὑπὲρ τῶν τῆς σωτηρίας ἐκπεπτωκότων, τὰς μετὰ ταῦτα φωνὰς, λέγων· Ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας. Εἰσὶ δέ τινες οἱ μὴ εἰδότες τὸ ἔθος τῆς ἐν ταῖς θεοπνεύστοις Γραφαῖς φράσεως, καὶ νομίζουσιν ἀπηλλοτριῶσθαί τινας ἀπὸ Θεοῦ ἐκ μή τρας αὐτῆς, καὶ οἱονεὶ ἐξ αὐτῆς πεπλανῆσθαι γαστρὸς καὶ πρὸ τῆς τοῦ λόγου συμπληρώσεως. Ἔστι δὲ τοῦτο οὐδὲν ἕτερον εἰπεῖν, ἢ ἐκεῖνό που πάντως, ὅτι κατὰ φύσιν ἐστὶ τὸ κακὸν, καὶ γεγόνασί τινες ἐξ αὐτῆς τῆς δημιουργίας, οἱ μὲν ἀγαθοὶ τὸν τρόπον, οἱ δὲ κακοί.","english":"And “of understanding” is necessarily added, since we need understanding in order to grasp the meaning of the psalmody. God has scattered the bones of those who please men. By “bones” he means the doctrinal powers of the impious, which they have set in their own writings, persuading people to worship the creation instead of the Creator.\n\nPSALM 57.\n\nFor you work lawlessness in the heart in the land. And not without purpose is “in the land” added; for even if someone works lawlessness in the heart, he works it in the land, that is, in matters material. And the Jews too may hear: Judge uprightly, and consider within yourselves whether your deeds agree with your words; for you are shown to be reckoning injustice in the heart, thinking one thing and speaking another with the mouth. For even if the words are good, by which you wish to avenge the law, yet the heart is full of bitterness, and the deeds are likewise filled with injustice, being a proof of the thoughts in the heart, which can escape notice in the land, but certainly not when all things are judged naked. Then he adds, indignant on behalf of those who have fallen from salvation, the words that follow, saying: The sinners have been estranged from the womb. And there are some who do not know the idiom of expression in the God-inspired Scriptures, and think that certain people have been estranged from God from the womb itself, and as it were have wandered from the belly itself even before the completion of the word. But to say this is nothing other than that which is certainly somewhere else, namely, that evil is by nature, and that some have been so from creation itself—some good in character, others evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Ἔστι δὲ Μανιχαίων τὸ οὕτω φρονεῖν, μᾶλλον δὲ παραφρονεῖν· οὕτω γὰρ εἰπεῖν ἀληθέστερον. Ἐπιτήρει τοίνυν, ὅτι οὐκ εἴρηκεν ὁ μακάριος Δαβὶδ ἀπηλλοτριώθησαν ἀπὸ Θεοῦ τινες, ἁπλῶς δὲ μᾶλλον καὶ ἀπολελυμένως οὐκ ἀπὸ Θεοῦ μᾶλλον, ἀλλ' ἀπὸ μήτρας. Ὡς γὰρ ἤδη γεγονότες, φησὶν, ἁμαρ τωλοὶ ἀπηλλοτριώθησαν μήτρας καὶ γαστρὸς, τουτέστι ξένοι γεγόνασι καὶ μακρὰν, οὐ μήτραν ἔχοντες καὶ γαστέρα νοητὴν, τίκτειν δυναμένην καρποὺς ἀγαθούς. Τὰ μὲν γὰρ ἀπὸ γῆς ἡμῶν σώματα τίκτουσι κατὰ τὴν ἰδίαν φύσιν· αἱ δὲ τῶν ἀνθρώπων ψυχαὶ, καθάπερ ἀπὸ γαστρὸς καὶ μήτρας τῆς ἑαυ τῶν καρδίας, ἐκφέρουσι καρποὺς ἀγαθοὺς, ἄνωθεν καὶ παρὰ Θεοῦ τὰ τῆς εὐσεβείας δεχόμεναι σπέρ ματα. Ἐπλανήθησαν, ἀπὸ γαστρὸς ἐλάλησαν ψευδῆ. Δείκνυσι δὲ ἡ προφητεία καὶ τοὺς Ἰουδαίους, μηδεμίαν τὸ παράπαν ἐσχηκότας αἰτίαν εἰς σωτηρίαν, οἳ τῇ προγνωστικῇ τοῦ Θεοῦ προ νοίᾳ, ἐν πεπλανημένοις ἐλογίσθησαν παρ' αὐτῷ, καὶ πρὸ τοῦ συλληφθῆναι οὐκ ἠγνοοῦντο. Ἐλάλησαν δὲ ψευδῆ οὐκ ἀπὸ γαστρὸς, ἀλλ' εἰς ἡλικίαν ἐλθόντες. Συνήθως μέντοι τῇ ἀναδιπλώσει ὁ Δαβὶδ κέχρηται· τὸ γὰρ \"Ἀπηλλοτριώθησαν\" ταυτὸν τῷ \"Ἐπλανήθησαν,\" καὶ \"ἡ μήτρα\" τῇ \"γαστρὶ,\" ἵνα ᾗ τὸ δι' ἀμφοτέρων δηλούμενον τοιοῦτον· Ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας, καὶ ἐλάλησαν ψευδῆ· ὧν ὁ θυμὸς πρὸς τὸν πατέρα τοῦ ψεύδους τὸν πρῶτον ὄφιν ἔχει τὴν ὁμοιότητα. Ἄκουε γάρ· \"Θυμὸς αὐτοῖς κατὰ τὴν ὁμοιότητα τοῦ ὄφεως.\" Ἐξουδενωθήσονται ὡσεὶ ὕδωρ διαπορευόμενον. Τὸ διατρέχον ὕδωρ οὐχ ἕστηκεν ἐν τῷ αὐτῷ.","english":"To think this way—or rather to be deranged, for that is the truer word—is the doctrine of the Manichaeans. Observe, then, that the blessed David did not say that certain persons were estranged from God, but rather, simply and without qualification, not from God but from the womb. For, he says, as though already having come to be, sinners were estranged from womb and belly—that is, they have become strangers and far off, not having a womb and a belly in the spiritual sense, one able to give birth to good fruits. For our bodies from the earth give birth according to their own nature; but the souls of men, as it were from the belly and womb of their own heart, bring forth good fruits, receiving the seeds of piety from above and from God. They were led astray, from the womb they spoke falsehood. The prophecy also points to the Jews, who had no ground at all for salvation, who by God's foreknowledge were reckoned among the erring by him, and were not unknown even before they were conceived. But they spoke falsehood not from the womb, but when they came to maturity. David, however, customarily uses repetition; for \"they were estranged\" is the same as \"they were led astray,\" and \"the womb\" the same as \"the belly,\" so that what is indicated by both is this: Sinners were estranged from the womb, and they spoke falsehood; their anger has its likeness to the father of falsehood, the first serpent. For hear: \"Their anger is according to the likeness of the serpent.\" They shall be brought to nothing like water that runs away. Running water does not stand still in the same place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Κατὰ τὸν ἴσον οὖν τρόπον καὶ οἱ δυσσεβεῖς οὐ μένουσιν ἐν εὐημερίαις, ἀλλ' οἷον ὡσεὶ ὕδωρ τρέχον, δρομαῖοι βαδιοῦνται πρὸς ὄλεθρον. Ἐντενεῖ τὸ τόξον αὐτοῦ. Τόξον δὲ ὅταν ἀκούσῃς ἐπὶ Θεού, ὀρ γὴν ἐννόει θανατηφόρον. Ὡσεὶ κηρὸς ὁ τακεὶς ἀνταναιρεθήσονται. [ 95.] Δίκην δὲ κηροῦ πυρὶ πελάζοντος καὶ τηκομένου διαλυθήσονται, καὶ τῆς ζωῆς στερη θήσονται. Τοῦτο γάρ ἐστι· \"Καὶ οὐκ εἶδον τὸν ἥλιον.\" Καὶ ἐρεῖ ἄνθρωπος· Εἰ ἄρα ἐστὶ καρπὸς τῷ δικαίῳ, κ.τ.λ. (ε φ 1069.) Τὸ ἄρα ἐν τούτοις οὐκ ἀμφιβάλλοντός ἐστιν, πεπληροφορημένου δὲ μᾶλλον καὶ πεπιστευ κότος καὶ οἷον ἤδη συννεύοντος, ὅτι καρπὸν ἔχει τῆς εἰς Θεὸν ἀγάπης, καὶ τὴν παρ' αὐτοῦ φειδὼ καὶ ἐπι κουρίαν. Ἦ γὰρ σώζεται μὲν αὐτὸς, ὡς ἔφην, ἐπαμύνοντος τοῦ Θεοῦ· κολάζεται δὲ δι' αὐτὸν ὁ ἁμαρτωλός.\n\nΨΑΛΜΟΣ ΝΗʹ.\n\nἸδοὺ ἐθήρευσαν τὴν ψυχήν μου. Οὐ γὰρ διελελοίπασιν οἱ τάλανες Ἰουδαῖοι τὰ τῆς αὐτῶν δυστροπίας ἐπιφέροντες τῷ Χριστῷ, καὶ παγίδας ἀρτύοντες καὶ δόλους, καὶ πάντα τρόπον ἀνόσιον ἐγχειρημάτων κατασκευάζον τες. Καὶ σὺ, Κύριε, ὁ Θεὸς τῶν δυνάμεων, ὁ Θεὸς τοῦ Ἰσραὴλ, κ.τ.λ. Τὸ","english":"In the same way, then, the impious do not remain in prosperity, but, as it were, like running water, they will go swiftly to destruction. He will bend his bow. And when you hear of a bow in reference to God, understand it as deadly anger. Like wax that melts, they will be destroyed. [95.] And like wax approaching fire and melting, they will be dissolved and deprived of life. For this is: \"And they did not see the sun.\" And a man will say: \"Is there then fruit for the righteous?\" etc. (p. 1069.) The \"then\" in these words is not the expression of one who doubts, but rather of one who is fully assured and has believed, and who, as it were, already nods in agreement, that he has fruit from his love toward God, and His sparing and succor. For he himself is saved, as I said, when God comes to his aid; but the sinner is punished on his account.\n\nPSALM 58.\n\nBehold, they have hunted my soul. For the wretched Jews have not ceased to bring upon Christ the fruits of their own perversity, and to set snares and crafty plots, and to devise every kind of unholy enterprise. And you, Lord, the God of powers, the God of Israel, etc. The","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":340,"ref":"p340","source":"ἀναμάρτητον ὁ Δαβὶδ ἐν μόνῳ θεω ρήσας τῷ ἐξ αὐτοῦ κατὰ σάρκα Χριστῷ, καὶ τὴν τῶν ὁμοφυλίων Ἰουδαίων κατ' αὐτοῦ μανίαν προ θεωρήσας τῷ πνεύματι, τὸν τῶν δυνάμεων τῶν ἀγγε λικῶν Κύριον καὶ τοῦ Ἰσραὴλ ἱκετεύει Θεὸν, κατα λιπεῖν μὲν Ἰουδαίους ἀτημελήτους, μᾶλλον μὲν οὖν μηδεμιᾶς αὐτοὺς συγγνώμης ἀξιῶσαι ὡς θεοκτόνους, πᾶσαν δὲ εἰς τὰ ἔθνη μεταθεῖναι τὴν πρόνοιαν καὶ τῷ τῆς θεογνωσίας καταυγάσαι φωτί. Οὐ μόνος δὲ ὁ Δαβὶδ εὔχεται ἐπιστροφὴν μὲν τῶν εἰδωλολατρῶν γενέσθαι ἐπὶ τὴν εἰς Χριστὸν πίστιν, ἀποβολὴν δὲ τοῦ Ἰσραὴλ διὰ τὴν ἀνομίαν αὐτῶν, ἀλλὰ καὶ ὁ Κύριος. Ἄκουε γοῦν ὅπως καὶ πρὸ τῆς ἐνανθρωπήσεως, ὡς ἤδη γεγονὼς καθ' ἡμᾶς, ὑπὲρ παντὸς τοῦ κόσμου τὰς διαλέξεις ποιεῖται πρὸς τὸν ἐν οὐρανοῖς Πατέρα καὶ Θεόν. –Ἐπεσκέψατο μὲν γὰρ καὶ πάλαι Θεὸς τοὺς ἐπὶ τῆς γῆς, ἀλλ' ἦν ἐπὶ μόνον τὸν Ἰσραὴλ ἡ ἐπίσκεψις· καὶ πεπαιδαγώγηκεν ὁ Μωσῆς διὰ τύπου καὶ σκιᾶς ἀναφέρων ἐπὶ τὸ μυστήριον τοῦ Χριστοῦ. Τέλος γὰρ νόμου καὶ προφητῶν ὁ Χριστός. Ἠκούετο μὲν γὰρ ὁ πάλαι νόμος, ἀλλὰ κατὰ μόνην τὴν Ἰουδαίαν· τὸ δὲ θεῖον καὶ οὐράνιον κήρυγμα ὅλην περιπεφοίτηκε τὴν ὑπ' οὐρανόν. Ἔφη γὰρ τοῦτο περὶ τῶν ἁγίων ἀποστόλων· \"Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν,\" καὶ τὰ ἑξῆς. ( Κυρίλλου καὶ Ἡσυχίου) Καὶ ταῦτα ἀνθρωπίνως πρὸς τὸν αὐτοῦ Πατέρα καὶ Κύριον τῶν δυνάμεων καὶ Θεὸν τοῦ Ἰσραὴλ τυγχάνοντα, καὶ ἰδεῖν ὁ Χριστὸς βούλεται καὶ προσεύχεται.","english":"David saw sinlessness in the only-begotten Christ according to the flesh, and foreseeing in the Spirit the madness of the Jews, his kinsmen by race, against him, he entreats the Lord of the angelic powers and the God of Israel to leave the Jews uncared for—or rather, to deem them worthy of no forgiveness at all, as god-killers—and to transfer all his providence to the Gentiles and to illumine them with the light of the knowledge of God. And it is not David alone who prays that the conversion of the idolaters to faith in Christ may come about, and the rejection of Israel because of their lawlessness, but the Lord also. Hear, then, how even before his incarnation, as though he had already become as we are, he holds converse on behalf of the whole world with the Father and God in the heavens. For God had indeed visited those on earth long ago, but the visitation was for Israel alone; and Moses had instructed them, leading them by type and shadow to the mystery of Christ. For Christ is the end of the law and the prophets. The old law was heard, but only throughout Judea; but the divine and heavenly proclamation has traveled throughout the whole world under heaven. For he said this concerning the holy apostles: \"Their sound went out into all the earth,\" and what follows. (Of Cyril and Hesychius) And these things he speaks in a human way to his own Father and Lord of the powers and God of Israel, and Christ wishes to see, and prays.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"ΨΑΛΜΟΣ ΝΘʹ.\n\nΣῶσον τῇ δεξιᾷ σου. Δεξιὰν εἶναί φαμεν τοῦ Πατρὸς τὸν Υἱὸν, δι' ὃν τὰ πάντα ἐγένετο. Ἐν τῷ Θεῷ ποιήσωμεν δύναμιν, καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς. Τοιοῦτος ἦν ὁ Παῦλος λέγων· \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.\" Καὶ πάλιν· \"Οὐκ ἐγὼ δὲ, ἀλλ' ἡ χάρις ἡ σὺν ἐμοί.\"\n\nΨΑΛΜΟΣ Ξʹ.\n\nὩδήγησάς με, ὅτι ἐγενήθης ἐλπίς μου, πύργος ἰσχύος. (, Κυρίλλου καὶ Ἀθανασίου.) Ἐπεὶ δὲ τῶν ὁδηγούντων ἴδιον τὸ δεικνύειν ποία μὲν ἀσφαλὴς ὁδὸς, ποία δὲ σφαλερὰ καὶ βλαβερὰ μαρτύρεσθαι, καὶ τοῦτο Χριστὸς πεποιηκὼς εὑρίσκεται, ἐν τῷ λέγειν· \"Ἐγώ εἰμι ἡ ὁδὸς καὶ ἡ θύρα.\" Τὸ δὲ, πύργος ἰσχύος, ὅμοιον ὡσεὶ λέγοι· Τεῖχος καὶ ἀσφάλεια γέγονας, εἰς τὸ μηδὲν παθεῖν ἐπηρεαζόντων τῶν ἐχθρῶν. Ὥσπερ γὰρ πο λεμίων ἐμβεβληκότων, οἱ πύργον ἔχοντες ἰσχυρὸν κερδαίνουσι τὴν σωτηρίαν, οὕτως μαχομένων ἡμῖν ἐχθρῶν, πύργος ἑδραῖος καὶ ἀκατάσειστος γίνεται ὁ Χριστὸς, καὶ ἀνασώζει ῥᾳδίως τοὺς ἐπ' αὐτῷ πεποιθότας. Παροικήσω ἐν τῷ σκηνώματί σου εἰς τοὺς αἰῶνας, σκεπασθήσομαι ἐν σκέπῃ τῶν πτερύγων σου. ( Κυρίλλου καὶ Ἀθανασίου.) Πρὸς δὲ νοῦν, ἀφ' ὧν ἤδη εἴληφεν ἀγαθῶν, καὶ περὶ τῶν μελλόντων ἐλπίζει, ὅτι δὴ εἰς τὰς ἄνω σκηνὰς γεγονὼς ὑπὸ τὴν αὐτοῦ διὰ παντὸς γενήσεται σκέπην. Ὥσπερ γὰρ οἱ μέλλοντες ἐπιτελεῖν ἑορτὴν, ἐγγύς τε καὶ ἐπὶ θύραις ἔχοντες αὐτὴν προαναπίπλανται θυμηδίας, καὶ τὴν οὔπω παροῦσαν ὡς ἤδη παροῦσαν ὁρῶσιν, οὕτω καὶ οἱ ἅγιοι χρηστὰς ἔχοντες ἐλπίδας ἐπὶ τῇ μελλούσῃ ζωῇ, χαίρουσιν ἐπ' αὐτῇ.","english":"PSALM 59.\n\nSave with thy right hand. We say that the right hand of the Father is the Son, through whom all things came to be. In God we shall do valiantly, and he shall bring to nothing those who afflict us. Such was Paul when he said: \"I can do all things in Christ who strengthens me.\" And again: \"Yet not I, but the grace that is with me.\"\n\nPSALM 60.\n\nYou guided me, because you became my hope, a tower of strength. (Of Cyril and Athanasius.) Since it is the mark of guides to show which way is safe and which is treacherous and harmful, and to testify to it, Christ is found to have done this also, in saying: \"I am the way and the door.\" And the phrase \"a tower of strength\" is as if one were to say: You have become a wall and a security, so that we suffer nothing when enemies assail us. For just as, when enemies have broken in, those who have a strong tower gain safety, so when enemies fight against us, Christ becomes a firm and unshaken tower, and easily preserves those who trust in him. I will dwell in your tabernacle for ever; I will be covered under the shelter of your wings. (Of Cyril and Athanasius.) From the good things he has already received, he hopes also for those to come, namely that, having come to the tabernacles above, he will be forever under his shelter. For just as those who are about to celebrate a festival, having it near and at the doors, beforehand revel in gladness, and see what is not yet present as though it were already present, so also the saints, having good hopes for the life to come, rejoice in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Πτέρυγας δὲ καλεῖ τὰς τοῦ Θεοῦ προνοητικὰς δυνάμεις, ὑφ' ἃς σκέπεται ὁ θεοφιλὴς, μηδέποτε τῆς σκηνῆς ἀναχω ρῶν τοῦ Θεοῦ, ἀλλὰ δι' αἰῶνος ἐν αὐτῇ κατοικῶν. Ἡμέρας ἐφ' ἡμέρας τοῦ βασιλέως προσθήσεις. ( Κυρίλλου καὶ Ἀθανασίου.) Πρὸς δὲ νοῦν, σημαίνει ὁ λόγος, ὡς καὶ τοῦτο μέρος κληρονομίας ἐστὶν ἡ αἰώνιος ζωή. Τοῦτο γάρ ἐστι τὸ ἡμέρας ἡμερῶν τοῖς ἔτεσι τοῦ βασιλέως προσ θεῖναι· σημαίνει γὰρ διὰ τῶν\n\nἡμερῶν χρόνους τινὰς καὶ αἰῶνας· μὴ ὑπολάβῃς δὲ ὅτι περὶ ἑνός τινος βα σιλέως τὰ τοιάδε φησὶν, ἴσθι δὲ μᾶλλον ὅτι περὶ παντὸς τοῦ κεκλημένου πρὸς βασιλείαν οὐρανῶν· ὃν καὶ διαμένειν φησὶν εἰς τὸν αἰῶνα ἐνώπιον τοῦ Θεοῦ. Οἱ γὰρ σύμμορφοι γενόμενοι τῶν παθημάτων αὐτοῦ, καὶ συμβασιλεύσουσιν αὐτῷ διηνεκῶς. Προει πὼν μέντοι ὁ προφήτης· \"Ὅτι σὺ, ὁ Θεὸς, εἰσήκουσας τῶν εὐχῶν μου,\" καθ' ὑπέρβατον συνῆψε τὸ, \"Ἡμέρας ἐφ' ἡμέρας τοῦ βασιλέως προσθήσεις.\" Ἀκούσας γὰρ, φησὶ, τῶν εὐχῶν μου, ἡμέρας ἐφ' ἡμέρας προσέθηκας. Διὰ μέσου δὲ ἐνεβλήθη ἡ περὶ τῶν φοβουμένων τὸ ὄνομα Κυρίου μνήμη, ἐπειδὴ καὶ αὐτοῖς ἐπήγγελται τὴν κληρονομίαν ἡ προφη τεία· ἦν δὲ ἡ αἰώνιος ζωή.","english":"He calls \"wings\" the providential powers of God, under which the God-loving man is sheltered, never departing from the tabernacle of God, but dwelling in it forever. Day by day thou shalt add to the days of the king. (Of Cyril and Athanasius.) The word signifies, moreover, to the mind, that eternal life is also a portion of the inheritance. For this is what it means to add days of days to the years of the king; for through the days he signifies certain times and ages. Do not suppose that he says these things concerning some one king, but know rather that he speaks concerning everyone called to the kingdom of heaven, whom he also says remains forever before God. For those who have become conformed to his sufferings will also reign with him continually. Having first said, \"For thou, O God, hast heard my prayers,\" the prophet by hyperbaton joined on, \"Day by day thou shalt add to the days of the king.\" For having heard my prayers, he says, thou hast added day to day. And in between was inserted the mention of those who fear the name of the Lord, since the prophecy has also promised the inheritance to them; and it was eternal life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"ΨΑΛΜΟΣ ΞΑʹ.\n\nΟὐχὶ τῷ Θεῷ ὑποταγήσεται ἡ ψυχή μου; ( Κυρίλλου καὶ τοῦ Νύσσης.) Τὸ ὑπο ταγῆναι τῷ Θεῷ τὴν ψυχὴν, σωτηρίαν εἶναι ὁ Δαβὶδ ἀπεφήνατο. Ἄριστον καὶ ἐπωφελὲς καὶ ἁπάσης ἡμῖν ἐλπίδος πρόξενον ἀγαθῆς, τὸ ὑποτάττεσθαι τῷ Κυρίῳ καὶ ὑποφέρειν αὐτῷ τῆς διανοίας τὸν αὐχένα, καὶ προσοικειοῦσθαι αὐτῷ διὰ πάσης ἐπιεικείας, τὸ προφητικὸν ἐκεῖνο λέγοντας· \"Ἰδοὺ οἴδε ἡμεῖς ἐσόμεθά σοι, ὅτι Κύριος ὁ Θεὸς ἡμῶν εἶ.\" Ἕως πότε ἐπιτίθεσθε ἐπ' ἄνθρωπον; φονεύετε πάντες ὑμεῖς; Φονευτὴς γάρ ἐστιν ὁ Σατανᾶς ψυχῶν καὶ πνευμάτων, καὶ τὰ τούτου τέκνα· καὶ τοὺς ἤδη διανενευκότας πρὸς τὸ πλημμελὲς, διὰ τὴν ἐνοῦσαν ἀσθένειαν τῇ φύσει, προσωθεῖν καταστρέ φων. Τάχα δὲ καὶ τοῖς πονηροῖς ὑπηρέταις τοῦ διαβόλου ὁ λόγος μάχεται, αἰτιώμενος τὴν ἀμετρίαν τῆς παρ' αὐτῶν ἐπαγομένης ἐπιβουλῆς· ὅτι οἱ μὲν ἄνθρωποί εἰσι ζῶον ἀσθενὲς, ὑμεῖς δὲ ἐπιτίθεσθε, οὐκ ἀρκούμενοι πρώτῃ προσβολῇ, ἀλλὰ καὶ δευτέ ραν καὶ τρίτην ἐπάγετε· ἕως ἂν οὕτω τὴν ψυχὴν τοῦ περιπεσόντος ἡμῖν καταστρέψητε, ὥστε γενέ σθαι παραπλησίαν τοίχῳ κλιθέντι καὶ φραγμῷ ἀνα τραπέντι. Πλὴν τὴν τιμήν μου ἐβουλεύσαντο ἀπώσασθαι. Μόνον γὰρ οὐχὶ καὶ αὐτοῦ τοῦ λογικοῦ οἱ δαίμονες ἡμᾶς ἀπεστέρησαν, ξύλα καὶ λίθους ἀναγκάσαντες προσκυνεῖν, ὡς καὶ λέγεσθαι περὶ ἡμῶν· \"Ἄνθρωπος ἐν τιμῇ ὣν οὐ συνῆκε.\" Ἔδραμον ἐν δίψει. Τὸ σύντονον λέγει τῆς τῶν δαιμόνων ἐπιβουλῆς, ὅτι τρέχουσι καθ' ἡμῶν διψῶντες ἡμῶν τὴν ἀπώλειαν καὶ τὴν ἀποστέρησιν τῆς τιμῆς.","english":"PSALM 61.\n\nShall not my soul be subject to God? (Of Cyril and of Nyssa.) David declared that the subjection of the soul to God is salvation. It is the best and most profitable thing, and the cause of every good hope for us, to be subject to the Lord and to bow the neck of our mind beneath Him, and to be made near to Him through all gentleness, saying that prophetic word: \"Behold, we know that we shall be yours, for the Lord our God is ours.\" How long will you set upon a man? You all kill. For Satan is a killer of souls and spirits, and so are his children; and those who have already inclined toward transgression, because of the weakness inherent in their nature, he thrusts forward, overthrowing them. Perhaps the word also contends against the wicked servants of the devil, charging them with the excess of the plot they bring upon us: that men are a weak living thing, but you set upon them, not content with the first assault, but bringing a second and a third also, until you so overthrow the soul of the one who falls among us that it becomes like a leaning wall and a tottering fence. But they took counsel to thrust away my honor. For the demons have all but deprived us of our very reason, compelling us to worship wood and stones, so that it is even said of us: \"Man, being in honor, did not understand.\" They ran in thirst. He speaks of the intensity of the demons' plotting, that they run against us thirsting for our destruction and the deprivation of our honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Ἀκούεις ὅπως οἱ τῆς ἀνομίας υἱοὶ ἐξωθεῖν [ ἔξωθεν] ἡμᾶς σπουδάζουσι τῆς ἐκνεμηθείσης παρὰ Θεοῦ τιμῆς, καὶ ἀποστερεῖν ἐπείγοντες τῶν δεδω ρημένων ἡμῖν ἄνωθεν ἀγαθῶν; Θέλοντες δὲ τιμῆς ἐξῶσαι τοὺς ἡγιασμένους, δεδιψήκασι τοῦ πράγμα τος τὴν κατόρθωσιν, καὶ πᾶσαν εἰς τοῦτο πεποίηνται τὴν σπουδήν. Τοῦτο γάρ ἐστι τὸ, \"Ἔδραμον ἐν δίψει.\" Ποίαις δὲ κέχρηνται μηχαναῖς· Τῷ στόματι αὐτῶν εὐλόγουν, καὶ τῇ καρδίᾳ αὐτῶν κατηρῶντο. Εἰσὶ γὰρ, εἰσὶν οἳ μὲν τὴν γλῶτταν ἔχουσι διφυᾶ, διπρόσωπον δὲ τὴν καρδίαν, οἳ χρη στοὶ μὲν εἰσὶν, ὅσον ἧκον εἰς λόγους, ἰοῦ δὲ μεμεστωμένον καὶ πονηρίας ἁπάσης ἔχουσι τὸν νοῦν. Πλὴν τῷ Θεῷ ὑποτάγηθι, ἡ ψυχή μου. ( Κυρίλλου, Βασιλείου, Θεοδωρήτου.) Πάλιν τῇ ἰδίᾳ ψυχῇ διαλέγεται, τὴν ὑποταγὴν αὐτῆς τὴν πρὸς Θεὸν ἐπιτείνων. Ἐνδείκνυται δὲ τὸ μέγεθος τῶν πειρασμῶν, καὶ τὸ τοῦ Ἀποστόλου λέγει· \"Ὅτι οὐκ ἐάσει ἡμᾶς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα ὑπενεγκεῖν.\"–\"Παρ' αὐτοῦ γὰρ ἡ ὑπομονή μου.\" Καὶ γὰρ αὐτὸς Θεός μου καὶ σωτήρ μου, ἀντιλήπτωρ μου, οὐ μεταναστεύσω. Ὁμολογοῦμεν οὐχ ὑπεσταλμένως, ἀλλ' ἐν παῤῥησίᾳ τεθαρσηκότες καὶ ἀληθεύοντες ὅτι Θεὸς ἡμῶν ὁ Ἐμμανουὴλ, ὃν ἡ ἁγία θεοτόκος Παρθένος ἀπεκύησεν. Αὐτὸν οὖν εἰδότες ἀληθινὸν Θεὸν καὶ σωτηρίας πηγὴν, οὐκ ἀνεξόμεθα τὴν δουλείαν ἀμεῖψαι καὶ πρὸς ἑτέραν δεσποτείαν ἀναδραμεῖν. Τὸ γὰρ \"Οὐ μὴ μεταναστεύσω,\" ἀντὶ τοῦ \"οὐ μεταθή","english":"You hear how the sons of lawlessness eagerly strive to thrust us out of the honor apportioned by God, and press on to rob us of the good things given to us from above. And wishing to thrust the sanctified out of honor, they have thirsted for the accomplishment of the deed, and have made all their zeal for this. For this is the meaning of \"They ran in thirst.\" But what devices have they used? With their mouth they blessed, and with their heart they cursed. For there are, there are those who have a twofold tongue and a two-faced heart, who are good as far as words go, but have their mind full of poison and of all wickedness. Nevertheless, be subject to God, O my soul. (Of Cyril, Basil, and Theodoret.) Again he converses with his own soul, intensifying its subjection to God. And he shows the magnitude of the temptations, and says the word of the Apostle: \"That he will not allow us to be tempted beyond what we are able to bear.\"—\"For from him is my endurance.\" For he himself is my God and my Savior, my helper; I shall not migrate. We confess not with reservation, but with boldness, having taken courage and speaking the truth, that our God is Emmanuel, whom the holy Virgin and Mother of God brought forth. Knowing him, then, to be true God and the source of salvation, we will not endure to exchange our servitude and run back to another lordship. For the phrase \"I shall not migrate\" stands for \"I shall not shift","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":345,"ref":"p345","source":"σομαι\" τέθεικεν. Οὐ γενήσομαι, φησὶ, μετανάστης ἀπὸ τῆς ἀληθείας εἰς πλάνην, καὶ δοῦλος τῆς ἁμαρτίας. Ἐλπίσατε ἐπ' αὐτὸν, πᾶσα συναγωγὴ λαῶν. (, 113.) Συναγωγὴν οὐ μερικήν τινα λέγει, καθὰ καὶ πάλιν Μωσῆς. Ἅμα δὲ καὶ προφητικώτερον τὴν τῶν ἐθνῶν πάν των προαναφωνεῖ κλῆσιν. Ἐπεφάνη γὰρ ὁ Μονογενὴς οὐ μερικήν τινα ποιούμενος κλῆσιν, οὐδὲ σώζων ἔτι μόνον τὸν Ἰσραὴλ καθὰ καὶ διὰ τῶν ἁγίων προφη τῶν, ἀλλὰ τοῖς ἀνὰ πᾶσαν τὴν οἰκουμένην προσφωνῶν τε καὶ λέγων· \"Ἀκούσατε, πάντα τὰ ἔθνη,\" καὶ τὰ ἑξῆς. Ὁ μὲν γὰρ διὰ Μωσέως [νόμος] ἓν ἐπαίδευσεν ἔθνος τὸν Ἰσραήλ· ἡ δὲ διὰ Χριστοῦ χάρις εἰς πᾶσαν τὴν ὑπ' οὐρανὸν ἐπευρύνεται. Πλὴν μάταιοι οἱ υἱοὶ τῶν ἀνθρώπων. Μάταιοι δὲ κατὰ τὸ ἀληθὲς οἱ υἱοὶ τῶν ἀνθρώπων, τουτέστιν οἱ μόνα φρονοῦντες τὰ ἐπὶ τῆς γῆς, οἱ ταῖς τῆς σαρκὸς ἐπιθυμίαις προσκείμενοι, καὶ μόνα ζητοῦντες τὰ πρόσκαιρα. Πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν. (, ) Μηδὲν μέγα τὸ πρᾶγμα εἶναι νομίσῃς. Παρατρέχει γὰρ, ὡς ἔφην, ὁ πλοῦτος, καὶ μόνον ὀφθεὶς σκιᾶς ἐν ἴσῳ φεύγει. Ζητῶμεν δὲ παν ταχοῦ τὴν δικαιοσύνην τοῦ Θεοῦ, ἐρευνῶμεν τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέ λειον. Ἅπαξ ἐλάλησεν ὁ Θεὸς, δύο ταῦτα ἤκουσα. Τί φὴς, ὦ μακάριε Δαβίδ; Ἅπαξ λαλῆσαι διισχυρίζῃ τὸν τῶν ὅλων Θεόν; Εἶτα πῶς ὁ λόγος ἐστὶν ἀληθής; Λελάληκε γὰρ οὐχ ἅπαξ, ἀλλὰ πλειστάκις, πολυμερῶς τε καὶ πολυτρόπως τοῖς πα τράσιν. Πῶς οὖν ἔφης ἐνταῦθα, ἅπαξ λαλῆσαι τὸν Θεόν; Νοήσωμεν τοῦ λόγου τὴν δύναμιν· βούλεται δέ τι τοιοῦτον δηλοῦν ὁ πνευματοφόρος·","english":"I shall not become, he says, a deserter from the truth into error, and a slave of sin. Hope in him, all you assembly of peoples. He does not speak of a partial assembly, as Moses also does elsewhere. At the same time, moreover, he fore-announces in a more prophetic manner the calling of all the nations. For the Only-begotten has appeared, not making some partial calling, nor saving Israel alone any longer, as also through the holy prophets, but addressing and saying to those throughout the whole inhabited world: \"Hear, all you nations,\" and what follows. For the law through Moses educated one nation, Israel; but the grace through Christ is spread abroad to all under heaven. Nevertheless, the sons of men are vain. And truly the sons of men are vain, that is, those who think only of the things on the earth, who are devoted to the desires of the flesh, and who seek only the things of the present. If wealth flows in, do not set your heart upon it. Do not consider the matter to be anything great. For wealth passes by, as I said, and having been seen only, it flees like a shadow. But let us seek everywhere the righteousness of God; let us search out what is the will of God, the good and acceptable and perfect. Once God has spoken; these two things I have heard. What do you say, blessed David? Do you insist that the God of all has spoken once? Then how is the statement true? For he has spoken not once, but very many times, in many parts and in many ways to the fathers. How then did you say here that God has spoken once? Let us understand the force of the statement; the Spirit-bearer wishes to make something like this clear:","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":346,"ref":"p346","source":"Κἂν ἄπαξ, φησὶν, ἐλάλησεν ὁ Θεὸς, ἀλλ' ἔχων πᾶσαν εὐθὺς τὴν τοῦ συμφέροντος γνῶσιν, οὐ μακρῶν εἰς τοῦτο δεη θήσομαι λόγων. Ἅπαξ λαλείτω, καὶ πείθομαι· καὶ διττὴν ἐν ἐμαυτῷ συλλέγω τὴν παίδευσιν, ψυχικήν τε ἅμα καὶ πνευματικήν. Διττὸς γὰρ ἀεί πώς ἐστι τῆς ἐν ἡμῖν ἐπιεικείας ὁ τρόπος, καὶ διπλοῦν ἡμῶν τὸ ἐπιτήδευμα, τὸ εἰς ὀσμὴν εὐωδίας προσφερόμενον παρ' ἡμῶν τῷ Θεῷ. Δεῖ γὰρ ἡμᾶς καθαροὺς εἶναι τῷ σώματι καὶ τῷ πνεύματι. Ἢ τὸ, \"Ἄπαξ ἐλάλησεν,\" ἀντὶ τοῦ, Ἕστηκε βεβαίως ὁ τοῦ Θεοῦ λόγος Μωσῇ ῥηθεὶς ἅπαξ καὶ μηκέτι μετακινούμενος, ὅτι Κύριος ὁ Θεὸς οἰκτίρμων καὶ ἐλεήμων καὶ δικαιοσύνην δια τηρῶν. Τὸ τοίνυν ἄπαξ οὐκ ἐπὶ ἀριθμοῦ τέθεικεν, ἀλλ' ἐπὶ τοῦ πάντως ἐσομένου. Ἀδύνατον γὰρ μὴ γενέσθαι ὃ ὁ Θεὸς ἀπεφήνατο. Οὐκ ἀναβαλεῖται τὴν ἀπόφασιν· ὡς τὸ, \"Ἅπαξ ὤμοσα ἐν τῷ ἁγίῳ μου,\" ἀντὶ τοῦ βεβαίως. Ἢ τὸ ἅπαξ, ὅτι κἂν πολλάκις ἐλάλησεν, εἶς αὐτῷ σκοπὸς τῶν πολυμερῶν διαλέ ξεων, τὸ γνῶναι ἡμᾶς ἰσχυρὸν εἶναι τὸν Θεὸν καὶ φιλάνθρωπον, ἵν' ὡς μὲν ἰσχυρὸν φοβηθῶμεν, ὡς δὲ φιλανθρώπῳ προσδράμωμεν. Ὅτι τὸ κράτος, τοῦ Θεοῦ· καὶ σοῦ. Κύριε, τὸ ἔλεος. ( 220, ) Ὅτι δυνατὸς, φησὶν, ὁ Θεὸς ἐν τῇ κρίσει, ὁ αὐτὸς καὶ ἐλεήμων. Ἀπεφή νατο γὰρ λόγον περὶ τῆς κρίσεως, δι' οὗ δύο ταῦτα ἀκήκοα, ἒν μὲν ὅτι τοῖς δεηθεῖσιν ὀργῆς διὰ τὴν τῶν ἁμαρτημάτων ὑπερβολὴν, ὀργὴν ἀποδώσει· τοῖς δὲ ἄξια πεποιηκόσιν ἐλέους, ἀπονέμει ἔλεον. Τὸ γὰρ κράτος τὴν ὀργὴν σημαίνει καὶ τὴν ἀποτομίαν τὴν κατὰ τῶν ἀξίων αὐτῆς γινομένην. Κατακρατεῖ γὰρ τῶν ὅλων ὁ πάντων ἔχων τὴν ἐξουσίαν Θεός·","english":"Even if, he says, God has spoken once, yet since I have immediately the whole knowledge of what is beneficial, I shall not need lengthy words for this. Let him speak once, and I am persuaded; and I gather a twofold instruction in myself, both psychic and spiritual at once. For the manner of the gentleness within us is always somehow twofold, and our practice is double—that which is offered by us to God as a sweet-smelling savor. For we must be pure in body and in spirit. Or, \"He spoke once,\" instead of: the word of God spoken to Moses stands firmly once and is no longer moved, because the Lord God is compassionate and merciful and keeps righteousness. Therefore he has not set \"once\" for a number, but for what will certainly come to be. For it is impossible that what God has declared should not come to be. He will not postpone the declaration; as, \"Once I swore in my holy one,\" instead of \"certainly.\" Or \"once,\" because even if he has spoken many times, there is one aim for him in the many-part discourses—that we should know that God is strong and loving toward humanity, so that as strong we may fear him, and as loving toward humanity we may run to him. That power belongs to God; and yours, Lord, is mercy. For God, he says, is mighty in judgment, the same also being merciful. For he has declared a word concerning judgment, through which I have heard these two things: one, that to those who have asked for wrath because of the excess of their sins, he will repay wrath; but to those who have done things worthy of mercy, he assigns mercy. For power signifies the wrath and the severity that comes upon those worthy of it. For God, who has authority over all things, prevails over the whole.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"καὶ ἰσχυρᾷ μὲν χειρὶ καταστρέφει τὸν ἀλαζόνα, καὶ κολάζει τὸν ἀποστάτην, ἐλεεῖ δὲ τοὺς ἀγαπῶντας αὐτόν. Ἀποδώσει γὰρ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ. Μήτε οὖν ἐλπίζετε ἐπ' ἀδικίαν, μήτε ἐπὶ πλοῦτον προστί θεσθε.\n\nΨΑΛΜΟΣ ΞΒʹ.\n\nὉ Θεὸς ὁ Θεός μου, πρὸς σὲ ὀρθρίζω. Ὀρθρίζειν δέ φησι πρὸς τὸν Θεὸν, οὐχ ὡς ἑτέροις πράγμασι τὴν διάνοιαν ἔχοντας, ἀλλ' ἐπὶ μόνοις τοῖς αὐτῷ δοκοῦσι καὶ φίλοις. Αὕτη γάρ ἐστιν ἡ ἁγιοπρεπὴς ἀληθῶς πολιτεία, καὶ τῆς ἐξαιρέτου ζωῆς τὰ κατορθώματα. Ἐδίψησέν σοι ἡ ψυχή μου, ποσαπλῶς σοι ἡ σάρξ\n\nμου, ἐν γῇ ἐρήμῳ καὶ ἀβάτῳ καὶ ἀνύδρῳ. (, Κυρίλλου καὶ τοῦ Νύσσης.) Λέγει δὲ ταῦτα ψυχὴ οὖσα μὲν ἐν γῇ ἐρήμῳ διδασκαλίας ὑγιαινούσης, ζητοῦσα δὲ θείαν ἐπιῤῥοήν· δύναται δὲ λέγειν τὸ, Ἐδίψησέ σε ἡ ψυχή μου, καὶ ἡ σάρξ μου, καὶ ὅστις ὑποτάξει τὴν σάρκα τῷ πνεύ ματι καὶ συμφωνοῦσαν τῇ ψυχῇ ἀπεργάσεται, ἔρη μον οὖσαν παθῶν καὶ ἄβατον αὐτοῖς καὶ ἄνυδρον, εἴ τουν τῆς λαγνείας ἀπηλλαγμένην καὶ τῆς μιαρᾶς ῥεύσεως καὶ τῆς κατὰ ἡδονὰς ὑγρότητος. Ὅταν οὗν καὶ ἡμεῖς κατανεκρώσωμεν τὰ μέλη τὰ ἐπὶ τῆς γῆς, τότε ἐροῦμεν ἐκ παῤῥησίας τὰ τοῦ Δαβίδ· \"Οὕτως ἐν τῷ ἁγίῳ,\" καὶ τὰ ἑξῆς. Ἢ διψῶν καὶ ἐπιποθῶν τὴν περὶ τὸν ἅγιόν σου συνάφειαν. Τίς δὲ ὁ ἅγιος, ἢ ὁ μονογενής σου Υἱός; Ὅτι κρεῖσσον τὸ ἔλεός σου ὑπὲρ ζωάς. Οἱ τῷ ἐλέῳ προσελθόντες Θεοῦ, τουτέστι Χριστοῦ, οὐδὲν ἡγούμενοι τοῦ παρόν τος βίου τὴν ζωὴν, τὴν τοιαύτην ἀναφθέγγονται φω νήν· ὑπὲρ πλῆθος ζωῆς τῆς παρούσης δηλονότι λέγοντες εἶναι τὸ δεδομένον αὐτοῖς παρὰ τοῦ Μονο γενοῦς ἔλεος. Ἢ ἔλεος μὲν ὀνομάζει τὴν ἐν Χριστῷ σωτηρίαν·","english":"And with a strong hand he overthrows the boaster, and punishes the apostate, but shows mercy to those who love him. For he will render to each according to his works. Therefore neither hope in injustice, nor set your hope upon wealth.\n\nPSALM 62.\n\nO God, my God, unto thee I rise at dawn. He says that one rises at dawn toward God, not as those who have their mind set on other things, but on those things alone which seem good to him and are dear to him. For this is truly the citizenship befitting holiness, and the achievements of the excellent life. My soul has thirsted for thee, how manifoldly my flesh\n\nin a land desert and impassable and waterless. (Of Cyril and of Nyssa.) And the soul says these things, being in a desert land of sound teaching, yet seeking the divine influx; and it can say, \"My soul has thirsted for thee, and my flesh,\" even whoever subjects the flesh to the spirit and makes it concordant with the soul, being a desert of the passions and impassable to them and waterless, that is, freed from licentiousness and from foul flux and from the moisture that accords with pleasures. When, then, we also put to death the members that are upon the earth, then we shall say with boldness the words of David: \"So in the holy,\" and the rest. Or, thirsting and longing for union with thy holy one. And who is the holy one, but thy only-begotten Son? For thy mercy is better than lives. Those who have come to the mercy of God, that is, of Christ, counting the life of the present world as nothing, utter such a voice as this, clearly saying that the mercy given to them by the Only-begotten is beyond the multitude of the present life. Or he names the salvation in Christ \"mercy\";","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"ζωὰς δὲ τὸν νόμον, ἤτοι τῆς κατὰ νόμον πολιτείας τὴν ὁδόν. Μεῖζον τοίνυν, φησὶν, ὑπὲρ ζωὰς τὸ ἔλεός σου. Τὰ χείλη μου ἐπαινέσουσί σε, οὕτως εὐλογήσω σε ἐν τῇ ζωῇ μου. Καρπὸν χειλέων τὴν ὑμνῳδίαν ἐπαγ γέλλεται, καὶ τὸν Θεὸν οὐ μόνον στόματι εὐλογεῖν συντίθεται, ἀλλὰ καὶ διὰ τῆς ζωῆς τοῦτο ποιεῖν, τουτέστι δι' ἐναρέτου πολιτείας δοξάζειν αὐτόν· καί φησιν, ὅτι Οὐ πρὸς Θεὸν ἀλλότριον τὰς χεῖρας ἐκτενῶ, ἀλλ' ἢ σοὶ μόνῳ, καὶ τὸ σὸν ἐπικαλούμενος ἐν προσ ευχαῖς ὄνομα, οὐκ αἰτήσω παρά τινος αἴτημα τῶν ψευδωνύμων θεῶν· σοὶ δὲ τῷ κατὰ φύσιν ὄντι Θεῷ προσκομιῶ τὰς λιτάς. Καύχημα δὲ τοῦτο ἀξιοπρεπὲς καὶ ἐξαίρετον, τὸ μόνον εἰδέναι τὸν τῶν ὅλων Θεὸν, καὶ αὐτῷ προσκομίζειν τὰς προσευχάς. Ὡς ἐκ στέατος καὶ πιότητος ἐμπλησθείη ἡ ψυχή μου.. Δείκνυσιν πόσον τὸ κέρδος τῶν ἐπ' αὐτῷ μόνῳ τὰς ἐλπίδας ἐχόντων. Ὥσπερ γὰρ τὸ σῶμα τοῖς ἐστεατωμένοις ὅ ἐστι τοῖς λιπαροῖς ὄψοις πιαίνεται μᾶλλον, οὕτως ἡ ψυχὴ τῇ δαψιλεῖ χορηγίᾳ τοῦ Πνεύματος καὶ τῇ εὐφροσύνῃ, ἧς ἐμπλησθῆναι ὁ προφή της εὔχεται, ἵνα ἐν χείλει ἀγαλλιάσεως αἰνέσῃ τὸν Κύριον, τῆς πνευματικῆς τροφῆς κορεσθείς. Ὅτε γὰρ, φησὶ, τοῦ σοῦ ἐν μνήμῃ ὀνόματος γένωμαι, τότε δὴ, τότε χαρᾶς πληροῦται τὸ στόμα μου. Ἐν τῇ σκέπῃ τῶν πτερύγων σου ἀγαλλιάσομαι. 15, ) Τὴν φρουρητικὴν δύναμιν τοῦ Θεοῦ σημαίνει ἢ τὴν Παλαιὰν καὶ τὴν Νέαν. Ἐκολλήθη ἡ ψυχή μου ὀπίσω σου. (, ) Κόλλησιν ὀνομάζει τὸ οἱονεί πως πεπηγὸς φρόνημα, καὶ τὸ ἐκτενὲς εἰς ἀρετὴν, καὶ τὸ ἀδιάσπαστον εἰς ἀγάπην. Τοιοῦτος ἦν ὁ Παῦλος λέγων·","english":"But he calls the law \"life,\" or the way of the conduct according to the law. Greater, then, he says, than lives is your mercy. My lips will praise you; thus I will bless you in my life. He promises the fruit of lips as hymnody, and he agrees to bless God not only with the mouth but also to do this through his life—that is, to glorify him through a virtuous conduct. And he says that I will not stretch out my hands to a foreign god, but to you alone, and calling upon your name in prayers, I will not ask from anyone a petition of the falsely named gods; but to you, who are God by nature, I will bring my supplications. And this is a worthy and excellent boast: to know the God of all alone, and to bring prayers to him. As if from marrow and fatness may my soul be filled. He shows how great is the gain of those who have their hopes in him alone. For just as the body is made fat by rich foods—that is, by sumptuous dishes—so the soul is made fat by the abundant provision of the Spirit and by the gladness with which the prophet prays to be filled, so that with lips of exultation he may praise the Lord, having been satisfied with spiritual food. For when, he says, I come into remembrance of your name, then, then my mouth is filled with joy. In the shadow of your wings I will exult. He signifies the protective power of God, or the Old and the New. My soul has clung close behind you. He calls \"clinging\" the disposition that is, as it were, fixed, and the intensity toward virtue, and the unbrokenness toward love. Such was Paul when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"\"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;\" Ὅταν δέ τις τῷ καθαρῷ συναφθείη διὰ καθάρσεως, ὑπὸ τῆς ἐκείνου λοιπὸν ἄγεται δεξιᾶς, τουτέστι Χριστοῦ· αὐτὸς γάρ ἐστιν ἡ δεξιὰ τοῦ Θεοῦ, δι' ἧς τὰ πάντα κατορθοῖ καὶ πάντα ἐργάζεται. Ἐκεῖνος δὲ δύναται κολληθῆναι τῷ Κυρίῳ, ὁ ἐπ' αὐτὸ φθάσας τὸ τῆς μακαριότητος τέλος· ὃς καὶ ἀκούει παρὰ Θεοῦ· \"Σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ.\" Εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς. Κατακράζει λοιπὸν τῶν ἀντικειμένων δυνάμεων δι' ἢν ὑπέμεινε βίαν, εὐχόμενος ταῖς αἰω νίαις αὐτοὺς παραδοθῆναι κολάσεσιν· ἢ καὶ προφη τεύει ὅτι στραφήσεται ἐπὶ τοὺς ἐχθροὺς ἃ κατ' αὐτοῦ ἐμηχανήσαντο, θάνατος, καὶ ἡ εἰς ᾅδου κατάβασις. καὶ ξίφος ὅπερ ἤραντο κατ' αὐτοῦ, καὶ θηρίων ἅλωσις. Παραδοθήσονται εἰς χεῖρας ῥομφαίας, μερίδες ἀλωπέκων ἔσονται. (, ) Τὴν ἐκεῖ δὲ τιμωρίαν ἡ ῥομφαία δηλοῖ· ταύτης δὲ χεῖρας ἢ τοὺς ὑπ' αὐτῆς πόνους, ἢ τοὺς ὑπηρετοῦν τας αὐδῇ, σκεύη λεγομένους ὀργῆς· καὶ διὰ τὴν πο νηρίαν αἱ πονηραὶ δυνάμεις ἀλώπεκες λέγονται· με ρίζονται γὰρ τὰς τῶν ἀσθενεστέρων ψυχὰς αἱ ἀλώπεκες αἱ νοηταὶ, αἱ νεκροῖς καὶ ὀδωδόσι τρεφόμεναι σώμασι, τουτέστι τὰ πονηρὰ καὶ δυστροπώτατα πνεύ ματα. Πανοῦργον γὰρ καὶ ἀκάθαρτον οὖσα θηρίον ἡ ἀλώπηξ, εἰς εἰκόνα τῶν ἀκαθάρτων τῆς πονηρίας πνευμάτων λαμβάνεται, ὑφ' ὧν","english":"Who will separate us from the love of Christ?\" But when one has been joined to the pure one through purification, he is thenceforth led by that one's right hand—that is, Christ's; for he himself is the right hand of God, through which he sets all things right and accomplishes all things. And that one can be joined to the Lord who has reached the very end of blessedness, who also hears from God: \"But you, stand here with me.\" They shall enter into the lowest parts of the earth. He cries out, then, against the opposing powers because of the violence he endured, praying that they be handed over to eternal punishments; or he also prophesies that what they devised against him will turn back upon the enemies—death, and the descent into Hades, and the sword which they raised against him, and the capture by beasts. They shall be delivered into the hands of the sword, they shall become portions for foxes. The sword signifies the punishment there; and its hands are either the pains inflicted by it, or those who serve it, called vessels of wrath; and because of their wickedness the evil powers are called foxes; for the noetic foxes divide the souls of the weaker among them, foxes that feed on dead and rotting bodies—that is, the evil and most perverse spirits. For the fox, being a cunning and unclean beast, is taken as an image of the unclean spirits of wickedness, by which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"τῇδέ τε κἀκεῖσε περιελεύσονται οἱ πρὸς τὸ ῥᾴθυμον νενευκότες, οὐ μὴν καὶ οἱ νομοφύλακες. Ὀρθῶς γὰρ περὶ τοῦ δικαίου εἴρηται· \"Ὁ νόμος τοῦ Θεοῦ ἐν καρδίᾳ αὐτοῦ, καὶ οὐχ ὑποσκελισθήσεται τὰ διαβήματα αὐτοῦ.\" Ἀπορ θοῖ γὰρ ὁ νόμος εἰς τὸ ἀρέσκον Θεῷ. Ἐπαινεθήσεται πᾶς ὁ ὀμνύων ἐν αὐτῷ. Οὔτω, φησὶ, καύχημα αὐτῶν ἔσται Χριστὸς, τῶν βασιλευσάντων δηλονότι, ὡς καὶ ὅρκον αὐτὸν ποιουμένους ἐπαινεῖσθαι δικαίως. Ὀμοῦνται γὰρ τὸν Θεὸν τὸν ἀληθινὸν, κατὰ τὸ γεγραμμένον. Φησὶ δὲ καὶ ὁ θεσπέσιος Μωσῆς· \"Κύριον τὸν Θεόν σου φοβηθήσῃ, καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ,\" τουτέστιν Ὀμώσεις. Χρὴ γὰρ καὶ ἡμᾶς καὶ ἐν ταῖς τῶν ὅρκων χρείαις, Θεοῦ τοῦ φύσει καὶ ἀληθῶς διαμε μνῆσθαι μόνου, ἑτέρου δὲ παρ' αὐτὸν παντελῶς οὐδε νός. Τοιοῦτόν τι καὶ νῦν μακάριος Δαβὶδ ἐξηγεῖται λέγων· \"Ἐπαινεθήσεται πᾶς ὁ ὀμνύων ἐν αὐτῷ·\" δεῖγμα γὰρ μετὰ τῶν ἄλλων καὶ τοῦτο τῆς εἰς αὐτὸν ἀγάπης, τὸ εἰ γένοιτο τυχὸν ὅρκου χρεία, αὐτοῦ δια μνημονεῦσαι μόνου. Ἆρ' οὖν ἐκεῖνό φαμεν, ὅτι προ τρέπει πρὸς ὅρκους ἡμᾶς ὁ τοῦ προφήτου λόγος; Καί τοι πῶς οὐκ ἄμεινον μηδὲ ὀμνύναι ποτέ; Τοῦτο γὰρ ἡμῖν ποιεῖν καὶ αὐτὸς προστέταχεν ὁ Σωτήρ. Τί οὖν ἆρά ἐστι τὸ ἐν τούτοις δηλούμενον; Πῶς ἐπαινετὸς ὁ ὀμνύων κατ' αὐτοῦ; Ἔχει τινὰ σοφὴν καὶ ἀναγ καίαν οἰκονομίαν ὁ λόγος. Ἄκουε δέ·","english":"Such people will wander here and there—those who have inclined toward slackness, but certainly not the guardians of the law. For it has been rightly said of the righteous man: \"The law of God is in his heart, and his steps shall not be tripped up.\" For the law is a sure path to what is pleasing to God. Everyone who swears by him shall be praised. Thus, he says, Christ will be their boast—clearly of those who have reigned—so that those who make him their oath are justly praised. For they swear by the true God, according to what is written. And the inspired Moses also says: \"You shall fear the Lord your God, and you shall swear by his name,\" that is, you shall make oaths. For it is necessary for us, even in the needs of oaths, to remember God alone, who is by nature and truly God, and absolutely no other besides him. Something of this sort blessed David also expounds now, saying: \"Everyone who swears by him shall be praised.\" For this too, along with the other things, is a proof of love toward him—that if perchance there should be a need of an oath, one should remember him alone. Do we then say this, that the prophet's word urges us toward oaths? And yet how is it not better never to swear at all? For the Savior himself also commanded us to do this. What then is it that is signified in these words? How is the one who swears by him praiseworthy? The word has some wise and necessary economy. Listen:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"Οἱ ἐξ αἵματος Ἰσραὴλ, καίτοι τῷ θείῳ παιδαγωγούμενοι νόμῳ, ἕνα τε καὶ μόνον Θεὸν κεκελευσμένοι προσκυνεῖν, ἐκ πολ λῆς ἄγαν ἀνοσιότητος εἰς ἀτόπους εἰδωλολατρείας ἐτράποντο κατὰ καιροὺς, καὶ προσκεκυνήκασι τοῖς ἔργοις τῶν ἰδίων χειρῶν, τὸν φύσει Θεὸν ἀφέντες, καὶ ὤμνυον κατὰ τῶν οὐκ ὅντων θεῶν. Ἦν οὖν ἄρα τὸ τηνικάδε πιστὸς καὶ γνήσιος, καὶ τῶν τῆς εἰδω λολατρείας ἐγκλημάτων ἀπηλλαγμένος, ὅστις μὴ ὤμνυε κατά τινος ἑτέρου Θεοῦ, ἐν δὲ ταῖς τῶν ὅρκων χρείαις ὠνόμαζε τὸ ὄνομα τοῦ κατὰ φύσιν ὄντος Θεοῦ. Ἀπὸ τῆς τοίνυν τότε κρατούσης συνηθείας, τὸν πιστὸν ἀληθῶς καὶ γνήσιον προσκυνητὴν κατα σημαίνει λέγων· \"Ἐπαινεθήσεται πᾶς ὁ ὀμνύων ἐν τῷ Θεῷ.\"\n\nΨΑΛΜΟΣ ΞΓʹ.\n\nΕἰσάκουσον, ὁ Θεὸς, φωνῆς μου, ἐν τῷ δέεσθαί με πρὸς σὲ, ἀπὸ φόβου ἐχθροῦ ἐξελοῦ τὴν ψυχήν μου. Τὸ δὲ, \"Εἰσάκουσόν μου ἐν τῷ δέεσθαι,\" ἀντὶ τοῦ, Οὐ σιωπῶντος, ἀλλ' εὐχομένου· χρῆμα γὰρ ἐπιζήμιον ἐν τοῖς τοιούτοις ἡ σιωπή. Ἢ ὅτι Ταχύ μου εἰσάκουσον καὶ ἐν αὐτῷ τῷ δέεσθαι, κατὰ τὸ, \"Ἔτι λαλοῦντός σου, ἐρῶ· Ἰδοὺ πάρειμι.\" Ὅραδὲ ὅπως ἐστὶν ἀκριβὴς τῆς προσευχῆς ὁ λόγος· οὐ γὰρ εἴρηκεν· Ἀπὸ ἐχθροῦ ἐξελοῦ τὴν ψυχήν μου, ἀλλ' \"Ἀπὸ φόβου ἐχθροῦ.\" Οὐ δέδιε τοὺς ἀγῶνας, οὐ παραιτεῖται τὴν μάχην, οὐ φεύγει τὴν ἀντίστασιν, αἰτεῖ δὲ μᾶλλον τὸ δύνασθαι παρὰ Θεοῦ, ἵνα μὴ κα ταθραύηται τῷ φόβῳ. Τοῦτο γὰρ, οἶμαι, δηλοῖ τὸ, \"Ἀπὸ φόβου ἐχθροῦ ἐξελοῦ τὴν ψυχήν μου.\" Ἀνδρείαν γὰρ αἰτεῖ τὸν Θεὸν, εἰς τὸ πάντως καταβαλεῖν τὸν ἀντικείμενον. Ἐνέτειναν τόξον πρᾶγμα πικρὸν, τοῦ κατατοξεῦσαι ἐν ἀποκρύφοις ἄμωμον.","english":"Those of Israel by blood, although schooled by the divine law and commanded to worship one God and only one, turned at times from great impiety to absurd idolatries, and bowed down to the works of their own hands, forsaking the God who is God by nature, and they swore by gods that do not exist. At that time, then, he was faithful and genuine, and free from the charges of idolatry, who did not swear by any other God, but in the needs of oaths named the name of the God who is God by nature. From the custom, therefore, that prevailed then, he signifies the truly faithful and genuine worshipper, saying: \"Everyone who swears in God shall be praised.\"\n\nPSALM 63.\n\nHear, O God, my voice, when I pray to you; from the fear of the enemy deliver my soul. And the phrase, \"Hear me when I pray,\" is instead of, Not of one who is silent, but of one who prays; for silence in such matters is a harmful thing. Or because, Hear me quickly, even in the very act of praying, according to the saying, \"While you are still speaking, I will say: Behold, I am present.\" And observe how precise the wording of the prayer is; for he did not say, Deliver my soul from the enemy, but \"from the fear of the enemy.\" He does not dread the contests, he does not beg off the battle, he does not flee the resistance, but rather asks from God the power that he may not be broken by fear. For this, I think, is what is meant by, \"From the fear of the enemy deliver my soul.\" For he asks God for courage, so as to cast down the adversary completely. They have bent the bow, a bitter thing, to shoot in secret at the blameless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"(, ) Πρᾶγμα δὲ πικρὸν, τὴν κατὰ τοῦ ἀμώμου, εἴτουν ἀθώου, συκοφαντίαν ἐκάλεσεν· ἐπειδὴ ἄτοπον καὶ τὸν τυχόντα συκοφαντεῖν, τὸ δὲ τὸν δίκαιον, δεινότερον· ὃν ἐν ἀποκρύφῳ τοξεύουσι, τουτέστι κατὰ τὸ λεληθός· οὐδὲ γὰρ τολμῶσιν εἰς τὸ ἐμφανὲς αὐτὸν διαβάλλειν. Οὐ γὰρ ὁρατοῖς μάχονται βέλεσιν οἱ τὰ ἐπίγεια φρονοῦντες, οὔτε μὴν τοῖς ἐκ καλάμου καὶ ξύλου πεποιημένοις, ἀλλ' οἱονεί τι τό ξον τὴν ἑαυτῶν δυστροπίαν ἐντείνοντες, βέλεσι πι κροῖς καὶ φιλοκακούργως κατεσκευασμένοις τὰς τῶν ὁσίων κατατιτρώσκουσι ψυχάς. Καὶ οὐ φοβηθήσονται. Τίνα φοβηθήσονται; Οὐδὲ γὰρ δεδίασιν, φησὶ, τὸν τῶν ἁγίων προεστηκότα Θεόν· οἴονται δέ που τάχα καὶ λανθάνειν ἐκεῖνον, λέγοντες· \"Οὐκ ὄψεται Κύριος, οὐδὲ συνήσει ὁ Θεὸς Ἰακώ \"\n\nἘκραταίωσαν ἑαυτοῖς λόγον πονηρόν. (, ) Πονηρὰ γὰρ, ὡς ἤδη πλειστάκις ἔφην, τὰ τῶν ἀνοσίων ἐστὶ βουλεύματα· καὶ πάντα σκαιότητος διερευνώμενοι τρόπον προσκρούουσι τῷ φιλαρέτῳ Θεῷ.\n\nΨΑΛΜΟΣ ΞΔʹ.\n\nΣοὶ πρέπει ὕμνος, ὁ Θεὸς, ἐν Σιὼν, καὶ σοὶ ἀπο δοθήσεται εὐχὴ ἐν Ἱερουσαλήμ. Σιών φησιν οὐ τὴν ἐπίγειον τὴν ἐν τῇ Ἰουδαίᾳ χώρᾳ κειμένην, ἀλλὰ τὴν ἄνω καὶ ἐν τοῖς οὐρανοῖς, τὴν ἀληθῶς Καλλίπολιν, τὴν τῶν πρωτοτόκων Ἐκκλησίαν, τὴν τῶν ἁγίων μη τέρα, τὸ τῶν ἀγγέλων πανάγιον ἐνδιαίτημα. Πρὸς ὁμοιότητα δὲ ταύτης καὶ ἡμεῖς τὴν ἐπίγειον πλη ροῦμεν Σιὼν, τουτέστι τὴν Ἐκκλησίαν, καὶ ταῖς καθηκούσαις δοξολογίαις στεφανοῦμεν τὸν τῶν ὅλων Σωτῆρα καὶ Λυτρωτήν. Ἐκεῖ γὰρ οἱ τέλειοι καὶ ἀληθεῖς ὕμνοι ἀποδίδονται τῷ Θεῷ·","english":"He called it a bitter thing, the slander against the blameless, that is, the innocent man; since it is wrong to slander even the ordinary person, but to slander the righteous man is more terrible—whom they shoot at in secret, that is, covertly; for they do not even dare to accuse him openly. For those who set their minds on earthly things do not fight with visible weapons, nor indeed with those made of reed and wood, but as it were bending their own perversity like a bow, with bitter and maliciously devised arrows they wound the souls of the holy. And they will not fear. Whom will they fear? For they do not dread, he says, the God who stands as protector of the saints; and they think perhaps that he even fails to notice, saying, \"The Lord will not see, nor will the God of Jacob understand.\"\n\nThey strengthened for themselves a wicked word. For wicked, as I have already said many times, are the counsels of the impious; and exploring every manner of crookedness, they stumble against the God who loves virtue.\n\nPSALM 64.\n\nTo you praise is fitting, O God, in Zion, and to you a vow shall be paid in Jerusalem. He says Zion, not the earthly one lying in the land of Judea, but the one above and in the heavens, the truly Fair City, the Church of the firstborn, the mother of the saints, the all-holy dwelling-place of the angels. And in likeness to this, we also fill the earthly Zion, that is, the Church, and crown with the fitting doxologies the Savior and Redeemer of all. For there the perfect and true hymns are rendered to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"ὁ τοίνυν ὕμνος ὁ ἐν τῇ Σιὼν, ἤτοι τῇ ἐπουρανίῳ, ἢ καὶ τῇ ἐπὶ γῆς Ἐκ κλησίᾳ, τῷ Θεῷ ἀποδιδόμενος, πρέποι ἂν μόνῳ τῷ ὑμνουμένῳ Θεῷ, ᾧ καὶ τὰς εὐχὰς ἀποδιδόναι προσ ήκει. Εὐχὴν δὲ σύνηθες τῇ Γραφῇ καλεῖν τὴν ἐπαγ γελίαν ἣν ἐπαγγέλληταί τις τῷ Θεῷ. Διὰ μέντοι τοῦ εἰπεῖν, \"Πρὸς σὲ πᾶσα σὰρξ ἥξει,\" εἴτουν πιστεύσει πᾶς ἄνθρωπος (συνεκδοχικῶς γὰρ τὰ τοιαῦτα λέγε ται, ἀπὸ μέρους τοῦ παντὸς δηλουμένου), τὴν κλῆσιν πάντων τῶν ἐθνῶν εὐαγγελίζεται, ἀλλ' οὐχὶ μόνου τοῦ Ἰσραὴλ ὡς διὰ τοῦ νομικοῦ γράμματος. Λόγοι ἀνόμων ὑπερεδυνάμωσαν ἡμᾶς. Λόγους ἀνόμων φησὶ τὴν σοφίαν τῶν σοφῶν τοῦ αἰῶνος τούτου, δι' ἧς καὶ ἐξησθένησαν τῆς ἀληθοῦς ἐκπεσόντες γνώσεως. Ἑτοιμάζων ὄρη ἐν τῇ ἰσχύϊ σου. Ἑτοιμάζων φησὶν ἀντὶ τοῦ κατα λεαίνειν καὶ εὐπρεπεῖς ἀποφαίνειν· δύνασθαι δέ τινας ἀποπηδᾷν καὶ ἐν ὄρεσι, τουτέστιν ἐν ταῖς ὑψηλοτάταις γίνεσθαι ἀρεταῖς. Ὁ συνταράσσων τὸ κῦτος τῆς θαλάσσης.– Ταραχθήσονται τὰ ἔθνη. (,,, Κυρίλλου καὶ Ἀθανασίου.) Θάλασσαν ὀνομάζει τὸν κόσμον, καὶ τὸ πλῆθος ἁπάν των ἐν αὐτῷ κατοικούντων ἐθνῶν. Πρὸς δὲ διάνοιαν, συνταράσσει Χριστὸς οἷόν τι κῦτος καὶ πλάτος θα λάσσης, τὰ πλήθη τῶν ἐθνῶν· μὴ συγχωρήσας αὐτὰ ἠρεμεῖν ἐν ταῖς ἀρχαίαις ἀπάταις, κεκινηκὼς δὲ μᾶλλον εἰς ἐπίγνωσιν τῆς ἑαυτοῦ δυνάμεως καὶ ὑπερ οχῆς, καὶ ὥσπερ τινὰς ἤχους κυμάτων ἀνασαλεύσας ἁπάντων τὰς ἐπ' αὐτῷ δοξολογίας. Ποῦ γὰρ ἢ παρὰ τίνων οὐ δοξολογεῖται Χριστός; Καὶ μετ' ὀλίγα. Καὶ τίνα τρόπον ταραχθήσονται, πάλιν αὐτὸς διερμηνεύει λέγων·","english":"The hymn, then, that is sung in Zion—whether the heavenly Zion or the Church on earth—rendered to God, would befit only the God who is hymned, to whom it is also fitting to render vows. Now Scripture is accustomed to call a vow the promise that one makes to God. By saying, \"To you all flesh shall come,\" that is, every man shall believe (for such things are said by synecdoche, the whole being indicated by a part), he proclaims the calling of all the nations, and not of Israel alone as through the letter of the law. The words of the lawless have prevailed mightily against us. By \"words of the lawless\" he means the wisdom of the wise of this age, through which they were also weakened, having fallen away from true knowledge. Preparing the mountains in your strength. \"Preparing,\" he says, instead of \"smoothing\" and \"making them comely\"; for some are able to leap up and to be on the mountains, that is, to attain the highest virtues. He who stirs up the deep of the sea. — The nations shall be troubled. (Cyril and Athanasius.) He names the world \"sea,\" and the multitude of all the nations dwelling in it. With respect to the meaning, Christ stirs up, as it were, the deep and breadth of the sea—the multitudes of the nations—not permitting them to remain at rest in their ancient deceits, but rather setting them in motion toward the knowledge of his own power and preeminence, and, as it were, raising up the voices of the waves, the doxologies of all to him. For where, or by whom, is Christ not glorified? And after a little. And in what manner they shall be troubled, he himself again explains, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"\"Καὶ φοβηθήσονται οἱ κατοικοῦντες τὰ πέ ρατα ἀπὸ τῶν σημείων σου.\" Πεφόβηνται γὰρ τὰ ἔθνη τὸν Χριστόν· ἀκηκόασι γὰρ αὐτοῦ τὰ παράδοξα τὰ διὰ τῆς αὐτοῦ δυνάμεώς τε καὶ ἐξουσίας τετελεσμένα· ἐγνώκασιν ἐκ μνημάτων τοὺς νεκροὺς ἐγειρομένους· ἑνὶ λόγῳ καὶ νεύματι τὸν παράλυτον ἐξ οὕτω μακρᾶς ἀπήλλαξεν ἀῤῥωστίας· τυφλοῖς ἀδοκή τως ἐνετίθει τὸ βλέπειν· θάλασσαν ἀγριαίνουσαν κατεκοίμισε παραδόξως. Τούτων τῶν σημείων ἀκηκοότα τὰ ἔθνη πεφόβηνται δικαίως τὸν τῶν ὅλων Σωτῆρα καὶ Λυτρωτήν· καὶ τὴν ἀρχαίαν σύντροφον ἀφέντα πλάνην, παρεδέξαντο τὴν πίστιν. Ἢ θάλασ σαν ἐνταῦθα τὸ πλῆθος τῶν ἀκαθάρτων πνευμάτων φησὶν, ὃ συνταράσσεται τῇ τοῦ Χριστοῦ παρουσίᾳ. Διὸ καὶ φοβούμενοι ἔλεγον· \"Ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς·\" ἢ θάλασσαν μὲν τὸ πλῆθος καλεῖ τῶν τυράννων, διὰ τὸ ἁλμυρὸν τῆς εἰδωλολατρείας αὐτῶν· ἤχους δὲ κυμάτων, τὰς κατὰ τῶν μαρτύρων ἐπιβουλὰς καὶ βασάνους, ἃς τίς ὑπέμεινεν εἰ μὴ τῇ δυνάμει Χριστοῦ ἐνεδυναμοῦτο καὶ ἐστηρίζετο; Ἐξόδους πρωΐας καὶ ἑσπέρας τέρψεις. ( 327. Κυρίλλου, Ἀθανασίου, Εὐσεβίου.) Καὶ ὅταν ἄρξηται τρέχειν ἡ πρωΐα τῆς ἡμέρας, καὶ ἐν τῇ ἑσπέρᾳ, ὅ ἐστιν ἐν τῇ ἀρχῇ τῆς ἡμέρας καὶ ἐν τῷ τέλει. Καὶ μέντοι ὅταν τὰ","english":"And those who dwell at the ends of the earth will fear at your signs.\" For the nations have feared Christ; for they have heard of his wondrous deeds accomplished through his power and authority; they have known the dead being raised from their tombs; in a word, by a single command and nod he released the paralytic from so long a sickness; to the blind he unexpectedly gave sight; he wondrously calmed the raging sea. Having heard of these signs, the nations have rightly feared the Savior and Redeemer of all things; and abandoning the ancient error that was their companion, they received the faith. Or here he calls the sea the multitude of unclean spirits, which is thrown into turmoil at the presence of Christ. Therefore also in fear they said: \"Have you come here before the time to torment us?\" Or he calls the sea the multitude of tyrants, because of the saltiness of their idolatry; and the sounds of the waves, the plots and tortures against the martyrs, which who could endure unless he were strengthened and established by the power of Christ? The goings forth of morning and evening are delights. (327. Of Cyril, Athanasius, Eusebius.) And when the morning of the day begins to run, and in the evening, that is, at the beginning of the day and at its end. And indeed when the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"μεγάλα σημεῖα θεωρή σαντες οἱ τὴν οἰκουμένην οἰκοῦντες φοβηθῶσι τὸν ἀγαθὸν φόβον, τότε δὴ καὶ εἰς τὰς πρωΐας καὶ εἰς τὰς ἑσπέρας ἐξόδους, τουτέστιν ἐν παντὶ καιρῷ, τέρψις ἔσται αὐτοῖς ἀγαλλιωμένοις ἐφ' οἷς κατώρθωσεν ἡ Χριστοῦ παρουσία. Καὶ αὐτοῦ δὲ τοῦ Χριστοῦ δύο ἔξοδοι, ἤγουν πρόοδοι, ἡ μὲν πρωΐας πρὸ πάντων τῶν αἰώνων ἐκ Πατρὸς γενομένη, κατὰ τὸ, \"Αἱ ἔξοδοι αὐτοῦ ἀπ' ἀρχῆς ἐξ ἡμερῶν αἰῶνος·\" ἡ δὲ ἑσπέρας, ἡ ἐκ Παρθένου, ἥτις ἐπὶ συντελείᾳ τῶν αἰώνων ἀπήντησεν· ἑκάτερα δὲ τέρψις ἐστὶ καὶ ἀγαλλίασις. Ὁ μέντοι Σύμμαχος εἰπών· \"Τὰς προσελεύσεις τοῦ ὄρθρου καὶ τῆς ἑσπέρας ὑμνολογοῦσι,\" τοῦτο δοκεῖ λέγειν, ὅτι καὶ ἀρχομένης καὶ ληγούσης ἡμέρας, τὴν ἀρεστὴν τῷ Θεῷ προσοίσουσιν ὑμνῳδίαν οἱ τὴν πλάνην καταλιπόντες, τὸν δὲ φύσει γνόντες Θεόν. Τινὲς δὲ ἐξόδους μὲν πρωΐας τὰ ἀνατολικὰ μέρη τῆς γῆς νοοῦσιν· ἐξόδους δὲ ἑσπέρας τὰ δυ τικά. Ἐνανθρωπήσας οὖν, φησὶ, καὶ πολιτευσάμενος ἐπὶ γῆς, εὐφρανεῖς καὶ τοὺς ἐπὶ τῆς ἀνατολῆς καὶ τοὺς ἐπὶ δυσμῶν.– Ἐν τῷ φωτί σου ἐξαγάγῃς τὰ ἔθνη, καὶ ἐν τῇ συντελείᾳ τοῦ αἰῶνος πληρώσῃς ταῦτα ἀγαλλιάσεως. Ἐπεσκέψω τὴν γῆν, καὶ ἐμέθυσας αὐτήν. Κατεκόρεσας, φησὶ, τῶν ἄνωθεν ἀγα θῶν τὴν σύμπασαν γῆν, πεπλήρωκας αὐτὴν τῶν πνευ ματικῶν χαρισμάτων, τοὺς κατὰ πᾶσαν ὄντας τὴν ὑπ' οὐρανόν· ἡμᾶς δὲ τοὺς πεπλανημένους, γῆν ὄν τας ξηρὰν ὥσπερ καὶ ἄνυδρον, καρποφόρον ἔδειξας καὶ γονιμωτάτην. Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων. Θεοῦ ποταμὸς ὁ λόγος αὐτοῦ τυγχάνει. Αὐτὸς καὶ ζωῆς πηγὴ, καθ' ἃ εἴρηται·","english":"Having beheld great signs, those who dwell in the inhabited world will fear the good fear; then indeed, both at the morning and at the evening goings-forth—that is, at every season—there will be delight for them, rejoicing over what Christ's presence has accomplished. And there are two goings-forth, or processions, of Christ himself: the one of the morning, which came from the Father before all ages, according to the saying, \"His goings-forth are from the beginning, from the days of eternity\"; and the one of the evening, the one from the Virgin, which appeared at the consummation of the ages. And each of them is delight and rejoicing. Symmachus, however, saying, \"They hymn the approaches of the dawn and of the evening,\" seems to say this: that both when the day begins and when it ends, those who have abandoned error and have come to know God by nature will offer the hymnody pleasing to God. Some, however, understand the goings-forth of the morning as the eastern parts of the earth, and the goings-forth of the evening as the western. Having therefore become man, he says, and having lived on earth, you will gladden both those in the east and those in the west. — In your light you will lead forth the nations, and at the consummation of the age you will fill these things with rejoicing. You visited the earth, and made it drunk. You satisfied, he says, the whole earth with good things from above; you filled it with spiritual graces—those who are under all heaven. And us who had gone astray, being like dry and waterless land, you showed to be fruitful and most fertile. The river of God was filled with waters. God's river is his Word. He is also the fountain of life, as it has been said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"\"Παρὰ σοῦ πηγὴ ζωῆς.\" Τούτου τὰ ὁρμήματα, τουτέστιν αἱ διδασκαλίαι, εὐφραίνουσι τὴν Ἐκκλησίαν. Ὅτι οὕτως ἡ ἑτοιμασία. ( 105.) Οὕτως προνοητικώτατα καὶ θεοπρεπῶς· ἐντεῦθεν δηλονότι πρόῤῥησις μελλόντων, καὶ οὐ γεγενημένων διήγησις. Τοὺς αὔλακας αὐτῆς μέθυσον. ( Κυρίλλου καὶ Ἡσυχίου.) Αὔλακάς φησι τὰ βάθη τῆς καρδίας· ἅπερ ὅτ' ἂν μεθυσθῇ τῇ χορηγίᾳ τοῦ Πνεύματος, πλῆθος ἐν ἡμῖν ἀρετῶν βλαστάνει. Εὐλογήσεις τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότητός σου. (,, ) Πρὸς δὲ νοῦν, Ἐνιαυτὸς χρηστότητος καρπὸν φέρων εὐσέβειαν, ὁ τῆς ἐπιδημίας Χριστοῦ, ὅτε καὶ εὐλογήμεθα, ἐμφύτῳ χρηστότητι καὶ φιλανθρωπίᾳ χρησαμένου Θεοῦ. Οὕτω καὶ αὐτὸς ὁ Χριστὸς διὰ φωνῆς Ἡσαΐου τοῦ προφήτου φησί· \"Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέν με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με,\" καὶ ἑξῆς· \"καλέσαι ἐνιαυτὸν Κυρίου δεκτόν.\" Δεκτὸς γὰρ ἐνιαυτὸς ἦν, καθ' ὃν ἐνηνθρώπησεν ὁ μονογενὴς τοῦ Θεοῦ Λόγος· εἰσδεδέγμεθα δὲ καὶ ἡμεῖς διὰ πίστεως, προσκομίζοντος ἡμᾶς αὐτοῦ τῷ Θεῷ καὶ Πατρί. Καὶ μετ' ὀλίγα· Ὅταν τοίνυν εὐλογήσῃς τὸν στέφανον τοῦ ἐνιαυτοῦ τῆς χρηστότη τός σου, τότε καὶ τὰ πεδία σου πλησθήσονται πιότητος. Πεδίοις δὲ καὶ γαίαις παρεικάζει τὰς τῶν πι στευόντων ψυχὰς, ἃς τοῖς θείοις καὶ πνευματικοῖς χαρίσμασι καταπιαίνει ὁ Θεὸς, ἵνα δύνωνται φέρειν τοὺς τῆς εὐσεβείας καρπούς. Καὶ ἀγαλλίασιν οἱ βουνοὶ περιζώσονται. (,, Κυρίλλου καὶ Ἀθανασίου.) Πρὸς δὲ νοῦν, Τῆς τοῦ Θεοῦ φανείσης χρηστότητος ἡ πάλαι ἔρημος καρποφορήσει·","english":"From you is the fountain of life.\" Its streams—that is, its teachings—make the Church glad. For thus is the preparation. (105.) Thus most providentially and in a manner befitting God; from this, clearly, is a foretelling of things to come, and not a narrative of things that have happened. Make her furrows drunk. (Of Cyril and Hesychius.) He calls the depths of the heart furrows; whenever these are made drunk by the supply of the Spirit, a multitude of virtues sprouts within us. You will bless the crown of the year of your goodness. (,, ) In a deeper sense, the year of goodness bearing the fruit of piety is that of the coming of Christ, when we too were blessed, God having exercised His innate goodness and love for humanity. Thus Christ Himself also says through the voice of Isaiah the prophet: \"The Spirit of the Lord is upon me, for which reason He has anointed me; He has sent me to proclaim good news to the poor,\" and following: \"to proclaim the acceptable year of the Lord.\" For acceptable was the year in which the only-begotten Word of God became man; and we too have received it through faith, as He presents us to God the Father. And shortly after: When, then, you bless the crown of the year of your goodness, then your plains also will be filled with richness. And he likens to plains and lands the souls of those who believe, which God fattens with divine and spiritual gifts, so that they may be able to bear the fruits of piety. And the hills will be girded with exultation. (,, Of Cyril and Athanasius.) In a deeper sense, when the goodness of God has appeared, the wilderness of old will bear fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"καὶ οἱ βουνοὶ οἱ ταῖς εἰδωλικαῖς θυσίαις μιαινόμενοι, τοὺς τὸν ἀγγελικὸν αἱρουμένους βίον δεξάμενοι εὐ φρανθήσονται. Ἢ βουνοῖς ἀπεικάζει τοὺς κατὰ και ροὺς τῶν ἁγίων Ἐκκλησιῶν ἡγουμένους, καὶ λαῶν προεστηκότας, ἤτοι ποιμένας καὶ διδασκάλους. Ὥσπερ γὰρ τῆς ἄλλης ἁπάσης γῆς ὑπερανέχουσι τὰ ὄρη καὶ οἱ βουνοὶ, τὸν αὐτὸν τρόπον καὶ ἡ τῶν ἁγίων μυσταγωγῶν ἀξία ὑψηλοτέρα τῶν ἄλλων ἐστίν. Οὗτοι καὶ ἀγαλλίασιν περιζώννυνται, τουτέστιν, τὴν τοῦ Πνεύματος παράκλησιν ἔχουσιν ἐν ἑαυτοῖς. Καὶ αἱ κοιλάδες πληθυνοῦσι σῖτον. Τότε καὶ αἱ κοιλάδες, τουτέστιν αἱ Ἐκκλησίαι, τὸν σῖτον ἐκεῖνον ἐπλήθυναν, περὶ οὗ ὁ Κύριος ἔλεγεν· \"Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει· ἐὰν δὲ ἀπο θάνῃ, πολὺν καρπὸν φέρει.\" Καὶ τίνος χάριν αἱ Ἐκκλησίαι\n\nκοιλάδες χρηματίζουσιν; Ὅτι τῶν νοητῶν ὀρῶν, δηλαδὴ τῶν προφητῶν, τὸ ὕδωρ ἀποδέχονται.\n\nΨΑΛΜΟΣ ΞΕʹ.\n\nΕἰς τὸ τέλος, ᾠδὴ ψαλμοῦ ἀναστάσεως. Προλέγει δὲ κατὰ ταυτὸν καὶ τὴν τῶν ἐθνῶν κλῆσιν καὶ σωτηρίαν, καὶ τὴν ἀνάστασιν τῶν ψυχῶν αὐτῶν τὴν γενομένην εὐαγγελίζεται· κατὰ τὸ εἰρημένον· \"Ὁ ἀνιστῶν ἀπὸ γῆς πτωχόν.\" Καὶ μὴν καὶ τῶν ἀποστόλων εἰσφέρεται τὸ πρόσωπον, διδασκόντων ὅσα ὑπὲρ τοῦ κηρύγματος πεπόνθασι τοῦ εὐαγγελικοῦ, καὶ ὡς αἱ θλίψεις εἰς αἰωνίους εὐφροσύνας ἐξήγαγον αὐτούς. Ἔτι μὴν καὶ τοῦ Ἰουδαίων λαοῦ σημαίνεται ἡ ἀποβολή. Εἴπατε τῷ Θεῷ· Ὡς φοβερὰ τὰ ἔργα σου! (,,, Κυρίλλου καὶ Ἀθανασίου.) Καὶ οὕτω μὲν πρὸς ἱστορίαν·","english":"And the hills, which were defiled by idolatrous sacrifices, having received those who choose the angelic life, will be made glad. Or he likens to hills those who at various times were leaders of the holy Churches and stood at the head of peoples, that is, shepherds and teachers. For just as the mountains and the hills rise above all the rest of the earth, in the same way the worth of the holy mystagogues is higher than that of others. These are also girded with exultation, that is, they have within themselves the consolation of the Spirit. And the valleys shall abound with grain. Then also the valleys, that is, the Churches, abounded in that grain about which the Lord said: \"Unless the grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.\" And for what reason are the Churches called valleys? Because they receive the water of the noetic mountains, that is, of the prophets.\n\nPSALM 65.\n\nFor the end, a song of a psalm of resurrection. And at the same time he foretells the calling and salvation of the nations, and proclaims the resurrection of their souls that has come to pass, according to what is said: \"He who raises up the poor from the earth.\" And indeed the person of the apostles is also introduced, teaching what they suffered for the sake of the gospel preaching, and how their afflictions led them out into eternal gladness. Moreover, the rejection of the people of the Jews is also signified. Say to God: How fearful are your works! (,,, of Cyril and Athanasius.) And so much for the historical sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"πρὸς δὲ πνευματικὴν ἔκληψιν, λίαν φοβερὰ τὰ ἔργα Χριστοῦ, εἴτουν αἱ θεοσημεῖαι, καὶ τὸ ἐκποδὼν γενέσθαι τῶν ἀκαθάρτων δαιμόνων τὰ πλήθη· πλῆθος δὲ καὶ περιουσία δυνάμεως ἡ ἀνάστασις αὐτοῦ, καταστρέφουσα μὲν τοῦ θανάτου τὸ κράτος, ἅπασαν δὲ τὴν ἀνθρώπου φύσιν εἰς ἀφθαρ σίαν ἀνακαινίζουσα. Ἀλλ' οἱ τῶν Ἰουδαίων δῆμοι, καίτοι τῶν μεγάλων Χριστοῦ θαυμάτων γεγονότες θεωροὶ, δέον ἀποθαυμάζειν τὸν τερατουργὸν, ἐκ δὲ τῶν ἐναντίων δυσφημοῦντες ἔλεγον· \"Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια, εἰ μὴ ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων.\" Καὶ μετ' ὀλίγα. Ἐπιπλήττει τοίνυν αὐτοῖς ὁ μακάριος Ψαλμῳδὸς λέγων· \"Εἴπατε τῷ Θεῷ· Φοβερὰ τὰ ἔργα σου.\" Παύσασθε, φησὶ, τὴν οὕτως ἀσελγῆ καὶ ἀχάλινον ἀφιέντες γλῶτταν τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ. Ἔθος δὲ τοῖς ἁγίοις οὐ μετρίως ἀγανακτεῖν ἐφ' οἷς ἂν πλημμελῶσί τινες εἰς τὸν τῶν ὅλων Σωτῆρα Χριστόν. Καὶ ὁ μὲν μακά ριος προφήτης Δαβὶδ πραότερον αὐτοῖς ἐπιτιμᾷ λέγων· \"Εἴπατε,\" καὶ τὰ ἑξῆς. Ὁ δέ γε προφήτης Ἡσαΐας θερμότερον τοῖς ὑβρίζουσιν ἐπιπηδᾷ λέγων· \"Υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης.\" Καὶ μετ' ὀλίγα· \"Οὐχ ὑμεῖς ἐστε τέκνα ἀπωλείας;\" Οὐκοῦν ἐπειδὴ ἀπειθοῦντας ἑώρα, ἀφεὶς τὸ πρὸς αὐτοὺς διαλέγεσθαι, τῷ συκοφαντουμένῳ Χριστῷ προσομιλεῖ λέγων· Πολλή σου ἡ δύναμις, εἰ καὶ οἱ ἐχθροί σου ἐψεύσαντό σε· ἑκουσίως πρὸς τὸ φανὲν τῷ κόσμῳ θεῖόν σου φῶς μύσαντες, καὶ μηδὲ τῶν θαυ μάτων τῆς ὑπερβολῆς παρενεγκούσης αὐτοὺς εἰς τὸ πείθεσθαι.","english":"But in the spiritual interpretation, the works of Christ are very fearful—that is, his signs, and the removal of the multitudes of unclean demons. And the multitude and abundance of his power is his resurrection, which overthrows the dominion of death and renews all human nature into incorruption. But the peoples of the Jews, although they had become spectators of Christ's great wonders, when they ought to have marveled at the wonder-worker, on the contrary blasphemed, saying: \"This man does not cast out demons except by Beelzebub, the ruler of the demons.\" And shortly after. The blessed Psalmist therefore rebukes them, saying: \"Say to God: Fearful are your works.\" Cease, he says, letting loose such a wanton and unbridled tongue against Christ, the Savior of us all. For it is the custom of the saints to be not moderately indignant at whatever offenses some commit against Christ, the Savior of all. And the blessed prophet David rebukes them more gently, saying: \"Say,\" and what follows. But the prophet Isaiah leaps more hotly upon those who insult him, saying: \"Lawless sons, seed of adulterers and a harlot.\" And shortly after: \"Are you not children of perdition?\" Therefore, since he saw them disobedient, abandoning conversation with them, he addresses the slandered Christ, saying: Great is your power, even if your enemies have lied about you, having willingly closed their eyes to your divine light that appeared to the world, and not even the excess of your wonders having brought them over to believe.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"Πλήθει γὰρ δυνάμεως τοῦ Κυρίου ἡμῶν ἐκτελέσαντος τὴν οἰκείαν ἐκ νεκρῶν ἀνάστασιν κατὰ τὸ ἀνθρώπινον, οἱ ἐχθροὶ αὐτοῦ Ἑβραῖοι ἐψεύσαντο αὐτὸν, τουτέστιν ἐνδιέβαλλον τὴν ἀνάστασιν.– Ἐχθροὺς δὲ καὶ ψεύστας τοὺς τῶν Ἰουδαίων διδασκάλους δηλοῖ, ψευσαμένους τὴν ἀνάστασιν, καὶ τοῖς στρατιώταις δόντες ἀργύρια. Πᾶσα ἡ γῆ προσκυνησάτωσάν σοι, καὶ ψαλάτωσάν σοι. ( Κυρ., Ἀθαν., καὶ τοῦ Νύσσης.) Εἰ καὶ Ἰουδαῖοι, φησὶν, ἀρνήσονταί σε, ἀλλ' ἀντ' ἐκείνων ὑποκλιθήσεταί σοι καὶ προσκυνήσει πᾶσα ἡ γῆ, ἤτοι τὰ ἔθνη τὰ κατοικοῦντα τὴν γῆν. Οὐκέτι γὰρ ἐν Ἱερουσαλὴμ ἡ προσκύνησις, τῆς νομικῆς παυσαμένης σκιᾶς, κατὰ τὸ, \"Προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ·\" καὶ τῆς προσκυνήσεως γενομένης ἐν πνεύ ματι καὶ ἀληθείᾳ, καταλλήλων ἔργων πραττομένων τῇ προσκυνήσει Θεοῦ, τῆς αὐτοῦ προσηγορίας ἐπι κληθείσης αὐτοῖς. Πρόῤῥησις δὲ ταῦτα τοῦ παρόντος καιροῦ, καθ' ὃν ἐν ἅπασι τοῖς ἔθνεσιν ὁ τῶν ὅλων ὑμνεῖται Θεὸς, καὶ ὁ Δεσπότης Χριστὸς Ὕψιστος παρὰ πάντων καλεῖται. Ἐκεῖ εὐφρανθησόμεθα ἐπ' αὐτῷ. ( Κυρίλλου καὶ Ἀθανασίου.) Πὸς δὲ νοῦν, Ἐκεῖ σὺν Χριστῷ βασιλεύσομεν, ἡνίκα τοῦ νέου αἰῶνος βασιλεύσει, καὶ εὐφρανθησόμεθα ἐπ' αὐτῷ· εὐφραινόμεθα δὲ ἐν τῷ ποιήσαντι τὰ δυσχερῆ ῥᾴδια. –Ἐκεῖ γὰρ ἡμῶν ἀπομάττεται τὸ δάκρυον, ἐκεῖ πάσης ἡμᾶς ἐξίστησι λύπης, φιλανθρώπως ἐπι φωνῶν τε καὶ λέγων· \"Ἐγώ εἰμι, ἐγώ εἰμι ὁ","english":"For by the abundance of power our Lord, having accomplished his own resurrection from the dead according to the human nature, his enemies the Hebrews falsified him—that is, they slandered the resurrection. And he indicates the teachers of the Jews as enemies and liars, who falsified the resurrection and gave silver to the soldiers. Let all the earth worship you, and sing psalms to you. (Of Cyril, Athanasius, and Gregory of Nyssa.) Even if the Jews, he says, will deny you, yet in place of them all the earth will bow down to you and worship you—that is, the nations that dwell on the earth. For worship is no longer in Jerusalem, since the shadow of the law has ceased, according to the saying, \"They will worship him, each one from his own place\"; and worship has come to be in spirit and truth, when works fitting for the worship of God are performed, his own name being invoked upon them. And these things are a foretelling of the present time, in which God, the Lord of all, is hymned among all the nations, and Christ the Master is called Most High by all. There we shall be glad in him. (Of Cyril and Athanasius.) And the meaning is: There we shall reign with Christ, when he reigns in the new age, and we shall be glad in him; and we are glad in the one who has made difficult things easy. For there he wipes away our tear, there he removes us from every grief, calling out and saying in his love for humanity: \"I am, I am the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"ἐξαλείφων τὰς ἁμαρτίας σου, καὶ οὐ μὴ μνησθήσομαι.\" Οἱ παραπικραίνοντες μὴ ὑψούσθωσαν ἐν ἑαυτοῖς. (, ) Παραπικραίνοντας Ἰου δαίους καλεῖ. – Τουτέστι, μὴ μέγα φρονείτω καὶ νῦν ὁ ὑπέροπτος λαὸς, τουτέστιν ὁ Ἰσραὴλ, μηδὲ κατὰ τῆς τῶν ἐθνῶν πληθύος ὑψηλὴν ἐπαιρέτω τὴν ὀφρύν. Μὴ λεγέτω καθ' ἑαυτόν· Ἐγὼ γέγονα πρωτότοκος ἐν τέκνοις Θεοῦ, ἐγὼ πατέρα τὸν Ἀβραὰμ ἔχω. Μὴ μέγα φρονείτω, ἴστω δὲ μᾶλλον ὅτι διὰ τῆς ἀπει θείας παρεπίκραναν ἐφ' ἑαυτοῖς τὸν τιμήσαντα Θεόν. Ἀκουτίσατε τὴν φωνὴν τῆς αἰνέσεως αὐτοῦ. (, 120 ) Ὅταν, φησὶν, ἀκούσητε παρ' ἡμῶν τίνα τρόπον προσήκει δοξολο γεῖν, τότε μεθ' ἡμῶν εὐλογήσατε, οὐκέτι ὡς πάλαι τοὺς ψευδωνύμους θεοὺς, ἀλλὰ τὸν Θεὸν ἡμῶν. Τουτέστι, διδάχθητε παρ' ἡμῶν, καὶ τότε δοξολογήσατε μεθ' ἡμῶν, στεφανοῦντες ἀεὶ ταῖς ἀκαταλήκτοις εὐφημίαις τὸν τῶν ὅλων Σωτῆρα καὶ Λυτρωτήν. Ὅτι ἐδοκίμασας ἡμᾶς, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον. (, Κυρίλλου καὶ Ἀθανασίου.) Πρὸς δὲ νοῦν, Τὰς θλίψεις τὰς γενο μένας διὰ τὸ κήρυγμα τοῖς ἀποστόλοις τὸ Πνεῦμα προαναφωνεῖ ἐκ προσώπου αὐτῶν ταύτας καταλέγον. Ὥσπερ γὰρ ὁ ἄργυρος πυρὶ τηκόμενος εὖ μάλα δια καθαίρεται, οὕτω καὶ αἱ τῶν ἁγίων ψυχαὶ παντὸς ἀπαλλάττονται ῥύπου, ταῖς τῶν πειρασμῶν ἐφόδοις προσβάλλουσαι νεανικῶς· καὶ ἡ αὐτῶν εὐδοκίμησις διὰ πυρώσεων γίνεται, δοκιμαζομένων ὡς διὰ πυρός. Ταύτας τὰς φωνὰς τοῖς ἁγίοις μάρτυσιν ὁ Παῦλος ἀνατίθησιν.","english":"blotting out your sins, and I will not remember them.\" Let those who provoke not exalt themselves in themselves. He calls the Jews who provoke. That is, let not the arrogant people—that is, Israel—be high-minded even now, nor lift up a lofty brow against the multitude of the nations. Let him not say to himself: \"I have become the firstborn among the children of God; I have Abraham as my father.\" Let him not be high-minded, but let him know rather that through disobedience they provoked God, who honored them. Hear the voice of his praise. When, he says, you hear from us in what manner it is fitting to glorify, then bless with us, no longer as of old the falsely named gods, but our God. That is, be taught by us, and then glorify with us, always crowning with unceasing praises the Savior and Redeemer of all things. For you have tested us, O God; you have tried us as silver is tried. (Of Cyril and Athanasius.) With this meaning: the afflictions that came to the apostles because of the preaching, the Spirit foretells from their person, recounting them. For just as silver, melted by fire, is very thoroughly purified, so also the souls of the saints are freed from all filth, when they encounter the assaults of temptations vigorously; and their approval comes through fiery trials, being tested as through fire. These words Paul assigns to the holy martyrs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Ἀλλὰ καὶ οἱ διὰ πυρὸς καὶ ὕδατος τοῦ ζέοντος θυμοῦ, καὶ τῆς διακεχυμένης ἡδονῆς καὶ ἐπιθυμίας διελθόντες, καὶ μὴ ἐναπομείναντες τούτοις τοῖς πάθεσιν, εὑρίσκουσι τὴν ἀνάψυξιν. (, ) Ὁ τοῦ Σωτῆρος ἡμῖν προσπεφώνηκε μαθητής· \"Ἀδελφοὶ, μὴ ξενίζεσθε τῇ ἐν ὑμῖν πυρώσει, πρὸς πειρασμὸν ὑμῖν ἐγγινομένῃ, ὡς ξένου ὑμῖν συμβαίνοντος· ἀλλὰ καθ' ὃ κοινωνεῖτε τοῖς τοῦ Χριστοῦ παθήμασι, χαίρετε.\" Πύρωσιν δέ φησιν ἐν τούτοις τὴν διὰ πόνων δοκιμα σίαν. Χρὴ γὰρ ἡμᾶς ἐν τούτοις ὁρᾶσθαι νεανικοὺς, \"Εἰδότας ὅτι τὸ δόκιμον ἡμῶν τῆς πίστεως κατεργά ζεται ὑπομονήν. Ἀλλ' ἡ ὑπομονὴ, φησὶ, ἔργον τέ λειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι.\" Καὶ μετ' ὀλίγα. Οὐκοῦν οἱ γενναίως διενεγκόντες τοὺς ὑπὲρ τῆς εὐσεβείας ἀγῶνας, καὶ εὐδοκιμεῖν εἰωθότες διὰ πειρασμῶν, εἶτα νενικηκότες, καὶ εἰς τὸ τῆς ἐλπίδος καταντήσαντες τέλος, λέγουσι· \"Διήλθομεν διὰ πυρὸς καὶ ὕδατος, καὶ ἐξήγαγες ἡμᾶς εἰς ἀναψυχήν.\" Πύρωσιν δὲ, ὡς ἔφην, ὀνομάζει τὴν ἐν τοῖς ἀγῶσι θλίψιν· ὕδασι δὲ πάλιν ἀφομοιοῖ τὰς τῶν διωκόντων ἐπηρείας, ἤτοι τὰς ἀκαθέκτους ὁρμὰς καὶ τὰς ἀφορήτους ἐφόδους· ἀφόρητος γάρ ἐστιν τῶν ποταμίων ὑδάτων ἡ ἔφοδος. Ἔθου θλίψεις ἐπὶ τῶν νώτων ἡμῶν. Ποῦ γὰρ ἡ τοῦ παλαίειν εἰδότος εὐ τεχνία διαγινώσκεται, ἢ δῆλον ὅτι προτεθέντων ἀγώνων, καὶ στεφάνων ἐπηγγελμένων; Ποῦ δὲ ὁ στρα τιώτης; ἆρ' οὐχὶ καιροῦ καλοῦντος εἰς μάχην; Οὐκοῦν καὶ τὸν γενναῖον τῆς ἀσεβείας ἐραστὴν δοκιμάζουσιν οἱ πόνοι, καταλαμπρύνουσιν οἱ πειρασμοί.","english":"But those who have passed through fire and surging water—through boiling anger and through dissipated pleasure and desire—and have not remained in these passions, find refreshment. The disciple of our Savior has addressed us: \"Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for testing, as though something strange were happening to you; but insofar as you share in the sufferings of Christ, rejoice.\" And by \"fiery ordeal\" in these words he means the testing that comes through labors. For we must be seen to be vigorous in these things, \"knowing that the testing of our faith produces endurance. But let endurance,\" he says, \"have its perfect work, so that you may be perfect and complete, lacking in nothing.\" And shortly after. Therefore those who have nobly endured the contests for piety, and who are accustomed to be approved through trials, and then have conquered and arrived at the goal of hope, say: \"We passed through fire and water, and you brought us out into refreshment.\" And by \"fiery ordeal,\" as I said, he names the affliction that comes in contests; and again he likens to waters the abuses of the persecutors, or their unrestrained onsets and unbearable assaults; for the onset of river waters is unbearable. You placed afflictions on our backs. For where is the skill of one who knows how to wrestle discerned, except clearly when contests have been set forth and crowns have been promised? And where is the soldier? Is it not when the occasion calls to battle? Therefore labors test the noble lover of impiety, and trials make him shine brightly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Θεὸς γὰρ εἰσήγαγεν εἰς τὴν παγίδα, οὐκ ἀρτύσας τὸν πειρα σμὸν, συγχωρήσας δὲ μᾶλλον τὸ πειράζεσθαι, ἵνα φαίνωνται γνήσιοι, ἵνα τὸν ἀμαράντινον κομίσωνται στέφανον. Ὁλοκαυτώματα μεμυαλωμένα ἀνοίσω σοι, κ.τ.λ. ( Κυρίλλου, Ἀθανασίου, Βασιλείου.) Πρὸς δὲ διάνοιαν, πνευματικὰ πάντα καὶ τὰ ὁλο καυτώματα καὶ οἱ βόες καὶ οἱ χίμαροι, οὓς ἀποδώσειν ἐπαγγέλλεται. Καὶ μετὰ κριῶν δὲ ἡ προσφορὰ γίνε ται. Εἰσὶ δὲ κριοὶ κινήσεις καὶ ὁρμαὶ ἀπὸ τοῦ θυμικοῦ τῆς ψυχῆς τὴν ὁρμὴν ἔχουσαι· ἢ λογισμοὶ ἡγεμονικοὶ τὰ πάθη κερατίζοντες. Βοῦν δὲ ἱερουργεῖ ὁ προσάγων θυσίαν ζῶσαν ἑαυτὸν διὰ πράξεως· ἀναλο γεῖ γὰρ τῷ ἐκ τῆς γῆς πλασθέντι σώματι γεωπόνον ὑπάρχον τὸ ζῶον ὁ βοῦς. Χίμαροι δὲ, τὰ μετανοίας ἔργα· περὶ ἁμαρτίας γὰρ προσεφέροντο. Θυμίαμα δὲ ἡ ἀποπνέουσα τῶν καθαρῶν ψυχῶν εὐωδία. Δεῦτε, ἀκούσατε, καὶ διηγήσομαι. ( 269, ) Οὐκ ἀρχαίων διηγημάτων ποιεῖται μνήμην, ἀλλ' οὐδὲ τίνα τρόπον ἐξ\n\nΑἰγύπτου λελύτρωται κατὰ καιροὺς ὁ Ἰσραήλ· διδάσκει δὲ οὐ καθ' ἅ φησιν τὸ γράμμα τὸ νομικὸν, ἀλλ' ὡς νέας διαθήκης κηρύξας τὰ νέα, τοῦ Σωτῆρος ἡμῶν θαυ μάζει κατορθώματα, ὅσα ταῖς ἁπάντων ἡμῶν ἐχαρί σατο ψυχαῖς. Πρὸς αὐτὸν τῷ στόματί μου ἐκέκραξα, καὶ ὕψωσα ὑπὸ τὴν γλῶσσάν μου. (, ) Τί δὴ ἆρά ἐστι τὸ, \"Ἐκέκραξα καὶ ὕψωσα ὑπὸ τὴν γλῶσσάν μου,\" ἀναγκαῖον ἀκριβολογουμέ νους ἰδεῖν. Τινὲς μὲν γὰρ προσευχόμενοι, τὰς Ἰουδαϊκὰς μιμοῦνται κακίας, καὶ τὴν τῶν ἀνοσίων Φαρισαίων ζηλοῦσι φιλοδοξίαν, ὑψηλῇ καὶ μεγάλῃ κεχρημένοι τῇ φωνῇ·","english":"For God brought them into the snare, not seasoning the trial, but rather permitting them to be tested, so that they might appear genuine, so that they might receive the unfading crown. I will offer up to you burnt offerings of fatlings, etc. (Of Cyril, Athanasius, Basil.) But with respect to the meaning, all things are spiritual—both the burnt offerings and the oxen and the goats, which he promises to render. And with rams also the offering is made. And rams are movements and impulses that have their impulse from the spirited part of the soul; or ruling thoughts that butt the passions with horns. But the one who offers a living sacrifice of himself through action performs the sacred rite of the ox; for the ox, being a tiller of the soil, is analogous to the body molded from the earth. And goats are the works of repentance; for they were offered concerning sin. And incense is the sweet fragrance breathed forth by pure souls. Come, hear, and I will declare. (269.) He does not make mention of ancient narratives, nor yet in what manner Israel was at various times redeemed from Egypt; but he teaches not according to what the letter of the law says, but as one who has proclaimed the new things of the new covenant, he marvels at the achievements of our Savior, as many as he has graciously bestowed upon the souls of us all. To him with my mouth I cried out, and I exalted him under my tongue. (.) What then is this, \"I cried out and I exalted under my tongue,\" it is necessary for those who examine carefully to see. For some, when they pray, imitate the wickedness of the Jews and emulate the vainglory of the impious Pharisees, employing a lofty and great voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"νομίζουσι γὰρ, κατὰ τὸ εἰκὸς, ἐκ πολλῆς ἄγαν ἀμαθίας, ὡς εἰ μὴ μέγα κράξαιεν, οὐκ ἂν ἀκούσοι Θεός. Δεῖ οὖν, ἡμᾶς πάντας εἰδότος Θεοῦ καὶ τὰ ἐν τῇ καρδίᾳ, ἠρέμα καὶ λεληθότως πρὸς αὐτὸν εὔχεσθαι· καὶ ἀνακεκραγέτω μὲν ὁ νοῦς πρὸς τὸν Θεὸν διὰ τὸ συντείνεσθαι τὴν αἴτησιν. Οὕτως ἡμᾶς αὐτὸς προσεύχεσθαι ἐδίδαξεν ὁ Σωτὴρ λέγων· \"Σὺ δὲ ὅτ' ἂν προσεύχῃ,\" καὶ τὰ ἑξῆς. Τί οὖν δηλοῖ τὸ, \"Πρὸς αὐτὸν ἐκέκραξα;\" Τὴν ἔνδον ἐνταῦθα λέγει κραυγὴν τὴν σύντονον, ἣν ἡ πεπυρωμένη καρ δία ἔτικτεν. Ἀδικίαν εἰ ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσάτω μου Κύριος. Καλὴ τῶν ἁγίων παῤῥησία· καθαρὸν γὰρ ἔχουσι τὸ συνειδὸς ἀπὸ πάσης ἀδικίας. Καὶ ἕτερόν τι καύχημα προσφέρει Θεῷ, τὸ ἔξω πάσης ἀδικίας γενέσθαι· διὸ καὶ εἰσακούεσθαι θαῤῥεῖ. Ὁ δὲ Σύμμαχος οὕτως· \"Ἀδικίαν εἰ προεῖδον ἐν καρδίᾳ μου, μὴ ὑπακούσῃ Κύριος.\" Εἰ παρακαλῶν, φησὶ, τῆς δουλείας ἀπαλλαγῆναι καὶ τῆς ἐπανόδου τυχεῖν, ἄδικά τινα δράσσειν μετὰ τὴν ἐπάνοδον ἐφαντάσθην, τῆς θείας εὐμενείας μὴ τύχοιμι· ὅτι δὲ οὐ ψεύδομαι, τὰ πράγματα μαρτυρεῖ. Οὐκ εἶπεν εἰ ἐθεώρησα, ἀλλ' εἰ ἐθεώρουν. Τὸ μὲν πρῶτον, ὀλιγο χρόνιον σημαίνει τὸν πονηρὸν λογισμόν· τὸ δὲ δεύ τερον, πολυχρονιώτερον. Εὐλογητὸς ὁ Θεὸς, ὃς οὐκ ἀπέστησε τὴν προσευχήν μου. Καθαρὸν γάρ με τοιούτων λογισμῶν θεασάμενος, φιλοτιμίᾳ τῶν οἰκείων ἠξίωσε δωρεῶν· οὕτω ταῦτα διηγησάμενος, τῶν εὐσεβῶν ὁ χορὸς εἰς ὕμνον συμπεραίνει τοὺς λόγους· τοῦ καθαρὰν ἔχοντος τὴν καρδίαν μὴ ἀφίστατο ἡ καθαρὰ προσευχή. Ἡ δὲ προσευχὴ, καὶ τὸ ἔλεον δηλονότι· διὰ γὰρ τῆς προσευχῆς τὸν ἔλεον αἰτοῦμαι παρὰ Θεῷ.","english":"For they think, in all likelihood, out of great ignorance, that unless they cry out loudly, God will not hear them. It is necessary, then, that we all, since God knows even the things in the heart, pray to him gently and secretly; and let the mind cry out to God, because the petition is strained. Thus the Savior himself taught us to pray, saying: \"But when you pray,\" and the rest. What, then, does \"I cried out to him\" make clear? He means here the inward cry, the intense one, which the heart set on fire brought forth. If I had regarded iniquity in my heart, let not the Lord hear me. Beautiful is the boldness of the saints; for they have a conscience clean from all iniquity. And he offers another boast to God, that he has become far from all iniquity; therefore he also has confidence to be heard. But Symmachus puts it thus: \"If I had foreseen iniquity in my heart, let not the Lord hearken.\" If, he says, while entreating to be released from slavery and to obtain the return, I imagined that I would do certain unjust things after the return, may I not obtain the divine favor; and that I am not lying, the facts bear witness. He did not say \"if I regarded,\" but \"if I had regarded.\" The first signifies the evil thought as short-lived; the second, as longer-lived. Blessed is God, who did not withdraw my prayer. For having seen me clean from such thoughts, he deemed me worthy of his own gifts in honor; thus, having narrated these things, the chorus of the pious concludes its words in a hymn: from the one who has a pure heart, pure prayer did not depart. And prayer, clearly also means mercy; for through prayer I ask for mercy from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"ΨΑΛΜΟΣ Ξ ςʹ.\n\n[Ὁ Θεὸς οἰκτειρήσαι ἡμᾶς. \"Ἐπεσκέψατο γὰρ ἡμᾶς ἀνατολὴ ἐξ ὕψους,\" καθά φησιν ὁ μακάριος Δαβὶδ, \"Θεὸς Κύριος, καὶ ἐπέφανεν ἡμῖν.\" Ἔδειξεν ἡμῖν ὁ Θεὸς καὶ Πατὴρ τὸ ἑαυτοῦ πρόσωπον, τουτέστι τὸν Υἱόν· εἰκὼν γάρ ἐστι καὶ \"χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ·\" καὶ γοῦν ἔφασκεν ἐναργῶς· \"Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα.\" \"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.\"] Τοῦ γνῶναι ἐν τῇ γῇ τὴν ὁδόν σου. Ἱκετεύω, φησὶν, ὦ Δέσποτα, τὸ σὸν ἐπιφανῆναι πρόσωπον, ὥστε καταυγάσαι τὰ ἐν σκότῳ καθήμενα ἔθνη καὶ πρὸς σωτηρίαν ἑλκύσαι, ὥστε τοὺς ἐν τῇ γῇ καὶ τοὺς ἐν τοῖς ἔθνεσι γνῶναι τὴν ὁδὸν τῆς σωτηρίας. Ἐπιφάναντος γάρ σου τὸ πρόσωπον, γινώσκεται ἡ ὁδὸς ἡ πρὸς σὲ ἄγουσα. Τίς δὲ αὕτη, ἢ ὁ εἰπών· \"Ἐγώ εἰμι ἡ ὁδὸς, καὶ οὐδεὶς ἔρ χεται πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ;\" δι' ἧς καὶ σεσώσμεθα διὰ τῆς πίστεως. Ἐγνώκαμεν τὴν ὁδὸν τὴν ἀποκομίζουσαν πρὸς τὸν Πατέρα, αὐτὸν δὴ πάλιν τὸν Υἱόν. Ὁδὸς τοῦ Θεοῦ καὶ αἱ ἐντολαὶ, κατὰ τὸ, \"Ὁδὸν δικαιωμάτων σου συνέτισόν με·\" ἃς αἰτεῖ, οὐκ ἐν τῇ Ἰουδαίᾳ μόνῃ ἔνθα νόμος ἐδόθη κηρύττεσθαι, ἐν πᾶσι δὲ γνωσθῆναι τοῖς ἔθνεσιν. Ἐξομολογησάσθωσάν σοι λαοὶ, ὁ Θεός. ( Κυρίλλου καὶ Θεοδωρήτου.) Πάντων τῶν ἐθνῶν τὴν εἰς Χριστὸν ὁμολογίαν προφητεύει τὸ προφητικὸν Πνεῦμα, καὶ τῇ σωτηρίᾳ τῆς οἰκουμένης ἡδόμενον, πολλάκις τὰ αὐτὰ φθέγγεται, τῇ συνεχεῖ διηγήσει εὐφροσύνης ἀπολαῦον. Φησὶ γοῦν","english":"PSALM 66.\n\n[May God have mercy on us. \"For the dayspring from on high has visited us,\" as the blessed David says, \"God the Lord, and he has appeared to us.\" God and the Father has shown us his own face, that is, the Son; for he is the image and \"the express stamp of his substance\"; and indeed he said plainly: \"He who has seen me has seen the Father.\" \"I and the Father are one.\"] That they may know your way on the earth. I beseech you, he says, O Master, that your face may appear, so as to illumine the nations that sit in darkness and draw them to salvation, so that those in the land and those among the nations may know the way of salvation. For when your face appears, the way that leads to you is known. And what is this, but he who said: \"I am the way, and no one comes to the Father except through me\"? Through which we have also been saved through faith. We have known the way that brings us to the Father, namely the Son himself again. The way of God is also the commandments, according to, \"Teach me the way of your statutes\"; which he asks to be proclaimed not in Judea alone, where the law was given, but to be known among all the nations. Let the peoples confess you, O God. (Of Cyril and Theodoret.) The prophetic Spirit foretells the confession of all the nations unto Christ, and, rejoicing in the salvation of the inhabited world, often speaks the same things, enjoying gladness through the continuous narration. He says, then,","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":365,"ref":"p365","source":"ὅτι προσ ήκει λαοὺς ἅπαντας καὶ τὰ κατὰ τὴν οἰκουμένην ἔθνη εὐφραίνεσθαι, καὶ χορεύειν, καὶ τὰς σὰς εὐερ γεσίας διεξιέναι. Ἔγνωσαν γὰρ ὅτι οὐδὲν τῶν ὄντων ἀκηδεμόνευτον, ἀλλὰ πάντων ὑπάρχεις κριτὴς δι καίας ἐκφέρων τὰς ψήφους, καὶ ὁδηγῶν μὲν τοὺς πλανωμένους πρὸς τὴν ἀλήθειαν, τοὺς δὲ πείθεσθαι μὴ βουλομένους κολάζων. Γνωσθείσης γὰρ τῆς ὁδοῦ τοῖς ἐν γῇ, καὶ σωτηρίου τοῦ Θεοῦ ἐν πᾶσι τοῖς ἔθνε σιν, ἐλευθερωθέντα πάσης κακίας καὶ πολυθέου ἀ πάτης τὰ ἔθνη εὐφραίνεται, κατορθοῦντα ἠθικὴν ἀρε τὴν, καὶ ἀγάλλεται λαβόντα γνῶσιν Θεοῦ. Λαοὶ δὲ καὶ ἔθνη ἐκ παραλλήλου οἱ αὐτοί. [Εὐφρανθήτωσαν καὶ ἀγαλλιάσθωσαν ἔθνη. Πάλιν ἑνὸς τούτων Ἑβραίων λαοῦ ἐξομολογου μένου τῷ λέγοντι Θεῷ· \"Ἐγώ εἰμι ὁ ἐξαλείφων τὰς ἁμαρτίας σου· διὸ λέγε πρῶτος τὰς ἁμαρτίας σου, ἵνα δικαιωθῇς,\" τούτου τοῦ λαοῦ πρόσωπον φέρων ὁ ἅγιος, Τῷ Θεῷ, φησὶ, τὰς ἁμαρτίας μου ἐγνώρισα, καὶ τὴν ἀνομίαν μου οὐκ ἐκάλυψα. Ὁ δὲ Σωτὴρ ἐλ θὼν πάντα τὰ ἔθνη ἐπὶ μετάνοιαν καλεῖ, τυχεῖν ἀφέσεως δι' ἐξομολογήσεως ὑποτιθέμενος· ἥτις καὶ τὸ εὐχαριστῆσαι δηλοῖ, ἐπιφανέντος αὐτοῖς τοῦ προσ ώπου τοῦ Θεοῦ.] Ἐξομολογησάσθωσάν σοι λαοὶ, ὁ Θεὸς, ἐξομολογησάσθωσάν σοι λαοὶ πάντες. ( 40, ) Πῶς γὰρ οὐκ ἔμελλον οἱ ἑπὶ τῆς γῆς ἄνθρωποι αἰνεῖν τε καὶ καρποφορεῖν, ἐν παντὶ τόπῳ προσαγομένου θυμιάματος καὶ θυσίας καθαρᾶς; κατὰ τὴν ἐνταῦθα λέγει προφητείαν. Αἱ δὲ ταυτολογίαι προθύμους ἐργάζονται τοὺς ἀκούον τας. Εἰδέναι μέντοι προσήκει, ὡς εὐλογοῦντες ἄν θρωποι τὸν Θεὸν, λόγους αὐτῷ προσφέρουσι μόνους, ἔργῳ δὲ αὐτὸν εὐεργετῆσαι οὐ δύνανται.","english":"because it is fitting that all peoples and the nations throughout the inhabited world rejoice and dance and recount your benefactions. For they have come to know that nothing that exists is without care, but that you are the judge of all, bringing forth just verdicts, guiding those who wander to the truth, and punishing those who do not wish to be persuaded. For since the way has been made known to those on earth, and the salvation of God among all the nations, the nations, freed from every evil and from the deceit of polytheism, rejoice, practicing moral virtue, and exult, having received the knowledge of God. And \"peoples\" and \"nations\" are the same, by way of parallel. [Let the nations be glad and exult. Again, the person of one of these, the Hebrew people, confessing to the God who says: \"I am he who blots out your sins; therefore speak your sins first, that you may be justified,\" — bearing the person of this people, the saint says, To God I made known my sins, and I did not cover my iniquity. But the Savior, having come, calls all the nations to repentance, suggesting that they obtain forgiveness through confession; which also signifies giving thanks, since the face of God has appeared to them.] Let the peoples confess to you, O God, let all the peoples confess to you. For how could the people on the earth not praise and bear fruit, when in every place incense and a pure sacrifice are offered, according to the prophecy here? And the repetitions make the hearers eager. It is fitting to know, however, that people, when they bless God, offer him words only, but by deed they cannot do him good.","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":366,"ref":"p366","source":"Ὁ δὲ Θεὸς εὐλογῶν βεβαιοῖ τοὺς λόγους τῷ ἔργῳ, καὶ παντοδα πῶν ἀγαθῶν παρέχει τοῖς εὐλογημένοις φοράν. Εἶτα διδάσκει τῆς θείας εὐλογίας τυχεῖν. Γῆ ἔδωκε τὸν καρπὸν αὐτῆς· εὐλογήσαι ἡμᾶς ὁ Θεός. Τότε γὰρ ἑκάστου ἀνθρώπου ὁ καρπὸς εὑρίσκεται τῶν ἔργων. Γῆ γὰρ ὁ ἄνθρωπος· αἰνίττεται δὲ καὶ σταυρόν. Ὡσαύτως τὴν εὐλογίαν ἐζήτησεν. Εὐλογεῖσθαι δὲ παρακαλοῦντες οἱ ἐξ ἐθνῶν, ἐοίκασί πως παραιτεῖσθαι τὴν διὰ τοῦ νόμου κρίσιν, διψῇν δὲ μᾶλλον τὴν διὰ Χριστοῦ σωτηρίαν καὶ χάριν. Καὶ φοβηθήτωσαν αὐτὸν πάντα τὰ πέρατα τῆς γῆς. ( Κυρίλλου καὶ Θεοδωρήτου.) Συνελαύνει γὰρ ὁ τοῦ Θεοῦ φόβος εἰς κατόρθωσιν ἀρετῆς· οὗ δὴ γεγονότος, πάντη τε καὶ πάντως συμβήσεται τοῖς ἔχουσιν τὸ ἐν παντὶ γενέσθαι καλῷ. Ὁ γὰρ εὐλαβῶς περὶ τοὺς θείους διακείμενος νόμους, καὶ τὸ μέλλον δειμαίνων κριτήριον, διὰ τῆς τούτων φυλα κῆς τὸν Θεὸν θεραπεύει. Ἡ δὲ θεία θεραπεία τὴν εὐλογίαν προξενεῖ. Ὅρα δὲ ὅτι καὶ αὐτὸ τὸ τέλος οὐκ Ἰουδαίοις μόνοις, ἀλλὰ πᾶσιν ἀνθρώποις τὸν θεῖον ἔχειν εἰσηγήσατο φόβον. Πᾶσαι γὰρ φυλαὶ, πᾶ σαι γλῶσσαι τὴν Τριάδα πεφόβηνται καὶ δοξάζουσιν. Ἐπισημαντέον δὲ ὅτι τῷ τριπλασιασμῷ τὸ Θεὸς, ἐπαγαγὼν ἑνικῶς τὸ \"Φοβηθήτωσαν αὐτὸν,\" καὶ τὸ τῆς ἁγίας Τριάδος παρεγύμνωσε μυστήριον, καὶ τὸ ἑνιαῖον τῆς Θεότητος.","english":"But God, by blessing, confirms his words by deed, and provides for those who are blessed an abundance of all kinds of good things. Then he teaches how to obtain the divine blessing. The earth has given its fruit; may God bless us. For then the fruit of each man's works is found. For the earth is man; and he also hints at the cross. In the same way he sought the blessing. But those from among the nations, in calling upon us to be blessed, seem in some way to decline the judgment that comes through the law, and rather to thirst for the salvation and grace that come through Christ. And let all the ends of the earth fear him. (Of Cyril and Theodoret.) For the fear of God drives us on to the accomplishment of virtue; and when this has come about, it will wholly and entirely fall to those who possess it to become good in every respect. For he who is reverently disposed toward the divine laws, and dreads the coming judgment, serves God through the keeping of these. And divine service procures the blessing. Observe also that the very end he introduced was that not only Jews but all men should have the divine fear. For all tribes, all tongues have feared and glorified the Trinity. And it must be noted that by the threefold repetition of \"God,\" adding in the singular \"let them fear him,\" he both laid bare the mystery of the Holy Trinity and the oneness of the Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"ΨΑΛΜΟΣ ΞΖʹ.\n\nἈναστήτω ὁ Θεὸς, καὶ διασκορπισθήτωσαν οἱ ἐχθροὶ αὐτοῦ. Ἕως μὲν γὰρ ἀνεξικακῇ καὶ οὐκ ἐπιφέρῃ τοῖς πλημμελοῦσιν τὴν αὐτοῖς πρέπουσαν κόλασιν, νοεῖταί πως καθεύδειν καὶ ἠρεμεῖν· ὅταν δὲ τῆς ἀγανακτήσεως κινήσῃ τὸ μέτρον, τότε πως καὶ ἐξανίστασθαι καὶ καταστρατεύεσθαι τῶν ἰδίων ἐχθρῶν· καὶ πρὸς τοῦτο αὐτὸ ἐγκαλοῦνται τῶν ἁγίων οἱ λόγοι. Ὅτε τοίνυν γέγονεν ἄνθρωπος, τότε γὰρ καὶ διεσκορπίσθησαν οἱ ἐχθροὶ αὐτοῦ, καὶ πεφεύγασιν οἱ μισοῦντες αὐτόν. Ἄσατε τῷ Θεῷ, κ.τ.λ. Τὴν γὰρ ὁδὸν, τὴν ἄγουσαν ἐπὶ τοὺς οὐρανοὺς, ὁδοποιεῖν παρακελεύεται τοῖς ἐπουράνιον ἀγνοοῦσι Πατέρα, καὶ ταῖς ἐστερημέναις τοῦ νυμφίου χήραις ψυχαῖς. Τούτων γὰρ καὶ ἔκδικος καὶ κριτὴς ἦλθε γενέσθαι. Ἐπιτήρει τοῦ λόγου τὸ ἀκριβές· οὐ γὰρ εἴρηκεν ἁπλῶς, \"Ἀγαλλιᾶσθε,\" προστέθεικε δὲ\n\nἀναγκαίως τὸ \"ἐνώπιον αὐτοῦ,\" δῆλον δὲ ὅτι τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Καὶ τίς ἡ τοῦ λόγου ἐπιτήρησις ἀναγκαῖόν ἐστιν ἰδεῖν· ἀγαλλιῶνται μὲν γὰρ ἔσθοτε καὶ οἱ φρονοῦντες τὰ ἐν κόσμῳ, πλὴν οὐκ ἐνώπιον αὐτοῦ· οὐ γὰρ ἀξιοῖ βλέπειν αὐτοὺς ἑορτάζοντας. Καὶ διὰ ποίαν αἰτίαν, ὁ προφήτης ἡμᾶς διδάξει λέγων περὶ αὐτῶν· \"Μετὰ γὰρ ψαλτηρίου καὶ τυμπάνων καὶ αὐλῶν τὸν οἶνον πίνουσι· τὰ δὲ ἔργα Κυρίου οὐκ ἐμβλέπουσι, καὶ τὰ ἔργα τῶν χει ρῶν αὐτοῦ οὐ κατανοοῦσι.\"] Ταραχθήτωσαν ἀπὸ προσώπου αὐτοῦ, τοῦ πατρὸς τῶν ὀρφανῶν, καὶ κριτοῦ τῶν χηρῶν. Τὸ κηδεμονικὸν τοῦ Θεοῦ παρέστησε, πατέρα εἰπὼν, καὶ τὸ δικαστικὸν κριτὴν, καὶ ὅτι κηδεμών ἐστι τῶν ἀπροστατεύτων, καὶ κρι τὴς τῶν ἀδικουμένων. Ἀλλὰ τίνες οἱ ταραττόμενοι, ἢ οἱ ἀλιτήριοι δαίμονες;","english":"PSALM 67.\n\nLet God arise, and let his enemies be scattered. For as long as he bears with evil and does not bring upon transgressors the punishment that befits them, he is conceived of as somehow sleeping and at rest; but when he stirs up the measure of his indignation, then he is somehow both rising up and marching to war against his own enemies; and it is to this very end that the words of the saints call upon him. When, therefore, he became man—for then his enemies were scattered, and those who hate him have fled. Sing to God, etc. For he commands those who do not know the heavenly Father, and the widow souls bereaved of the bridegroom, to make a road—the road that leads to the heavens. For he came to be the avenger and judge of these. Observe the precision of the word: for he did not say simply, \"Rejoice,\" but he necessarily added\n\n\"before him,\" clearly meaning Christ, the Savior of us all. And it is necessary to see what the precision of the word is: for even those who set their minds on the things of the world rejoice, but not before him; for he does not deem them worthy to look upon while they feast. And for what reason, the prophet will teach us, saying concerning them: \"For with harp and timbrel and pipes they drink wine; but they do not look upon the works of the Lord, and they do not consider the works of his hands.\" Let them be troubled at his presence—of the father of orphans and judge of widows. He set forth God's providential care by calling him father, and his judicial office by calling him judge, and that he is the guardian of those without protection, and the judge of those who are wronged. But who are those who are troubled, if not the accursed demons?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"Ἐπειδὴ γὰρ κέκληνται τὰ ἔθνη εἰς ἐπίγνωσιν ἀληθείας, ἀναγκαίως ἐκεῖνοι ταράττονται ὡς καὶ βοᾷν· \"Τί ἡμῖν καὶ σοί;\" Οἱ δὲ πάλαι πλανώμενοι καὶ τῇ κτίσει παρὰ τὸν Κτίστην λελατρευκότες, ὀρφανοί τινες ὄντες κατὰ τόνδε τὸν κόσμον ἀνεπικούρητοι παντελῶς, καὶ πρὸς πᾶσαν πλεονεξίαν ἕτοιμοι, καὶ χῆραι μὴ ἔχουσαι τὸν νυμ φίον Λόγον, διηρπασμένοι τε παρὰ τοῦ Σατανᾶ, καὶ μερίδες ἀλωπέκων γεγονότες, ἐπειδὴ πεπιστεύκασιν εἰς Χριστὸν, πεπλουτήκασι πατέρα τὸν Θεὸν ὡς κηδε μόνα, καὶ νυμφίον τὸν Χριστὸν τὰς θείας αὐτοῖς ἐνιέντα γονὰς, ὡς συναφθέντες αὐτῷ διὰ τῆς πίστεως. Ὁ Θεὸς ἐν τόπῳ ἁγίῳ αὐτοῦ. Τόπος ἅγιος τοῦ Θεοῦ οἱ ἀγαπῶντες αὐτὸν, ἢ καὶ παντὸς ἁγίου ψυχή. Ὁ Θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ. Βεβαίαν αὐτοῖς, φησὶ, καὶ ἀσφαλῆ χαρίζεται τὴν ἐφ' ἅπασι τοῖς ἀγαθοῖς διαμονήν. Τοῦτο γάρ ἐστι τὸ ἐν οἴκῳ κατοικίζεσθαι παρὰ Θεοῦ. Τίς δὲ ὁ μονότροπος, εἰπεῖν ἀναγκαῖον. Πολλοὶ μὲν γὰρ παρεδέξαντο τὴν εἰς τὸν Κύριον πίστιν, ἀλλ' οὔπω παντελῶς τὴν ἑαυτῶν διάνοιαν ἀποστήσαντες τῆς ἀρχαίας ἀπάτης, νοσοῦσι ἐκ μέρους. Θεὸν μὲν γὰρ εἶναι πιστεύουσι Χριστὸν, ἀλλ' ἔχουσιν Ἑλληνι κὰς διαθέσεις ἐν ἑαυτοῖς· καὶ γὰρ παραιτοῦνται τῶν ἐδεσμάτων τινὰ ὡς βδελυρὰ, καὶ ἡμέρας παρατη ροῦνται· ἀλλὰ καὶ εἱμαρμένην τινὰ καλοῦσι καὶ τύ χην καὶ γένη ἀναπλάττοντες, δι' αὐτῶν νομίζουσι διοικεῖσθαι τὰ ἀνθρώπινα πράγματα. Ὁ δὲ οὕτω πεφρονηκὼς, καὶ τοῦτο μετὰ πίστιν, οὐκ ἔστι μονό τροπος, πολυγνώμων δὲ μᾶλλον καὶ πολύτροπος καὶ ἀνασφαλὴς καὶ σεσαλευμένος. Ἐξάγων πεπεδημένους ἐν ἀνδρείᾳ. Ὅμοιον τῷ, \"Ὁ λέγων τοῖς ἐν δεσμοῖς·","english":"For since the nations have been called to the knowledge of the truth, necessarily those men are troubled, so as even to cry out: \"What have we to do with you?\" But those who formerly wandered astray and served the creation rather than the Creator, being in this world as orphans and utterly helpless, and ready for every covetousness, and as widows having no bridegroom, the Word, and plundered by Satan, and having become portions of foxes—since they have believed in Christ, they have been enriched, having God as their father and guardian, and Christ as their bridegroom who implants in them the divine seeds, as those united to him through faith. God is in his holy place. The holy place of God are those who love him, or even the soul of every saint. God settles the solitary in a house. He grants them, he says, a firm and secure abiding in all good things. For this is what it means to be settled in a house by God. But who the solitary man is, it is necessary to say. For many have accepted faith in the Lord, but not yet having wholly turned their mind away from the ancient deceit, they are sick in part. For they believe that Christ is God, but they have Greek dispositions within themselves; for they reject certain foods as abominable, and they observe days; but they also call upon a certain fate and fortune, and fashioning races, they think that human affairs are governed by these. But the one who has thought thus, and this after faith, is not solitary, but rather of many minds and manifold and unstable and shaken. Bringing out the bound in courage. Similar to, \"He who says to those in bonds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Ἐξέλθετε, καὶ τοῖς ἐν τῷ σκότει· Ἀνακαλύπτεσθε.\" Δεσμοὶ δὲ καὶ σκότος ἡ τῶν εἰδώλων λατρεία καὶ ἡ ἐν ᾅδῃ κατοχή. Τοῦτο οὖν φησιν, ὅτι καὶ ἐν ᾅδῃ πορευθεὶς ἐν ἰσχύϊ θεότητος καὶ τοῖς ἐκεῖ πνεύμασιν ἐκήρυξεν ἀπειθήσασί ποτε, καὶ τοὺς σειραῖς ἁμαρ τημάτων πεπεδημένους καὶ δεσμοῖς πρότερον διαβο λικοῖς κατεσφιγμένους ἠλευθέρωσε, δοὺς ἄφεσιν ἁμαρτιῶν. Ἀλλὰ καὶ τοὺς ἐν τῷ θανάτῳ δεσμίους ὅντας ἐξ αἰῶνος συνανέστησεν ἑαυτῷ, λύσας τῶν τοῦ θανάτου δεσμῶν. Οὐ μόνον δὲ τοὺς ἐξ ἐθνῶν πιστεύσαντας ἠθέλησεν ἐλευθεροῦν, ἀλλὰ καὶ τοὺς ἐκ περιτομῆς· τούτους γὰρ ἀποκαλεῖ παραπικραίνοντας. Ἢ παραπικραίνοντας τοὺς ἀπιστοῦντας λέγει, οὓς καὶ αὐτοὺς ἐβούλετο ἐξαγαγεῖν. Ἐπιμένοντες δὲ τῇ ἀπιστίᾳ ὡς ἐν τάφοις δυσώδεσι τοῖς οἰκείοις σώμασι κατοικοῦσι. Ὁ Θεὸς, ἐν τῷ ἐκπορεύεσθαί σε ἐνώπιον τοῦ λαοῦ σου. Ὅτε τοῖς εἰδώλοις λελατρευκότα τὸν Ἰσραὴλ, καὶ τοῖς Αἰγυπτίων ἔθεσιν ἐντεθραμμένον ἐλευθεροῦν ὁ Θεὸς ἐσκέπτετο, καὶ πρὸς τὴν τῆς ἀληθείας ἐπίγνωσιν μετακομίζειν, μονονουχὶ καὶ καταδονήσας ὁρᾶται τὰ πάντα, τῶν μὲν ὑδάτων εἰς αἷμα μετεσκευασμένων, οὐρανοῦ δὲ χάλαζαν καθιέντος, τεμνομένης θαλάσσης καὶ πηγνυμένων τῶν ἐν αὐτῇ κυμάτων, οὐρανοῦ τε μάννα καταστάζοντος. Καὶ νῦν ὁ Ψαλμῳδὸς δεικνὺς, ὡς ὁ καταβὰς μέχρις ᾅδου αὐτός ἐστιν ὁ καὶ πάλαι διὰ Μωσέως ἐξαγαγὼν ἐξ Αἰγύπτου τὸν Ἰσραὴλ, φησὶ πρὸς αὐτὸν, ὅτι Καὶ τότε καθ' ὃν καιρὸν ἐξήγαγες τοὺς Ἰουδαίους καὶ προηγοῦ αὐτῶν ἐν στύλῳ πυρὸς καὶ νεφέλῃ κατὰ τὴν ἔρημον, ἡ σύμπασα γῆ ἐσείετο, τῆς φήμης τὰς ἁπάντων","english":"Come out, and to those in darkness: Be uncovered.\" But bonds and darkness are the worship of idols and the confinement in Hades. This, then, he says: that having gone even into Hades in the power of his divinity, he preached also to the spirits there who once were disobedient, and he set free those bound by the cords of sins and previously held fast by the devil's bonds, granting forgiveness of sins. But also those who were prisoners in death from of old he raised up together with himself, having loosed the bonds of death. Nor did he wish to free only those who believed from among the nations, but also those from the circumcision; for these he calls those who provoked bitterness. Or he calls those who disbelieve \"those who provoked bitterness,\" whom he also wished to lead out. But persisting in unbelief, they dwell in their own bodies as in foul-smelling tombs. O God, when you went forth before your people. When God was purposing to free Israel, who had served idols and been reared in the customs of the Egyptians, and to transfer them to the knowledge of the truth, he is seen, so to speak, shaking all things: the waters turned into blood, heaven sending down hail, the sea divided and the waves in it frozen, and heaven dripping manna. And now the Psalmist, showing that the one who descended as far as Hades is the same one who long ago through Moses led Israel out of Egypt, says to him: that even then, at the time when you led out the Jews and went before them in a pillar of fire and cloud through the desert, the whole earth was shaken, when the report [spread] to all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"ἀκοὰς πληρούσης, ὡς ἐπισήμου γενομένης τῆς ἐξόδου τῶν υἱῶν Ἰσραὴλ, καὶ λαθούσης οὐδένα τῶν ἐπὶ τῆς γῆς. Ἐξάκουστα γὰρ γέγονε τὰ παρὰ σοῦ, καὶ ἔγνω ἡ σύμπασα γῆ. Ὥσπερ γὰρ εἴ τις λέγοι τυχὸν, Ἐσείσθη πᾶσα ἡ πόλις, ἀντὶ τοῦ ἤκουσε καὶ τεθαύμακεν, οὕτω νοήσεις ἐνθάδε τὸ διὰ τῆς τοῦ Ψάλλοντος φωνῆς· \"Γῆ ἐσείσθη.\" Τεθαύμακε γὰρ τὰ παραδόξως ἀποτετελεσμένα παρὰ σοῦ τοῦ ἐν ὄρει Σινᾷ τοῖς υἱοῖς Ἰσραὴλ χρηματίσαντος. Ὑψηλότερονδέ. Ὅτε ἐξεπορεύετο ἀπὸ τοῦ λαοῦ αὐτοῦ ὁ Θεὸς, λέγων, \"Ἀφῆκα τὴν κληρονομίαν μου καὶ μετέβην εἰς τὴν ἔρημον,\" τὴν ἐξ ἐθνῶν Ἐκκλησίαν, τότε σεισμὸς καὶ μεταβολὴ πραγμάτων μεγίστη ἐγένετο. Καὶ γὰρ οἱ οὐρανοὶ τοὺς θείους καὶ πνευματικοὺς λόγους καὶ νόμους ἔσταξαν, τουτέστιν οἱ τὰ οὐράνια φρονοῦντες ἀπόστολοι. Τοῦτο καὶ διὰ τῶν δύο χιμάρων ἐδηλοῦτο, ὧν ὁ μὲν ἐθύετο, ὁ δὲ ἀπελύετο εἰς τὴν ἔρημον, ἵνα καὶ Χριστὸν σαρκὶ πάσχοντα νοῶμεν ὑπὸ Ἰουδαίων, καὶ ἀπαθῆ κατὰ τὴν θεότητα μείναντα, καὶ ὡς εἰς ἔρημον ἀπὸ τῶν θεοκτόνων εἰς τὰ ἔθνη μεταβαίνοντα. Ἐπεφοίτησε δὲ καὶ ἡ τοῦ Πνεύματος χάρις, οἷόν τινας δρόσου ψεκάδας μιμουμένη. Βροχὴν ἑκούσιον ἀφοριεῖς, ὁ Θεὸς, τῇ κληρονο μίᾳ σου. (, ) Κατὰ μὲν τὸ γράμμα βρο χὴν ὀνομάζει τὸ μάννα, ὅπερ ἰδίως καὶ ἀφωρισμένως τοῖς Ἰουδαίοις ὑπετίζετο· κατὰ δὲ τὸ πνεῦμα βροχὴν μὲν λέγει τὸν εὐαγγελικὸν λόγον, τὸν ἄνωθεν καὶ ἐξ οὐρανοῦ παρὰ Χριστοῦ πρὸς ἡμᾶς γεγονότα, ἢ αὐτὸν τὸν ἐπιδημήσαντα Σωτῆρα τῇ ἀνθρωπότητι, καθώσπερ καὶ ἐν ἑτέρῳ ψαλμῷ \"Καταβήσεται ὡς ὑετὸς,\" καὶ τὰ ἑξῆς. Ἑκούσιον δὲ, πρὸς ἀντιδιαστολὴν τῆς νομικῆς λατρείας.","english":"filling the ears, so that the departure of the sons of Israel became notable and escaped no one on earth. For the things that came from you have become heard of, and the whole earth has known. For just as if someone should say, for instance, \"The whole city was shaken,\" meaning \"it heard and marveled,\" so you will understand here the phrase spoken through the voice of the Psalmist: \"The earth was shaken.\" For they marveled at the things wondrously accomplished by you, who gave oracles to the sons of Israel on Mount Sinai. And, more profoundly: When God went forth from his people, saying, \"I have forsaken my inheritance and departed into the wilderness\"—that is, the Church from the Gentiles—then there was an earthquake and a very great change of affairs. For the heavens dropped down the divine and spiritual words and laws, that is, the apostles who think on heavenly things. This was also indicated through the two goats, of which one was sacrificed and the other sent away into the wilderness, so that we may understand both that Christ suffered in the flesh at the hands of the Jews, and that he remained impassible in his divinity, and that as into a wilderness he passed from the god-killers to the Gentiles. And the grace of the Spirit also came upon them, imitating, as it were, certain drops of dew. You will set apart a voluntary rain, O God, for your inheritance. According to the letter, he calls the manna a rain, which was specially and separately indicated to the Jews; but according to the spirit, he calls the gospel word a rain—the word that came to us from above and from heaven from Christ—or the Savior himself who came to dwell among humanity, just as also in another psalm: \"He shall come down like rain,\" and the rest. \"Voluntary,\" however, is by way of contrast with the worship according to the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Τὰ γὰρ τῆς Παλαιᾶς τρόπον τινὰ οὐκ ἦν αὐτῷ ἑκούσια, οὐδὲ προηγουμένως ἐδόθη τῷ ἀνθρώπῳ, ἀλλ' ἐμετρήθη τῇ φύσει τῶν παραδεχομένων. Διὸ ἔλεγε· \"Τίς ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν;\" Κληρονομία δὲ Χριστοῦ ἡ ἐξ ἐθνῶν Ἐκ κλησία, κατὰ τὸ, \"Δώσω σοι ἔθνη τὴν κληρονομίαν σου.\" Ταύτῃ οὖν ἀφωρίσθη κατὰ βουλὴν Θεοῦ καὶ εὐδοκίαν ὁ λόγος ὁ εὐαγγελικός. Τοῖς εὐαγγελιζομένοις δυνάμει πολλῇ. ( Κυρίλλου καὶ Ἡσυχίου.) Δηλαδὴ τοῖς ἀποστόλοις· πολλὴν γὰρ δύναμιν διασημειῶν καὶ θαυμάτων δίδωσιν. Ὡραιότητι τοῦ οἴκου διελέσθαι σκύλα. (, 99 ) Διεμερίσαντο γὰρ τὴν ὑπ' οὐρανὸν οἱ μακάριοι μαθηταί· καὶ οἱ μὲν τούτοις, οἱ δὲ ἐκείνοις ἐκήρυξαν. Διείλοντο τοίνυν σκύλα· τοὺς γὰρ πάλαι τῷ διαβόλῳ λελατρευκότας ταῖς νουθεσίαις ἁρπάζοντες, προσεκόμιζον τῷ Χριστῷ εἰς ὡραιότητα τοῦ οἴκου αὐτοῦ. Ὡραιότης γὰρ καὶ κόσμος ἐστὶν Ἐκκλησιῶν ἡ τῶν εἰς Χριστὸν πιστευόντων ἁγία πληθύς. [Πτέρυγες περιστερᾶς περιηργυρωμέναι. Εὐειδεστάτην ἡμῖν ὁ λόγος ζωγραφεῖ περιστερὰν, καὶ οἷον περιηργυρωμένην τὸ χρῶμα· ὥσπερ ὅταν εἴ τις ἐπὶ ἀργύρῳ λαμπρῷ καὶ διαστίλβοντι χρυσὸν ἐν δύσῃ, ἢ εἶδος ἐγχαράξῃ περιστερᾶς, καὶ φαίνηται συμμιγὲς χλωρὸν τὸ ἐν τοῖς μεταφρένοις χρυσίον, οἱονεί πως ὠχρῷ συμμεμιγμένον χρώματι, τότε περικαλλεστάτην ἀπεργάζεται τὴν περιστεράν. Ἂν τοίνυν ἐπαναπαύσωνται τοῖς ἐμοῖς κλήροις, φησὶ, δοθήσονται αὐτοῖς πτέρυγες περιστερᾶς περιηργυρωμέναι, ἐχούσης δὲ καὶ τὰ μετάφρενα ἐν χλωρότητι χρυσίου· τουτέστιν, ὡς περικαλλεστάτη γενήσεται περιστερά. Οὐ γὰρ ἔτι φρονοῦσι τὰ ἐπὶ τῆς γῆς·","english":"For the things of the Old Covenant were in a sense not voluntary to him, nor were they given to man as a matter of priority, but were measured out according to the nature of those who received them. Therefore he said: \"Who has sought these things from your hands?\" But the inheritance of Christ is the Church from the Gentiles, according to the saying, \"I will give you the nations as your inheritance.\" To this Church, then, the evangelical word was set apart by the will and good pleasure of God. To those who proclaim the good news with great power. (Of Cyril and Hesychius.) That is, to the apostles; for he gives them great power, marking them out by signs and wonders. With the beauty of the house to divide the spoils. For the blessed disciples divided the world under heaven among themselves; and some preached to these, others to those. They divided the spoils, then; for snatching away by their admonitions those who had long served the devil, they brought them to Christ for the beauty of his house. For the beauty and adornment of the Churches is the holy multitude of those who believe in Christ. The wings of a dove overlaid with silver. The word paints for us a dove most fair to behold, and, as it were, overlaid with silver in its color; just as when someone lays gold upon bright and gleaming silver, or engraves the form of a dove, and the gold on its back appears mingled with a pale green, as if somehow blended with a sallow color, then he makes the dove most exceedingly beautiful. If, then, they rest upon my lots, he says, wings of a dove overlaid with silver shall be given to them, and with its back also in the greenness of gold; that is, so that the dove becomes most exceedingly beautiful. For they no longer set their minds on the things upon the earth.","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":372,"ref":"p372","source":"ἀναπτήσονται δὲ ὥσπερ ἐν τοῖς οὐρανοῖς· ἤτοι ὡς φρονεῖν τὰ ἐν τοῖς οὐρανοῖς. Ἀνωνύμου. Πτέρυγας λέγει περιστερᾶς τὴν χάριν τοῦ Πνεύματος· ἐν εἴδει γὰρ περιστερᾶς ἐπὶ τὰ Ἰορδάνου ἐπεφοίτησε ῥεῖθρα· ταύτης δὲ τὰ μὲν ἁπλούστερα καὶ λευκότερα τοῖς ἁπλουστέροις προσ φέρεται, τοῖς τε τελειοτέροις δὲ τὰ βαθύτατα. Τὰ μυστήρια γὰρ, φησὶ, μοῦ ἐμοὶ καὶ τοῖς ἐμοῖς. Καὶ τοὺς μὲν ὡς ἀτελεῖς γάλα ποτίζει, τοῖς δὲ τὴν στε ρεὰν προσφέρει τροφήν. Κλήρους δὲ τὰς δύο Διαθή κας καλεῖ. Ἐὰν οὖν ἑκατέρᾳ, φησὶ, διδασκαλίᾳ προσέλθητε, ὄψεσθε τὴν παντοδαπὴν τοῦ ἁγίου Πνεύματος χάριν. Οὐχ ἁπλῶς μέντοι προσελθεῖν, ἀλλὰ καὶ διηνεκῶς προσεδρεῦσαι προσέταξεν. Ἀκίνητος γὰρ ὁ ὑπνῶν.] Χιονωθήσονται ἐν Σελμών. Οἱ ἀπόστολοι δη λονότι λαμπρυνθήσονται·\n\nοὗτοι τοίνυν ἐχιονώησαν ἐν Σελμών. Τὸ δὲ ἐν Σελμὼν Ἑβραϊκὴ μέν ἐστιν ἡ φωνὴ, ἑρμηνεύεται δὲ ἀνταπόδοσις. Καὶ αὐτοὶ γοῦν οἱ διασταλέντες χιονωθήσονται ὡς ἐν ἀνταποδόσει, τουτέστι λαμπροὶ γενήσονται, μισθὸν ὥσπερ τῆς εἰς Χριστὸν γνησιότητος λαβόντες τὴν λαμπρότητα. Προλέγει οὖν τὴν τῆς Πεντηκοστῆς ἡμέραν, καθ' ἣν τὸ Πνεῦμα ἐν Σελμὼν, τουτέστιν ἐν Ἱερουσαλὴμ, ἐδέξαντο καὶ ἐλαμπρύνθησαν οἱ ἀπόστολοι, οἷς διῄρει τὴν τῆς οἰκουμένης βασιλείαν, καὶ τῷ μὲν τῶνδε τῶν ἐθνῶν, τῷ δὲ ἐκείνων προστατεῖν ἐκέλευεν. [Ὄρος τοῦ Θεοῦ, ὄρος πῖον. Πῖον δὲ ὄρος φησὶν εἶναι, καὶ μὴν καὶ τετυρωμένον· πῖον μὲν, ὡς ἔνυδρόν τε καὶ πρὸς τούτῳ καὶ εὐανθὲς, διά τε τοῦτο πολλὰς ἔχειν δυνάμενον προ βάτων ἀγέλας.","english":"They shall fly up as it were in the heavens—that is, so as to think the things that are in the heavens. By an anonymous author. He calls the grace of the Spirit the wings of a dove; for in the form of a dove it came upon the streams of the Jordan. Of this grace, the simpler and purer things are brought to the simpler, and the deepest things to the more perfect. For he says, My mysteries are for me and for mine. And some he gives milk to drink as being imperfect, while to others he offers solid food. And he calls the two Testaments lots. If, then, he says, you approach each teaching, you will see the manifold grace of the Holy Spirit. He commanded, however, not simply to approach, but also to sit by continually. For he who sleeps is unmoved. They shall be made white as snow in Selmon. Clearly the apostles shall be made radiant; these, then, were made white as snow in Selmon. And \"in Selmon\" is a Hebrew expression, and it is translated \"recompense.\" And so these very men who were set apart shall be made white as snow, as it were in recompense—that is, they shall become radiant, receiving radiance as the reward of their genuineness toward Christ. He foretells, then, the day of Pentecost, on which the apostles received the Spirit in Selmon, that is, in Jerusalem, and were made radiant, to whom he apportioned the kingdom of the inhabited world, and commanded one to preside over these nations and another over those. The mountain of God, a rich mountain. He says it is a rich mountain, and indeed also curdled; rich, as being well-watered and besides this also flourishing, and for this reason able to have many flocks of sheep.","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":373,"ref":"p373","source":"Πλεῖστα γάρ εἰσιν ἐν Ἐκκλησίαις τοῦ Σωτῆρος τὰ θρέμματα τοῖς τῆς θεοπνεύστου Γραφῆς ἐνσπαταλοῦντα λόγοις, καὶ τὸν θεῖόν τε καὶ οὐράνιον ἐκπίνοντα λόγον. Ἐν ταύταις γάρ ἐστιν ὁ Χριστὸς, ὁ λέγων· \"Εἴ τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω.\" Πῖον τοίνυν ὄρος, ὡς ἔνυδρόν τε καὶ εὐανθὲς νοητῶς· ἔστι δὲ καὶ τετυρωμένον, τουτέστι, πεπηγὸς καὶ συνεστραμμένον. Ἔκλυτον γὰρ οὐδὲν ἢ ὑδαρὲς ἐν Ἐκκλησίᾳ, ἀλλ' ἔστι τὰ πάντα συνεσφιγμένα πρὸς εὐσέβειαν.] Τὸ ἄρμα τοῦ Θεοῦ μυριοπλάσιον. Ἅρμα τοῦ Θεοῦ τὰς οὐρα νίους καὶ νοητὰς δυνάμεις φησὶν, ἐν οἷς ἐποχεῖται Θεός. Εἶεν δ' ἂν ἅρμα καὶ οἱ ἀπόστολοι, οἷς ἐποχούμενος ὁ Θεὸς Λόγος διατρέχει τὴν ὑφήλιον· καὶ οἱ μετ' ἐκείνους καθαροὶ, εὐθηνοῦντες ταῖς ἀρεταῖς, καὶ καρποφοροῦντες Θεῷ τὴν εὐσέβειαν, καὶ μυριοπλα σίους ὄντες, τῶν παρ' Ἰουδαίοις πάλαι τῆς θείας ἐπιβάσεως ἀξίων. Ἀνέβης εἰς ὕψος, ᾐχμαλώτευσας αἰχμαλωσίαν. Εἰς ποῖον ὕψος ἀναβέβηκεν ὁ Κύριος; Εἰς τὸ τοῦ σταυροῦ, ὡς αὐτός σε διδάσκει λέγων· \"Κἀγὼ ἐὰν ὑψωθῶ ἐκ τῆς γῆς,\" τουτέστιν, ὅταν τὸν ὑπὲρ τῆς πάντων ζωῆς ὑπομείνω σταυρὸν, \"πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Βεβασίλευκε γὰρ τῆς ὑπ' οὐρανὸν διὰ τοῦ τιμίου σταυροῦ, καταργήσας τὸν ἄρχοντα τοῦ αἰῶνος τούτου, καὶ πάντας ἑλκύσας πρὸς ἑαυτόν. Ἔλαβες δόματα ἐν ἀνθρώπῳ. Καὶ γὰρ ἀπειθοῦντας, κ.τ.λ. (, Κυρίλλου καὶ Ἀθανασίου.) Καὶ ποῖα ταῦτά ἐστιν, αὐτὸς ὁ Υἱὸς σαφηνιεῖ λέγων ὡς ἐκ προσώπου τοῦ Θεοῦ καὶ Πατρός· \"Αἴ τησαι παρ' ἐμοῦ,\" καὶ τὰ ἑξῆς.","english":"For very many are the nurslings of the Savior in the Churches, luxuriating in the words of the God-inspired Scripture and drinking the divine and heavenly word. For Christ is in them, he who says: \"If anyone thirsts, let him come to me and drink.\" A rich mountain, then, as it were well-watered and fair-blooming in the intelligible sense; and it is also curdled, that is, compacted and drawn together. For nothing is loose or watery in the Church, but all things are held together toward piety. The chariot of God is ten thousandfold. He calls the heavenly and intelligible powers the chariot of God, in which God rides. But the apostles would also be a chariot, upon whom God the Word, riding, runs through the whole world; and those after them who are pure, flourishing in virtues and bearing fruit to God in piety, and who are ten thousandfold more than those among the Jews of old who were worthy of the divine descent. You ascended on high, you led captivity captive. To what height has the Lord ascended? To that of the cross, as he himself teaches you, saying: \"And I, if I am lifted up from the earth,\" that is, when I endure the cross for the life of all, \"I will draw all to myself.\" For he has reigned over all under heaven through the precious cross, having abolished the ruler of this age and drawn all to himself. You received gifts in man. For indeed those who were disobedient, etc. (Of Cyril and Athanasius.) And what these are, the Son himself will make clear, saying as from the person of God and the Father: \"Ask of me,\" and what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Τοὺς γὰρ ἀπειθοῦντας πάλαι καὶ πλανωμένους ἔδωκεν ὁ Πατὴρ τῷ Υἱῷ, ἵνα ἐν αὐτοῖς κατοικήσας διὰ τοῦ Πνεύματος, υἱοὺς αὐτοὺς ἀποφήνῃ Θεοῦ. [Κύριος ὁ Θεὸς εὐλογητός. Οἱ γὰρ ἀεὶ καθ' ἑκάστην ἡμέραν προστιθέμενοι, καὶ διὰ πίστεως τῆς ἐν Χριστῷ καλούμενοι πρὸς ζωὴν, ἀκαταλήκτοις αὐτὸν εὐφημίαις δοξολογεῖν σπουδάζουσι.] Κατευοδώσαι ἡμῖν ὁ Θεὸς τῶν σωτηριῶν ἡμῶν. (, ) Ὁ τὴν σωτηρίαν ἡμῖν, φησὶ, δωρησάμενος, οὗτος ἡμῖν καὶ τὴν ὁδὸν ἐξομα λίσει, ὥστε τοσούτων μὴ διαμαρτεῖν ἀγαθῶν· καὶ θύραν ἀνοίξει τοῦ λόγου, εἰς τὸ τὴν ὁδὸν τοῦ κη ρύγματος κατευοδωθῆναι ἡμῖν. Ὁ Θεὸς ἡμῶν, ὁ Θεὸς τοῦ σώζειν, καὶ τοῦ Κυρίου αἱ διέξοδοι τοῦ θανάτου. (, 150 ) Θαρ σοῦσι σαφῶς οἱ ἀπόστολοι, οὓς καὶ μέχρι θανάτου ἐλθόντας διὰ τὸ κήρυγμα ἐξάγει γενναίως ὁ Θεός. Τῆς αὐτοῦ δυνάμεως εἶναί φασι τὰς διεξόδους τοῦ θανάτου, ἤτοι τὴν ἀπαλλαγὴν, διδόντος τοῖς ἀγαπῶ σιν αὐτὸν τὸ διεξελθεῖν δύνασθαι ἤτοι ἐκφυγεῖν τοῦ θανάτου τοὺς βρόχους. Μόνος γὰρ αὐτὸς Θεὸς ὢν τοῦ σώζειν καὶ πηγὴ σωτηρίας, ἐξόδους εὕρατο τοῦ θανά του, ἀναστὰς ἐκ νεκρῶν. Ἐπειδὴ πᾶς ἄνθρωπος εἰς μὲν τὴν εἴσοδον τοῦ θανάτου ἔφθασε, οὐκέτι δὲ διεξελ θεῖν δεδύνηται αὐτόν· ὁ δὲ διὰ τῶν παρόντων δηλούμενος Κύριος, διεξόδους ποιησάμενος τοῦ θανάτου, καὶ τὴν ἀδιεξόδευτον αὐτοῦ φρουρὰν ἡμῖν διανοίξας, γέ γονε Θεὸς τοῦ σώζειν· διὸ καὶ τῷ Ἰὼβ ἔλεγεν· \"Ἦλθες ἐπὶ πηγὴν θαλάσσης, ἐν δὲ ἴχνεσιν ἀβύσσου περιεπάτησας; Ἀνοίγονται δέ σοι φόβῳ πύλαι θανάτου, πυλωροὶ δὲ ᾅδου ἰδόντες σε ἔπτηξαν;\" Ἐπιστρέψω ἐν βυθοῖς θαλάσσης.","english":"For those who were formerly disobedient and wandering, the Father gave to the Son, so that by dwelling in them through the Spirit he might make them sons of God. [The Lord God is blessed. For those who are always being added each day, and through faith in Christ are called to life, strive to glorify him with unceasing praises.] May God prosper for us the things of our salvation. He, says the psalm, who has bestowed salvation on us, this same one will also smooth the way for us, so that we may not fall short of such great goods; and he will open a door of the word, so that the way of preaching may be prospered for us. Our God, the God of saving, and the Lord's are the exits of death. The apostles are clearly confident, whom God bravely leads out even when they have come as far as death because of the preaching. They say that the exits of death belong to his power, that is, the release, since he gives to those who love him the ability to pass through, that is, to escape the snares of death. For he alone, being God of saving and the source of salvation, found exits of death, having risen from the dead. Since every man has reached the entrance of death, but has no longer been able to pass through it; but the Lord, who is made clear through the present words, having made exits of death and having opened for us its impassable guard-post, has become God of saving; therefore he also said to Job: \"Have you come to the fountain of the sea, and have you walked in the footsteps of the abyss? And are the gates of death opened to you by fear, and have the gatekeepers of Hades, seeing you, crouched in terror?\" I will return in the depths of the sea.","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":375,"ref":"p375","source":"Τοὺς κατενεχθέντας, φησὶν, εἰς τῶν ἡδονῶν τὸν βυθὸν, καὶ εἰς τὰς κοσμικὰς φιληδονίας βεβαπτισμένους, ἐπιστρέψω πρὸς ἐμαυ τόν. Ὅπως ἂν βαφῇ ὁ ποῦς σου ἐν αἵματι. (\n\n) Πῶς ἐπιστρέψουσι διδάσκει, ὅτι ἀναιρεθεισῶν τῶν πονηρῶν δυνάμεων. Κατήγαγε γὰρ εἰς γῆν τὸ αἷμα αὐτῶν καὶ κατεῤῥαντίσθη τῷ κατανικήματι αὐτῶν, κατὰ τὴν Ἡσαΐου φωνὴν, ὡς καὶ τὸν πόδα αὐτοῦ βαφῆναι ἐν αἵματι. Ἱστορικώτερον δὲ τὰ τοιαῦτα διαγράφει ὁ λόγος, καὶ οἷον ὡς ἐπὶ πολέ μου καὶ στρατηγοῦ διαπλάττεται. Οἱ γὰρ ἐν πολέμῳ καὶ μάχαις νικᾷν εἰωθότες, τοῖς τῶν πεσόντων αἵ μασι βαπτίζουσι τὸν πόδα ἐν τῷ ἐπεμβαίνειν τοῖς ἀνῃρημένοις. Κἀνταῦθα οὗν, ἐπειδὴ ἔδειξε τὸν τῶν ὅλων Θεὸν, οἷόν τινα ἀριστέα τοὺς πολεμίους καταγωνιζόμενον, καὶ τοὺς ἀδίκως δεδουλωμένους ἐλευθεροῦντα, διαγράφει τῷ λόγῳ καὶ αἱμάτων ῥύακας, καὶ συμπατουμένους νεκροὺς καὶ τούτους ἀτάφους ἐῤῥιμμένους, καὶ κυσὶ βορὰν προκειμένους. Σώζεις τοιγαροῦν, φησὶ, τοὺς κινδυνεύοντας, καταστρατεύῃ δὲ τῶν ἐχθρῶν, ὅπως ἂν βαφῇ ὁ ποῦς σου ἐν αἵματι, βαφῇ δὲ καὶ ἡ γλῶσσα τῶν κυνῶν σου ἐν αἵματι τῶν ἐχθρῶν. Δέχεται πάλιν ὡς ἀπὸ πράγματος ἐναργοῦς τὸ παράδειγμα· ταῖς γὰρ τῶν θρεμμάτων ἀγέ λαις σύνεισιν ἀεὶ καὶ κύνες, ὑλακαῖς καὶ δήγμασι καταπτοοῦντες τοὺς θῆρας. Σύνεισι δὲ καὶ ταῖς λογικαῖς τοῦ Σωτῆρος ἀγέλαις ἱεροὶ καὶ πάνσοφοι κύνες, ταῖς ἑαυτῶν εὐστομίαις καθάπερ τισὶν ὑλακαῖς τοὺς ἀλλοτρίους ἐλαύνοντες θῆρας.","english":"Those who have been brought down, he says, into the depth of pleasures, and who have been immersed in worldly lusts, I will turn back to myself. So that your foot may be dipped in blood. He teaches how they will be turned back, namely that the wicked powers have been destroyed. For he brought their blood down to the earth, and it was sprinkled by their overthrow, according to the voice of Isaiah, so that even his foot was dipped in blood. But the word describes such things more historically, and is fashioned as it were in the manner of a war and a general. For those who are accustomed to conquer in war and battles dip their foot in the blood of the fallen as they trample upon the slain. And here, then, since he has shown the God of all things as a kind of champion subduing his enemies and setting free those who were unjustly enslaved, he describes in words also streams of blood, and corpses trampled underfoot and cast out unburied, and laid out as food for dogs. You save, then, he says, those who are in danger, and you wage war against your enemies, so that your foot may be dipped in blood, and the tongue of your dogs may be dipped in the blood of your enemies. He again receives the example as from something vivid; for dogs are always with the flocks of cattle, frightening off the wild beasts with their barking and biting. And with the rational flocks of the Savior there are also holy and all-wise dogs, driving away foreign wild beasts by their own keenness of mouth, as by a kind of barking.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Κύνας οὖν Κυρίου τοὺς τῆς νοητῆς ποίμνης φύλακάς φησιν, τοὺς ἁγίους ἀποστόλους καὶ τοὺς ἐπισκόπους, ὧν δὴ καὶ ἡ γλῶσσα μονονουχὶ τοῦ αἵματος τῶν νοητῶν ἐχθρῶν ἀπογεύεται. Λέγει τοίνυν ὡς μονονουχὶ θανάτου αἰτία τῶν πονηρῶν δαιμόνων γενήσεται ἡ τῶν ἀποστόλων φωνὴ, παρ' αὐτοῦ, τουτέστι παρὰ τοῦ Θεοῦ, βοηθουμένη. Τοῦτο δὲ μεταφορικόν· τῶν γὰρ ἐχθρῶν ἀναιρεθέντων, καὶ οἱ κύνες τῶν ἀνελόντων λάπτουσι τοῦ αἵματος αὐτῶν, καὶ τὰ τούτων διασπαράσσουσι σώματα. Ἑτέρως δὲ, ποῦς Χριστοῦ ὁ ἐκ Μαρίας ἄνθρωπος, ὅστις διὰ τοῦ πάθους ἐβάφη τῷ αἵματι. Ἡ γλῶσσα δὲ τῶν κυνῶν, ἤγουν τῶν ἀκαθάρτων πάλιν ἐθνῶν, ἐγεύσατο τοῦ ἀχράντου αἵματος, ὅτε ἐπέστρεψαν ἐκ τοῦ διαβόλου. Ἐν Ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ. Πηγαὶ τοῦ Ἰσραὴλ εἶεν ἂν οἱ μακά ριοι προφῆται, καὶ πρό γε τούτων ὁ νόμος. Λέγει οὖν, ὡς ἄλλοθεν οὐ προσῆκεν ἡμῖν τὸν Θεὸν ἢ ἐκ τού των αὐτῶν ἀρυομένους ὑμνολογεῖν. Τοῦτο δέ φησι διὰ τὰ ἑτερόδοξα τῶν αἱρετικῶν συγγράμματα. Ἐκ γὰρ τῶν νομικῶν καὶ προφητικῶν Γραφῶν ὁ Κύριος εὐλογεῖται πρὸς τῶν δυναμένων ἀντλεῖν ἐξ αὐτῶν σωτηρίου πηγῶν οὐσῶν μετ' εὐφροσύνης ὕδωρ. Ἐκεῖ Βενιαμὶν νεώτερος ἐν ἐκστάσει. Ἐκεῖ ποῦ; Ἐν ταῖς Ἐκκλησίαις, ἢ ἐνμέσῳ τῶν ψαλλόντων. Τίς δὲ ὁ Βενιαμὶν, ἢ ὁ μακά ριος Παῦλος ὁ ἐκ φυλῆς Βενιαμίν; Τὸ δὲ, νεώτερος, διὰ τὸ ὕστερον αὐτῷ τῶν ἀποστόλων ὀφθῆναι τὸν Κύριον. Ἐν ἐκστάσει δὲ διὰ τὴν εἰς τρίτον οὐρανὸν ἁρπαγὴν, καὶ διὰ τὰς ὑπερβολὰς τῶν ἀποκαλύψεων, κατὰ τὸ παρ' αὐτοῦ εἰρημένον·","english":"He calls the Lord's dogs the guardians of the spiritual flock—the holy apostles and the bishops—whose tongue, so to speak, tastes the blood of the spiritual enemies. He says, then, that the voice of the apostles, assisted by him—that is, by God—will become, so to speak, the cause of death for the wicked demons. And this is a metaphor; for when the enemies have been slain, the dogs lick the blood of those who slew them and tear apart their bodies. In another sense, the foot of Christ is the man from Mary, who was dipped in blood through his passion. And the tongue of the dogs—that is, again, of the unclean nations—tasted the immaculate blood, when they turned back from the devil. In the churches bless God the Lord from the springs of Israel. The springs of Israel would be the blessed prophets, and before these, the law. He says, then, that it is not fitting for us to hymn God from any other source than by drawing from these very things. And he says this because of the heterodox writings of the heretics. For from the legal and prophetic Scriptures the Lord is blessed by those able to draw from them—since they are springs of salvation—water with gladness. There Benjamin the younger is in ecstasy. There—where? In the churches, or in the midst of those who sing psalms. And who is Benjamin but the blessed Paul, from the tribe of Benjamin? And \"the younger\" is because the Lord appeared to him later than to the apostles. And \"in ecstasy\" is because of his being caught up to the third heaven, and because of the surpassing greatness of the revelations, according to what he himself said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"\"Εἴτε ἐξέστημεν Θεῷ, εἴτε σωφρονοῦμεν ὑμῖν·\" καὶ διὰ τὸ θειοτέρας αὐτὸν τυχεῖν ἀλλοιώσεως. Ἐφ' οὗ καὶ ἀληθεύει τὸ, \"Πρωῒ ἔδεται·\" καὶ τὸ, \"Ἑσπέρας διαδώσει τροφήν.\" Ὁ γὰρ διώκων τὴν Ἐκκλησίαν, ἐν ὀλίγῳ τὴν πίστιν εὐηγγελίσατο. Ἄρχοντες Ἰούδα ἡγεμόνες αὐτῶν. Μέμνηται καὶ τῶν λοιπῶν τῆς Ἐκ κλησίας παιδευτῶν τε καὶ ἀποστόλων, οἳ σχεδὸν ἐξ ἁπάσης φυλῆς τῆς ἐξ Ἰσραὴλ ἀπόλεκτοι γεγόνασι καὶ φωστῆρες οἰκουμενικοὶ, καί φησιν ὅτι αὐτῶν τῶν ψαλλόντων ἄρχοντες καὶ ἡγεμόνες ἐχειροτονήθησαν· ἔκ τε τῆς Ἰούδα φυλῆς, ὡς οἱ ἀδελφοὶ τοῦ Κυρίου, καὶ Λευῒς ἤτοι Ματθαῖος· ἔκ τε τῆς Ζαβουλὼν καὶ τῆς Νεφθαλεὶμ, ὡς Πέτρος καὶ Ἀνδρέας, καὶ οἱ τοῦ Ζεβεδαίου, καὶ Φίλιππος, ἀπὸ Βηθσαϊδὰ τῆς κώμης ὄντες, καὶ Ἰάκωβος ὁ Ἀλφαίου ἐκ Καπερναοὺμ, Σίμων δὲ ὁ Ζηλωτὴς Κανανίτης ὠνόμα σται. Ταῦτα δὲ πάντα τὰ χωρία τῆς Γαλιλαίας ἐστί· Ζαβουλὼν δὲ καὶ Νεφθαλεὶμ ἐκεῖνον ἔσχον τὸν κλῆρον· καὶ τούτου μάρτυρες δύο, ὁ μὲν προφήτης, ὁ δὲ εὐαγγελιστής· ὁ μὲν προλέγων, ὁ δὲ τὴν μαρ τυρίαν προφέρων· ὥστε ἐκ τούτων τῶν φυλῶν οὗτοι οἱ ἀπόστολοι ὥρμηντο, οἱ καταστάντες ἄρχοντες","english":"Whether we were beside ourselves, it was for God; or whether we are sober-minded, it is for you;\" and because he obtained a more divine change. In his case also that saying is true: \"In the morning he shall eat,\" and, \"In the evening he shall give food.\" For he who persecuted the Church in a short time proclaimed the faith. The rulers of Judah are their leaders. He makes mention also of the rest of the Church's teachers and apostles, who were chosen from almost every tribe of Israel and became luminaries of the whole world, and he says that they were appointed rulers and leaders of those very singers: both from the tribe of Judah, like the brothers of the Lord, and Levi, that is, Matthew; and from Zebulun and Naphtali, like Peter and Andrew, and the sons of Zebedee, and Philip, who were from the village of Bethsaida, and James the son of Alphaeus from Capernaum, and Simon the Zealot was named Kananites. But all these places are in Galilee; and Zebulun and Naphtali obtained that lot; and of this there are two witnesses, the one a prophet, the other an evangelist; the one foretelling, the other bringing forward the testimony; so that from these tribes these apostles had their origin, who were appointed rulers","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"καὶ ἡγεμόνες τῶν Ἐκκλησιῶν. Ἔντειλαι, ὁ Θεὸς, τῇ δυνάμει σου. (, ) Δύναμιν τοῦ Πατρὸς τὸν Υἱόν φησι, κατὰ τὸ, \"Χρι στὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία.\" Παρακαλεῖ τοίνυν τὸν Πατέρα ὁ ἀποστολικὸς χορὸς, ἵνα ἐντείληται τῷ Υἱῷ τὰ περὶ τοῦ κηρύγματος· \"Ἀπ' ἐμαυτοῦ γὰρ, φησὶ, λαλῶ οὐδὲν,\" ἀλλ' ὅσα ἂν ἀκούσῃ παρὰ τοῦ Πατρός· καὶ ἵνα δυναμώσῃ αὐτοῖς ὃ κατήρτισεν αὐτοῖς, μονονουχὶ καὶ δακτύλῳ δει κνὺς, ὅτι τὸ ἠσθενηκὸς σῶμα, καὶ πεπτωκὸς εἰς θάνατον διὰ τὴν ἐν Ἀδὰμ παράβασιν, ὅτι τοῦτο δυναμώσει κατὰ καιροὺς ὁ Χριστός· αἰτοῦσιν οὖν ἵνα τῆς φθορᾶς ἀπαλλάξας τὸ σῶμα, τὴν ἀφθαρσίαν ἐνδύσῃ, ἀναγαγὼν αὖθις εἰς τὸ ἐν ἀρχῇ, τουτέστιν εἰς τὴν ἐν ἀρχῇ μακαρίαν καὶ ἀκήρατον ζωήν· ὃ καὶ ποιήσει Κύριος κατὰ καιροὺς, ὅτε καταβήσεται ἐξ οὐρανοῦ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι. Ἐπιτίμησον τοῖς θηρίοις τοῦ καλάμου. Ἐπειδὴ πολλοὶ οἱ τῇ κατὰ Θεὸν πολιτείᾳ τῶν ἁγίων δυσμεναίνοντες, καὶ μάλιστα οἱ ἀκάθαρτοι δαίμονες, τούτου χάριν εὔχεται ἐπιτιμηθῆναι αὐτοὺς θηρία ὄντας καλάμου. Ἰστέον δὲ, ὅτι τόπος ἐστὶν ἐν Παλαιστίνῃ, ἐν παρόδῳ τῆς Ἱερουσαλὴμ, ᾧ ὄνομα Κάλαμος, διὰ τὸ πλείστους εἶναι τοὺς καλάμους ἐν αὐτῷ· ἐν τούτῳ λανθάνουσι λέοντες δεινοὶ ὠμοβόροι, καὶ ἕτεροι θῆρες ἄγριοι περὶ τὸ ἄλσος ἐμφωλεύοντες, οἳ καὶ ἐπεβούλευον τοῖς ἀνιοῦσιν εἰς Ἱερουσαλήμ. Οὐκοῦν ὡς ἀπὸ πράγμα τος ἐμφανοῦς εἰς ἐννοίας ἡμᾶς κεκρυμμένας καὶ πνευματικὰς ὁ τοῦ Ψάλλοντος ἀποφέρει λόγος. Τί πράττουσιν οἱ ἐν τῷ Καλάμῳ θῆρες; Ἐπιβουλεύουσι δεινῶς τοῖς ἀναβαίνουσιν εἰς Ἱεροσόλυμα.","english":"and the leaders of the Churches. Command, O God, with your power. He calls the Son the power of the Father, according to the saying, \"Christ the power of God and the wisdom of God.\" The apostolic chorus therefore entreats the Father that he may command the Son concerning the preaching; for \"I speak nothing of myself,\" he says, \"but whatever I hear from the Father\"; and that he may strengthen for them what he established for them, all but pointing with his finger, that the body which has been weakened and has fallen into death through the transgression in Adam—that this Christ will strengthen at the proper times. They ask, then, that having delivered the body from corruption, he may clothe it with incorruption, leading it back again to what it was in the beginning, that is, to the blessed and undefiled life in the beginning; which the Lord will also do at the proper times, when he shall descend from heaven, and the dead shall be raised incorruptible. Rebuke the beasts of the reed. Since many are those who are hostile to the godly conduct of the saints, and especially the unclean demons, for this reason he prays that they may be rebuked, being beasts of the reed. But it should be known that there is a place in Palestine, on the road to Jerusalem, whose name is Kalamos, because of the great number of reeds in it; in this place hide dreadful, raw-flesh-devouring lions, and other wild beasts lurking about the grove, which also plotted against those going up to Jerusalem. Therefore, as from an evident fact, the word of the Psalmist carries us away to hidden and spiritual meanings. What do the beasts in Kalamos do? They plot dreadfully against those going up to Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Τοῦτο αὐτὸ καὶ τοὺς ἀκαθάρτους δαίμονας ποιοῦντας εὑρή σομεν· ἐπιβουλεύουσι γὰρ τοῖς ἐν τῇ νοητῇ Ἱερουσαλὴμ ἀπιοῦσιν οἱ νοητοὶ λέοντες, οἱ τῇ ἀκαρπίᾳ καὶ κουφότητι τῶν ἀστηρίκτων ἐμφωλεύοντες, καὶ ἐπαναπαυόμενοι τοῖς ξηροῖς πρὸς ἀρετὴν, καὶ ὑγροῖς πρὸς φιληδονίαν· κατὰ τὸ ἐν Ἰὼβ περὶ τοῦ διαβόλου εἰρημένον, ὅτι Ὑπὸ πᾶν δένδρον κοιμᾶται, παρὰ κάλαμον καὶ βούτομον καὶ πάπυρον. Εἰσὶ δὲ καὶ ἕτεροι τοῦ Καλάμου θῆρες ἀνοσίων αἱρέσεων εὑρε ταὶ, καὶ λανθανόντως καὶ θηριωδῶς συγγράφοντες τὰ διεστραμμένα, οἳ καθάπερ ὀδόντι τῷ καλάμῳ χρώμενοι, τὰς τῶν ἁπλουστέρων ψυχὰς κατεσθίουσιν. Διασκόρπισον ἔθνη. –Ἥξουσιν πρέσβεις ἐξ Αἰγύπτου· Αἰθιοπία προφθάσει χεῖρα αὐτῆς τῷ Θεῷ. ( Κυρίλλου καὶ τοῦ Νύσσης.) Ὡς δια σκορπισθέντων τῶν νοητῶν ἐχθρῶν, λοιπὸν ἐπὶ τὸ κήρυγμα οἱ ἀπόστολοι δραμοῦνται. Πιστεύσουσι δὲ Αἰγύπτιοί τε καὶ Αἰθίοπες, τουτέστι τὰ πέρατα τῆς γῆς· ἔσχατοι γὰρ πάντων ἐν ἀνατολῇ καὶ δύσει Αἰθίοπες. Σημαίνει δὲ διὰ μὲν τῶν Αἰγυπτίων τοὺς ἄγαν εἰδωλολάτρας καὶ ἐναντίους τῇ λατρείᾳ τοῦ Ἰσραήλ· ἡ γὰρ Αἴγυπτος τῆς ἀσεβείας τὸ κράτος ἀνεδήσατο· διὰ δὲ τῶν Αἰθιόπων τὰ πέρατα τῆς γῆς. Πῶς δὲ προσέδραμεν ἡ Αἰθιοπία εἰς τὸ κήρυγμα, καὶ τὸ περὶ αὐτῆς προφητευόμενον τέλους τετύχηκεν, ἔξ εστιν ἀπὸ τοῦ εὐνούχου ἰδεῖν τοῦ Αἰθίοπος, ὃν Φίλιππος πρὸς τὴν ἀλήθειαν ἐποδήγησε, χεῖρα ὄντα τῆς βασιλίσσης τῶν Αἰθιόπων, ὡς δυνάστην Αἰθιοπίας, καὶ καθ' ὃ ἐπὶ πάσης τῆς γάζης αὐτῆς εἴτουν τοῦ θησαυροῦ ἐτέτακτο.","english":"We will find that the unclean demons do this very same thing. For the spiritual lions lie in wait for those who are journeying to the spiritual Jerusalem, lurking in the barrenness and levity of the unstable, and resting upon those who are dry toward virtue and moist toward the love of pleasure—according to what is said in Job concerning the devil, that \"under every tree he sleeps, by the reed and the rush and the papyrus.\" There are also other beasts of the Reed, inventors of unholy heresies, who write perverse things secretly and in a beastly manner; using the reed, as it were, as a tooth, they devour the souls of the simpler sort. Scatter the nations. — Ambassadors shall come out of Egypt; Ethiopia shall stretch forth her hand to God. (Of Cyril and of Nyssa.) Since the spiritual enemies have been scattered, the apostles will now run to the preaching. Both Egyptians and Ethiopians will believe, that is, the ends of the earth; for the Ethiopians are the last of all in the east and the west. By the Egyptians he signifies those who are exceedingly idolatrous and opposed to the worship of Israel; for Egypt bound to itself the strength of impiety; and by the Ethiopians, the ends of the earth. But how Ethiopia ran to the preaching, and the prophecy concerning her has reached its fulfillment, it is possible to see from the Ethiopian eunuch, whom Philip led to the truth, who was a hand of the queen of the Ethiopians, as a ruler of Ethiopia, and in that he had been set over all her treasury, that is, her treasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Ὅτι γε μὴν ἡ Αἰθιοπία πάντα τὰ ἔθνη δηλοῖ μέλανα ὄντα ἐν ἁμαρτίᾳ, παρίστησιν ἡ ἐν τῷ Ἄσματι διὰ μετανοίας λέγουσα νύμφη· \"Μέλαινά εἰμι καὶ καλὴ,\" τὸ μὲν διὰ τὴν εἰδωλο λατρείαν καὶ τὴν κακίαν, τὸ δὲ διὰ τὴν ἐξ αὐτῶν ἀναχώρησιν· ὥστε τὴν Αἰθιοπίαν προφθάσαι χεῖρα αὐτῆς τῷ Θεῷ, ἤτοι ἐν τῷ εὔχεσθαι, ἢ καὶ ἐν τῷ προσάγειν δῶρα τῷ βασιλεῖ τά τε τῆς εὐσεβείας ἀρώματα καὶ τὸ τῆς θεογνωσίας χρυσίον. Ἐπὶ τὸν Ἰσραὴλ ἡ μεγαλοπρέπεια αὐτοῦ, καὶ ἡ δύναμις αὐτοῦ ἐν ταῖς νεφέλαις. Ἐξ Ἰσραὴλ γὰρ τὸ γένος κατάγοντες οἱ ἱεροὶ ἀπόστολοι, τὴν τοῦ Θεοῦ μεγαλουργίαν δι' ὧν εἰργάζοντο θαυμάτων ὑπέδειξαν. Καὶ οἱ μετ' ἐκείνους δὲ τὸ διδασκαλικὸν δεξάμενοι χάρισμα, κα θάπερ τινὲς νεφέλαι ἐκ τῆς τοῦ παναγίου Πνεύματος θαλάττης τὸν ὑετὸν ἀνιμώμενοι, τὴν ἀρδείαν τοῖς ἀνθρώποις προσφέρουσιν. Ἢ τὸ, \"Ἡ δύναμις αὐτοῦ ἐν ταῖς νεφέλαις,\" ἀντὶ τοῦ μεγάλη καὶ\n\nὑψηλὴ καὶ περίοπτος. Ἑτέρως δὲ τῷ θεωρητικωτάτῳ Ἰσραὴλ τὰ μεγαλεῖα τοῦ Θεοῦ γνωρίζονται, καὶ ἡ δύναμις αὐτοῦ τῷ ὑπερκειμένῳ τῶν γεηρῶν. Θαυμαστὸς ὁ Θεὸς ἐν τοῖς ἁγίοις αὐτοῦ, ὁ Θεὸς Ἰσραήλ. Οἱ τῆς ἀρετῆς ἐρασταὶ τὸν Θεὸν δι' ἑαυτῶν εὖ βιοῦντες ὑμνεῖσθαι παρασκευάζουσι, καὶ αὐτοὶ δὲ μόνοι θαυμάζουσι τὸν Θεὸν, οἷα δυνάμενοι κατανοεῖν τὰς μεγαλοπρεπεῖς οἰκονομίας αὐτοῦ. Αὐ τὸς οὖν ὁ τοῦ πνευματικοῦ Ἰσραὴλ Θεὸς, ἴσον δὲ εἰπεῖν ὁ τῶν ἁγίων Θεὸς, ἐνισχύσει καὶ τὸν νέον λαὸν, ὥστε πάντα καὶ λαλεῖν καὶ δρᾷν ὑπὲρ τῆς δόξης αὐτοῦ· καὶ δύναμιν μὲν δώσει εἰς τὸ ῥυσθῆναι τῆς πλάνης τῶν εἰδώλων, κραταίωσιν δὲ εἰς τὸ ἐμ μεῖναι τῇ ἀμωμήτῳ πίστει Χριστοῦ·","english":"That Ethiopia signifies all the nations that are black in sin, the bride in the Song declares through repentance: \"I am black and beautiful\"—black on account of idolatry and wickedness, but beautiful on account of her turning away from them; so that Ethiopia hastened to stretch out her hand to God, whether in prayer, or in bringing gifts to the king—both the spices of piety and the gold of the knowledge of God. His magnificence is upon Israel, and his strength is in the clouds. For the holy apostles, who drew their lineage from Israel, displayed the mighty working of God through the wonders they performed. And those after them who received the teaching grace, like certain clouds drawing up rain from the sea of the all-holy Spirit, offer irrigation to men. Or, \"His strength is in the clouds,\" means great and lofty and conspicuous. In another sense, the mighty works of God are made known to the most contemplative Israel, and his strength to the one who is raised above earthly things. God is wonderful in his saints, the God of Israel. The lovers of virtue, living well through themselves, cause God to be praised, and they alone marvel at God, as being able to contemplate his magnificent dispensations. Therefore he himself, the God of the spiritual Israel—that is, to say the same thing, the God of the saints—will strengthen the new people also, so that they may both speak and do all things for his glory; and he will give them power to be delivered from the error of idols, and strength to remain in the blameless faith of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"ὃς εὔνοός ἐστιν, ὡς καὶ πλάσας καὶ ἀναπλάσας καὶ τοσούτων ἀγαθῶν καταξιώσας τὸν λαὸν αὐτοῦ.\n\nΨΑΛΜΟΣ ΞΗʹ.\n\nΕἰς τὸ τέλος, ὑπὲρ τῶν ἀλλοιωθησομένων, τῷ Δαβίδ. Περιέχει μέντοι ὁ ψαλμὸς προσευχὴν τοῦ Σωτῆρος ἐκ προσώπου τῆς ἀνθρωπότητος προσφερομένην, τάς τε αἰτίας δι' ἃς αὐτῷ τὸν ἐπὶ σταυροῦ κατεσκεύασαν θάνατον, ἔτι τε αὐτὸ τὸ πάθος διηγεῖται σαφῶς, καὶ τὰς μετὰ τὸ πάθος τοῖς Ἰουδαίοις συμβησομένας συμφοράς· πρὸς δὲ τούτοις καὶ εἰσαγωγὴν τῆς εὐαγγελικῆς πο λιτείας, τῆς τε ἐν πνεύματι καὶ ἀληθείᾳ λατρείας διδασκαλίαν, εἰς ἣν καὶ περιγράφει τὸν ψαλμόν. Ὅτι δὲ πᾶσαν ἢν ηὔξατο ὁ Σωτὴρ προσευχὴν, ἐκ προσ ώπου τῆς ἀνθρώπου φύσεως ηὔξατο, αὐτὸ τοῦτο ἐπι σημαίνει ἐπὶ τέλους τοῦ ψαλμοῦ, καί φησιν· \"Ὅτι εἰσήκουσε τῶν πενήτων ὁ Κύριος, καὶ τοὺς πεπεδη μένους αὐτοῦ οὐκ ἐξουδένωσεν.\" Ἐπὶ συντελείᾳ γὰρ τοῦ παρόντος αἰῶνος ἐπέφανεν ἡμῖν Θεὸς Κύριος, καὶ τὴν νοητὴν ἀλλοίωσιν ἠλλοιώθημεν, οὐκ ἐξ ἀγα θῶν πεσόντες ἐπὶ τὰ χείρονα, καθὰ καὶ ἐν τῷ Ἀδὰμ, ἀλλ' ἐκ παντὸς κακοῦ μεθιστάμενοι πρὸς πᾶν ἀγα θόν. Γράφει δὲ καὶ Παῦλος ἐν τῇ πρὸς Ἑβραίους περὶ Χριστοῦ, ὅτι ἐν ταῖς ἡμέραις τῆς σαρκὸς αὐ τοῦ δεήσεις καὶ ἱκετηρίας, πρὸς τὸν δυνάμενον σώ ζειν αὐτὸν ἐκ θανάτου, μετὰ κραυγῆς ἰσχυρᾶς καὶ δακρύων προσήνεγκε. Καὶ κατὰ τὸ Εὐαγγέλιον· \"Μετὰ ἱδρώτων, ἀγγέλου ἐνισχύοντος, ἐν ἀγωνίᾳ γενόμενος, ἐκτενέστερον προσηύχετο.\" Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα ἕως ψυχῆς μου. Ἔοικε δὲ καὶ ἐκ προσώπου τοῦ Κυρίου λέγεσθαι τὰ συμβάντα, ὅτε γενόμενος ἄνθρωπος ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου.","english":"He who is benevolent, in that he both formed and reformed and deemed his people worthy of so many good things.\n\nPSALM 68.\n\nFor the end, concerning those who shall be changed, by David. The psalm contains a prayer of the Savior offered in the person of humanity, and it sets out both the reasons for which they brought upon him death on the cross, and further narrates clearly the passion itself, and the calamities that would befall the Jews after the passion; and in addition to these, the introduction of the gospel way of life, and the teaching of worship in spirit and truth, to which he also brings the psalm to its close. And that the Savior prayed every prayer he prayed in the person of human nature, this very thing he indicates at the end of the psalm, saying: \"For the Lord has heard the poor, and has not despised those bound.\" For at the consummation of the present age God the Lord has appeared to us, and we have been changed with the noetic change, not falling from good things to worse, as also in Adam, but being removed from every evil to every good. Paul also writes in the letter to the Hebrews concerning Christ, that in the days of his flesh he offered supplications and entreaties, to the one able to save him from death, with loud crying and tears. And according to the Gospel: \"With sweat, an angel strengthening him, being in agony, he prayed more earnestly.\" Save me, O God, for the waters have come in even to my soul. And it seems that what happened is also spoken in the person of the Lord, when, having become man, he humbled himself to death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"Ἐπειδὴ γὰρ περὶ ἡμῶν ὀδυνᾶται, εἰκότως καὶ εὔχεται ῥυσθῆναι ἐκ τῶν πειρασμῶν τῶν χειμάῤῥου δίκην περικλυσάν των αὐτοῦ τὴν ψυχήν. Καὶ ὁ τύπος δὲ Χριστοῦ, Ἰω νᾶς, \"Περιεχύθη μοι ὕδωρ, φησὶν, ἕως ψυχῆς μου.\" Καὶ ἐν Ἰώβ· \"Ἦλθες ἐπὶ πηγὴν θαλάσσης, ἐν δὲἴχνεσιν ἀβύσσου περιεπάτησας, δι' ὧν τὰ τοῦ ᾅδου χωρία δηλοῦται.\" Διὰ τῶν ὑδάτων τοὺς πειρασμοὺς ση μαίνει ἡ θεόπνευστος Γραφή. Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με. (, Κυρίλλου, Εὐσε βίου, Θεοδωρήτου.) Ποικίλλει τὸν λόγον ταῖς διαφό ροις εἰκόσιν, οὐχ εὑρίσκων ἀξίαν εἰκόνα τῶν κατ εχόντων τοὺς αἰχμαλώτους ἀνιαρῶν. Αἰνίττεται δὲ καὶ τὰ τοῦ ᾅδου χωρία, ἔνθα μόνος ὁ Σωτὴρ καταβὰς διεξῆλθε. Τὸ δὲ \"Ἦλθον,\" ὅμοιον τῷ, \"Ἐγὼ τίθημι τὴν ψυχήν μου ἀπ' ἐμαυτοῦ.\" Ἑκουσίως δὲ Χριστὸς ὑπέστη τὸν θάνατον, ὃν καταιγίδα καλεῖ. Πρέπουσα δὲ φωνὴ καὶ τῷ πᾶσαν ὁμοῦ τὴν ἀρετὴν ναυαγήσαντι· \"Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καται γὶς κατεπόντισέ με.\" Ὁ Θεὸς, σὺ ἔγνως τὴν ἀφροσύνην μου, καὶ αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ ἐκρύβησαν. ( Κυρίλλου, Γρηγορίου, Εὐσεβίου.) Ἢ ὅτι Εἰ καὶ ἦσάν τινες πλημμέλειαι, δι' ἃς τῷ σταυρῷ με προσήλων, τάχα που σὺ πρῶτος ἔγνως, ὁ Θεὸς, ὃν οὐδὲν οἷόν τε λανθάνειν· ἢ ἀφροσύνην μέν φησι τὴν νομισθεῖσαν παρὰ τοῖς ἀνθρώποις μωρίαν,","english":"For since he grieves on our behalf, he reasonably also prays to be delivered from the temptations that, like a torrent, flooded his soul. And the type of Christ, Jonah, says: \"Water was poured around me, even to my soul.\" And in Job: \"You came to a spring of the sea, and you walked in the footsteps of the abyss,\" by which the regions of Hades are indicated. Through the waters the divinely inspired Scripture signifies temptations. I came into the depths of the sea, and a storm drowned me. He varies his discourse with different images, not finding an image worthy of the distresses that hold the captives. He also hints at the regions of Hades, where the Savior alone descended and passed through. And \"I came\" is like \"I lay down my soul of myself.\" For Christ willingly submitted to death, which he calls a storm. And the voice is fitting also for one who has shipwrecked all virtue together: \"I came into the depths of the sea, and a storm drowned me.\" O God, you knew my foolishness, and my transgressions were not hidden from you. Or: Even if there were certain transgressions for which I was nailed to the cross, perhaps you, O God, knew them first, from whom nothing can be hidden; or he calls foolishness the folly that is thought so among men,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"τὴν τοῦ πάθους φημί. Γέγονε γὰρ ὁ τοῦ Κυρίου σταυ ρὸς Ἰουδαίοις μὲν σκάνδαλον, Ἕλλησι δὲ μωρία. Μωρίαν μὲν οὖν τοῦ Χριστοῦ τὸ πάθος, ἀσθένειαν δὲ τὸν σταυρὸν ὠνόμαζον. Σὺ οὖν, ὦ Πάτερ, φησὶν, ἔγνως τὴν διὰ τοῦ σταυροῦ οἰκονομίαν· σῇ γὰρ κρί σει γεγένηται. Τοῦτο δὲ λέγει ἐπειδὴ γέγονεν ὑπήκοος τῷ Πατρὶ μέχρι θανάτου, θανάτου δὲ σταυροῦ. Τὸ δὲ, \"Αἱ πλημμέλειαί μου ἀπὸ σοῦ οὐκ ἀπεκρύβη σαν,\" ὅμοιον τῷ, \"Τὸν μὴ γνόντα ἁμαρτίαν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησε.\" Ἀπηλλοτριωμένος ἐγενήθην τοῖς ἀδελφοῖς μου. Τῇ τοιαύτῃ χρήσαιτο φωνῇ, ὅστις ἐστὶν θεοσεβὴς ἀληθῶς καὶ πίστιν ἔχων ὀρθὴν καὶ ἀκαπήλευτον. Διωκομένης γὰρ τῆς εὐσεβείας ἀπὸ τῶν τῆς ἀληθείας ἐχθρῶν, ἀσθενείτω διάθεσις ἡ πρὸς γενεὰς καὶ γένη· καὶ τῆς τοῦ Θεοῦ δόξης καταπε φρονημένης, ἀργείτω τότε καὶ τῆς εἰς ἀδελφοὺς ἀγάπης ὁ νόμος· ἀγαπάσθω δὲ μόνος καὶ ὑπὲρ πάν τας ὁ τῶν ὅλων Θεός· αὐτῷ γὰρ τὴν οἰκείαν ὀφείλο μεν ζωήν. Καὶ συνεκάλυψα ἐν νηστείᾳ τὴν ψυχήν μου, καὶ ἐγενήθη εἰς ὀνειδισμούς μοι. Εἴποι δ' ἄν τις· Καὶ μὴν φάγου καὶ οἰνοπότου δόξαν ἠνέγκατο παρὰ τοῖς κακοήθεσιν· πῶς οὖν νῦν φησιν ὅτι ὠνειδίζετο ὡς νηστεύων; Πρὸς ὃ ῥητέον, ὅτι σπανίως καλούμενος ἀπῄει πρὸς τὰ συμπόσια αὐτός τε καὶ οἱ μαθηταί. Οἱ δὲ διαβάλλοντες, τούτοις ἐχρῶντο τοῖς λόγοις, τὸν λοιπὸν τῆς αὐτοῦ διαίτης ἀγνοοῦντες καιρόν. Πλὴν ἀρκείτω πρὸς ἀπόδειξιν ἡ συνεχὴς τεσσαρακονθήμερος νηστεία.","english":"I mean the suffering. For the cross of the Lord has become a stumbling block to Jews and foolishness to Greeks. So they called the suffering of Christ foolishness, and the cross weakness. Therefore, he says, You, O Father, have known the economy through the cross; for it has come about by your judgment. He says this because he became obedient to the Father unto death, even death on a cross. And the phrase, \"My transgressions were not hidden from you,\" is like, \"He who knew no sin, he made to be sin for us.\" I became estranged from my brothers. Let whoever is truly God-fearing and has a right and unadulterated faith use such a voice. For when piety is persecuted by the enemies of truth, let the disposition toward families and nations be weak; and when the glory of God is despised, then let even the law of love toward brothers be idle; and let God alone, the God of all, be loved, and above all; for we owe our own life to him. And I covered my soul with fasting, and it became a reproach to me. But someone might say: And yet he bore the reputation of a eater and a drinker among the malicious; how then does he now say that he was reproached as one who fasts? To this it must be said that, being called rarely, he went to banquets, both he and his disciples. But those who slandered used these words, being ignorant of the rest of the time of his manner of life. However, the continuous forty-day fast is sufficient for proof.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Ἐπληροῦτο δὲ ταῦτα καὶ κατὰ τὸν καιρὸν τοῦ πά θους, ὅτε, λοιπὸν αἰρομένου τοῦ νυμφίου, ἐνήστευον οἱ μαθηταὶ, ὥστε καὶ αὐτὸν εἰκὸς προορῶντα τὸ πά θος καὶ τὰ παρακολουθοῦντα τοῖς Ἰουδαίοις κακὰ, καταπονεῖν τὴν ψυχὴν ἐν νηστείᾳ· κωλυτικὴ γὰρ τῆς ἐξ ἀλόγων παθῶν ἐπάρσεως ἡ νηστεία. Γελῶσί τινες τῶν ἁγίων τοὺς πόνους, καὶ ὀνειδισμοῖς ποιοῦνται πρόφασιν τὰ ὄντως τεθαυμασμένα. Καὶ ἐθέμην τὸ ἔνδυμά μου σάκκον, καὶ ἐγενόμην αὐτοῖς εἰς παραβολήν. Καὶ ὁ Σωτὴρ δὲ ὑπὲρ ἡμῶν ἐξομολο γεῖται καὶ κακοῦται· ὁ γὰρ σάκκος τὴν σκληρὰν αἰνίττεται δίαιταν καὶ τὸ πένθος. Ἀλλὰ καὶ τοῦτο εἰς παραβολὴν γέγονε τῷ Κυρίῳ, τουτέστιν εἰς ὄνει δος. Σύνηθες γὰρ τοῖς φαύλοις ὀνειδίζειν τοῖς ἀγα θοῖς δι' ἃς ἔχουσι κακοπαθείας· εἰκὸς δὲ τὸν Χριστὸν μετὰ τὸ ἀναιρεθῆναι, παραβολὴν γενέσθαι τοῖς Ἰου δαίοις· οἷον, Τοιαῦτα πάθοι ὁ ἐχθρὸς ἡμῶν οἷα καὶ ὁ ἐσταυρωμένος. Κατὰ δέ τινας διὰ τοῦ σάκκου, τὸ σῶμα σημαίνεται σκληρὸν ὂν καὶ ἀντίτυπον· διὰ γοῦν τὴν τῆς σαρκὸς περιβολὴν ὠνειδίσθη ὁ Κύριος. Κατ' ἐμοῦ ἠδολέσχουν οἱ καθήμενοι ἐν πύλαις, κ.τ.λ. Καὶ Ἰουδαῖοι δὲ Χριστὸν ἔν τε συμπο σίοις ὠνείδιζον, παροίνιον αὐτὸν διήγημα ποιούμενοι καὶ κωμῳδίαν, ἔν τε ταῖς πρὸς ἀλλήλων ὁμιλίαις κατεγέλων αὐτοῦ. Τὰ γὰρ συνέδρια τῶν ἀκαιρουμέ νων εἰς αὐτὸν εὐκαίρουν, καὶ ἠδολέσχουν, εἴτουν ἐσχόλαζον, καὶ συνεχῶς διηγοῦντο. [Καὶ εἰς ἐμὲ ἔψαλλον οἱ πίνοντες.","english":"These things were fulfilled also at the time of the passion, when, the bridegroom being now taken away, the disciples fasted, so that it is likely that he himself, foreseeing the passion and the evils that would follow upon the Jews, wore down his soul with fasting; for fasting is a hindrance to being lifted up by irrational passions. Some of the saints laugh at labors, and they make a pretext for reproaches out of things that are truly marvelous. And I put my garment in sackcloth, and I became a parable to them. And the Savior also confesses on our behalf and is treated shamefully; for the sackcloth hints at a harsh manner of life and mourning. But this too became a parable for the Lord, that is, a reproach. For it is customary for the wicked to reproach the good because of the hardships they endure; and it is likely that Christ, after being put to death, became a parable to the Jews—as if to say, May our enemy suffer such things as the one who was crucified suffered. According to some, by the sackcloth the body is signified, being hard and resistant; at any rate, because of the clothing of the flesh the Lord was reproached. Against me those who sat in the gates prattled, etc. And the Jews also reproached Christ at banquets, making him a drinking-song and a comedy, and in their conversations with one another they laughed him to scorn. For the assemblies of those who behaved out of season toward him had leisure, and they prattled, that is, they had leisure and continually recounted. And those who drank sang against me.","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":385,"ref":"p385","source":"Ταῦτα λέγει, τὸ παγχάλεπον τῆς Ἰουδαίων Συν αγωγῆς ὑπεμφαίνων ναυάγιον, καὶ τὸ σὺν ἐκείνοις ἐναποπνίγεσθαι τῷ τῆς ἀγνωσίας βυθῷ παραιτού μενος.] Ἐγὼ δὲ τῇ προσευχῇ μου πρὸς σὲ, Κύριε. ( Κυρίλλου καὶ Θεοδωρήτου.) Ὁ Σύμ μαχος· \"Ἐμοὶ δὲ προσευχὴ σὺ, Κύριε.\" Τούτων, φησὶ, γινομένων, ἐγὼ πρὸς σὲ τείνω τὸ ὄμμα, καὶ τὴν παρὰ σοῦ προσμένω βοήθειαν. Φαίη δ' ἂν καὶ ὁ Σωτὴρ πρὸς τὸν Πατέρα· Εἰ καὶ ἐχλεύαζόν με, καὶ πονηρὰ ἀντὶ ἀγαθῶν ἀνταπεδίδοσάν μοι, ἀλλ' οὖν ὑπὲρ αὐ τῶν ἐγὼ οὐ παύσομαι πρὸς σὲ χρώμενος τῇ προσ ευχῇ. Καὶ τοῦτο δῆλον ἐξ ὧν παρέθηκεν αὐτὸν ὁ εὐαγγελιστὴς καὶ ἐν τῷ σταυρῷ ὑπὲρ τῶν σταυρούντων εὐχόμενον. Εἶτα τίθησιν ἑξῆς καὶ τὰ ῥήματα τῆς προσευχῆς. Καιρὸς εὐδοκίας, ὁ Θεός. (, ) Εὐδόκησε γὰρ ὁ Θεὸς καὶ Πατὴρ ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ· τὸ δὲ ἀνακεφαλαιώσασθαι ἔστι τὸ ἀναλαβεῖν καὶ ἀνακομίσαι τῶν πραγμάτων τὴν φύσιν εἰς τὸ ἐν ἀρχαῖς. Εὐδοκίαν δὲ καλεῖ τὴν βουλὴν τοῦ Θεοῦ, ὥστε ἡμᾶς σωθῆναι καλῶς αὐτῷ δόξασαν. \"Ὅτε οὖν ἦλθε τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικὸς, γενόμενον ὑπὸ νόμον,","english":"He says these things, hinting at the utterly wretched shipwreck of the Synagogue of the Jews, and declining to be drowned along with them in the deep of ignorance.] But as for me, my prayer is to you, O Lord. (Of Cyril and Theodoret.) Symmachus: \"But to me, prayer is you, O Lord.\" While these things, he says, are happening, I stretch my eye toward you, and I await the help that comes from you. And the Savior too would say to the Father: Even if they mocked me and repaid me evil for good, nevertheless on their behalf I will not cease to employ prayer to you. And this is clear from what the evangelist set beside it—that he prayed even on the cross for those who crucified him. Then he sets down in order also the words of the prayer. A time of favor, O God. For God and Father was well pleased to sum up all things in Christ; and to sum up is to take up and restore the nature of things to what it was in the beginning. And he calls the counsel of God a \"favor,\" by which it seemed good to him that we be saved. \"When therefore the fullness of time came, God sent forth his Son, born of a woman, born under the law,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ.\" Εἰς τοῦτο ἐλθὼν, φησί· \"Καιρὸς εὐδοκίας\" ὅμοιον τῷ, \"Ἐλή λυθεν ἡ ὥρα.\" Ἐν τῷ πλήθει τοῦ ἐλέους σου ἐπάκουσόν μου, ἐν ἀληθείᾳ τῆς σωτηρίας σου. Τοῦτο δὲ ποιήσεις, ὑπὲρ αὐτῶν ἀπο θανόντα με σώσας διὰ τῆς ἀναστάσεως. Ὑπὲρ αὐτῶν γὰρ ἀναδέχομαι ζωὴν καὶ σωτηρίαν· σὺν ἐμοὶ γὰρ ζωοποιηθήσονται οἱ δι' ἁμαρτίαν νεκροί. Μόνη μέν τοι ἀληθὴς ἡ παρὰ Θεοῦ σωτηρία, τυπικῆς οὔσης τῆς ὑπὸ ἰατρῶν καὶ στρατηγῶν σωτηρίας. Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βα θέων τῶν ὑδάτων. Αἰτεῖ καὶ ὁ Σωτὴρ ἀπὸ τῶν Ἰουδαίων ῥυσθῆναι, οἳ ἐμίσουν αὐτὸν ὡς εἰς πρόσωπον αὐτῶν ἐλέγχοντα τὴν ἐν βάθει κρυπτομένην πονηρίαν. Ἢ βάθος ὑδάτων τὸν θάνατον λέγει καὶ τοὺς πειρασμοὺς οὓς ἐν Χριστῷ νικῶμεν. Ἐν ᾧ γὰρ πέπονθεν αὐτὸς πειρασθεὶς, δύναται τοῖς πειραζομένοις βοηθῆσαι. Μή με καταποντισάτω καταιγὶς ὕδατος, κ.τ.λ. (,,, Κυρίλλου καὶ Εὐσεβίου.) Ὕδατος δὲ καταιγίδα καὶ βυθὸν καὶ φρέαρ ὀνομάζειν ἔοικεν ἢ τοὺς ἐν τῷ πειράζεσθαι κινδύνους, ἢ καὶ αὐτὸν ἔσθ' ὅτε τὸν ᾅδην. Φησὶ γάρ· \"Ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου·\" ὡς οἱ εἰς φρέαρ ἐμπεσόντες, οὗ τὸ στόμα ἐνεφράγη. Δηλώσας δὲ καὶ ὁ Κύριος διὰ τοῦ, \"Ἐνεπάγην εἰς ἰλὺν βυθοῦ,\" τὴν τοῦ σώματος ἐν τῷ θανάτῳ λύσιν, καὶ παραστήσας τὴν εἰς ᾅδου κάθοδον, νῦν περὶ τῆς ἀνόδου φησί· \"Ῥυσθείην, λέγων, ἐκ τῶν βαθέων τῶν ὑδάτων,\" καὶ τὰ ἑξῆς. Τὰς μὲν γὰρ ἄλλας ψυ χὰς κατέπιεν ὁ θάνατος ἰσχύσας, καὶ τὸ φρέαρ συν έσχεν ἀποκλεῖσαν τῷ ἑαυτοῦ στόματι.","english":"so that he might redeem those under the law. Having come to this, he says: \"A time of favor,\" equivalent to \"The hour has come.\" In the abundance of your mercy hear me, in the truth of your salvation. And you will do this by saving me, who died on their behalf, through the resurrection. For on their behalf I take upon myself life and salvation; for together with me those who are dead through sin shall be made alive. Yet the salvation that comes from God alone is true, since the salvation that comes from physicians and generals is figurative. Let me be delivered from those who hate me, and from the deep waters. The Savior too asks to be delivered from the Jews, who hated him because he reproved them to their face for the wickedness hidden in their depths. Or he calls death and the temptations that we conquer in Christ \"the depth of waters.\" For in that he himself suffered when tempted, he is able to help those who are tempted. Let not the storm of water drown me, etc. (Of Cyril and Eusebius.) And it seems that \"storm of water,\" \"abyss,\" and \"pit\" name either the dangers that arise in temptation, or sometimes Hades itself. For he says: \"You brought my soul up from Hades,\" like those who fall into a pit whose mouth has been shut. And the Lord, having indicated through \"I am sunk in the mire of the abyss\" the dissolution of the body in death, and having set forth the descent into Hades, now speaks concerning the ascent: \"Let me be delivered,\" he says, \"from the deep waters,\" and what follows. For death, having prevailed, swallowed down the other souls, and the pit held them fast, having closed its mouth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Φρέαρ δὲ στόμα ἔχον ὁ θάνατος, ἐξ αἰῶνος ἅπαντας καταπεπωκὼς τοὺς εἰς αὐτὸν καταπεπτωκότας, καὶ μετὰ τὸ κατα πιεῖν, ἐπικλείσας τὸ ἑαυτοῦ στόμα πρὸς τὸ μή τινα πρὸς ζωὴν παλινδρομῆσαι. Ἐπ' ἐμοὶ δὲ, φησὶ, μὴ γένοιτο τοῦτο. Λέγει δὲ καταιγίδα, ὑπεμφαίνων τὸ παγχάλεπον τῆς Ἰουδαίων Συναγωγῆς ναυάγιον, καὶ τὸ σὺν ἐκείνοις ἀποπνίγεσθαι τῷ τῆς ἀγνωσίας βυθῷ παραιτούμενος. Πῶς δὲ, εἰπὼν ἄνω· \"Καταιγὶς κατεπόντισέ με,\" νῦν λέγει· \"Μή με καταποντισάτω;\" Ὅτι ἐπεὶ ἔστι βυθισθέντα πάλιν ἀνανήξασθαι, εὔχε ται ὧν ἐπειράθη μὴ πάλιν πεῖραν λαβεῖν. Κύματα οἶδα καὶ ἄλλα καὶ κλύδωνα φοβερὸν ἐπανιστάμενον τῇ ψυχῇ τὸν ἐκ τῶν παθῶν τῆς σαρκὸς, οἷς χρὴ δυσπρόσιτον ὄντα, μηδαμῶς τῆς ἀπ' αὐτῶν πικρίας ἀναπίμπλασθαι· ἀλλ' ἀεὶ προσευχόμενον λέγειν· \"Ῥυσθείην ἐκ τῶν βαθέων τῶν ὑδάτων,\" καὶ τὰ ἑξῆς. Εἰσάκουσόν με, Κύριε, ὅτι χρηστὸν τὸ ἔλεός σου. ( Κυρίλλου καὶ Εὐσεβίου). Διὰ τί δὲ καὶ ὁ Μονογενὴς χρῄζει τοῦ εἰσακουσθῆναι, ἴσος ὢν τῷ Πατρὶ καὶ ὁμότιμος, αὐτὸς τὴν αἰτίαν λέγει· \"Ὅτι χρηστὸν τὸ ἔλεός σου,\" τουτέστι, Διὰ τοῦτο εἰσακουσθῆναι χρῄζω, ἐπειδὴ ἄνθρωπος διὰ τὴν σὴν φιλανθρωπίαν γέγονα, καὶ ὑπὲρ ἀνθρώπων εἰκότως ταῦτα ἀναδέχομαι. Μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ τοῦ παι δός σου. (, Κυρίλλου καὶ Εὐσεβίου.) Ἐπεὶ δὲ καὶ ὁ Πατὴρ διὰ τὴν ἐν Ἀδὰμ παράβασιν ἀποστρα φεὶς ἦν τὴν τοῦ ἀνθρώπου φύσιν, τούτου χάριν πάλιν πρὸς αὐτὴν ἐπιστρέψαι τὸν Πατέρα τὸ πρόσωπον ὁ Χριστὸς παρακαλεῖ, καὶ μὴ ἐπιμεῖναι ὀργιζόμενον, ἐκ μεταφορᾶς τῶν ἐν ταῖς ὀργαῖς ἀποστρεφόντων τὸ πρόσωπον. Ἀποστροφὴ δὲ Θεοῦ ἡ ἐγκατάλειψις.","english":"Death is a well with a mouth, having swallowed up from of old all who have fallen into it, and after swallowing them, having closed its own mouth so that no one may return to life. But, he says, may this not happen to me. He speaks of a storm, hinting at the utterly wretched shipwreck of the Synagogue of the Jews, and he begs not to be drowned together with them in the deep of ignorance. How is it, then, that having said above, \"A storm has sunk me,\" he now says, \"Let it not sink me\"? Because, since it is possible for one who has been submerged to swim up again, he prays not to undergo again what he has experienced. I know other waves and a fearful surge rising against the soul from the passions of the flesh, which one must keep inaccessible and in no way be filled with their bitterness, but always praying and saying, \"Deliver me out of the deep waters,\" and what follows. Hear me, O Lord, for your mercy is good. (Of Cyril and Eusebius.) But why does the Only-begotten also need to be heard, being equal to the Father and of equal honor? He himself states the reason: \"For your mercy is good,\" that is, For this reason I need to be heard, because I have become man through your love for humanity, and on behalf of men I reasonably undertake these things. Do not turn your face away from your servant. (Of Cyril and Eusebius.) And since the Father had also turned away from the nature of man because of the transgression in Adam, for this reason Christ again entreats the Father to turn his face toward it, and not to remain angry, by a metaphor drawn from those who turn away their face in anger. The turning away of God is abandonment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Ὅτι θλίβομαι, ταχὺ ἐπάκουσόν μου. (,, Κυρίλλου καὶ Εὐσεβίου.) Διὰ τὴν τῆς ὀδύνης ὑπερβολὴν, ταχεῖαν μοι παράσχου παραψυχήν. Τί τὸ θλίβον; εἰπέ· ἐξήγησαι τὸ λυποῦν, ὦ Δαβίδ. Ἄκουε τοίνυν λέγοντος ἐναργῶς· \"Ὅτι αἱ ἀνομίαι μου ὑπερῆραν τὴν κεφαλήν μου, ὡσεὶ φορτίον ἐβαρύνθησαν ἐπ' ἐμέ.\" Οὐκοῦν πρόσ ελθε τῷ λέγοντι· \"Δεῦτε πρός με, πάντες οἱ κοπιῶν τες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.\" Φαίη δ' ἂν καὶ ὁ Χριστὸς πρὸς τὸν Πατέρα· Ὑπὲρ τοῦ κοινοῦ κτήματος θλίβομαι τοῦ ἀνθρώπου, ὥστε ἐλευθερῶσαι τὸν ἀφ' ἡμῶν αἰχμάλωτον. Ταχὺ δὲ εἰσάκουσον, ἐπειδὴ χρῄζει ταχύτητος τὸ κατ' αὐτὸν μυστήριον. Πρόσχες τῇ ψυχῇ μου, καὶ λύτρωσαι αὐτήν. (, ) Εἴποι δ' ἂν καὶ ὁ Σωτὴρ πρὸς τὸν Πατέρα· Λύτρωσαι τὴν ψυχήν μου ἀπὸ τοῦ κατασχόντος,\n\nδηλονότι θανάτου. Καὶ ποῖος ἄρα ἐστὶν ὁ τῆς λυτρώσεως τρόπος; Ἡ ἐν Χριστῷ δικαίωσις, ἡ διὰ πίστεως σωτηρία, τῶν πλημμελη μάτων ἡ ἄφεσις ἡ διὰ τοῦ ἁγίου βαπτίσματος. Οὕτως ἐλυτρώσατό ποτε τοὺς ἐξ Ἰσραὴλ, ὡς ἐν σκιαῖς καὶ τύποις προκαταγράφων ἡμῖν τοῦ Χριστοῦ τὸ μυστή ριον, καὶ τὸ τοῖς ἀγγέλοις ἄγνωστον. Ἕνεκα τῶν ἐχθρῶν μου ῥῦσαί με. Καὶ ὁ Σωτὴρ δὲ ἐξ ἧς πεπόνθαμεν ἀδικίας παρὰ τῶν νοητῶν ἐχθρῶν, ἀπὸ ταύτης ἐπὶ τὸν ἔλεον τὸν ἡμέτερον διεγείρει τὸν Πατέρα. Εἰ δέ τις ἐπαπορήσοι πῶς τοσαῦτα δεηθεὶς ὁ Χριστὸς, οὐκ ἐξέφυγε τοὺς πειρασμοὺς, ἀκουσάτω ὅτι ηὔχετο μὲν ὡς ἄνθρωπος μὴ εἰσελθεῖν εἰς πειρασμὸν, ἐπεὶ δὲ συνέφερε παθεῖν αὐτὸν διὰ τὴν ἡμετέραν σωτηρίαν, κατεδέξατο τὰ πάθη, προελόμενος τὸ θεῖον θέλημα παρὰ τὸ ἀνθρώπινον. Σὺ γὰρ γινώσκεις τὸν ὀνειδισμόν μου.","english":"Because I am afflicted, quickly hear me. (Of Cyril and Eusebius.) Because of the excess of my pain, grant me swift consolation. What is it that afflicts you? Tell me; explain what grieves you, O David. Listen, then, to him speaking plainly: \"Because my lawless deeds have risen above my head, like a burden they have weighed heavily upon me.\" Therefore draw near to him who says: \"Come to me, all you who labor and are burdened, and I will give you rest.\" And Christ would also say to the Father: For the sake of the common possession, man, I am afflicted, so as to set free the captive taken from us. And hear quickly, since the mystery concerning him needs swiftness. Attend to my soul, and redeem it. And the Savior would also say to the Father: Redeem my soul from that which has seized it— clearly, death. And what, then, is the manner of redemption? Justification in Christ, salvation through faith, the remission of sins through holy baptism. Thus he once redeemed those of Israel, prefiguring for us in shadows and types the mystery of Christ, and that which is unknown to the angels. For the sake of my enemies, rescue me. And the Savior, because of the injustice we have suffered from the spiritual enemies, from this stirs up the Father to our mercy. But if anyone should raise the question why Christ, having prayed for so many things, did not escape temptations, let him hear that as a man he prayed not to enter into temptation, but since it was expedient for him to suffer for our salvation, he accepted the sufferings, choosing the divine will over the human. For you know my reproach.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"Καὶ ὁ Σωτὴρ δὲ πρὸς τὸν Πατέρα, Οἶδας, φησὶ, τὸν ὀνειδισμὸν ὃν ὑπὲρ τοῦ σοῦ ὠνειδίσθην ὀνό ματος, τὴν αἰσχύνην ἣν ὑπὲρ ἀληθείας ἀνέτλην τῆς σῆς, τὴν ἐντροπὴν ἣν ὑπὲρ τῆς δόξης ὑπέσχον τῆς σῆς. Οἱ γὰρ θλίβοντές με, οἱ κολαφίζοντες, οἱ σταυ ροῦντες, ἐνώπιον πάντα δρῶσι τῶν σῶν ὀφθαλμῶν. Ὀνειδισμὸν προσεδόκησεν ἡ ψυχή μου καὶ ταλαιπωρίαν. Ἐντεῦθεν καὶ ὁ Χριστὸς τὸ πάθος διηγεῖται, ὃ καὶ σαφῶς ἡμῖν οἱ εὐαγγελισταὶ διηγήσαντο. Οὐχ ὑπῆρχε δὲ ὁ συλλυπούμενος καὶ ὁ παρακαλῶν, διὰ τὸ καὶ τοὺς μαθητὰς ἄλλον ἀλλαχοῦ φυγεῖν. Ἔδωκαν εἰς τὸ βρῶμά μου χολὴν, καὶ εἰς τὴν δίψαν μου ἐπότισάν με ὄξος. (,, Κυρίλλου καὶ Θεοδωρήτου.) Καὶ αὐτήν μοι, φησὶ, τὴν τροφὴν, πικρὰν καὶ ἀνιαρὰν κατεσκεύασαν· ἀνήδονος γὰρ τοῖς μετ' ὀδύνης ἐσθίουσι καὶ ἡ ἡδίστη τροφή. Ἐπισημαίνονται δὲ καὶ οἱ μακάριοι εὐαγγελισταὶ, ὅτι δεδιψηκότι τῷ Χριστῷ, κατὰ τὸν τοῦ σταυροῦ καιρὸν, καὶ πιεῖν αἰτήσαντι προσεκόμισαν \"ὄξος χολῇ συμμιγέν· καὶ γευσάμενος, φησὶν, οὐκ ἤθελεν πιεῖν·\" ἵνα ἡ Γραφὴ πληρωθῇ ἡ ψαλμικὴ αὕτη. Γενηθήτω ἡ τράπεζα αὐτῶν ἐνώπιον αὐτῶν εἰς παγίδα. ( Κυρίλλου καὶ Θεοδωρήτου.) Οὕτω καὶ ὁ Σύμμαχος ἡρμήνευεν· \"Γένοιτο ἡ τράπεζα αὐτῶν ἔμπροσθεν αὐτῶν εἰς παγίδα καὶ εἰς τιμωρίαν·\" ὥστε συλληφθῆναι ἐντεῦθεν καὶ τὰ συμβησόμενα τοῖς Ἰουδαίοις μετὰ τὸ πάθος κατασημαίνειν. Ὅμοιον δὲ ὡς εἰ λέγοι· Τὰ παραπλήσια ὑπομείνειαν, ὧν πεῖ ράν με λαβεῖν παρεσκεύασαν. Οὐαὶ γὰρ τῷ ἀνόμῳ, ὅτι πονηρὰ κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ. Σκοτισθήτωσαν οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέ πειν.","english":"And the Savior also says to the Father: You know the reproach which I was reproached for your name's sake, the shame which I endured for your truth, the disgrace which I underwent for your glory. For those who afflict me, who strike me, who crucify me, do all things before your eyes. My soul expected reproach and misery. Hence Christ also recounts his passion, which the evangelists also clearly recounted to us. And there was no one to grieve with him and console him, because even the disciples fled, one to one place and another to another. They gave gall for my food, and for my thirst they gave me vinegar to drink. (Of Cyril and Theodoret.) And even my very food, he says, they made bitter and grievous; for even the sweetest food is joyless to those who eat it with pain. And the blessed evangelists also note that when Christ thirsted at the time of the cross and asked to drink, they brought him vinegar mixed with gall; and having tasted it, he says, he did not wish to drink, so that this psalmist Scripture might be fulfilled. Let their table become a snare before them. (Of Cyril and Theodoret.) Thus Symmachus also interpreted it: \"Let their table become before them a snare and a punishment,\" so that from this the things that would befall the Jews after the passion might be signified. And it is as if he were saying: May they suffer the like of those things which they prepared for me to experience. For woe to the lawless man, because evil things will befall him according to his works. Let their eyes be darkened so that they may not see.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"(, Κυρίλλου καὶ Θεοδωρήτου.) Ἐπάγαγε αὐτοῖς τὸ ζοφῶδες νέφος τῶν πειρασμῶν, ἵνα, μηδαμόθεν πρὸς τὴν τῶν θείων μυστηρίων ἀνανεύοντες ἔλλαμψιν, Ἰουδαῖοι κακοὶ κακῶς ἀπόλωνται, διὰ τὰς σφῶν ἀπονοίας καὶ τὸ λίαν ἀκρατὲς εἰς ἀπείθειαν. Πῶς δὲ καὶ Ἰουδαῖοι οὐκ ἐσκοτίσθησαν, μὴ δεξάμενοι τὸν τῆς δικαιοσύνης ἥλιον; Οἳ ἐπειδὴ σταυρῷ παρέδωκαν τὸν τῶν ὅλων Κύριον, ἔδυ μὲν αὐτοῖς ὁ ἥλιος, συνεσκότασε δὲ ἐν ἡμέρᾳ τὸ φῶς, σημεῖον ἐναργὲς τοῦ κατεσκοτίσθαι καὶ νοητῶς τὰς τῶν σταυρωσάντων ψυχάς. Πώρωσις γὰρ ἀπὸ μέρους γέγονε τῷ Ἰσραὴλ, καὶ κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται, καὶ ὀφθαλμοὺς ἔχον τες οὐ βλέπουσι, διὰ τὸ παραιτήσασθαι τὸ φῶς τὸ ἀληθινὸν, καὶ ἑκουσίως μῦσαι τοὺς ὀφθαλμοὺς τῆς καρ δίας. Καὶ τὸν νῶτον αὐτῶν διαπαντὸς σύγκαμψον. ( Κυρίλλου καὶ Θεοδωρήτου.) Καὶ τὰς ὀσφύας αὐτῶν διαπαντὸς ἐξάρθρωσον· δουλείαν τῶν Βαβυλωνίων καταψήφισαι, Δέσποτα, ἵνα οἷς ποιοῦσι περιπέσωσιν εἰς ἐπίπονον ἐργασίαν συγκεκυφότες ἀεί. Ὁ θυμὸς τῆς ὀργῆς σου καταλάβοι αὐτούς. Θυμὸν τοίνυν ὀργῆς τὴν ὀξεῖαν καὶ ἐπί πονον ἐκάλεσε τιμωρίαν. Καὶ ἐπὶ τοὺς σταυρωτὰς δὲ ὁ θυμὸς τῆς θείας ὀργῆς, οὐ μερικῶς ὡς πολλάκις, ἀλλὰ τελέως ἐξεκενώθη, καὶ κατέλαβεν αὐτοὺς πᾶν εἶδος τιμωρίας. Ὅτι ὃν σὺ ἐπάταξας, αὐτοὶ κατεδίωξαν. ( Κυρίλλου καὶ Θεοδωρήτου.) Σὺ μὲν, φησὶ, δίκας με τῆς παροινίας εἰσπραττόμενος, οἶόν τισι δημίοις παρέδωκας τοῖς Βαβυλωνίοις· οὗτοι δὲ πλείοσί με ἢ προσέταξαν κακοῖς περιέβαλον, καὶ ἐπηύξησάν μοι τὴν διὰ τὴν","english":"Bring upon them the murky cloud of temptations, so that, turning away from every direction from the illumination of the divine mysteries, the wicked Jews may perish miserably, because of their own madness and their excessive intemperance unto disobedience. And how were the Jews not darkened, having not received the sun of righteousness? Since they handed over to the cross the Lord of all, the sun set for them, and the light grew dark in the day, a clear sign that the souls of those who crucified him were darkened also in the intelligible sense. For a hardening has come upon Israel in part, and a veil lies upon their heart, and having eyes they do not see, because they rejected the true light and willingly closed the eyes of their heart. And bend down their back continually. And disjoint their loins continually; condemn them to slavery to the Babylonians, O Master, so that they may fall into the very things they do, bowed down always to toilsome labor. The fury of your anger overtake them. He called the sharp and painful punishment the fury of anger. And upon those who crucified him the fury of the divine anger was poured out, not partially as often, but completely, and every kind of punishment overtook them. Because whom you struck, they persecuted. You, he says, exacting from me the penalty for my drunken insolence, handed me over as to certain public executioners, to the Babylonians; but these men surrounded me with more evils than they were commanded, and increased for me the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"ἁμαρτίαν ὀδύνην. Ταύτην αὐτῶν καὶ ὁ τῶν ὅλων Θεὸς κατηγορεῖ τὴν ὠμότητα, καί φησιν· \"Ἐγὼ αὐτοὺς παρέδωκα εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος· τοῦ πρεσβυτέ ρου ἐβάρυνας τὸν ζυγὸν, καὶ νεώτερον οὐκ ἠλέησας.\" Εἰ δὲ περὶ τῶν σταυρωτῶν ὁ λόγος, αἰτίας ἐστὶ τοῦτο παράθεσις δι' ἢν τὰ τοιαῦτα πείσονται. Ὅμοιον δὲ τῷ παρὰ τῷ Ζαχαρίᾳ· \"Πα τάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρό βατα.\" Συγχωρήσας γὰρ παθεῖν τὸν Υἱὸν, αὐτὸς παραδοῦναι λέγεται. Πέπονθε δὲ καὶ ὁ Υἱὸς οὐκ ἐξ ἀνάγκης, ἀλλ' ἑκών· ἦν γὰρ αὐτῷ τὸ πάθος τῷ κόσμῳ σωτήριον. Τοῦτον οὖν, φησὶ, τὸν κατὰ τὴν σὴν εὐδο κίαν ἐν παταγμοῖς διὰ τὸ πάθος γενόμενον αὐτοὶ οὐ παραδεξάμενοι, ἔξω που τῆς ἑαυτῶν σωτηρίας ἀπήλασαν. Οὐχ ὅτι οὖν ὁ Πατὴρ, ἀλλ' ὅτι κρεῖττον οἰκονομούμενος εἰς θάνατον, καθὼς προώριστο, παρ έδωκε τὸν Υἱὸν, ἀνεύθυνοι ἂν εἶεν διὰ τοῦτο οἱ ταύτῃ ὑπηρετησάμενοι τῇ βουλῇ. Οὐ γὰρ ἀρέσαι Θεῷ σπεύ δοντες τοῦτο ποιεῖν ἐδοκίμασαν, ἀλλὰ ψυχῆς αὐτοκινήτῳ παρανομοῦντες βουλῇ καὶ φθόνῳ στρατηγούμενοι φονικῷ, τοῦτο κατεπράξαντο. Εἶτα ἐπάγει, ὅτι \"Ἐπὶ τὸ ἄλγος τῶν τραυμάτων μου προσέθηκαν.\" Ἐπειδὴ αὐτὸς μὲν ἐταπείνωσεν ἑαυτὸν, οἱ δὲ θανάτῳ περιέβαλον· ἢ ὅτι οὐ μόνον ἀπέκτειναν, ἀλλὰ καὶ τὴν ἀνάστασιν αὐτοῦ διέβαλον καὶ ἐσυκοφάντησαν· διὰ τοῦτο πάλιν αὐτοῖς ἐπαρᾶται τὰ ἑξῆς. Πρόσθες ἀνομίαν ἐπὶ τὴν ἀνομίαν αὐτῶν. (, Κυρίλλου καὶ Εὐσεβίου.) Τοῦτό φησιν διὰ τὴν πρόσθεσιν τῆς Ἱερουσαλήμ. Ἀνομίαν ἐκάλεσε τὴν διὰ τὴν ἁμαρτίαν ἐπαγομένην τιμωρίαν.","english":"pain of sin. The God of all accuses them of this cruelty, and says: \"I delivered them into your hands, but you did not give them mercy; you made the yoke of the elder heavy, and you did not pity the younger.\" But if the word concerns those who crucified him, this is a presentation of the cause for which they will suffer such things. It is similar to what is in Zechariah: \"I will strike the shepherd, and the sheep will be scattered.\" For having permitted the Son to suffer, he himself is said to deliver him up. And the Son suffered not from necessity, but willingly; for his passion was salvific for the world. This one, then, he says, who came to be in tumults according to your good pleasure because of the passion—they themselves did not receive him, and drove him out somewhere beyond their own salvation. Therefore, not because the Father, but because he who was better ordered unto death, just as it was foreordained, delivered up the Son, are those who served this counsel in this way free from blame. For they did not resolve to do this out of zeal to please God, but transgressing by the self-moving will of their soul and led by murderous envy, they accomplished this. Then he adds: \"Upon the pain of my wounds they added.\" Since he humbled himself, but they encompassed him with death; or because they not only killed him, but also slandered and falsely accused his resurrection; for this reason he again curses them in what follows. Add iniquity upon their iniquity. (Of Cyril and Eusebius.) He says this because of the addition of Jerusalem. He called iniquity the punishment brought on because of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Εἰ δὲ περὶ τῶν σταυρωτῶν ὁ λόγος, ὅτι τῇ κατὰ τὸν Κύριον ἀνομίᾳ καὶ ἑτέραν ἀνομίαν προσ θήσουσι, τὸν μὲν τοῦ Ζεβεδαίου Ἰάκωβον μαχαίρᾳ ἀπεκτονότες, ξύλῳ δὲ τὸν ἀδελφόθεον, καὶ λίθοις Στέφανον. Ἢ μία μὲν ἀνομία, ὅτι τὴν ἀλήθειαν ἐλθοῦσαν οὐκ ἐδέξαντο, τῇ σκιᾷ τοῦ νόμου παρανόμως προσκαθήμενοι· ἑτέρα δὲ ἀνομία, ὅτι ἐξωσθέντες τῆς Ἰουδαίας καὶ τοῦτό που τῆς τυπικῆς λατρείας, τε λοῦσιν αὐτὴν ὅπου οὐκ ἔξεστι. Διὸ οὐκ εἰσέρχονται ἐν δικαιοσύνῃ τῆς διὰ πίστεως Ἰησοῦ Χριστοῦ, πόῤῥω δὲ γενήσονται καὶ τῆς τοῖς δικαίοις ἀποδοθησομένης τρυφῆς. Ἐξαλειφθήτωσαν ἐκ βίβλου ζώντων, καὶ μετὰ δικαίων μὴ γραφήτωσαν. Καὶ οἱ σταυρωταὶ δὲ, εἰ καὶ πρῶτοι ἐνεγράφησαν διὰ τοὺς παρὰ Θεῷ ζῶντας πατέρας αὐτῶν, ὡς καὶ αὐτοῖς δεδόσθαι τὰς ἐπαγγελίας, ἀλλ' οὖν, ἐπειδὴ τοιαῦτα ἐτόλμησαν, εἰκότως ἐξαλειφθήσονται, οὐδὲ παρὰ Θεῷ ἐγγραφήσονται μετὰ τῶν ἐκλεγομένων δικαίων καὶ τῆς παρ' αὐτῷ ζωῆς ἀξίων, ὡς τὸν ἀρχηγὸν τῆς ζωῆς καὶ τῆς σωτηρίας παραιτησάμενοι. Τὰ γὰρ προστακτικῶς εἰρημένα, προαγορευτικῶς χρὴ ἐξακούεσθαι. Βίβλος δὲ ζωῆς, ἡ μνήμη καὶ ἡ γνῶσις τοῦ Θεοῦ· ἐκεῖ γράφεται τὰ ἔργα. Μακάριος οὖν ὁ τῆς ἐν τῇ ἄνω Ἱερουσαλὴμ γραφῆς ἀξιούμενος. Πτωχὸς καὶ ἀλγῶν εἰμι ἐγὼ, ἡ σωτηρία σου, ὁ Θεὶς, ἀντελάβετό μου. (,, 105, ) Τὸ δὲ \"Πτωχὸς καὶ ἀλγῶν εἰμι ἐγὼ,\" τοῦτο σημαίνει ἐκ προσώπου τῶν δορυαλώτων λεγόμενον· Ἐν πτωχείᾳ με ἰδὼν καὶ ἐν πολλαῖς ὀδύναις ἐξεταζόμενον, τῆς σῆς σωτηρίας ἠξίωσας. Φησὶ καὶ ὁ Κύριος ὅτι Πτωχός εἰμι, καθ' ὃ ἐκένωσεν ἑαυτὸν καὶ γέγονεν ἄνθρωπος·","english":"But if the word is about those who crucified him, that by their lawlessness against the Lord they will add yet another lawlessness, having killed James the son of Zebedee with the sword, and the brother of God with wood, and Stephen with stones. Or one lawlessness is that they did not receive the truth when it came, unlawfully sitting by the shadow of the law; and another lawlessness is that, driven out of Judea and of this, too, the typical worship, they perform it where it is not permitted. Therefore they do not enter into the righteousness that is through faith in Jesus Christ, but they will be far also from the delight that will be given to the righteous. Let them be blotted out of the book of the living, and let them not be written with the righteous. And the crucifiers also, even if they were first enrolled because of their fathers who live before God, so that the promises were given to them as well, nevertheless, since they dared such things, they will reasonably be blotted out, nor will they be enrolled before God with the chosen righteous and those worthy of the life that is with him, as having rejected the author of life and salvation. For the things said in the imperative must be understood as foretelling. And the book of life is the memory and knowledge of God; there the works are written. Blessed, then, is the one deemed worthy of the enrollment in the Jerusalem above. But I am poor and in pain, your salvation, O God, has helped me. (,, 105, ) And the phrase \"I am poor and in pain,\" this signifies what is said in the person of the captives: Seeing me in poverty and examined in many pains, you deemed me worthy of your salvation. And the Lord also says, \"I am poor,\" in that he emptied himself and became man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"ἀλγῶν δὲ καθ' ὃ σταυρὸν ὑπέμεινεν καὶ τὰς ἐκ τῶν Ἰουδαίων πληγὰς, εἰπὼν πρὸς τὸν Πα τέρα· \"Ἡ σωτηρία σου, ὁ Θεὸς, ἀντελάβετό μου.\" Λέγει μὲν ἀνθρωπίνως καὶ τοῦτο, τετήρηκε δὲ παν ταχοῦ τῆς οἰκονομίας τὸν τρόπον· ἔδει γὰρ γενόμε νον ἄνθρωπον καὶ ἐγηγέρθαι λέγεσθαι παρὰ τοῦ Πατρὸς αὐτόν. Ἐντεῦθεν δὲ καὶ ἡ εὐαγγελικὴ πολιτεία κηρύττεται, ἧς ἦρξεν ὁ κατὰ Θεὸν χορὸς, πτωχὸς τῷ πνεύματι, ὃς εἰσέρχεται εὐχαριστῶν ἐπὶ τῇ γενομένῃ αὐτῷ σωτηρίᾳ παρὰ τοῦ Μονογενοῦς. Ἐπαγγέλλεται δὲ μηκέτι τὰς δι' αἱμάτων προσφέρειν θυσίας, τὰς δι' αἰνέσεων δὲ μᾶλλον καὶ πνευματικάς. Διὸ ἐπάγει· Αἰνέσω τὸ ὄνομα τοῦ Θεοῦ μου μετ' ᾠδῆς. Θρηνῆσαι δὲ ἄξιον τὴν Ἰουδαίων παρα νομίαν, συνιδεῖν οὐ βουλομένων τῆς νομικῆς λα τρείας τὸ νηπιῶδες, καίτοι τῶν ἐν Βαβυλῶνι δορυ\n\nαλώτων ὑμνεῖν τὸν Θεὸν μετὰ τὴν ἐπάνοδον ὑπισχνουμένων. Ἀρέσει τῷ Θεῷ ὑπὲρ μόσχον νέον. (,, ) Τουτέστι τριετῆ καὶ τέλειον· τοιαῦτα γὰρ ἦσαν τὰ κατὰ τὸν νόμον θύματα. –Ἰστέον δὲ ὅτι τότε μό σχος ἄῤῥην ἐθύετο, ἡνίκα ἡ Συναγωγὴ περιέπιπτεν ἁμαρτίᾳ· προσεφέρετο δὲ καὶ ὑπὲρ ἀρχιερέως. Ἐπεὶ οὖν ἀρχιερεῖς καὶ ἄρχοντες συνήχθησαν ἐπὶ τὸ αὐτὸ κατὰ τοῦ Χριστοῦ, καὶ κατ' αὐτοῦ τοὺς ὑπὸ χεῖρα διήγειραν, καὶ αἴτιοι τῆς αὐτῶν ἁμαρτίας ἐγένοντο, ἔδει δὲ τούτοις τῆς διὰ νόμου καθάρσεως, Οὐκ αἰσθη τὸν, ἔφη, μόσχον ἐγὼ προσφέρω, τὴν καθαρὰν δὲ θυσίαν καὶ ἀναίμακτον ἢν ἐν τῇ ἐμῇ Ἐκκλησίᾳ κατέστησα. Ἰδέτωσαν πτωχοὶ καὶ εὐφρανθήτωσαν. Φασὶ δὲ καὶ οἱ ἀπόστολοι περὶ τῶν δι' αὐτῶν πιστευσάντων εἰς Χριστὸν, ὅτι, ταῦτα γνόντες, οἱ τῷ πνεύματι πτωχοὶ ἀγαλλιαθήσονται.","english":"But grieving also over the cross he endured and the blows from the Jews, he said to the Father: \"Your salvation, O God, has taken hold of me.\" He says this too in a human way, but he has preserved everywhere the manner of the economy; for it was necessary that he who had become man should also be said to be raised by the Father. From this the gospel way of life is also proclaimed, which the choir according to God began, poor in spirit, who enters giving thanks for the salvation that came to him from the Only-Begotten. And he promises no longer to offer sacrifices through blood, but rather those through praises and spiritual ones. Therefore he adds: I will praise the name of my God with a song. But the lawlessness of the Jews is worthy of lamentation, since they do not wish to understand the childishness of the legal worship, although those taken captive in Babylon promised to hymn God after their return. He will be pleasing to God above a young calf. That is, three years old and perfect; for such were the sacrifices according to the law. But it should be known that then a male calf was sacrificed whenever the Synagogue fell into sin; and it was also offered on behalf of the high priest. Since, then, high priests and rulers gathered together against Christ, and stirred up those under their hand against him, and became the cause of their own sin, and they needed the purification through the law, he said: I do not offer the perceptible calf, but the pure and bloodless sacrifice which I established in my Church. Let the poor see and be glad. And the apostles also say concerning those who believed in Christ through them, that, having known these things, those poor in spirit will rejoice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Αἰνεσάτωσαν αὐτὸν οἱ οὐρανοὶ, καὶ ἡ γῆ, θά λασσα, κ.τ.λ. ( Κυρίλλου καὶ Θεοδωρήτου.) Ἅπασαν, φησὶ, τὴν κτίσιν εἰς κοινωνίαν τῆς ὑμνῳδίας καλῶ καὶ αὐτὰ τὰ στοιχεῖα· οὐκ ἀπόχρη γὰρ ἡ μία γλῶττα τὰς θείας διηγήσασθαι χάριτας. Δοξολογοῦσι δὲ καὶ Θεὸν ἀκαταλήκτως αἱ ἄνω δυνάμεις, συμπάσης ἐλευθερωθείσης τῆς γῆς. Γέγονε δὲ καὶ τοῦτο κατόρθωμα τῆς τοῦ Σωτῆρος ἡμῶν ἐπιδημίας, τοῦ συνάψαντος τοῖς ἄνω πνεύμασι τοὺς ἐπὶ τῆς γῆς, ἵνα μία καὶ ἡ αὐτὴ παρὰ πάντων τελεῖται λατρεία. Εἰ δὲ οἱ ἐν οὐρανοῖς ἐπὶ τῇ τῶν ἀνθρώπων χαίρουσι σωτηρίᾳ, καὶ αἰνοῦσιν ἐπὶ τούτῳ τὸν Θεὸν, πολλῷ μᾶλλον αὐτοὶ οἱ σωθέντες ἐπὶ τῆς γῆς αἰνέσουσι τὸν σώσαντα. Διὸ πρόσ κειται \"καὶ ἡ γῆ,\" ἵνα εἴπῃ· Πάντα αὐτὸν ὑμνείτω τὰ ἄνω, τὰ κάτω. Ἀπὸ γὰρ τῶν κυριωτέρων τὰ κατὰ μέρος συμπεριέλαβεν. Ἐν δὲ τῇ θαλάσσῃ εἶπεν, ἐπειδὴ καὶ ἐν ταῖς νήσοις ἔμελλον τὸ σωτήριον τοῦ Θεοῦ παραδέχεσθαι. Ὅτι ὁ Θεὸς σώσει τὴν Σιὼν, καὶ οἰκοδομηθήσονται αἱ πόλεις τῆς Ἰουδαίας. –Καὶ τὸ σπέρμα τῶν δούλων αὐτοῦ καθέξουσιν αὐτήν. Ὑψηλότερον δὲ, Σιὼν ἡ ἁγίων Ἐκκλησία, ἧς καὶ αἱ πόλεις ᾠκοδομήθησαν, αἱ ἀνεγηγερ μέναι ψυχαὶ ἐκ τοῦ τῆς ἀπιστίας ὀλίσθου δι' ἐξομο λογήσεως· Ἰουδαία γὰρ ἐξομολόγησις ἑρμηνεύεται. Δοῦλοι δὲ Θεοῦ οἱ ἅγιοι ἀπόστολοι· σπέρμα δὲ αὐτῶν οἱ δι' αὐτῶν εἰς Χριστὸν πιστεύσαντες.","english":"Let the heavens and the earth, the sea, etc., praise him.\" (From Cyril and Theodoret.) He says, I call all creation, even the elements themselves, into fellowship of hymn-singing; for one tongue is not sufficient to recount the divine graces. And the powers above glorify God ceaselessly, when all the earth has been set free. And this too has become an achievement of the advent of our Savior, who joined those on earth to the spirits above, so that one and the same worship is performed by all. But if those in the heavens rejoice over the salvation of men and praise God for this, much more will those who have been saved on earth praise the one who saved them. Therefore \"and the earth\" is added, so as to say: Let all things above and all things below hymn him. For from the more important things he has included the particular things as well. And he mentioned the sea, since in the islands too they were going to receive the salvation of God. \"For God will save Zion, and the cities of Judea will be built.\" —\"And the seed of his servants will possess her.\" But more exalted is Zion, the Church of the saints, whose cities also have been built—the souls raised up from the slip of unbelief through confession; for Judea is interpreted as confession. And the servants of God are the holy apostles; and their seed are those who through them believed in Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"ΨΑΛΜΟΣ ΞΘʹ.\n\nΕἰς τὸ τέλος, τῷ Δαβὶδ εἰς ἀνάμνησιν, εἰς τὸ σω σαί με Κύριον. Δύναται δὲ καὶ ἀπὸ Χριστοῦ προσ άγεσθαι ὑπὲρ τῆς ἀνθρωπότητος, ἀξιούσης εἰς τὸ βοη θῆσαι αὐτῇ διαναστῆναι τὸν Θεόν. Οὕτω γὰρ συνέβαινεν ἐντραπῆναι μὲν τοὺς ἀνακειμένους αὐτῇ πολεμίους δαίμονας, εὐφρανθῆναι δὲ τοὺς ὅσοι χαί ρουσιν ἐπὶ τῇ σωτηρίᾳ αὐτῆς. Διὸ βοᾷ· Αἰσχυνθήτωσαν καὶ ἐντραπήτωσαν οἱ ζητοῦντες τὴν ψυχήν μου. ( Κυρίλλου καὶ Θεοδωρήτου.) Διαμάρτοιεν, φησὶν, οἱ τῆς ἐμῆς σφαγῆς ἐφιέμενοι, καὶ τὴν ἐντεῦθεν αἰσχύνην καρπώσαιντο. Ὑψηλότερον δὲ, οἱ δαίμονες οἱ ἐπὶ τῷ γενομένῳ μοι πάλαι πτώ ματι, διὰ τὴν τοῦ θανάτου κατάραν, ἐπαρθέντες καὶ ἐπιχαρέντες, μηκέτι μου κυριευσάτωσαν. Ἀξία δὲ τοῦ Δαβὶδ ἡ εὐχή· οὐ γὰρ κατεύχεται τῶν εἰς χρή ματα ἐπιβουλευόντων, ἢ περὶ γῆς ὅρων, ἀλλὰ τῶν εἰς ψυχὴν, ἤτοι δαιμόνων, καὶ τῶν συνεργούντων τοῦτοις πονηρῶν καὶ ἀπίστων ἀνθρώπων. Ἀποστραφήτωσαν εἰς τὰ ὀπίσω–οἱ λέγοντές μοι· Εὖγε, εὖγε. ( Κυρίλλου καὶ Θεοδωρήτου.) Οἱ τοῖς ἐμοῖς, φησὶ, κακοῖς ἐφηδόμενοι, τράποιντο εἰς φυγὴν μετ' αἰσχύνης, τὴν ἐμὴν ὁρῶντες μεταβολὴν, καὶ μὴ ἀπολαύσαιεν τῆς εὐφροσύνης. Τὸ γὰρ, Εὖγε, ἔθος ἐστὶ λέγειν τοῖς ἀνθρώποις, ὅταν τινὸς τύχωσι τῶν καθ' ἡδονήν. Λέγουσι δὲ τοῦτο καὶ οἱ δαίμονες ἁμαρτανόντων ἡμῶν· ἔστι δ' ὅτε καὶ γέλωτα ἐκπέμπουσιν ἐμπαίζοντες ἡμῖν. Πλὴν τῷ ἁμαρτάνοντι συμφέρει ἀποστραφῆναι εἰς τὰ ὀπίσω, διὰ μετανοίας παλινδρο μοῦντι ἐφ' ὃ καταλέλοιπεν","english":"PSALM 69.\n\nFor the end, by David, for a remembrance, that the Lord may save me. But it can also be brought forward from Christ on behalf of humanity, which deems it worthy that God arise to help it. For thus it happened that the enemies and demons that lie in wait for it were put to shame, and those who rejoice in its salvation were made glad. Therefore he cries out: Let those who seek my soul be ashamed and put to shame. (From Cyril and Theodoret.) Let them, he says, be put to confusion—those who desire my slaughter—and let them reap the shame that comes from it. But more profoundly, the demons, who once were exalted and took delight over the fall that came upon me because of the curse of death, let them no longer lord it over me. And the prayer is worthy of David; for he does not pray against those who plot for possessions or for boundaries of land, but against those who plot against the soul—that is, the demons—and the wicked and faithless men who cooperate with them. Let them be turned back—those who say to me: Well done, well done. (From Cyril and Theodoret.) Those, he says, who take delight in my evils, let them turn to flight with shame, seeing my change, and let them not enjoy the gladness. For \"Well done\" is the custom to say to people whenever they meet with something according to their pleasure. And the demons also say this when we sin; and sometimes they even send forth laughter, mocking us. Nevertheless, it is profitable for the one who sins to be turned back, returning through repentance to that which he has left behind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"ἀγαθὸν, μετὰ τοῦ αἰσχύ νεσθαι θέλειν. Ἐγὼ δὲ πτωχός εἰμι καὶ πένης· ὁ Θεὸς, βοήθησόν μοι. Ἴσως δὲ καὶ ἐκ προσώπου ταῦτα τοῦ λαοῦ τῶν ἐθνῶν λέγεται, τοῦ πτωχοῦ καὶ πένητος διὰ τὴν ἁμαρτίαν καὶ τὴν ἀσέβειαν, παρακαλοῦντος ἐπιταχῦναι τοῦ Χριστοῦ τὴν βοήθειαν, καὶ καταισχυνθῆναι τοὺς νοητοὺς ἐχθρούς.\n\nΨΑΛΜΟΣ Οʹ.\n\nἘν τῇ δικαιοσύνῃ σου ῥῦσαί με καὶ ἐξελοῦ με. ( Κυρίλλου καὶ Βασιλείου.) Ἔστι δι καιοσύνη τοῦ Πατρὸς ὁ Υἱὸς, δι' οὗ ἐῤῥύσθημεν τῆς κατεχούσης ἡμᾶς ἁμαρτίας εἰς φθοράν. Ὁ μὲν οὖν ἔχων εἰς Θεὸν ἐλπίδα, μέχρι τοῦ παντὸς αἰῶνος οὐ καταισχυνθήσεται· καθάπερ ὁ ἐπί τι πεποιθὼς ἔτε ρον, ἡνίκα τῆς ἐλπίδος ἐκπέσῃ· ὁ πεποιθὼς γὰρ, φησὶν, ἐπὶ πλούτῳ, οὗτος πεσεῖται. Καὶ μὴ ἐλπίζετε ἐπὶ υἱοὺς ἀνθρώπων, οἷς οὐκ ἔστι σωτηρία. Καὶ ἐπι κατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον· εὐλογη μένος δὲ ἄνθρωπος ὃς πέποιθεν ἐπὶ τῷ Κυρίῳ. Κἀγὼ τοίνυν, φησὶν, εἰ μὲν ἐπ' ἄνθρωπον ὅλως ἢ ἐπ' ἄλλο τι τῶν ἐπιβούλων καὶ σφαλερῶν ἀνῆψά μου τῆς ψυχῆς τὴν ἐλπίδα, ἄξιος εἴην καταισχύνεσθαι. Εἰ δὲ πάντων μὲν τῶν ἄλλων ὑπερεῖδον, πρὸς σὲ δὲ μόνον ἐπήρεισά μου τὴν ὅλην πεποίθησιν, μὴ δὴ, ὁ Θεὸς, καταισχυναίμην δι' αἰῶνος. Μνησθεὶς δὲ τῆς συμφύτου δικαιοσύνης τῆς πᾶσι διανεμητικῆς τοῦ κατ' ἀξίαν, ῥῦσαί με τῶν ἐπιτιθεμένων ἀνθρώπων ἢ δια μόνων, καὶ τῆς αὐτῶν ἐξελοῦ σκαιότητος.","english":"Good, along with the willingness to be put to shame. But I am poor and needy; O God, help me. Perhaps these words are also spoken from the person of the people of the nations, poor and needy because of sin and impiety, entreating Christ to hasten his help and that the intelligible enemies be put to shame.\n\nPSALM 70.\n\nIn your righteousness deliver me and rescue me. (Of Cyril and Basil.) The Son is also the righteousness of the Father, through whom we were delivered from the sin that held us to corruption. Therefore he who has hope in God will not be put to shame for all eternity, just as one who has trusted in something else is put to shame when he falls away from his hope; for he who trusts, it says, in wealth, he shall fall. And do not hope in sons of men, in whom there is no salvation. And cursed is he who has his hope in man; but blessed is the man who has trusted in the Lord. And so I, it says, if I had attached the hope of my soul to man at all, or to any other of the treacherous and unstable things, I would deserve to be put to shame. But if I have looked down on all other things and have rested my whole confidence on you alone, then, O God, let me not be put to shame forever. And having remembered your innate righteousness, which distributes to all according to worth, deliver me from the men who attack me, or from demons, and rescue me from their perversity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"ΨΑΛΜΟΣ ΟΑʹ.\n\nὉ Θεὸς, τὸ κρῖμά σου τῷ βασιλεῖ δός. Καὶ ποῖον κρῖμα διαδεξάμενος, ὡς ἐν ὀλίγοις εἰπὼν ὁ μακάριος Παῦλος, ὅτι εὐδόκησεν ὁ Θεὸς καὶ Πατὴρ ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ Χριστῷ. Ἀναλαβέτω τὰ ὄρη εἰρήνην τῷ λαῷ, καὶ οἱ βουνοὶ δικαιοσύνην. ( Κυρίλλου, Διδύμου, Ἀθανασίου) Ὄρη καὶ βουνοὺς ἐνταῦθα ἀγγελικὰς δυνάμεις φησὶν, τὰ πάλαι μὲν διὰ τὴν κεχυμένην ἀσέβειαν μὴ ἐπιχω ριαζούσας τῇ γῇ, νῦν δὲ εἰρήνην πρὸς πάντας ἀν θρώπους κελευομένας ἀναλαμβάνειν. Σώσει τοὺς υἱοὺς τῶν πενήτων. Καὶ τίνες εἶεν ἄρα ἐνθάδε οἱ σημαινό μενοι πένητες, τίνες δὲ καὶ οἱ τούτων υἱοὶ, ἀναγκαῖον ἰδεῖν. Πένητας τοίνυν ὀνομάζει τοὺς ἁγίους ἀποστό λους· ἧσαν γὰρ πτωχοὶ τῷ πνεύματι· σέσωκε τοίνυν ἡμᾶς τοὺς τῶν πενήτων υἱοὺς, κατὰ Πνεῦμα δικαιώ σας ἐν τῇ πίστει καὶ ἁγιάσας. Καὶ συμπαραμενεῖ τῷ ἡλίῳ. Τὸ Συμπαραμένει, τουτέστι, τῷ παντὶ χρόνῳ συνεκτείνεται ὁ Θεὸς ὁμοῦ καὶ ἄνθρωπος· ὅτι καὶ πρὸ τῆς σελήνης γενεὰς γενεῶν ἦν. Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη, καὶ πλῆθος εἰρήνης, ἕως οὗ ἀνταναιρεθῇ σελήνη. Ἀνατελεῖ ἡμῖν ἐν ἡμέραις Χριστοῦ δι καιοσύνη διὰ πίστεως· πλῆθος δὲ εἰρήνης, διὰ τῆς πρὸς Θεὸν ἐπιστροφῆς. Καὶ πρὸς τούτοις ἔτι ἀνταναιρεῖται ὁ διάβολος.– Ἐπιτήρει ὅπως οὐκ εἶπεν ἀναιρεῖσθαι, ἀλλ' ἀνταναιρεῖσθαι τὴν σελήνην· ὡς γὰρ ἤδη ἀνελὼν τὸν ἄνθρωπον, ἀνταναιρεῖται ὁ διάβολος. [Καὶ ἄλλως κατὰ πᾶσαν ἐδοξάζετο τὴν οἰκουμένην ὁ τῆς νυκτὸς ἄρχων ὁ διάβολος, ὡς ἐν τύπῳ διὰ τῆς σελήνης δηλούμενος, ἥτε τέθειται εἰς ἀρχὰς τῆς νυκτὸς, νόθον τι φῶς, τὴν τοῦ κόσμου σοφίαν διδούς·","english":"PSALM 71.\n\nO God, give your judgment to the king. And what judgment did he receive, as the blessed Paul said in few words, that God and the Father was well pleased to sum up all things in Christ? Let the mountains take up peace for the people, and the hills righteousness. (Of Cyril, Didymus, Athanasius) Here he calls mountains and hills the angelic powers, which formerly, because of the poured-out impiety, did not dwell in the land, but now are commanded to take up peace toward all men. He will save the sons of the poor. And who then are the poor meant here, and who are their sons, it is necessary to see. The holy apostles, then, he calls poor; for they were poor in spirit; he has saved us, then, the sons of the poor, having justified us in the faith according to the Spirit and sanctified us. And he will continue with the sun. \"He will continue with,\" that is, God and man together is extended through all time; because even before the moon he was for generations of generations. Righteousness will rise in his days, and abundance of peace, until the moon is taken away. Righteousness will rise for us in the days of Christ through faith; and abundance of peace, through turning toward God. And in addition to these things, the devil is taken away. — Observe how he did not say \"is destroyed,\" but \"is taken away\" — the moon; for as he had already destroyed man, the devil is taken away. [And otherwise, throughout the whole inhabited world the ruler of night, the devil, was glorified, as being indicated in a type through the moon, which is also set for the beginnings of night, giving a bastard light, the wisdom of the world;","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":398,"ref":"p398","source":"ἀλλὰ τὴν τούτου κατέλυσε δόξαν ὁ αἴρων τὴν ἁμαρ τίαν τοῦ κόσμου· οὗ ἐν ταῖς ἡμέραις ἀνέτειλε δικαιο σύνη μὲν διὰ πίστεως, πλῆθος δὲ εἰρήνης διὰ τῆς πρὸς Θεὸν ἐπιστροφῆς. Καλῶς δὲ τὸ, ἀνταναιρεθή σεται· ἀνθ' ὧν ἀνεῖλεν ἄνθρωπον, ἀναιρεθήσεται.] [Καὶ κατακυριεύσει ἀπὸ θαλάσσης. Καὶ τί ἐστιν, \"Ἀπὸ θαλάσσης ἕως\n\nθαλάσσης;\" Πρῶτον ἡμῖν ὁρίζει τῆς Ἰουδαίων χώρας τοὺς ὅρους· εἶτα καὶ κατὰ πᾶσαν, φησὶ, τὴν οἰκουμένην ἐκταθήσεται τὴν βασιλείαν αὐτοῦ. Ὅρος δὲ τῇ τῶν Ἰουδαίων χώρᾳ, ὡς ἐκ μὲν βορειοτέρων, παράκειται τῇ θα λάσσῃ τῇ κατὰ Παλαιστίνην καὶ Φοινίκην· ἐκ δὲ τῶν νοτιωτέρων παράκειται πάλιν θαλάσσῃ τῇ Ἁλυκῇ ἤγουν τῇ Ἐρυθρᾷ. Ὁρίζει τοίνυν τῆς Ἰουδαίωνχώρας τὸ μέτρον, καί φησι· \"Κατακυριεύσει ἀπὸ θαλάσσης ἕως θαλάσσης.\" Ἀλλὰ μικρὸν τοῦτο τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ· οὐ γὰρ ἦν ἀκόλουθον μέχρι μόνης τῆς Ἰουδαίων χώρας τὸ τῆς βασιλείας αὐτοῦ στέλλεσθαι μέτρον.] [Ἐνώπιον αὐτοῦ προπεσοῦνται Αἰθίοπες. Αἰθίοπας μὲν ἐν τούτοις εἶναι νοητούς φησι, τοὺς κατεσκοτισμένην ἔχοντας τὴν καρδίαν καὶ οἱονεὶ με λαινομένους τὸν νοῦν· ἐχθροὺς δὲ τοὺς ἀντιπίπτοντας τῷ ἀπταίστῳ κηρύγματι, καὶ μαχομένους τέως τῇ ἀληθείᾳ. Οἱ γὰρ πάλαι μισοῦντες Χριστὸν καὶ πολέ μιον ἔχοντες πρὸς αὐτὸν τὸ φρόνημα, τουτέστιν, οἱ τῇ ἀληθείᾳ μαχόμενοι, διὰ τοῦ προσκυνεῖν ἀψύχοις εἰδώλοις καὶ ὑποκεῖσθαι τῷ Σατανᾷ, χοῦν λείξουσι, τουτέστιν, εἰς γῆν πεσοῦνται, προσκυνοῦντες αὐτῷ δηλονότι, καὶ οἱονεὶ τῶν γονάτων προκυλιόμενοι.] Βασιλεῖς Θαρσεῖς. –Βασιλεῖς Σαββᾶ. (, ) Θαρσεῖς ἐθνῶν Αἰθιοπίους ἐστί.","english":"But the one who takes away the sin of the world destroyed his glory; in whose days righteousness sprang up through faith, and abundance of peace through turning to God. And well is it said, \"He shall be taken away\" — in return for the fact that he took away a man, he shall be taken away. And he shall have dominion from sea to sea. And what is this, \"From sea to sea\"? First he defines for us the boundaries of the land of the Jews; then, he says, his kingdom shall be extended over the whole inhabited world. And as a boundary for the land of the Jews, on the one hand from the more northern parts, lies the sea along Palestine and Phoenicia; and on the other, from the more southern parts, there lies again the Salt Sea, that is, the Red Sea. He defines, therefore, the measure of the land of the Jews, and says: \"He shall have dominion from sea to sea.\" But this is a small thing for Christ our Savior of all; for it was not fitting that the measure of his kingdom be confined to the land of the Jews alone. Before him shall fall down the Ethiopians. By Ethiopians in these words he means those understood spiritually, who have their heart darkened and their mind, as it were, blackened; and by enemies, those who oppose the unerring proclamation and for a time fight against the truth. For those who formerly hated Christ and held their mind hostile to him, that is, those who fight against the truth, by worshiping lifeless idols and being subject to Satan, shall lick the dust, that is, they shall fall to the ground, worshiping him, clearly, and as it were rolling at his knees. The kings of Tarshish. The kings of Sheba. Tarshish is of the Ethiopians among the nations.","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":399,"ref":"p399","source":"Ἔτι δὲ τὸ Θαρσεῖς σημαίνει τὸ χρῶμα τὸ ὑακίνθινον, ὡς παρὰ τῷ προφήτῃ ἔχομεν· \"Ὁμοίωμα αὐτῶν ὡς Θαρσεῖς.\" Σημαίνει δὲ παρὰ τῷ Ἰωνᾷ καὶ Ταρσὸν πόλιν. Σαββᾶ πόλις τῆς Ἰνδίας, ἀφ' ἧς ἦλθεν ἡ βασίλισσα Νότου πρὸς Σολομῶντα. Προσκυνήσουσιν αὐτῷ. –Ὅτι ἐῤῥύσατο πτωχὸν ἐκ δυνάστου. Προσκυνήσουσιν ἅπαντες, τῆς πικρᾶς τοῦ διαβόλου τυραννίδος ἀπαλλαγέντες· δυνάστην γὰρ αὐτὸν ὠνόμασεν, πτωχὸν δὲ τὴν ἀνθρωπείαν φύσιν, ὡς ἔρημον γενομένην τηνικαῦτα Θεοῦ. [Καὶ τίνα δέ φησιν ἐν τούτοις πτωχὸν καὶ πένητα, ἢ δῆλον ὅτι τὸν ἐξ ἐθνῶν λαόν; Οὕτω γὰρ αὐτῶν καὶ ὁ Σωτὴρ διεμέμνητο λέγων διὰ φωνῆς Ἡσαΐου· \"Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με.\" Πτωχοὶ γὰρ ἦσαν οἱ πλανώμενοι, πλοῦτον μὲν οὐκ ἔχοντες τὸν ἐξ ἀρετῶν, ἐστερημένοι δὲ καὶ τῆς ἀληθοῦς γνώσεως· καὶ, καθά φησιν ὁ μακάριος Παῦλος, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ.] Καὶ προσεύξονται περὶ αὐτοῦ διὰ παντός. ( Κυρίλλου καὶ Εὐσεβίου.) Καὶ τίνες οἱ προσευξάμενοι, ἢ δῆλον ἡμεῖς οἱ τὴν αὐτοῦ παρα δεξάμενοι πίστιν; Ἀνατείνοντες γὰρ πρὸς Θεὸν τὰς εὐχὰς, τὴν τῶν ἀγαθῶν χορηγίαν αἰτοῦμεν δοθῆναι διὰ Χριστοῦ. Ἔστω τὸ ὄνομα αὐτοῦ εὐλογημένον. Ποῦ γὰρ οὐκ ἔστι Χριστὸς, ἢ ποῖον ἔθνος οὐ τετίμηται τῇ τοιᾷδε κλήσει; Πρὸ τοῦ ἡλίου διαμενεῖ τὸ ὄνομα αὐτοῦ. Πῶς οὗν ἔλαβεν ὅπερ ἔχων ἀεὶ φαίνεται; [Πῶς ἢ τίνα τρόπον προέγνως; Καὶ γὰρ πρὸ καταβολῆς κόσμου τὸ Χριστοῦ μυστήριόν φησιν· ὃ, καθὼς ὁ πάνσοφος γράφει Παῦλος, σεσίγηται μὲν χρόνοις αἰωνίοις, ἐφανερώθη δὲ ἐν ἐσχάτοις τοῦ αἰῶνος καιροῖς.","english":"Moreover, Tharseis signifies the hyacinth color, as we have it in the prophet: \"Their likeness is as Tharseis.\" And it signifies also the city of Tarsos in Jonah. Sabba is a city of India, from which the queen of the South came to Solomon. They shall worship him. —For he delivered the poor man from the mighty one. All shall worship him, having been set free from the bitter tyranny of the devil; for he called him a mighty one, and the poor man the human nature, as having become at that time destitute of God. And whom does he call in these words the poor man and the needy, if not clearly the people from the Gentiles? For thus the Savior also made mention of them, saying through the voice of Isaiah: \"The Spirit of the Lord is upon me, for which cause he has anointed me; he has sent me to preach good tidings to the poor.\" For they were poor who were wandering astray, not having the wealth that comes from virtues, and deprived also of true knowledge; and, as the blessed Paul says, having no hope, and atheists in the world. And they shall pray concerning him continually. (Of Cyril and Eusebius.) And who are those who prayed, if not clearly we who have received his faith? For stretching up our prayers to God, we ask that the supply of good things be given through Christ. Let his name be blessed. For where is Christ not, or what nation has not been honored with such a calling? Before the sun his name shall endure. How then did he receive what he always appears to have? How or in what manner did you foreknow? For even before the foundation of the world, he says, the mystery of Christ—which, as the all-wise Paul writes, has been kept silent for eternal ages, but was made manifest in the last times of the age.","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":400,"ref":"p400","source":"Εἰ τοίνυν προεγνώσθη Χριστὸς, προεγνώ σμεθά που πάντως καὶ ἡμεῖς σὺν αὐτῷ.] Ὁ ποιῶν θαυμάσια μόνος. Διεξελθὼν πάντα ἃ κατώρθωσεν ἐν τῇ οἰκονομίᾳ, ὕμνον ἀναπέμπει αὐτῷ λέγων, ὡς Αὐτὸς εἶ ὁ Θεὸς Ἰσραὴλ, ὁ μόνος δυνηθεὶς ταῦτα ποιῆσαι τὰ θαυμάσια, ἢ τὸ καταργῆσαι τὴν δυνα στείαν τοῦ Σατανᾶ, καὶ ἐξελέσθαι τοὺς ἐπιβουλευομένους τῆς τῶν δαιμόνων τυραννίδος. Σκόπει δὲ ὡς οὐχ ἁρμόσει τῷ Σολομῶντι τῷ ἐκ τῆς Οὐρίου οὐδὲν τῶν εἰρημένων ἐν τῷ ψαλμῷ, οὔτε τὸ, \"Πρὸ τοῦ ἡλίου τὸ ὄνομα αὐτοῦ·\" οὐδὲ τὸ, \"Πρὸ τῆς σελήνης γενεὰς γενεῶν εἶναι.\" Ἐκ πάντων οὖν δῆλον ὅτι εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν λέλεκται. Καὶ εὐλογητὸν τὸ ὄνομα τῆς δόξης αὐτοῦ. Κάμπτει γὰρ αὐτῷ πᾶν γόνυ, καὶ, δοξαζομένου τοῦ Υἱοῦ, συνδοξάζεται καὶ ὁ γεννήσας αὐτόν· δόξαν γὰρ εἶναί φησιν τοῦ Πατρὸς τὸν Υἱόν. Οὕτω γάρ που τὰς πρὸς αὐτὸν διαλέξεις ποιούμενος ὡς Υἱός· \"Πάτερ, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱὸς δοξάσῃ σε.\" Τοῦτο τοίνυν τὸ ὅνομα, φησὶν, τουτέστι τὸ Υἱὸς ἤτοι Χριστὸς Ἰησοῦς, εὐλογημένον ἔσται εἰς τοὺς αἰῶνας.","english":"If, then, Christ was foreknown, we too were surely foreknown together with him. \"Who alone works wonders.\" Having gone through all that he accomplished in the economy, he sends up a hymn to him, saying, \"You are the God of Israel, the only one able to do these wonders,\" or to destroy the power of Satan and to rescue those plotted against from the tyranny of the demons. And observe that none of the things said in the psalm will fit Solomon the son of Uriah, neither \"Before the sun his name exists,\" nor \"before the moon to be for generations of generations.\" From all this, then, it is clear that it was spoken of our Lord Jesus Christ. And blessed is the name of his glory. For every knee bows to him, and when the Son is glorified, the one who begot him is glorified together with him; for he says that the Son is the glory of the Father. For thus somewhere, making his addresses to him as Son: \"Father, glorify your Son, that the Son also may glorify you.\" This name, then, he says—that is, the Son, or Jesus Christ—shall be blessed forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"ΨΑΛΜΟΣ ΟΒʹ.\n\nΚύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσεις. Πόλιν ὀνομάζει τοῦ Θεοῦ τὴν ἄνω καὶ νοητὴν, ἥτις ἐστὶ μήτηρ ἡμῶν. Εἰ μὲν γὰρ ἦσαν φυλάξαντες τὴν σὴν εἰκόνα, εἰκότως καὶ τῆς ἐπουρα νίου πόλεως κατηξίωντο. Ἐν τῇ βουλῇ σου ὡδήγησάς με. Ἐπειδὴ ὁ τῆς δικαιοσύνης ἐργάτης ἐπὶ τῇ τοῦ Θεοῦ χάριτι καυχώμενος ἔλεγεν· \"Ἐκρά τησας,\" κ.τ.λ., τουτέστι, φύλακά με τῶν σῶν κατέστησας θελημάτων, ταύτης ἕνεκα τῆς αἰτίας μέγα καὶ ἐξαίρετον ἀποφαίνων ὁ τῶν ὅλων Θεὸς, οἱονεί πως ἀναφωνεῖ, καί φησι· \"Τί γάρ μοι ὑπάρχει;\" κ.τ.λ. Ὅτι ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. Μακρύνονταί τινες ἀπὸ τοῦ Κυρίου οὐ τοπικοῖς διαστήμασιν, ἀλλ' ὡς ἐντεύξει [ ἐν τά ξει, υελ ἐντάξει] καὶ γνώσει καὶ τρόποις. Οἱ μὲν γὰρ πονηροί τε καὶ ἄδικοι καὶ τοῖς ἑτέροις πλημμελήμασιν ἔνοχοι, μακρὰν εἶναι λέγονται Θεοῦ. \"Τίς γὰρ κοινωνία φωτὶ πρὸς σκότος;\" Οἱ δὲ ἀγαθοὶ καὶ δί καιοι καὶ τῶν εἰς εὐσέβειαν ἀνδραγαθημάτων ἐπι στήμονες, ἐγγύς εἰσι τοῦ Θεοῦ. Ἐξωλόθρευσας πάντα τὸν πορνεύοντα ἀπὸ σοῦ. (, ) Μήτηρ πορνείας ἐστὶν ἀπιστία. Τίς γὰρ πιστεύων εἶναι πανταχοῦ τὸν Θεὸν, καὶ ἑκάστῃ πράξει παρεστάναι, καὶ ταῖς βουλαῖς τῶν καρδιῶν ἐφορᾷν, ἢ τὴν ἔννοιαν τὴν πονηρὰν παραδέχηται, ἢ τελεσιουργῇ τὸ κακόν; Ὅθεν ὡς μὴ μέλλειν τῶν γινομένων ὑπ' αὐτῶν τὸν Θεὸν ὑπολαμβάνοντες, εἰκότως ἐξολοθρευθήσονται. Παύσωμεν τῆς νοητῆς πορνείας τοὺς τρόπους, ἵνα μὴ τὸν τοῖς φιλαμαρτήμοσι πρέποντα καὶ ὀφειλόμενον ὄλεθρον ὑπομείνωμεν. Εἴη δ' ἂν νοητὴ πορνεία πᾶν εἶδος φαυλότητος καὶ ἀκαθαρσίας.","english":"PSALM 72.\n\n\"Lord, in your city you will despise their image.\" He names the city of God the one above and intelligible, which is our mother. For if they had kept your image, they would reasonably have been deemed worthy of the heavenly city as well. \"In your counsel you guided me.\" Since the worker of righteousness, boasting in the grace of God, was saying, \"You took hold of,\" etc., that is, you established me as a guardian of your wills—for this reason the God of all, declaring this great and excellent, as it were cries out and says, \"For what is there for me?\" etc. \"For behold, those who distance themselves from you will perish.\" Some distance themselves from the Lord not by local intervals, but in disposition and knowledge and manner of life. For the wicked and unjust and those liable for other offenses are said to be far from God. \"For what fellowship has light with darkness?\" But the good and just and those who are knowledgeable in the achievements of piety are near to God. \"You have utterly destroyed everyone who commits fornication from you.\" Unbelief is the mother of fornication. For who, believing that God is everywhere, and is present at every deed, and observes the counsels of hearts, would either admit the evil thought or accomplish the evil? Whence, supposing that God does not attend to what is done by them, they will reasonably be utterly destroyed. Let us put a stop to the ways of intelligible fornication, so that we may not undergo the destruction that is fitting and owed to those who love sin. And intelligible fornication would be every form of baseness and impurity.","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":402,"ref":"p402","source":"Καὶ ἐπειδὴ αἱ ἁμαρτίαι διιστῶσιν ἡμᾶς ἀπὸ τοῦ Θεοῦ τοῦ ἐγγίζον τος, περιέλωμεν τὸ χαλεπὸν τοῦτο διάφραγμα καὶ τὸ κωλύον οὐδὲν γενέσθαι ἐγγύς. \"Θεὸς γὰρ, φησὶν, ἐγγίζων ἐγώ εἰμι, καὶ οὐχὶ Θεὸς πόῤῥωθεν. [Ἐμοὶ δὲ προσκολλᾶσθαι τῷ Θεῷ. Κολλώμεθα δὲ Θεῷ, κατὰ διάθεσιν ἐγγίζοντες αὐτῷ, καὶ τοῖς θείοις αὐτοῦ κατακολουθοῦντες θεσπίσμασιν. Οὔτω γάρ πού φησι καὶ αὐτὸς ὁ Σωτήρ· \"Ὁ ἐμὲ ἀγαπῶν, ἐμοὶ ἀκολουθεῖ, καὶ, ὅπου ἐγώ εἰμι, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμός.\"]\n\nΨΑΛΜΟΣ ΟΓʹ.\n\nἜδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψι. Αἰθίοπας γὰρ νοητέον τοὺς οἱονεὶ σκοτεινήν τε καὶ ἀλαμπῆ τὴν διάνοιαν ἔχοντας, τὴν οὔπω κατηυγασμένην καὶ τὸ θεῖον οὐκ ἔχουσαν φῶς. Ἀλλ' οἱ μὲν προσπίπτοντες τῷ Υἱῷ, περὶ ὧν εἴρηται· \"Ἐναντίον αὐτοῦ προπεσοῦνται Αἰθίοπες,\" λαμπρύνονται παρ' αὐτοῦ καὶ διακεκράγασιν· \"Ἔστω ἡ λαμπρότης Κυρίου τοῦ Θεοῦ ἡμῶν ἐφ' ἡμᾶς.\" Οἱ δὲ δυσαπόνιπτον ἔχοντες τὴν ἀκαθαρσίαν, καὶ ἐν τῷ μελαίνεσθαι μεμενηκότες, καταθοινήσονται τὰς τοῦ ἀποστάτου δράκοντος κεφαλὰς, ὑποκείσονται δὲ τῇ ῥομφαίᾳ. Σὺ ἐξήρανας ποταμοὺς Ἠθάμ. (, ) Τὰ ἐν τῇ ἐρήμῳ γεγενημένα φησὶ, ὅτε ἐπότισε τὸν λαὸν ἐκ πέτρας. Τὸ δὲ Ἠθὰμ ἑρμηνεύεται νότος· εἰς νότον δὲ τῆς Ἰουδαίων χώρας ὁ Ἰορδάνης ἀνάκειται. Θέρος καὶ ἔαρ σὺ ἐποίησας. Τάχα δὲ καὶ τὰ τέσσαρα τῆς ὑπ' οὐ ρανὸν κλίματα σημᾶναι θέλων ὁ Προφήτης, ἀναφωνεῖ πρὸς Θεόν· \"Θέρος καὶ ἔαρ σὺ ἐποίησας,\" τουτέστι τὰ θερινὰ καὶ νότια τῆς οἰκουμένης μέρη καὶ τὰ βό ρεια καὶ ψυχρά.","english":"And since sins separate us from God who is near, let us remove this grievous barrier and that which prevents us from becoming near. For \"I am a God who is near,\" he says, \"and not a God far off.\" [But for me, to cleave to God. And let us cleave to God, drawing near to him in disposition, and following his divine ordinances. For thus somewhere the Savior himself also says: \"He who loves me follows me, and where I am, there also is my servant.\"]\n\nPSALM 73.\n\nYou gave him as food to the peoples, to the Ethiopians. For by Ethiopians one must understand those who have their mind, so to speak, dark and without light, not yet illumined and not possessing the divine light. But those who fall down before the Son, concerning whom it is said, \"The Ethiopians shall fall down before him,\" are made radiant by him and cry aloud: \"Let the brightness of the Lord our God be upon us.\" But those who have an uncleanness hard to wash away, and have remained in their blackness, shall devour the heads of the apostate dragon, and shall be subjected to the sword. You dried up the rivers of Etham. He speaks of the things that happened in the wilderness, when he gave the people drink from the rock. And Etham is interpreted as \"south\"; and the Jordan lies toward the south of the land of the Jews. Summer and spring you made. Perhaps also, wishing to signify the four regions under heaven, the Prophet cries out to God: \"Summer and spring you made,\" that is, the summer and southern parts of the inhabited world and the northern and cold parts.","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":403,"ref":"p403","source":"Ὡς τὸ, \"Τὸν βοῤῥᾶν καὶ τὴν θάλασσαν σὺ ἔκτισας.\" Παρῆκε δὲ τὸ μετόπωρον καὶ τὸν χειμῶνα, ὅτι ἀντίκειται τὸ μὲν θέρος τῷ μετοπώρῳ, ὁ δὲ χειμὼν τῷ ἔαρι.\n\nΨΑΛΜΟΣ ΟΔʹ.\n\nΕἶπα τοῖς παρανομοῦσι, μὴ παρανομεῖν, καὶ τοῖς ἁμαρτάνουσι· Μὴ ὑψοῦτε κέρας. Κατὰ μὲν ἱστορίαν τοῖς Ἀσσυρίοις καὶ Βαβυλωνίοις ἐντέλλεται μὴ βλασφημεῖν κατὰ τοῦ Θεοῦ, μηδὲ μέγα φρονεῖν ἐπὶ τῇ ἰδίᾳ ἰσχύϊ. Τὸ γὰρ κέρας λαμβάνεται μὲν εἰς εἰκόνα ἰσχύος, ἤγουν βα σιλείας, κατὰ τὸ περὶ Χριστοῦ εἰρημένον· \"Τὸ κέρας αὐτοῦ ὑψωθήσεται ἐν δόξῃ,\" τουτέστιν ἡ βα σιλεία, καὶ ἡ τοῦ κατάρχειν τῶν ὅλων ἰσχύς τε καὶ ἐξουσία. Κατασημαίνει δὲ καὶ ὑπεροψίαν, ὡς ἐνταῦθα τὸ, Μὴ ὑψοῦτε κέρας. Πρὸς δὲ νοῦν, λέγοι ἂν ὁ Σωτὴρ, ὅτι Στερεώσας τῆς Ἐκκλησίας τοὺς στύλους, τουτέστι τοὺς ἀποστόλους, τοῖς ἄλλοις παρῄνεσα μὴ παρανομεῖν· δύναται δὲ ταῦτα πρὸς τὸ ἕτερον τάγμα τῶν ἐκ περιτομῆς λέγεσθαι, τῶν καταστασιασάντων τοῦ Σωτῆρος καὶ κατεπαρθέντων αὐτοῦ· δι' οὓς ἐτάκη αὐτῶν ἡ γῆ καὶ πάντες οἱ ἐν αὐτῇ. Ὅλας γὰρ ὥσπερ τῇ θεομάχῳ γλώσσῃ τὰς ἡνίας οἱ Φαρισαῖοι χαλάσαντες, εὐτροχωτάτην ὥσπερ κατὰ Χριστοῦ τὴν δυσφη μίαν ἐποιοῦντο, καὶ παρηνόμουν, ὃν ἥκιστα ἐχρῆν δυσσεβῶς κατακρίνοντες. Ὕψουν δὲ καὶ τὸ κέρας, ἐπίστασθαι τὸ θέλημα τοῦ Θεοῦ διισχυριζόμενοι ἐν τῷ λέγειν· \"Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεός.\" Μὴ ἐπαίρετε εἰς ὕψος τὸ κέρας ὑμῶν, μὴ λαλεῖτε κατὰ Θεοῦ ἀδικίαν. (,, ) Ἁμαρ τάνουσι δὲ καὶ λαλοῦσι κατὰ τοῦ Θεοῦ ἀδικίαν οἱ ἀπὸ τῶν ἐθνῶν εἰδωλολατροῦντες·","english":"As it says, \"You created the north and the sea.\" But he passed over autumn and winter, because summer is set opposite autumn, and winter opposite spring.\n\nPSALM 74.\n\nI said to the lawless, Do not be lawless, and to those who sin, Do not lift up your horn. According to the historical sense, the Assyrians and Babylonians are commanded not to blaspheme against God, nor to be proud on account of their own strength. For the horn is taken as an image of strength, that is, of kingship, according to what was said concerning Christ: \"His horn shall be exalted in glory,\" that is, his kingship, and the strength and authority of ruling over all things. But it also signifies arrogance, as here: Do not lift up your horn. And according to the spiritual sense, the Savior would say: Having established the pillars of the Church, that is, the apostles, I exhorted the others not to be lawless. But these things can be said against the other order of those from the circumcision, who rose up against the Savior and despised him; on account of whom their land melted, and all who were in it. For the Pharisees, as it were, having slackened all the reins with their God-fighting tongue, made their blasphemy against Christ run most smoothly, and they were lawless, wickedly condemning him whom they least ought to have condemned. And they lifted up their horn, insisting that they knew the will of God, in saying: \"We know that God has spoken to Moses.\" Do not lift up your horn on high, do not speak injustice against God. But those from the Gentiles who worship idols also sin and speak injustice against God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"ἐπαίρουσι δὲ ὥσπερ εἰς ὕψος τὸ κέρας, καὶ γαῦρον ἐκτείνουσι τὸν αὐχένα Θεῷ προσκρούοντες οἱ τοῖς τῆς ἀληθείας μαχόμενοι δόγμασι, καὶ ψευδηγορεῖν εἰωθότες, καὶ μὴ εἰδότες μήτε ἃ λέγουσι, μήτε περὶ τίνων διαβεβαιοῦνται. Καὶ γὰρ τὰ κερασφόρα ζῶα σφόδρα ἐπὶ τοῖς κέρασι γαυριᾷ. Παρεγγυᾷ δὲ αὐτοῖς ὁ λόγος μὴ αὔξειν τὴν ἀνο μίαν, μηδὲ κατὰ τοῦ Θεοῦ τὴν γλῶτταν κινεῖν. Ὅτι οὔτε ἀπὸ ἐξόδων, οὔτε ἀπὸ δυσμῶν, οὔτε ἀπὸ ἐρήμων ὀρέων. Διὰ τούτων τὸν πάντα κόσμον τῆς οἰ κουμένης [σημαίνει·] ἔξοδον μὲν τὴν ἀνατολὴν, ἀφ' ἧς ὁ ἥλιος ἔξεισι· δυσμὸν δὲ τὴν ἑσπερίαν· ὄρη τε ἔρημα τὸ ἀρκτῷον καὶ νότιον· ταῦτα γὰρ δι' ἀμε τρίαν κρυοῦ τε καὶ καύσωνος ἀοίκητά ἐστι. Μὴ παρανομεῖτε τοίνυν, φησὶν, ὅτι οὐδὲν τῶν ἐν πάσῃ τῇ οἰκουμένῃ παρανομούντων λάθοι τὸν Θεόν.\n\nΨΑΛΜΟΣ ΟΕʹ.\n\nΦωτίζεις σὺ θαυμαστῶς ἀπὸ ὀρέων αἰωνίων. (, ) Καὶ προφῆται καὶ ἀπόστο λοι ὄρη λεχθεῖεν ἂν διὰ τὸ ὑψηλὸν τῆς ἐνούσης αὐτοῖς ἀρετῆς, καὶ ὅτι χθαμαλὸν καὶ χαμαιριφὲς ἐν αὐτοῖς οὐδέν· αἰώνια δὲ, σώζεται γὰρ καὶ διαμένει διηνεκῶς ὁ παρ' αὐτῶν κηρυχθεὶς παρὰ Θεοῦ λόγος. Φωτιζόμεθα οὖν δι' αὐτῶν, τουτέστιν ὁδηγούμεθα, διδασκόμεθα. Σὺ φοβερὸς εἶ. –Πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα. ( Κυρίλλου, Διδύμου, Ἐφρ.) Τὸ φοβερὸν αἰνίττεται διὰ πάντων. –Κύκλῳ δὲ αὐτοῦ τοὺς ἁγίους καλεῖ τὰς ἀρετὰς προσφέροντας.","english":"They lift up their horn as it were to a height, and stretch out their neck in pride, clashing with God—those who fight against the doctrines of the truth, and are accustomed to speak falsely, not knowing either what they say or about what they make confident assertions. For horned animals exult greatly in their horns. But the word exhorts them not to increase their lawlessness, nor to move their tongue against God. For neither from the east, nor from the west, nor from the desolate mountains. By these words he signifies the whole world of the inhabited earth: the east, from which the sun comes forth; the west, the evening region; and the desolate mountains, the northern and the southern; for these are uninhabitable because of the immoderateness of cold and heat. Do not transgress the law, then, he says, because none of those who transgress the law in all the inhabited earth would escape the notice of God.\n\nPSALM 75.\n\nYou shine wondrously from the eternal mountains. Both prophets and apostles might be called mountains because of the height of the virtue that is in them, and because there is nothing low and groveling in them; and eternal, for the word of God proclaimed by them is preserved and endures continually. We are therefore enlightened by them, that is, we are guided and taught. You are fearful. All those round about him shall bring gifts. Of Cyril, Didymus, Ephrem. He hints at the fearful one through all things. And round about him he calls the saints, who offer the virtues.","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":405,"ref":"p405","source":"ΨΑΛΜΟΣ Ος ʹ.\n\n[Φωνῇ μου πρὸς Κύριον ἐκέκραξα. Οἱ μὲν γὰρ πλοῦτον ἔχοντες τὸν ἐπίγειον καὶ δι' αὐτοῦ πολλάκις τὰς τῶν ἐπιβουλευόντων ἐφόδους ἀποσκευάζονται. Ὅπλον δὲ τῷ δικαίῳ Θεὸς, καὶ τὸ διὰ τῆς ἄνωθεν ἐπικουρίας σώζεσθαι προσδοκᾷν.] Ἠδολέσχησα, καὶ ὠλιγοψύχησε τὸ πνεῦμά μου. Τὸ δὲ \"Ἠδολέσχησά\" φησιν ἀντὶ τοῦ Πεφρόντικα καὶ ἐν μερίμναις γέγονα λεπταῖς, ὥστε καὶ ἐγγὺς\n\nγενέσθαι μικροψυχίας. Εἶτα τί γέ γονεν, ἢ ποῖον ἦν ὅλως τὸ πρᾶγμα τὸ ἀδολεσχεῖν ἤτοι μεριμνᾷν ἀναπείθων, διαδείκνυσιν ἐφεξῆς λέγων· \"Προκατελάβοντο φυλακὰς πάντες οἱ ἐχθροί μου.\" Καὶ δὴ τοῦτο τί πάλιν ἐστίν· Ὅτε πολέμιοι περικαθέζονται πόλιν, ἐὰν μὲν ὁρῶσιν τὰς φυλακὰς ἤτοι τὰς ἐπάλξεις, οἱ οἰκοῦντες αὐτὴν ἐν ἐλπίσιν εἰσὶ τοῦ σώζεσθαι· ἐὰν δὲ νυστάξωσιν, εἶτα ἐπελθόντες οἱ ἐχθροὶ λάβωσι τὰς φυλακὰς καὶ ὑπερβῶσι τὰ τείχη, τότε καὶ νενικήκασιν. Ὅταν οὖν ὁ Ψαλμῳδὸς, ὡς ἐξ ὁμοιώματος τοῦ τοιούτου πράγματος, λέγει· \"Προ κατελάβοντο φυλακὰς πάντες οἱ ἐχθροί μου,\" διδάξαι βούλεται, ὅτι Νενικήκασί με πάντες οἱ ἐχθροί μου, καὶ κεκρατήκασιν οἱ πολέμιοι. Καὶ μετ' ὀλίγα. Ὡς πόλιν νενικήκασιν καὶ κεκρατήκασιν οἱ ἐχθροί. [Αὔτη ἡ ἀλλοίωσις δεξιᾶς τοῦ Ὑψίστου Δεξιὰν ἀντιλαμβανομένην ἁγίων, καὶ σώζουσαν αὐτοὺς, καὶ καταφέρουσαν ἐχθροὺς, καὶ ἀνατρέπου σαν τοὺς ἀνθεστηκότας, τὴν τοῦ Πατρός φησι, τὴν ἄχρονον καὶ ἀΐδιον· ἥτις ἐστὶν ὁ Μονογενής. Διὰ γὰρ τοῦτο αὖθίς με βαλὼν, ἐπάγει· Ἠλλοίωμαι κἀγὼ, πεφρόνηκα λοιπὸν ὀρθῶς. Διάκειμαι δὲ ὅτι καὶ ἀγαπᾷ καὶ σώζει Θεὸς τοὺς ἁγίους.] ( Κυρίλλου καὶ τοῦ Θεολόγου.) Νοήσεις δὲ καὶ ὧδε·","english":"PSALM 71.\n\n[With my voice I cried to the Lord. For those who possess earthly wealth often by means of it ward off the attacks of those who plot against them. But God is a weapon for the righteous, and to hope to be saved through help from above.] I meditated, and my spirit fainted within me. The word \"I meditated\" he says instead of \"I have been anxious and have come into subtle cares,\" so as even to be near to faint-heartedness. Then what happened, or what was the whole matter that persuaded me to meditate or be anxious, he shows forthwith, saying: \"All my enemies have seized the watch-posts beforehand.\" And again, what is this? When enemies besiege a city, if they see the watch-posts or the battlements, those who dwell in it are in hopes of being saved; but if they grow drowsy, and then the enemies come upon them and take the watch-posts and climb over the walls, then they have also conquered. When, therefore, the Psalmist, as from a comparison of such a matter, says: \"All my enemies have seized the watch-posts beforehand,\" he wishes to teach that all my enemies have conquered me, and the foes have prevailed. And after a little. As a city, the enemies have conquered and prevailed. [This change of the right hand of the Most High—the right hand that takes hold of the saints and saves them, and brings down enemies and overthrows those who oppose—he says is the Father's, the timeless and eternal; which is the Only-begotten. For this reason, having struck me again, he adds: I too have been changed, I have henceforth thought rightly. And I am disposed thus because God loves and saves the saints.] (Of Cyril and the Theologian.) But you will understand also here:","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":406,"ref":"p406","source":"Νῦν ἠρξάμην νοεῖν ὀρθῶς καὶ ἐπιστημονικῶς ὅπερ ἂν οἰκονομικῶς ἐργάζεται Θεός· ὅτι ὁ Χριστὸς καθ' ἡμᾶς γέγονε καὶ εἰς τὸ κρεῖττον ἠλλοίωσεν. Ἠλλοίωμαι γὰρ κἀγὼ ἐκ δια θέσεως εἰς διάθεσιν· πεφρόνηκα λοιπὸν ὀρθῶς· διάκειμαι δὲ ὅτι καὶ ἀγαπᾷ καὶ σώζει Θεὸς τοὺς ἀξίους. Καὶ πᾶς δὲ, ἤτοι ἐκ κακίας ἐπιστρέφων, ἢ ἐν ἀρετῇ μένων καὶ προκόπτων, λεγέτω· \"Νῦν ἠρξάμην·\" αὕτη ἡ ἀλλοίωσις, ἣν ἡ δεξιὰ τοῦ Ὑψίστου χαρίζεται, τὸ ἀεὶ διὰ τῶν γυμνασίων τῆς εὐσεβείας ἐπὶ τὸ μεῖζον προκόπτειν. Ὁ γὰρ προκόπτων εἰς ἀρετὴν, οὐκ ἔστιν ὅτε οὐκ ἀλλοιοῦται. Λέγεται δὲ καὶ ὁ Μονογενὴς ἀλλοιωθῆναι, ὡς τῆς θείας φύσεως συγκαταβάσεσι πρὸς τὸ ἡμέτερον σχῆμά τε καὶ εἶδος ἀλλοιωθείσης, οὐ κατὰ βολὴν, ἀλλὰ κατὰ πρόσληψιν. Ὁ Θεὸς, ἐν τῷ ἁγίῳ ἡ ὁδός σου. Ὁδὸν γὰρ εἶναί φησι τοῦ Θεοῦ τὰς ἀλη θείας οἰκονομίας, τὰς ἐφ' ἑκάστῳ πράγματι διοι κήσεις, τουτέστιν ἐν παντὶ πράγματι δικαίῳ καὶ ἁγίῳ. Σὺ εἶ, ὁ Θεὸς, ὁ ποιῶν θαυμάσια, ἐγνώρισας ἐν τοῖς λαοῖς τὴν δύναμίν σου. Αὐτὸς γάρ ἐστιν ὁ ποιῶν θαυμάσια, ὅτι μόνος ἐστὶ φύσει καὶ ἀληθείᾳ Θεός. Ἐλυτρώσω ἐν τῷ βραχίονί σου. ( Κυρ., Ἡσυχ., Διδ.) Δύναμιν καὶ βρα χίονα νοήσεις εἶναι τὸν τοῦ Θεοῦ Υἱόν. [Κολαζομένων γὰρ Αἰγυπτίων καὶ τὰς ἀφορήτους ἐκείνας ὑπομενόντων πληγὰς, ὁ Ἰσραὴλ ἐπαιδεύετο, καὶ ὡς ἥτις ἐστὶν ἡ τοῦ σώζοντος δύναμις δι' αὐτῶν ἐπαιδεύετο τῶν πραγμάτων.] Εἴδοσάν σε ὕδατα, ὁ Θεὸς, καὶ ἐφοβήθησαν, καὶ ἐταράχθησαν ἄβυσσοι. (,,, 181) Λυτροῦται τὸ σωτήριον βάπτισμα, καὶ τῆς τοῦ διαβόλου πλεονεξίας ἀπαλλάττει γοργῶς.","english":"Now I began to understand rightly and scientifically whatever God works in his economy: that Christ has become as we are and has changed us into something better. For I too have been changed from disposition into disposition; henceforth I have thought rightly; and I am disposed to believe that God both loves and saves those who are worthy. And let everyone—whether turning from wickedness or remaining in virtue and advancing—say, \"Now I have begun\"; this is the change which the right hand of the Most High grants, namely to advance always to the greater through the exercises of piety. For the one who advances in virtue is never at any time not being changed. And the Only-begotten is also said to have been changed, in that the divine nature, by condescensions, was changed to our form and appearance, not by casting off but by taking on. God, your way is in the holy place. For he says that the ways of God are the economies of truth, the administrations in each matter—that is, in every just and holy matter. You are, O God, the one who works wonders; you have made your power known among the peoples. For he himself is the one who works wonders, because he alone is God by nature and in truth. You redeemed with your arm. (Cyril, Hesychius, Didymus.) You will understand power and arm to be the Son of God. [For while the Egyptians were being punished and enduring those unbearable plagues, Israel was being instructed, and was being taught by the very events what the power of the one who saves is.] The waters saw you, O God, and feared, and the deeps were troubled. (,,, 181) The saving baptism redeems and swiftly delivers from the greed of the devil.","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":407,"ref":"p407","source":"Κατακρατεῖ γὰρ ἡμῶν διὰ τῆς ἁμαρτίας τῆς οὔσης ἐν τοῖς μέλε σιν ἡμῶν. Φωνὴν ἔδωκαν αἱ νεφέλαι, καὶ γὰρ τὰ βέλη σου διαπορεύονται, κ.τ.λ. Κατὰ δὲ τροπολογίαν, τὰ πλήθη τῶν ἐν ταῖς Ἐκκλησίαις τοῦ Θεοῦ συγκροτουμένων λαῶν, ὕδασι παρωμοιωμένα, ἰδόντα τὸν εἰς ἀνθρώπους ἐπιδεδημέντα Θεὸν, φόβον ἀνέλαβον σωτήριον ὃς ἀρχή ἐστι σοφίας. Αἱ δὲ ἄβυσσοι, τὸ τάγμα τῶν ἀπίστων, ἐταράχθησαν ἐπανιστάμεναι κατὰ τῆς Ἐκκλησίας. Αἱ δὲ νεφέλαι αἳ ἐκελεύσθησαν μὴ βρέ χειν ἐπὶ τὸν πρότερον ἀμπελῶνα τὸν Ἰσραὴλ, οἱ τοῦ Σωτῆρος μαθηταὶ, οἳ τὸν εὐαγγελικὸν διακονοῦντες λόγον, καὶ καθ' ὅλης τῆς οἰκουμένης τὸν οὐράνιον ὑετὸν διαδεδωκότες, φωνὴν ἔδωκαν· εἰς πᾶσαν γὰρ τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. Καὶ τὰ σωτήρια βέλη καὶ ἐκλεκτὰ τὰ, τιτρώσκοντα τὰς τῶν σωζομένων ψυχὰς, αὐτοὶ πάλιν οἱ ἀπόστολοι, ἢ τὰ πεπυρω μένα τοῦ Θεοῦ λόγια, καὶ ἡ τοῦ Πνεύματος ἐνέργεια, πανταχοῦ διεπορεύθησαν. Ἀλλὰ καὶ ἡ βροντὴ, ὁ εὐαγγελικὸς λόγος ὁ κατακτυπήσας τὴν ὑπ' οὐρανὸν, ἐξ οὗ καί τινες υἱοὶ βροντῆς ὠνομάσθησαν. Ἐν τῷ τροχῷ διεδόθη, τουτέστιν ἐν τῷ κόσμῳ τούτῳ τῷ σφαιροειδεῖ καὶ κυκλοφορικῶς κινουμένῳ· ἐν ᾧ ἕτε ρος τροχός ἐστιν ὁ τῶν ἀνθρώπων βίος,","english":"For it prevails over us through the sin that is in our members. The clouds gave forth a voice, for your arrows also pass through, etc. And by way of figurative adaptation, the multitudes of the peoples gathered together in the Churches of God, likened to waters, having seen God come down to men, took up a saving fear, which is the beginning of wisdom. And the deeps, the order of the unbelieving, were troubled, rising up against the Church. And the clouds that were commanded not to rain upon the former vineyard, Israel—the disciples of the Savior, who minister the gospel word and have distributed the heavenly rain over the whole inhabited world—gave forth a voice; for their sound went out into all the earth. And the saving arrows, and chosen, that wound the souls of those being saved—these again are the apostles themselves, or the fiery oracles of God, and the energy of the Spirit, which passed through everywhere. But also the thunder, the gospel word that crashed down under heaven, from which also certain sons of thunder were named. It was spread abroad in the wheel, that is, in this world, which is spherical and moves in a circular motion; in which there is another wheel, the life of men,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"κατὰ τὸ ἐν Ἰεζεκιὴλ, \"Τροχὸς ἐν τροχῷ.\" Ἀλλὰ καὶ ἀστραπαὶ αἱ τὸ νοητὸν ἡμῖν ἐξαστράπτουσαι φῶς, οἱ τοῦ Εὐαγγε λίου ἱερουργοὶ, πρὸς οὓς ἐῤῥέθη· \"Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου,\" μέχρι τῶν περάτων τῆς γῆς ἔφα ναν. Οὐ γάρ πού φαμεν ὅτι τῆς εἰς ὑετοὺς γεγενη μένης ἀστραπῆς ἐποιεῖτο μνήμην ὁ Δαβὶδ, ἀλλὰ τὴν τοῦ νοητοῦ καὶ θείου φωτὸς ἀνάλαμψιν τῷ τῆς ἀστρα πῆς ἤθελε κατασημαίνειν ὀνόματι. Ἰστέον δὲ ὅτι καὶ πᾶς ἅγιος οὐ γεγωνίωται οὐδὲ ἔχει τι σκολιὸν, ἀλλὰ τροχός ἐστιν ὀλίγῳ μέρει τῆς γῆς ἐφαπτόμενος· καὶ ἡ φωνὴ τῆς σοφίας ἐν τῷ τοιούτῳ γίνεται μηδὲν ἔχοντι καμπύλον. Ὁ δὲ ἁμαρτωλὸς τά τε ἄλλα σκολιός ἐστι· κἂν εὔχηται, ἐν ταῖς γωνίαις εὔχεται, κατὰ κεκλιμένας εὐθείας καὶ οὐ τὴν ἐπ' εὐθείας φέρουσαν ὁδὸν τῆς ψυχῆς αὐτοῦ. Ἡμᾶς δὲ καὶ αἰσθηταὶ μὲν ἀστραπαὶ ἐπιστρεφέτωσαν πρὸς τὸν βροντῶντα καὶ ἀστράπτοντα Θεόν· ἔχουσι γάρ τι θαυμαστὸν, τὸ τὰς αὐγὰς ἀθρόον φαινομένας φαίνειν τῇ οἰκουμένῃ, ὤστε λύεσθαι τὸ τῆς νυκτὸς σκότος· οὐ μόνον γὰρ ἤλιος λόει τὸ σκότος, ἀλλὰ καὶ ἀστραπή. Εἰ δὲ δεῖ κἀνταῦθα προσαναμεῖναι τῷ λόγῳ, ὥσπερ κατά τι παράδειγμα, τροχοὶ ὄντες δέχονται τὴν φωνὴν οἱ μεγαλόφωνοι ἀπόστολοι τοῦ κατὰ τὸ Εὐαγγέλιον λόγου· οὕτω καὶ ἀστράπτουσι, καὶ λάμπει αὐτῶν τὸ φῶς ἔμπροσθεν τῶν ἀνθρώπων, καὶ ἔστιν ἰδεῖν ἀστραπὰς τῶν νοη μάτων αὐτῶν καὶ τῶν πράξεων.","english":"According to what is in Ezekiel, \"a wheel within a wheel.\" But also the lightnings that flash forth for us the intelligible light—the sacred ministers of the Gospel, to whom it was said, \"You are the light of the world\"—have appeared even to the ends of the earth. For we do not say anywhere that David was making mention of the lightning that comes for rain, but he wished to signify by the name of lightning the illumination of the intelligible and divine light. And one must know that every saint is not garrulous nor has anything crooked, but is a wheel touching the earth with a small part; and the voice of wisdom comes to be in such a one, who has nothing curved. But the sinner is crooked in other respects too; even if he prays, he prays in corners, along inclined straight lines and not the road of his soul that leads straight on. But let even perceptible lightnings turn us toward the God who thunders and lightens; for they have something wonderful—that their rays, appearing suddenly, shine upon the inhabited world, so that the darkness of night is dissolved; for not only does the sun dissolve the darkness, but also the lightning. And if one must linger on the argument here as well, as by some example—being wheels, the loud-voiced apostles of the word according to the Gospel receive the voice; thus they also flash lightning, and their light shines before men, and it is possible to see the lightnings of their thoughts and their deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"ΨΑΛΜΟΣ ΟΖʹ.\n\nΔιέῤῥηξε θάλασσαν, καὶ διήγαγεν αὐτούς. Σέσωκε δὲ καὶ ἡμᾶς κατὰ τὸν ἴσον τρόπον ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός· διεβίβασε γὰρ ἡμᾶς καὶ παρεσκεύασεν, καθάπερ τινὰ θάλασσαν, τοῦ παρόντος βίου τὸν κλύδωνα, τὰς ἐπαναστάσεις, τοὺς πειρασμοὺς, τὰ κύματα. Κεκρατήκαμεν δι' αὐτοῦ καὶ τῶν ἀνθεστηκότων. Δέδωκεν ἡμῖν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Εἰσήγαγεν δὲ ἡμᾶς καὶ εἰς τὴν γῆν τῆς ἐπαγγελίας, ἧς διεμέμνητο λέγων· \"Μακά ριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς. Ἄρτος οὐρανοῦ ὁ τοῦ Θεοῦ Μονογενής· δηλονότι αὐτό ἐστι τὸ μάννα τὸ ἀληθές· ὁ ἄρτος ἐκ τοῦ οὐρανοῦ πάσῃ τῇ λογικῇ κτίσει χορηγούμενος.\n\nΨΑΛΜΟΣ ΟΗʹ.\n\nἝως πότε, Κύριε, ὀργισθήσῃ εἰς τέλος; (, ) Ὅτι δέ χεται Χριστὸς καὶ σφόδρα ἑτοίμως τὰς τῶν ἁγίων πρεσβείας, ἃς ἀντιποιοῖντο πολλάκις ὑπὲρ τῶν πεπλημμεληκότων, συναγωνίζονται γὰρ ὡς ἀδελφοῖς, καὶ μερίζονται τῶν ἐν θλίψει τὸ δάκρυον, καὶ ἰδίας ποιοῦνται τὰς ἑτέρων συμφορὰς, καὶ ὡς αὐτοὶ πάσχοντες δι' ἀγάπην, τῷ φιλαγάθῳ Θεῷ προσπίπτουσι λέγοντες· \"Ἕως πότε, Κύριε, ὀργισθήσῃ εἰς τέλος, ἐκκαυθήσεται ὡς πῦρ ὁ ζῆλός σου;\" Μὴ μέχρι παντὸς, φησὶν, καὶ ἀκαταλήκτως ἐπαφήσῃς τὴν ὀργὴν τοῖς ἡμαρτηκόσιν. Οὐ πέφυκας εἶναι τοιοῦτος· πλήττει γὰρ ὁ τῶν ὅλων Θεὸς τοὺς ἠμεληκότας τοῦ ζῇν ἐθέλειν ὀρθῶς· ἐπειδὴ δέ ἐστιν πολὺς καὶ ἀπαρά βλητος [ ἀπαραβόητος] εἰς φιλανθρωπίαν, οὐ κατὰ τὰς ἀνομίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἁμαρτίας ἡμῶν ἀνταπέδωκεν ἡμῖν.","english":"PSALM 77.\n\nHe split the sea and led them through. Our Lord Jesus Christ has saved us in the same manner; for he brought us across and prepared a way, as it were a sea, through the surge of the present life—the uprisings, the temptations, the waves. Through him we have prevailed also over those who opposed us. He has given us to tread upon serpents and scorpions and upon all the power of the enemy. And he brought us into the land of promise, which he recalled when he said: \"Blessed are the meek, for they shall inherit the land. He gave them bread from heaven.\" The bread from heaven is the Only-begotten of God; clearly this is the true manna—the bread from heaven supplied to all rational creation.\n\nPSALM 78.\n\nHow long, O Lord, will you be angry to the end? That Christ receives the intercessions of the saints, and that very readily—the intercessions which they often make on behalf of those who have sinned; for they strive together as for brothers, and share the tear of those in affliction, and make the misfortunes of others their own, and as though themselves suffering out of love, they fall before the good-loving God, saying: \"How long, O Lord, will you be angry to the end; will your zeal burn like fire?\" Do not, he says, let your anger fall upon those who have sinned forever and without end. You are not such by nature; for the God of all strikes those who have neglected to will to live rightly; but since he is great and incomparable in love for humanity, he has not dealt with us according to our iniquities, nor repaid us according to our sins.","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":410,"ref":"p410","source":"Συστέλλει γὰρ ἀεὶ τὰς ὀργὰς, καὶ οὐκ ἰσοῤῥόπως τοῖς παρ' ἡμῶν ἁμαρτήμασιν ἐπιφέρει τὰς τιμωρίας· καὶ γοῦν διὰ τὸ μέγεθος τῆς ἐνούσης αὐτῷ ἡμερότητος καὶ ἀμνησικακίας, μονονουχὶ καὶ ἐγκαλοῦσίν τινες αὐτῷ ὅτι καὶ ὅλως ὀργίζεται. Καὶ γοῦν ὁ καρτερικώτατος Ἰὼβ αὐτὸ δὴ τοῦτο ποιῶν προσήρχετο λέγων· \"Διὰ τί οὐκ ἐποιήσω τῆς ἀνομίας μου λήθην, καὶ καθαρισμὸν τῆς ἁμαρτίας;\"\n\nΚαὶ διὰ τί, λέγω, ἐγκαλεῖς τῷ Δεσπότῃ; Οὐκ ἐγκαλῶ, φησὶν, αἰτῶ δὲ μᾶλλον τὴν αὐτῷ συνήθη καὶ ἔμφυτον ἡμερότητα. Ταῦτα μὲν οὖν ὁ γενναῖος ἀθλητής. Ἔκχεον τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ ἐπεγνωκότα σε, κ.τ.λ. (,, ) Ὠφελοῦσιν ἡμᾶς αἱ τῶν ἁγίων εὐχαί· προσπίπτουσι γὰρ ὑπὲρ ἡμῶν τῷ Θεῷ, καὶ τὴν καθ' ἡμῶν ἐρχομένην ὀργὴν οἱονεί πως ἐφ' ἑτέρους μεθιστῶσι λέγοντες· \"Ἔκχεον τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε, καὶ ἐπὶ βασιλείας αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο.\" Ἆρ' οὖν καθ' ἑτέρων ἁπλῶς καὶ οὐδὲν ἡμαρτηκότων ἐκ χεῖσθαι βούλεται τὰ ἐκ τῆς θείας ὀργῆς; Εἶτα πῶς ἂν ἠνέσχετο ὁ Θεὸς προτρέποντος ἀδικεῖν; Ἢ πῶς ἂν ἦν ὅλως ἅγιος ὁ τὴν οὕτω σκληρὰν ποιούμενος προσευχήν; Τί οὖν ἐστιν ὅ φησιν; Ὅτ' ἂν μὲν γὰρ πλημμελῶσί τινες τῶν ὑπὸ Θεῷ γεγονότων, καὶ τὴν ὑπ' αὐτῷ λατρείαν τετιμηκότων, τότε πάντως παι δεύει ἐπιμετρήσας τὴν κίνησιν, καὶ φειδοῖ κεράσας τὰ ἐξ ὀργῆς· ὅτ' ἂν δὲ ὦσί τινες τῶν οὐκ εἰδότων αὐτὸν οἱ διηνεκῶς παροξύνοντες, τότε καὶ ἀχάλινον αὐτοῖς ἐπαφίησι τὸν θυμόν. Ὅτι ἐπτωχεύσαμεν σφόδρα.","english":"For he always restrains his anger, and does not bring punishments upon our sins in equal measure; and indeed, because of the greatness of the gentleness and forbearance that is in him, some all but accuse him of being angry at all. And indeed the most patient Job came forward doing this very thing, saying: \"Why have you not made my lawlessness forgotten, and a cleansing of my sin?\"\n\nAnd why, I say, do you accuse the Master? I do not accuse, he says, but rather I ask for the gentleness that is customary and innate to him. So much, then, from the noble athlete. Pour out your anger upon the nations that have not known you, etc. The prayers of the saints benefit us; for they fall before God on our behalf, and, as it were, transfer the anger that comes against us onto others, saying: \"Pour out your anger upon the nations that do not know you, and upon kingdoms that have not called upon your name.\" Does he then wish the effects of divine anger to be poured out upon others simply, who have not even sinned? How then would God have endured one who urges him to do injustice? Or how would one who makes so harsh a prayer be holy at all? What then is it that he says? For whenever some of those who have come under God, and who have honored the worship under him, go astray, then he certainly chastises them, measuring out the motion and tempering the effects of his anger with sparing; but whenever there are some of those who do not know him who provoke him continually, then he lets loose his wrath upon them unbridled. For we have become very poor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"(,,, ) Καὶ ποῖος ἆρά ἐστι τῆς καθ' ἡμᾶς νοουμένης πτωχείας ὁ τρόπος, καὶ ποῖον ὅλως ἀποβεβλήκαμεν πλοῦτον, ἀναγκαῖόν ἐστιν ἰδεῖν. Γυμνὴ γέγονεν ἡ ἀνθρώπου φύσις παντὸς ἀγαθοῦ, ἔρημος τῶν ἄνωθεν χαρισμά των, ἔξω τῆς πρὸς Θεὸν οἰκειότητος. Διά τε τὴν μεσολαβήσασαν ἁμαρτίαν, ἀπεδυσάμεθα τὴν ἀφθαρσίαν, ὠμῷ καὶ ἀνοσίῳ περιπεσόντες λῃστῇ, φημὶ δὴ τῷ Σατανᾷ. Ὁ γὰρ Θεὸς θάνατον οὐκ ἐποίησεν, ἀλλ' ἐπὶ ἀφθαρσίᾳ ἔκτισε τὰ πάντα, καὶ σωτήριοι αἱ γενέσεις τοῦ κόσμου· φθόνῳ δὲ διαβόλου ὁ θάνατος εἰς τὸν κόσμον εἰσῆλθεν. Οὐκοῦν ἐπτωχεύσαμεν σφόδρα, ἀλλ' ἐν Χριστῷ πεπλουτήκαμεν, ἀναλαβόντες τὰ ἐν ἀρχῇ. Συνεπτώχευσε γὰρ ἡμῖν πλούσιος ὢν, ἵνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν.\n\nΨΑΛΜΟΣ ΟΘʹ.\n\n[Ἐναντίον Ἐφραῒμ καὶ Βενιαμὶν καὶ Μανασσῆ. Ἀπὸ τῶν ἐπιφανεστάτων τριῶν φυλῶν ἅπαν τὸ γένος τοῦ Ἰσραὴλ σημαίνει.] Ἐλθὲ εἰς τὸ σῶσαι ἡμᾶς. (,, ) Εἴ ρηται μὲν γὰρ τὰ τοιαῦτα προφητικῶς. Ἐκβέβηκε δὲ εἰς πέρας, ὡς ἔφην, εἰς ἡμᾶς εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντησεν. Ἐν ἐσχάτοις γὰρ τοῦ αἰῶνος καιροῖς γέγονεν ἄνθρωπος ὁ μονογενὴς τοῦ Θεοῦ Λόγος. Ἐπίφανον τὸ πρόσωπόν σου, καὶ σωθησόμεθα. (,, ) Πρόσωπον τοῦ Θεοῦ καὶ Πατρὸς ὀνομάζουσιν τὸν Υἱόν· εἰκὼν γάρ ἐστιν καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, καὶ ἐν αὐτῷ καὶ μόνῳ τὸ τοῦ Θεοῦ καὶ Πατρὸς δια φαίνεται κάλλος. –Ἐπιλάμψαντος ἡμῖν τοῦ προσώπου τοῦ Πατρὸς, τουτέστι τοῦ Υἱοῦ, ἐπεστρέψαμεν πρὸς Θεὸν ζῶντα καὶ ἀληθινὸν ἐκ ματαίας ἡμῶν πατροπαραδότου ἀναστροφῆς, καὶ σεσώσμεθα δι' αὐτοῦ. Ἕως πότε ὀργίζῃ ἐπὶ τὴν προσευχὴν τοῦ δούλου σου;","english":"And it is necessary to see what is the manner of the poverty that is understood in our case, and what sort of wealth we have wholly cast away. The nature of man has become naked of every good, destitute of the gifts from above, outside of familiarity with God. And because of the sin that intervened, we stripped off incorruptibility, having fallen among a savage and unholy robber—I mean Satan. For God did not make death, but created all things for incorruptibility, and the generations of the world are salvific; but by the envy of the devil, death entered into the world. Therefore we became exceedingly poor, but in Christ we have become rich, recovering the things that were in the beginning. For being rich, he became poor together with us, so that we might become rich by his poverty.\n\nPSALM 79.\n\n[Against Ephraim and Benjamin and Manasseh. From the three most distinguished tribes he signifies the whole race of Israel.] Come to save us. For such things were spoken prophetically. But it has come to fulfillment, as I said, in us, upon whom the ends of the ages have arrived. For in the last times of the age, the only-begotten Word of God became man. Make your face shine, and we shall be saved. They name the Son the face of God the Father; for he is the image and express stamp of his hypostasis, and in him alone the beauty of God the Father shines forth. —When the face of the Father, that is, the Son, shone upon us, we turned back to the living and true God from our vain conduct handed down from our fathers, and we were saved through him. How long will you be angry at the prayer of your servant?","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":412,"ref":"p412","source":"Οὐκέτι αἰτιᾶται βραδύνοντα, παρακαλεῖ δὲ μᾶλλον ἐπιταχῦναι τὴν χάριν· πλὴν ὁ πάντα γινώσκων Θεὸς οἶδε καὶ τὸν ἑκάστων τῶν πραγμάτων ἐοικότα καιρόν. Ποτιεῖς ἡμᾶς ἐν δάκρυσιν ἐν μέτρῳ. [ 142.] Ὀδυρόμενοι καὶ στένοντες μεταλαγχάνομεν τῆς ἀναγκαίας. Τοῦτο δὲ πεποίηκας, ἀντιμετρήσας ταῖς ἁμαρτίαις ἡμῶν τὴν τιμωρίαν. Ἔθου ἡμᾶς εἰς ἀντιλογίαν τοῖς γείτοσιν ἡμῶν. Τέθεινται δὲ υἱοὶ Ἰσραὴλ πρὸς ἀντιλογίαν τοῖς γείτοσιν, καὶ εἰς μυκτηρισμὸν τοῖς ἐχθροῖς, ἆρα τίνα τρόπον; Ἀσθενοῦντες δηλονότι καὶ πεπατημένοι καὶ πεσόντες ὑπὸ πόδας ἐχθρῶν· οὐ γὰρ ἦν εὐπράττειν δύνασθαι καταλυποῦντας. [προ καταλυπουμένους...]–Οὐκ ἐγκαλοῦσιν ὡς ἀδική σαντι, θρηνοῦσι δὲ μᾶλλον ὡς ἔρημον γεγονότα τῆς παρ' αὐτοῦ βοηθείας τὸν Ἰσραήλ. Ὡδοποίησας ἔμπροσθεν αὐτῆς, καὶ κατεφύτευσας τὰς\n\nῥίζας αὐτῆς, κ.τ.λ. (, ) Προπορευόμενος γὰρ ἐξέβα λεν ἀπὸ προσώπου αὐτῶν ἔθνη. Ῥίζα δὲ τῆς Ἰουδαϊκῆς ἀμπέλου Μωσῆς ἢ Ἰησοῦς. Οὗτοι τὴν γῆν τῆς ἑαυτῶν εὐσεβείας ἐπλήρωσαν· πανταχοῦ γὰρ αὐτῶν αἱ ἀρεταὶ διέβησαν. Ἄμπελον τροπικῶς τὸν λαὸν ὀνομάσας, ἐπέμενε τῇ τροπῇ. Καὶ ὄρη μὲν καλεῖ τὴν τῶν ὁμόρων ἐθνῶν ἰσχύν· σκιὰν δὲ ταῦτα καλύ πτουσαν, τὴν τοῦ Ἰσραὴλ δυναστείαν τούτοις ἐπιτε θεῖσαν· κέδρους δὲ τοῦ Θεοῦ, τοὺς ὑψηλοὺς ἄρχοντας, τοὺς ὑπὸ τοῦ Θεοῦ τὸ ἄρχειν εἰληφότας· ἀναδενδράδας δὲ τὰς κέδρους συγκαλυπτούσας, τὴν Ἰσραηλιτικὴν βασιλείαν περιφανεστέραν τούτων γεγενημένην· τοῦτο δὲ καὶ ἐπὶ τοῦ μακαρίου Δαβὶδ καὶ ἐπὶ τοῦ Σολομῶντος μεμαθήκαμεν γενέσθαι.","english":"He no longer blames the one who is delaying, but rather urges that the grace be hastened; yet God, who knows all things, knows also the fitting time of each matter. You will give us to drink in tears in measure. [142.] Lamenting and groaning, we partake of what is necessary. And this you have done, measuring out the punishment in return for our sins. You have set us as a contradiction to our neighbors. And the sons of Israel have been set as a contradiction to their neighbors, and as a mockery to their enemies—in what manner, then? Evidently by being weak and trampled down and fallen beneath the feet of enemies; for it was not possible for them to fare well when they were abandoning [God]. —They do not bring accusation as against one who did wrong, but rather they lament that Israel has become desolate of the help that comes from him. You made a way before it, and you planted its roots, etc. For going before, he cast out the nations from before them. And the root of the Jewish vine is Moses or Joshua. These filled the land with their own piety; for their virtues spread everywhere. Having named the people a vine figuratively, he continued with the figure. And he calls the strength of the neighboring nations mountains; and these covering with shadow, the dominion of Israel resting upon them; and cedars of God, the lofty rulers, those who have received rule from God; and the vines covering the cedars, the kingdom of Israel having become more conspicuous than these; and we have learned that this happened both in the case of the blessed David and in that of Solomon.","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":413,"ref":"p413","source":"Ὁ μὲν γὰρ μέγας Δαβὶδ, οὐ μόνον παρὰ τῶν ἀλλοφύλων καὶ Ἰδουμαίων καὶ Ἀμμανιτῶν καὶ Μωαβιτῶν, ἀλλὰ καὶ παρὰ Σύρων ἑκατέρων δασμοὺς ἐκομίζετο. Πρὸς δὲ τὸν Σολομῶντα καὶ Αἰθιόπων ἔδρακεν βασίλισσα· οὕτω παρὰ πᾶσιν ἐγένετο πολυθρύλλητος. Κλήματα δὲ, τοῦ λαοῦ λέγει τὸ πλῆθος· παραφυάδας δὲ, τοὺς προσηλύτους τοὺς ἐκ τῶν ἐθνῶν προσεληλυθότας, καὶ τὴν θείαν δεξαμένους ἐπίγνωσιν. Διὰ πάντων δὲ τὴν προτέραν εὐκαρπίαν ἐδήλωσε τοῦ λαοῦ. Καὶ μονιὸς ἄγριος. ( Κυρίλλου καὶ Ἡσυχίου.) Νοήσεις ταῦτα καὶ εἰς τὸν διάβολον. Ἐπίστρεψον δὴ καὶ ἐπίβλεψον. [ 143] Παῦσον τὴν ἀποστροφήν· ἐπιμελήθητι τῆς κεχερσωμένης, καθεὶς ἐπ' αὐτῇ τὸν νοητὸν ὑετόν. Περίβαλε, καθάπερ τινὶ φραγμῷ, δυνάμεσι λογικαῖς, καὶ τῇ σαυτοῦ δυνάμει καὶ χάριτι κατάρτισαι, \"ἣν ἐφύτευσεν ἡ δεξιά σου.\" Δεξιὰ δὲ τοῦ Πατρὸς ὁ Υἱός· δι' αὐτοῦ γὰρ, ὡς διὰ χειρὸς, τὰ πάντα ἐργάζεται. Τότε γὰρ ἡ ἐμπεπυρισμένη ἀναβλαστήσει καὶ ἀναβιώσεται, καὶ ἀγαθοὺς ἐκδώσει καρπούς· οἱ γὰρ ἐμπυρίσαντες αὐτὴν ἀπολοῦνται. Πρόσωπον δὲ Θεοῦ ὁ Υἱός· εἰκὼν γάρ ἐστι καὶ χαρακτὴρ τῆς ὑπο στάσεως αὐτοῦ, καὶ ἐν αὐτῷ τεθεάμεθα τὸν Πατέρα. Ἐπίσκεψαι τὴν ἄμπελον ταύτην, καὶ κατάρτισαι αὐτὴν, κ.τ.λ. (, ) Ἑτοίμασον δέ πως ἐπὶ Υἱὸν ἀνθρώπου, τουτέστι, χάρισον αὐτοῖς καρδίαν ἀγαθὴν, ὡς καὶ ἐπιγνῶναι καὶ δέξασθαι διὰ τῆς πίστεως τὸν γενόμενον ἄνθρωπον. Καὶ μετ' ὀλίγα·","english":"For the great David received tribute not only from the Philistines, Idumeans, Ammonites, and Moabites, but also from both the Syrians. And the queen of the Ethiopians looked to Solomon; thus he became much celebrated among all. By \"branches\" he means the multitude of the people; by \"shoots,\" the proselytes who have come from the nations and received the divine knowledge. Through all these things he made clear the former fruitfulness of the people. And a wild vine. (Of Cyril and Hesychius.) You will understand these things also as referring to the devil. Turn now and look. Stop the turning away; take care of the land that has been made waste, sending down upon it the spiritual rain. Surround it, as with a hedge, with rational powers, and by your own power and grace restore \"that which your right hand has planted.\" The right hand of the Father is the Son; for through him, as through a hand, he works all things. For then the burned vine will sprout again and come back to life, and will yield good fruits; for those who set it on fire will perish. The face of God is the Son; for he is the image and express stamp of his substance, and in him we have beheld the Father. Visit this vine, and restore it, etc. Prepare it in some way for the Son of Man, that is, grant them a good heart, so as both to know and to receive through faith the one who became man. And shortly after:","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":414,"ref":"p414","source":"Ὅτε τοίνυν καταρτίσει, φησὶ, τὴν ἄμπελον ταύτην, καὶ ἑτοιμά σει αὐτῆς τὴν καρδίαν εἰς τὸ παραδέξασθαι διὰ τῆς πίστεως τὸν γενόμενον Υἱὸν ἀνθρώπου, τότε δὴ πάν τως ἡ ἐμπεπυρισμένη πυρὶ καὶ ἀνεσκαμμένη εἰς ἀχρειότητα καταντήσασα παντελῆ, ἀναβλαστήσει πάλιν καὶ ἀναβιώσεται, καὶ ἀγαθοὺς ἐκδώσει καρ πούς· οἱ γὰρ ἐμπυρίσαντες αὐτὴν καὶ ἀνασκάψαντες ἀπὸ ἐπιτιμήσεως τοῦ προσώπου σου ἀπολοῦνται. Πρόσωπον δὲ πάλιν τοῦ Θεοῦ καὶ Πατρὸς ὀνομάζει τὸν Υἱόν· εἰκὼν γάρ ἐστιν καὶ χαρακτὴρ τῆς ὑπο στάσεως αὐτοῦ, καὶ ἐν αὐτῷ τεθεάμεθα τὸν Πατέρα. Ἐπ' ἄνδρα δεξιᾶς σου, καὶ ἐπὶ υἱὸν ἀνθρώπου. Ὁμολογοῦμεν ὡς ἐν τούτοις αὐτὸν ὀνομάζει τὸν τῶν ὅλων Σωτῆρα Χριστὸν, τουτέστι τὸν μονογενῆ τοῦ Θεοῦ Λόγον· ἐπειδὴ γέγονεν ἄν θρωπος, ἀνθρωπίνως καλεῖ τὰ περὶ αὐτοῦ. –Οὗτός ἐστιν ὁ Χριστὸς, οὗτός ἐστιν ὁ ἐνανθρωπήσας τοῦ Θεοῦ Λόγος, καὶ τὴν δι' ἡμᾶς ὑπομείνας κένωσιν, καὶ μεμενηκὼς ὅπερ ἦν.\n\nΨΑΛΜΟΣ Πʹ.\n\nἘν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου, γλῶσ σαν ἣν οὐκ ἔγνω ἤκουσεν. ( 206 ) Μέγα τι τοῦτο καὶ ἐξαίρετον, καὶ ἀρ κεῖ πρὸς πᾶσαν εὐημερίαν τῷ γε ἅπαξ ἀνδρὶ φιλο θεωτάτῳ. Ἐξεκομίσθη γὰρ ἐκ γῆς Αἰγύπτου ἐν χειρὶ κραταιᾷ καὶ βραχίονι ὑψηλῷ, καθ' ἃ γέγραπται, διέφυγε τὰς ἐκεῖσε πλεονεξίας. Καὶ μετ' ὀλίγα. Ταῦτα πάντα παρελάσας ὁ τὴν ᾠδὴν ἀναφέρων δια μέμνηται τῆς ἐν Σινᾷ νομοθεσίας. Ἐκεῖ γὰρ ἤκουσεν ὁ Ἰσραὴλ γλῶσσαν ἣν οὐκ ἔγνω. Ἐκεῖ πρώτη γέγονεν αὐτῷ προφητεία περὶ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Καὶ τίνα τρόπον, ἐρῶ. Παρέστησαν μὲν","english":"When, therefore, he says, he shall set this vine in order and prepare its heart to receive through faith the one who became Son of Man, then surely the vine that has been set on fire and dug up and brought to utter worthlessness will sprout again and live again and put forth good fruits; for those who set it on fire and dug it up shall perish at the rebuke of your face. And again he names the Son the face of God and the Father; for he is the image and express stamp of his hypostasis, and in him we have beheld the Father. Upon the man of your right hand, and upon the son of man. We confess that in these words he names the Savior of all, Christ, that is, the only-begotten Word of God; since he has become man, he speaks of the things concerning him in a human way. This is the Christ, this is the Word of God who became man, and endured the emptying for our sake, and remained what he was.\n\nPSALM 80.\n\nWhen he went forth from the land of Egypt, he heard a tongue he did not know. This is something great and exceptional, and sufficient for every prosperity for the man who has once been most devoted to the contemplation of God. For he was brought out from the land of Egypt with a mighty hand and an uplifted arm, as it is written, and escaped the greed of that place. And after a little. Having passed over all these things, the one who brings up the song recalls the legislation at Sinai. For there Israel heard a tongue it did not know. There the first prophecy concerning Christ, the Savior of us all, came to it. And in what manner, I will say. There stood","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"γὰρ ὑπὸ τὸ ὄρος Σινᾶ, καταβεβηκότος ἐπ' αὐτῷ τοῦ Θεοῦ ἐν εἴδει πυρός. Εἶτα, καθὼς ἐν τῇ Ἐξόδῳ γέγραπται, ἐλάλησε Κύριος τοὺς λόγους τούτους· \"Ἄκουε, Ἰσραήλ· Ἐγώ εἰμι Κύριος ὁ Θεός σου, ὁἐξαγαγών σε ἐκ γῆς Αἰγύπτου, ἐξ οἴκου δουλείας.\" Καὶ μετ' ὀλίγα, εἶτά φησι τὸ Γράμμα τὸ ἱερόν· \"Καὶ ὁ λαὸς ἅπας ἑώρακε φωνὴν, καὶ τὰς λαμπάδας τοῦ πυρὸς, καὶ τὴν φωνὴν τῆς σάλπιγγος, καὶ τὸ ὄρος καπνίζον. Καὶ ἐφοβήθησαν πᾶς ὁ λαὸς, καὶ ἀπ έστησαν μακρόθεν. Καὶ εἶπον τῷ Μωσεῖ λέγοντες· Λάλει σὺ πρὸς ἡμᾶς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ Θεὸς, ἵνα μὴ ἀποθάνωμεν.\" Ἀκούεις ὅπως ἀσυνήθους οὐκ ἀνέχονται φωνῆς· Οὐ φέρουσι λαλοῦντα τὸν Θεόν; Καὶ μετ' ὀλίγα, διὰ τοῦτο θαυμάζων φησὶν ὁ Ψαλμῳδὸς περὶ αὐτοῦ· \"Ἐν τῷ ἐξελθεῖν αὐτὸν ἐκ γῆς Αἰγύπτου,\" καὶ τὰ ἑξῆς. Ἤκουσε γὰρ νομοθε τοῦντος τοῦ Θεοῦ· ἐπειδὴ δὲ ἅπαξ ἀφόρητον ἦν τὸ πρᾶγμα αὐτοῖς, ἐξήτουν μεσίτην, λέγοντες τῷ μακα ρίῳ Μωσεῖ· \"Λάλει σὺ πρὸς ἡμᾶς, καὶ μὴ λαλείτω πρὸς ἡμᾶς ὁ Θεὸς, ἵνα μὴ ἀποθάνωμεν.\" Εἶτα τί τὸ ἐντεῦθεν; Συνεῖδεν εὐθὺς ὁ Θεὸς καὶ Πατὴρ ὅτι χρῄ ζομεν τοῦ μεσιτεύοντος. Ἀλλ' οὐκ ἐνεδέχετο Μωσέα, θνητὸν ὄντα καθ' ἡμᾶς, μεσίτην ἀεὶ γενέσθαι Θεοῦ καὶ ἀνθρώπων· διὰ τοῦτο παραχρῆμα τὴν ἐπὶ Χριστῷ προφητείαν ἐποιεῖτο λέγων· \"Προφήτην αὐτοῖς ἀναστήσω ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σέ· καὶ θήσω τοὺς λόγους μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει κατὰ πάντα ὅσα ἂν ἐντείλωμαι αὐτῷ. Καὶ ἔσται ὃς ἂν μὴ ἀκούσῃ ὅσα ἂν λαλήσῃ ὁ προφήτης ἐκεῖνος ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.\" Γέγονε τοίνυν ἡμῶν καὶ Θεοῦ μεσίτης ὁ Υἱός. Μεσίτης δὲ πῶς;","english":"For it was under Mount Sinai, when God had descended upon it in the form of fire. Then, as it is written in Exodus, the Lord spoke these words: \"Hear, O Israel: I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage.\" And after a little, the sacred Scripture says: \"And all the people saw the voice, and the torches of fire, and the sound of the trumpet, and the mountain smoking. And all the people were afraid, and stood afar off. And they said to Moses, saying: You speak to us, and let not God speak to us, lest we die.\" Do you hear how they cannot endure an unfamiliar voice? They cannot bear God speaking? And after a little, marveling at this, the Psalmist says concerning him: \"When he went forth out of the land of Egypt,\" and what follows. For they heard God giving the law; but since once for all the matter was unbearable to them, they sought a mediator, saying to the blessed Moses: \"You speak to us, and let not God speak to us, lest we die.\" Then what follows from this? God and the Father immediately perceived that we need the one who mediates. But it was not possible for Moses, being mortal like us, to be mediator between God and men forever; therefore at once he made the prophecy concerning Christ, saying: \"I will raise up for them a prophet from their brethren like you, and I will put my words in his mouth, and he shall speak to them all that I command him. And it shall be that whoever does not hear whatever that prophet speaks in my name, I will take vengeance on him.\" The Son, therefore, has become mediator between us and God. But how is he mediator?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Καθῆκεν ἑαυτὸν εἰς κένωσιν, ἔλαβε δούλου μορφὴν, συνανεστράφη τοῖς ἐπὶ τῆς γῆς ὡς ἄνθρωπος. Καὶ μετὰ πολλὰ ὁ Πατὴρ ἔφη, ὅτι Θήσω τοὺς λόγους μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς πάντα ὅσα ἂν ἐντείλωμαι αὐτῷ. Ὁ δὲ Υἱὸς ἔφη· \"Ἀπ' ἐμαυτοῦ οὐ λαλῶ, ἀλλ' ὁ πέμψας με Πατὴρ, αὐτός μοι ἐντολὴν δέδωκεν τί εἴπω καὶ τί λαλήσω.\" Καὶ πάλιν· \"Τὰ ῥήματα ἃ ἐγὼ λελάληκα ὑμῖν, οὐκ ἔστιν ἐμὰ, ἀλλὰ τοῦ πέμψαντός με.\" Λαλεῖ δὲ τὰ τοῦ Πατρὸς οὐχ ὡς διάκονος λόγων, ἀλλ' ὡς αὐτὸς ὢν ὁ Λόγος τοῦ Πατρός. Διὰ τοῦτό φησιν Ἡσαΐας ὁ προφήτης περὶ αὐτοῦ, ὅτι \"Παιδίον ἐγεννήθη ἡμῖν, οὗ ἡ ἀρχὴ ἐπὶ τοῦ ὤμου αὐτοῦ· καὶ καλεῖται τὸ ὄνομα αὐ τοῦ μεγάλης βουλῆς Ἄγγελος.\" Μεγάλη δὲ βουλὴ τοῦ Θεοῦ καὶ Πατρὸς, ἣν ἐξήγγειλεν ἡμῖν ὁ Υἱὸς, Λόγος ὢν, ὡς ἔφην, τοῦ Πατρός. Αἱ χεῖρες αὐτοῦ ἐν τῷ κοφίνῳ ἐδούλευσαν. Οἱ γὰρ τοῖς τῆς πλινθίας ὑπηρετοῦντες πόνοις, κοφίνῳ τὸν πηλὸν ἐμβάλλοντες φέρουσι κατὰ νώτου. Κόφινος δὲ καλεῖται καὶ μέχρι νῦν τὸ σκεῦος ἐν ᾧ ποιοῦνται τὰ βαστάγματα. Τὸν τοίνυν νῶτον αὐτῶν, φησὶν, ἀπέστησεν ἀπὸ ἄρσεων, τουτέστιν, ἠλευθέρωσε βασταγμάτων. Ἠλευθέρωσε δὲ καὶ τὰς χεῖρας τοῦ μὴ δουλεύειν ἐν τῷ κοφίνῳ. Αὕτη μὲν οὖν ὡς ἐν ὀλίγοις ἡ τῶν στίχων διάνοια, τὸ δυσχερὲς ἔχουσα παντελῶς οὐδέν. Καὶ μετὰ πολλά· Ἀλλὰ τῶν μὲν ἐλευθερουμένων σαρκικῶς διά κονος ἦν ὁ Μωσῆς· ἡμῶν δὲ τῶν κατὰ πνεῦμα μεσί της γέγονεν ὁ Χριστός· αὐτὸς γὰρ τὸν νοητὸν κατέλυσε Φαραὼ, τουτέστιν τὸν Σατανᾶν· ἀπεσόβησεν αὐτὸν τῆς κατὰ πάντων πλεονεξίας. Αὐτὸς ἡμᾶς ἀπήλλαξεν οὐ σωματικῆς μᾶλλον, ἀλλὰ νοητῆς δου λείας.","english":"He emptied himself, took the form of a servant, and lived among those on earth as a man. And after many things the Father said, \"I will put my words in his mouth, and he shall speak to them all that I command him.\" But the Son said: \"I do not speak of myself, but the Father who sent me has himself given me a commandment what to say and what to speak.\" And again: \"The words that I have spoken to you are not mine, but of the one who sent me.\" He speaks the Father's words not as a servant of words, but as being himself the Word of the Father. For this reason the prophet Isaiah says concerning him, \"A child is born to us, whose government is upon his shoulder; and his name is called the Angel of great counsel.\" And the great counsel of God and the Father is what the Son proclaimed to us, being, as I said, the Word of the Father. His hands served in the basket. For those who labor at the toils of brickmaking, casting the clay into a basket, carry it on their backs. And even to this day the vessel in which loads are made up is called a basket. Their back, then, he says, he removed from burdens, that is, he freed them from loads. And he freed their hands also from serving in the basket. This, then, briefly stated, is the meaning of the verses, containing nothing difficult at all. And after many things: But Moses was a servant of those freed in the flesh; but Christ has become the mediator of us who are freed in the spirit. For he himself destroyed the spiritual Pharaoh, that is, Satan; he drove him away from his greed against all. He it was who released us, not from bodily slavery rather, but from spiritual slavery.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτῷ. Προσδοκηθέντες γὰρ ὅτι πάντη τε καὶ πάντως τῆς εἰς Θεὸν εὐσεβείας ἀποδώσουσι τὸν καρπὸν, ἐκ τῶν ἐναντίων γεγόνασι πονηροί. Ἐκ πέτρας μέλι ἐχόρτασεν αὐτούς. (,, ) Ὡσεὶ καὶ ἔφασκεν· ὡσεὶ παιδίον, ἔφη, ἀρτιγενὲς καὶ βραχὺ καὶ πολλῆς δεόμενον τῆς ἐπιμελείας ἐξέθρεψε Θεὸς, ἄρτον μὲν εἰς κόρον παρατιθεὶς αὐτοῖς, τροφῇ δὲ τῇ διὰ μέλιτος ἐμπλησθῆναι παρασκευάσας οἰκειοτάτη γὰρ αὕτη νηπίοις τροφή.\n\nΨΑΛΜΟΣ ΠΑʹ.\n\nὉ Θεὸς ἔστη ἐν συναγωγῇ θεῶν. (, ) Καὶ Θεὸν μὲν ἐν τούτοις ἀναμφιλόγως τὸν Σωτῆρα καλεῖ, Θεὸν ἀληθινὸν, οὐ νόθον, οὐ ψευδώνυμον, ἀλλ' οὐδὲ ἐν χάριτος μέρει παρ' ἑτέρου λαχόντα τὴν κλῆσιν, ἀλλ' ὄντα τοῦτον κατὰ φύσιν καὶ ἀληθῶς ὅπερ ἦν, ὃ καὶ λέγεται. Θεοὺς δὲ πάλιν φησὶν τοὺς οὐκ ὅντας μὲν τοῦτο κατὰ ἀλήθειαν, ὠνομασμένους δὲ οὕτω κατὰ χάριν· ὧν καὶ ὁ πάνσοφος Παῦλος διαμνημονεύει λέγων· \"Καὶ γὰρ εἴπερ εἰσὶν λεγόμενοι θεοὶ καὶ κύριοι πολλοὶ ἔν τε οὐρανῷ καὶ ἐπὶ τῆς γῆς, ἀλλ' ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ ἡμεῖς ἐξ αὐτοῦ· καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὖ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ.\" Εἰσὶν οὖν ἄρα τινὲς κατὰ χάριν ὠνομασμένοι θεοί. Καὶ γοῦν εἴρηται καὶ πρὸς ἡμᾶς διὰ τῆς τοῦ Ψάλλοντος φωνῆς· \"Ἐγὼ εἶπα· Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου πάντες.\" Θεὸς οὖν ὑπάρχων ἀλη θινὸς, ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ἔστη ἐν συναγωγῇ θεῶν. Καὶ ποίων ἄρα θεῶν; Τῶν διὰ τῆς ἱερωσύνης ἀξίωμα τῇ τοῦ Θεοῦ κλήσει τετιμημένων. Οὕτω γὰρ αὐτοὺς καὶ ὁ Παῦλος ὀνομάζει λέγων· \"Θεοὺς οὐ κακολογήσεις, καὶ ἄρχοντα τοῦ λαοῦ σου οὐκ ἐρεῖς κακῶς.\" [Ἐγὼ εἶπα·","english":"The enemies of the Lord lied to him. For though it was expected that they would render the fruit of piety toward God in every way and altogether, they became wicked, doing the opposite. From the rock he satisfied them with honey. As if he were also saying: like a newborn child, he said, small and needing much care, God reared them, setting bread before them to satiety, and preparing them to be filled with food through honey—for this is the most fitting food for infants.\n\nPSALM 81.\n\nGod stood in the assembly of gods. And here he calls the Savior God beyond dispute—true God, not bastard, not falsely named, nor one who received the title as a share of grace from another, but being this by nature and truly what he was, which he is also called. And again he calls \"gods\" those who are not this in truth, but have been named so by grace; of whom also the all-wise Paul makes mention, saying: \"For even if there are so-called gods and many lords in heaven and on earth, yet for us there is one God the Father, from whom are all things, and we from him; and one Lord Jesus Christ, through whom are all things, and we through him.\" There are, then, certain gods named by grace. And indeed it has been said also to us through the voice of the Psalmist: \"I said: You are gods, and all sons of the Most High.\" Therefore the only-begotten Word of God, being true God, stood in the assembly of gods. And of what gods? Of those honored by the calling of God with the dignity of the priesthood. For thus Paul also names them, saying: \"You shall not speak evil of gods, and you shall not speak badly of the ruler of your people.\" I said:","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":418,"ref":"p418","source":"Θεοί ἐστε, καὶ υἱοὶ Ὑψίστου. Ἐπειδὴ γὰρ υἱοὶ γεγόναμεν αὐτοῦ, ἅτε τὸν φύσει καὶ ἀληθῆ Υἱὸν λαβόντες εἰς νοῦν διὰ τοῦ ἁγίου Πνεύματος, διὰ τοῦτο καὶ τετιμήμεθα τῇ κλήσει καὶ ὠνομάσθημεν θεοὶ, καίτοι κατὰ φύσιν οὐκ ὄντες τοῦ το, ἀλλὰ τιμῆς ἕνεκα καὶ δόξης. Πλὴν εἰ καὶ λεγό μεθα θεοὶ, ἀλλ' εἷς ἐστι φύσει καὶ ἀληθῶς, καὶ ἐπά νω πάντων· ἡμεῖς δὲ κατὰ μέθεξιν, ὡς ἔφην.]\n\nΨΑΛΜΟΣ ΠΒʹ.\n\n[Ἰδοὺ οἱ ἐχθροί σου ἤχησαν. Ἰδοὺ ἕτερον εἶδος τῆς πρὸς Θεὸν ἔχθρας ὁ Προφή της ἐξέθετο. Οἱ γὰρ τῷ λαῷ τοῦ Θεοῦ καὶ τοῖς ἁγίοις ἐχθραίνοντες, πρὸς αὐτὸν ἂν αἱροῦνται πόλεμον· οὗπερ ἐκεῖνοι δοῦλοι καὶ οἰκεῖοι φίλοι τυγχάνουσιν.] [Καὶ τίς κατὰ Θεοῦ βουλεύσασθαί τι ἢ διαθέσθαι ἢ καὶ ὅλως φαντασθῆναι, τοῦ μὴ μόνον ὄψεσιν, ἀλλὰ καὶ λογισμοῖς ἀπροσίτου δυνήσεται; Ἀλλ' ἑαυτῷ τὰ τῶν εἰς αὐτοὺς πεποιθότων λογίζεται· καὶ τούτου χάριν αἱ κατ' ἐκείνων ἐπιβουλαὶ κατ' αὐτοῦ τοῦ Θεοῦ, ὡς πατρὸς τῶν ἐπιβουλευομένων καὶ προστά του καὶ κηδεμόνος λέγονται. –Τίνες δὲ οἱ τὰς ἐπι βουλὰς ἐργαζόμενοι;] Οἱ μισοῦντές σε ἦραν κεφαλήν. (,,, ) Πάλιν ὡς ἐπὶ ὄφεων καὶ ἀσπί δων φησὶ τὸ \"Ἦραν κεφαλήν.\" Ὥσπερ γὰρ οἱ ὄφεις δάκνοντες αἴρουσιν ἠρέμα τὴν κεφαλὴν καὶ ἀνακουφίζουσι τῆς γῆς, οὕτω καὶ οἱ μαχόμενοι τῇ δόξῃ Χριστοῦ ἐπαίρουσιν ἠρέμα τὴν κεφαλήν· ἀλλὰ πίπτουσι παραχρῆμα· πλήττονται γὰρ παρ' αὐτοῦ, ὅτι αὐτός ἐστιν ὁ συντρίβων τὰς κεφαλὰς τῶν δρα κόντων. Τὰ σκηνώματα τῶν Ἰδουμαίων, καὶ οἱ Ἰσμαηλῖται, κ.τ.λ. (,, ) Ἔθνη δὲ ταῦτα βάρβαρα καὶ πολέμια τῷ κατὰ σάρκα Ἰσραὴλ, ἀλλόφυλοι διαφερόντως ἐκλήθησαν.","english":"You are gods, and sons of the Most High. For since we have become his sons, inasmuch as we have received the true and natural Son into our mind through the Holy Spirit, for this reason we have also been honored with the title and named gods, though by nature we are not this, but for the sake of honor and glory. Nevertheless, even if we are called gods, yet there is one who is by nature and truly, and above all; but we are so by participation, as I said.\n\nPSALM 82.\n\nBehold, your enemies have roared. Behold, the Prophet has set forth another kind of enmity toward God. For those who are hostile to the people of God and to the saints, would choose war against him himself; whose slaves and own friends those men happen to be. And who will be able to plan or arrange or even altogether imagine anything against God, who is unapproachable not only to eyes but also to thoughts? But he reckons the things of those who trust in them as his own; and for this reason the plots against those men are spoken of as against God himself, as the father and protector and guardian of those plotted against. —But who are those who carry out the plots? Those who hate you have lifted up their head. Again, as in the case of serpents and asps, he says the phrase \"They have lifted up their head.\" For just as serpents, when biting, gently raise their head and lift it up from the ground, so too those who fight against the glory of Christ gently raise up their head; but they fall immediately; for they are struck by him, because he is the one who crushes the heads of the dragons. The tents of the Edomites, and the Ishmaelites, etc. But these nations, barbarous and hostile to Israel according to the flesh, were called foreigners in a distinctive sense.","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":419,"ref":"p419","source":"Ἀλλ' ἔσωζε μὲν κἀκείνους τὸ τηνικαῦτα δὲ Θεὸς, ἀπράκτους τὰς τῶν ἐθνῶν ἀποφαίνων ἐφόδους. Καὶ Ἀσσοὺρ συμπαρεγένετο μετ' αὐτῶν. Εἰς αὐτὴν ἁμαρτάνει τὴν γνῶσιν, ὁ τὸν πεφυκότα νοῦν ὁρᾷν τὴν γνῶσιν ἁμαρτάνειν [ ἁμαρτάνων] ἀναγκάζει. Οἱ δὲ τὸν κατὰ σοῦ πόλεμον ἀναδεξάμενοί εἰσιν Γεβὰλ, ἔτι καὶ Ἀσσοὺρ, καὶ ἑξῆς.\n\nΨΑΛΜΟΣ ΠΓ.\n\nὩς ἀγαπητὰ τὰ σκηνώματά σου. Αἰώνια καὶ ἐπουράνια ταῦτα τὰ σκηνώματα λέγει. [Ἐπειδὴ δὲ χάριτι καὶ φιλανθρωπίᾳ τοῦ πάντας οἰκτείροντος Θεοῦ κέκληνται παρὰ Χριστοῦ, καὶ τὸν τῆς διανοίας ἀνοίξαντες ὀφθαλμὸν\n\nεἰσεδέξαντο τῆς ἀληθείας τὸ φῶς, ἐπέγνωσαν τὴν ἀλήθειαν, ἔμαθον τῆς εὐσεβείας τὰς ὁδοὺς, εἰσῆλθον εἰς τὰς θείας αὐ λὰς, ὑμνολογοῦσι λοιπὸν τὸν τῶν ὅλων σωτῆρα Χρι στόν.] Τρυγὼν [εὗρεν] νοσσιὰν ἑαυτῇ. (,, 95,, ) Θαυμάζουσιν, ὡς ἔφην, τῆς Ἐκκλησίας τὸ κάλλος· ἐπαινοῦσι δὲ καὶ τῶν ἐν αὐταῖς διδασκάλων τὸ ἐπιεικὲς, ὅτι καθάπερ τινὲς τρυγόνες τοὺς ἑαυτῶν θάλπουσι νεοττοὺς παρὰ τοῖς θείοις θυσιαστηρίοις. Νεοττοὶ δὲ διδασκάλων, οἱ δι' αὐτῶν πιστεύοντες· πατέρες γάρ εἰσι πνευματικοί. Ἔθος δὲ τῇ θεοπνεύστῳ Γραφῇ τρυγόσιν ἀφομοιοῦν τοὺς ἁγίους μυσταγωγούς. Καὶ διὰ ποίαν αἰτίαν; Λαλίστατος καὶ εὔφωνός ἐστιν ἡ τρυγών· ἡμῖν δὲ τοῖς φιλομαθέσιν, οἱ τῶν μυσταγωγούντων εἰσὶ λό γοι. Τρυγόνες οὖν οὗτοι ἄρα εἰσὶ πνευματικοί. Οὐχὶ ἡ ψυχὴ δὲ μόνη γάννυται καὶ ἀγάλλεται, ἀλλὰ καὶ τὸ σῶμα κεκοινώνηκε τῆς θυμηδίας, δεξάμενον τὴν ἐλπίδα τῆς ἀναστάσεως. Τοῦτο γὰρ ὁ λόγος αἰ νίττεται. Διὰ τοῦτο καὶ ζῶντα τὸν Θεὸν προσηγό ρευσεν, ὡς ζωῆς ὑπάρχοντα χορηγόν.","english":"But God was saving them at that time, showing the assaults of the nations to be ineffective. And Assur came along with them. He sins against knowledge itself—the one who compels the natural mind, which is capable of seeing, to sin against knowledge. And those who undertook the war against you are Gebal, and further Assur, and so on.\n\nPSALM 83.\n\nHow beloved are your tabernacles. He calls these tabernacles eternal and heavenly. [Since by the grace and love of humanity of God, who has mercy on all, they have been called by Christ, and having opened the eye of their understanding they received the light of truth, they came to know the truth, they learned the ways of piety, they entered the divine courts, and thenceforth they hymn the Savior of all, Christ.] The turtle-dove [has found] a nest for herself. (,, 95,, ) They marvel, as I said, at the beauty of the Church; and they also praise the gentleness of the teachers within them, because like certain turtle-doves they warm their own nestlings at the divine altars. And the nestlings of teachers are those who believe through them; for they are spiritual fathers. It is the custom of divinely inspired Scripture to liken the holy mystagogues to turtle-doves. And for what reason? The turtle-dove is most talkative and sweet-voiced; and for us who love learning, the words of the mystagogues are such. These, then, are spiritual turtle-doves. And not only the soul rejoices and exults, but the body also has shared in the gladness, having received the hope of the resurrection. For this is what the word hints at. For this reason it also called God living, as being the provider of life.","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":420,"ref":"p420","source":"Ἐπειδὴ γὰρ καὶ οἱ Βαβυλώνιοι θεοὶ, καὶ μὲν δὴ καὶ οἱ τῶν ἡμε τέρων προγόνων, καὶ ἄψυχοι ἦσαν καὶ ἀναίσθητοι παντελῶς, καὶ μάλα εἰκότως οἱ ἐκείνων ἀπαλλαγέντες, ζῶντα τὸν ἀληθῆ Θεὸν ὀνομάζουσι. [Μακάριοι οἱ κατοικοῦντες ἐν τῷ οἴκῳ σου. Ἐν γὰρ ταῖς ἐκκλησίαις μάλιστα τὰς τῆς σωτη ρίας συλλέγουσιν ἀφορμὰς οἱ τῶν ἁγιοπρεπῶν σπουδασμάτων ἐπιστήμονες· λαλεῖ γὰρ ἐν αὐτοῖς τὸ Πνεῦμα τὸ ἅγιον διὰ προφητῶν ἁγίων, διὰ φωνῆς ἀποστόλων καὶ εὐαγγελιστῶν. Καὶ ὥσπερ ἐν ἰατρείῳ πολλοὶ μὲν οἱ νοσοῦντές εἰσιν, ἐσθότε καὶ κατὰ δια φόρους τρόπους, ἔξεστι δὲ ἑκάστῳ τῆς προσφόρου θεραπείας τυχεῖν· οὕτω καὶ ἐν ταῖς ἐκκλησίαις εὑρίσκομεν.] Ἀναβάσεις ἐν τῇ καρδίᾳ αὐτοῦ διέθετο. Καὶ ποίας ἀναβάσεις; Τὰς εἰς οὐρανὸν δηλονότι. Διενθυμούμεθα γὰρ καθ' ἑαυτοὺς, καὶ ἐν ἐλπίσιν ἐσμὲν ὅτι εἰς τὴν ἄνω πόλιν ἀναβησόμεθα, τὴν τῶν ἁγίων μητέρα, τὴν ἐν οὐρανοῖς Ἐκκλησίαν, κἀκεῖ συνεσόμεθα τῷ πάντων Σωτῆρι Χριστῷ. [Θεὸς θεῶν ὁ ὀφθεὶς κατὰ σάρκα. Μὴ τοίνυν ταῖς Ἰουδαϊκαῖς ἀμαθίαις κατακολουθεῖν σπουδάζωμεν, πιστεύωμεν δὲ μᾶλλον ὅτι καὶ Υἱός ἐστιν ἀληθῶς, καὶ ἐκ Θεοῦ Θεὸς, ὁ κατὰ σάρκα ἐκ γυναικὸς ὁ δι' ἡμᾶς καταβεβηκὼς ἐν τοῖς καθ' ἡμᾶς, ἵνα ἡμᾶς εἰς τὴν ἰδίαν ἀνακομίσῃ δόξαν, ἵνα ἐν αὐτῷ τὸ δοῦλον υἱοποιηθῇ· πλουτήσῃ τὸ ἐν πτωχείᾳ· κρεῖττον γέ νηται θανάτου τὸ ὑπὸ φθορὰν, ἅγιον τὸ ὑφ' ἁμαρ τίαν. Ταῦτα γὰρ πάντα πεπλουτήκαμεν διὰ τῆς ἐπι φανείας τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ.] Κύριε ὁ Θεὸς τῶν δυνάμεων.","english":"For since the gods of the Babylonians, and indeed also those of our own forefathers, were lifeless and utterly senseless, very reasonably those who have been delivered from them name the true God as living. Blessed are those who dwell in your house. For it is especially in the churches that those who are knowledgeable in holy pursuits gather the occasions of salvation; for the Holy Spirit speaks in them through the holy prophets, through the voice of apostles and evangelists. And just as in a physician's house there are many who are sick, sometimes in various ways, and it is possible for each to obtain the treatment that suits him, so too in the churches we find this. He set ascents in his heart. And what sort of ascents? Those to heaven, clearly. For we consider within ourselves, and we are in hopes that we shall ascend to the city above, the mother of the saints, the Church in the heavens, and there we shall be with the Savior of all, Christ. God of gods, the one who was seen in the flesh. Let us not, then, be eager to follow Jewish ignorances, but let us rather believe that he is truly also Son, and God from God, the one who was born in the flesh from a woman, who for our sake came down into our condition, so that he might bring us back to his own glory, so that in him the servant might be made a son; so that what is in poverty might be enriched; so that what is under corruption might become better than death, and what is under sin might become holy. For all these things we have been enriched with through the appearing of our Savior, Christ, the Savior of us all. Lord, God of hosts.","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":421,"ref":"p421","source":"(,, ) Κύριον δὲ τῶν δυνάμεων καὶ Θεὸν Ἰακὼβ ὀνομάζει Χριστὸν, ἵνα μή τις πρόσφατον αὐτὸν νομίσῃ Θεὸν διὰ τὴν κατὰ σάρκα γέννησιν, πιστεύω μεν δὲ μᾶλλον ἐκεῖνον ὑπάρχειν, ᾧ καὶ αὐτοὶ λελατρεύκασιν οἱ τοῦ Ἰσραὴλ πατέρες, ὃν ἐν προγνώσει τεθέανται, οὗ τὸ μυστήριον οὐκ ἠγνόησαν, ἀποκαλύπτοντος δηλονότι τοῦ Θεοῦ καὶ Πατρὸς, καὶ διὰ τῆς φωταγωγίας τοῦ ἁγίου Πνεύματος. Ἐξελεξάμην παραριπτεῖσθαι ἐν τῷ οἴκῳ τοῦ Θεοῦ μᾶλλον ἢ οἰκεῖν με ἐπὶ σκηνώμασιν ἁμαρτω λῶν. Τῆς σῆς κηδεμονίας, ὦ Δέσποτα, ὁ σὸς λαὸς ἀπολαύων ἀεὶ τῷ σῷ προσεδρεύει ναῷ, πολλὴν ἐντεῦθεν τὴν ὠφέλειαν καρπούμενος. Ἃ γὰρ ἐν μιᾷ τῇ σῇ ἡμέρᾳ ἐδρέψατο, οὐκ ἂν ἐτέρωθεν συναγάγοι, πολλὰς ἀναλώσας ἡμερῶν χιλιάδας. Ταῦτα μὲν καὶ τοῖς ἐν Βαβυλῶνι δορυαλώτοις λέγειν ἥρμοττεν, ἀσεβέσιν ἀνθρώποις συμβιωτεύειν ἠναγκασμένοις, κέρδος δὲ ἐντεῦθεν ποριζομένοις οὐδὲν, λογιζομένοις τὴν ἀπὸ τοῦ Θεοῦ νεῶ πάλιν ὠφέλειαν. [Ὅτι ἔλεος καὶ ἀλήθειαν ἀγαπᾷ Κύριος. Καλὴν τῷ ψαλμῷ ὁ προφήτης σφραγίδα ἐπέθηκε τὴν εἰς Θεὸν ἐλπίδα, ἧς μακάριον ἔχεσθαι· ἄγκυρα γὰρ τῷ χειμαζομένῳ, τῷ δὲ πολεμουμένῳ τεῖχος ἀῤῥαγὲς γίνεται.]","english":"He names Christ Lord of hosts and God of Jacob, so that no one might think him a newly arrived God because of his birth according to the flesh; rather, I believe that he is the one whom the fathers of Israel themselves also served, whom they beheld in foreknowledge, whose mystery they did not fail to know—God the Father evidently revealing it, and through the illumination of the Holy Spirit. I chose rather to be cast aside in the house of God than to dwell in the tents of sinners. Your people, O Master, always enjoying your care, attend your temple, reaping great benefit from there. For what they gathered in one day of yours, they could not have collected from elsewhere, even after spending many thousands of days. It was fitting to say these things also to those taken captive in Babylon, who were compelled to live alongside impious men and gained no profit from it, but reckoned on the benefit that comes again from the temple of God. [For the Lord loves mercy and truth. The prophet set a noble seal upon the psalm—hope in God, which it is blessed to hold fast; for it becomes an anchor for the storm-tossed and an unbroken wall for the besieged.]","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":422,"ref":"p422","source":"ΨΑΛΜΟΣ ΠΕʹ.\n\nΠρὸς σὲ κεκράξομαι ὅλην τὴν ἡμέραν. Τὸ ὅλην τὴν ἡμέραν, ἀντὶ τοῦ καθ' ὅλην τὴν ἡμέραν, ἤγουν ἐν παντὶ καιρῷ. Χρὴ γὰρ ἡμᾶς ἀδιαλείπτως προσπίπτειν τῷ Θεῷ, καὶ παρ' αὐτοῦ τὸν ἔλεον ἐπιζητεῖν.\n\nΨΑΛΜΟΣ ΠΖʹ.\n\nΟἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὄρεσι τοῖς ἁγίοις. Ὄρεσι παρεικάζει τὴν Ἐκκλησίαν ἡ θεόπνευστος Γραφὴ, διὰ τὸ ὑψηλὸν τῶν ἐν αὐτῇ θείων δογμάτων. –Ὄρη οὖν νοοῦμεν τὰς Ἐκκλησίας, ἤτοι τοὺς ἐν αὐταῖς. Ναοὶ γάρ ἐσμεν Θεοῦ ζῶντος, καὶ οἶκος Θεοῦ κατὰ τὰς Γραφάς. Ποῖα δὲ αὐτά ἐστι τὰ θεμέλια ἃ τίθησιν ἐν ἡμῖν Χριστὸς, διδάξει λέγων ὁ Παῦλος· \"Πίστις, ἐλπὶς, ἀγάπη· καὶ πρὸς ἐπὶ τούτοις ἀνδρεία καὶ ὑπομονὴ, σωφρο σύνη καὶ ἐγκράτεια, πραότης καὶ μακροθυμία,\" καὶ ἅπαξ ἁπλῶς πᾶν εἶδος ἀρετῆς. Ἡ ἐπίγειος Σιὼν, ἡ κατὰ τὴν Ἰουδαίαν χώραν, μέρος μέν ἐστι τῆς Ἱερουσαλὴμ, ὑψηλὴ δὲ καὶ ὥσπερ ἐν ὄρει διακειμένη· διὰ τοῦτο καὶ ἑρμηνεύεται σκοπευτήριον. Ταύτῃ τοίνυν τῇ ὡς ἐν ὄρει διακειμένῃ Σιὼν ἀπεικάζει τὴν Ἐκκλησίαν, ἤγουν τὴν τῶν πιστευσάντων πληθὺν, τὸ Γράμμα τὸ ἱερόν. Ὑψηλὴ γὰρ, οὐδὲν ἔχουσα ταπεινόν· οὐδὲ γὰρ ἀξιοῖ φρονεῖν τὰ ἐπὶ τῆς γῆς, ζητεῖ δὲ μᾶλλον τὰ ἄνω· καὶ οἱ τῆς Ἐκκλησίας δὲ τρόφιμοι περιπατοῦσι μὲν ἐπὶ γῆς, ἔχουσι δὲ τὸ πολίτευμα ἐν οὐρανοῖς.","english":"PSALM 145.\n\nI will cry out to you all the day long. \"All the day long\" is used in place of \"throughout the whole day,\" that is, at every time. For we ought unceasingly to fall down before God and to seek mercy from him.\n\nPSALM 87.\n\nHis foundations are in the holy mountains. The God-inspired Scripture likens the Church to mountains, because of the loftiness of the divine doctrines in her. —We therefore understand the mountains to be the Churches, or those who are in them. For we are temples of the living God, and a house of God according to the Scriptures. But what these foundations are that Christ lays in us, Paul will teach, saying: \"Faith, hope, love; and in addition to these, courage and endurance, chastity and self-control, gentleness and long-suffering,\" and, to put it simply once for all, every kind of virtue. The earthly Zion, the one in the land of Judea, is a part of Jerusalem, and it lies high and as it were on a mountain; for this reason it is also interpreted as a watchtower. To this Zion, then, situated as it were on a mountain, the sacred Scripture likens the Church, that is, the multitude of those who have believed. For she is lofty, having nothing lowly; for she does not deem it right to think on the things of the earth, but seeks rather the things above; and the nurslings of the Church, while they walk upon the earth, have their citizenship in the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"ΨΑΛΜΟΣ ΠΗʹ.\n\nἝως τοῦ αἰῶνος ἑτοιμάσω τὸ σπέρμα σου. Ἐγήγερται ἐκ σπέρματος αὐτοῦ τὸ κατὰ σάρκα Χριστὸς, καὶ ἐκ τῆς Ἰούδα φυλῆς, ἐξ ἧς καὶ αὐτὸς ἦν ὁ μακάριος Δαβίδ. Ἐν τῷ βραχίονι τῆς δυνάμεώς σου. Βραχίονα δὲ τοῦ Πατρὸς ὀνομάζει τὸν Υἱόν· ἐνεργεῖ γὰρ δι' αὐτοῦ τὰ πάντα, καθάπερ ἀμέλει καὶ ἡμεῖς αὐτοὶ διὰ τῆς ἑαυτῶν χειρὸς πάντα ποιεῖν εἰθίσμεθα. Κύριε, ἐν τῷ φωτὶ τοῦ προσώπου σου πορεύ σονται. Ἐν τῷ φωτὶ τῷ διὰ τοῦ Πνεύματος τῷ ἐκπεμπομένῳ διὰ τοῦ σοῦ προσώπου, τουτέστι τοῦ σοῦ Υἱοῦ, πορεύσονται. Ὁδηγεῖ γὰρ ἡμᾶς τὸ Πνεῦμα τὸ ἅγιον εἰς ἕκαστα τῶν ἐν φωτὶ πρακτέων. Ἐν τῷ ὀνόματί σου ἀγαλλιάσονται. (, ) Ἀεὶ γὰρ ἡμᾶς στεφανοῖ τὸ καλὸν ὄνομα τοῦ Χριστοῦ τὸ ἐπικληθὲν εἰς ἡμᾶς· ὠνομάσμεθα γὰρ διὰ Χριστὸν Χριστιανοί. [Ἡ γὰρ χείρ μου συναντιλήψεται αὐτῷ, καὶ ὁ βραχίων μου κατισχύσει αὐτόν. Ὁ Σωτὴρ ἔφασκε· \"Τὰ ἔργα ἃ δέδωκέ μοι ὁ Πα τὴρ ἵνα ποιήσω αὐτά· αὐτὰ τὰ ἔργα ἃ ἐγὼ ποιῶ μαρτυρεῖ περὶ ἐμοῦ, ὅτι αὐτός με ἀπέσταλκε.\" Καὶ πάλιν· \"Ἀπ' ἐμοῦ λαλῶ οὐδέν· ὁ δὲ Πατὴρ ὁ ἐν ἐμοὶ μένων ποιεῖ τὰ ἔργα αὐτός.\" Καὶ τοῦτό ἐστιν ὃ λέγει νῦν ὁ Πατὴρ περὶ αὐτοῦ· \"Ἡ γὰρ χείρ μου συναντιλήψεται αὐτῷ, καὶ ὁ βραχίων μου κατισχύσει αὐτόν.]\" Τοὺς μισοῦντας αὐτὸν τροπώσομαι. (, ) Μετὰ γὰρ τὸν τοῦ Σωτῆρος σταυρὸν δειναῖς καὶ ἀφύκτοις περιπέπτωκε συμφοραῖς ἡ τῶν Ἰουδαίων συναγωγή. Παρεδόθησαν γὰρ εἰς χεῖρας ἐχθρῶν, οἳ καὶ πᾶσαν αὐτῶν ἠρήμωσαν τὴν χώραν· καὶ διεσκορπίσθησαν. Ὑψωθήσεται τὸ κέρας αὐτοῦ. Ἔθος τῇ θεοπνεύστῳ Γραφῇ κέρας ὀνομάζειν, ἐπὶ μὲν τῶν ἁμαρτωλῶν, τὴν ὑπεροψίαν·","english":"PSALM 88.\n\nI will prepare your seed until the age. Christ according to the flesh has been raised up from his seed, and from the tribe of Judah, from which the blessed David himself also was. In the arm of your power. He calls the Son the arm of the Father; for he accomplishes all things through him, just as indeed we ourselves are accustomed to do all things through our own hand. O Lord, in the light of your face they will walk. In the light through the Spirit, which is sent forth through your face, that is, through your Son, they will walk. For the Holy Spirit guides us into each of the things that must be done in the light. In your name they will rejoice. For the good name of Christ, which has been invoked upon us, always crowns us; for we have been named Christians through Christ. [For my hand will assist him, and my arm will strengthen him. The Savior said: \"The works that the Father has given me to do—these very works that I do bear witness concerning me, that he himself has sent me.\" And again: \"I speak nothing from myself; but the Father who abides in me, he does the works.\" And this is what the Father now says concerning him: \"For my hand will assist him, and my arm will strengthen him.\"] I will rout those who hate him. For after the Savior's cross, the synagogue of the Jews has fallen into terrible and inescapable calamities. For they were handed over into the hands of enemies, who also laid waste their whole land; and they were scattered. His horn will be exalted. It is the custom of divinely inspired Scripture to call \"horn,\" in the case of sinners, their arrogance;","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":424,"ref":"p424","source":"ἐπὶ δὲ τῶν δικαίων, τὴν δόξαν. [Τοῖς ὀνόμασι τοῖς μάλιστα πρέπουσι τῷ Πατρὶ καὶ αὐτὸς ὁ Υἱὸς δοξάζεται· οἷόν τί φημι, Θεὸς ἀληθινὸς, ὁ Πατὴρ τοῦτό ἐστι καὶ ὁ Υἱός· αὐτὸς γάρ ἐστιν \"ἡ ἀλήθεια καὶ ἡ ζωή.\" Καὶ τοῦτο ἔλεγε πρὸς τὸν ἑαυτοῦ Πατέρα· \"Ὅτι πάντα τὰ ἐμὰ σά ἐστι, καὶ τὰ σὰ ἐμά.\"] [Αὐτὸς ἐπικαλέσεταί με, Πατήρ μου εἶ σύ.\n\nΘήσει δὲ αὐτὸν ὁ Θεὸς καὶ πρωτότοκον, καθὰ καὶ Παῦλος ὁ μέγας φησίν· \"Εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς·\" καὶ πάλιν· \"Πρωτότο κος ἐκ τῶν νεκρῶν, καὶ πρωτότοκος πάσης κτίσεως.\" Ἔλεγε δὲ καὶ ὁ Σωτὴρ τῇ Μαρίᾳ· \"Πορευθεῖσα, εἶπε τοῖς ἀδελφοῖς μου· Πορεύομαι πρὸς τὸν Πατέρα μου καὶ Πατέρα ὑμῶν, καὶ Θεόν μου καὶ Θεὸν ὑμῶν.\" Καὶ γὰρ μονογενὴς μέν ἐστιν ὡς Θεὸς, πρωτότοκος δὲ ὡς ἄνθρωπος· ἀδελφοὺς γὰρ ἔχει τοὺς πεπιστευκότας, καὶ Πατέρα ἑαυτοῦ καλεῖ τὸν Θεὸν ὡς Θεός· Θεὸν δὲ αὐτοῦ πάλιν ὡς ἄνθρωπος.] Εἰς τὸν αἰῶνα φυλάξω αὐτῷ τὸ ἔλεός μου, καὶ ἡ διαθήκη μου πιστὴ αὐτῷ. Αὐτῷ μὲν τῷ πεπιστευκότι δι' αὐτοῦ λαῷ φησι· ἔλεος δὲ τὴν διὰ πίστεως ἄφεσιν. Πιστὴ δὲ διαθήκη ἀντὶ τοῦ ἀσφαλὴς καὶ βεβαία καὶ μένουσα· ἡ μὲν γὰρ πρώτη διαθήκη πέπαυται διὰ τὸ αὐτῆς ἀσθενὲς καὶ ἀνωφελές. \"Οὐδὲν γὰρ ἐτελείωσεν ὁ νόμος.\" Πέπαυται μὲν γὰρ ἡ πρώτη διαθήκη σκιᾶς ἔχουσα τύπον, καὶ μόνον τῆς ἀληθείας τὴν μόρφωσιν· εἰσαγωγὴ δὲ γέγονεν ἡμῖν κρείττονος ἐλπίδος, δι' ἧς ἐγγίζομεν τῷ Θεῷ, ὡς ὁ μακάριος γράφει Παῦλος. Ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος. ( ετ 151, ) Θρόνον φησὶν ἐν τού τοις τὴν ἀρχὴν αὐτοῦ, τουτέστι τὴν Ἐκκλησίαν. Χριστοῦ δὲ θρόνος ἡ Ἐκκλησία·","english":"But for the righteous, the glory. [By the names that most especially befit the Father, the Son himself is also glorified. What I mean is this: true God—the Father is this, and the Son is this; for he himself is \"the truth and the life.\" And he said this to his own Father: \"Because all things that are mine are yours, and yours are mine.\"] [He himself will call upon me, You are my Father.\n\nAnd God will make him also firstborn, just as Paul the great also says: \"That he might be the firstborn among many brothers\"; and again: \"Firstborn from the dead, and firstborn of all creation.\" And the Savior also said to Mary: \"Go, tell my brothers: I am going to my Father and your Father, and my God and your God.\" For he is only-begotten as God, but firstborn as man; for he has as brothers those who have believed, and he calls God his own Father as God, and again his God as man.] Forever I will keep my mercy for him, and my covenant shall be faithful to him. To the people who have believed through him he says this; and mercy means the forgiveness that comes through faith. And a faithful covenant, instead of sure and firm and abiding; for the first covenant has ceased because of its weakness and uselessness. \"For the law perfected nothing.\" For the first covenant has ceased, having the type of a shadow, and only the form of the truth; but it has become for us an introduction of a better hope, through which we draw near to God, as the blessed Paul writes. His throne is like the sun. ( ετ 151, ) In these words he calls his rule a throne, that is, the Church. And the Church is the throne of Christ.","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":425,"ref":"p425","source":"ἐπαναπαύεται γὰρ αὐτῇ, καθ' ἃ καὶ ἐν τοῖς ἁγίοις ἀγγέλοις. Γέγραπται γάρ· \"Ὁ οὐρανός μοι θρόνος.\" Καὶ ἡ μὲν ἐν τοῖς οὐρανοῖς Ἐκκλησία θρόνος ἐστίν· ὁμοίως δὲ πάλιν καὶ ἡ ἐπὶ γῆς θρόνος τοῦ πάντων ἡμῶν κρατοῦντος Θεοῦ. Ἔσται οὖν, φησὶ, ἡ Ἐκκλησία Χριστοῦ καταστράπτουσα καὶ φωτίζουσα τὴν ὑπ' οὐρανὸν, καὶ μένουσα διηνεκῶς ὥσπερ ὁ ἥλιος καὶ ἡ σελήνη. Ὥσπερ οὐδεὶς ἐν οὐρανοῖς τὸν ἡλίου καὶ σελήνης κύκλον σβέσαι δυνήσεται, οὕτως οὐδεὶς ἐν ἀνθρώποις ἀμαυρώσει ποτὲ τὰς τῆς Ἐκκλησίας αὐγὰς, ἤτοι τὴν λαμπρότητα τὴν νοητήν· φαίνει δὲ ἀεὶ καθάπερ ὁ ἥλιος καὶ ἡ σελήνη. Σὺ δὲ ἀπώσω καὶ ἐξουδένωσας, ἀνεβάλου τὸν Χριστόν σου, κ.τ.λ. (, ) Ἀντὶ τοῦ, ἀπωσθῆναι καὶ ἐξουδενωθῆναι συγκεχώρηκας. Οὐ γὰρ ὁ Πατὴρ ἀπώσατο καὶ ἐξουδένωσεν τὸν ἴδιον Υἱὸν, Ἰουδαῖοι δὲ μᾶλλον τοῦτο πεπράχασι, πλὴν κατὰ συγχώρησιν τοῦ Θεοῦ καὶ Πατρός. \"Ἀνεβάλου τὸν Χριστόν σου,\" τουτέστιν, ὑπερέθου πληρῶσαι τὰς ἐπαγγελίας τὰς περὶ αὐτοῦ. Πῶς δὲ ὑπερέθετο; Κατέστρεψας τὴν διαθήκην τοῦ δούλου σου. Ἐπηγγείλω, φησὶν, ὅτι εἰς τὸν αἰῶνα μένει· αὕτη γὰρ γέγονεν ἡ παρὰ σοῦ περὶ αὐτοῦ διαθήκη· ἀλλ' ἐσταύρωσαν αὐτὸν Ἰου δαῖοι, κατελογίσθη μετὰ νεκρῶν. Πέπονθε, φησὶ, καὶ ἐσταυρώθη. Οὐκοῦν κατέστρεψας τὴν διαθήκην τοῦ δούλου σου· εἰς τὴν γῆν ἐβεβήλωσας τὸ ἁγίασμα αὐ τοῦ· ἔῤῥιψας, φησὶν, εἰς τὴν γῆν τὴν δόξαν αὐτοῦ. Ὅσον γὰρ ἧκεν εἰς τὸ παθεῖν, ψιλὸς ἄνθρωπος ἐνο μίσθη. Ἀλλ' οὐ μεμένηκεν ἐν νεκροῖς, οὔτε μὴν ἀδοξίαν τινὰ προσετρίψατο τὸ πάθος αὐτῷ, ἀλλ' ἐδοξάσθη μᾶλλον δι' αὐτοῦ. Πλὴν τὰ συμβεβηκότα φασὶν οἱ προφῆται.","english":"For it rests upon her, just as also among the holy angels. For it is written: \"Heaven is my throne.\" And the Church in the heavens is a throne; and likewise again the Church on earth is a throne of God who rules over us all. Therefore, he says, the Church of Christ will shine forth and enlighten the whole world under heaven, and will remain continually like the sun and the moon. Just as no one in the heavens will be able to extinguish the orb of the sun and moon, so no one among men will ever dim the rays of the Church, that is, the intelligible brightness; but she shines always like the sun and the moon. But you have thrust away and brought to nothing; you have cast off your Christ, etc. Instead of: you have permitted him to be thrust away and brought to nothing. For the Father did not thrust away and bring to nothing his own Son, but the Jews rather did this, yet by the permission of God the Father. \"You have cast off your Christ,\" that is, you have deferred the fulfillment of the promises concerning him. And how did he defer them? You have overthrown the covenant of your servant. You promised, he says, that he remains forever; for this was the covenant from you concerning him; but the Jews crucified him, he was reckoned among the dead. He suffered, he says, and was crucified. Therefore you have overthrown the covenant of your servant; you have profaned his sanctuary to the ground; you have cast down, he says, his glory to the earth. For insofar as it came to his suffering, he was regarded as a mere man. But he did not remain among the dead, nor did the passion bring upon him any dishonor, but rather he was glorified through it. However, the prophets speak of the things that happened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Οὐκ ἀντελάβου αὐτοῦ ἐν τῷ πολέμῳ. Ἐπειδὴ γὰρ ὅλως Θεὸς ὢν φύσει καὶ Υἱὸς ἀληθινὸς καὶ τῶν δυνάμεων Κύριος ἠνέσχετο παθεῖν, καί τοι μὴ παθεῖν δυνάμενος, εἴπερ ἤθελεν μὴ παθεῖν, σεσίγηκας δὲ καὶ αὐτὸς, ὦ Πάτερ, διὰ τοῦτό φαμεν ὅτι οὐκ ἀντελάβου αὐτοῦ. Πόλεμον δὲ ὀνομάζει τὸν καιρὸν τοῦ τιμίου σταυροῦ, ὅτε κατεστρατεύοντο τῆς δόξης τοῦ Χριστοῦ Ἡρώδης τε καὶ Πόντιος Πιλάτος σὺν ἔθνεσι καὶ λαοῖς Ἰσραὴλ, καὶ αὐτὸς πάντως ὁ Σατανᾶς. Κατέλυσας ἀπὸ καθαρισμοῦ αὐτόν. [ 159] Τὸ κατέλυσας, ἀντὶ τοῦ κατήνεγκας· τὸ γὰρ λυόμενον καταφέρεται. Κατήνεγκας τοίνυν ἀπὸ καθαρισμοῦ αὐτοῦ, τουτέστι, ἀπὸ τοῦ πιστεύεσθαι ὅτι καθαρός ἐστιν. Ὑπενοήθη γὰρ εἶναι πονηρὸς, καὶ ὡς ἁμαρτωλὸς κατεκρίθη. [Τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέῤῥαξας. Ἐπειδὴ πέπονθε σαρκικῶς, καὶ γέγονεν ἐν νεκροῖς ἐλεύθερος, καὶ ἐνόμισαν οἱ σταυρώσαντες ὅτι πεπον θὼς συνεστάλη, καὶ πέπαυται τοῦ καὶ ὅλως εἶναι καὶ ὀνομάζεσθαι· διὰ τοῦτο τὰς τῶν σταυρωσάντων ὑπονοίας διερμηνεύει λέγων· \"Καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέῤῥαξας.\"] Ἕως πότε, Κύριε, ἀποστρέφῃ εἰς τέλος, Ὁρᾷς ὅπως βούλεται μαθεῖν τὴν οἰ","english":"You did not help him in battle. For since, being God by nature and true Son and Lord of the powers, he endured to suffer, although he was able not to suffer, if indeed he had wished not to suffer, and you also, O Father, kept silent, for this reason we say that you did not help him. And he names the time of the precious cross a \"battle,\" when Herod and Pontius Pilate with the nations and the peoples of Israel campaigned against the glory of Christ, and certainly Satan himself. You brought him down from cleansing. \"You brought him down\" is instead of \"you cast him down\"; for what is dissolved is cast down. You cast him down, therefore, from his cleansing, that is, from being believed to be clean. For he was suspected of being wicked, and he was condemned as a sinner. You dashed his throne to the ground. Since he suffered in the flesh, and became free among the dead, and those who crucified him thought that having suffered he had been brought to nothing and had ceased altogether both to be and to be named—for this reason he interprets the suspicions of those who crucified him, saying: \"And you dashed his throne to the ground.\" How long, O Lord, do you turn away to the end? You see how he wishes to learn the","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":427,"ref":"p427","source":"κονομίαν; \"Ἕως πότε, Κύριε;\" τουτέστι, μέχρι τίνος ἰσχύσει τὰ τῶν Ἰουδαίων τολμήματα; Ἀπέκτειναν, φησὶ, τὸν ἀρχηγὸν τῆς ζωῆς. Ἆρα κείσεται νεκρός; Ἆρα ἀποστρέψει εἰς τέλος, καὶ ἐκκαυθήσεται ὡς πῦρ ἡ ὀργή σου; Ἡ ἀποστροφὴ δὲ καὶ ὀργὴ οὐ κατὰ Χριστοῦ· μὴ τοῦτο νόμισον, ἀλλ' ἡ καθ' ἡμῶν· ἡμεῖς γὰρ πολυτρόπως πεπλημμελήκαμεν, τῆς τρυφῆς ἐκπεπτώκαμεν, ὡς ἔν γε τοῖς πρωτοπλάστοις φημί. Τίς ἐστιν ἄνθρωπος ὃς ζήσεται καὶ οὐκ ὄψεται θάνατον; (, ) Ἀληθὲς οὖν ὅτι οὐ ματαίως ἔκτισας τοὺς υἱοὺς τῶν ἀνθρώπων· μαρτυρήσει καὶ αὐτὴ τῶν πραγμάτων ἡ φύσις· ἀπεθάνομεν ἐν Ἀδὰμ, ἀλλ' ἐζήσαμεν ἐν Χριστῷ. Ποῦ ἐστιν τὰ ἐλέη σου τὰ ἀρχαῖα; ( 160.) Ἀρχαῖα ἐλέη τοῦ Θεοῦ φησιν, ἡ πρὸ καταβολῆς κόσμου ὡρισμένη, εἰς ἀφθαρσίαν ἀναστοιχείωσις. Οὗ ὑπέσχον ἐν τῷ κόλπῳ μου πολλῶν ἐθνῶν. Δεχόμεθα γάρ πως εἰς κόλπους τὰ δῶρα ὅταν προσφέρουσί τινες. Μνησθῆναι δὲ παρακαλοῦσι Θεὸν τῆς ὑποσχέσεως δοθείσης ἐν τῷ κόλπῳ πολλῶν ἐθνῶν. Τί γὰρ ὑπέσχετο τοῖς ἔθνεσιν ὁ Σωτήρ; Ἁμαρτίας ἄφεσιν, θανάτου λύσιν, σωτηρίαν καὶ ζωήν. Οὗ ὠνείδισαν τὸ ἀντάλλαγμα τοῦ Χριστοῦ σου. Τουτέστι τὴν Ἐκκλησίαν, ἤτοι τοὺς πιστεύοντας εἰς αὐτόν· τούτους γὰρ εἶναί φαμεν τὴν Ἐκκλησίαν. Εἴρηται δὲ ἀντάλλαγμα διὰ ποίαν αἰ τίαν; Ἀντὶ γὰρ τῆς Ἰουδαίων Συναγωγῆς δέδωκεν ὁ Πατὴρ τῷ Υἱῷ τὴν ἐξ ἐθνῶν Ἐκκλησίαν.","english":"...economy? \"How long, O Lord?\" — that is, until when will the audacity of the Jews prevail? They killed, he says, the author of life. Will he then lie dead? Will you turn away in the end, and will your wrath be kindled like fire? But the turning away and the wrath are not against Christ — do not think that — but against us; for we have sinned in many ways, we have fallen from delight, as I say at least in the case of the first-formed. Who is the man who shall live and not see death? It is true, then, that you did not create the sons of men in vain; the very nature of things will bear witness: we died in Adam, but we lived in Christ. Where are your ancient mercies? He calls the ancient mercies of God the restoration to incorruption ordained before the foundation of the world. That which you promised in my bosom of many nations. For in some way we receive gifts into our bosoms when people offer them. They ask God to remember the promise given in the bosom of many nations. For what did the Savior promise to the nations? Forgiveness of sins, release from death, salvation and life. That which they reproached as the recompense of your Christ. That is, the Church, or those who believe in him; for these, we say, are the Church. But why is it called a recompense? Because in place of the Synagogue of the Jews the Father has given to the Son the Church from the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"ΨΑΛΜΟΣ ς ʹ.\n\nὉ Θεός μου, καὶ ἐλπιῶ ἐπ' αὐτόν. (, ) Ὁρᾷς ὅσην ἔχει παῤῥη σίαν παρὰ Θεῷ; ὅλον γὰρ ἑαυτὸν ὥσπερ ἀναθεὶς αὐτῷ, ἐπ' αὐτῷ πᾶσαν ἔχει τοῦ σώζεσθαι τὴν ἐλπίδα. Τρισμακάριος δὲ ὁ τοιοῦτος, καὶ ἁπάσης εὐημερίας ἔσται μεστός. Ψάλλει γοῦν ὁ μακάριος Δαβὶδ καί φησιν· \"Κύριε, ὁ Θεὸς τῶν δυνάμεων, μακάριος ἅνθρωπος ὁ ἐλπίζων ἐπὶ σέ.\" Αὐτὸς ῥύσεταί σε ἐκ παγίδος θηρευτῶν, καὶ ἀπὸ λόγου ταραχώδους. (, ) Καὶ ποῖός ἐστιν ὁ ταραχώδης λόγος; Ὁ παρὰ τοῖς ἀνοσίοις αἱρετικοῖς· συγχέουσι γὰρ τὰς τῶν ἀκεραίων καρδίας, δυσφημοῦντες ἀφυλάκτως, καὶ μὴ νοοῦντες μήτε ἃ λέγουσιν, μήτε περὶ τίνων διαβεβαιοῦνται. Οἱ μὲν γὰρ τῆς πρὸς τὸν Πατέρα Θεὸν ὁμοουσιότητος, τό γε ἧκον ἐπ' αὐτοῖς, κατασύρουσι τὸν Υἱὸν, καὶ τῶν ἀνωτάτω καταφέρουσι θρόνων, ἐναριθμοῦντες τοῖς κτίσμασι, καὶ τὸν τῶν ὅλων γενεσιουργὸν καὶ τεχνίτην πεποιῆσθαι λέγοντες, καὶ ἐξ οὐκ ὄντων παρῆχθαι πρὸς ὕπαρξιν. Ἕτεροι δὲ τοῦ ἁγίου καταψεύδονται Πνεύματος, κτίσμα λέγοντες καὶ αὐτό· καὶ πῦρ καὶ κόλασιν ταῖς ἑαυτῶν κατα χέοντες κεφαλαῖς. Τί οὖν ὁ Ψάλλων περὶ αὐτῶν; \"Καταπόντισον, Κύριε, καὶ καταδίελε τὰς γλώσσας αὐτῶν· γεγόνασι γὰρ τῆς ἀληθείας κατήγοροι, καὶ τοῦ ψεύδους συνασπισταί.\" Ταραχώδης οὖν ὁ λόγος αὐτῶν, οὐ γὰρ ἔχει τῆς ἀληθείας τὴν ἀσφάλειαν. Οὐ φοβηθήσῃ ἀπὸ φόβου νυκτερινοῦ, ἀπὸ βέλους πετομένου ἡμέρας. Καὶ τί δὴ τοῦτό ἐστιν; Δύο τρόπους ἴσμεν ἐπιβουλῆς. Ἢ γὰρ ἀφανῶς καὶ λεληθότως, καὶ ὡς ἐν νυκτὶ καὶ σκότῳ λανθάνοντες, ἀρτύουσί τινες οἷς ἂν βούλωνται παγίδας καὶ κατα σκευάζουσι δόλους·","english":"PSALM 6.\n\nMy God, and I will hope in him. Do you see what boldness he has before God? For as if he had wholly dedicated himself to him, he has all his hope of being saved in him. Thrice-blessed is such a man, and he will be full of every prosperity. At any rate, blessed David sings and says: \"O Lord, God of hosts, blessed is the man who hopes in you.\" He himself will rescue you from the snare of hunters, and from a troubling word. And what is the troubling word? The one among the impious heretics; for they confuse the hearts of the guileless, blaspheming recklessly, and understanding neither what they say nor about what they make their assertions. For some of them, as far as it depends on them, drag down the Son from his consubstantiality with God the Father, and bring him down from the highest thrones, numbering him among created things, and saying that the creator and craftsman of all things was made, and was brought into existence out of nothing. But others falsely accuse the Holy Spirit, saying that he too is a creature; and they pour fire and punishment upon their own heads. What then does the psalmist say about them? \"Sink them, O Lord, and divide their tongues; for they have become accusers of the truth, and shield-bearers of falsehood.\" Their word, then, is troubling, for it does not have the security of truth. You shall not be afraid of the terror of night, nor of the arrow that flies by day. And what is this? We know two modes of plotting. For either secretly and stealthily, and as those who hide in night and darkness, some prepare snares for whomever they wish and devise treacheries;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"ἢ ἐναργῶς καὶ ὡς ἐν ἡμέρᾳ καὶ ἐμφανῶς. Οὐκοῦν φόβον μὲν ὀνομάζει νυκτερινὸν τὸν ἔτι λανθάνοντα κίνδυνον, καὶ ὡς ἐν νυκτὶ καὶ σκότῳ κρυπτομένην πανουργίαν· βέλος ἐν ἡμέρᾳ πετόμενον, τὴν ὡς ἐν φωτὶ καὶ ἐναργῶς ἐπιβουλήν. Ἀπὸ συμπτώματος καὶ δαιμονίου μεσημβρινοῦ. (, ) Δαιμόνιον δὲ μεσημβρινὸν ὀνομάζει τὴν ἀκηδίαν, ἤτοι τὴν ὀλιγωρίαν· συμβαίνει δὲ τοῦτό τισιν ἔσθ' ὅτε. Καὶ μετ' ὀλίγα· Σύμπτωμα τοίνυν πάσχουσί τινες ὅτ' ἂν ὁ νοῦς ὀκλάσῃ πρὸς φιληδονίαν, ὅτ' ἂν ἀτονήσῃ καρδία καὶ κατενεχθῇ πρὸς φιλοσαρκίαν, ὅτ' ἂν ἀκηδιάσῃ πρὸς τὰ τῆς εὐσεβείας ἔργα, καὶ ὀλιγωρήσῃ πρὸς πόνους τοὺς ὑπὲρ τῆς ἀρετῆς. Ἀλλὰ καὶ τότε\n\nσώζει Θεὸς, ἀπαλλάττει γὰρ ἀπὸ συμπτώματος καὶ ἐξ ἀκηδίας, τουτέστι δαιμονίου μεσημβρινοῦ. Πεσεῖται ἐκ τοῦ κλίτους σου χιλιάς. (, ) Κλῖτος μὲν γάρ φησιν τὸ μέρος τὸ ἀριστερὸν ἤτοι τὸ πλάγιον. Οὐκοῦν καὶ εἰ πολλοί τινες εἶεν, φησὶν, καὶ ἀριθμοῦ κρείττονες οἱ τοῖς σεβομένοις Θεὸν ἐπιβουλεύοντες, ἀλλ' ὄψει πίπτοντας αὐτοὺς ἐντεῦθεν κἀκεῖθεν, σὲ αὐτὸν δὲ παραδόξως σωζόμενον διὰ τὸν προεστηκότα καὶ προμα χόμενον. Ὡς γάρ φησιν τὸ Γράμμα τὸ ἱερὸν, \"Ἐν χειρὶ κρυφαίᾳ πολεμεῖ Κύριος ἐπὶ Ἀμαλὴκ, ἀπὸ γενεῶν εἰς γενεάς.\" Οὐ γὰρ πεπαύσεται σώζων τοὺς ἀγαπῶντας αὐτόν. Ὅτι σὺ, Κύριε, ἡ ἐλπίς μου· τὸν Ὕψιστον ἔθου καταφυγήν σου. Ἐπισημήνασθαι δὲ ἀναγ καῖον ὅτι τοὺς προκειμένους στίχους ἑτέρως νοοῦσί τινες, κακῶς καὶ κεκιβδηλευμένως· ἀναφέρουσι γὰρ αὐτοὺς εἰς τὸ αὐτοῦ πρόσωπον τοῦ Χριστοῦ, συν άπτοντες τοὺς στίχους καὶ λέγοντες, Ὅτι σὺ, Κύριε, ἡ ἐλπίς μου, τὸν Ὕψιστον ἔθου καταφυγήν σου.","english":"or clearly and as in day and manifestly. Therefore he calls \"nightly fear\" the danger that still lies hidden, and the cunning that is concealed as in night and darkness; \"the arrow that flies by day,\" the plot that is as in light and manifest. \"From the encounter and the noonday demon.\" And he calls the noonday demon accidie, that is, listlessness; and this happens to some at times. And after a little: Some suffer an encounter when the mind grows slack toward pleasure, when the heart loses strength and is borne down toward fleshly desire, when one grows listless toward the works of piety, and grows careless toward labors for the sake of virtue. But even then God saves, for he delivers from the encounter and from accidie, that is, from the noonday demon. \"A thousand shall fall from your side.\" For he says \"side\" means the left part, that is, the flank. Therefore, he says, even if there be many, more than can be numbered, who plot against those who worship God, yet you will see them falling on this side and on that, while you yourself are wondrously saved because of him who stands before you and fights in your defense. For as the sacred Scripture says, \"In a hidden hand the Lord fights against Amalek, from generations to generations.\" For he will not cease saving those who love him. \"Because you, O Lord, are my hope; you have made the Most High your refuge.\" But it is necessary to note that some understand the present verses differently, badly and adulterously; for they refer them to the person of Christ himself, joining the verses together and saying, \"Because you, O Lord, are my hope; you have made the Most High your refuge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Καὶ μετ' ὀλίγα· Φασὶ γὰρ αὐτὸν καταφυγὴν ἔχειν τὸν Ὕψιστον, δῆλον δὲ ὅτι τὸν ἐν τοῖς οὐρανοῖς Πατέρα. Γέγονε δὲ πρόφασις αὐτοῖς τῆς τοιαύτης ἐννοίας ὁ Σατανᾶς· αὐτὸς γὰρ οὕτω νενόηκεν τοὺς στίχους· καὶ τοῦτο ἰσώμεθα ἐκ τῶν εὐαγγελικῶν Γραμμάτων. Ὅτε γὰρ ἐπείραζεν αὐτὸν, ἀνήγαγεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, καὶ δὴ καὶ ἔφασκεν· \"Εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω ἐνταῦθα. Γέγραπται γὰρ, ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε ἐν πάσαις ταῖς ὁδοῖς σου.\" Συκοφάντης γὰρ ὑπάρχων καὶ πλάνος ὁ Σατανᾶς τὰ περὶ ἡμῶν εἰρημένα καὶ αὐτῷ προσάπτει τῷ προσώπῳ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ. Ἀλλ' ἡμεῖς οὐχ οὕτως νοοῦμεν ὡς νοεῖν ἔθος τῷ Σατανᾷ Εἰ δὲ οὕτω νενοήκασιν Ἀρειανοὶ, θαυμαστὸν οὐδέν· ἀκολουθοῦσι γὰρ τῷ ἰδίῳ πατρί. Ψεύστης γάρ ἐστιν ὁ Σατανᾶς, καὶ ἡ ἀλήθεια ἐν αὐτῷ οὐχ ἕστηκεν, κατὰ τὴν τοῦ Σωτῆρος φωνήν. Καὶ μετ' ὁλίγα· Εἰ γάρ ἐστι κατ' αὐτοὺς ἀληθὲς τὸ τοιοῦτον, ἐλπίδα μὲν αὐτὸν ἡμεῖς τὸν Χριστὸν πεποιήμεθα, αὐτὸς δὲ καταφυγὴν ἔχει τὸν Πατέρα· οὐκοῦν βοηθουμένῳ προσπεφεύγα μεν, Σωτῆρα καλοῦμεν τὸν παρ' ἑτέρου σωζόμενον. Οὐκ ἔστι ταῦτα, μὴ γένοιτο. Λέγομεν τοίνυν τοῖς οὕτω φρονεῖν εἰωθόσιν· Ἄλλα ἡμῖν λαλεῖτε, καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν. Ἔξω τῆς εὐ θείας ἔρχεσθε τρίβου, τὴν βασιλικὴν ἀφέντες ὁδὸν, εἰς ἀκάνθας πίπτετε καὶ βόθρους, τῆς ἀληθείας ἐκ πεπτώκατε. Ἴσος καὶ ὅμοιος κατὰ πάντα ἐστὶ τοῦ Πατρὸς ὁ Υἱὸς, καὶ χαρακτήρ ἐστι τῆς ὑποστάσεως αὐτοῦ, εἰκὼν καὶ ἀπαύγασμα τῆς δόξης αὐτοῦ, Ὕψι στός ἐστι καθ' ἃ ὁ Πατήρ.","english":"And shortly after: For they say that he has the Most High as a refuge, clearly meaning the Father in the heavens. But Satan became the occasion for them of such a notion; for he himself understood the verses in this way; and let us heal this from the Gospel Writings. For when he was tempting him, he brought him up to the pinnacle of the temple, and indeed he also said: \"If you are the Son of God, throw yourself down here. For it is written, that He will command his angels concerning you, to guard you in all your ways.\" For Satan, being a slanderer and a deceiver, attaches what was said about us to the very person of Christ, the Savior of us all. But we do not understand it as Satan is accustomed to understand it. And if the Arians have understood it in this way, it is no wonder; for they follow their own father. For Satan is a liar, and the truth does not stand in him, according to the Savior's voice. And shortly after: For if such a thing is true according to them, we have made Christ our hope, but he has the Father as a refuge; therefore, as one who is helped, we have fled to him, and we call Savior the one who is saved by another. These things are not so, may it not be. We say, then, to those who are accustomed to think in this way: Speak other things to us, and announce to us another deception. Depart from the straight path, having abandoned the royal road, you fall into thorns and pits, you have fallen away from the truth. The Son is equal and like the Father in all things, and he is the express image of his substance, the image and radiance of his glory, and he is Most High in the same respects as the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου. (, ) Τὸ σκήνωμα παρὰ τῇ θεο πνεύστῳ Γραφῇ οὐ πάντως τὸ σῶμα δηλοῖ, ἀλλ' ἢ πόλιν, ἢ χώραν, ἢ οἶκον. Πιστώσεται δὲ τοῦτο λέγων ὁ μακάριος Δαβίδ· \"Εἰ ἀναβήσομαι ἐπὶ κλίνης στρωμνῆς μου· εἰ δώσω ὕπνον τοῖς ὀφθαλμοῖς μου, καὶ τοῖς βλεφάροις μου νυσταγμὸν, καὶ ἀνάπαυσιν τοῖς κροτάφοις μου, ἕως οὗ εὕρω τόπον τῷ Κυρίῳ, σκήνωμα τῷ Θεῷ Ἰακώ \" Ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ. (, ) Τούτοις ἐχρήσατο τοῖς στίχοις ὁ Σατανᾶς, ὡς ἐπ' ἀνθρώπου κοινοῦ τὰ τοιαῦτα λέγων τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ. Ἐπειδὴ γάρ ἐστιν ὅλος σκότος, καὶ κατεσκοτισμένην ἔχει τὴν διάνοιαν, οὐ συνῆκε τῶν εἰρημένων τὴν δύναμιν· ὅτι ὁ ψαλμὸς ἐκ προσώπου παντὸς δικαίου εἴρηται βοηθουμένου ὑπὸ τοῦ Ὑψίστου, ὄντος Θεοῦ τοῦ οὐρα νοῦ. Ἠγνόησε δὲ πρὸς τούτῳ ὅτι Θεὸς ὢν ὁ Λόγος γέγονεν ἄνθρωπος, καὶ αὐτὸς ἦν ὁ οἰκονομικῶς πειραζόμενος. Ἀλλ' ὁ μὲν Σατανᾶς, ὡς ἔφην, ὡς ἐπὶ ἀνθρώπου κοινοῦ, ἢ καὶ ὡς ἐφ' ἑνὸς τῶν ἁγίων προφητῶν, εἰρῆσθαι τοὺς λόγους ὑπελάμβανεν. Ἔστι δὲ τῶν ἀτοπωτάτων ἡμᾶς τοὺς εἰδότας ἀκριβῶς τὸ μυστήριον, καὶ πεπιστευκότας ὅτι Θεός ἐστιν, καὶ Υἱὸς Θεοῦ, καὶ ὅτι δι' ἡμᾶς καθ' ἡμᾶς γέγονεν ἄν θρωπος, ὑπονοεῖν περὶ αὐτοῦ τοὺς στίχους εἰρῆσθαι. Οὐχ ἁρμόζει τοίνυν τῷ προσώπῳ τοῦ πάντων ἡμῶν Σωτῆρος Χριστοῦ, τὸ λέγεσθαι· \"Τὸν Ὕψιστον ἔθου καταφυγήν σου·\" αὐτὸς γάρ ἐστιν ὁ Ὕψιστος, ἡ πάντων καταφυγὴ, ἡ πάντων ἐλπὶς,","english":"A scourge shall not come near your dwelling. In the God-inspired Scripture, \"dwelling\" does not altogether signify the body, but either a city, or a region, or a house. And the blessed David will confirm this, saying: \"If I go up upon the couch of my bed; if I give sleep to my eyes, and slumber to my eyelids, and rest to my temples, until I find a place for the Lord, a dwelling for the God of Jacob.\" For he will command his angels concerning you. Satan used these verses, speaking such things to Christ, the Savior of us all, as though of an ordinary man. For since he is wholly darkness, and has his mind darkened, he did not understand the force of what was said: that the psalm was spoken in the person of every righteous man who is helped by the Most High, who is the God of heaven. And in addition to this, he did not know that the Word, being God, became man, and that it was he himself who was being tempted in the economy. But Satan, as I said, supposed that these words had been spoken as of an ordinary man, or even as of one of the holy prophets. But it is most absurd that we, who know the mystery accurately, and have believed that he is God, and the Son of God, and that for our sake he became man like us, should suppose that the verses were spoken concerning him. It does not fit the person of Christ, the Savior of us all, therefore, that it be said: \"You made the Most High your refuge\"; for he himself is the Most High, the refuge of all, the hope of all,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"ἡ πάντα ἰσχύουσα τοῦ Πατρὸς δεξιά. Ἔδει τοίνυν ἐφ' ἑκάστου τῶν γνησίων προσκυνητῶν νοεῖσθαί τε καὶ λέγεσθαι παρὰ τοῦ Πατρός· \"Τὸν Ὕψιστον ἔθου καταφυγήν σου· οὐ προσελεύσεται πρὸς σὲ κακὰ, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου.\" Ἀσφαλίζεται γὰρ ὁ Ὕψιστος, τουτέστι Χριστὸς, τοὺς ἐπ' αὐτῷ πεποι θότας, καὶ τοὺς προσιόντας αὐτῷ μετὰ πίστεως. Ἐπὶ χειρῶν ἀροῦσί σε, κ.τ.λ. Ὥσπερ γὰρ οἱ κατὰ σάρκα πατέρες, ὅτ' ἂν ἴδωσιν ὁδὸν τραχεῖαν καὶ δύσβατον, ἁρπάζουσιν εἰς χεῖρας τὰ βρέφη, μὴ ἄρα πως ἀδικηθῇ, τρυφερὸν ἔχοντα τὸν πόδα, καὶ οὔπω διὰ σκλη ρᾶς ὁδοῦ βῆναι δυνάμενα, οὕτω καὶ αἱ λογικαὶ δυνά μεις τοὺς οὔπω πονεῖν ἰσχύοντας, νηπιοπρεπῆ δέ πως τὴν διάνοιαν ἔχοντας, οὐκ ἐῶσι πονεῖν ὑπὲρ δύναμιν, ἀλλὰ παντὸς ἐξέλκουσι πειρασμοῦ, μὴ ἄρα πως ὀλιγωρήσαντες, ὑπὸ πόδας γένωνται τοῦ Σατανᾶ, καὶ ἀπαγορεύσωσι τὸ βουλεύεσθαι δουλεύειν Θεῷ. Ἐπ' ἀσπίδα καὶ βασιλίσκον ἐπιβήσῃ. Καὶ μὴν αὐτὸν καταπεπάτη κεν ὁ Χριστὸς, καὶ εἰς ἔτι καὶ νῦν καταπατεῖ, διδοὺς τοῖς αὐτοῦ μαθηταῖς ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Καὶ καταπατήσεις λέοντα καὶ δράκοντα. Λέων μὲν οὖν καὶ δράκων καὶ βασιλίσκος νοηθείη ἂν αὐτός τε ὁ Σατανᾶς, καὶ οἱ συναποστάντες αὐτῷ ἄγγελοι πονηροὶ, οἱ τὴν ἑαυ τῶν ἀρχὴν μὴ τηρήσαντες, οἷς ὁ ζόφος τοῦ σκότους εἰς αἰῶνα τετήρηται.","english":"The all-powerful right hand of the Father. It was necessary, then, that in the case of each of the genuine worshippers it be understood and said by the Father: \"You made the Most High your refuge; evils shall not come near you, and a scourge shall not approach your dwelling.\" For the Most High, that is, Christ, secures those who have trusted in him and those who come to him with faith. \"They shall bear you up on their hands,\" etc. For just as fathers according to the flesh, when they see a road rough and hard to travel, snatch their infants up into their hands, lest somehow they be harmed, having a tender foot and not yet able to walk through a hard road, so also the rational powers do not allow those who are not yet able to labor, but have a mind in some way befitting infants, to labor beyond their strength, but draw them out of every temptation, lest somehow, having grown faint, they come under the feet of Satan and renounce the resolve to serve God. \"You shall tread upon the asp and the basilisk.\" And indeed Christ has trampled him down, and even now still tramples him, giving to his disciples authority to tread upon serpents and scorpions and upon all the power of the enemy. \"And you shall trample the lion and the dragon.\" Now the lion and the dragon and the basilisk would be understood as Satan himself, and the evil angels who fell away together with him, who did not keep their own principality, for whom the gloom of darkness has been kept forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Ἀσπὶς καὶ βασιλίσκος νοηθεῖεν ἂν λέων τε καὶ δράκων καὶ οἱ τοῖς ἐκείνου θελήμασιν ὑπηρετεῖν εἰωθότες, καὶ τῆς ἐνούσης αὐτῷ δυστρο πίας μιμηταὶ, οἱ πικροὶ καὶ δεινοὶ καὶ παγχάλεποι, οἱ τῶν ἀγρίων θηρῶν οὐδὲν διαφέροντες, ἀπομιμούμενοι δὲ καὶ τὴν τῶν ἰοβόλων πικρίαν. Καὶ, εἰ βούλει, δέχου ὄφεις τε καὶ βασιλίσκους τοὺς τῶν ἀνοσίων αἱρέσεων εὑρετάς. Ὅτι ἔγνω τὸ ὄνομά μου. (, ) Τίς ἄρα ἐστὶν ὁ γινώσκων τὸ ὄνομα αὐτοῦ; Ὁ αὐτῷ καὶ μόνῳ λατρεύων, καὶ μόνῳ προσκυνῶν αὐτῷ, καὶ ἐπ' αὐτῷ Θεὸν ἕτερον οὐκ εἰδώς· ὁ ἐκ καθαροῦ συνειδότος λατρεύων αὐτῷ, καὶ εἰς ἅπαν ἀπηλλαγμένος τῶν τῆς εἰδωλολατρείας αἰτιαμάτων· ὁ ὑποτιθεὶς εὐήνιον αὐτῷ τὸν τῆς δια νοίας αὐχένα· ὁ τοῖς αὐτοῦ δουλεύων θελήμασιν· οὗτος εἶδεν τὸ ὄνομα αὐτοῦ. Ὄνομα δὲ ὅτ' ἂν ἀκούσῃς, τὴν δόξαν νόει. Γέγραπται γὰρ ὅτι \"Κρεῖττον ὄνομα καλὸν, ἢ πλοῦτος πολὺς,\" τουτέστι δόξα. Μακρότητι ἡμερῶν ἐμπλήσω αὐτόν. (, 401) Καὶ τίνα τοῦτον ἐμπλήσειν ἐπαγγέλλεται τῇ τῶν ἡμερῶν μακρότητι; Ἀναδράμωμεν ἐπὶ τὴν ἀρχὴν τῆς ὅλης ᾠδῆς. Ἔφη τοίνυν· \"Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται.\" Εἴ τις τοίνυν ἐστὶν ὑπὸ τὴν βοήθειαν τοῦ Ὑψίστου, καὶ ὑπὸ τὴν σκέπην τοῦ Θεοῦ τοῦ οὐρανοῦ, οὗτος ἐμπλησθήσεται τῇ μακρότητι τῶν ἡμερῶν, ὄψεται δὲ καὶ τὸ σωτή ριον τοῦ Θεοῦ, τουτέστι τὴν σωτηρίαν τὴν διὰ Χριστοῦ. Ἐπαγγέλλεται τοίνυν τοῖς ἀγαπῶσιν αὐτὸν τὴν εἰς αἰῶνα τὸν μέλλοντα ζωὴν, τὴν μακαρίαν καὶ ἀπονωτάτην, καὶ ἄμωμον, καὶ εἰς ἀπεράντους αἰῶνας ἐκτεινομένην.","english":"Serpent and basilisk\" would be understood as the lion and the dragon, and those accustomed to serve his will and imitate the perversity that is in him—the bitter and terrible and utterly wretched, who differ in nothing from wild beasts, and who imitate also the bitterness of venomous creatures. And, if you wish, take \"serpents and basilisks\" as the inventors of impious heresies. \"Because he knew my name.\" Who, then, is the one who knows his name? The one who serves him and him alone, and worships him alone, and knows no other God besides him; the one who serves him with a pure conscience, and is wholly freed from the charges of idolatry; the one who submits the neck of his mind to him as docile; the one who is enslaved to his will—this one has seen his name. And whenever you hear \"name,\" understand it as \"glory.\" For it is written, \"A good name is better than great wealth,\" that is, glory. \"With length of days I will fill him.\" And whom does he promise to fill with length of days? Let us run back to the beginning of the whole ode. He said, then: \"He who dwells in the help of the Most High shall lodge in the shelter of the God of heaven.\" If anyone, then, is under the help of the Most High, and under the shelter of the God of heaven, this one shall be filled with length of days, and shall also see the salvation of God, that is, the salvation that is through Christ. He promises, then, to those who love him the life into the age to come—the blessed and most painless and blameless life, extending into endless ages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"ΨΑΛΜΟΣ Αʹ.\n\n[Ψαλμὸς ᾠδῆς. Ἔστι τῆς ᾠδῆς ὅλος ὁ σκοπὸς εἰς τὴν ἡμέραν τοῦ Σαββά του· εἰκὼν δὲ ὥσπερ ἐστὶ τὸ Σάββατον τῆς ἐν Χρι στῷ ζωῆς, καὶ τῆς εὐαγγελικῆς πολιτείας, ἣν αὐτὸς ἡμῖν κεκαινοτόμηκεν ὁ Σωτὴρ, μεταβαλὼν τὰς τοῦ νόμου σκιὰς εἰς τὴν πνευματικὴν λατρείαν.] [Ἀγαθὸν τὸ ἐξομολογεῖσθαι τῷ Κυρίῳ. Ἡ ἐξομολόγησις ὕμνος ἐστὶ μετ' εὐχαριστίας εἰς δόξαν Θεοῦ συγκείμενος. Ὀφείλομεν δὲ τῷ πάντων ἡμῶν Σωτῆρι Χριστῷ τὰς ὑπὲρ ὧν εὖ πεπόνθαμεν εὐχα ριστίας· εὐηργετήθημεν δὲ\n\nπαρ' αὐτοῦ πολυτρόπως. Θεὸς γὰρ ὢν, Κύριος ἐπέφανεν ἡμῖν, δόξῃ θεο πρεπεῖ περιαστράπτων τὰ σύμπαντα, καὶ τὴν τῆς ἀληθοῦς θεογνωσίας ἀκτῖνα δωρούμενος.] [Τοῦ ἀναγγέλλειν τοπρωῒ τὸ ἔλεός σου, καὶ τὴν ἀλήθειάν σου κατὰ νύκτα. (, ) Μὴ ὑπο λάβῃς ὅτι διΐστησιν ἐν τούτοις ὁ Ψάλλων τὴν τῆς ᾠδῆς δύναμιν, ὡς χρῆναι μὲν τῷ πρωῒ τὸ ἔλεος ἀναγ γεῖλαι, τὴν δὲ ἀλήθειαν κατὰ νύκτα. Οὐ τοῦτό φη σιν· ἀναγνωσόμεθα δὲ οὕτως τὸν στίχον· \"Τοῦ ἀναγ γέλλειν τῷ πρωῒ καὶ κατὰ νύκτα, τουτέστιν ἐν ἡμέρᾳ καὶ νυκτὶ, τὸ ἕλεος καὶ τὴν ἀλήθειαν.\" Τὸ δὲ ἀναγ γέλλειν τὸ Ἀνακηρύττειν ἐστιν· ὅ ἐστι δοξολογεῖν Καὶ τί τὸ ἀναγγελλόμενον; Τὸ ἔλεος καὶ ἡ ἀλήθεια τοῦ Θεοῦ καὶ Πατρός· τουτέστι Χριστός· ἐλεήθημεν γὰρ ἐν αὐτῷ, ἐδικαιώθημεν ἐν πίστει, ἡγιάσθημεν διὰ τοῦ Πνεύματος, ἐλυτρώθημεν ἐκ τῆς τοῦ διαβόλου πλεονεξίας, εἰς υἱοὺς τετάγμεθα, κληρονόμοι γεγό ναμεν τῆς τῶν οὐρανῶν βασιλείας. Ἠλέησε τοίνυν ἡμᾶς ὁ Θεὸς καὶ Πατὴρ ἐν Χριστῷ·","english":"PSALM 1.\n\n[A psalm of song. The whole purpose of the song is directed to the day of the Sabbath; and the Sabbath is, as it were, an image of the life in Christ and of the gospel way of life, which the Savior himself has newly established for us, transforming the shadows of the law into spiritual worship.] [It is good to give thanks to the Lord. Thanksgiving is a hymn composed with gratitude for the glory of God. And we owe to Christ, the Savior of us all, our gratitude for the benefits we have received; for we have been benefited\n\nby him in many ways. For being God, the Lord has appeared to us, shining around all things with glory befitting God, and granting us the ray of true knowledge of God.] [To declare your mercy in the morning, and your truth by night. Do not suppose that in these words the Psalmist divides the meaning of the song, as though one ought to declare mercy in the morning and truth by night. That is not what he says; rather, we shall read the verse thus: \"To declare in the morning and by night, that is, in day and night, your mercy and your truth.\" And \"to declare\" means to proclaim, that is, to glorify. And what is declared? The mercy and truth of God the Father—that is, Christ; for in him we have been shown mercy, we have been justified by faith, we have been sanctified through the Spirit, we have been redeemed from the greed of the devil, we have been placed as sons, we have become heirs of the kingdom of heaven. God the Father, then, has shown us mercy in Christ.","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":435,"ref":"p435","source":"ἐδίδαξε δὲ ἡμᾶς δι' αὐτοῦ τὴν ἀλήθειαν, τουτέστι τὴν ἐν πνεύματι καὶ ἀληθείᾳ προσκύνησιν καὶ λατρείαν.] [Ἐν τῷ ποιήματί σου. (, ) Ποίημα δὲ τὸ κάλλιστον, ἤγουν κατόρθωμα τῆς βουλῆς τοῦ Θεοῦ καὶ Πατρὸς, καὶ οἷον ἔργον τῆς αὐτοῦ χειρὸς, τῆς ἐφ' ἡμῖν οἰκονομίας ἡ δύναμις, ὡς αὐτὸς ἐδίδα ξεν ἡμᾶς ὁ Χριστός· \"Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, φησὶν, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μο νογενῆ ἔδωκεν· ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον.\"] Ἀσύνετος οὐ συνήσει ταῦτα. Οὐ γὰρ πάντων ἐστὶν ἁπλῶς τὸ συνιέναι δύνασθαι τὸ οὕτω βαθὺ καὶ σεπτὸν μυστή ριον τοῦ Χριστοῦ· ἐκείνων δὲ μᾶλλον οἷς ἂν αὐτὸς ὁ Πατὴρ ἀποκαλύψειεν. [Ἐν τῷ ἀνατεῖλαι ἁμαρτωλούς. Ἀνέτειλαν γοῦν, φησὶν, ὡς χόρτος, ἤγουν ὡς ἐν ἀγρῷ βοτάνη· βραχὺ δὲ ὥσπερ ἀνθήσαντες μετὰ τοῦτο διέκυψαν· τουτέστι κατεκάμφθησαν καὶ ἐταπεινώθησαν, καὶ εἰς παντελῆ κατέβησαν ὄλεθρον, οἱ ἐργαζόμενοι τὴν ἀνομίαν κατὰ Χριστοῦ.] [Σὺ δὲ Ὕψιστος, κ.τ.λ. Ὕψι στος γάρ ἐστιν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καὶ εἰ καθῆκεν ἑαυτὸν εἰς ἑκούσιον κένωσιν, καὶ τὸ τῆς ἀνθρωπότητος ὑπέδυ σμικροπρεπὲς, ἵνα τὴν ἀνθρώπου φύσιν ἀναχαλκεύσῃ πρὸς ἀφθαρσίαν, καὶ ὑψώσῃ τὸ ταπεινὸν, καὶ τιμήσῃ τὸ ἠτιμωμένον, ἵνα τῇ τῆς υἱοθεσίας χάριτι καταλαμπρύνῃ τὸν δοῦλον· \"Συνεπτώ χευσε γὰρ ἡμῖν, πλούσιος ὢν, ἵνα ἡμεῖς τῇ αὐτοῦ πτωχείᾳ πλουτήσωμεν.\" Ὕψιστος τοίνυν ὁ τοῦ Θεοῦ Λόγος, καὶ εἰ γέγονεν ἄνθρωπος· οὐ γὰρ ἀπέστη τοῦ εἶναι Θεὸς, ἀλλὰ μεμένηκεν ὅπερ ἦν.","english":"He taught us the truth through himself, that is, the worship and service in spirit and in truth.] [In your work. () And the work is most beautiful, that is, the achievement of the counsel of God the Father, and, as it were, a work of his hand—the power of the dispensation on our behalf, as Christ himself taught us: \"For God so loved the world,\" he says, \"that he gave his only-begotten Son, so that everyone who believes in him should not perish but have eternal life.\"] The senseless will not understand these things. For it is not simply within everyone's power to understand so deep and venerable a mystery of Christ, but rather it belongs to those to whom the Father himself reveals it. [When sinners sprang up. They sprang up, then, he says, like grass, that is, like vegetation in a field; and having flourished but briefly, afterward they peered out—that is, they were brought low and humbled, and descended into utter destruction, those who work lawlessness against Christ.] [But you are the Most High, etc. For the Most High is the only-begotten Word of God, even if he lowered himself into a voluntary emptying and submitted to the lowliness of humanity, in order to recast human nature toward incorruption, and to exalt what is lowly, and to honor what was dishonored, so that by the grace of adoption he might make the servant radiant; \"for he became poor for our sake, though he was rich, so that we might become rich by his poverty.\" The Word of God, then, is Most High, even if he became man; for he did not cease to be God, but remained what he was.","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":436,"ref":"p436","source":"Σὺ μὲν γὰρ, φησὶν, ὦ Κύριε, κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχων, Ὕψιστος ἐν ὑψηλοῖς διαμένεις, τὸν σύμπαντα αἰῶνα οὐ τρεπόμενος, οὐκ ἀλλοιούμενος, ἀλλ' εἰς ἄπειρον ἑαυτοῦ διαμένων ὅμοιος· ἡμεῖς δὲ οἱ ταπεινοὶ, καὶ μακρὰν τῆς σῆς ἀπέχοντες δυνάμεως, ἄλλοτε ἄλλο θεν φερόμεθα καὶ μεταβαλλόμεθα.] [Καὶ ὑψωθήσεται ὡς μονοκέρωτος. (, ) Τὸν μονο κέρωτά φασι ζῶον εἶναι ᾧ κέρας ἐπὶ τοῦ μετώπου ἐγήγερται, ὑψηλόν τε καὶ ἄθραυστον· ᾧ κεχρημένον πρὸς τὰ ἕτερα τῶν ζώων, ἀεὶ νικᾷ καὶ περιγίνεται· καὶ ἔστιν ἰσχυρὸν καὶ δυσάντητον. Τούτῳ τῷ μονοκέρωτι παρεικάζει τὸν νέον λαὸν ἡ θεία Γραφή. Νέον δὲ ὅταν εἴπω λαὸν, τοὺς διὰ πίστεως νόει, οἳ πάντα νενικήκασι τὰ ἔθνη.] [Καὶ ἐπεῖδεν ὁ ὀφθαλμός μου ἐν τοῖς ἐχθροῖς μου. Τὸ ἐπεῖδεν ἐστὶ τὸ ἰδεῖν πεπτωκότας ἐχθροὺς ἀτονήσαντας τοὺς δι' ἐναν τίας. Οὗτοι δέ εἰσιν οἱ τῇ ἀληθείᾳ μαχόμενοι καὶ τῇ τοῦ Θεοῦ δόξῃ, τὸ ἑαυτῶν ὁπλίζοντες θράσος. Τοιοῦ τοί τινες ἦσαν οἱ τῆς Ἰουδαίων Συναγωγῆς ἡγού μενοι, Γραμματεῖς τε καὶ Φαρισαῖοι· οὐ διαλελοίπασι γὰρ ἐπιπηδῶντες Χριστῷ, καὶ ἀνοσίως αὐτοῦ τῇ δόξῃ μαχόμενοι.] [Δίκαιος ὡς φοῖνιξ ἀνθήσει. Φοίνιξι δὲ καὶ κέδροις τοὺς ἐν Χριστῷ δεδικαιωμένους παρει κάζειν ἀξιοῖ τὸ Γράμμα τὸ ἱερόν. Φυτὸν γάρ ἐστιν ὁ φοῖνιξ ἀειθαλὲς, εὔριζόν τε καὶ ὑψηλὸν, καὶ εὐκάρ διον, εὐώδη καὶ γλυκὺν ἔχον τὸν","english":"For you, he says, O Lord, remaining in the same state and in like manner, abide Most High in the heights, throughout all ages not turning, not changing, but remaining like yourself unto infinity; but we, the lowly, and far removed from your power, are borne now from one place, now from another, and are changed. And he shall be exalted as a unicorn. They say the unicorn is an animal on whose forehead a horn has been set, lofty and unbreakable; using it against the other animals, it always conquers and prevails; and it is strong and hard to encounter. To this unicorn the divine Scripture likens the new people. And when I say new people, understand those who are through faith, who have conquered all the nations. And my eye looked upon my enemies. To look upon is to see enemies fallen and weakened, those who are on the opposing side. And these are those who fight against the truth and the glory of God, arming their own audacity. Such were certain of the leaders of the Synagogue of the Jews, scribes and Pharisees; for they have not ceased from leaping upon Christ and impiously fighting against his glory. The righteous man shall flourish like a palm tree. The sacred Scripture deems it fitting to compare those who have been justified in Christ to palm trees and cedars. For the palm is an evergreen plant, well-rooted and tall, and fruitful, having a fragrant and sweet","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":437,"ref":"p437","source":"καρπόν. Τοιοῦτοι δὲ πάντες οἱ τὴν ἐν Χριστῷ δικαιοσύνην ἔχοντες· ἑστήκασι γὰρ ἑδραῖοι καὶ ἀκατάσειστοι, λευκὴν ἔχοντες τὴν καρδίαν. Οὕτω που καὶ ὁ Ψάλλων φησί· \"Καρδίαν καθαρὰν κτίσον ἐν ἐμοὶ, ὁ Θεός.\"] [Ἔτι πληθυνθήσονται ἐν γήρει πίονι. Οὐκ ἔσται, φησὶν, αὐτῶν ἡ εὐθηνία πρόσκαιρος, μήποτε τοῦτό τις περὶ τῶν ἐθνῶν διὰ τὸ ἐξανθῆσαι στοχάσηται, ἀλλ' ἐν γήρει λιπαρῷ πληθύνονται καὶ προκόπτουσι· τοῦ γὰρ χρόνου προϊόντος πληθύνεται τῶν ἐθνῶν ἡ εὐσέβεια.] Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. (, ) Οἶκον δὲ Κυρίου καὶ αὐλὰς τὰς ἁγίας Ἐκκλησίας εἶναί φησιν, ἐν αἷς οἱ πεφυτευμένοι διὰ τῆς πίστεως καρποφοροῦσιν ἐν ὑπομο νῇ. Ἐξανθοῦσι δηλαδὴ ἐν ταῖς ἀνὰ μέρος Ἐκκλη-σίαις. Οἶκον γὰρ Θεοῦ περιεκτικῶς τὴν καθόλου Ἐκκλησίαν προσηγόρευσεν.\n\nΨΑΛΜΟΣ Βʹ.\n\n[Ὁ Κύριος ἐβασίλευσεν. Ὁ γὰρ μεθ' ἡμῶν ἄνθρωπος πρὸ τῆς ἐκ νεκρῶν ἀναστάσεως, ὅτε πρὸς τὸν ἐν τοῖς οὐρανοῖς ἀνέβη Πατέρα, τότε τὴν ἰδίαν εὐπρέπειαν ἐνεδύσατο, καὶ τὴν ἐξ ἀρχῆς ὑπάρχου σαν αὐτῷ περιεζώσατο δύναμιν· κεκάθικε γὰρ βασι λεύων μετὰ τοῦ Πατρός.] [( 410. ) Καίτοι γὰρ καθ' ἡμᾶς γενόμενος ἄνθρωπος, καὶ ὡς εἷς ἐξ ἡμῶν ὁρώμενος ἐπὶ τῆς γῆς, θεοπρεπεστάτην δύναμιν ἐνεδύσατο· καὶ πεφόρηκεν ἐξου σίαν ἣν ἔχει καὶ αὐτὸς ὁ Πατήρ· κατήργηκε γὰρ τὸν ἄρχοντα τοῦ αἰῶνος τούτου, δυνάμει δηλονότι θεοπρεπεστάτῃ χρώμενος. Ἐπλάσθη δὲ τὸ σχῆμα τοῦ λόγου ὡς ἐπὶ βασιλέως μέλλοντος πολεμίοις συμ βάλλειν, καὶ τὴν τοῦ πολέμου σκευὴν περιτιθεμέ νου. \"Ἐνεδύσατο, φησὶ, δύναμιν.\" Πεπολέμηκε γὰρ ὑπὲρ ἡμῶν·","english":"fruit. And all who possess the righteousness that is in Christ are such; for they stand firm and unshaken, having a white heart. Thus too the Psalmist says: \"Create in me a clean heart, O God.\"] [They shall yet be multiplied in a rich old age. Their prosperity, he says, shall not be temporary—lest anyone suppose this to be said of the Gentiles because they have flourished—but in rich old age they are multiplied and advance; for as time goes on, the piety of the Gentiles is multiplied.] Planted in the house of the Lord, they shall flourish in the courts of our God. He says that the house of the Lord and the courts are the holy Churches, in which those planted through faith bear fruit in patience. They flourish, clearly, in the individual Churches. For he called the universal Church the house of God in a comprehensive sense.\n\nPSALM 2.\n\n[The Lord has reigned. For the man who is with us, before his resurrection from the dead, when he ascended to the Father in the heavens, then he put on his own comeliness, and girded himself with the power that was his from the beginning; for he has sat down reigning with the Father.] [For although he became man according to us, and was seen on earth as one of us, he put on a power most befitting God; and he has borne the authority which the Father himself also has; for he has brought to nothing the ruler of this age, clearly using a power most befitting God. And the form of the account was shaped as of a king about to engage with enemies, and putting on the equipment of war. \"He put on,\" he says, \"power.\" For he has fought on our behalf;","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":438,"ref":"p438","source":"κατήργηκε δὲ διὰ τοῦ σταυροῦ ἀρχὰς καὶ τοὺς κοσμοκράτορας τοῦ σκότους τού του· καὶ τεθριάμβευκε θρόνους καὶ ἐξουσίας· παρ έστησε δὲ ἡμᾶς δι' ἑαυτοῦ τῷ Θεῷ καὶ Πατρί. Ταύ την ἐνεδύσατο τὴν δύναμιν. Ἐνεδύσατο δὲ πρὸς τούτοις καὶ εὐπρέπειαν· καὶ τίνα τρόπον; Καίτοι γενόμενος ἄνθρωπος καθ' ἡμᾶς· τουτέστιν, ἔδειξεν ἡμῖν ἐν ἑαυτῷ τὸ τῆς θεότητος κάλλος. Εἴδομεν γὰρ αὐτὸν καὶ ἐν ἀνθρωπότητι Θεόν.] Ἐπῆραν οἱ ποταμοὶ, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν. (, 412.) Μέγα γάρ τοι καὶ ἐξαί σιον ὁ τῶν ἁγίων ἐφώνησε λόγος, καὶ εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καθ' ἃ γέγραπται, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν. Ποταμοὺς γὰρ ἐν τούτοις ὠνομάσθαι φαμὲν τοὺς ἁγίους ἀποστόλους· ὧν αἱ φωναὶ, τουτέστιν αἱ διδασκαλίαι, γεγόνασι γνώριμοι τοῖς ἁπανταχοῦ. ( 380. ) [Βασιλεύ σαντος γὰρ τοῦ Κυρίου, καὶ περιζωσαμένου δύναμιν, ἐνδυσαμένου τε εὐπρέπειαν, τότε καὶ \"ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν.\" Ποταμῷ μὲν γὰρ καὶ πηγῇ καὶ χειμάῤῥῳ παρεικάζει πολλάκις τὸ Γράμμα τὸ ἱερὸν τὸν τοῦ Θεοῦ Λόγον. Καὶ γοῦν ἔφη που ψάλλων ὁ Δαβίδ· \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.\" Πρόεισι γὰρ ὡς ποταμὸς ἐκ πηγῆς τοῦ Θεοῦ καὶ Πα τρὸς ὁ ἐξ αὐτοῦ κατὰ φύσιν γεννηθεὶς Θεὸς Λόγος.] [Οὐ γὰρ σεσιγήκασιν οἱ μακάριοι μαθηταὶ, ἐπῆραν δὲ μᾶλλον τὰς ἑαυτῶν φωνάς· τουτέστι, διεκήρυξαν εἰς ἅπασαν γῆν τοῦ Χριστοῦ μυστήριον.] Ἀπὸ φωνῶν ὑδάτων πολλῶν.","english":"He abolished through the cross the principalities and the world-rulers of this darkness, and he triumphed over thrones and powers; and he presented us to God and the Father through himself. This power he put on. And in addition to these things he also put on comeliness; and in what manner? Although he became man as we are—that is, he showed us in himself the beauty of the divinity. For we saw him as God even in humanity. The rivers lifted up, O Lord, the rivers lifted up their voices. For great and extraordinary indeed was the word that the saints sounded forth, and their sound went out into all the earth, as it is written, and their words to the ends of the inhabited world. For we say that the holy apostles are named rivers in these words; whose voices, that is their teachings, have become known to those everywhere. For when the Lord had reigned and had girded himself with power, and had put on comeliness, then also \"the rivers lifted up their voices.\" For often the sacred Scripture likens the Word of God to a river and a spring and a torrent. And indeed David said somewhere in the psalms: \"The river of God is filled with waters.\" For the God the Word, who was begotten by nature from him, goes forth as a river from the spring of God and the Father. For the blessed disciples did not keep silent, but rather lifted up their own voices—that is, they proclaimed the mystery of Christ to all the earth. From the voices of many waters.","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":439,"ref":"p439","source":"(, ) Ὥσπερ γὰρ, φησὶν, ἀπὸ πολλῶν ὑδάτων, καὶ ὡς ἐκ τῆς τῶν κυμάτων ἠχῆς οἱ τῆς θαλάσσης μετεωρισμοὶ, τουτέστιν εἰς ὕψος ἤγουν εἰς μετέωρον αἰρομένη φωνὴ θαυμάζεται, οὕτω καὶ ἡ δοξολογία τῶν ἐθνῶν· ὑμνοῦσι γὰρ τὸν τῶν ὅλων Σωτῆρα Χριστόν. [Θαυμαστὸς ἐν ὑψηλοῖς ὁ Κύριος. ( 381, ) Εἰ γὰρ καὶ \"γέγονε σὰρξ ὁ Λόγος,\" κατὰ τὴν Ἰωάννου φωνὴν, καὶ πεφόρηκεν δούλου μορφὴν, καὶ καθῆκεν ἑαυτὸν εἰς\n\nταπείνωσιν· ἀλλὰ μὴν καὶ οὕτως ἐν ὑψώ μασι τοῖς θεοπρεπέσι καὶ ἐν τῇ τοῦ δούλου μορφῇ Δεσπότης ἐστίν.]\n\nΨΑΛΜΟΣ Γʹ.\n\n[Ἕως πότε ἁμαρτωλοὶ, Κύριε; (, ) Καὶ τίνες οὗτοί εἰσιν; οἱ Γραμματεῖς δηλονότι καὶ Φαρισαῖοι, οἱ τολμῶντες ἐξουδενῶσαι Χριστόν.] [Τὸν λαόν σου, Κύριε, ἐταπείνωσαν. (, ) Ἐκάκωσαν γὰρ ἀληθῶς τὸν τοῦ Θεοῦ κλῆρον· οὐ γὰρ συνεχω ρήκασι αὐτοῖς ἐπιγνῶναι Χριστὸν, οὐδὲ τῶν διὰ πίστεως μετασχεῖν ἀγαθῶν. Ὅταν δὲ ποιμὴν ἐπιβου λεύσῃ προβάτοις, καὶ ὁ τῆς ἀγέλης ἡγούμενος οὐδένα ποιῆται τὸν λόγον τῶν ποιμνίων, τότε καλεῖται πρὸς δικαίας ὀργὰς ὁ τῆς ἀγέλης Δεσπότης. Τοῦτο πεπον θότας Ἰουδαίους εὑρήσομεν ὁμοῦ τοῖς ἰδίοις καθηγη ταῖς.] [Διττὸν αὐ τοῖς ὁ λόγος ἐπιφέρει τὸ αἰτίαμα. Οὐ γὰρ ἀδικοῦσι μόνον τοὺς ἀσθενεστέρους, καὶ οὓς ἧν εἰκὸς ἐλεεῖσθαι μᾶλλον, τούτοις ἀφορήτοις περιβάλλουσι συμφοραῖς (τοῦτο γὰρ δηλοῖ τὸ ἀπέκτειναν), ἀλλὰ καὶ εἰς αὐτὴν τὴν ἀνωτάτω βλασφημοῦσι φύσιν, οὔτε ἐφορᾷν αὐ τὴν λέγοντες τὰ ἀνθρώπινα, οὔτε μὴν ἐπισκέπτεσθαι τὰ καθ' ἡμᾶς.","english":"For, he says, as from many waters, and as from the roar of the waves the swellings of the sea, that is, a voice raised to a height, or to an elevated place, is marveled at, so also is the glorification of the nations; for they hymn the Savior of all, Christ. [The Lord is wonderful in the heights. For even if \"the Word became flesh,\" according to John's voice, and bore the form of a slave, and lowered himself into\n\nhumiliation; yet even so, in the heights that befit God and in the form of a slave, he is Lord.]\n\nPSALM 3.\n\n[How long, O Lord, shall sinners? And who are these? Clearly the Scribes and Pharisees, who dare to set Christ at naught.] [They have humbled your people, O Lord. For they truly afflicted the lot of God; for they did not permit them to recognize Christ, nor to partake of the good things that come through faith. But when a shepherd plots against the sheep, and the leader of the flock pays no account of the flocks, then the Master of the flock is called to righteous anger. We shall find the Jews to have suffered this together with their own teachers.] [The charge he brings against them is twofold. For they do not only wrong the weaker, and those whom it was fitting rather to pity, surrounding them with unbearable calamities (for this is what \"they killed\" means), but they also blaspheme against the very highest nature, saying that it does not look upon human affairs, nor indeed visit our concerns.]","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."},{"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":440,"ref":"p440","source":"Ἑλλήνων ἐστὶ τῶν ἀθέων ἡ τοιαύτη δόξα, τῶν μήτε εἰδότων τὸν φύσει καὶ ἀληθῶς ὄντα Θεὸν, μήτε νοεῖν ἀνεχομένων ὅτι τοῖς αὐτοῦ νεύμασι διοικεῖται τὰ πάντα. Ἀλλὰ νενοσήκασί τινες τῶν ἐξ Ἰσραὴλ τὴν τοιαύτην ἀπόνοιαν.] [Καὶ εἶπαν· Οὐκ ὄψεται Κύριος. Σύνετε δὴ ἄφρονες ἐν τῷ λαῷ. Ὁ ἔλεγχος ἐν τούτοις τὴν ἐπιτίμησιν καὶ τὴν ἀγανάκτησιν δηλοῖ. Ἔφη γὰρ ὁ Σολομῶν· \"Υἱέ μου, μὴ ὀλιγώρει παιδείας Κυρίου, μηδὲ ἐκλύου ὑπ' αὐτοῦ ἐλεγχόμενος· ὃν γὰρ ἀγαπᾷ Κύριος παιδεύει, μαστιγοῖ δὲ πάντα υἱὸν ὃν παρα δέχεται.\" Οὐκοῦν τῶν ἐλέγχων ἡ δύναμις τὸ μαστίζεσθαι δηλοῖ.– Φυσικὸς λογισμὸς μη δαμῶς ἔλαττον εἶναι τοῦ ποιηθέντος τὸ πεποιηκός. Ἄφρονες οὖν εἰκότως καὶ μωροὶ, οἱ μηδὲ τοσοῦτον γινώσκοντες τῶν κατὰ φύσιν πράξεων, εἰς τοὺς παρὰ φύσιν ἀναγωγοὺς λογισμούς· καὶ τῷ μὴ βούλεσθαι κρίσιν ὑποσχεῖν ἐπὶ τοιούτοις τοῖς πεπραγμένοις· ἤδη καὶ δοξάζειν ἀναπείθουσιν ὡς οὐδ' ἔσται κρίσις· τὸ δὲ ἀδύνατον ὑπολαβεῖν· εἰ μὴ καὶ ἀνηκουστεῖν περὶ τὰ λεγόμενα, καὶ ἀβλεπτεῖν περὶ τὰ γενόμενα, καὶ ἀγνοεῖν ταῦτα νομίσειέ τις τὸν Θεόν. [Ἐλέγχων αὐ τῶν τὴν ἁμαρτίαν ὁ Θεὸς οὐκ εὐθὺς ἐπήγαγε τὰ ἐξ ὀργῆς, ἀλλ' ὡς ἀγαθὸς καὶ φιλάνθρωπος, καὶ ἀπαράβλητον ἔχων τὴν ἡμερότητα, χαρίζεται μᾶλλον αὐτοῖς τῆς νουθεσίας τὸ φάρμακον, καὶ τὸν τῆς κατηχήσεως ἐξαρτύει λόγον· \"Σύνετε δὴ, ἄφρονες.\" Ὡσεὶ λέγων· Κἂν ὀψὲ ἢ καὶ νῦν γοῦν φρονήσατε, ἐκεῖνο καθ' ἑαυτοὺς ἐννενοηκότες· \"Ὁ φυτεύσας ἑτέροις ἀκοὴν, αὐτὸς οὐκ ἀκούει; Ὁ πλάσας ἡμῖν ὀφθαλμὸν, οὐχ ὁρᾷ;\" Ὁ πάντων ἡμῖν τῶν ἀγαθῶν χορηγὸς αὐτὸς ἐστέρηται τούτων;","english":"Such is the opinion of the godless Greeks, who neither know the God who is by nature and truly exists, nor endure to think that all things are governed by his nod. But some of the people of Israel have fallen sick with such folly. And they said: The Lord shall not see. Understand, then, you foolish ones among the people. The reproof in these words makes clear the rebuke and the indignation. For Solomon said: My son, do not slight the discipline of the Lord, nor grow faint when you are reproved by him; for whom the Lord loves he disciplines, and he scourges every son whom he receives. Therefore the power of reproofs signifies scourging. Natural reasoning [shows] that the maker is in no way less than what is made. Foolish, then, and senseless are they who do not know even so much of natural actions, [but are led] into reasonings that are contrary to nature; and by not wishing to submit to judgment for such deeds as these, they even persuade themselves to think that there will be no judgment—which is impossible to suppose—unless one should think that God neither hears what is said, nor sees what is done, nor knows these things. When God reproves their sin, he does not immediately bring on the things that come from wrath, but as one who is good and loves mankind, and possesses a gentleness that cannot be surpassed, he rather grants them the medicine of admonition, and prepares the word of instruction: Understand, then, you foolish ones. As if to say: Even if late, yet now at least be wise, having considered within yourselves that saying: He who planted the ear for others, does he himself not hear? He who formed the eye for us, does he not see? Has he who is the provider of all good things to us himself been deprived of these?","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":441,"ref":"p441","source":"Οὐκοῦν τὰς τῶν ἀσυνέτων ἀφέντες γνώμας, μνημονεύσωμεν λέγοντος τοῦ Παροιμιαστοῦ· \"Ὀρθὰς τροχιὰς ποίει σοῖς ποσὶ, καὶ τὰς ὁδούς σου κατεύθυνον.\" Ἐνώπιον γάρ εἰσι τῶν Θεοῦ ὀφθαλμῶν ὁδοὶ ἀνδρός· εἰς δὲ πάσας τὰς τρο χιὰς αὐτοῦ σκοπεύει. Οὕτω διακείμενοι τὸν ὀρθὸν καὶ ἀμώμητον διαζήσομεν βίον, ὡς ἐφορῶντος Θεοῦ.] [Ὁ παιδεύων ἔθνη οὐχὶ ἐλέγξει; Βούλεται ματαιότητος μὲν ἀποστῆναι τοὺς ἐπὶ τῆς γῆς καὶ προσκαίρων καὶ φθαρτῶν, καὶ ἀπολλυμένων πραγμάτων· ἀνθελέσθαι δὲ μᾶλλον τὰ πεπηγότα καὶ μένοντα, καὶ εἰς ζωὴν ἀποφέροντα τὴν αἰώνιον. Διαλογισμοὺς δέ φησιν ἐν τούτοις τὰς ἐνθυμήσεις, ἤτοι τὰς ἐπιθυ μίας, ἃς ἐφ' ἑκάστῳ πράγματι ποιοῦνταί τινες.] [Μακάριος ἄνθρωπος ὃν ἂν παιδεύσῃς. Ἐπαίδευε μὲν τοὺς ἀρχαιοτέρους ὁ Μωσῆς τὰς νομικὰς αὐτοῖς τελῶν λατρείας, ἀλλ' οὐκ ἦσαν\n\nμακάριοι· οὐ γὰρ εἶχον τὴν ἐν πίστει δικαιοσύνην, οὐδὲ τὸν διὰ τοῦ Πνεύματος ἁγιασμόν. Μακάριοι δὲ κατὰ τὸ ἀληθὲς οἱ ἐν Χριστῷ τελειούμενοι, καὶ τὸν διὰ τοῦ ἁγίου Πνεύματος φωτισμὸν παρ' αὐτοῦ κερδαίνοντες, καὶ τῶν περὶ αὐτοῦ μυστηρίων ἀκριβῆ τὴν γνῶσιν καταπλουτήσαντες. Καὶ μετ' ὀλίγα· Παιδεύσεις δὲ τίνα τρόπον; Ἆρα διὰ μαστίγων; Οὐ τοῦτό φησιν· ἀλλὰ πῶς ἐνθάδε νοεῖσθαι χρὴ, αὐτὸς ὁ Ψαλμῳδὸς ἑρμη νεύει, λέγων· \"Καὶ ἐκ τοῦ νόμου σου διδάξεις αὐ τόν.\"] Ἀφ' ἡμερῶν πονηρῶν. Ἡμέραι γὰρ ὅντως ἀπο φράδες καὶ πονηραὶ τοῖς ἀποτμηθεῖσιν ὁλοτελῶς. καὶ εἰς κόλασιν τῆς διὰ πυρὸς κατοιχήσεσθαι μέλλουσιν, αἱ τῆς ἀδεκάστου κρίσεως. [Ἕως οὗ ὀρυγῇ τῷ ἁμαρτωλῷ βόθρος. Τοῖς φιλαμαρτήμοσι δὲ ὁ βόθρος ὀρυγήσεται·","english":"Therefore, setting aside the opinions of the senseless, let us remember what the Proverb-writer says: \"Make straight paths for your feet, and direct your ways.\" For the ways of a man are before the eyes of God, and he watches all his paths. Being so disposed, we shall live a straight and blameless life, since God oversees it. [He who instructs the nations, will he not rebuke? He wishes those on the earth to depart from vanity and from things temporary and corruptible and perishing, and rather to choose the things that are fixed and abiding and that lead to eternal life. And by \"thoughts\" in these words he means the inward deliberations, that is, the desires that people form concerning each matter.] [Blessed is the man whom you instruct. Moses instructed the more ancient, fulfilling for them the legal forms of worship, but they were not blessed; for they did not have the righteousness that is in faith, nor the sanctification through the Spirit. But truly blessed are those who are perfected in Christ, and who gain from him the illumination through the Holy Spirit, and who have richly obtained exact knowledge of the mysteries concerning him. And a little later: But in what manner will you instruct? Is it through scourges? He does not say this; but how this ought to be understood here, the Psalmist himself interprets, saying: \"And from your law you will teach him.\"] From evil days. For truly the days of the impartial judgment are dreadful and evil for those who have been wholly cut off and are about to descend into punishment by fire. [Until a pit is dug for the sinner. For those who love sin, the pit will be dug;","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":442,"ref":"p442","source":"καταπεμφθή σονται γὰρ εἰς ᾅδου, ὡς κολασθησόμενοι σὺν τῷ Σατανᾷ.] [Ὅτι οὐκ ἀπώσεται Κύριος τὸν λαόν. Οὐ γὰρ μέχρι παντὸς συγκεχώρηκεν ἡμᾶς τοῖς τῆς ἁμαρτίας ὑποφέρεσθαι βόθροις, ἀλλ' ἐξείλετο καὶ σέσωκεν ἀμνησικάκῳ χάριτι δικαιώσας τοὺς ἀσεβεῖς, καὶ ῥύπου παντὸς ἀπαλλάξας τοὺς μεμολυσμένους.] (, ) Ἀπεδήμησε γὰρ ἀφ' ἡμῶν τό γε ἧκον εἰπεῖν εἰς τὴν σάρκα, μετὰ τὴν ἐκ νεκρῶν ἀναβίωσιν, ἀνελθὼν ἐν τοῖς οὐρανοῖς καὶ καθίσας ἐν δεξιᾷ τοῦ Θεοῦ καὶ Πατρός. Ἐπειδὴ δὲ Θεός ἐστι τὰ πάντα πληρῶν, καὶ μεστὸς μὲν ἔστιν ὁ οὐρανὸς αὐ τοῦ, μεστὴ δὲ καὶ ἡ σύμπασα γῆ, διακείμεθα καὶ πιστεύομεν, ὅτι καὶ νῦν ἐστι μεθ' ἡμῶν, καὶ δι' αὐτοῦ κερδαίνομεν τὸ δύνασθαι νικᾷν τὰς μεθοδείας τοῦ διαβόλου, καὶ τῆς ἁμαρτίας τὴν τυραννίδα, καὶ τῶν ἐμφύτων ἡδονῶν τὴν ἔφοδον. Καὶ μετ' ὀλίγα. Ἆρ' οὖν ἐπειδήπερ ἡμεῖς μὲν ἐν τῷ κόσμῳ μεμενήκαμεν, αὐτὸς δὲ ἀνέβη πρὸς τὸν Πατέρα, ἀπέστη τῶν ἀγα πώντων αὐτόν; Οὐδαμῶς· αὐτὸς γὰρ ἡμᾶς πεπλη ροφόρηκεν εἰπών· \"Οὐκ ἀφήσω ὑμᾶς ὀρφανοὺς, ἀλλὰ ἔρχομαι πρὸς ὑμᾶς.\" Ἦλθεν γὰρ πρὸς ἡμᾶς, ἀποστείλας ἡμῖν ἀνθ' ἑαυτοῦ καὶ ὡς ἑαυτὸν τὸν Παράκλητον, τουτέστι τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον Πνεῦμα, ἴδιον δὲ ὑπάρχον καὶ αὐτοῦ τοῦ Υἱοῦ. [Ἕως οὗ δικαιοσύνη ἐπιστρέφῃ εἰς κρίσιν. Δικαιο σύνην μὲν ὀνομάζει Χριστόν· ἐπιστρέψειν δέ φησιν εἰς κρίσιν αὐτόν·","english":"For they will be sent down to Hades, to be punished together with Satan. [Because the Lord will not cast off his people. For he has not permitted us to be carried away into the pits of sin until the very end, but he has delivered and saved us, justifying the ungodly by his graciousness that remembers no wrongs, and he has freed those who were defiled from every stain.] For he departed from us, as far as it may be said, in the flesh, after his resurrection from the dead, having ascended into the heavens and sat at the right hand of God and the Father. But since he is God, filling all things, and heaven is full of him, and the whole earth is full as well, we are disposed and believe that even now he is with us, and through him we gain the ability to conquer the schemes of the devil, the tyranny of sin, and the assault of inborn pleasures. And after a little. Is it, then, because we have remained in the world, while he has ascended to the Father, that he has departed from those who love him? By no means; for he himself has fully assured us, saying: \"I will not leave you orphans, but I am coming to you.\" For he has come to us, having sent to us in his place and as himself the Paraclete, that is, the Spirit who proceeds from the Father, yet who is also the Son's own. [Until righteousness returns to judgment. He calls Christ righteousness; and he says that he will return to judgment—","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":443,"ref":"p443","source":"ἀνελήφθη μὲν γὰρ πατήσας τὸν θάνατον, καὶ ἀνέβη πρὸς τὸν ἐν τοῖς οὐρανοῖς Πατέρα καὶ Θεὸν, ἀλλ' ἐπιστρέψει κατὰ καιροὺς εἰς κρίσιν, καὶ σὺν αὐτῷ πάντες οἱ εὐθεῖς τῇ καρδίᾳ, τουτέστιν οἱ ἅγιοι.] (, 418 ) Δικαιοσύνη ἐστὶν αὐτὸς ὁ τῶν ὅλων Σωτὴρ καὶ Κύριος. Οὕτω γὰρ αὐτὸν ὁ Θεὸς καὶ Πατὴρ διὰ τῶν ἁγίων προφητῶν ὀνομάζει λέγων· \"Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι.\" Καὶ μετ' ὀλίγα· Ἐπιστρέψει εἰς κρίσιν, τουτέστιν ἐξ οὐρανοῦ παραγενήσεται ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ μετὰ τῶν ἁγίων ἀγγέλων, ἵνα κρίνῃ τὴν οἰκουμένην ἐν δικαιοσύνῃ. Τότε γὰρ, φησὶν, \"ὅταν ἡ δικαιοσύνη ἐπιστρέψῃ εἰς κρίσιν, ἐχόμενοι αὐτῆς ἔσονται,\" τουτέστιν ἐγγὺς καὶ περὶ αὐτὴν, ἤτοι σὺν αὐτῇ, πάντες οἱ εὐθεῖς τῇ καρδίᾳ, τουτέστιν οἱ δίκαιοι. [Τίς ἀναστήσεταί μοι ἐπὶ πονηρευομένοις; Μαχομένῳ μοι, φησὶ, κατὰ τῶν πονηρευομένων τίς συναντιστή σεται; ἢ τίς συμπαραστήσεταί μοι ἐπὶ τοῖς ἐργα ζομένοις τὴν ἀνομίαν; Καὶ οὐκ ἀγνοούντων ἐστὶν ἡ φωνὴ, ἀλλ' εὖ εἰδότων καὶ πεπιστευκότων ὅτι πάντη τε καὶ πάντως συμπαραστάτην ἔξουσι Χριστὸν, καὶ αὐτὸς αὐτοὺς ἐξελεῖται, καὶ κρείττονας ἀποφανεῖ τῆς τῶν ἐχθρῶν δυστροπίας.] [Εἰ ἔλεγον· Σεσάλευται ὁ ποῦς μου. Πόδα δέ φη σιν ἐν τούτοις οὐ τὸν τοῦ σώματος (μὴ γὰρ τοῦτο ὑπολάβῃς), ἀλλὰ τὴν τῆς διανοίας ῥοπὴν, καὶ τῆς ψυχῆς τὴν θέλησιν, ἀφ' ἧς ἐφ' ἕκαστον τῶν πρακτικῶν ἐρχόμεθα. Ἕκαστος γὰρ ἡμῶν πεπίστευται τῆς ἑαυτοῦ διανοίας τὸ πηδάλιον.","english":"For he was taken up, having trampled death, and ascended to the Father and God in the heavens, but he will return at the appointed times for judgment, and with him all who are upright in heart, that is, the saints.] (, 418) Righteousness is the Savior and Lord of all himself. For thus God and the Father names him through the holy prophets, saying: \"My righteousness draws near quickly, and my mercy to be revealed.\" And shortly after: He will return for judgment, that is, he will come from heaven in the glory of his Father with the holy angels, in order to judge the inhabited world in righteousness. For then, he says, \"when righteousness returns for judgment, those who hold fast to it will be near,\" that is, near and around it, or rather with it, all who are upright in heart, that is, the righteous. [Who will rise up for me against those who do evil? Who, he says, will stand against you for me against those who do evil? Or who will stand with me against those who work lawlessness? And this is the voice not of those who are ignorant, but of those who know well and have believed that in every way and altogether they will have Christ as their helper, and he will deliver them and show them stronger than the perversity of their enemies.] [If I said: My foot has been shaken. And by \"feet\" in these words he does not mean those of the body (for do not suppose this), but the inclination of the mind and the will of the soul, from which we come to each of our practical actions. For each of us has been entrusted with the helm of his own mind.","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":444,"ref":"p444","source":"Οὐκοῦν ὁ μὲν τῆς ἁγνείας ἐραστὴς, καὶ τὴν θεοφιλεστάτην ἐγκράτειαν ἀσκῶν ὑποσαλεύεται, πολλάκις καταστρέφοντος τοῦ Σατανᾶ, προσηκόντως, πρὸς ἐκτόπους ἡδονάς· πλὴν ἐπαμύνει καὶ σώζει ὁ Θεός.] Αἱ παρακλήσεις σου εὔφραναν τὴν ψυχήν\n\nμου. Παρακαλεῖ Θεὸς τοὺς κάμνοντας ὑπὲρ ἀρετῆς, τοὺς πονοῦντας δι' εὐσέβειαν, τοὺς κατορθοῦν ἐθέλοντας τὴν ἀρέσκουσαν αὐτῷ πο λιτείαν, τοὺς κατανεκροῦντας τὸ κίνημα τῆς σαρκὸς, καὶ μαχομένους τοῖς ἰδίοις θελήμασιν, ἕως ἂν τὸ σπουδαζόμενον κατορθώσωσιν. Μὴ συμπροσέσται σοι θρόνος ἀνομίας; Ἀνομίαν μὲν ὀνομάζει τὸν Σατανᾶν· ἀνομίας γάρ ἐστι καὶ ἁμαρτίας εὑρετὴς καὶ διδάσκαλος· ὁ δὲ θρόνος σημαίνει τὴν ἀρχὴν, ἤτοι τὴν ἐξουσίαν. Ἆρ' οὖν, ὦ Δέσποτα, φησὶν, ἔστι τις οὕτως ἀμαθὴς καὶ ἀσύνετος, ὡς οἰηθῆναι καὶ κατὰ νοῦν λαβεῖν, ὅτι τῆς σῆς βασιλείας κοινωνός ἐστιν ὁ τῆς ἀνομίας θρόνος, τουτέστιν ἡ τοῦ διαβόλου τυραννὶς καὶ ἀρχή; Μὴ γένοιτο, φησίν· μόνος γὰρ εἶ Θεὸς καὶ τῶν δυνάμεων Κύριος, καὶ κατάρχεις τῶν ὅλων μετὰ τοῦ ἰδίου Πατρός. (, η 421. ) [Ἐπὶ γὰρ παντὶ θείῳ προστάγματι πλάσσει κόπον ὁ Σατανᾶς· οὐ γὰρ ἐᾷ τοὺς κατορθοῦν ἐθέλοντας τὴν ἀρετὴν εὐ κόλως τοῦτο δύνασθαι δρᾷν, ἐπιβουλεύει δὲ καὶ ἐπι πηδᾷ, καὶ εἰς τοὺς τῆς ἀνομίας βόθρους κατασύρειν ἐπιχειρεῖ τοὺς ἐθέλοντας τὴν εὐαγῆ καὶ ἐννομωτάτην κατορθῶσαι ζωήν. \"Πλάττει τοίνυν κόπον ἐπὶ προσ τάγματι,\" μαχόμενος δηλονότι ταῖς θείαις ἐντολαῖς, καὶ οὐκ ἐῶν τοὺς ἀγαθοὺς ἄνδρας κατορθοῦν αὐτάς.","english":"Therefore the lover of purity, and he who practices the most God-beloved self-control, is shaken, since Satan often overturns him, fittingly, toward unnatural pleasures; yet God defends and saves. Your consolations gladdened my soul. God consoles those who labor for virtue, those who toil for piety, those who wish to set right the way of life that is pleasing to him, those who put to death the motion of the flesh and fight against their own wills, until they accomplish what they strive for. Shall a throne of lawlessness not be with you? He calls Satan \"lawlessness\"; for he is the inventor and teacher of lawlessness and sin; and \"throne\" signifies rule, that is, authority. Is there, then, O Master, he says, anyone so ignorant and senseless as to suppose and conceive in his mind that the throne of lawlessness, that is, the tyranny and rule of the devil, is a partner of your kingdom? God forbid, he says; for you alone are God and Lord of the powers, and you rule over all things with your own Father. For on every divine command Satan fashions toil; for he does not allow those who wish to set virtue right to be able easily to do this, but he plots and attacks, and attempts to drag down into the pits of lawlessness those who wish to set right a life that is pure and most lawful. \"He fashions toil, then, on the command,\" clearly fighting against the divine commandments, and not allowing good men to set them right.","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":445,"ref":"p445","source":"Ἀποτραχύνει δὲ μᾶλλον τῆς εὐσεβείας τὴν ὀδὸν, λειοτάτην οὖσαν καὶ εὐτροχωτάτην τοῖς ἐθέλουσι βα δίζειν αὐτήν.] Θηρεύσουσιν ἐπὶ ψυχὴν δικαίου. [Ἐπιβου λεύουσι γὰρ τοῖς ἁγίοις οἵ τε πονηροὶ καὶ ἀλιτήριοι δαίμονες, καὶ ἄνθρωποι σὺν αὐτοῖς ἄδικοι καὶ βδελυ ρώτατοι, καὶ θεοστυγεῖς· οἶς τὰ ἐκείνων μέλει φρονεῖν· καὶ πολυτρόπους ἱστῶσι παγίδας· ἀλλ' ὥς φησιν ὁ Σολομῶν, \"Οὐκ ἐπιτεύξεται δόλιος θήρας.\" Ἐκρύεται γὰρ καὶ σώζει Θεὸς τοὺς ἀνακειμένους αὐτῷ, ὥστε καὶ χαίροντας ἐπὶ τούτῳ λέγειν· \"Ἡ ψυχὴ ἡμῶν ὡς στρουθίον ἐῤῥύσθη ἐκ τῆς παγίδος τῶν θηρευόντων· ἡ παγὶς συνετρίβη, καὶ ἡμεῖς ἐῤῥύσθημεν.\"] Καὶ μετ' ὀλίγα· Τεθηρεύκασι δὲ τὰς τῶν ἁγίων ψυχὰς, καὶ παγίδας ἔστησαν αὐταῖς οἵ τε πονηροὶ καὶ ἀλιτήριοι δαίμονες, καὶ αὐτὸς δὲ ὁ τούτων ἡγού μενος Σατανᾶς. Ἐπιβουλεύουσι γὰρ ἁγίῳ παντὶ καὶ ἐπιτρίζουσι τοὺς ὀδόντας κατὰ τῶν εἰωθότων εὐδοκι μεῖν. Γέγραπται γὰρ ὅτι \"Τὰ βρώματα αὐτοῦ ἐκλεκτά.\"\n\nΨΑΛΜΟΣ Δʹ.\n\n[Δεῦτε, ἀγαλλιασώμεθα τῷ Κυρίῳ. (, ) Οἱ ταῦτα λέγοντες, πρὸς συνάφειαν καλοῦσι τοὺς ἀφεστηκότας ἑαυτῶν. Οὐ γὰρ τοῖς παροῦσιν, ἀλλὰ τοῖς κεχωρι σμένοις πρέπει τὸ \"Δεῦτε.\" Ἐχωρίσθη δέ τινα τρόπον ὁ Ἰσραὴλ, ἄρα τοῖς κατὰ τόπον νοουμένοις διαστή μασιν οὐδαμῶς, ἀλλὰ τῇ κατὰ γνώμην ἀνυποταξίᾳ.","english":"He makes the road of piety more rugged, though it is very smooth and very easy to travel for those who wish to walk in it. They will hunt for the soul of the righteous man. For the wicked and sinful demons plot against the saints, and along with them unjust and most abominable men, hateful to God, whose concern it is to think the things that belong to those demons; and they set traps of many kinds. But, as Solomon says, \"The deceitful man shall not succeed in the hunt.\" For God hides and saves those who are consecrated to him, so that they even say with joy at this: \"Our soul has been delivered as a sparrow from the snare of those who hunt; the snare was broken, and we were delivered.\" And a little after: The wicked and sinful demons have hunted the souls of the saints and set snares for them, and so has Satan himself, their leader. For they plot against every holy man and gnash their teeth against those accustomed to be held in good repute. For it is written, \"His foods are choice.\"\n\nPSALM 4.\n\nCome, let us rejoice in the Lord. Those who say these things call back to union with themselves those who have stood apart from them. For \"Come\" befits not those who are present but those who have been separated. Now Israel was separated in a certain way—not at all by the intervals understood in terms of place, but by the insubordination of its disposition.","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":446,"ref":"p446","source":"\"Δεῦτε\" τοίνυν, ἀφέντες τὸ ἐξήνιον, καὶ ἀποβαλόν τες τὸ ἀνυπότακτον, \"ἀγαλλιασώμεθα τῷ Κυρίῳ·\" τουτέστιν, Ἐπιλαβώμεθα τῆς εἰς αὐτὸν πίστεως, κληρονομήσωμεν τῶν παρ' αὐτοῦ χαρισμάτων τὴν μετου σίαν, ἤτις τὴν υἱοθεσίαν ἡμῖν χαρίζεται, Πνεύματος ἁγίου μέθεξιν, ἁμαρτιῶν ἄφεσιν, καὶ οὐρανῶν βασι λείαν.] (, ) [Ὁ ἀλαλαγμὸς φωνή τίς ἐστιν ἐπινίκιος, ἀναφερομένη πεπτωκότων ἐχθρῶν καὶ πολεμίων ἀπολωλότων. Δεῦτε τοίνυν, ἀλαλάξωμεν τῷ Σωτῆρι καὶ Λυτρωτῇ· ἐλυτρώσατο γὰρ τόν τε Ἰσραὴλ καὶ τοὺς ἐξ ἐθνῶν ἐκ τῆς τοῦ διαβόλου πλεονεξίας, ἐκ τῆς τῶν ἐχθρῶν τυραννίδος, ἐξ ἁμαρτιῶν καὶ αἰτιαμάτων· ἀπήλλαξε τοῦ κατακρίνοντος νόμου καὶ δίκας ἀπαιτοῦντος τοὺς ἡμαρτηκότας· ἐδικαίωσε δὲ διὰ τῆς πίστεως Ἕλληνάς τε καὶ Ἰουδαίους καὶ τὰ λοιπὰ ἔθνη.] (, ) Κατορχησώμεθα τῷ Σα τανᾷ, καταλαλάξωμεν αὐτοῦ κειμένου καὶ πεπτωκότος· κατασκιρτήσωμεν ἀνοσίου θηρὸς ἀφύκτῳ παγίδι συνειλημμένου. [Ὅτι Θεὸς μέγας Κύριος. (\n\n) Ἆρα οὗν τὸ μέγας φησὶν ὡς πρὸς σύγκρισιν ἑτέρων μικρῶν; Οὐ τοῦτό φησιν, ἐκεῖνο δὲ μᾶλλον, ὅτι μόνῳ πρέπει τῷ κατὰ φύσιν Θεῷ τὸ τῆς μεγαλειότητος ἀξίωμα. Αὐτὸς γάρ ἐστιν ἀληθῶς ἡ τοῦ Θεοῦ δόξα καὶ ἡ ἀσύγκριτος μεγαλειότης. Ὅτι δὲ μέγας Θεός ἐστι Χρι στὸς, οὕτω τε ὠνομάσθη καὶ παρὰ ταῖς θεοπνεύστοις Γραφαῖς. πιστώσεται λέγων ὁ μακάριος Παῦλος \"Προσδεχόμενοι τὴν μακαρίαν ἐλπίδα καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰη σοῦ Χριστοῦ.\"] [Ποίους θεούς; Ἆρα ψευδωνύμους; Οὐ τοῦτό φησιν, ἀλλὰ τοὺς ἐν οὐ ρανῷ καὶ ἐπὶ τῆς γῆς·","english":"Come then, let us set aside our contentiousness and cast off our insubordination, and \"let us rejoice in the Lord\"—that is, let us lay hold of faith in him, let us inherit a share in the gifts that come from him, which grants us adoption as sons, a participation in the Holy Spirit, the forgiveness of sins, and the kingdom of heaven. The shout is a kind of victory cry, raised up when enemies have fallen and foes have perished. Come then, let us shout aloud to the Savior and Redeemer; for he has redeemed both Israel and those from among the Gentiles from the greed of the devil, from the tyranny of the enemies, from sins and accusations; he has set free from the law that condemns and demands penalties from those who have sinned; and he has justified through faith both Greeks and Jews and the rest of the nations. Let us triumph over Satan, let us raise the victory cry over him as he lies fallen and cast down; let us leap for joy that the unholy beast has been caught in an inescapable snare. For God is a great Lord. Does he then say \"great\" in comparison with other, small ones? He does not say this, but rather this: that the dignity of majesty belongs to the God by nature alone. For he himself is truly the glory of God and the incomparable majesty. And that Christ is a great God, so he was named also in the God-inspired Scriptures. The blessed Paul will confirm this, saying, \"awaiting the blessed hope and manifestation of the glory of the great God and our Savior Jesus Christ.\" What gods? Does he mean falsely named ones? He does not say this, but those in heaven and on the earth.","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":447,"ref":"p447","source":"τουτέστι, τὰς λογικὰς καὶ ἄνω δυνάμεις, καὶ ἁγίους δὲ τοὺς ὄντας ἐπὶ τῆς γῆς· οἷς τὸ τῆς θεότητος ὄνομα δέδοται παρὰ τοῦ πάντων ἐπέκεινα τιμῆς ἕνεκα καὶ δόξης. Οὕτως αὐτῶν καὶ ὁ Ψαλμῳδὸς διαμνημονεύει λέγων· \"Θεὸς θεῶν Κύριος ἐλάλησε,\" καὶ τὰ ἑξῆς.] [Καὶ τὰ ὕψη τῶν ὀρέων αὐτοῦ ἐστιν. Ποῖά ἐστιν ὑψηλὰ τῶν ὀρέων;\" τουτέστι, τὰ ἐπηρμένα κατὰ τὴν δόξαν, καὶ περιφανέστερα τῶν ἐν οὐρανοῖς· Ἀρ χαὶ, Θρόνοι, Δυνάμεις, Ἐξουσίαι, Κυριότητες, Ἀρχάγγελοι, καὶ αὐτὰ τὰ Σεραφίμ. Ἀλλὰ ταῦτα πάντα αὐτοῦ ἐστιν· ὁ μὲν γὰρ ὡς Υἱὸς συγκάθηται τῷ Πατρὶ, οἱ δὲ παρεστήκασι λειτουργοῦντες αὐτῷ, καὶ δοξολογίαις στεφανοῦντες αὐτόν.] [Ὅτι αὐτοῦ ἐστιν ἡ θάλασσα. Εἶδες πῶς Δεσπότην αὐτὸν ἀποφαίνεται τῶν ἁπάντων; Πῶς ἡμεῖς θαυμάζομεν τοὺς ἐπὶ γῆς βασιλέας; Γῆς καὶ θαλάσσης δεσπότας αὐτοὺς ὀνομάζομεν· ἀλλὰ μέχρι τούτων ἐπιμετροῦντες αὐτοῖς τὰς εὐφημίας, οὐκέτι ποιητὰς αὐτοὺς τῶν στοιχείων γενέσθαι φαμέν· πρέπει γὰρ τοῦτο μόνῳ τῷ ἐπὶ πάντων Θεῷ· αὐτὸς γάρ ἐστι τῶν ὅλων γενεσιουργὸς καὶ τεχνίτης. Ἡκέτωσαν τοίνυν οἱ πλανώμενοι, καὶ πρὸς τὸ τῆς ἀληθείας ἐρχέσθωσαν φῶς· ἐπιγινωσκέτωσαν μεθ' ἡμῶν τὸν ἐνανθρωπήσαντα τοῦ Θεοῦ Λόγον· ὁμολογείτωσαν ὅτι καὶ Θεός ἐστι καὶ Θεοῦ Υἱὸς κατὰ ἀλήθειαν.] [Δεῦτε, προσκυνήσωμεν, καὶ προσπέσωμεν. Ὅταν ἴδητε, φησὶν, εἴδει τῷ καθ' ἡμᾶς, ἤγουν ἐν ἀνθρωπείᾳ μορφῇ, πεφηνότα τὸν τῶν ὅλων βασιλέα καὶ Κύριον, τὸν σύνθρονον τῷ Πατρὶ Θεὸν Λόγον, μὴ ἀγνοήσητε τὴν οἰκονομίαν, μὴ φύγητε τὸ προσκυνεῖν αὐτῷ, μὴ παραιτήσησθε τὸ προσπίπτειν αὐτῷ·","english":"that is, the rational and heavenly powers, and also the saints who are on the earth; to whom the name of deity has been given by the one beyond all honor and glory. Thus the Psalmist also makes mention of them, saying: \"God, the God of gods, the Lord has spoken,\" and what follows. And the heights of the mountains are his. What are the heights of the mountains? That is, those exalted in glory, and more conspicuous than those in the heavens: Principalities, Thrones, Powers, Authorities, Dominions, Archangels, and the Seraphim themselves. But all these things are his; for he, as Son, sits together with the Father, while they stand by, ministering to him and crowning him with doxologies. For the sea is his. Do you see how he declares him to be Lord of all things? How do we marvel at the kings on the earth? We call them lords of land and sea; but measuring out our praises to them only up to these things, we no longer say that they became makers of the elements; for this is fitting only for the God over all; for he is himself the creator and craftsman of the universe. Let those who are led astray come, then, and let them come to the light of the truth; let them recognize with us the Word of God who became man; let them confess that he is both God and truly the Son of God. Come, let us worship and fall down. When you see, he says, the King and Lord of all things appearing in form like ours, that is, in human shape—the God the Word, who shares the throne with the Father—do not be ignorant of the economy, do not shrink from worshiping him, do not refuse to fall down before him.","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":448,"ref":"p448","source":"ἐπίγνωτε δὲ μᾶλλον, ὅτι αὐτός ἐστιν ὁ Θεὸς ἡμῶν, καὶ ἡμεῖς λαὸς αὐτοῦ.] [Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε. Καὶ τί ἐστι τὸ σήμερον; Κατὰ τὸν ἐνεστηκότα δηλονότι καιρὸν, καθ' ὃν γέγονεν ἄνθρωπος ὁ μονογενὴς τοῦ Θεοῦ Λόγος· τότε γὰρ ἅπαντες ἠκούσαμεν τῆς φωνῆς αὐτοῦ. Οὐ γὰρ λελάληκε πρὸς ἡμᾶς δι' ἑνὸς τῶν ἁγίων τινός· ἀλλ' οὐδὲ ἐν τάξει προφητῶν παραγέγονε πρὸς ἡμᾶς, ἀλλ' ὡς Θεὸς τῶν ὅλων καὶ Κύριος.] [Τεσσαράκοντα ἔτη προσώχθισα. Οἱ γὰρ ἐξ Ἰσραὴλ ταῖς ἀπειλαῖς προσέχειν οὐκ ἠθέλησαν, οὐδὲ μετα μελείᾳ λῦσαι τὴν ἀπειλὴν ἠβουλήθησαν· οὗ δὴ χάριν τῆς τοῖς πατράσιν ἐπηγγελμένης οὐκ ἀπήλαυσαν γῆς· τὴν γὰρ ἐκείνην κατάπαυσιν αὐτοῦ προσηγόρευσεν.]\n\nΨΑΛΜΟΣ Εʹ.\n\n[Ἄσατε τῷ Κυρίῳ ᾆσμα καινόν. Πάντα γέγονεν ἐν Χριστῷ καινὰ, καὶ τὰ ἀρχαῖα παρῆλθε· καὶ ἐφ' ἡμῖν πεπλήρωται τὸ ἐν βίβλῳ Ψαλμῶν γεγραμμένον· \"Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου.\" Ἀνεκαινίσθημεν γὰρ ἐν Χριστῷ, \"τὸν μὲν παλαιὸν ἄνθρωπον ἀποδυσάμενοι, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης· ἐνδυσάμενοι δὲ τὸν νέον, τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος αὐτόν.\"] Εὐαγγελίζεσθε ἡμέραν ἐξ ἡμέρας τὸ σωτήριον αὐτοῦ, κ.τ.λ. Αὐτοῦ δὲ τίνος; Δηλονότι τοῦ Θεοῦ καὶ Πατρός· τουτέστι τὸν Υἱὸν, περὶ οὗ φησι πρὸς ἡμᾶς δι' ἑνὸς τῶν ἁγίων προφητῶν· \"Ἐγγί ζει ταχὺ ἡ","english":"Know rather that he himself is our God, and we are his people. Today, if you hear his voice. And what is \"today\"? Clearly, in the present time, in which the only-begotten Word of God became man; for then we all heard his voice. For he did not speak to us through one of the saints, nor did he come to us in the rank of prophets, but as God of all and Lord. Forty years I was grieved. For those of Israel did not wish to heed the threats, nor did they wish to dissolve the threat by repentance; for which reason they did not enjoy the land promised to their fathers; for he called that rest his own.\n\nPSALM 5.\n\nSing to the Lord a new song. All things have become new in Christ, and the old things have passed away; and in us has been fulfilled what is written in the book of Psalms: \"Your youth shall be renewed as an eagle's.\" For we have been renewed in Christ, \"having put off the old man, which is corrupted according to the desires of deceit, and having put on the new, which is being renewed according to the image of the one who created him.\" Proclaim his salvation day after day, etc. But whose? Clearly, of God and the Father; that is, the Son, concerning whom he says to us through one of the holy prophets: \"It is near, quickly, the","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":449,"ref":"p449","source":"δικαιοσύνη μου, καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι· τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται.\" Ἔλεος δὲ καὶ δικαιοσύνην ὀνομάζει τὸν Υἱόν· ἠλεήθημεν γὰρ δι' αὐτοῦ, καὶ μεμαθήκαμεν πᾶσαν ὁδὸν δικαιοσύνης. Καὶ μετ' ὀλίγα· Τὸ δὲ ἡμέραν ἐξ ἡμέρας, ἀντὶ τοῦ Κατὰ πᾶσαν ἡμέραν· ὃ δὴ καὶ κατώρθωσαν οἱ μακάριοι μαθηταί· οὐδένα γὰρ παρα λελοίπασι καιρὸν, καθ' ὃν οὐ περιῆσαν κατὰ πᾶσαν χώραν τε καὶ πόλιν, εὐαγγελιζόμενοι τὸν Χριστὸν, καὶ τὸ θεῖον ἱερουργοῦντες κήρυγμα. – Διεκήρυξαν δὲ τοῖς ἁπανταχόσε λαοῖς τὰ ἔνδοξα αὐτοῦ, τὰ θαυ μάσια αὐτοῦ, τουτέστι τὰς μεγαλοπρεπεῖς μεγαλουργίας, τὰ παραδόξως τετελεσμένα. [Ὅτι μέγας Κύριος καὶ αἰνετὸς σφόδρα. (, ) Μέγας ὄν τως ὁ Κύριος ἡμῶν, καὶ θεοπρεπεστάτην ἔχει τὴν κατὰ πάντων ὑπεροχήν· ἴσος δὲ καὶ ὁμοούσιος αὐτῷ παντελῶς οὐδείς. Εἷς γάρ ἐστιν Υἱὸς φύσει ἀληθὴς τοῦ Θεοῦ καὶ Πατρὸς, καὶ τοῖς τοῦ τεκόντος αὐτὸν ἀξιώμασι στεφανούμενος, αἰνετὸς σφόδρα, τουτέστι, δοξολογούμενος παρά τε τῶν ἄνω καὶ ἐν τοῖς οὐρανοῖς πνευμάτων, καὶ παρὰ τῶν ὄντων ἐπὶ γῆς. Τὸ καινὸν οὖν ᾆσμα πρὸς τοῖς εἰρημένοις διδάσκει, τὸν Κύριον τοῦ καινοῦ ᾄσματος μέγαν τινὰ εἶναι καὶ αἰνετὸν σφόδρα, καὶ πρὸς τούτοις φοβερὸν ἐπὶ πάντας τοὺς θεούς· μέγαν μὲν ὡς Θεοῦ Λόγον, καὶ πάντων Δημιουργόν· αἰνετὸν δὲ ὡς εὐεργέτην καὶ Σωτῆρα πάν των· φοβερὸν δὲ οὐ πᾶσιν, ἀλλὰ τοῖς πάλαι νομιζο μένοις θεοῖς, δηλαδὴ τοῖς πονηροῖς δαίμοσιν, οὓς καθεῖλεν, ἀπελάσας τῆς κατὰ τῶν ἀνθρώπων ἐπιβου λῆς.","english":"My righteousness, and my mercy to be revealed; but my salvation shall burn as a lamp. He names the Son both Mercy and Righteousness; for we have been shown mercy through him, and we have learned every way of righteousness. And shortly after: And the phrase day to day is instead of every day; which indeed the blessed disciples accomplished; for they left no season in which they did not go about through every region and city, proclaiming the gospel of Christ and performing the divine preaching. And they proclaimed to the peoples everywhere his glorious deeds, his wonderful works, that is, his magnificent mighty acts, things wondrously accomplished. For great is the Lord and greatly to be praised. Truly great is our Lord, and he possesses a preeminence over all things most befitting God; but no one is equal to him and altogether of the same essence. For there is one Son, by nature true, of God the Father, and crowned with the honors of the one who begot him, greatly to be praised, that is, glorified both by the spirits above in the heavens and by those on earth. The new song, then, in addition to what has been said, teaches that the Lord of the new song is one who is great and greatly to be praised, and besides these things fearful above all gods; great as the Word of God and Creator of all things; praised as benefactor and Savior of all; but fearful not to all, but to those formerly thought to be gods, namely the evil demons, whom he brought down, driving them away from their plotting against human beings.","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":450,"ref":"p450","source":"Διόπερ ἵνα μὴ κατὰ τῶν ἁγίων, τῶν δὴ θεῶν προσηγορευμένων, ὑπολάβοις αὐτὸν φοβερὸν εἰρῆσθαι, ἀναγκαίως ἐπήγαγεν· \"Ὅτι πάντες οἱ θεοὶ τῶν ἐθνῶν δαιμόνια.\" Αὐτὸς δὲ ὁ Κύριος μέγας ἐστὶ καὶ αἰνετὸς σφόδρα.] [Οἱ Θεοὶ τῶν ἐθνῶν δαιμόνια. (, ) Τουτέστι πονηρὰ καὶ ἀκάθαρτα πνεύματα, τὴν τοῦ Θεοῦ δόξαν ἐφ' ἑαυτοῖς ἁρπάζοντα, καὶ ὥσπερ τινὰ κόνιν τὴν ἐκ τῆς ἀμαθίας ἀχλὺν ταῖς διανοίαις τῶν ἀνθρώπων ἐπιτάττοντα, ἵνα μὴ ἀναβλέψαντες τὸν τῶν ὅλων ἴδωσι Δημιουργὸν καὶ Κύριον. Ἀλλ' ἵνα ἡμεῖς οἱ πεφωτισμένοι, καὶ τὴν τῆς ἀληθείας πλουτήσαντες γνῶσιν, καταδεικνύωμεν αὐτοῖς ὃν ἠγνόουν λέγοντες· \"Ὁ δὲ Κύριος τοὺς οὐρανοὺς ἐποίησεν.\" Ἀπὸ γὰρ τῆς τῶν ἔργων μεγαλουργίας καὶ ἀπὸ καλλονῆς κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται. Ἔστι μὲν ὁρατὸν τῇ φύσει τὸ Θεῖον, καὶ οὐκ ἄν τις ἴδοι εἴ ποτέ τί κατὰ φύσιν ἐστίν· ἀπὸ δὲ τῆς καλλο νῆς τῶν κτισμάτων, καὶ ἀπὸ τοῦ κάλλους τῆς ὁρω μένης κτίσεως, τὸ ὑπερφυὲς τῆς δόξης αὐτοῦ θεω ρεῖται.] [Ἐξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ. (, ) Καὶ τί ἐστι τὸ, \"Ἐνώπιον αὐτοῦ;\" ἢ καὶ τί βούλεται εἰπεῖν ὁ στίχος; Οὐδένα γὰρ, φησὶν, ἐφορᾷν ἀξιοῖ, εἰ μή τις εἴη ὡραιότητα τὴν πνευματικὴν ἔχων εἰς νοῦν καὶ καρδίαν, εἰδὼς δὲ καὶ ἐξομολογεῖσθαι, τουτέστι, δοξολογεῖν μεγαλοπρεπῶς, καὶ ἀξίως τῆς τοῦ Θεοῦ δόξης. Τοῦτό ἐστιν \"Ἐξομολόγησις καὶ ὡραιότης ἐνώπιον αὐτοῦ,\" τουτέστιν ἐν ὀφθαλμοῖς αὐτοῦ.] Ἄρατε θυσίας, καὶ εἰσπορεύεσθε εἰς τὰς αὐλὰς αὐτοῦ. Εἰσπορεύεσθε δὲ διὰ ποίας ἐρχόμενοι τρίβους; διὰ πίστεως δηλονότι· αὐτὴ γάρ ἐστιν ἡ τῆς σωτηρίας εἰσβολή. Καὶ μετ' ὀλίγα·","english":"Therefore, so that you might not suppose that he was called fearsome against the saints, who are indeed addressed as gods, he necessarily added: \"For all the gods of the nations are demons.\" But the Lord himself is great and greatly to be praised. The gods of the nations are demons. That is, wicked and unclean spirits, snatching for themselves the glory of God, and, as it were, some dust—the mist of ignorance—laying upon the minds of men, so that they might not look up and see the Creator and Lord of all things. But so that we, who have been enlightened and have grown rich in the knowledge of the truth, might point out to them the one whom they did not know, saying: \"But the Lord made the heavens.\" For from the mighty working of his deeds and from the beauty of creation, their Maker is proportionately contemplated. The Divine is by nature visible, and no one could see what is ever by nature; but from the beauty of creation, and from the loveliness of the visible creation, the surpassing excellence of his glory is contemplated. Confession and beauty are before him. And what is this, \"before him\"? Or what does the verse wish to say? For he deems no one worthy to look upon him, unless one has spiritual beauty in mind and heart, and knows also how to confess—that is, to glorify magnificently and worthily of the glory of God. This is \"Confession and beauty are before him,\" that is, in his eyes. Bring sacrifices, and enter into his courts. And entering by what paths? Clearly through faith; for this is the entrance of salvation. And shortly after.","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":451,"ref":"p451","source":"Καὶ ποίας θυσίας, ὁ μακάριος Παῦλος διαμνημονεύει λέγων· \"Παραστήσατε τὰ σώματα ὑμῶν θυσίαν κα θαρὰν, ζῶσαν, εὐάρεστον τῷ Θεῷ, τὴν λογικὴν λα τρείαν ὑμῶν.\" Κρινεῖ λαοὺς ἐν εὐθύτητι. (, ) Ἔκρινε λαοὺς ἐν εὐθύτητι ὁ Κύριος, σέσωκεν τὴν ὑπ' οὐρανὸν, τῶν τοῦ διαβό λου χειρῶν ἐξείλατο, ἠλευθέρωσε τῆς τῶν δαιμόνων τυραννίδος, δεδικαίωκεν ἐν πίστει, τοὺς πεπλανημέ νους ποτὲ ὑπέθηκε τοῖς ἑαυτοῦ ζυγοῖς, ἁγίους ἀπ έφηνε προσκυνητὰς, κατεδίκασε τὸν ὄλεθρον τοῦ Σατανᾶ καὶ τῶν ἀγγέλων αὐτοῦ. Σαλευθήτω ἡ θάλασσα. Θάλασσαν δὲ ὅταν ἀκούσῃς ἐν τούτοις, μὴ ταύτην ὑπολάβῃς εἶναι τὴν σημαινο μένην, ἑτέραν δὲ μᾶλλον, τουτέστι τὸν περίγειον τοῦτον χῶρον, ἤτοι τὴν οἰκουμένην ἅπασαν καὶ τοὺς ἐν αὐτῇ. [Εὐφραινέσθωσαν οἱ οὐρανοί. (\n\n433 ) Ὁ μὲν γὰρ ἀρχέκακος Σατανᾶς, ὁ τῶν ζιζανίων σπορεὺς, ὁ πάσης φαυλότητος εὑρετὴς καὶ διδάσκαλος, ἥρπασεν εἰς θάνατον τὴν τοῦ ἀνθρώπου φύσιν ἐν ἀρχαῖς διὰ τῆς ἐν Ἀδὰμ παραβάσεως· ἀνεμόρφωσε δὲ πάλιν εἰς ἀφθαρ σίαν αὐτὴν ὁ πάντων Δημιουργὸς, καταργήσας τὸν θάνατον ἐν Χριστῷ, καὶ ἀποστήσας τοῦ κόσμου τὴν ἁμαρτίαν. Οὐκοῦν ἐπὶ τούτοις ἑορτάζειν κελεύει τούς τε ὄντας ἐν οὐρανῷ καὶ ἅπαντας δὲ τοὺς ἐπὶ τῆς γῆς τὸ Πνεῦμα τὸ ἄγιον λέγον· \"Εὐφραινέσθωσαν οἱ οὐ ρανοὶ, καὶ ἀγαλλιάσθω ἡ γῇ.\"] Τότε ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυμοῦ. Οὔ τί πού φαμεν ὡς τῶν ἀναισθήτων ξύλων τὸ χαίρειν ἐστί· πρέπει δ' ἂν μᾶλλον ἁγίοις τὸ χρῆμα, οὓς δὴ μᾶλλον ἡσθῆναί φησιν, ἐπιλάμψαν τος τῷ κόσμῳ Χριστοῦ. Ὅτι ἔρχεται κρίνειν τὴν γῆν. Ἦλθε γὰρ ὁσίᾳ ψήφῳ καὶ θεοπρεπεῖ χρησάμενος.","english":"And of what sacrifices does the blessed Paul make mention, saying: \"Present your bodies as a sacrifice, pure, living, well-pleasing to God, your reasonable service.\" He will judge the peoples in uprightness. The Lord judged the peoples in uprightness; he saved what is under heaven; he delivered them from the hands of the devil; he set them free from the tyranny of the demons; he justified them in faith; those who once had wandered he placed under his own yokes; he showed them to be holy worshippers; he condemned the destruction of Satan and of his angels. Let the sea be shaken. But when you hear \"sea\" in these words, do not suppose it to be this sea that is signified, but rather another, that is, this region around the earth, or the whole inhabited world and those in it. [Let the heavens be glad. For Satan, the author of evil, the sower of the tares, the inventor and teacher of all wickedness, snatched the nature of man into death in the beginning through the transgression in Adam; but the Creator of all things restored it again to incorruption, having abolished death in Christ and put sin away from the world. Therefore, on account of these things, the Holy Spirit commands both those who are in heaven and all those upon the earth to keep festival, saying: \"Let the heavens be glad, and let the earth rejoice.\"] Then all the trees of the thicket will rejoice. We do not say anywhere that rejoicing belongs to insensible trees; rather, this matter befits the saints, whom he says rejoiced the more when Christ shone upon the world. For he comes to judge the earth. For he came, using a holy and God-befitting sentence.","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":452,"ref":"p452","source":"Καταδικάσει μὲν τὸν ἀρχέ κακον θῆρα, καὶ εἰς τὴν φλόγα πέμψει τὴν ἀκοίμητον. Λυτρώσεται δὲ τοὺς ὑπ' αὐτὸν γεγονότας, του τέστιν ἡμᾶς, καὶ δικαιώσει πίστει.\n\nΨΑΛΜΟΣ ς ʹ.\n\nΤῷ Δαβὶδ, ὅτε ἡ γῆ αὐτοῦ καθίσταται. (, ) Δαβὶδ μὲν ὠνομάσθη πλεισταχοῦ παρὰ τῆς θεοπνεύστου Γραφῆς ὁ ἐκ σπέρ ματος Δαβὶδ γεγονὼς κατὰ σάρκα Χριστός· καθάπερ ἀμέλει καὶ Ἰσραὴλ, οἱ ἐξ Ἰσραὴλ, καὶ Ἰακὼ, οἱἐξ Ἰακώ Ἄδεται τοίνυν ὁ ψαλμὸς τῷ Δαβὶδ τῷ κατὰ σάρκα Χριστῷ. Ἄδεται δὲ πότε καὶ ἐπὶ τίσιν; Ὁπότε, φησὶν, ἡ γῆ αὐτοῦ κατέστη. Καὶ μετ' ὀλίγα. Ἐπέφανεν γὰρ ἡμῖν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ἔπαυσε τοὺς θορύβους, κατέστησε τὴν γῆν. Καὶ τίνα τρόπον, ὁ ψαλμὸς διδάξει λέγων· \"Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ, εὐφρανθήτωσαν νῆσοι πολλαί.\" Οὕτω κατέστη τὰ καθ' ἡμᾶς· βεβασίλευκε γὰρ ὁ Χριστός. Αὕτη γέγονεν τῆς ἑορτῆς ἡ πρό φασις. [Δικαιοσύνη καὶ κρῖμα κατόρθωσις. Βεβασίλευκε γὰρ ἡμῶν ὁ Χριστὸς, ἵνα δικαιώσῃ τῇ πίστει τοὺς ἐν ἁμαρτίαις. Ἐχρήσατο δὲ καὶ θεοπρεπεῖ καὶ φιλαγάθῳ κρίματι· δεδικαίωκε γὰρ οὐκ ἐξ ἔργων δικαιο σύνης, ἀλλὰ κατὰ πολὺ αὐτοῦ ἔλεος. Σέσωκε δὲ ἡμᾶς καὶ δι' ὕδατος. Δι' ὕδατος δὲ ποίου; τοῦ ἁγίου μυ στικοῦ δηλονότι, ἐν ᾧ συνετρίβη καὶ πεπάτηται, μᾶλλον δὲ καὶ ἀπόλωλεν ὁ πολυκέφαλος δράκων, καὶ αἱ σὺν αὐτῷ δυνάμεις πονηραί.] [Πῦρ ἐνώπιον αὐτοῦ προπορεύσεται. (, 437. ) Πῦρ φησιν οὐ πάντως τοῦτο τὸ αἰσθητὸν, οὔτε μὲν τὴν ὁρωμένην φλόγα, ἀλλὰ θείαν τινὰ δύναμιν ἄμαχον, καὶ δυσάντητον, καὶ δυσδιάφευκτον, πυρὸς δίκην κατεσθίουσαν τοὺς ἐχθρεύοντας αὐτῷ.","english":"He will condemn the evil beast and send him into the unquenchable flame. And he will redeem those who have come under him, that is, us, and will justify them by faith.\n\nPSALM 6.\n\nOf David, when his land was established. David was named in many places by the God-inspired Scripture as the Christ who came from the seed of David according to the flesh; just as indeed also Israel, those from Israel, and Jacob, those from Jacob. The psalm, then, is sung to David, the Christ according to the flesh. And when and on what occasions is it sung? When, it says, his land was established. And shortly after: For the only-begotten Word of God has appeared to us, he has stopped the tumults, he has established the land. And in what manner, the psalm will teach, saying: \"The Lord has reigned, let the land rejoice, let many islands be glad.\" Thus our affairs were established; for Christ has reigned. This has become the occasion of the feast. [Righteousness and judgment are uprightness. For Christ has reigned over us, that he might justify by faith those in sins. And he used a judgment both befitting God and loving of goodness; for he has justified not from works of righteousness, but according to his great mercy. And he has saved us also through water. And through what water? The holy mystical water, clearly, in which the many-headed dragon has been crushed and trampled, or rather also destroyed, and the evil powers with him.] [Fire shall go before him. Fire, it says, not at all this perceptible fire, nor the visible flame, but a certain divine power, invincible, and hard to confront, and hard to escape, devouring like fire those who are hostile to him.","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":453,"ref":"p453","source":"Οὗτοι δὲ ἦσαν καὶ πρό γε τῶν ἄλλων οἱ ἀλιτήριοι δαίμονες, καὶ τῆς ἀγέλης αὐτῶν ἐπιστάτης· τοῦτον κατέφλεξεν ὁ Σωτὴρ τοῖς ἄλλοις ὁμοῦ. Οὐ γὰρ ἦν ἑτέρως ἐξελέσθαι τοὺς ἐπὶ τῆς γῆς ὑπ' αὐτῷ γενομένους, εἰ μὴ καθάπερ τι πῦρ ἀφῆκεν αὐτῷ τὴν δαπανῶσάν τε καὶ ἀφανίζουσαν αὐτὴν ὀργήν. Οὕτως οὖν ἐξείλετο τοὺς ὑπ' αὐτῷ γεγονότας, σέσωκε τοὺς ἐν αἰχμαλωσίᾳ, ἐῤῥύσατο τοὺς πεπλανημένους, καὶ εἰς τὸ τῆς ἀληθείας ἐκάλεσε φῶς.] [Ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ. (, ) Πεφανέρωται γὰρ ἡ ἔκλαμψις τοῦ Χριστοῦ τοῖς ἀνὰ πᾶσαν τὴν γῆν, καὶ πεφώτικεν τὰς ἁπάντων καρδίας. Καὶ μετ' ὀλίγα· Ἔοικεν ἐν τούτοις ὁ μακάριος Ψαλμωδὸς ἀστραπὰς ὀνομάζειν Χριστοῦ τοὺς τὸ θεῖον καὶ εὐαγγελικὸν ἱερουργοῦντας κήρυγμα, τουτέστιν ἀπο στόλους καὶ εὐαγγελιστὰς, οἷς καὶ αὐτὸς ἔφη Χριστός· \"Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου.\" Φῶς μὲν γὰρ τὸ ἀληθινὸν αὐτός ἐστιν ὁ Υἱὸς, καταφωτίζων ἅπα σαν κτίσιν λογικήν. Ἐπειδὴ δὲ γεγόνασι μέτοχοι τοῦ παρ' αὐτοῦ φωτὸς, καὶ αὐτοὶ χρηματίζουσι φῶς τοῦ κόσμου. Οὗτοι τοίνυν οἱ τῶν εὐαγγελικῶν κηρυγμάτων ἱερουργοὶ καθάπερ ἀστραπαὶ γεγόνασι, τὴν ὑπ' οὐ ρανὸν","english":"These were also, before all others, the accursed demons, and the leader of their herd; the Savior consumed him together with the others. For it was not possible in any other way to rescue those on the earth who had come under him, unless he sent upon him, as it were, a fire—the wrath that consumes and destroys him. Thus, then, he rescued those who had come under him, he saved those in captivity, he delivered those who had gone astray, and he called them into the light of truth. His lightnings shone upon the inhabited world. For the radiance of Christ has been made manifest to those throughout all the earth, and it has enlightened the hearts of all. And shortly after: In these words the blessed Psalmist seems to call the lightnings of Christ those who minister the divine and evangelical proclamation, that is, the apostles and evangelists, to whom Christ himself also said: \"You are the light of the world.\" For the true light is the Son himself, who enlightens every rational creation. But since they have become partakers of the light that comes from him, they too are called the light of the world. These, then, the ministers of the evangelical proclamations, have become like lightnings, [bringing] the light under heaven","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":454,"ref":"p454","source":"διατρέχοντες πανταχοῦ, καὶ τὸ θεῖον καὶ νοητὸν ταῖς τῶν μυσταγωγουμένων καρδίαις εἰσπέμποντες φῶς.] [Εἶδε, καὶ ἐσαλεύθη ἡ γῆ. Τὸ δὲ εἶδε, ἀντὶ τοῦ ἀνέβλεψεν. Προειπὼν γὰρ ὅτι ἔφαναν αἱ ἀστραπαὶ αὐτοῦ τῇ οἰκουμένῃ, διαδείκνυσιν εὐθὺς ὅσον ὠφέλησε τὴν ὑπουράνιον τὸ ἀποσταλῆναι παρὰ Χριστοῦ τὰς νοητὰς ἀστραπὰς, δι' ὧν ἐλέγομεν ση μαίνεσθαι τοὺς ἁγίους ἀποστόλους καὶ εὐαγγελι στὰς, ὧν ταῖς πανσόφοις μυσταγωγίαις ἀνέβλεψεν ἡ γῆ. Κατόρθωμα δὲ καὶ τοῦτο τοῦ πάντων ἡμῶν Σω τῆρος Χριστοῦ.] Τὰ ὄρη ὡσεὶ κηρὸς ἐτάκησαν. Ὅρη δέ φησιν τὰς ὑψηλὰς καὶ ὑπερηφάνους δυνάμεις τὰς ἀντικειμένας, ἤγουν τοὺς κοσμοκράτορας τοῦ σκότους τούτου, διὰ πολλὴν ἄγαν ὑπερηφανίαν ὄρεσι παρεικαζομένους. Ἃς κατέτηξεν ὁ Σωτὴρ ὡσεὶ κηρὸν, οἷόν τι πῦρ κηρῷ προσ βεβληκός. [Ἀνήγγειλαν οἱ οὐρανοὶ τὴν δικαιοσύνην αὐτοῦ. Οὐρανούς φησιν ἐν τούτοις οὐκ αὐτὸ τὸ στοιχεῖον, ἀλλὰ τοὺς ὄντας ἐν οὐρανοῖς, τουτέστι τοὺς ἁγίους ἀγγέλους· οὗτοι τὴν δικαιοσύνην τοῦ Θεοῦ καὶ Πατρὸς ἀναγγε λοῦσι. Σέσωκε γὰρ τοὺς ἐπὶ γῆς, δικαιώσας ἐν πίστει τῇ ἐν Χριστῷ. Οὕτω γὰρ πλήρης γέγονεν ἡ γῆ τῆς δόξης αὐτοῦ. Ἀλλ' ἐπεὶ καὶ ἡ πρακτικὴ ἀρετὴ πολ λαχοῦ δικαιοσύνη καλεῖται, ταύτην ἀναγγέλλειν πραγματικῶς μόνοι ἴσασιν οἱ οὐρανοὶ, ὄντες ἄνδρες δίκαιοι. Ἐπιδεικνυμένην γὰρ πίστιν ἀναγγελεῖ δί καιος, τῆς πίστεως αὐτῶν εἰς δικαιοσύνην λογιζο μένης.] [Προσκυνήσατε αὐτῷ, πάντες ἄγγελοι. (, ) Τίνι προσ κυνεῖν ἐπιτάττονται; Χριστῷ δηλονότι, τουτέστιν ἐνανθρωπήσαντι τῷ Μονογενεῖ. \"Ὅταν γὰρ, φησὶν, εἰσαγάγῃ τὸν πρωτότοκον εἰς τὴν οἰκουμένην, λέγει·","english":"Running everywhere and sending the divine and intelligible light into the hearts of those being initiated.] He looked, and the earth was shaken. The word \"he looked\" stands for \"he looked up.\" For having said beforehand that his lightnings shone upon the inhabited world, he shows at once how great was the benefit to the things under heaven from the intelligible lightnings sent by Christ, by which we said the holy apostles and evangelists are signified, by whose all-wise initiations the earth looked up. And this too is an achievement of Christ, the Savior of us all.] The mountains melted like wax. By \"mountains\" he means the high and arrogant opposing powers, that is, the rulers of this world of darkness, likened to mountains because of their great arrogance. These the Savior melted like wax, as it were fire applied to wax. [The heavens declared his righteousness. By \"heavens\" in these words he means not the element itself, but those who are in the heavens, that is, the holy angels; these declare the righteousness of God and the Father. For he has saved those on the earth, having justified them in the faith that is in Christ. For thus the earth has been filled with his glory. But since practical virtue is also often called righteousness, only the heavens—that is, righteous men—truly know how to declare it. For a righteous man will declare faith when it is displayed, their faith being reckoned unto righteousness.] [Worship him, all you angels. To whom are they commanded to worship? To Christ, clearly, that is, to the Only-begotten who became man. \"For when,\" he says, \"he brings the firstborn into the inhabited world, he says,","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":455,"ref":"p455","source":"Καὶ προσκυνησάτωσαν αὐτῷ πάντες ἄγγελοι Θεοῦ.\" Ἀναγκαίως δὴ ἐνταῦθα τὴν προσκύνησιν τῶν ἀγγέ λων εἰσήγαγεν, ἵνα μὴ αἰσχυνθῶμεν προσκυνῆσαι Θεῷ ὃν προσκυνοῦσιν ἄγγελοι· ἅμα δὴ γνῶμεν, ὡς εἰς ἀγγέλων τάξιν οἱ προσκυνοῦντες τὸν Θεὸν ἀνερχό μεθα. Πρὸς τούτοις ὅτι τῶν ἀγγέλων τὸ προσκυνεῖν ἴδιον, οὐ τὸ προσκυνεῖσθαι. Οἱ τοίνυν δαίμονες, ἀπο πεσόντες καὶ ταύτης τῆς ἀξίας τῶν ἀγγέλων, προσκυ νεῖσθαι δυνήσονται, ἀλλ' ἀπάτῃ τῶν προσκυνούντων.] [Ἤκουσε, καὶ εὐφράνθη Σιών. (, ) Ἔοικεν οὖν ἐν τούτοις ἡμῖν ὁ λόγος τὴν πρώτην τῶν Ἰουδαίων κλῆσιν βούλεσθαι καταδηλοῦν, ἣν δὴ καὶ πρώτην ἐποιήσατο Χριστός. Τοῦτο καὶ πάλαι διὰ φωνῆς τοῦ Δαβὶδ ἔφη λέγων· \"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου.\" Τουτέστι, φανερὸν καταστή σει τὸ ἀγαθὸν θέλημα τοῦ Θεοῦ καὶ Πατρός.] [Φῶς ἀνέτειλε τῷ δικαίῳ. Τὸ ἀνέτειλέ φησιν ἀντὶ τοῦ ἀνατέλλει. Πᾶς γὰρ εἴ τίς ἐστιν ἀγα θὸς καὶ δίκαιος, τούτῳ πάντως εἰς νοῦν καὶ καρδίαν τὸ νοητὸν καὶ θεῖον ἀνατέλλει φῶς. Οὐ γὰρ ἄμοιροι τῶν ἱερῶν ἔσονται χαρισμάτων οἱ τῶν ἀρίστων σπουδασμάτων ἐπιμεληταί. Τῷ τοίνυν τὴν πρακτικὴν ἀρε τὴν, δικαιοσύνην καλουμένην, κατορθώσαντι ἀνέτειλε φῶς γνώσεως, οὐκ ἄλλο τυγχάνον τοῦ φωτὸς τοῦ ἀληθινοῦ, περὶ οὗ ὁ Πατὴρ εἶπε· \"Τοῖς δὲ φοβουμένοις τὸ ὄνομά μου ἀνατελεῖ ἥλιος δικαιοσύνης.\"] Τοῖς εὐθέσι τῇ καρδίᾳ. (, ) Καὶ τί ἐστι τὸ εὐθῆ τὴν καρδίαν ἔχειν; Τὸ οἷον ὀρθὴν καὶ ἀδιάστροφον. [Εὐφράνθητε, δίκαιοι, ἐν τῷ Κυρίῳ.","english":"And let all the angels of God worship him. Necessarily, then, he has here introduced the worship of the angels, so that we might not be ashamed to worship God whom angels worship; and at the same time that we may know that those who worship God ascend to the rank of angels. Besides this, that worship belongs to angels, not being worshiped. Therefore the demons, having fallen even from this dignity of the angels, will be able to be worshiped, but by the deception of those who worship them. Zion heard and was glad. It seems, then, that in these words the text wishes to make clear to us the first calling of the Jews, which Christ also made first. This David also said long ago through his voice, saying: \"But I was established king by him on Zion, his holy mountain, declaring the commandment of the Lord.\" That is, he will make manifest the good will of God and the Father. Light has risen for the righteous. He says \"has risen\" instead of \"rises.\" For everyone, if anyone is good and righteous, upon him certainly the intelligible and divine light rises in mind and heart. For those who are devoted to the best pursuits will not be without a share in the sacred gifts. Therefore for the one who has accomplished the practical virtue called righteousness, the light of knowledge has risen, being nothing other than the true light, about which the Father said: \"But for those who fear my name the sun of righteousness will rise.\" For those who are upright in heart. And what is it to have an upright heart? Such as is straight and not twisted. Rejoice, you righteous, in the Lord.","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":456,"ref":"p456","source":"Πρέπει γὰρ ὄντως τοῖς ἀγαπῶσι Χριστὸν καὶ τοῖς τῆς εὐσεβείας ἐρασταῖς, τὸ ἐπ' αὐτῷ λίαν εὐφραίνεσθαι, καὶ ἐπὶ τοῖς δοθησομένοις ἡμῖν ἀγαθοῖς παρ' αὐτοῦ, δη λονότι πνευματικοῖς, ἃ καὶ ἀσφαλῆ καὶ ἀναπόβλητον ἔχει τὴν κτίσιν (εδ., κίνησιν)]. Ἐξομολογεῖσθε τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ. Ἡ ἐξομολόγησις τὴν εὐχα ριστίαν δηλοῖ. Δεῖ τοίνυν εὐχαριστεῖν ὅτι Θεὸς ὢν φύσει καὶ Κύριος τῶν ὅλων καὶ σύνθρονος τῷ Πατρὶ, ὁ ἐπάνω πάντων καὶ ὑπὲρ πάντας, κατηξίωσεν ἡμῶν ποιήσασθαι μνήμην· μνημονεύσας δὲ, καὶ ηὐλόγησε. Καὶ τοῦτο διδάξει λέγων ὁ μακάριος Δαβίδ· \"Κύριος ἐμνήσθη ἡμῶν, καὶ ηὐλόγησεν ἡμᾶς.\"\n\nΨΑΛΜΟΣ Ζʹ.\n\nἌσατε τῷ Κυρίῳ ᾆσμα καινόν. (, ) Καινὸν τὸ ᾆσμα· πάντα γὰρ ἐν Χριστῷ καινὰ, τὰ ἀρχαῖα παρῆλθεν. Καὶ μετ' ὀλίγα. [Καὶ ποῖα ταῦτά ἐστι τὰ καινά; τὰ διὰ Χριστοῦ δηλονότι. Πάλαι μὲν γὰρ, ὡς ἔφην, ἐλυτρώσατο διὰ Μωϋσέως τὸν Ἰσραὴλ ὁ τῶν ὅλων Θεὸς, καὶ πικρᾶς αὐτοὺς ἐξείλετο δουλείας· κατεπνίγετο δὲ καὶ ἐν θα λάσσῃ διώκων ὁ Φαραὼ, καὶ ἐπ' αὐτῷ δὴ τούτῳ Θεὸς ἐδοξάζετο. Ἀλλ' ἐν τούτοις μὲν τὰ ἐκείνων. Ἴδωμεν δὲ τὰ καινὰ τὰ διὰ Χριστοῦ. Οὐχ ἓν ἔθνος ἐλυτρώθη. καθὰ καὶ πάλαι μόνος ὁ Ἰσραὴλ, σέσωσται δὲ μᾶλλον ἡ σύμπασα γῆ. Οὐκ ἄνθρωπον Αἰγύπτιον πεπνιγμέ νον ὁρῶμεν ἐν θαλάσσῃ, ἀλλ' αὐτὸν τὸν ἀλαζόνα καὶ ἀλιτήριον Σατανᾶν πεσόντα, καὶ κείμενον ὑπὸ πόδας ἁγίων. Ἔφη γάρ που Χριστός· \"Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσῃ.\" Ὄφεις δὲ καὶ σκορπίους ὀνομάζει τοὺς πονηροὺς καὶ ἰοβόλους δαίμονας·","english":"For it truly befits those who love Christ and are lovers of piety to rejoice greatly in him, and in the good things that will be given to us by him—evidently spiritual things—which have a creation [i.e., motion] both secure and irrevocable. Give thanks at the remembrance of his holiness. Thanksgiving (exomologesis) signifies gratitude. It is necessary, then, to give thanks that he, being God by nature and Lord of all and enthroned with the Father, who is above all and beyond all, has deemed us worthy to make remembrance of him; and having remembered, he also blessed. And the blessed David will teach this, saying: \"The Lord has remembered us, and has blessed us.\"\n\nPSALM 7.\n\nSing to the Lord a new song. The song is new; for all things in Christ are new, the old things have passed away. And after a little. [And what are these new things? Clearly the things that are through Christ. For long ago, as I said, the God of all redeemed Israel through Moses, and delivered them from bitter slavery; and Pharaoh was drowned in the sea as he pursued, and God was glorified in this very thing. But in these things were the things of those men. Let us see the new things that are through Christ. Not one nation was redeemed, just as formerly Israel alone, but rather the whole earth has been saved. We do not see an Egyptian man drowned in the sea, but Satan himself, the boastful and accursed one, fallen and lying beneath the feet of the saints. For Christ said somewhere: \"Behold, I have given you authority to tread upon serpents and scorpions and upon all the power of the enemy, and nothing shall by any means harm you.\" He names serpents and scorpions as the wicked and venomous demons.","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":457,"ref":"p457","source":"ὧν τῆς σκαιότητος ἀπηλλάγημεν.] Καὶ μετ' ὀλίγα· Ἐπὶ τίσιν ἄρα καὶ ποίας ἔχοντες τοῦ ψάλλειν τὰς ἀφορμὰς, αὐτός σε πάλιν διδάξει λέγων· \"Ὅτι θαυμαστὰ ἐποίησεν ὁ Κύριος.\" Καὶ ποῖα ταῦτά ἐστι; Τὰ ἐξαίρετα καὶ τεθαυμασμένα, ἃ πεποίηκεν ὁ τῶν ὅλων Σωτὴρ καὶ Κύριος. [Ἔσωσεν αὐτῷ ἡ δεξιὰ αὐτοῦ. Ἔσωσε γὰρ τὴν ὑπ' οὐρανὸν ἡ δεξιὰ τοῦ Πατρὸς, τουτέστιν ὁ Υἱός· οὔτως αὐτὸν καὶ αὐτὸς ὁ Πατὴρ ὀνομάζει λέγων· \"Ὅτι ἀρῶ εἰς τὸν οὐρανὸν τὴν χεῖρά μου, καὶ ὀμοῦμαι τὴν δεξιάν μου,\" ἐν ᾗ ἐστερέωσα τὸν οὐρανὸν, καὶ ἐθεμελίωσα τὴν γῆν. [Διέσωσε γὰρ ἡ δεξιὰ τοῦ Θεοῦ καὶ Πατρὸς, τουτέστιν ὁ Υἱὸς, τῷ ἰδίῳ γεννήτορι τὴν οἰκουμένην πρὸς θεογνωσίαν ἀναγαγὼν, καὶ θανάτου καὶ φθορᾶς ἐξελὼν τὸ ἐξ ἁμαρτίας συντετριμμένον ποίημα, καίτοι κατ' εἰκόνα γεγονὸς τοῦ Κτίσαντος. [Δεξιὰν τοῦ Θεοῦ καὶ Πατρὸς ὀνομάζει τὸν Υἱόν· δι' αὐτοῦ γὰρ ὡς διὰ χειρὸς ἰδίας τὰ πάντα εἰς τὸ εἶναι παρήνεγκεν ὁ Πατήρ· καὶ μαρτυρήσει λέγων ὁ σοφώτατος Ἰωάννης περὶ αὐτοῦ· \"Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν Θεόν. Πάντα δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν.\" Ἀλλ' ὥσπερ ἡ τοῦ ἀνθρώπου χεὶρ οὐκ ἀλλοτρία τοῦ σώ ματός ἐστιν, ἀλλ' ἐξ αὐτοῦ τε καὶ ἐν αὐτῷ· αὕτη τοίνυν ἡ πάντων ἰσχύουσα τοῦ Πατρὸς δεξιὰ, ἡ πάν των δημιουργὸς καὶ τεχνῖτις, ἣν πάντα τὰ ἔργα τρέ μει, σέσωκεν ἑαυτῷ τε καὶ τῷ Πατρί. Τί δὲ σέσωκεν; ἅπασαν δηλονότι τὴν ὑπ' οὐρανόν·","english":"[from whose crookedness we have been delivered.] And after a little: For on what grounds, then, and having what occasions for singing, will he teach you again, saying: \"For the Lord has done marvelous things.\" And what are these? The excellent and marvelous things which the Savior and Lord of all has done. [His right hand has saved for him. For the right hand of the Father, that is, the Son, has saved what is under heaven; for thus the Father himself also names him, saying: \"For I will lift up my hand to heaven, and I will swear by my right hand,\" in which I established heaven and founded the earth. [For the right hand of God and the Father, that is, the Son, has saved the inhabited world for his own Begetter, leading it up to the knowledge of God, and delivering from death and corruption the work broken by sin, although it was made in the image of the Creator. [He names the Son the right hand of God and the Father; for through him, as through his own hand, the Father brought all things into being; and the most wise John will testify concerning him, saying: \"In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things came to be through him, and without him nothing came to be.\" But just as the hand of a man is not alien to the body, but is from it and in it, so then this right hand of the Father which prevails over all, the creator and craftsman of all things, which all works tremble before, has saved for himself and for the Father. And what has it saved? Clearly all that is under heaven.","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."},{"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":458,"ref":"p458","source":"σεσαγήνευκε γὰρ διὰ τῶν εὐαγγελικῶν κηρυγμάτων εἰς ἐπίγνωσιν τῆς δόξης αὐτοῦ.] [Ἐγνώρισε Κύριος τὸ σωτήριον αὐτοῦ Σωτήριον καὶ δικαιοσύνην ὀνομάζει Χριστόν· σέσωκε γὰρ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ δι' αὐτοῦ τε καὶ ἐν αὐτῷ, καὶ δεδικαίωκεν ἐν πίστει.] [Εἴδοσαν πάντα τὰ πέρατα τῆς γῆς τὸ σωτήριον τοῦ Θεοῦ ἡμῶν. Τουτέστιν, Οὐδεὶς ἀπομεμένηκεν ἀμέτοχος τῆς διὰ Χριστοῦ σωτηρίας. Κέκληται γὰρ, ὡς ἔφην, διὰ τῆς πίστεως ἡ σύμπασα γῆ.] [Ποταμοὶ κροτήσουσι χειρί. Ποίας ἔχουσι χεῖρας οἱ ποταμοί; Ἢ πῶς κροτῆσαι δύνανται; Ἐπειδὴ δεσποζομένων τῶν ἐθνῶν, καὶ κα λουμένων διὰ τῆς πίστεως, ἔχαιρον οἱ μαθηταὶ, τοῖς κροτοῦσι παραπλησίως ᾠδῶν ἐπινικίων ἐξάρχοντες ἐκ περιχαρείας, ποταμοῖς αὐτοὺς παρεικάζει λέγων· \"Ποταμοὶ κροτήσουσι χειρὶ ἐπὶ τὸ αὐτό.\" [Ἔθος τῇ θεοπνεύστῳ Γραφῇ πηγαῖς τε καὶ ποταμοῖς ἐσθότε παρομοιοῦν τοὺς ἁγίους προφήτας, ἀποστόλους καὶ εὐαγγελιστὰς, ἔτι τε πρὸς τούτοις τοὺς τῶν ἁγίων Ἐκκλησιῶν ἡγουμένους, τοὺς τὸν θεῖον τοῖς λαοῖς πρεσβεύοντας λόγον, καὶ τῶν ἱερῶν δο γμάτων ὄντας ἐπιστήμονας, καὶ μυσταγωγικὸν ἔχον τας ἐπιτήδευμα. Καὶ γοῦν ἔφη περὶ αὐτῶν διὰ φωνῆς Ἡσαΐου τοῦ προφήτου· \"Ἀντλήσατε τὸ ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου.\" Σωτηρίους δὲ αὐτοὺς ὀνομάζει πηγάς·","english":"For he has gathered them in through the gospel proclamations into the knowledge of his glory. The Lord has made known his salvation. He calls Christ both Salvation and Righteousness; for God the Father has saved us through him and in him, and has justified us in faith. All the ends of the earth have seen the salvation of our God. That is, no one has been left without a share in the salvation that is through Christ. For, as I said, the whole earth has been called through faith. The rivers shall clap their hands. What hands do the rivers have? Or how can they clap? Since, when the nations were being brought into subjection and were being called through faith, the disciples rejoiced, like those who clap, leading off songs of victory out of sheer joy, he likens them to rivers, saying: \"The rivers shall clap their hands together.\" It is the custom of divinely inspired Scripture often to liken the holy prophets, apostles, and evangelists to springs and rivers, and in addition to these the leaders of the holy Churches, who proclaim the divine word to the peoples and are knowledgeable in the sacred doctrines and have a mystical way of life. And indeed he said concerning them through the voice of Isaiah the prophet: \"Draw water with gladness from the springs of salvation.\" And he calls them springs of salvation.","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":459,"ref":"p459","source":"ἀναβρύουσι γὰρ ὥσπερ τοῖς ὑπὸ χεῖρα λαοῖς τὸν ἐξ οὐρανοῦ λόγον, αὐτοὶ δε χόμενοι παρὰ Χριστοῦ. Ὡς γὰρ αὐτοί φασιν οἱ ἅγιοι· \"Ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.\" [Ὅταν τοίνυν ἀκούσῃς περὶ τῶν ἁγίων ποταμῶν ὅτι κροτήσουσι χεῖρας, ἀντὶ τοῦ εὐφρανθήσονται, νόει, τερφθήσονται, καὶ χαρήσονται, καὶ ἑορτάσουσι. Διὰ ποίαν αἰτίαν; Ὅτι ἔσωσε Κύριος τὴν ὑπουράνιον, ὄτι καταβέβηκεν ἐξ οὐρανοῦ ὁ Μονογενὴς ὢν Λόγος, καὶ γέγονεν ὅμοιος ἡμῖν, ἵνα καταργήσῃ τὸν ἄρχοντα τοῦ αἰῶνος τούτου, ἵνα παραλύσῃ τὴν φθορὰν, ἀναστρέψῃ θάνατον, ἀποστήσας τοῦ κόσμου τὴν ἁμαρτίαν, καὶ ἡμᾶς καθαροὺς ἀπεργάσῃ διὰ τοῦ βαπτίσματος, ἁγιάσῃ διὰ τοῦ Πνεύματος, υἱοὺς ἀποφήνας Θεοῦ. Αὕτη τῆς τῶν ἁγίων θυμηδίας ἡ πρόφασις ἐπὶ τού τοις κελεύονται κροτεῖν, τουτέστιν εὐφραίνεσθαι.] [Τὰ ὄρη ἀγαλλιάσονται. Ὄρη φησὶν οὐ ταῦτα τὰ αἰσθητὰ καὶ ὁρώμενα, ἀλλὰ τὰς νοερὰς καὶ ὑψηλὰς δυνάμεις, ἤτοι τοὺς τὸν θεῖον θρόνον περιεστῶτας ἀγγέλους. Ὑψηλαὶ γοῦν εἰσιν αἱ ἀρεταί. Αὗται τοίνυν αἱ λογικαὶ καὶ ἀνωτάτω δυνάμεις χαίρουσι λίαν ἐπὶ τοῖς ἐν Χριστῷ διασεσωσμένοις· χαίρουσι δὲ δι' ἡμᾶς δοξολογοῦσαι τὸν σώσαντα.]","english":"For they pour forth, as it were, the word from heaven upon the peoples under their care, having themselves received it from Christ. For as the saints themselves say: \"From his fullness we have all received.\" When, therefore, you hear concerning the holy rivers that they shall clap their hands, understand this instead as that they shall be glad, shall delight, and shall rejoice, and shall keep festival. For what reason? Because the Lord has saved the things beneath heaven, because the Only-begotten Word has come down from heaven and has become like us, in order that he might abolish the ruler of this age, in order that he might loose corruption, turn back death, put sin away from the world, and make us clean through baptism, sanctify us through the Spirit, and declare us sons of God. This is the occasion of the gladness of the saints; on these grounds they are commanded to clap, that is, to be glad. The mountains shall exult. He calls mountains not these perceptible and visible ones, but the intellectual and lofty powers, that is, the angels who stand around the divine throne. For lofty are the virtues. These rational and most high powers, then, rejoice exceedingly over those saved in Christ; they rejoice on our account, glorifying the one who saved them.","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":460,"ref":"p460","source":"ΨΑΛΜΟΣ Ηʹ.\n\n[Ὁ Κύριος ἐβασίλευσεν. Πεμπέτωσαν εἰκῆ τῆς ἑαυτῶν βασκανίας τὰ βέλη κατὰ Χριστοῦ, ἀρτυέτωσαν ἐπιβουλὰς οὐδὲν ἀδικῆσαι δυναμένας τὸν οὐδὲν εἰδότα παθεῖν.] [Κύριος ἐν Σιὼν μέγας. Οὐ παρὰ τῇ Σιὼν σωματικῇ μέγας ἦν ἢ ὑψηλὸς ὁ Σωτὴρ, παρὰ τῇ νοητῇ δὲ μᾶλλον, τουτέστι τῇ Ἐκκλησίᾳ· ἢν αὐτὸς ἑαυτῷ παρέστησε μὴ ἔχουσαν σπῖλον ἢ ῥυτίδα, ἁγίαν δὲ μᾶλλον καὶ ἄμωμον, κατὰ τὸ γεγραμμένον] [Οὐ γὰρ καθ' ἕνα τῶν ψευδωνύμων θεῶν γινωσκό μενος μὲν παρά τινων, ἀγνοούμενος δὲ παρ' ἑτέρων· ἀλλ' αὐτὸς ἐν οὐρανῷ μὲν δοξαζόμενος παρὰ τῶν ἄνω πνευμάτων, ἐπὶ γῆς δὲ προσκυνούμενος παρ' ἡμῶν. Ὑψηλὸς τοιγαροῦν ἐν δόξῃ καὶ τὸν ἑαυτοῦ φόβον ἐν τιθεὶς τοῖς εἰδόσιν αὐτὸν, σωτηρία δὲ καὶ τοῦτο ψυχῆς.] [Ἐξομολογησάσθωσαν πάντες τῷ ὀνόματί σου. Αἱ τιμαὶ, φησὶ, τῶν βασιλέων ἀγαπῶσιν ἔχειν τὸ δύνασθαι κρίνειν καὶ νομοθετεῖν. Ἀκολουθεῖ γὰρ πάντως τῇ τοῦ βασιλέως τιμῇ τὸ χρῆναι κρίνειν καὶ νομοθετεῖν. Ἤδη κριτής ἐστι καὶ νομοθέτης Θεὸς τοῦ παντός. Γέγραπται γάρ· \"Ὅτι Θεὸς κριτής ἐστι.\" Καὶ πάλιν· \"Εἷς ἐστι νομοθέτης καὶ κριτής.\" Καὶ, \"Τιμὴ βασιλέως κρίσιν ἀγαπᾷ.\" Πρόσεστι δὲ τῷ Υἱῷ τὸ δύνασθαι κρίνειν καὶ νομοθετεῖν. Καὶ γοῦν ἔφη πρὸς ἡμᾶς· \"Οὐδὲ γὰρ ὁ Πατὴρ κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκε τῷ Υἱῷ, ἵνα πάντες τιμῶσι τὸν Υἱὸν, καθὼς τιμῶσι τὸν Πατέρα.\"] Ἐξομολογησάσθωσαν τῷ ὀνόματί σου τῷ μεγάλῳ. ( 396, ) Μέγα γὰρ καὶ ὑψηλὸν τὸ τῆς θεότητος ὄνομα, ἤγουν ἡ δόξα. Οὐ γάρ ἐστιν καθ' ἒν τῶν κτισμάτων ὁ τῶν ὅλων Δημιουργὸς, ἀπαραβλή τοις δὲ μᾶλλον ὑπεροχαῖς τὰ πάντα ὑπέρκειται.","english":"PSALM 9.\n\n[The Lord has reigned. Let them shoot their arrows at Christ in vain, out of their own envy; let them prepare plots that can do no harm to him who knows nothing of suffering.] [The Lord is great in Zion. The Savior was not great or exalted in physical Zion, but rather in the spiritual Zion, that is, the Church, which he presented to himself without spot or wrinkle, but rather holy and blameless, as it is written.] [For he is not known, like one of the falsely named gods, by some and unknown by others; but he is glorified in heaven by the powers above, and worshiped on earth by us. Exalted therefore in glory, and placing his own fear in those who know him—and this too is the salvation of the soul.] [Let all give thanks to your name. The honors, he says, of kings love to have the power to judge and to legislate. For it follows entirely upon the honor of a king that he must judge and legislate. Now God is judge and lawgiver of the universe. For it is written: \"That God is a judge.\" And again: \"There is one lawgiver and judge.\" And, \"The honor of a king loves judgment.\" And the power to judge and to legislate belongs to the Son. And indeed he said to us: \"For the Father judges no one, but has given all judgment to the Son, so that all may honor the Son, just as they honor the Father.\"] Let them give thanks to your great name. For great and exalted is the name of the Godhead, that is, the glory. For the Creator of all things is not one among the creatures, but rather by incomparable excellences he transcends all things.","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":461,"ref":"p461","source":"Ὅμοιον δὲ αὐτῷ κατὰ φύσιν οὐδὲν, πλὴν ὅτι μόνος ὁ ἐξ αὐτοῦ καὶ ἐν αὐτῷ καὶ ὁμοούσιος αὐτῷ Θεὸς Λόγος, ὃς δοξολογεῖται γενόμενος ἄνθρωπος παρὰ τῶν Σεραφείμ. Αὐτὸς γάρ ἐστιν τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα· καὶ γὰρ ἐν τῷ ὀνόματι αὐτοῦ πᾶν γόνυ κάμ πτει ἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χρι στὸς εἰς δόξαν Θεοῦ Πατρός. Μέγα δὴ οὖν καὶ τεθαυ μασμένον τὸ τῆς θεότητος ὄνομα, εἴπερ αὐτῷ κάμπτει πᾶν γόνυ, προσκυνούσης δηλονότι τῆς κτίσεως, καὶ ταῖς θεοπρεπέσι τιμαῖς στεφανούσης αὐτόν. Ὑψοῦτε Κύριον τὸν Θεὸν ἡμῶν. Τουτέστιν, Ὕψιστον εἶναι πιστεύετε τὸν ἐνανθρωπήσαντα τοῦ Θεοῦ Λόγον, μηδὲν ταπεινὸν φρονήσαντες περὶ αὐτοῦ, καθάπερ ἀμέλει καὶ οἱ τάλανες Ἰουδαῖοι. [Καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ. Ἆρ' οὖν καὶ πόδας τοιούτους ἔχει Θεὸς ἐπικειμέ\n\nνους τῷ ὑποποδίῳ; ἆρα καὶ χεῖρας καὶ ὀφθαλμούς; Μὴ τοῦτο ὑπολάβῃς. Σκευάζεται μὲν γὰρ ὁ ὑπ' αὐτῷ λόγος ὡς ἐκ τῶν καθ' ἡμᾶς καὶ ἐκ τῶν ἀνθρωπίνων πραγμάτων· νοεῖται δὲ τὰ ἐπ' αὐτῷ θεοπρεπῶς. Ἐπειδὴ τοίνυν ἔθος ἐστὶ τοῖς προσκυνοῦσι τοὺς ἐπὶ γῆς βασιλέας φιλεῖν τοὺς πόδας αὐτῶν, ἐκ τῆς παρὰ ἀνθρώποις συνηθείας ἐπὶ Θεοῦ τὸν λόγον ἀναφέρει λέγων ὁ Ψαλμωδός· \"Καὶ προσκυνεῖτε τῷ ὑποποδίῳ τῶν ποδῶν αὐτοῦ.\"] [Ὅτι ἐφύλασσον τὰ μαρτύρια αὐτοῦ. Οὐκοῦν τετίμηκεν ὡς τιμήσαντας, ἠγάπησεν ὡς γνησίους οἰκέτας, ὡς τῶν αὐτοῦ θεσπισμάτων γεγονότας φύλακας. Οὐκοῦν οὐκ ἄμισθος ἡ ὑπακοὴ, μᾶλλον δὲ τῆς ἀνωτάτω τιμῆς πρόξενος διὰ τὸ εὐπειθὲς καὶ εὐάγωγον.]","english":"Nothing is like him by nature, except only the God Word who is from him and in him and of the same substance as him, who is glorified as having become man by the Seraphim. For he himself is the name that is above every name; for in his name every knee bends, of things in heaven and on earth and under the earth, and every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Great indeed and wondrous is the name of the Godhead, if indeed every knee bends to it, clearly creation worshiping and crowning him with honors befitting God. Exalt the Lord our God. That is: believe that the Word of God who became man is the Most High, thinking nothing lowly about him, just as in fact the wretched Jews do. [And worship at the footstool of his feet. Does God then also have such feet, resting on a footstool? Does he also have hands and eyes? Do not suppose this. For the word spoken by him is fashioned as it were from our own conditions and from human affairs; but what pertains to him is understood in a manner befitting God. Since, then, it is the custom of those who worship earthly kings to kiss their feet, from human custom the Psalmist applies the word to God, saying: \"And worship at the footstool of his feet.\"] [For they kept his testimonies. Therefore he has honored them as those who honored him, he has loved them as genuine servants, as those who have become guardians of his divine decrees. Therefore obedience is not without reward, but rather is the cause of the highest honor because of its compliance and docility.]","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":462,"ref":"p462","source":"ΨΑΛΜΟΣ Θʹ.\n\n[Δουλεύσατε τῷ Κυρίῳ ἐν εὐφροσύνῃ. Τουτέστι, μὴ στυγνοὶ, μὴ κατηφεῖς, μηδὲ ὀκνηροὶ πρὸς ἀγαθουργίαν, πρόθυμοι δὲ μᾶλλον καὶ ἱλαροὶ καὶ τῇ ἐλπίδι χαίροντες· ἐλπίδι δὲ πάντως τῇ τοῖς ἀγίοις ηὐπρεπισμένῃ.] Εἰ δέ τις μὴ δουλεύοι αὐτῷ ἐν εὐφροσύνῃ, μὴ τολμάτω παριέναι ἐνώπιον αὐτοῦ, ἀνίπτοις ποσὶ παραβάλλων εἰς τὴν Ἐκκλησίαν αὐτοῦ.] Γνῶτε ὅτι Κύριος αὐτός ἐστιν ὁ Θεός. ( 176.) Οὗτός ἐστιν ὁ Χριστὸς, ὁ τῷ ἰδίῳ αἵματι πᾶσαν λυτρωσάμενος τὴν γῆν. Αὐτός ἐστιν ὁ καὶ τοῦ ἡμετέρου ποιήματος δημιουργός. Οὐ γὰρ αὐτομάτως συνέστημεν, ἀλλὰ τῶν χειρῶν αὐτοῦ ἔργον ἐσμέν. Διὸ καὶ λαὸς αὐτοῦ, καὶ πρόβατα αὐτοῦ τυγχάνομεν. Εἴη δὲ λαὸς ὁ λογικωτέραν τάξιν ἐπέχων· πρόβατα δὲ οἱ μὴ τοσαύτην ἔχοντες διάκρισιν, μηδὲ πεῖραν τῶν θείων λογίων, κατὰ τό· \"Ἐπλανήθην ὡς πρόβατον ἀπολωλός.\"\n\nΨΑΛΜΟΣ Ρʹ.\n\n[Ψαλμὸς τῷ Δαβίδ. Τῷ Δαβὶδ ψαλμός. Τουτέστιν, ὕμνος καὶ δοξολογία τῷ ἐκ σπέρματος Δαβὶδ τῷ κατὰ σάρκα Χριστῷ. Ἀνέφυ γὰρ ἐξ Ἰεσσαὶ καὶ Δαβὶδ τὸ τῆςεἰρήνης φυτὸν, τὸ θεῖόν τε καὶ εὐγενὲς καὶ ὑπερκόσμιον βλάστημα. Καὶ μετ' ὀλίγα· Εἰσκεκόμισται δὲ πρόσωπον ἀνδρὸς ἁγίου, πολιτείας ἡμῖν τῆς ἐξαιρέ του καταγράφον τοὺς τύπους, καὶ οὐχ ἵνα τοὺς παρά τινων τύπους ἁρπάσῃ, οὐδ' ἵνα δόξαν θηράσηται κενὴν (ἀλλότριον γὰρ τοῦτο ἁγίων), ἀλλ' ἵνα μᾶλλον ἡμᾶς ὠφελήσῃ διὰ τούτου, καὶ μάθωμεν τίνα τρόπον πολιτεύεσθαι χρὴ τοὺς ἐθέλοντας ἀρέσκειν Θεῷ.] [Ἔλεον καὶ κρίσιν ᾄσομαί σοι, Κύριε. Οἶδά σε, φησὶν, ἐλεήμονα καὶ δίκαιον ὄντα κριτὴν, καὶ ἐπ' αὐτοῖς δὴ τούτοις ὑμνήσω σε.","english":"PSALM 9.\n\n[Serve the Lord with gladness. That is, not sullen, not downcast, nor sluggish toward doing good, but rather eager and cheerful and rejoicing in hope—in the hope, certainly, that is prepared for the saints.] But if anyone would not serve him with gladness, let him not dare to come before him, approaching into his Church with unwashed feet. Know that the Lord himself is God. (176.) This is the Christ, who by his own blood redeemed all the earth. He is the maker of our own handiwork. For we did not come to be of ourselves, but we are the work of his hands. Therefore we are both his people and his sheep. Let the people be those who hold the more rational rank; and the sheep, those who do not have such great discernment, nor experience of the divine oracles, according to the saying: \"I wandered like a lost sheep.\"\n\nPSALM 100.\n\n[A psalm to David. To David a psalm. That is, a hymn and doxology to the Christ from the seed of David according to the flesh. For from Jesse and David sprang up the plant of peace, the divine and noble and supramundane shoot. And after a little: The person of a holy man has been introduced, delineating for us the patterns of his excellent way of life, and not in order to snatch away the patterns of certain others, nor in order to hunt empty glory (for this is alien to the saints), but rather that he might benefit us through this, and that we might learn in what manner those who wish to please God ought to conduct themselves.] [I will sing to you of mercy and judgment, O Lord. I know you, he says, to be a merciful and just judge, and in these very things I will hymn you.","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":463,"ref":"p463","source":"Ἐλέησε γὰρ ἡμᾶς ὁ Θεὸς καὶ Πατὴρ, ἐν Χριστῷ δικαιώσας τῇ πίστει, καὶ χαρισάμενος ἡμῖν τὴν ἄφεσιν τῶν ἀρ χαίων πλημμελημάτων, καὶ κρίσιν ἐφ' ἡμῖν δικαίαν ἐξενεγκών.] [Ψαλῶ καὶ συνήσω ἐν ὁδῷ ἀμώμῳ. \"Ψαλῶ\" σοι, φησὶν, ὦ Δέσποτα, καὶ δοξολογήσω σε διηνεκῶς· \"συνήσω δὲ καὶ ἐν ὀδῷ ἀμώμῳ.\" Τουτέστι, μετὰ συνέσεως καὶ σοφίας βαδιοῦμαι τὴν ὀρθὴν καὶ ἀδιάστροφον καὶ ἀμώμητον ὁδόν. Χρὴ γὰρ ἡμᾶς εἶναι συνετωτάτους τοὺς ἐθέλοντας εὐαρεστεῖν τῷ Θεῷ, καὶ σοφίας μεμεστωμένην ἔχειν τὴν καρ δίαν· σοφίας δὲ οὐ τῆς ἐπιγείου καὶ κοσμικῆς, ἐκεί νης δὲ μᾶλλον ἣν χαρίζεται Χριστός. Ἐν αὐτῷ γὰρ \"πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι·\" καὶ αὐτὸς σοφοῖ τυφλοὺς, καὶ συνέσεως ἀπάσης ἐστὶ χορηγός.] [Καὶ τί δὴ τοῦτό ἐστιν; Ἕως μὲν γάρ ἐσμεν ἐν ῥύποις καὶ ἁμαρτίαις, οὐκ ἔχομεν ἑαυτοῖς κατοι κοῦντα Χριστόν· ὅταν δὲ τοὺς τῆς ἁμαρτίας ἀπονιψώμεθα ῥύπους, καὶ καθαρίσωμεν ἑαυτοὺς ἀπὸ παντὸς μολυσμοῦ σαρκὸς καὶ πνεύματος, ἐπιτελέσωμεν δὲ καὶ ἁγιωσύνην ἐν φόβῳ Θεοῦ, τότε γὰρ παρ' ἡμῖν γίνεται, καὶ ἐν ἡμῖν αὐλίζεται, καὶ οἶκός ἐσμεν αὐτοῦ].","english":"For God and Father has had mercy on us, having justified us in Christ by faith, and having granted us the forgiveness of our ancient trespasses, and having brought forth a just judgment upon us. I will sing and I will understand in a blameless way. \"I will sing\" to you, he says, O Master, and I will glorify you continually; \"and I will understand in a blameless way.\" That is, with understanding and wisdom I will walk the right and unwavering and blameless way. For it is necessary that we who wish to please God be most understanding, and have our heart filled with wisdom—not the wisdom that is earthly and worldly, but rather that which Christ grants. For in him \"all the treasures of wisdom and knowledge are hidden\"; and he makes the blind wise, and is the provider of all understanding. And what indeed is this? For as long as we are in filth and sins, we do not have Christ dwelling in ourselves; but when we wash away the filth of sin, and cleanse ourselves from every defilement of flesh and spirit, and also accomplish holiness in the fear of God, then he comes to be with us, and dwells in us, and we are his house.","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":464,"ref":"p464","source":"[Διεπορευόμην ἐν ἀκακίᾳ καρδίας. Τί ἐστι τὸ, \"Ἐν ἀκακίᾳ καρδίας μου;\" Ἀντὶ τοῦ, Ἀπονήρως καὶ ἀφιλοπραγμόνως, οὐ θορύβους ἀγα πῶν πραγμάτων κοσμικῶν καὶ περισπασμῶν εἰκαίων' ἔχων δὲ μᾶλλον ἐν ἐμαυτῷ τὸν νοῦν εὐσταθῆ καὶ ἠρε μοῦντα, κατ' ἐκεῖνόν που πάντως τὸν ἀρχαῖον Ἰακὼ, περὶ οὗ γέγραπται· \"Καὶ ἦν Ἰακὼβ ἄπλαστος ἀνὴρ οἰκῶν οἰκίαν.\"] [Οὐ προεθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον. Οὐδενὶ, φησὶ, προσέσχον φαύλῳ τε καὶ ἀνοσίῳ πράγματι, καὶ καλοῦντι πρὸς παρανομίαν. Πολλὰ δὲ ταῦτα καὶ περὶ ἡμᾶς. Παρανομεῖ γάρ τις, ὅταν εἰς ἐπιθυμίαν ἐμπέσῃ τῶν οὐδὲν αὐτῷ προσηκόντων, καὶ γίνηται τῶν ἀλλοτρίων ἄδικος ἐραστής. Παρανομεῖ δὲ ὁμοίως ὁ σωματικαῖς ἡδοναῖς ἡττώμενος, καὶ τοῖς μοιχείας ἐγκλήμασιν ἔνοχος γεγονώς. Παραλύει νόμον ὁ καταλαλῶν ἀδελφοῦ, καὶ πλεονεκτῶν οὓς ἂν δύνηται τῶν ἀσθενεστέρων. Καὶ ἵνα μὴ καθ' ἕκαστον λέγων διατρίβω, πᾶν εἶδος φαυλότητος καὶ παρανομίας ἔγκλημα φέρει. Καὶ μετ' ὀλίγα· Ἀλλ' ἴσως ἐρεῖς· Ἆρ' οὖν ἀναμάρτητος ἦν; Εἶτα πῶς τοῦτό ἐστιν ἐφικτόν; Τὸ γὰρ ἐλεύθερον εἰς ἁμαρτίας τετήρηται, καὶ τὸ ἀναμάρτητον πρέπει μόνῳ τῷ ἐπὶ πάντων Θεῷ. \"Οὐ γὰρ ἐποίησεν ἁμαρτίαν, οὐδὲ ηὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.\" Καὶ μετ' ὀλίγα· Πῶς οὖν ἄρα νοῆσαι πρέπει τό· \"Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον;\" Οὐκ εἶπεν· Οὐδέποτε ἐμ πέπτωκα παρανόμῳ πράγματι, ἀλλ', ὅτι \"Οὐ προετιθέμην πρὸ ὀφθαλμῶν μου πρᾶγμα παράνομον·\" Τουτέστιν, Ἠθέλησα καὶ προτεθύμημαι μηδέποτε ἐνορᾷν παρανόμῳ πράγματι. Εἰ δὲ καὶ ἀστοχῆσαι συνέβη, φησὶν, ὡς ἄνθρωπον, θαυμαστὸν οὐδέν·","english":"I walked in the innocence of my heart. What is this, \"In the innocence of my heart\"? It means: without wickedness and without meddling, not loving the tumults of worldly affairs and vain distractions, but rather having within myself a mind steadfast and at rest, like that ancient Jacob of whom it is written: \"And Jacob was a simple man, dwelling in a house.\" I did not set before my eyes a lawless thing. To nothing, he says, did I attend that was base and unholy, and that called to lawlessness. And these things are many, even among us. For a man commits lawlessness when he falls into desire for things that in no way belong to him, and becomes an unjust lover of what belongs to others. He commits lawlessness likewise who is defeated by bodily pleasures and has become liable to the charges of adultery. He transgresses the law who speaks evil of his brother, and who takes advantage of the weaker, as many as he can. And so that I may not spend time speaking of each one, every kind of baseness and lawlessness carries a charge. And after a little: But perhaps you will say: Was he then without sin? How then is this attainable? For free will has been preserved for sins, and sinlessness befits only the God over all. \"For he did not commit sin, nor was guile found in his mouth.\" And after a little: How then should this be understood: \"I did not set before my eyes a lawless thing\"? He did not say: I never fell into a lawless thing, but, \"I did not set before my eyes a lawless thing.\" That is: I willed and purposed never to look upon a lawless thing. But if it happened that he missed the mark, he says, as a man, it is no wonder.","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":465,"ref":"p465","source":"ὅτι κυβερνῆται πολλάκις καὶ αὐτοὶ καλῶς εἰδότες τὴν τέ χνην κινδυνεύουσι μετὰ τῆς νηὸς, ἀγρίου καταιγίζον τος πνεύματος.] Οὐκ ἐκολλήθη μοι καρδία σκαμβή. (, ) Τουτέστιν, ἄνθρωπος σκαμβὴν ἔχων τὴν καρδίαν, ὅ ἐστι διεστραμμένος. [Ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγί νωσκον. Τουτέστιν, Οὐδὲ εἰδέναι προσεποιούμην. Οὐ γὰρ ἠξίουν εἶναι φίλος αὐτῶν. Ἆρα ὡς ὑπερήφανος; Οὐ δαμῶς, φησὶν, ἀλλ' εἰδὼς, ὅτι \"Φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.\"] Καρπὸς διανοίας ἁγιοπρεποῦς τὸ παραιτεῖσθαι τοὺς πονηρούς· ἐσχάτης δὲ πο νηρίας ἀπόδειξις τὸ καταλαλεῖν ἀδελφῶν. [Ὑπερηφάνῳ ὀφθαλμῷ. Πλεῖστα γὰρ ἐν ἡμῖν εἰσι πάθη ψυχικά· ἓν δὲ καὶ μάλιστα τῶν ἄλλων ἐκτοπώτερον καὶ πᾶσιν ἀφόρητον, ᾧ καὶ αὐτὸς μάχεται Θεός· τοῦτο δέ ἐστιν ὑπερηφανία, ἣ καὶ ἀδελφὴν καὶ σύντροφον ἔχει τὴν πλεονεξίαν, ἤτοι τὸ ἀπλήστως πλεονεκτεῖν. Ταῦτα δύο βάραθρα ψυχῶν καὶ ὀλέθρου πύλαι, καὶ ἀκοιμήτου φλογὸς ἄξια. Τίς οὐ φεύγει τὸν ἀλαζόνα; Τίς οὐ παραιτεῖται τὸν ἀπλήστῳ χειρὶ συλλέγοντα χρημάτων πορισμοὺς καὶ πλεονεκτοῦντα πολλούς;] [Οἱ ὀφθαλμοί μου ἐπὶ τοὺς πιστοὺς τῆς γῆς. Τουτέστι τοὺς ἁγίους, ὥστε καὶ \"συγκαθῆσθαι αὐτοὺς μετ' ἐμοῦ·\" τουτέστι, συνεῖναι, καὶ συμβασιλεύειν ἀεὶ, καὶ ἀποφέρειν εἰς τὰ χρήσιμα. Ἐξαίρετον γὰρ ἀγαθὸν ἀνθρώπῳ σύμβουλος ἀγαθός. Σε πτὸν αὐτὸν καὶ ἀξιοζήλωτον ἀποτελεῖ, τὸ ἀποφέρειν πρὸς πᾶν ὁτιοῦν τῶν χρησίμων, καὶ εἰς σωτηρίαν δι δάσκει τὰ συμφέροντα, ὑποτίθεται δὲ τὸ τελοῦν εἰς ὄνησιν.]","english":"because pilots often, even though they know their craft well, are in danger together with the ship when a fierce wind blows violently. My heart has not cleaved to a crooked thing. That is, a man having a crooked heart, which means perverted. From the one turning aside from me, the evil one, I did not know. That is, I did not even pretend to know him. For I did not deem it right to be a friend of such people. Is it then as being arrogant? By no means, he says, but knowing that \"evil communications corrupt good manners.\" It is the fruit of a holy-minded disposition to reject the wicked; but the proof of the utmost wickedness is to speak evil of brothers. With a haughty eye. For there are very many passions of the soul in us; but one is especially more out of place than the others and unbearable to all, against which God himself also fights: this is arrogance, which has as its sister and companion greed, that is, to grasp insatiably. These two are abysses of souls and gates of destruction, and worthy of unquenchable flame. Who does not flee the boaster? Who does not reject the one who gathers gains of money with an insatiable hand and grasps at many things? My eyes are upon the faithful of the land. That is, upon the saints, so as both \"to sit down with them with me\"—that is, to be with them, and to reign together always, and to bring them to what is useful. For a good counselor is an exceptional good for a man. It makes him venerable and worthy of emulation, to bring him to anything whatsoever of useful things, and it teaches the things that are advantageous for salvation, and suggests what contributes to benefit.","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":466,"ref":"p466","source":"ΨΑΛΜΟΣ ΡΑʹ.\n\n[Κλῖνον πρός με τὸ οὖς σου. \"Κλῖνον, φησὶ, πρός με τὸ οὖς σου.\" Διὰ τί; Ὅτι θλιβόμενος οὐ δύναμαι σὺν παῤῥησίᾳ προσεύξασθαι. Θλίψιν δὲ λέγει τὴν τῶν πειρασμῶν εἴτε τῶν αἰσθη τῶν εἴτε τῶν νοητῶν ἐπαγωγήν.]\n\nΨΑΛΜΟΣ ΡΓʹ.\n\n[Καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου. Νοητὸς δέ που πάντως ὁ τοιοῦτός ἐστι, καὶ τῆς σωτηρίου μέθης ἐμποιητικός.] [Χορτασθήσεται τὰ ξύλα τοῦ πεδίου. Οὐ περὶ ξύλων ἦν ὁ λόγος αὐτῷ, περὶ ἁγίων δὲ μᾶλλον τῶν ἐῤῥιζωμένων ἐν τῇ πίστει, καὶ καρποφο ρούντων ἐν δικαιοσύνῃ.] [Αὔτη ἡ θάλασσα ἡ μεγάλη. Νηῒ παρεικάζει τὴν Ἐκκλησίαν, ἐν σχήματι θα λάσσης τοῦδε τοῦ καθ' ἡμᾶς νοουμένου κόσμου. Θα λάττῃ τοιγαροῦν τῇ καθ' ἡμᾶς παραβάλλει τὸν βίον τὸν ἀνθρώπινον διὰ τὸ ἀστάθμητον, καὶ ἀεικίνητον τῶν ἐν αὐτῷ πραγμάτων· ἑρπετῶν δὲ γένος τὸ ἀναρίθμητον τὴν πολυειδῆ καὶ οἱονεὶ πολυπρόσωπον τῶν ἀνθρώπων πληθὺν, εἰς τὸ τῆς ἕξεως ποικίλον νοουμένης τῆς ἐξαλλαγῆς. Φύσις μὲν γὰρ πᾶσιν ἡ αὐτὴ, καὶ ὁ τῆς γενέσεως τρόπος οὐχ ἑτεροῖος, πολυσχεδὴς δὲ ὁ νοῦς, καὶ πολυγνώμων ἐν ἡμῖν ἡ καρδία. Καὶ τοῦτο εἰδώς τις ἔφασκεν· Ὥσπερ οὐχ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ διάνοιαι τῶν ἀνθρώπων. Πλοῖα δὲ εἶναί φαμεν ἃ καὶ ἐν τῇδε τῇ νοητῇ θαλάσσῃ διαπορεύεται, κατὰ τὸ γεγραμμένον, τὰς ἁγίας τοῦ Σωτῆρος ἡμῶν Ἐκκλησίας, οὔσας μὲν ἐν κόσμῳ, πλὴν ἀνωτέρω τοῦ κόσμου· καθάπερ ἀμέλει καὶ τὰς ὁλκάδας ἔστιν ὁρᾷν. ὅσας μὲν ἐν ὕδασι, πλὴν ὑδάτων ἀνωτέρω.","english":"PSALM 101.\n\n[Incline your ear to me. \"Incline your ear to me,\" he says. Why? Because, being afflicted, I cannot pray with boldness. By affliction he means the onset of temptations, whether of the senses or of the mind.]\n\nPSALM 103.\n\n[And wine gladdens the heart of man. Such wine is surely intelligible, and produces the saving drunkenness.] [The trees of the field will be filled. His discourse was not about trees, but rather about the saints who are rooted in the faith and bear fruit in righteousness.] [This is the great sea. He likens the Church to a ship, in the form of the sea of this world as we understand it. He compares human life to our sea because of the instability and constant motion of the things in it; and the countless race of creeping things [signifies] the manifold and, as it were, many-faced multitude of men, the variation being understood as the diversity of their condition. For nature is the same for all, and the manner of generation is not different, but the mind is manifold and the heart in us is of many minds. And someone, knowing this, said: Just as faces are not alike to faces, so neither are the thoughts of men. And we say that ships are those which also traverse this intelligible sea, as it is written, the holy Churches of our Savior, which are in the world, yet above the world; just as one may see the merchant ships, which are in the waters, yet above the waters.]","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":467,"ref":"p467","source":"Αἱ τοίνυν ἐν τάξει πλοίων Ἐκκλησίαι τὴν νοητὴν ταύτην δια νηχόμεναι θάλασσαν, δέχονται μὲν τοὺς πιστεύοντας ἀποκομίζουσι δὲ καθάπερ εἰς ἑτέραν τινὰ ἁγνὴν χώ ραν, τὴν τῶν οὐρανῶν βασιλείαν, καὶ ἐλπίδα τὴν ἐν Χριστῷ, καὶ εἰς ἁγιασμὸν τὸν διὰ τοῦ Πνεύματος, καὶ εἰς τὴν τῶν ἁγίων πατρίδα, τὴν ἀρετήν. Πάροικοι γὰρ ὄντες καὶ παρεπίδημοι, κατὰ τὸ γεγραμμένον, ἐπὶ τῆς γῆς, οὐκ ἔχουσιν ὧδε μένουσαν πόλιν, ἐπείγονται δὲ πρὸς ἐκείνην, ἧς τεχνίτης καὶ δημιουργὸς ὁ Θεός. Σκάφος οὖν ἢ πλοῖον ἡ Ἐκκλησία νοηθήσεται, πλοτῆρας ἔχουσα τοὺς ἡγιασμένους· οἳ καὶ, διὰ τοῦ καταδέξασθαι τὴν πίστιν, συνόντα διὰ παντὸς ἔχουσι τὸν Χριστόν. Ἀλλὰ καὶ δεινὸς ἐσθότε χειμὼν καταῤ ῥήγνυται, καὶ μυρία περιστάσεων τοῦ ἁγίου σκάφους κατεξανίσταται κύματα, ἀναρίθμητοι δὲ φλογίζουσι πειρασμοὶ, καὶ μὴν καὶ πνευμάτων πονηρῶν ἀγριότης ἐγκατασκήψασα, πρὸς αὐτὸ καταφέρει τοῦ θανάτου τὸ δεῖμα· καὶ σύνεστι μὲν τοῖς ἑαυτοῦ γνωρίμοις Χριστὸς, διὰ δὲ τὸ πολλάκις ἐφεῖναι παθεῖν οἰκονομικῶς, ἀπομιμεῖσθαί πως δοκεῖ τὸν νυστάζοντα. Ὅταν τοίνυν ὑπέρμετρος ἀληθῶς, καὶ οὐκέτι τοῖς πλοτῆρσι φορητὸς ὁ θόρυβος ᾖ, καὶ πρὸς ἄκρον ἤδη τοῦ κακοῦ τὰ πράγματα βλέπῃ, τότε δὴ, τότε προσήκει βοᾷν μονονουχὶ λέγοντας· \"Ἐξεγέρθητι, ἵνα τί ὑπνοῖς, Κύριε; Ἀνάστηθι, καὶ μὴ ἀπώσῃ εἰς τέλος. Ἵνα τίτὸ πρόσωπόν σου ἀποστρέφεις; Ἐπιλανθάνῃ τῆς πτω χίας ἡμῶν καὶ τῆς θλίψεως ἡμῶν;\" Ἀμελλητὶ γὰρ διαναστήσεται, καὶ πάντα μὲν ἐκ ποδῶν ποιήσει φόβον· ἐπιτιμήσει δὲ τοῖς πειράζουσι, καὶ μεταστήσει τὸ πένθος εἰς εὐθυμίαν, εὐδίαν ἁπλώσας τὴν ἁπαλὴν καὶ ἀκύμονα.","english":"The Churches, then, in the manner of ships, sailing across this intelligible sea, receive those who believe and carry them over, as it were, to another holy land—the kingdom of the heavens, and the hope that is in Christ, and to sanctification through the Spirit, and to the fatherland of the saints, which is virtue. For being sojourners and strangers, according to what is written, upon the earth, they have no city here that remains, but they press on toward that one whose craftsman and builder is God. The Church, then, will be understood as a hull or a ship, having as its sailors those who have been sanctified; and they, by receiving the faith, have Christ with them always. But a terrible storm also breaks in upon it, and countless waves of circumstances rise up against the holy vessel, and numberless temptations set it ablaze, and indeed the savagery of evil spirits, falling upon it, brings it down to the very terror of death; and Christ is present with his own, yet because he often permits them to suffer in the way of his dispensation, he seems in some manner to imitate one who is asleep. When, therefore, the tumult is truly excessive and no longer bearable by the sailors, and affairs look to the very extremity of evil, then, then it is fitting to cry out, almost saying: \"Awake, why do you sleep, Lord? Arise, and do not cast us off to the end. Why do you turn your face away? Do you forget our poverty and our affliction?\" For without delay he will arise and put all fear out of the way; and he will rebuke those who tempt, and he will change mourning into gladness, spreading out the gentle and wave-less calm.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Περιόψεται γὰρ οὐδαμῶς τοὺς ἐπ' αὐτῷ πεποιθότας.] Ζῶα μικρὰ μετὰ μεγάλων. Καὶ τοῦτο τῆς θείας κηδεμονίας τεκμήριον, τὸ τὰ σμικρὰ γένη τοῖς μεγάλοις ἐνδιαιτᾶσθαι, καὶ μὴ παντελῶς ὑπ' ἐκείνων καταναλίσκεσθαι. [Δράκων οὗτος ὃν ἔπλασας. Καὶ οὐ δή πού φαμεν ὡς περὶ τῶν ἐν τῇ θαλάσσῃ νηχομένων ὁ λόγος ἦν αὐτῷ, οὔτε μὴν τὰς τῶν ἰχθύων διαφορὰς ὑπεμφαίνειν ἤθελεν, ἀλλ' οὐδὲ δράκοντά τινα σωματικόν τε καὶ αἰσθητὸν τοῖς τῆς θαλάσσης ὕδασι νηχόμενον, δηλοῖ δὲ, ὡς ἔφην, διά γε τούτων ἡμῖν τὴν ἐν τῷ τε βίῳ τύρβην, καὶ τῶν ἐν αὐτῷ τὸν ἐν σάλῳ βίον· καὶ μὴν καὶ δράκοντα τὸν ἀρχέκακον, τουτέστι τὸν Σατανᾶν, ὃς πάντας περίεισιν ἀνθρώπους, καὶ τὴν καθ' ἡμᾶς οἰκουμένην περινοστεῖ, ταῖς τῶν ἁγίων ἐπιβουλεύων ψυχαῖς.] Ἡδυνθείη αὐτῷ ἡ διαλογή μου. (, ) Διαλογήν φησιν τὴν αἴνεσιν· ὁ γὰρ ψάλλων Θεῷ διαλέγεται. Ἐκλείποισαν ἁμαρτωλοὶ ἀπὸ τῆς γῆς. Ἀλλ' ἐρεῖ τί τις πρὸς τοῦτο τυχόν· Ἆρ' οὖν ὁ μακάριος Προφήτης κατεύχεται ποτ' εὔχεται] τῶν ὄντων ἐν ἁμαρτίαις; Ἆρα πάντας τοὺς ταῖς ἁμαρτίαις","english":"For he will by no means overlook those who have put their hope in him. Living creatures small with great. And this is a proof of divine providence, that the small kinds dwell among the great, and are not entirely consumed by them. This is the dragon which you formed. And surely we do not say that his word was about those swimming in the sea, nor indeed did he wish to hint at the differences of fish, nor yet some bodily and perceptible dragon swimming in the waters of the sea, but he reveals, as I said, through these things to us the turmoil in life, and the life in the swell of those in it; and indeed also the dragon, the author of evil, that is, Satan, who goes around all men and circles the inhabited world among us, plotting against the souls of the saints. Let my meditation be sweet to him. He calls meditation praise; for he who sings psalms converses with God. Sinners shall fail from the earth. But perhaps someone will say to this: Does then the blessed Prophet pray or ever pray for those who are in sins? Does he [pray for] all those in sins","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":469,"ref":"p469","source":"κατειλημμένους ἀπολέ σθαι καὶ ἀφανισθῆναι βούλεται; Καί τοι μᾶλλον ἐχρῆν ἅγιόν τε καὶ πνευματοφόρον ὑπερεύχεσθαι μᾶλλον τῶν ἠσθενηκότων. Καὶ μετ' ὀλίγα· Ἄκουε λοιπόν· ἐρῶ γὰρ διὰ βραχέων. Πρὸ μὲν γὰρ τῆς τοῦ Σωτῆρος ἐπιδημίας, ἅπαντες ἧμεν ἐν ἁμαρτίαις, κατεκράτει τῆς ὑπ' οὐρανὸν ὁ Σατανᾶς, οὐκ ἦν ὁ ποιῶν χρηστό τητα, οὐκ ἦν ἕως ἑνὸς, πάντες ἐξέκλιναν, ἅμα ἠχρειώθησαν. Ἕλληνες μὲν γὰρ οἱ τῶν εἰδώλων προσ κυνηταὶ, τοὺς τῆς ἐπιεικείας οὐκ ᾔδεισαν τρόπους, τῆς εὐζωΐας τὴν ὁδὸν οὐκ ἠπίσταντο, μᾶλλον δὲ οὐδὲ αὐτὸν ἐγίνωσκον ὅλως τὸν τῶν ὅλων Γενεσιουρ γὸν καὶ Σωτῆρα Χριστόν. Ἰουδαῖοι δὲ πάλιν εἶχον νόμον τὸν παιδαγωγὸν, ἀλλ' οὐκ ἦν ἐν νόμῳ δικαιω θῆναι τὸν ἄνθρωπον. Καὶ μετ' ὀλίγα· Οὐκοῦν ἅπαντες ἦμεν ἐν ἁμαρτίαις, ἀνομίας ἦν πλήρης ἡ γῆ. Ἐπειδὴ δὲ ἐπέφανεν ὁ μονογενὴς τοῦ Θεοῦ Λόγος, καὶ γέγονεν ἄνθρωπος, ἐξέλειψαν οἱ ἁμαρτωλοὶ, ἐκλελοίπασιν οἱ ὄντες ἐν ἀνομίαις. Πῶς ἢ τίνα τρόπον; Δεδικαίωκε γὰρ ἅπαντας, ἀπήλλαξε τῶν πεπλημμελημένων, ἐλευθέρους ἀπέφηνε καὶ διεσμηγμένους. Οὐκοῦν ὀλίγοι γεγόνασιν οἱ ἐν ἁμαρτίαις, πολλοὶ δὲ λίαν οἱ δεδικαιωμένοι.","english":"Does he want those who have been caught to perish and be destroyed? And yet it was more fitting for a holy and Spirit-bearing man to pray rather than for those who had grown weak. And after a little: Listen, then; for I will speak briefly. For before the coming of the Savior, we were all in sins; Satan held sway over all that is under heaven; there was none who did good, there was not even one; all turned aside, together they became worthless. For the Greeks, the worshippers of idols, did not know the ways of gentleness, they did not understand the path of good living, or rather they did not know at all the very Creator and Savior of all things, Christ. And the Jews again had the law as a pedagogue, but it was not possible for man to be justified in the law. And after a little: Therefore we were all in sins; the earth was full of lawlessness. But when the only-begotten Word of God appeared and became man, the sinners ceased, those who were in lawlessness have failed. How, or in what manner? For he has justified all, he has released them from their transgressions, he has set them free and reconciled. Therefore few have become those who are in sins, but very many are those who have been justified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"ΨΑΛΜΟΣ ΡΔʹ.\n\n[Μὴ ἅψησθε τῶν χριστῶν μου. Καὶ γάρ ἐστι τῶν ἀτόπων ἐννοεῖν τοὺς μὲν λαμπρο τέρους κατὰ τόνδε τὸν βίον πᾶσαν ἀπονέμοντας φρον τίδα τοῖς γνησίοις οἰκέταις, καὶ τῆς καθηκούσης αὐ τοῖς ἐπιμελείας ἀξιοῦν· τὸν δὲ δυνάμεων Κύριον, οὗ πάντα ἐστὶ πρὸς κατόρθωσιν εὐχερῆ, μηδένα ποιεῖ σθαι λόγον τῶν ἀγαπώντων αὐτόν.]\n\nΨΑΛΜΟΣ ΡΘʹ.\n\nῬάβδον δυνάμεως ἐξαποστελεῖ σοι Κύριος ἐκ Σιών. (, ) Γέγονε γὰρ ἡμῖν ῥάβδος δυνάμεως ὁ Χριστὸς, ὅς ἐστιν ἐκ Σιὼν, τῆς ἄνωθεν δηλονότι. Διὰ τοῦτο καὶ ἐπουράνιος ὀνομάζεται. Οὐ γάρ ἐστι κατὰ τὸν πρῶτον Ἀδὰμ ἐκ γῆς χοϊκὸς, ἀλλ' ἐξ οὐρανοῦ καὶ ἄνωθεν, κατὰ τὴν τοῦ μακαρίου Παύλου φωνήν. [Μετὰ σοῦ ἡ ἀρχὴ ἐν ἡμέρᾳ τῆς δυνάμεως. Ἡμέραν δυνάμεως τοῦ Θεοῦ λέγει καθ' ἢν ὅλην κρινεῖ τὴν οἰκουμένην, καὶ \"ἀποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.\" Ἥξει πάντως καὶ τότε αὐτός τε ὣν ἐν Πατρὶ, καὶ ἔχων ἐν ἑαυτῷ τὸν Πατέρα, τὴν ἄναρχον τῆς οἰκείας φύσεως οἱονεί πως ἀρχὴν, κατὰ μόνον τὸ ἐξ οὗ· διὰ τὸ ὑπάρχειν ἐκ Πατρός.]","english":"PSALM 104.\n\n[Touch not my anointed ones. For it is one of the absurd things to think that while the more illustrious in this life assign all their care to their genuine servants and deem them worthy of the attention that is due to them, the Lord of powers, with whom all things are easily brought to success, makes no account at all of those who love him.]\n\nPSALM 109.\n\nThe Lord will send you a rod of power out of Zion. For Christ has become for us a rod of power, he who is out of Zion, that is, from above. For this reason he is also called heavenly. For he is not earthly, of dust, according to the first Adam, but from heaven and from above, according to the voice of the blessed Paul. [With you is the beginning in the day of your power. He calls the day of God's power that day on which he will judge the whole inhabited world, and \"will render to each according to his works.\" He will surely come also then, both being in the Father and having the Father in himself, the beginning without beginning of his own nature, so to speak, according to the \"from whom\" alone, because he exists from the Father.]","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":471,"ref":"p471","source":"ΨΑΛΜΟΣ ΡΙΓʹ.\n\nὍμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτά. Εἰ καὶ ποιοῦμεν ὁμοίωμα ἀνθρώπων θεοσεβῶν, οὐκ ἐπὶ τὸ προσκυνεῖν ὡς θεοῖς, ἀλλ' ἵνα, ὁρῶντες αὐτοὺς, εἰς ζῆλον αὐτῶν ἔλθωμεν· εἰ δὲ ποιοῦμεν ὁμοίωμα τοῦ Χριστοῦ, ἵνα ἡ διάνοια ἡμῶν πρὸς τὸν πόθον αὐτοῦ ἀναπτερωθῇ. Οὐ γὰρ εἰκόνι φθαρτῇ ἢ φθαρτοῦ ἀνθρώπου προσκυνοῦμεν· ἀλλ' ἐπειδὴ ὁ Θεὸς ἠξίωσεν ἀτρέπτως γενέσθαι ἄνθρωπος, ποιοῦμεν αὐτοῦ εἰκόνα ὡς ἀνθρώπου, καίπερ εἰδό τες αὐτὸν φύσει Θεὸν ὄντα. Οὐκ αὐτὸν οὗν Θεὸν τὴν εἰκόνα λέγομεν, ἀλλὰ Θεὸν εἰδότες τὸν ἐν τῇ εἰκόνι γραφέντα, οὗ τὸ ὁμοίωμα ἔχει ἡ εἰκών. Ἕλληνες δὲ πλανώμενοι τὰ ὁμοιώματα θεοὺς δοξάζουσιν.\n\nΨΑΛΜΟΣ ΡΙΔʹ.\n\nἨγάπησα. ( Κυρίλλου καὶ ἄλλων.) Οὐ παντός ἐστι τὸ Ἠγάπησα, ἀλλὰ τοῦ τετελειωμένου ἤδη καὶ ὑπερβαίνοντος τὸν τῆς δουλείας φόβον. Οὐ πρόσκειται δὲ τὸ, τίνα, προσυπακουστέον δὲ παρ' ἡμῶν ὅτι τὸν Θεὸν τῶν ὅλων. [Ποτήριον σωτηρίου λήψομαι. Σωτηρίου γὰρ ὄντως ἐστὶ ποτήριον, τὸ ὑμνολογεῖν τὸν τῶν ὅλων Σωτῆρα Θεόν. Τούτῳ Θεὸς ἐφήδεται, τοῦτο δέχεται παρ' ἡμῶν τὸ θυμίαμα. Ὡς γὰρ ἔφη Χριστός· \"Πνεῦμα ὁ Θεός· καὶ τοὺς προσκυ νοῦντας αὐτὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυ νεῖν.\"]","english":"PSALM 113.\n\nLet those who do these things become like them. Even if we make a likeness of God-fearing men, it is not in order to worship them as gods, but so that, seeing them, we may come to emulate them; and if we make a likeness of Christ, it is so that our mind may be stirred up to longing for him. For we do not worship a corruptible image or one of a corruptible man; but since God deigned to become man without change, we make an image of him as a man, even though we know that he is God by nature. We do not, then, call the image itself God, but we know as God the one who is depicted in the image, whose likeness the image bears. But the Greeks, being deceived, glorify the likenesses as gods.\n\nPSALM 114.\n\nI have loved. (Of Cyril and others.) The \"I have loved\" is not for everyone, but for the one already perfected and passing beyond the fear of slavery. The word \"whom\" is not added, but we must supply it from ourselves: the God of all. [I will take the cup of salvation. For truly the cup of salvation is to hymn the God and Savior of all. In this God delights, this incense he receives from us. For as Christ said: \"God is Spirit, and those who worship him must worship in spirit and truth.\"]","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":472,"ref":"p472","source":"ΨΑΛΜΟΣ ΡΙΖʹ.\n\nΑὔτη ἡ πύλη τοῦ Κυρίου. (, ) Οὐ γὰρ ἔστιν, οὐκ ἔστιν καθ' ἕτερόν τινα τρόπον ἐπὶ τὴν τοῦ Θεοῦ καὶ Πατρὸς ἀφικέσθαι γνῶσιν, ἢ κατὰ τοῦτον αὐτὸν ὂν ἔφη Χρι στός· \"Οὐδεὶς γὰρ, φησὶν, ἔρχεται πρὸς τὸν Πατέρα εἰ μὴ δι' ἐμοῦ.\"–Εἰσερχόμεθα γὰρ εἰς οἰκειότητα ὡς πρὸς Θεὸν, ἀλλὰ καὶ εἰς τὴν οὐρανῶν βασιλείαν, καθάπερ διά τινος θύρας ἢ πύλης, τοῦ Σωτῆρος ἡμῶν Χριστοῦ. Ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου. (, ) Οἱ μὲν γὰρ ἀφήκονται, τὸ τῆς δουλείας περικείμενοι σχῆμά τε καὶ μέτρον· ὁ δὲ ἐν δόξῃ τῇ θεοπρεπεῖ καὶ ἐν ὀνόματι Κυρίου, δῆλον δὲ ὅτι τοῦ κατὰ φύσιν καὶ ἀληθινοῦ. –Καὶ τί ἐστιν, \"Ἐν ὀνόματι Κυρίου;\" Τουτέστιν, ἐν δόξῃ θεοπρεπεῖ καὶ ἐν κυριότητι καὶ ὑπεροχῇ τῇ πάντων ἐπέκεινα.\n\nΨΑΛΜΟΣ ΡΙΗ.\n\nἘν τῇ καρδίᾳ μου ἔκρυψα τὰ λόγιά σου. Ὥσπερ γὰρ εἴ τις ἐν ἀγγείῳ χαλκῷ πυρὸς ἀπόθοιτο σπέρμα, πάντως δή που καὶ τῆς παρ' αὐτοῦ θερμότητος ἀποτελέσοι μέτοχον, οὕτως ὁ ἐν ψυχῇ γε καὶ καρδίᾳ τὸν θεῖόν τε καὶ οὐράνιον λόγον διακατέχων νοῦς, δι' ἐφέσεως τῆς εἰς ἅπασαν ἀρετὴν, ἀεὶ πρὸς ταῦτα δι' αὐτοῦ θερμαίνει. (,, ) Ὥσπερ γάρ ἐστιν οὐκ ἀσυντελὲς εἰς ζωὴν καὶ χρῆμα σωτήριον τὸ τῶν τοῦ Θεοῦ λόγων μεμνῆσθαι διαπαντὸς, κατὰ τὸν αὐτὸν, οἶμαι, τρόπον ὀλέθρου πρόξενον τὸ ἐπιλανθάνεσθαι φιλεῖν. –Κρύπτειν δεῖ τὰς ἐντολὰς τοῦ Θεοῦ ἐν τῇ καρδίᾳ, διὰ τοὺς ἁρπάζοντας αὐτὰς δαίμονας. Τὸ δ' αὐτὸ καὶ Σολομῶν ἐν ταῖς Παροιμίαις παραινεῖ·","english":"PSALM 117.\n\nThis is the gate of the Lord. For it is not, it is not possible in any other way to arrive at the knowledge of God and the Father, except through this very one of whom Christ said: \"No one,\" he says, \"comes to the Father except through me.\" For we enter into intimacy with God, and also into the kingdom of the heavens, as through a kind of door or gate, our Savior Christ. He who comes in the name of the Lord. For some come wearing the form and measure of servitude; but he comes in God-befitting glory and in the name of the Lord—clearly of the Lord who is by nature and true. And what is \"in the name of the Lord?\" That is, in God-befitting glory and in lordship and in the preeminence that is beyond all things.\n\nPSALM 118.\n\nI have hidden your words in my heart. For just as if someone should store a seed of fire in a bronze vessel, he would surely make it partake also of the heat from it, so the mind that holds fast within its soul and heart the divine and heavenly word, through its longing for every virtue, always warms itself toward these things by means of it. For just as remembering the words of God at all times is not without benefit for life and is a saving possession, in the same way, I think, forgetting them is apt to be the cause of destruction. One must hide the commandments of God in one's heart, because of the demons who snatch them away. Solomon also advises the same in Proverbs:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"\"Υἱὲ, φησὶ, ἐὰν δεξάμενος ῥῆσιν ἐμῆς ἐντολῆς κρύψῃς παρὰ σεαυτῷ, ὑπακούσεται σοφίας τὸ οὗς σου.\" Τὰς οὖν ἐνταῦθα ἐντολὰς λεγομένας ἐν τοῖς Εὐαγγελίοις ὁ Κύριος σπόρον ὠνόμασεν ὑπὸ τῶν πετεινῶν τοῦ οὐρανοῦ ἁρπαζόμενον. Οὗτος οὖν κρύπτει τὴν ἐντολὴν ὁ διαπαντὸς αὐτὴν ἐργαζόμενος· εἴπερ οἱ ἁρπάζοντες αὐτὴν ἐκ τοῦ μὴ συγχωρεῖν αὐτὴν ποιεῖν ἡμᾶς, ἁρπάζειν λέγονται. Ἐν τῇ δικαιοσύνῃ σου ζῆσόν με. Ζωοποεῖ γὰρ ἡμᾶς διὰ τῆς ἰδίας δικαιοσύνης ὁ Θεὸς καὶ Πατήρ· ἔστιν δὲ αὕτη Χριστός. Πρὸ τοῦ με ταπεινωθῆναι ἐγὼ ἐπλημμέλησα. (, 614 ) Ἐν γὰρ ταῖς τοῦ νοῦ προπαθείαις, καὶ, ἴν' οὕτως εἴπω, προαπονευρώσεσιν ταῖς διὰ νοημάτων φυσικῶν, ἡ τοῦ πειράζοντος τυραννὶς ἀφορητοτέρα γίνεται· καὶ πρὶν ὑπομεῖναι τὴν παρὰ τοῦ διαβόλου ταπείνωσιν, προπλημμελοῦμεν ἡμεῖς, πρεσβυτέραν τῆς ἐφόδου τὴν εἰς τὸ ἔσω νοσοῦντες καταστροφήν. –Πρὸ τοῦ γὰρ παθεῖν τελείως, ἡμεῖς τῇ συναινέσει τῶν λογισμῶν τιμῶντές τε τὴν ἁμαρτίαν καὶ καταδεχόμενοι, καὶ τόπον εἰσόδου διδόντες διὰ τούτου τῷ Σατανᾷ· Ἔσται δὲ τύπος καὶ εἰκὼν τοῦ πράγματος τοῦ προδότου τὸ πάθος. Πλατεῖα ἡ ἐντολή σου σφόδρα. (","english":"Son,\" he says, \"if, having received a word of my commandment, you hide it with yourself, your ear will listen to wisdom.\" Therefore the commandments spoken here, which the Lord in the Gospels called seed snatched by the birds of heaven—this one, then, hides the commandment who works it continually; since those who snatch it, by not permitting us to do it, are said to snatch it. In your righteousness give me life. For God and the Father gives us life through his own righteousness; and this is Christ. Before I was humbled I transgressed. For in the pre-passions of the mind, and, so to speak, the pre-sinewings through natural thoughts, the tyranny of the tempter becomes more unbearable; and before enduring the humiliation from the devil, we transgress beforehand, suffering within ourselves a ruin older than the assault. –For before suffering completely, we, by the consent of our reasonings, both honoring sin and accepting it, and by this giving Satan a place of entry—the passion will be a type and image of the traitor's deed. Your commandment is exceedingly broad.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":", ) Ἀποδέχεται γὰρ ὁ Θεὸς τὴν πνευματικὴν εὐανδρίαν, τὴν ἐγκράτειαν, τὴν ὑπομονὴν, καὶ πρὸς ταύτας ἔτι τὰς ἀρετάς. Ἡ ψυχή μου ἐν ταῖς χερσί σου διαπαντός. Χεῖρας εἶναι λέγων τὰς πρακτικὰς ἐνεργείας δι' ὧν ὁρᾶται Θεός. Καθήλωσον ἐκ τοῦ φόβου σου τὰς σάρκας μου. ( 628.) Τὸ Καθήλωσον ἀντὶ τοῦ Πῆξον. Πῆξον οὖν, φησὶν, εἰς ἁγνείαν τὰς σάρκας μου\n\nΨΑΛΜΟΣ ΡΙΘʹ.\n\nΟἴμοι ὅτι ἡ παροικία μου ἐμακρύνθη. Βαρούμενος τῇ παρούσῃ ζωῇ, τῷ μακρύνεσθαι αὐτῷ τὴν παροικίαν ταύτην, ὀδύρεται στενάζων ἐν οἰμωγῇ καὶ θρήνῳ τὴν παράτασιν τῆς ἐν σαρκὶ παροικίας. [Καὶ ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται. Βίβλους δὲ νοητέον τὴν πάντα περιέχουσαν τοῦ Θεοῦ γνῶσιν, καὶ τὴν ἄληστον μνήμην.] [Ἐμοὶ δὲ λίαν ἐτιμήθησαν οἱ φίλοι σου. Ὁ δυνάμενος ἀπὸ τῶν καρπῶν γνωρίζειν τοὺς φίλους τοῦ Θεοῦ, λίαν αὐτοὺς τιμήσει· ἐπεὶ καὶ αἱ ἀρχαὶ αὐτῶν, τουτέστιν, ἃ φρονοῦσι περὶ ἀρχῶν, λίαν ἐκραταιώθησαν.]","english":"For God welcomes spiritual manliness, self-control, endurance, and, in addition to these, the other virtues. My soul is in your hands continually. He means by \"hands\" the practical activities through which God is seen. Nail down my flesh from your fear. \"Nail down\" is used in place of \"fix firmly.\" Fix firmly, then, he says, my flesh in purity.\n\nPSALM 119.\n\nWoe is me, that my sojourning has been prolonged. Weighed down by the present life, because this sojourning has been prolonged for him, he laments, groaning in wailing and lamentation over the long duration of his sojourning in the flesh. [And all shall be written in your book. By \"books\" one must understand the knowledge of God that encompasses all things, and the un forgetting memory.] [But your friends have been greatly honored by me. One who is able to recognize the friends of God from their fruits will honor them greatly, since even their principles—that is, what they think about principles—have been greatly strengthened.]","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."}]}]}